A.W. Pink: True Christian Love

Love is the Queen of the Christian graces. It is a holy disposition given to us when we are born again by God. It is the love of God shed abroad in our hearts by the Holy Spirit. True spiritual love is characterized by meekness and gentleness, yet it is vastly superior to the courtesies and kindnesses of the flesh.

We must be careful not to confuse human sentimentality, carnal pleasantries, human amiability and affability with true spiritual love. The love God commands, first to Himself and then to others, is not human love. It is not the indulgent, self-seeking love which is in us by nature. If we indulgently allow our children to grow up with little or, no Scriptural discipline, Proverbs plainly says we do not love them, regardless of the human sentimentality and affection we may feel for them. Love is not a sentimental pampering of one another with a loose indifference as to our walk and obedience before the Lord. Glossing over one another's faults to ingratiate ourselves in their esteem is not spiritual love.

The true nature of Christian love is a righteous principle which seeks the highest good of others. It is a powerful desire to promote their welfare. The exercise of love is to be in strict conformity to the revealed will of God. We must love in the truth. Love among the brethren is far more than an agreeable society where views are the same. It is loving them for what we see of Christ in them, loving them for Christ's sake. 

The Lord Jesus Himself is our example. He was not only thoughtful, gentle, self-sacrificing and patient, but He also corrected His mother, used a whip in the Temple, Severely scolded His doubting disciples, and denounced hypocrites. True spiritual love is above all faithful to God and uncompromising towards all that is evil. We cannot declare, 'Peace and Safety' when in reality there is spiritual decay and ruin! 

True spiritual love is very difficult to exercise because it is not our natural love. By nature we would rather love sentimentally and engender good feelings. Also many times true spiritual love is not received in love, but is hated as the Pharisees hated it. We must pray that God will fill us with His love and enable us to exercise it without dissimulation toward all.

HT:  PB Ministries

YouTube: Do You Really Love Jesus Christ? (John MacArthur)

Fighting Friday: Charity and Its Fruits - The Spirit of Love The Opposite of a Censorious Spirit , Jonathan Edwards (9/13)

The Spirit of Love the Opposite of a Censorious Spirit

 

by

 

Jonathan Edwards

(1703-1758)

"Charity . . . thinks no evil." -- 1 Corinthians 13:5

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Having remarked how charity, or Christian love, is opposed not only to pride and selfishness, but to the ordinary fruits of these evil dispositions, viz. an angry spirit and a censorious spirit, and having already spoken as to the former, I come now to the latter. And in respect to this, the apostle declares, that charity “thinketh no evil.” The doctrine set forth in these words is clearly this:

THAT THE SPIRIT OF CHARITY, OR CHRISTIAN LOVE, IS THE OPPOSITE OF A CENSORIOUS SPIRIT

or, in other words, it is contrary to a disposition to think or judge uncharitably of others.

Charity, in one of the common uses of the expression, signifies a disposition to think the best of others that the case will allow. This, however, as I have shown before, is not the scriptural meaning of the word charity, but only one way of its exercise, or one of its many and rich fruits. Charity is of vastly larger extent than this. It signifies, as we have already seen, the same as Christian or divine love, and so is the same as the Christian spirit. And, in accordance with this view, we here find the spirit of charitable judging mentioned among many other good fruits of charity, and here expressed, as the other fruits of charity are in the context, negatively, or by denying the contrary fruit, viz. censoriousness, or a disposition uncharitably to judge or censure others. And in speaking to this point, I would, first, show the nature of censoriousness, or wherein it consists; and then mention some things wherein it appears to be contrary to a Christian spirit. I would show,

I. The nature of censoriousness, or wherein a censorious spirit, or a disposition uncharitably to judge others, consists. — It consists in a disposition to think evil of others, or to judge evil of them, with respect to three things: their state, their qualities, their actions. And,

1. A censorious spirit appears in a forwardness to judge evil of the state of others. It often shows itself in a disposition to think the worst of those about us, whether they are men of the world or professing Christians. In respect to the latter class, it often leads persons to pass censure on those who are professors of religion, and to condemn them as being hypocrites. Here, however, extremes are to be avoided. Some persons are very apt to be positive, from little things that they observe in others, in determining that they are godly men; and others are forward, from just as little things, to be positive in condemning others as not having the least degree of grace in their hearts, and as being strangers to vital and experimental religion. But all positiveness in an affair of this nature seems to be without warrant from the Word of God. God seems there to have reserved the positive determination of men’s state to himself, as a thing to be kept in his own hands, as the great and only searcher of the hearts of the children of men.

Persons are guilty of censoriousness in condemning the state of others, when they will do it from things that are no evidence of their being in a bad estate, or when they will condemn others as hypocrites because of God’s providential dealings with them, as Job’s three friends condemned him as a hypocrite on account of his uncommon and severe afflictions. And the same is true when they condemn them for the failings they may see in them, and which are no greater than are often incident to God’s children, and it may be no greater, or not so great as their own, though, notwithstanding just such things, they think well of themselves as Christians. And so persons are censorious when they condemn others as being unconverted and carnal men because they differ from them in opinion on some points that are not fundamental, or when they judge ill of their state from what they observe in them, for want of making due allowances for their natural temperament, or for their manner or want of education, or other peculiar disadvantages under which they labor, — or when they are ready to reject all as irreligious and unconverted men, because their experiences do not in everything quadrate with their own; setting up themselves, and their own experience, as a standard and rule to all others; not being sensible of that vast variety and liberty which the Spirit of God permits and uses in his saving work on the hearts of men, and how mysterious and inscrutable his ways often are, and especially in this great work of making men new creatures in Christ Jesus. In all these ways, men often act, not only censoriously, but as unreasonably (in not allowing any to be Christians who have not their own experiences) as if they would not allow any to be men who had not just their own stature, and the same strength, or temperament of body, and the very same features of countenance with themselves. In the next place,

2. A censorious spirit appears in a forwardness to judge evil of the qualities of others. It appears in a disposition to overlook their good qualities, or to think them destitute of such qualities when they are not, or to make very little of them; or to magnify their ill qualities, and make more of them than is just; or to charge them with those ill qualities that they have not. Some are very apt to charge others with ignorance and folly, and other contemptible qualities, when they in no sense deserve to be esteemed thus by them. Some seem very apt to entertain a very low and despicable opinion of others, and so to represent them to their associates and friends, when a charitable disposition would discern many good things in them, to balance or more than balance the evil, and would frankly own them to be persons not to be despised. And some are ready to charge others with those morally evil qualities that they are free from, or to charge them with such qualities in a much higher degree than they at all deserve. Thus some have such a prejudice against some of their neighbors, that they regard them as a great deal more proud sort of persons, more selfish, or spiteful, or malicious, than they really are. Through some deep prejudice they have imbibed against them, they are ready to conceive that they have all manner of bad qualities, and no good ones. They seem to them to be an exceeding proud, or covetous, or selfish, or in some way bad, sort of men, when it may be that to others they appear well. Others see their many good qualities, and see, perhaps, many palliations of the qualities that are not good; but the censorious see only that which is evil, and speak only that which is unjust and disparaging as to the qualities of others. And,

3. A censorious spirit appears in a forwardness to judge evil of the actions of others. By actions, here, I would be understood to mean all the external voluntary acts of men, whether consisting in words or deeds. And a censorious spirit in judging evil of others’ actions discovers itself in two things: — First, in judging them to be guilty of evil actions without any evidence that constrains them to such a judgment. A suspicious spirit, which leads persons to be jealous of others, and ready to suspect them of being guilty of evil things when they have no evidence of it whatever, is an uncharitable spirit, and contrary to Christianity. Some persons are very free in passing their censures on others with respect to those things that they suppose they do out of their sight. They are ready to believe that they commit this, and that, and the other evil deed, in secret, and away from the eyes of men, or that they have done or said thus and so among their associates, and in the circle of their friends, and that, from some design or motive, they keep these things hid from others that are not in the same interest with themselves. These are the persons chargeable with the “evil surmisings” spoken of and condemned by the apostle (1 Tim. 6:4, and which are connected with “envy, strife, and railings.” Very often, again, persons show an uncharitable and censorious spirit with respect to the actions of others, by being forward to take up and circulate evil reports about them. Merely hearing a flying and evil rumor about an individual, in such a thoughtless and lying world as this is, is far from being sufficient evidence against anyone, to make us believe he has been guilty of that which is reported; for the devil, who is called “the god of this world,” is said to be “a liar, and the father of it,” and too many, alas! of his children are like him in their speaking of falsehoods. And yet it is a very common thing for persons to pass a judgment on others, on no better ground or foundation than that they have heard that somebody has said this, or that, or the other thing, though they have no evidence that what is said is true. When they hear that another has done or said so and so, they seem at once to conclude that it is so, without making any further inquiry, though nothing is more uncertain, or more likely to prove false, than the mutterings or whispers of common fame. And some are always so ready to catch up an ill report, that it seems to be pleasing to them to hear evil of others. Their spirit seems greedy of it; and it is, as it were, food to the hunger of their depraved hearts, and they feed on it, as carrion birds do on the worst of flesh. They easily and greedily take it in as true, without examination, thus showing how contrary they are in character and conduct to him of whom the Psalmist speaks (Psa. 15:1-3) as dwelling in God’s tabernacle, and abiding in his holy hill, and of whom he declares, that “he taketh not up a reproach against his neighbour;” and showing, also, that they are rather like “the wicked doer,” that “giveth heed to false lips,” and as the “liar,” who “giveth ear to a naughty tongue” Pro. 17:4). A censorious spirit in judging evil of the actions of others, also discovers itself.

