The Nature of Charity

In the discussion of every subject, it is of great importance to ascertain, and to fix with precision, the meaning of the terms by which it is expressed; more especially in those cases where, as in the present instance, the principal word has acquired, by the changes of time and usages of society, more senses than one. Formerly, the English word charity signified good-will or benevolence: when restricted to this meaning, it was significant enough of the Greek term employed by the Apostle in this chapter; but in modern times the word charity is often employed to signify almsgiving — a circumstance which has thrown a partial obscurity over many passages of Scripture, and has led, indeed, to the most gross perversion of Divine truth and the circulation of the most dangerous errors. That the charity which is the subject of the present treatise cannot mean almsgiving, is evident from the assertion of the Apostle, where he says — “Though I give all my goods to feed the poor, and have not charity, it profiteth me nothing.” The meaning of the term is Love, and so it is rendered in many other passages of the New Testament; such, for instance, as the following: — “Love worketh no ill to its neighbour.” “The fruit of the Spirit is love.” “Love is the fulfilling of the law.” “Faith which worketh by love.” It is the same word in all these texts, which in the present chapter, and in the following passages, is rendered charity. “The end of the commandment is charity.” “Charity covereth a multitude of sins.” The employment of the term charity, instead of love, in the last quoted passage, is peculiarly to be regretted, as, in consequence of the modern meaning attached to it, many have taken up the false and dangerous notion, that pecuniary liberality to the poor will make an atonement for human guilt; an error which could have had no countenance from Scripture, had the word been rendered as it is in other places. “Lore covereth a multitude of sins.” This is not the only case in which our translators, by the capricious employment in different places of two English words for the same Greek term, have helped to confuse the English reader of the Holy Scriptures.

We shall in this treatise substitute for charity the word Love, which is a correct translation of the original. If, however, the word charity should be occasionally used to avoid a too frequent repetition of lovCy we beg that it m?iy ba understood as synonymous with that term.

Of what kind of love does the Apostle treat? Not of love to God, as is evident from the whole chapter; for the properties which are here enumerated have no direct reference to Jehovah, but relate in every instance to man. It is a disposition founded, no doubt upon love to God, but it is not the same.

Nor is it, as many have represented, the love of the brethren. Without all question, we are under special obligations to love those who are the children of God, and joint heirs with us in Christ. “This is my commandment,” says Christ, “that ye love one another.” “By this shall all men know that ye are my disciples, if ye love one another.” Our brethren in Christ should be the first and dearest objects of our regard. Love to them, is the badge of discipleship — the proof, both to ourselves and to the world, that we have passed from death unto life. And although we are “to do good to all men,” yet we are especially to regard “the household of faith.” But still, brotherly love, or the love of the brethren as such, is not the disposition, any otherwise than as included in it, which is here enjoined.

A far more comprehensive duty is laid down, which

is LOVE TO MANKIND IN GENERAL. As a prOOf of this

I refer to the nature of its exercises. Do they not as much respect the unconverted as the converted; the unbeliever as the believer 1 Are we not as much bound to be meek and kind, humble, forgiving, and patient, towards all men, as v,^e are towards our brethren’? Or, may we be envious, passionate, proud, and revengeful, towards “those that are without,” though not towards those “that are within?” We have only to conskler the operations and effects of love as here described, and to recollect that they are as much required in our intercourse with the world, as with the Church, to perceive at once, that it is love to man, as such, that is the subject of this chapter. Nor is this the only place where universal philanthropy is enjoined. The Apostle Peter, in his chain of graces, makes this the last link, and distinguishes it from “brotherly kindness,” to which, says he, add “charity,” or, as it should be rendered, “love.” The disposition inculcated in this chapter is, that love which Peter commands us to add to brotherly kindness; it is, in fact, the very state of mind which is the compendium of the second table of the moral law, “Thou shalt love thy neighbour as thyself”

The temper so beautifully set forth by Paul, is a most lively, luminous and eloquent exposition of this summary of duty to our neighbour, which is given us by our Lord.

