Charity and Its Fruits. Jonathan Edwards

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СКАЧАТЬ It is not the external work done, or the suffering endured, that is, in itself, worth anything in the sight of God.—The motions and exercise of the body, or anything that may be done by it, if considered separately from the heart—the inward part of the man—is of no more consequence or worth in the sight of God than the motions of anything without life. If anything be offered or given, though it be silver, or gold, or the cattle on a thousand hills, though it be a thousand rams, or ten thousands of rivers of oil, there is nothing of value in it, as an external thing, in God’s sight. If God were in need of these things, they might be of value to him in themselves considered, independently of the motives of the heart that led to their being offered. We often stand in need of external good things, and therefore such things, offered or given to us, may and do have a value to us, in themselves considered. But God stands in need of nothing. He is all-sufficient in himself. He is not fed by the sacrifices of beasts, nor enriched by the gift of silver, or gold, or pearls—“Every beast of the forest is mine, and the cattle upon a thousand hills. If I were hungry, I would not tell thee, for the world is mine, and the fulness thereof” (Psa. 50:10, 12.) “All things come of thee, and of thine own have we given thee. O Lord our God, all this store that we have prepared to build thee an house for thine holy name, cometh of thine hand, and is all thine own” (1 Chr. 29:14, 16). And as there is nothing profitable to God in any of our services or performances, so there can be nothing acceptable in his sight in a mere external action without sincere love in the heart, “for the Lord seeth not as men seeth; for man looketh on the outward appearance, but God looketh on the heart.” The heart is just as naked and open to him as the external actions. And therefore he sees our actions, and all our conduct, not merely as the external motions of a machine, but as the actions of rational, intelligent creatures, and voluntary free agents; and therefore there can be, in his estimation, no excellence or amiableness in anything we can do, if the heart be not right with him.

      And so God takes no pleasure in any sufferings that we may endure, in themselves considered. He is not profited by the torments men may undergo, nor does he delight to see them putting themselves to suffering, unless it he from some good motive, or to some good purpose and end. We sometimes may need that our fellowmen, our friends and neighbors, should suffer for us, and should help us to bear our burdens, and put themselves to inconvenience for our sake. But God stands in no such need of us, and therefore our sufferings are not acceptable to him, considered merely as sufferings endured by us, and are of no account apart from the motive that leads us to endure them. No matter what may be done or suffered, neither doings nor sufferings will make up for the want of love to God in the soul. They are not profitable to God, nor lovely for their own sake in his sight. Nor can they ever make up for the absence of that love to God and love to men, which is the sum of all that God requires of his moral creatures.

      2. Whatever is done or suffered, yet if the heart is withheld from God, there is nothing really given to him.—The act of the individual, in what he does or suffers, is in every case looked upon, not as the act of a lifeless engine or machine, but as the act of an intelligent, voluntary, moral being. For surely a machine is not properly capable of giving anything; and if any such machine that is without life, being moved by springs or weights, places anything before us, it cannot properly be said to give it to us. Harps and cymbals, and other instruments of music, were of old made use of in praising God in the temple and elsewhere. But these lifeless instruments could not be said to give praise to God, because they had no thought, nor understanding, or will, or heart, to give value to their pleasant sounds. And so, though a man has a heart, and an understanding, and a will, yet if when he gives anything to God, he gives it without his heart, there is no more truly given to God than is given by the instrument of music.

      He that has no sincerity in his heart, has no real respect to God in what he seems to give, or in all his performances or sufferings, and therefore God is not his great end in what he does or gives. What is given, is given to that which the individual makes his great end in giving. If his end be only himself, then it is given only to himself. and not to God. If his aim be his own honor or ease, or worldly profit, then the gift is but an offering to these things. The gift is an offering to him to whom the giver’s heart devotes, and for whom he designs it. It is the aim of the heart that makes the reality of the gift. And if the sincere aim of the heart be not to God, then there is in reality nothing given to him, no matter what is performed or suffered. So that it would be a great absurdity to suppose that anything that can be offered or given to God, can make up for the absence of love in the heart to him. For without this, nothing is truly given, and the seeming gift is but mockery of the Most High. This further appears,

      3. From the fact, that this love or charity is the sum of all that God requires of us. And it is absurd to suppose that anything can make up for the want of that which is the sum of all that God requires. Charity or love is something that has its seat in the heart, and in which, as we have seen, consists all that is saving and distinguishing in Christian character. This love it is of which our Savior speaks as the sum of all required in the two tables of the law, and which the apostle declares is the fulfilling of the law. How can we make up for the defect, when, by withholding it, we do in effect withhold the sum-total of all that God requires of us? It would be absurd to suppose that we can make up for one thing that is required by offering another that is required—that we can make up for one debt by paying another. But it is still more absurd to suppose that we can make up for the whole debt without paying anything, but by continuing still to withhold all that is required. As to external things without the heart, God speaks of them as not being the things that he has required (Isa. 1:12), and demands that the heart be given to him, if we would have the external offering accepted.

      4. If we make a great show of respect and love to God, in the outward actions, while there is no sincerity in the heart, it is but hypocrisy and practical lying unto the Holy One.—To pretend to such respect and love, when it is not felt in the heart, is to act as if we thought we could deceive God. It is to do as Israel did in the desert, after they had been delivered from Egypt, when they are said to have “lied unto God with their mouth, and to have flattered him with their tongues” (Psa. 78:36). But surely it is as absurd to suppose that we can make up for the want of sincere respect by flattery and guile, as to suppose we can make up for the want of truth by falsehood and lying.

      5. Whatever may be done or suffered, if there be no sincerity in the heart, it is all but an offering to some idol.—As observed before, there is nothing, in the case supposed, really offered to God, and therefore it will follow, that it is offered to some other being, or object, or end, and whatever that may be, it is what the Scriptures call an idol. In all such offerings, something is virtually worshipped; and whatever it is, be itself, or our fellowmen, or the world, that is allowed to usurp the place that should be given to God, and to receive the offerings that should be made to him. And how absurd to suppose we can make up for withholding from God that which is his due, by offering something to our idol! It is as absurd as it is to suppose that the wife can make up for want of love to her husband, by giving that affection which is due to him to another man who is a stranger; or that she can make up for her want of faithfulness to him, by the guilt of adultery.

      In the application of this subject, it becomes us to use it,

      1. In the way of self-examination.—If it be indeed so—that all we can do or suffer is in vain, if we have not sincere love to God in the heart—then it should put us upon searching ourselves whether or no we have this love in sincerity in our hearts. There are many that make a profession and show of religion, and some that do many of the outward things which it requires, and possibly they may think that they have done and suffered much for God and his service. But the great inquiry is, has the heart been sincere in it all, and has all been suffered or done from a regard to the divine glory? Doubtless, if we examine ourselves, we may see much of hypocrisy. But is there any sincerity? God abominates the greatest things without sincerity, but he accepts of and delights in little things when they spring from sincere love to himself. A cup of cold water given to a disciple in sincere love, is worth more in God’s sight than all one’s goods given to feed the poor, yea, than the wealth of a kingdom given away, or a body offered up in the flames, without love. And God accepts of even a little sincere love. СКАЧАТЬ