Second, in a disposition to put the worst constructions on their actions. The censorious are not only apt to judge others guilty of evil actions without sufficient evidence, but they are also prone to put a bad construction on their actions, when they will just as well, and perhaps better, admit of a good construction. Very often, the moving design and end in the action is secret, confined to the recesses of the actor’s own bosom; and yet persons are commonly very forward to pass their censure upon the act, without reference to these: and this is a kind of censoriousness and uncharitable judging, as common, or more common, than any other. Thus, it is very common with men, when they are prejudiced against others, to put bad constructions on their actions or words that are seemingly good, as though they were performed in hypocrisy; and this is especially true in reference to public offices and affairs. If anything be said or done by persons wherein there is a show of concern for the public good, or the good of a neighbor, or the honor of God, or the interest of religion, some will always be ready to say that all this is in hypocrisy, and that the design really is, only to promote their own interest, and to advance themselves; and that they are only flattering and deluding others, having all the time some evil design in their hearts.

But here it may be inquired, “Wherein lies the evil of judging ill of others, since it is not true that all judging ill of others is unlawful? And where are the lines to be drawn?” To this I reply, (Please click here to continue reading, "The Spirit of Love the Opposite of a Censorious Spirit")

Fighting Friday: Charity and Its Fruits - The Spirit of Love the Opposite of an Angry or Wrathful Spirit (Charity and Its Fruits - Jonathan Edwards)

The Spirit of Love the Opposite of An Angry or Wrathful Spirit

by

Jonathan Edwards

(1703-1758)

"Charity . . . is not easily provoked." -- 1 Corinthians 13:5

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Having declared that charity is contrary to the two great cardinal vices of pride and selfishness, those deep and ever-flowing fountains of sin and wickedness in the heart, the apostle next proceeds to show that it is also contrary to two things that are commonly the fruits of this pride and selfishness, viz. an angry spirit, and a censorious spirit. To the first of these points I would now turn your attention, viz. that charity “is not easily provoked.” The doctrine here set before us is,

THAT THE SPIRIT OF CHARITY, OR CHRISTIAN LOVE, IS THE OPPOSITE OF AN ANGRY OR WRATHFUL SPIRIT OR DISPOSITION.

In speaking to this doctrine, I would inquire, first, in what consists that angry spirit or temper to which a Christian spirit is contrary; and, next, give the reason why a Christian spirit is contrary to it.

I. What is that angry or wrathful spirit to which charity, or a Christian spirit, is contrary? — It is not all manner of anger that Christianity is opposite and contrary to. It is said in Eph. 4:26, “Be ye angry, and sin not;” which seems to suppose that there is such a thing as anger without sin, or that it is possible to be angry in some cases, and yet not offend God. And therefore it may be answered, in a single word, that a Christian spirit, or the spirit of charity, is opposite to all undue and unsuitable anger. But anger may be undue or unsuitable in four respects: in its nature, its occasion, its end, and its measure. And,

1. Anger may be undue and unsuitable in respect to its nature. — Anger may be defined to be an earnest and more or less violent opposition of spirit against any real or supposed evil, or in view of any fault or offense of another. All anger is opposition of the mind against real or supposed evil; but it is not all opposition of the mind against evil that is properly called anger. There is an opposition of the judgment, that is not anger; for anger is the opposition, not of the cool judgment, but of the spirit of the man, that is, of his disposition or heart. But here, again, it is not all opposition of the spirit against evil that can be called anger. There is an opposition of the spirit against natural evil that we suffer, as in grief and sorrow, for instance, which is a very different thing from anger; and in distinction from this, anger is opposition to moral evil, or evil real or supposed, in voluntary agents, or at least in agents that are conceived to be voluntary, or acting by their own will, and against such evil as is supposed to be their fault. But yet again, it is not all opposition of spirit against evil, or faultiness in voluntary agents, that is anger; for there may be a dislike, without the spirit being excited and angry; and such dislike is an opposition of the will and judgment, and not always of the feelings — and in order to anger, the latter must be moved. In all anger there must he earnestness and opposition of feeling, and the spirit must be moved and stirred within us. Anger is one of the passions or affections of the soul, though, when called an affection, it is, for the most part, to be regarded as an evil affection.

Such being the nature of anger in general, it may now be shown wherein anger is undue or unsuitable in its nature. And this is the case with all anger that contains ill-will, or a desire of revenge. Some have defined anger to be a desire of revenge. But this cannot be considered a just definition of anger in general; for if so, there would be no anger that would not imply ill-will, and the desire that some other might be injured. But doubtless there is such a thing as anger that is consistent with goodwill; for a father may be angry with his child, that is, he may find in himself an earnestness and opposition of spirit to the bad conduct of his child, and his spirit may be engaged and stirred in opposition to that conduct, and to his child while continuing in it; and yet, at the same time, he will not have any proper ill-will to the child, but on the contrary, a real goodwill; and so far from desiring its injury, he may have the very highest desire for its true welfare, and his very anger be but his opposition to that which he thinks will be of injury to it. And this shows that anger, in its general nature, rather consists in the opposition of the spirit to evil than in a desire of revenge.

If the nature of anger in general consisted in ill-will and a desire of revenge, no anger would be lawful in any case whatever; for we are not allowed to entertain ill-will toward others in any case, but are to have goodwill to all. We are required by Christ to wish well to and pray for the prosperity of all, even our enemies, and those that despitefully use us and persecute us (Mat. 5:44); and the rule given by the apostle is, “Bless them which persecute you: bless, and curse not” (Rom. 12:14); that is, we are only to wish good and pray for good to others, and in no case to wish evil. And so all revenge is forbidden, if we except the vengeance which public justice takes on the transgressor, in inflicting which men act not for themselves, but for God. The rule is, “Thou shalt not avenge, nor bear any grudge against the children of thy people; but thou shalt love thy neighbour as thyself: I am the Lord” (Lev. 19:18); and says the apostle, “Dearly beloved, avenge not yourselves, but rather give place unto wrath: for it is written, “Vengeance is mine; I will repay, saith the Lord” (Rom. 12:19). So that all the anger that contains ill-will or a desire of revenge, is what Christianity is contrary to, and by the most fearful sanctions forbids. Sometimes anger, as it is spoken of in the Scripture, is meant only in the worst sense, or in that sense of it which implies ill-will and the desire of revenge; and in this sense all anger is forbidden, as in Eph. 4:31, “Let all bitterness, and wrath, and anger, and clamour, and evil-speaking, be put away from you, with all malice;” and again, in Col. 3:8, “But now ye also put off all these; anger, wrath, malice, blasphemy, filthy communication out of your mouth.” Thus anger may be irregular and sinful with respect to its nature. And so,

2. Anger may be unsuitable and unchristian in respect to it’s occasion. — And such unsuitableness consists in its being without any just cause. Of this Christ speaks when he says, “Whosoever is angry with his brother without a cause shall be in danger of the judgment” (Mat. 5:22). And this may be the case in three ways: — 

First, when the occasion of anger is that which is no fault at all in the person that is its object. This is not infrequently the case. Many persons are of such a proud and peevish disposition, that they will be angry at anything that is in any respect against them, or troublesome to them, or contrary to their wishes, whether anybody be to blame for it or not. And so sometimes men are angry with others for those things that are not from their fault, but which happen merely through their involuntary ignorance, or through their impotence. They are angry that they have not done better, when the only cause was, that the circumstances were such that they could not do otherwise than they did. And oftentimes persons are angry with others, not only for that which is no fault in them, but for that which is really good, and for which they ought to be praised. So it always is when men are angry at God, and fret at his providence and its dispensations toward them. Thus to be fretful and impatient, and to murmur against God’s dealings, is a most horribly wicked kind of anger. And yet this very often is the case in this wicked world. This is what the wicked Israelites were so often guilty of, and for which so many of them were overthrown in the wilderness; and this was what Jonah, though a good man, was guilty of when he was angry with God without a cause angry for that for which he should have praised God, viz. his great mercy to the Ninevites. Oftentimes, also, persons’ spirits are kept very much in a fret by reason of things going contrary to them, and their meeting with crosses and disappointments and entanglements in their business, when they will not own that it is God they fret at and are angry with, and do not even seem to be convinced of it themselves. But, indeed, such fretfulness can be interpreted no other way; and whatever they may pretend, it is ultimately aimed against the Author of providence — against the God who orders these cross events, so that it is a murmuring and fretting against him.