Strange, indeed, would it be, if Christianity, the most perfect system, of duty as well as of doctrine, that God ever gave to the world, should contain no injunction to cultivate a spirit of general good-will. Strange, indeed, if that system, which rises upon the earth with the smiling aspect of universal benevolence, did not breathe its own spirit into the hearts of its believers. Strange, indeed, if, while God loved the world, and Christ died for it, the world in no sense was to be an object of a Christian’s regard. Strange, indeed, if the energies, the exercises, and propensities of true piety, were to be confined within the narrow boundaries, of the Church, and to be allowed no excursions into the widely extended regions that lie beyond, and have no sympathies for the countless millions by which these regions are peopled. It would have been regarded as a blank in Christianity, as a deep wide chasm, had philanthropy gained no place, or but a small one, amidst its duties; and such an omission must ever have presented a want of harmony between its doctrines and its precepts; a point of dissimilarity between the perfection of the divine, and the required completeness of the human, character. Here, then, is the disposition inculcated: a spirit of universal love; good will to man; a delight in human happiness; a carefulness to avoid whatever would lessen, and to do whatever would increase, the amount of the felicity of mankind: a love that is limited to no circle; that is restricted by no partialities, no friendships, no relationships; around which neither prejudices nor aversions are allowed to draw a boundary; which realizes, as its proper objects, friends, strangers, and enemies; which requires no recommendation of any one but that he is a man, and which searches after man wherever he is to be found. It is an affection which binds its possessor to all of his kind, and makes him a good citizen of the universe. We must possess domestic affections, to render us good members of a family; we must have the more extended principles of patriotism, to render us good members of the state; and for the same reason, we must possess universal benevolence, to render us good members of a system which comprises the whole human race. This is the generic virtue, the one simple principle out of which so many and such beautiful ramifications of holy benevolence evolve.

All the actmgs of love, so finely described by the Apostle, may be traced up to this delight in happiness: they all consist in doing that which will promote the comfort of others, or in not doing that which will hinder their peace; — whether they consist in passive or in active properties, they have a direct bearing on general well-being.

It will be proper to remarli here, that by universal benevolence, we mean nothing that bears the most distant resemblance to the spurious philanthropy advocated some few years since by a school of modern infidels, who resolved all virtue into a chimerical passion for the public good; and the characteristic feature of whose system it was, to build up general benevolence on the destruction of individual tenderness. Reason and revelation unite in teaching us, that in the developement of the passions we must advance from the private to public affections, and that extended benevolence is the last and most perfect fruit of individual regards.

But although we represent this love as consisting in a principle of universal benevolence, we would remark, that instead of satisfying itself with mere speculations on the desirableness of the well-being of the whole, or with mere good wishes for the happiness of mankind in general; instead of that indolent sentimentahsm, which would convert its inability to benefit the great body into an excuse for doing good to none of its members; — it will put forth its energies, and engage its activities, for those which are within its reach: it would, if it could, touch the extreme parts; but as this cannot be done, it will exert a beneficial influence on those which are near; its very distance from the circumference will be felt as a motive to greater zeal in promoting the comfort of all that may be contiguous; and it will consider that the best and only way of reaching the last, is by an impulse given to what is next. It will view every individual it has to do with as a representative of his species, and consider him as preferring strong claims, both on his own account and on the account of his race. Towards all, it will retain a feeling of good-will, a preparedness for benevolent activity; and towards those who come within the sphere of its influence, it will go forth in the actings of kindness. Like the organ of vision, it can dilate, to comprehend, though but dimly, the whole prospect; or it can contract its view, and concentrate its attention upon each individual object that comes under its inspection. The persons with whom we daily converse and act, are those on whom our benevolence is first and most constantly to express itself, because these are the parts of the whole, which give us the opportunity of calling into exercise our universal philanthropy. But to them it is not to be confined, either in feeling or action; for, as we have opportunity, we are to do good to all men, and send abroad our beneficent regards to the great family of man.

