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off all these: Anger, wrath, malice, blasphemy, filthy com munications out of your mouth."

IX. Gracious affections soften the heart, and are attended and followed with a Christian tenderness of spirit.

False affections, however persons may seem to be melted by them while they are new, yet have a tendency in the end to harden the heart. A disposition to some kind of passions may be established; such as imply selfseeking, selfexaltation, and opposition to others. But false affections, with the delusion that attends them, finally tend to stupify the mind, and shut it up against those affections wherein tenderness of heart consists: And the effect of them at last is, that persons in the settled frame of their minds, become less affected with their present and past sins, and less conscientious with respect to future sins, less moved with the warnings and cautions of God's word, or God's chastisements in his providence, more careless of the frame of their hearts, and the manner and tendency of their behavior, less quicksighted to discern what is sinful, less afraid of the appearance of evil, than they were while they were under legal awakenings and fears of hell. Now they have been the subjects of such and such impressions and affections, and have a high opinion of themselves, and look on their state to be safe; they can be much more easy than before, in living in the neglect of duties that are troublesome and inconvenient; and are much more slow and partial in complying with difficult commands; are in no measure so alarmed at the appearance of their own defects and transgressions; are emboldened to favor themselves more, with respect to the labor, and painful care and exactness in their walk, and more easily yield to temptations, and the solicitations of their lusts; and have far less care of their behavior, when they come into the holy presence of God, in the time of public or private worship. Formerly it may be, under legal convictions, they took much pains in religion, and denied themselves in many things: But now they think themselves out of danger of hell, they very much put off the burden of the cross, and save themselves the trouble of difficult duties, and allow

themselves more in the enjoyment of their ease and their Justs.

Such persons as these, instead of embracing Christ as their Saviour from sin, trust in him as the saviour of their sins; instead of flying to him as their refuge from their spiritual enemies, they make use of him as the defence of their spiritual enemies, from God, and to strengthen them against him. They make Christ the minister of sin, and great officer and vicegerent of the devil, to strengthen his interest, and make him above all things in the world strong against Jehovah; so that they may sin against him with good courage, and without any fear, being effectually secured from restraints, by his most solemn warnings and most awful threatenings. They trust in Christ to preserve to them the quiet enjoyment of their sins, and to be their shield to defend them from God's displeasure; while they come close to him, even to his bosom, the place of his children, to fight against him, with their mortal weapons, hid under their skirts. However, some of these, at the same time, make a great profession of love to God, and assurance of his favor, and great joy in tasting the sweetness of his love.

After this manner they trusted in Christ, that the Apostle Jude speaks of, who crept in among the saints unknown; but were really ungodly men, turning the grace of God into lasciviousness, Jude 4. These are they that trust in their being righteous; and because God has promised that the righteous shall surely live, or certainly be saved, are therefore emboldened to commit iniquity, whom God threatens in Ezek. xxxiii. 13. "When I shall say to the righteous, that he shall surely live; if he trust to his own righteousness, and commit

"These are hypocrites that believe, but fail in regard of the use of the gospel, and of the Lord Jesus. And these we read of, Jude 3, viz. of some men that did turn grace into wantonness. For therein appears the exceeding evil of a man's heart, that not only the law, but also the glorious gospel of the Lord Jesus, works in him all manner of unrighteousness. And it is too common for men at the first work of conversion, Oh then to cry for grace and Christ, and afterwards grow licentious, live and lie in the breach of the law, and take their warrant for their course from the gospel!" Shepard's Parables Part I. p. 126.

iniquity; all his righteousness shall not be remembered, but for his iniquity that he hath committed, he shall die for it."

Gracious affections are of a quite contrary tendency; they turn a heart of stone more and more into a heart of flesh. An holy love and hope are principles that are vastly more ef ficacious upon the heart, to make it tender, and to fill it with a dread of sin, or whatever might displease and offend God, and to engage it to watchfulness, and care, and strictness, than a slavish fear of hell. Gracious affections, as was observed before, flow out of a contrite heart, or (as the word signifies) a bruised heart, bruised and broken with godly sorrow; which makes the heart tender, as bruised flesh is tender, and easily hurt. Godly sorrow has much greater influence to make the heart tender, than mere legal sorrow from selfish principles.