And it is a common thing, again, for persons to be angry with others for their doing well, and that which is only their duty. There never was so much bitterness and fierceness of anger among men one to another, and so much hostility and malice, for any one thing, as there has been for well-doing. History gives no accounts of any such cruelties as those practiced toward God’s people on account of their profession and practice of religion. And how annoyed were the scribes and Pharisees with Christ for doing the will of his Father in what he did and said while on earth! When men are angry with others, or with civil or ecclesiastical authorities, for proceeding regularly against them for their errors or sins, they are angry with them for well-doing. And this is the case when they are angry with their neighbors or brethren in the church for bearing a due testimony against them, and endeavoring to bring them to justice when the case requires it. Often men are angry with others not only for well-doing, but for doing those things that are acts of friendship to them, as when we are angry with others for administering Christian reproof for anything they observe in us that is wrong. This the Psalmist said he should accept as a kindness — “Let the righteous smite me, it shall be a kindness;” but such as are angry with it, foolishly and sinfully take it as an injury. In all these things, our anger is undue and unreasonable with regard to its occasion, when that occasion is no fault of the one with whom we are angry. And so,

Second, anger is unsuitable and unchristian as to its occasion, when persons are angry upon small and trivial occasions, and when, though there be something of blame, yet the fault is very small, and such as is not worth our being stirred and engaged about. God does not call us to have our spirits ceaselessly engaged in opposition, and stirred up in anger, unless it be on some important occasions. He that is angry at every little fault he may see in others, is certainly one with whom it is otherwise than is expressed in the text. Of him that is provoked at every little, trifling thing, it surely cannot be said that he is “not easily provoked.” Some are of such an angry, fretful spirit, that they are put out of humor by every little thing, and by things in others, in the family, or in society, or in business, that are no greater faults than they themselves are guilty of every day. Those that will thus be angry at every fault they see in others, will be sure to be always kept in a fret, and their minds will never be composed; for it cannot be expected in this world but that we shall continually be seeing faults in others, as there are continually faults in ourselves. And therefore it is that Christians are directed to be “slow to speak, slow to wrath” (Jam. 1:19); and that it is said, that “He that is soon angry, dealeth foolishly.” He that diligently guards his own spirit will not be very frequently or easily angry. He wisely keeps his mind in a calm, clear frame, and does not suffer it to be stirred with anger, except on extraordinary occasions, and those that do especially call for it. And again,

Third, anger may be unsuitable and unchristian in its occasion, when our spirits are stirred at the faults of others chiefly as they affect ourselves, and not as they are against God. We should never be angry but at sin, and this should always be that which we oppose in our anger. And when our spirits are stirred to oppose this evil, it should be as sin, or chiefly as it is against God. If there be no sin and no fault, then we have no cause to be angry; and if there be a fault or sin, then it is infinitely worse as against God than it is as against us, and therefore it requires the most opposition on that account. Persons sin in their anger when they are selfish in it; for we are not to act as if we were our own, or for ourselves simply, since we belong to God, and not to ourselves. When a fault is committed wherein God is sinned against, and persons are injured by it, they should be chiefly concerned, and their spirits chiefly moved against it, because it is against God; for they should be more solicitous for God’s honor than for their own temporal interests. All anger, as to occasion, is either a virtue or a vice, for there is no middle sort, that is neither good nor bad; but there is no virtue or goodness in opposing sin, unless it be opposed as sin. The anger that is virtuous is the same thing which, in one form, is called zeal. Our anger should be like Christ’s anger. He was like a lamb under the greatest personal injuries, and we never read of his being angry but in the cause of God against sin as sin. And this should be the case with us. And as anger may, in these three ways, be unsuitable and unchristian with respect to the occasion or cause of it, so,

3. It may be undue and sinful with respect to its end. — And this in two particulars.

First, when we are angry without considerately proposing any end to be gained by it. In this way it is that anger is rash and inconsiderate, and that it is suffered to rise, and be continued, without any consideration or motive. Reason has no hand in the matter; but the passions go before the reason, and anger is suffered to rise before even a thought has been given to the question, of what advantage or benefit will it be, either to me or others? Such anger is not the anger of men, but the blind passion of beasts: it is a kind of beastly fury, rather than the affection of a rational creature. All things in the soul of man should be under the government of reason, which is the highest faculty of our being; and every other faculty and principle in the soul should be governed and directed by that to its proper end. And, therefore, when our anger is of this kind, it is unchristian and sinful. And so it is,

Second, when we allow ourselves to be angry for any wrong end. Though reason would tell us, with regard to our anger, that it cannot be for the glory of God, or of any real benefit to ourselves, but, on the other hand, much to the mischief of ourselves or others, yet, because we have in view the gratification of our own pride, or the extension of our influence, or getting in some way superiority to others, we allow anger as aiding to gain these or other ends, and thus indulge a sinful spirit. And, lastly,

4. Anger may be unsuitable and unchristian with respect to its measure. — And this, again, in two particulars, as to the measure of its degree, and the measure of its continuance. And,

First, when it is immoderate in degree. Anger may be far beyond what the case requires. And often it is so great as to put persons beyond the control of themselves, their passions being so violent, that, for the time, they know not what they do, and seem to be unable to direct and regulate either their feelings or conduct. Sometimes men’s passions rise so high that they are, as it were, drunk with them, so that their reason is gone, and they act as if beside. themselves. But the degree of anger ought always to be regulated by the end of it, and it should never be suffered to rise any higher than so far as tends to the obtaining of the good ends which reason has proposed. And anger is also beyond measure, and thus sinful,

Second, when it is immoderate in its continuance. It is a very sinful thing for persons to be long angry. The wise man not only gives us the injunction, “Be not hasty in thy spirit to be angry,” but he adds, that “anger resteth in the bosom of fools” (Ecc. 7:9); and, says the apostle, “Be ye angry, and sin not: let not the sun go down upon your wrath” (Eph. 4:26). If anger be long continued, it soon degenerates into malice, for the leaven of evil spreads faster than the leaven of good. If a person allows himself long to hold anger towards another, he will quickly come to hate him. And so we find that it actually is among those that retain a grudge in their hearts against others for week after week, and month after month, and year after year. They do, in the end, truly hate the persons against whom they thus lay up anger, whether they own it or not. And this is a most dreadful sin in the sight of God. All, therefore, should be exceedingly careful how they suffer anger long to continue in their hearts.

Having thus shown what is that angry or wrathful spirit to which charity or a Christian spirit is contrary, I pass, as proposed, to show,

II. How charity, or a Christian spirit, is contrary to it. — And this I would do by showing, first, that charity or love, which is the sum of the Christian spirit, is directly, and in itself, contrary to the anger that is sinful; and, secondly, that the fruits of charity which are mentioned in the context, are all contrary to it. And,

1. Christian charity, or love, is directly, and in itself, contrary to all undue anger. — Christian love is contrary to anger which is undue in its nature, and that tends to revenge, and so implies ill-will; for the nature of love is goodwill. It tends to prevent persons from being angry without just cause, and will be far from disposing anyone to be angry for but little faults. Love is backward to anger, and will not yield to it on trivial occasions, much less where there is no cause for being angry. It is a malignant and evil, and not a loving spirit, that disposes persons to be angry without cause. Love to God is opposite to a disposition in men to be angry at others’ faults chiefly as they themselves are offended and injured by them: it rather disposes them to look at them chiefly as committed against God. If love be in exercise, it will tend to keep down the irascible passions, and hold them in subjection, so that reason and the spirit of love may regulate them and keep them from being immoderate in degree, or of long continuance. And not only is charity, or Christian love, directly and in itself contrary to all undue anger, but,

2 All the fruits of this charity which are mentioned in the context are also contrary to it. — And I shall mention only two of these fruits, as they may stand for all, viz. those virtues that are contrary to pride and selfishness. And