Nor are we to confound this virtue with a mere natural amiableness of disposition. It is often our lot to witness a species of philanthropy which, like the painting or the bust, is a very near resemblance of the original; but which still is only a picture, or a statue, that wants the mysterious principle of life. From that mere good-will to man, which even unconverted persons may possess, the love described by the Apostle differs in the following particulars.

1. It is one of the fruits of regeneration. “The fruit of the Spirit is love.” Unless a man be born of the Spirit, he can do nothing that is spiritually good. We are by nature corrupt and unholy — destitute of all love to God — and till renewed by the Holy Ghost in the spirit of our mind, we can do nothing well pleasing to God. “If any man be in Christ, he is a new creature;” and this love of our species is a part of the new creation. It is, in the strictest sense of the term, a holy virtue, and one great branch of holiness itself; for what is holiness, but love to God, and love to man? And without that previous change which is denominated being “born again,” we can no more love man as we ought to do, than we can love God. Divine grac« is as essentially necessary for the production and the exercise of philanthropy, as it is for piety; and the former is no less a part of religion than the latter. Love is the Divine nature, the image of God, which is communicated to the soul of man by the renewing influence of the Holy Ghost.

2. This love is the effect of faith: hence it is said by the Apostle, “In Christ Jesus neither circumcision availeth any thing, nor uncircumcision, but faith which worketh by love.^^ And by another inspired writer, it is represented as a part of the superstructure which is raised on the basis of faith: — “Add to your faith — love.” It is certain that there can be no proper regard to man, which does not result from faith in Christ. It is the belief of the truth which makes love to be felt as a duty, and which brings before the mind the great examples, the powerful motives, furnished by the Scriptures to promote its exercise. Nothing spiritually excellent can be performed without faith. It is by faith alone, that anything we do is truly and properly religion: this is the identifying Christian principle, separate and apart from which, whatever excellence men may exhibit, is but mere morality. By faith we submit to the authority of God’s law; by faith we are united to Christ, and “receive from his fulness and grace for grace;” by faith we contemplate the love of God in Christ; by faith our conduct becomes acceptable to God through Christ.

3. This love is exercised in obedience to the authority of God’s icord. It is a principle, not merely a feeling; it is cultivated and exercised as a duty, not yielded to merely as a generous instinct; it is a submission to God’s command, not merely an indulgence of our own propensities; it is the constraint of conscience, not merely the impulse of constitutional tenderness. It may be, and often is, found where there is no natural softness or amiableness of temper: where this exists, it will grow with greater rapidity, and expand to greater magnitude, and flourish in greater beauty, like the mountain ash in the rich mould of the valley; but it still may be planted, like that noble tree, in a less congenial situation, and thrive, in obedience to the law of its nature, amidst barrenness and rocks. Multitudes, who have nothing of sentimentalism in their nature, have love to man; they rarely can melt into tears, or kindle into rapture — but they can be all energy and activity for the relief of misery, and for the promotion of human happiness: their temperament of mind partakes more of the frigid than of the torrid, and their summer seasons of the soul are short and cold; but still, amidst their mild and even lovely winter, charity, like the rose of Paestum, blooms in fragrance and in beauty. This is their motto — “God has commanded me to love my neighbour as myself; and in obedience to him I restrain my natural tendency, and forgive the injuries, and relieve the miseries; and build up the comfort, and hide the faults, of all around me.”