The tenderness of the heart of a true Christian, is elegantly signified by our Saviour, in his comparing such a one to a little child. The flesh of a little child is very tender; so is the heart of one that is new born. This is represented in what we are told of Naaman's cure of his leprosy, by his washing in Jordan; which was undoubtedly a type of the renewing of the soul, by washing in the laver of regeneration. We are told, 2 Kings v. 14, " that he went down, and dipped himself seven times in Jordan, according to the saying of the man of God; and his flesh came again like unto the flesh of a little child." Not only is the flesh of a little child tender, but his mind is tender. A little child has his heart easily moved, wrought upon and bowed: So is a Christian in spiritual things. A little child is apt to be affected with sympathy, to weep with them that weep, and cannot well bear to see others in distress: So it is with a Christian, John xi. 35. Rom. xii. 15. 1 Cor. xii. 26. A little child is easily won by kindness: So is a Christian. A little child is easily affected with grief at temporal evils, and has his heart melted, and falls a weeping: Thus tender is the heart of a Christian, with regard to the evil of sin. A little child is easily affrighted at the appearance of outward evils, or any thing that threatens is hurt: So is a Christian apt to be alarmed at the appear

ance of moral evil, and any thing that threatens the hurt of the soul. A little child, when it meets enemies, or fierce beasts, is not apt to trust its own strength, but flies to its parents for refuge: So a saint is not selfconfiden' in engaging spiritual enemies, but flies to Christ. A little child is apt to be suspicious of evil in places of danger, afraid in the dark, afraid when left alone, or far from home: So is a saint apt to be sensible of his spiritual dangers, jealous of himself, full of fear when he cannot see his way plain before him, afraid to be left alone, and to be at a distance from God, Prov. xxviii. 14. "Happy is the man that feareth alway: But he that hardeneth his heart shall fall into mischief." A little child is apt to be afraid of superiors, and to dread their anger, and tremble at their frowns and threatenings: So is a true saint with respect to God, Psal. cxix. 120. "My flesh trembleth for fear of thee, and I am afraid of thy judgments, Isa, Ixvi. 2. To this man will I look, even to him that is poor, and trembleth at my word, ver. 5. Hear ye the word of the Lord, ye that tremble at his word. Ezra ix. 4. Then were assembled unto me every one that trembled at the words of the God of Israel. Chap. x. 3. According to the counsel of my Lord, and of those that tremble at the commandment of our God." A little child approaches superiors with awe: So do the saints approach God with holy awe and reverence, Job xiii. 2. "Shall not his excellency make you afraid? And his dread fall upon you?” Holy fear is so much the nature of true godliness, that it is called in scripture by no other name more frequently, than the fear of God.

Hence gracious affections do not tend to make men bold, forward, noisy, and boisterous; but rather to speak trembling, Hos. xiii. 1. "When Ephraim spake, trembling, he exalted himself in Israel; but when he offended in Baal, he died;" and to clothe with a kind of holy fear in all their behavior towards God and man; agreeably to Psal. ii. 11. 1 Pet. iii. 15. 2 Cor. vii. 15. Eph. vi. 5. 1 Pet. iii. 2. Rom. xi. 20.

But here some may object and say, is there no such thing as a holy boldness in prayer, and the duties of divine worship? I answer, there is doubtless such a thing; and it is chiefly to

be found in eminent saints, persons of great degrees of faith and love. But this holy boldness is not in the least opposite to reverence; though it be to disunion and servility. It abol ishes or lessens that disposition which arises from moral distance or alienation; and also distance of relation, as that of a slave; but not at all, that which becomes the natural distance, whereby we are infinitely inferior. No boldness in poor sinful worms of the dust, that have a right sight of God and themselves, will prompt them to approach to God with less fear and reverence, than spotless and glorious angels in heaven, who cover their faces before his throne, Isa. vi. at the beginning. Rebecca (who in her marriage with Isaac, in almost all its circumstances, was manifestly a great type of the church, the spouse of Christ) when she meets Isaac, lights off from her camel, and takes a vail and covers herself; although she was brought to him as his bride, to be with him in the nearest relation, and most intimate union, that mankind are ever united one to another in* Elijah, that great prophet, who had so much holy familiarity with God, at a time of special nearness to God, even when he conversed with him in the mount, wrapped his face in his mantle. Which was not because he was terrified with any servile fear, by the terrible wind, and earthquake, and fire; but after these were all over, and God spake to him as a friend, in a still small voice, 1 Kings xix. 12, 13. "And after the fire, a still small voice; and it was so, when Elijah heard it, he wrapped his face in his mantle." And Moses, with whom God spake face to face, as a man speaks with his friend, and was distinguished from all the prophets, in the familiarity with God that he was admitted to; at a time when he was brought nearest of all, when God shewed him his glory in that same mount where he afterwards spake to Elijah, "He made haste, and bowed his head towards the earth, and worshipped," Exod. xxxiv. 8. There is in some persons a most unsuitable and unsufferable boldness, in their addresses to the great

* Dr. Ames, in his Cases of Conscience, Book III. chap. iv. speaks of am koly modesty in the worship of God, as one sign of true humility.

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