First, love, or charity, is contrary to all undue and sinful anger, as, in its fruits, it is contrary to pride. Pride is one chief cause of undue anger. It is because men are proud, and exalt themselves in their own hearts, that they are revengeful, and are apt to be excited, and to make great things out of little ones that may be against themselves. Yea, they even treat as vices things that are in themselves virtues, when they think their honor is touched, or when their will is crossed. And it is pride that makes men so unreasonable and rash in their anger, and raises it to such a high degree, and continues it so long, and often keeps it up in the form of habitual malice. But, as we have already seen, love, or Christian charity, is utterly opposed to pride. And so,

Secondly, love, or charity, is contrary to all sinful anger, as, in its fruits, it is contrary to selfishness. It is because men are selfish and seek their own, that they are malicious and revengeful against all that oppose or interfere with their own interests. If men sought not chiefly their own private and selfish interests, but the glory of God and the common good, then their spirit would be a great deal more stirred up in God’s cause than in their own; and they would not be prone to hasty, rash, inconsiderate, immoderate, and long-continued wrath, with any who might have injured or provoked them; but they would in a great measure forget themselves for God’s sake, and from their zeal for the honor of Christ. The end they would aim at, would be, not making themselves great, or getting their own will, but the glory of God and the good of their fellow-beings. But love, as we have seen, is opposed to all selfishness.

In the application of this subject, let us use it,

1. In the way of self-examination. — Our own consciences, if faithfully searched and imperatively inquired of, can best tell us whether we are, or have been persons of such an angry spirit and wrathful disposition as has been described; whether we are frequently angry, or indulge in ill-will, or allow the continuance of anger. Have we not often been angry? And if so, is there not reason to think that that anger has been undue, and without just cause, and thus sinful? God does not call Christians into his kingdom that they may indulge greatly in fretfulness, and have their minds commonly stirred up and ruffled with anger. And has not most of the anger you have cherished been chiefly, if not entirely, on your own account? Men are often wont to plead zeal for religion, and for duty, and for the honor of God, as the cause of their indignation, when it is only their own private interest that is concerned and affected. It is remarkable how forward men are to appear, as if they were zealous for God and righteousness, in cases wherein their honor, or will, or interest has been touched, and to make pretense of this in injuring others or complaining of them; and what a great difference there is in their conduct in other cases, wherein God’s honor is as much or a great deal more hurt, and their own interest is not specially concerned. In the latter case, there is no such appearance of zeal and engagedness of spirit, and no forwardness to reprove and complain, and be angry, but often a readiness to excuse, and leave reproof to others, and to be cold and backward in anything like opposition to the sin.

And ask, still further, what good has been obtained by your anger, and what have you aimed at in it? or have you even thought of these things? There has been a great deal of anger and bitterness in things passing in this town on public occasions, and many of you have been present on such occasions; and such anger has been manifest in your conduct, and I fear rested in your bosoms. Examine yourselves as to this matter, and ask what has been the nature of your anger. Has not most, if not all of it, been of that undue and unchristian kind that has been spoken of? Has it not been of the nature of ill-will, and malice, and bitterness of heart — an anger arising from proud and selfish principles, because your interest, or your opinion, or your party was touched? Has not your anger been far from that Christian zeal that does not disturb charity, or embitter the feelings, or lead to unkindness or revenge in the conduct? And how has it been with respect to your holding anger? Has not the sun more than once gone down upon your wrath, while God and your neighbor knew it? Nay, more, has it not gone down again and again, through month after month, and year after year, while winter’s cold hath not chilled the heat of your wrath, and the summer’s sun hath not melted you to kindness? And are there not some here present that are sitting before God with anger laid up in their hearts, and burning there? Or, if their anger is for a time concealed from human eyes, is it not like an old sore not thoroughly healed, but so that the least touch renews the smart; or like a smothered fire in the heaps of autumn leaves, which the least breeze will kindle into a flame? And how is it in your families? Families are societies the most closely united of all; and their members are in the nearest relation, and under the greatest obligations to peace, and harmony, and love. And yet what has been your spirit in the family? Many a time have you not been fretful, and angry, and impatient, and peevish, and unkind to those whom God has made in so great a measure dependent on you, and who are so easily made happy or unhappy by what you do or say — by your kindness or unkindness? And what kind of anger have you indulged in the family? Has it not often been unreasonable and sinful, not only in its nature, but in its occasions, where those with whom you were angry were not in fault, or when the fault was trifling or unintended, or where, perhaps, you were yourself in part to blame for it? and even where there might have been just cause, has not your wrath been continued, and led you to be sullen, or severe, to an extent that your own conscience disapproved? And have you not been angry with your neighbors who live by you, and with whom you have to do daily? and on trifling occasions, and for little things, have you not allowed yourself in anger toward them? In all these points it becomes us to examine ourselves, and know what manner of spirit we are of, and wherein we come short of the spirit of Christ.

2. The subject dissuades from, and warns against, all undue and sinful anger. — The heart of man is exceeding prone to undue and sinful anger, being naturally full of pride and selfishness; and we live in a world that is full of occasions that tend to stir up this corruption that is within us, so that we cannot expect to live in any tolerable measure as Christians would do, in this respect, without constant watchfulness and prayer. And we should not only watch against the exercises, but fight against the principle of anger, and seek earnestly to have that mortified in our hearts, by the establishment and increase of the spirit of divine love and humility in our souls. And to this end, several things may be considered. And,

First, consider frequently your own failings, by which you have given both God and man occasion to be displeased with you. All your lifetime you have come short of God’s requirements, and thus justly incurred his dreadful wrath; and constantly you have occasion to pray God that he will not be angry with you, but will show you mercy. And your failings have also been numerous toward your fellowmen, and have often given them occasion to be angry with you. Your faults are as great, perhaps, as theirs: and this thought should lead you not to spend so much of your time in fretting at the motes in their eyes, but rather to occupy it in pulling the beams out of your own. Very often those that are most ready to be angry with others, and to carry their resentments highest for their faults, are equally or still more guilty of the same faults. And so those that are most apt to be angry with others for speaking evil of them, are often most frequent in speaking evil of others, and even in their anger to vilify and abuse them. If others, then, provoke us, instead of being angry with them, let our first thoughts be turned to ourselves, and let it put us on self-reflection, and lead us to inquire whether we have not been guilty of the very same things that excite our anger, or even of worse. Thus, thinking of our own failings and errors would tend to keep us from undue anger with others. And consider, also,

Second, how such undue anger destroys the comfort of him that indulges it. It troubles the soul in which it is, as a storm troubles the ocean. Such anger is inconsistent with a man’s enjoying himself, or having any true peace or self-respect in his own spirit. Men of an angry and wrathful temper, whose minds are always in a fret, are the most miserable sort of men, and live a most miserable life; so that a regard to our own happiness should lead us to shun all undue and sinful anger. Consider, again,

Third, how much such a spirit unfits persons for the duties of religion. All undue anger indisposes us for the pious exercises and the active duties of religion. It puts the soul far from that sweet and excellent frame of spirit in which we most enjoy communion with God, and which makes truth and ordinances most profitable to us. And hence it is that God commands us not to approach his altars while we are at enmity with others, but “first to be reconciled to our brother, and then come and offer our gift” (Mat. 5:24); and that by the apostle it is said, “I will, therefore, that men pray everywhere, lifting up holy hands, without wrath and doubting” (1 Tim. 2:8). And, once more, consider,

Fourth, that angry men are spoken of in the Bible as unfit for human society. The express direction of God is, “Make no friendship with an angry man, and with a furious man thou shalt not go: lest thou learn his ways, and get a snare to thy soul” (Pro. 22:24, 25). Such a man is accursed, as a pest of society, who disturbs and disquiets it, and puts everything into confusion. “An angry man stirreth up strife, and a furious man aboundeth in transgression” (Pro. 29:22). Every one is uncomfortable about him; his example is evil, and his conduct disapproved alike by God and men. Let these considerations, then, prevail with all, and lead them to avoid an angry spirit and temper, and to cultivate the spirit of gentleness, and kindness, and love, which is the spirit of heaven.

H.T.:  BibleBB

Fighting Friday: Charity and Its Fruits - The Spirit of Love The Opposite of a Selfish Spirit (Jonathan Edwards)

The Spirit of Love the Opposite of a Selfish Spirit

by

Jonathan Edwards

(1703-1758)

"Charity . . . seeks not her own" -- 1 Corinthians 13:5



________________________________________


Having shown the nature of charity in respect to the good of others, in the two particulars, that it is kind to them, and envies not their enjoyments and blessings; and also in respect to our own good, that it is not proud, either in spirit or behavior — I pass to the next point presented by the apostle, viz. that charity “seeketh not her own.” The doctrine of these words plainly is,


THAT THE SPIRIT OF CHARITY, OR CHRISTIAN LOVE, IS THE OPPOSITE OF A SELFISH SPIRIT.