4. It is founded upon, and grows out of love to God. We are to love God for his own sake, and men for God’s sake. Our Lord has laid down this as the order and rule of our affections. We must first love God with all our heart, and soul, and mind, and then our neighbour as ourselves. Now, there can be no proper religious affection for our neighbour, which does not spring out of supreme regard for Jehovah; since our love to our neighbour must respect him as the offspring and workmanship of God: “and if we love not him that begat, how can we love him that is begotten of him 1” Besides, as we are to exercise this disposition in obedience to the authority of God, and as no obedience to his authority can be valuable in itself, or acceptable to him, which is not an operation of love, no kindness to our neighbour can come up to the nature of the duty here enjoined, which does not arise out of a proper state of heart towards God. We love any thing more truly and properly, the more explicitly we acknowledge and love God in it; upon the view of those strokes and lineaments of the divine beauty, and the characters of his glory, which are discernible in all his creatures, our love should someway be commensurate with the occasion, and comprehend the universe in its large and complacential embraces. Though, as any thing is of higher excellency, and hath more lively touches and resemblances of God upon it, or, by the disposition of his providence and law, more nearly approaches us, and is more immediately presented to our notice, converse, use, or engagement; so our love should be towards it more explicitly, in a higher degree, or with more frequency. As man, therefore, hath in him more of divine resemblance of God’s natural likeness and image — good men, of his moral holy image — we ought to love men more than the inferior creatures, and those that are good and holy more than other men; and those with whom we are more concerned, with a more definitive love, and which is required to be more frequent in its exercise: but all from the attractive of somewhat divine appearing in the object. So that all rational love, or that is capable of being regulated and measured by a law, is only so far right in its own kind, as we love God in everything, and everything upon his account, and for his sake. The nature and spirit of man is, by the apostacy, become disaffected and strange to God — alienated from the divine life — addicted to a particular limited good, to the creature for itself, apart from God; whereupon the things men love are their idols, and men’s love is idolatry. But when, by regeneration, a due propension towards God is restored, the universal good draws their minds; they become inclined and enlarged towards it; and, as that is diffused, their love follows it, and flows towards it everywhere. They love all things principally in and for God; and therefore such men most, as excel in goodness, and in whom the Divine image more brightly shines.*

Let us, then, remember that the beautiful superstructure of philanthropy, which the Apostle has raised in this chapter, has for its foundation a supreme regard for the great and blessed God. The utmost kindness and sympathy; the most tender compassion, united

* Howe on Charity in Reference to other Men’s Sins.

with the most munificent liberality; if it do not rest on the love of God, is not the temper here set forth — is not the grace which has the principle of immortahty in its nature, and which will live and flourish in eternity, when faith and hope shall cease. Human excellence, however distinguished, whatever good it may diffuse upon others, or whatever glory it may draw around itself, if it be not sanctified and supported by this holy principle, is corruptible and mortal, and cannot dwell in the presence of God, nor exist amidst the glories of eternity; but is only the flower of the grass which shall wither away in the rebuke of the Almighty. For want of this vital and essential principle of all true religion, how much of amiable compassion, and of tender attention to the woes of humanity — how much of kindly feeling and active benevolence, — is daily expended, which, while it yields its amiable though unrenewed professor much honour and delight, has not the weight of a feather in the scales of his eternal destiny.

5. This disposition is cherished in our heart by a sense of Gods love in Christ Jesus to us.

There is this peculiarity in the morality of the New Testament; — it is not only enforced by the consideration of Divine power, but by a distinct and repeated reference to Divine goodness. Not that any motive is absolutely necessary to make a command binding upon our conscience, beyond God’s right to issue it; the obligation to duty is complete, in the absence of every other considereition than the rightful authority of the command: but as man is a creature capable of being moved by appeals to his gratitude, as well as by motives addressed to his fear, it is both wise and condescending, on the part of Jehovah, thus to deal with him, and to “make him willing in the day of his power.” He thus not only drives us by the force of his terrors, but draws us by the cords of his love.

The great evangelical inducement to mutual affection between man and man, is God’s love in Christ Jesus to us. God has commended and manifested his love to us in a manner that will fill immensity and etertilty with astonishment: He has “so loved the world as to give his only begotten Son, that whosoever believeth in him should not perish, but have everlasting life.” This stupendous exhibition of Divine mercy is presented by the sacred writers, not only as a source of strong consolation, but also as a powerful motive to action; we are not only to contemplate it for the purpose of joy, but also of imitation. Mark the beautiful reasoning of the apostle John — “Herein is love, not that we loved God, but that he loved us, and sent his Son to be the propitiation for our sins. Beloved, if God so loved us, we ought also to love one another.” Similar to this is also the inference of Paul — “And be ye kind one to another, tender-hearted, forgiving one another, even as God for Christ’s sake hath forgiven you. Be ye therefore followers (imitators) of God, as dear children, and walk in love as Christ who hath loved us, and hath given himself for us an offering and a sacrifice to God, for a sweet smelling savour.” How forcible, yet how tender, is such language! there is a charm in such a motive, which no terms can describe. The love of God, then, in its existence and arrangements from eternity; in its manifestation in time by the cross of our Lord Jesus Christ; in its topless height, its fathomless depth, its measureless length and breadth; — is the grand inducement to universal affection: and is it not enough to soften a heart of stone — to melt a heart of ice ] The love spoken of in the chapter under consideration, is that impulse towards our fellow-men which is given us by the cross of Christ: it is not micre natural kindness, but it is love for Christ’s sake; it is not the mere operations of a generous temper, but it is the feeling which moved in the Apostle’s breast, when he exclaimed, “The love of Christ constraineth us;” it is not natural religion, but Christianity; it is, so to speak, a plant which grows on Calvary, and entwines itself for support around the cross. It is a disposition which argues in this way: “Has God indeed thus loved me, so as to give his Son for my salvation 1 and is he kind to me daily for the sake of Christ? Has he forgiven all my numberless and aggravated transgressions’? Does he still, vtith infinite patience, bear with all my infirmities and provocations? Then what is there, in the way of most generous aifection, I ought not to be willing to do, or to bear, or to sacrifice, for others’? Do they offend me, let me bear with them, and forgive them; for how has God forborne with me, and blotted out my sins 1 Do they loant, let me be forward lo supply their necessities; for how has God supplied mine!” Here, then, is love — that deep sense of God’s love to us, which shows us the necessity, the reasonableness, the duty, of being kind to others; the feeling of a heart, which, labouring under the weight of its obligations lo God, and finding itself too poor to extend its goodness to him, looks round, and gives utterance to its exuberant gratitude in acts of kindness to man.

6. It is that goodwill to man ichich, while its proximate object is the welfare of our fellow -creatures, is ultimately directed to the glory of God.

It is the sublime characteristic of every truly Christian virtue, that whatever inferior ends it may seek, and through whatever intervening medium it may pass, it is directed ultimately to the praise of Jehovah: it may put forth its excellencies before the admiring eyes of mortals, and exert its energies for their happiness; but neither to attract their applause, nor to build up their interests, must be its highest aim. The rule of our conduct, as to its chief end, is thus explicitly and comprehensively laid down: “Whether therefore ye eat or drink, or whatsoever ye do, do all to the glory of God.” This is not mere advice, but a command — and it is a command extending to all our conduct. To glorify God is to act so as that his authority shall be recognized and upheld by us in the world; it is to be seen submitting to his will, and behaving so as that his word and ways shall be better thought of by mankind. Our actions must appear to have a reference to God; and without this, they cannot partake of the character of religion, however excellent and beneficial they may seem.