The ruin that the fall brought upon the soul of man consists very much in his losing the nobler and more benevolent principles of his nature, and falling wholly under the power and government of self-love. Before, and as God created him, he was exalted, and noble, and generous; but now he is debased, and ignoble, and selfish. Immediately upon the fall, the mind of man shrank from its primitive greatness and expandedness, to an exceeding smallness and contractedness; and as in other respects, so especially in this. Before, his soul was under the government of that noble principle of divine love, whereby it was enlarged to the comprehension of all his fellow creatures and their welfare. And not only so, but it was not confined within such narrow limits as the bounds of the creation, but went forth in the exercise of holy love to the Creator, and abroad upon the infinite ocean of good, and was, as it were, swallowed up by it, and became one with it. But so soon as he had transgressed against God, these noble principles were immediately lost, and all this excellent enlargedness of man’s soul was gone; and thenceforward he himself shrank, as it were, into a little space, circumscribed and closely shut up within itself to the exclusion of all things else. Sin, like some powerful astringent, contracted his soul to the very small dimensions of selfishness; and God was forsaken, and fellow creatures forsaken, and man retired within himself, and became totally governed by narrow and selfish principles and feelings. Self-love became absolute master of his soul, and the more noble and spiritual principles of his being took wings and flew away. But God, in mercy to miserable man, entered on the work of redemption, and, by the glorious gospel of his Son, began the work of bringing the soul of man out of its confinement and contractedness, and back again to those noble and divine principles by which it was animated and governed at first. And it is through the cross of Christ that he is doing this; for our union with Christ gives us participation in his nature. And so Christianity restores an excellent enlargement, and extensiveness, and liberality to the soul, and again possesses it with that divine love or charity that we read of in the text, whereby it again embraces its fellow creatures, and is devoted to and swallowed up in the Creator. And thus charity, which is the sum of the Christian spirit, so partakes of the glorious fullness of the divine nature, that she “seeketh not her own,” or is contrary to selfish spirit. In dwelling on this thought, I would, first, show the nature of that selfishness of which charity is the opposite; then how charity is opposed to it; and then some of the evidence in support of the doctrine stated.






I. I would show the nature of that selfishness of which charity is the opposite. — And here I would observe,


1. Negatively, that charity, or the spirit of Christian love, is not contrary to all self-love. — It is not a thing contrary to Christianity that a man should love himself, or, which is the same thing, should love his own happiness. If Christianity did indeed tend to destroy a man’s love to himself, and to his own happiness, it would therein tend to destroy the very spirit of humanity; but the very announcement of the gospel, as a system of peace on earth and goodwill toward men (Luke 2:14), shows that it is not only not destructive of humanity, but in the highest degree promotive of its spirit. That a man should love his own happiness, is as necessary to his nature as the faculty of the will is; and it is impossible that such a love should be destroyed in any other way than by destroying his being. The saints love their own happiness. Yea, those that are perfect in happiness, the saints and angels in heaven, love their own happiness; otherwise that happiness which God hath given them would be no happiness to them; for that which anyone does not love he cannot enjoy any happiness in.


That to love ourselves is not unlawful, is evident also from the fact, that the law of God makes self-love a rule and measure by which our love to others should be regulated. Thus Christ commands (Mat. 19:19), “Thou shalt love thy neighbour as thyself,” which certainly supposes that we may, and must, love ourselves. It is not said more than thyself, but as thyself. But we are commanded to love our neighbor next to God; and therefore we are to love ourselves with a love next to that which we should exercise toward God himself. And the same appears also from the fact, that the Scriptures, from one end of the Bible to the other, are full of motives that are set forth for the very purpose of working on the principle of self-love. Such are all the promises and threatenings of the Word of God, its calls and invitations, its counsels to seek our own good, and its warnings to beware of misery. These things can have no influence on us in any other way than as they tend to work upon our hopes or fears. For to what purpose would it be to make any promise of happiness, or hold forth any threatening of misery, to him that has no love for the former or dread of the latter? Or what reason can there be in counseling him to seek the one, or warning him to avoid the other? Thus it is plain, negatively, that charity, or the spirit of Christian love, is not contrary to all self-love. But I remark still further,


2. Affirmatively, that the selfishness which charity, or a Christian spirit, is contrary to, is only an inordinate self-love. — Here, however, the question arises, In what does this inordinateness consist? This is a point that needs to be well stated and clearly settled; for the refutation of many scruples and doubts that persons often have, depends upon it. And therefore I answer,


First, that the inordinateness of self-love does not consist in our love of our own happiness being, absolutely considered, too great in degree. — I do not suppose it can be said of any, that their love to their own happiness, if we consider that love absolutely and not comparatively, can be in too high a degree, or that it is a thing that is liable either to increase or diminution. For I apprehend that self-love, in this sense, is not a result of the fall, but is necessary, and what belongs to the nature of all intelligent beings, and that God has made it alike in all; and that saints, and sinners, and all alike, love happiness, and have the same unalterable and instinctive inclination to desire and seek it. The change that takes place in a man, when he is converted and sanctified, is not that his love for happiness is diminished, but only that it is regulated with respect to its exercises and influence, and the courses and objects it leads to. Who will say that the happy souls in heaven do not love happiness as truly as the miserable spirits in hell? If their love of happiness is diminished by their being made holy, then that will diminish their happiness itself; for the less anyone loves happiness, the less he relishes it, and, consequently, is the less happy.


When God brings a soul out of a miserable state and condition into a happy state, by conversion, he gives him happiness that before he had not, but he does not at the same time take away any of his love of happiness. And so, when a saint increases in grace, he is made still more happy than he was before; but his love of happiness, and his relish of it, do not grow less as his happiness itself increases, for that would be to increase his happiness one way, and to diminish it another. But in every case in which God makes a miserable soul happy, or a happy soul still more happy, he continues the same love of happiness that existed before. And so, doubtless, the saints ought to have as much of a principle of love to their own happiness, or love to themselves, which is the same thing, as the wicked have. So that, if we consider men’s love of themselves or of their own happiness absolutely, it is plain that the inordinateness of self-love does not consist in its being in too great a degree, because it is alike in all. But I remark, (Please click here to continue reading, "The Spirit of Love the Opposite of a Selfish Spirit")

Fighting Friday: Charity and Its Fruits - The Spirit of Love Is A Humble Spirit (7/10), Jonathan Edwards

The Spirit of Love is a Humble Spirit

by

Jonathan Edwards

(1703-1758)

"Charity vaunts not itself, is not puffed up, doth not behave itself unseemly."--1 Corinthians 13:4, 5


________________________________________

Having shown the nature and tendency of charity or Christian love, in respect to our receiving injury, and doing good to others — that it “suffers long and is kind;” and also with respect to the good possessed by others as compared with that possessed by ourselves — that charity “envieth not;” the apostle now proceeds to show, that in reference to what we ourselves may be or have, charity is not proud — that “it vaunteth not itself, is not puffed up, doth not behave itself unseemly.” As, on the one hand, it prevents us from envying others what they possess, so, on the other, it keeps us from glorying in what we possess ourselves. Paul had just declared that charity was contrary to a spirit of envy, and now he declares that it is equally contrary to that spirit which specially provokes men to envy others, and which they often make a pretense or apology for envying them, viz. that they are puffed up with their honors and prosperity, and vaunt themselves on their possession of these things. When men have obtained prosperity, or are advanced, and others observe that they are puffed up and vaunt themselves in it, this tends to provoke envy, and make others uneasy at the sight of their prosperity. But if a man has prosperity or advancement, and yet does not vaunt himself or behave in an unseemly manner on account of it, this tends to reconcile others to his high circumstances, and make them satisfied that he should enjoy his elevation. As already observed, when men envy another, they are prone to excuse and justify themselves in so doing, by the pretense that he does not make a good improvement of his prosperity, but is proud of it, and puffed up on account of it. But the apostle shows how Christian love, or charity, tends to make all behave suitably to their condition, whatever it may be: if below others, not to envy them, and if above others, not to be proud or puffed up with the prosperity.