But perhaps this disposition of mind will be best illustrated by exhibiting an example of it; and where shall we find one suited to our purpose 1 Every mind will perhaps immediately revert to Him who was love incarnate; and we might indeed point to every action of his benevolent career as a display of the purest philanthropy: but as his example will hereafter be considered, we shall now select one from men of like passions with ourselves; but we must go for it to “the chamber where the good man meets his fate,” rather than to the resorts of the healthy and the active; for it seems as if the brightest beauties of this love were reserved, like those of the setting sun, for the eve of its departure to another hemisphere. How often have we beheld the dying Christian, who, during lorg and mortal sickness, has exhibited, as he stood on the verge of heaven, something of the spirit of a glorified immortal. The natural infirmities of temper, which attended him through life, and which sometimes dimmed the lustre of his piety, disquieted his own peace, and lessened the pleasure of his friends, had all departed, or had sunk into the shade of those holy graces which then stood out in bold and commanding relief upon his soul. The beams of heaven now falling upon his spirit were reflected, not only in the faith that is the confidence of things not seen — not only in the hope which entereth within the vail, — but in the love which is the greatest in the trinity of Christian virtues. How lowly in heart did he seem — how entirely clothed with humility! Instead of being pufied up with anything of his own, or uttering a single boasting expression, it was like a wound in his heart to hear any one remind him either of his good deeds or dispositions; and he appeared in his own eyes less than ever, while, like his emblem, the setting sun, he expanded every moment into greater magnitude in the view of every spectator. Instead of envying the possessions or the excellencies of other men, it was a cordial to his departing spirit that he was leaving them thus distinguished: how kind was he to his friends! — and as for enemies, he had none; enmity had died in his heart, he forgave all that was manifestly evil, and kindly interpreted all that was only equivocally so. Nothing lived in his recollection, as to the conduct of others, but their acts of kindness. When intelligence reached his ear of the misconduct of those who had been his adversaries, he grieved in spirit, even as he rejoiced when told of their coming back to public esteem by deeds of excellence. His very opinions seemed under the influence of his love; and, as he wished well, he believed well, or hoped well, of many of whom he had formerly thought evil. His meekness and patience were touching, his kindness indescribable; the trouble he gave, and the favours he received, drew tears from his own eyes, and were acknow] edged in expressions that drew tears from all around. There was an ineffable tenderness in his looks, and his words were the very accents of benignity. He lay a pattern of all the passive virtues; and having thus thrown off much that was of the earth, earthly, and put on charity as a garment, and dressed himself for heaven, in its ante-chamber, his sick room, he departed to be with Christ, and to be for ever perfect in love.

There was a man in whom this was realized, and some extracts from his invaluable Memoir will prove it; I mea,n Mr. Scott, the author of the Commentary,

“His mind,” says his biographer, “dwelt much upon love: God is love, and he that dwelleth in love dwelleth in God, and God in him. Faith worketh by love. He seemed full of tenderness and affection to all around him. ‘One evidence,’ he said, ‘I have of meetness for heaven: I feel much love to all mankind — to every man upon earth — to those who have most opposed and slandered me,’ To his servant he said, * I thank you for all your kindness to me. If at any time I have been hasty and short, forgive me, and pray to God to forgive me; but lay the blame upon me, not upon religion.’”

“His tender affection for us all is astonishing in such a state of extreme suffering, and cuts us to the heart,

He begged his curate to forgive him, if he had been occasionally rough and sharp. ‘I meant it for your good, but, like every thing of mine, it was mixed with sin; impute it not, however, to my religion, but to my want of religion.’ He is so gentle and loving — it is so delightful to attend upon him, — that his seiTants, finding themselves in danger of contention which should wait upon him, agreed to take it by turns, that each might have her due share of the pleasure and benefit; and yet he is continually begging our forgiveness for his want of patience and thankfulness. His kindness and affection to all who approached him were carried to the greatest height, and showed themselves in a singularly minute attention to all their feelings, and, whatever might be for their comfort, to a degree that was quite affecting — especially when he was suffering so much himself, often in mind as well as body. There was an astonishing absence of selfish feelings: even in his worst hours he thought of the health of us all; observed if we sat up long, and insisted on our retiring; and was much afraid of paining or hurting us in any way. Mr. D. said something on the permanency of his Commentary; * Ah!’ he cried, with a semi-contemptuous smile; and added, * you know not what a proud heart I have, and how you help the Devil.’ He proceeded: ‘There is one feeling I cannot have, if I would: those that have opposed my doctrine, have slandered me sadly; but I cannot feel any resentment; I can only love and pity them, and pray for their salvation. I never did feel any resentment towards them; I only regret that I did not more ardently long and pray for their salvation.’ — This is love, and how lovely is it!” Can we conceive of a more beautiful exemplification of the virtue I am describing ] and this is the temper we ought all to seek. This is the grace, blended with all our living habits, diffused through all our conduct, forming our character, breathing in our desires, speaking in our words, beaming in our eyes; in short, a Uving part of our living selves. And this, be it remembered, is religion — practical religion.