In the words of the text, we may observe, that a spirit of Christian love is spoken of as the opposite of a proud behavior, and that two degrees of such a behavior are mentioned. The higher degree is expressed by a man’s “vaunting himself,” that is, by his so carrying himself as to show plainly that he glories in what he has, or is. The lower degree is expressed by his “behaving himself unseemly,” that is, by his not conducting himself in a becoming and decent manner in the enjoyment of his prosperity, but so acting as to show that he thinks the mere fact of his being prosperous exalts him above others. And the spirit of charity or love is spoken of, as opposed not only to a proud behavior, but to a proud spirit, or pride in the heart, for charity “is not puffed up.” The doctrine we are taught, then, in these words, is this:

THAT THE SPIRIT OF CHARITY, OR CHRISTIAN LOVE, IS AN HUMBLE SPIRIT.

In speaking to this doctrine, I would show — I. What humility is; and, II. How a Christian spirit, or the spirit of charity, is an humble spirit. And,

I. I would show what humility is. — Humility may be defined to be a habit of mind and heart corresponding to our comparative unworthiness and vileness before God, or a sense of our own comparative meanness in his sight, with the disposition to a behavior answerable thereto. It consists partly in the understanding, or in the thought and knowledge we have of ourselves, partly in the will, partly in the sense or estimate we have of ourselves, and partly in the disposition we have to a behavior answerable to this sense or estimate. And the first thing in humility is,

1. A sense of our own comparative meanness. — I say comparative meanness, because humility is a grace proper for beings that are glorious and excellent in very many respects. Thus the saints and angels in heaven excel in humility, and humility is proper and suitable in them, though they are pure, spotless, and glorious beings, perfect in holiness, and excelling in mind and strength. But though they are thus glorious, yet they have a comparative meanness before God, of which they are sensible; for he is said (Psa. 113:6) to humble himself to behold the things that are in heaven. So the man Christ Jesus, who is the most excellent and glorious of all creatures, is yet meek and lowly of heart, and excels all other beings in humility. Humility is one of the excellencies of Christ, because he is not only God, but man, and as a man he was humble. For humility is not, and cannot be, an attribute of the divine nature. God’s nature is indeed infinitely opposite to pride, and yet humility cannot properly be predicated of him. For if it could, this would argue imperfection, which is impossible in God. God, who is infinite in excellence and glory, and infinitely above all things, cannot have any comparative meanness, and of course cannot have any such comparative meanness to be sensible of, and therefore cannot be humble. But humility is an excellence proper to all created intelligent beings, for they are all infinitely little and mean before God, and most of them are in some way mean and low in comparison with some of their fellow creatures. Humility implies a compliance with that rule of the apostle (Rom. 12:3), that we think not of ourselves more highly than we ought to think, but that we think soberly, according as God hath dealt to everyone of us the measure, not only of faith, but of other things. And this humility, as a virtue in men, implies a sense of their own comparative meanness, both as compared with God and as compared with their fellow creatures. And,

First, humility doth primarily and chiefly consist in a sense of our meanness as compared with God, or a sense of the infinite distance there is between God and ourselves. We are little, despicable creatures, even worms of the dust, and we should feel that we are as nothing, and less than nothing, in comparison with the Majesty of heaven and earth. Such a sense of his nothingness Abraham expressed, when he said (Gen. 18:27), “Behold now, I have taken upon me to speak unto the Lord, which am but dust and ashes.” There is no true humility without somewhat of this Spirit; for, however sensible we may be of our meanness as compared with some of our fellow creatures, we are not truly humble unless we have a sense of our nothingness as compared with God. Some have a low thought of themselves as compared with other men: from the meanness of their circumstances, or from a melancholy and desponding temperament which is natural to them, or from some other cause, while still they know nothing of the infinite distance there is between them and God. Though they may be ready to look upon themselves as humble-spirited, yet they have no true humility. That which above all other things it concerns us to know of ourselves, is what we are in comparison with God, who is our Creator, and the one in whom we live, and move, and have our being, and who is infinitely perfect in all things. And if we are ignorant of our meanness as compared with him, then the most essential thing, and that which is indispensable in true humility, is wanting. But where this is truly felt, there arises from it,

Secondly, a sense of our own meanness as compared with many of our fellow creatures. — For man is not only a mean creature in comparison with God, but he is very mean as compared with multitudes of creatures of a superior rank in the universe, and most men are mean in comparison with many of their fellowmen. And when a sense of this comparative meanness arises from a just sense of our meanness as God sees it, then it is of the nature of true humility. He that has a right sense and estimate of himself in comparison with God, will be likely to have his eyes open to see himself aright in all respects. Seeing truly how he stands with respect to the first and highest of all beings, will tend greatly to help him to a just apprehension of the place he stands in among creatures. And he that does not rightly know the first and greatest of beings, who is the fountain and source of all other beings, cannot truly know anything aright; but so far as he has come to a knowledge of the former, so far is he prepared for and led unto the knowledge of other things, and so of himself as related to others, and as standing among them. (Please click here to continue reading, The Spirit of Love Is A Humble Spirit)

Fighting Friday: Charity and Its Fruits - Love Inconsistent with an Envious Spirit (Jonathan Edwards)

Love Inconsistent with an Envious Spirit

 

by

 

Jonathan Edwards

(1703-1758)

"Charity envies not."--1 Corinthians 13:4

________________________________________

Having already seen the nature and tendency of Christian charity, or divine love, with respect to the evil received from others, that it “suffers long,” and also with respect to doing good to others, that it “is kind,” we now come to the feelings and conduct to which the same charity will lead us in respect to the good possessed by others, and that possessed by ourselves. And in reference to the good possessed by others, the apostle declares it to be the nature and tendency of charity, or true Christian love, not to envy them the possession of any good whatever which is theirs — “Charity envieth not.” The teaching of these words plainly is,

THAT CHARITY, OR A TRULY CHRISTIAN SPIRIT, IS THE VERY OPPOSITE OF AN ENVIOUS SPIRIT.

In dwelling on this thought, I would show, I. What is the nature of an envious spirit; II. Wherein a Christian spirit is the opposite of such a spirit; and, III. The reason and evidence of the doctrine.

I. The nature of envy. Envy may be defined to be a spirit of dissatisfaction with, and opposition to, the prosperity and happiness of others as compared with our own. The thing that the envious person is opposed to, and dislikes, is the comparative superiority of the state of honor, or prosperity or happiness, that another may enjoy, over that which he possesses. And this spirit is especially called envy, when we dislike and are opposed to another’s honor or prosperity, because, in general, it is greater than our own, or because, in particular, they have some honor or enjoyment that we have not. It is a disposition natural in men, that they love to be uppermost; and this disposition is directly crossed, when they see others above them. And it is from this spirit that men dislike and are opposed to the prosperity of others, because they think it makes those who possess it superior, in some respect, to themselves. And from this same disposition, a person may dislike another’s being equal to himself in honor or happiness, or in having the same sources of enjoyments that he has. For as men very commonly are, they cannot bear a rival much, if any, better than a superior, for they love to be singular and alone in their eminence and advancement. Such a spirit is called envy in the Scriptures. Thus Moses speaks of Joshua’s envying for his sake, when Eldad and Medad were admitted to the same privilege with himself in having the spirit of prophecy given them, saying (Num. 11:29), “Enviest thou for my sake? would God that all the Lord’s people were prophets, and that the Lord would put his Spirit upon them!” And Joseph’s brethren, we are told (Gen. 37:11), envied him when they had heard his dream, which implied that his parents and brethren were yet to bow down before him, and that he was to have power over them. From such a spirit, persons are not only unwilling that others should be above them or equal to them, but that they should be near them. For the desire to be distinguished in prosperity and honor is the more gratified just in proportion as they are elevated, and others are below them, so that their comparative eminence may be marked and visible to all. And this disposition may be exercised, either in reference to the prosperity that others may obtain, and of which they are capable, or in reference to that which they actually have obtained. In the latter form, which is the more common, the feeling of envy will be manifest in two respects: first, in respect to their prosperity, and next, in respect to themselves. And,

1. It will be manifest in an uneasiness and dissatisfaction with the prosperity of others. Instead of rejoicing in the prosperity of others, the envious man will be troubled with it. It will be a grievance to his spirit to see them rise so high, and come to such honors and advancement. It is no comfortable feeling to him to hear of their having obtained such and such advantages and honors and preferments, but, on the contrary, very uncomfortable. He is very much of the spirit of Haman, who, in view of all “the glory of his riches, and the multitude of his children, and all the things wherein the king had promoted him,” still could say (Est. 5:13), “Yet all this availeth me nothing, so long as I see Mordecai the Jew sitting in the king’s gate.” From such a spirit, the envious person stands ready to rejoice at anything that happens to diminish the honor and comfort of others. He is glad to see them brought down, and will even study how to lower their estate, as Haman did how to humble and bring down Mordecai. And often, like Haman, he will show his uneasiness, not only by planning and scheming, but by actual endeavors of one kind or another, to bring them down; and the very first opportunity of pulling them down that offers, he will gladly embrace. And it is from this disposition, that the sight even of others’ prosperity often sets the envious on talking against them and speaking evil of them, even when perhaps they do not know them. Envying them the prominence they have obtained, they hope, by speaking evil of them, in some measure to diminish their honors, and lower them in the esteem of men. This suggests, again,

2. That the opposition of the envious to the prosperity of others will be manifest in a dislike of their persons for it. Seeing how others prosper, and what honors they attain, the envious dislike, and even hate them, on account of their honor and prosperity. They entertain and cherish an evil spirit toward them, for no other reason but that they are prospered. They are embittered against them in spirit, only because they are eminent in name or fortune. Thus Haman, it is said (Est. 5:9), “was full of indignation against Mordecai,” because he saw him “in the king’s gate,” and because “he stood not up, nor moved for him;” and Joseph’s brethren (Gen. 37:4, 5) “hated him, and could not speak peaceably unto him,” because his father loved him, and when he had dreamed a dream implying their inferiority, “they hated him yet the more.” And so the envious generally resent the prosperity of others, and their coming to honor, as if in it they were guilty of some injury to themselves. Sometimes there is a settled hatred toward others upon this account, leading, as in the case of Joseph’s brethren (Gen. 37:19-28), to acts of the greatest cruelty and wickedness. But this may suffice for the nature of this envy; and I proceed to show, (Please click here to continue reading, "Love Is Inconsistent With An Envious Spirit")

Fighting Friday: Charity and Its Fruits - Love Disposes Us to Do Good by Jonathan Edwards (5/13)

Love Disposes Us to Do Good

 

by

 

Jonathan Edwards

(1703-1758)

Charity suffers long, and is kind.-- 1 Corinthians 13:4

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In the last lecture from these words, it was shown that charity or Christian love is long-suffering, or that it disposes us meekly to bear the injuries received from others. And now it is proposed to show that it is kind, or, in other words,

THAT CHARITY, OR A TRULY CHRISTIAN SPIRIT, WOULD DISPOSE US FREELY TO DO

GOOD TO OTHERS

In dwelling on this point, I would — I. Briefly open the nature of the duty of doing good to others; and, II. Show that a Christian spirit will dispose us to it.

I. I would briefly open the nature of the duty of doing good to others. — And here, three things are to be considered, viz. the act — doing good, the objects, or those to whom we should do good; and the manner in which it should be done — freely. And,

1. The act, which is the matter of the duty, which is, doing good to others. — There are many ways in which persons may do good to others, and in which they are obliged so to do, as they have opportunity. And,

First, persons may do good to the souls of others, which is the most excellent way of doing good. Men may be, and oftentimes are, the instruments of spiritual and eternal good to others. Wherein any are so, they are the instruments of greater good to them than if they had given them the riches of the universe. And we may do good to the souls of others, by taking pains to instruct the ignorant and to lead them to the knowledge of the great things of religion, and by counseling and warning others, and stirring them up to their duty, and to a seasonable and thorough care for their souls’ welfare, and so again, by Christian reproof of those that may be out of the way of duty, and by setting them good examples, which is a thing the most needful of all, and commonly the most effectual of all for the promotion of the good of their souls. Such an example must accompany the other means of doing good to the souls of men, such as instructing, counseling, warning, and reproving, and is needful to give force to such means, and to make them take effect. It is more likely to render them effectual than anything else whatsoever, and without it, they will be likely to be in vain.

Men may do good to the souls of vicious persons by being the means of reclaiming them from their vicious courses, or to the souls of neglecters of the sanctuary by persuading them to go to the house of God, or to the souls of secure and careless sinners by putting them in mind of their misery and danger, and so may be the instruments of awakening them, and the means of their conversion, and of bringing them home to Christ. Thus they may be of the number of those of whom we read (Dan. 12:3), “that turn many to righteousness,” and who “shall shine as the stars for ever and ever.” Saints, too, may be the instruments of comforting and establishing one another, and of strengthening one another in faith and obedience; of quickening, and animating, and edifying one another; of raising one another out of dull and dead frames, and helping one another out of temptations, and onward in the divine life; of directing one another in doubtful and difficult cases; of encouraging one another under darkness or trial; and, generally, of promoting each other’s spiritual joy and strength, and thus being mutually fellow helpers on their way to glory. (Please click here to continue reading, "Love Disposes Us to Do Good")

Fighting Friday: Charity and Its Fruits - Love Disposes Us Meekly to Bear the Injuries Received from Others, Jonathan Edwards (4/13)

Love Disposes Us Meekly to Bear the Injuries Received from Others

by

Jonathan Edwards

(1703-1758)

Charity suffers long, and is kind. - 1 Corinthians 13:4

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The apostle, in the previous verses, as we have seen, sets forth how great and essential a thing charity, or a spirit of Christian love, is, in Christianity: that it is far more necessary and excellent than any of the extraordinary gifts of the Spirit, that it far exceeds all external performances and sufferings, and, in short, that it is the sum of all that is distinguishing and saving in Christianity the very life and soul of all religion, without which, though we give all our goods to feed the poor, and our bodies to be burned, we are nothing. And now he proceeds, as his subject naturally leads him, to show the excellent nature of charity, by describing its several amiable and excellent fruits. In the text, two of these fruits are mentioned: suffering long, which has respect to the evil or injury received from others; and being kind, which has respect to the good to be done to others. Dwelling, for the present, on the first of these points, I would endeavor to show,


THAT CHARITY, OR A TRULY CHRISTIAN SPIRIT, WILL DISPOSE US MEEKLY TO BEAR THE EVIL THAT IS RECEIVED FROM OTHERS, OR THE INJURIES THAT OTHERS MAY DO TO US.


Meekness is a great part of the Christian spirit. Christ, in that earnest and touching call and invitation of his that we have in the eleventh chapter of Matthew, in which he invites all that labor and are heavy-laden to come to himself for rest, particularly mentions, that he would have them come to learn of him; for he adds, “I am meek and lowly in heart.” And meekness, as it respects injuries received from men, is called long-suffering in the Scriptures, and is often mentioned as an exercise, or fruit of the Christian spirit (Gal. 5:22) — “The fruit of the Spirit is love, joy, peace, long-suffering;” and Eph. 4:1, 2 “I therefore, the prisoner of the Lord, beseech you that ye walk worthy of the vocation wherewith ye are called, with all lowliness and meekness, with long-suffering,” etc.; and Col. 3:12, 13 — “Put on therefore, as the elect of God, holy and beloved, bowels of mercy, kindness, humbleness of mind, meekness, long-suffering; forbearing one another, and forgiving one another, if any man have a quarrel against any: even as Christ forgave you, so also do ye.”


In dwelling more fully on this point, I would — I. Take notice of some of the various kinds of injuries that we may receive from others; II. Show what is meant by meekly bearing such injuries; and, III. How that love, which is the sum of the Christian spirit, will dispose us to do this. And,


I. I would briefly notice some of the various kind of injuries that we may or do receive from others. — Some injure others in their estates by unfairness and dishonesty in their dealings, by being fraudulent and deceitful with them, or at least by leading them to act in the dark, and taking advantage of their ignorance; or by oppressing them, taking advantage of their necessities; or by unfaithfulness towards them, not fulfilling their promises and engagements, and being slack and slighting in any business they are employed in by their neighbors, aiming at nothing but just to meet the letter of their engagements, and not being careful to improve their time to the utmost in accomplishing that which they are engaged to do; or by asking unreasonable prices for what they do; or by withholding what is due, from their neighbors, unjustly, neglecting to pay their debts, or unnecessarily putting their neighbors to trouble and difficulty to get what is due from them. And besides these, there are many other methods in which men injure one another in their dealings, by an abundance of crooked and perverse ways, in which they are far from doing to others as they would have them do to themselves, and by which they provoke and irritate and injure one another.


Some injure others in their good name, by reproaching or speaking evil of them behind their backs. No injury is more common, and no iniquity more frequent or base, than this. Other ways of injury are abundant, but the amount of injury by evil-speaking of this kind, is beyond account. Some injure others by making or spreading false reports about them, and so cruelly slandering them. Others, without saying that which is directly false, greatly misrepresent things, picturing out everything respecting their neighbors in the worst colors, exaggerating their faults, and setting them forth as far greater than they really are, always speaking of them in an unfair and unjust manner. A great deal of injury is done among neighbors by thus uncharitably judging one another, and putting injurious and evil constructions on one another’s words and actions.


Persons may greatly injure others in their thoughts, by unjustly entertaining mean thoughts, or a low esteem of them. Some are deeply and continually injurious to others, by the contempt they habitually have of them in their hearts, and by their willingness to think the worst about them. And, as the outflowing of the thoughts, a great deal is done to the injury of others by the words; for the tongue is but too ready to be the wicked instrument of expressing the evil thoughts and feelings of the soul, and hence, in the Scriptures (Job 5:21), it is called a scourge, and is compared (Psa. 140:3) to the fangs of some very poisonous kinds of serpents, whose bite is supposed to cause death.


Sometimes men injure others in their treatment and actions towards them, and in the injurious deeds they do them. If clothed with authority, they sometimes carry themselves very injuriously toward those over whom their authority extends, by behaving very assumingly and magisterially and tyrannically toward them. Sometimes those who are under authority, carry themselves very injuriously toward those who are over them, by denying them that respect and honor which are due to their places, and thus to themselves while they occupy them. Some carry themselves very injuriously toward others by the exercise of a very selfish spirit, seeming to be all for themselves, and apparently having no regard to the good or benefit of their neighbor, but all their contrivance is only to better their own interests. Some carry themselves injuriously in the manifestation of a very haughty and proud spirit, as though they thought they were more excellent than all others, and that nobody was at all to be regarded except themselves alone. This appears in their air and talk and actions, and their greatly assuming behavior in general, all of which are such, that those about them feel, and justly feel, that they are injured by them. Some carry themselves very injuriously by the exercise of a very willful spirit, being so desperately set on having their own way, that they will, if possible, bend everything to their own will, and never will alter their career, nor yield to the wishes of others. They shut their eyes against the light or motives others may offer, and have no regard to anyone’s inclination but their own, being always perverse and willful in having their own way. Some carry themselves injuriously in the course they take in public affairs, acting not so much from a regard for the public good, as from the spirit of opposition to some party, or to some particular person, so that the party or person opposed is injured, and oftentimes is greatly provoked and exasperated. Some injure others by the malicious and wicked spirit they cherish against them, whether with or without cause. It is not an uncommon thing for neighbors to dislike and even hate one another; not cherishing anything like love to each other in their hearts, but whether they acknowledge it or not, in reality hating one another, having no delight in each other’s honor and prosperity, but, on the contrary, being pleased when they are cast down and in adversity, foolishly and wickedly thinking, perhaps, that another’s fall is their own elevation, which it never is. Some injure others by the spirit of envy they show toward them, cherishing ill-will toward them for no other reason than for the honor and prosperity they enjoy.


Many injure others from a spirit of revenge, deliberately returning evil for evil, for real or imaginary injuries received from them. Some, as long as they live, will keep up a grudge in their hearts against their neighbor, and whenever an opportunity offers, will act it out in injury to him in the spirit of malice. And in innumerable other particular ways which might be mentioned, do men injure one another; though these may suffice for our present purpose. But,






II. I would go on to show what is meant by meekly bearing such injuries, or how they ought meekly to be borne. — And here I would show, first, the nature of the duty enjoined; and then why it is called long-suffering, or suffering long. And,


1. I would show the nature of the duty of meekly bearing the injuries we suffer from others. And,


First, it implies that injuries offered should be borne without doing anything to revenge them. — There are many ways in which men do that which is revengeful: not merely by actually bringing some immediate suffering on the one that may have injured them, but by anything, either in speech or behavior, which shows a bitterness of spirit against him for what he has done. Thus, if after we are offended or injured, we speak reproachfully to our neighbor, or of him to others, with a design to lower or injure him, and that we may gratify the bitter spirit we feel in our hearts for the injury that neighbor has done us, this is revenge. He, therefore, that exercises a Christian long-suffering toward his neighbor, will bear the injuries received from him without revenging or retaliating, either by injurious deeds or bitter words. He will bear it without doing anything against his neighbor that shall manifest the spirit of resentment, without speaking to him, or of him, with revengeful words, and without allowing a revengeful spirit in his heart, or manifesting it in his behavior. He will receive all with a calm, undisturbed countenance, and with a soul full of meekness, quietness, and goodness. This he will manifest in all his behavior to the one that has injured him, whether to his face or behind his back. Hence it is, that this virtue is recommended in the Scriptures under the name of gentleness, or as always connected with it, as may be seen in Jam. 3:17, and Gal. 5:22. In him that exercises the Christian spirit as he ought, there will not be a passionate, rash, or hasty expression, or a bitter, exasperated countenance, or an air of violence in the talk or behavior. But, on the contrary, the countenance and words and demeanor will all manifest the savor of peaceableness and calmness and gentleness. He may perhaps reprove his neighbor. This may clearly be his duty. But if he does, it will be without impoliteness, and without that severity that can tend only to exasperate. Though it may be with strength of reason and argument, and with plain and decided expostulation, it will still be without angry reflections or contemptuous language. He may show a disapprobation of what has been done, but it will be not with an appearance of high resentment, but as reproving the offender for a sin against God, rather than as for the offense against himself: as lamenting his calamity, more than resenting his injury, as seeking his good, not his hurt, and as one that more desires to deliver the offender out of the error into which he has fallen, than to be even with him for the injury done to himself. The duty enjoined also implies,


Secondly, that injuries be borne with the continuance of love in the heart, and without those inward emotions and passions that tend to interrupt and destroy it. — Injuries should be borne, where we are called to suffer them, not only without manifesting an evil and revengeful spirit in our words and actions, but also without such a spirit in the heart. We should not only control our passions when we are injured, and refrain from giving vent to outward revenge, but the injury should be borne without the spirit of revenge in the heart. Not only a smooth external behavior should be continued, but also a sincere love with it. We should not cease to love our neighbor because he has injured us. We may pity, but not hate him for it. The duty enjoined also implies,


Thirdly, that injuries be borne without our losing the quietness and repose of our own minds and hearts. They should not only be borne without a rough behavior, but with a continuance of inward calmness and repose of spirit. When the injuries we suffer are allowed to disturb our calmness of mind, and put us into an excitement and tumult, then we cease to bear them in the true spirit of long-suffering. If the injury is permitted to discompose and disquiet us, and to break up our inward rest, we cannot enjoy ourselves, and are not in a state to engage properly in our various duties, and especially we are not in a state for religious duties — for prayer and meditation. And such a state of mind is the contrary of the spirit of long-suffering and meekly bearing of injuries that is spoken of in the text. Christians ought still to keep the calmness and serenity of their minds undisturbed, whatever injuries they may suffer. Their souls should be serene, and not like the unstable surface of the water, disturbed by every wind that blows. No matter what evils they may suffer, or what injuries may be inflicted on them, they should still act on the principle of the words of the Savior to his disciples (Luke 21:19) — “In your patience possess ye your souls.” The duty we are speaking of also implies, once more <![endif]>


Fourthly, that in many cases, when we are injured, we should be willing to suffer much in our interests and feelings for the sake of peace, rather than do what we have opportunity, and perhaps the right, to do in defending ourselves. — When we suffer injuries from others, the case is often such that a Christian spirit, if we did but exercise it as we ought, would dispose us to forbear taking the advantage we may have to vindicate and right ourselves. For by doing otherwise, we may be the means of bringing very great calamity on him that has injured us, and tenderness toward him may and ought to dispose us to a great deal of forbearance, and to suffer somewhat ourselves, rather than bring so much suffering on him. And besides, such a course would probably lead to a violation of peace, and to an established hostility, whereas in this way there may be hope of gaining our neighbor, and from an enemy making him a friend. These things are manifest from what the apostle says to the Corinthians concerning going to law one with another — “Now therefore there is utterly a fault among you, because ye go to law one with another. Why do ye not rather take wrong? why do ye not rather suffer yourselves to be defrauded?” (1 Cor. 6:7) Not that all endeavors in men to defend and right themselves, when they are injured by others, are censurable, or that they should suffer all the injuries that their enemies please to bring upon them, rather than improve an opportunity they have to defend and vindicate themselves, even though it be to the damage of him that injures them. But in many, and probably in most cases, men ought to suffer long first, in the spirit of the long-suffering charity of the text. And the case may often be such, that they may be called to suffer considerably, as charity and prudence shall direct, for the sake of peace, and from a sincere Christian love to the one that injures them, rather than deliver themselves in the way they may have opportunity for. Having thus shown what is implied in this virtue, I would now show, briefly, (Please click here to continue reading, Love Disposes Us Meekly to Bear the Injuries Received from Others)