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has the firmest comfort, but the softest heart : richer than others, but poorest of all in spirit. He is the tallest and strongest saint, but the least and tenderest child among them.

SECT. X.

Another thing wherein those affections that are truly gracious and holy,

differ from those that are false, is beautiful symmetry and proportion.

Not that the symmetry of the virtues and gracious affections of the saints, in this life, is perfect: it oftentimes is in many things defective, through the imperfection of grace, want of proper instructions, errors in judginent, some particular unhappiness of natural temper, defects in education, and many other disadvantages that might be mentioned. But yet there is in no wise that monstrous disproportion in gracious affections, and the various parts of true religion in the saints, that is very commonly to be observed in the false religion and counterfeit graces of hypocrites.

In the truly holy affections of the saints is found that proportion, which is the natural consequence of the universality of their sanctification. They have the whole image of Christ upon them : they have put off the old man, and bave put on the new man entire in all his parts and members. It hath pleased the Father that in Christ all fulness should dwell: there is in him every grace; he is full of grace and truth: and they that are Chrisi's of his fulness receive, and grace for grace; (John i. 14, 16.) There is every grace in them which is in Christ, grace for grace: that is, grace answerable to grace : there is no grace in Christ, but there is its image in believers to answer it. The image is a true image; and there is something of the same beautiful proportion in the image, which is in the original; there is feature for feature, and member for member. There is symmetry and beauty in God's workmanship. The natural body which God hath made, consists of many members; and all are in a beautiful proportion : so the new man consists of various graces and allections. The body of one that was born a perfect child, may fail of exact proportion through distemper, weakness, or injury of some of its members; yet the disproportion is in no measure like that of those who are born monsters.

It is with hypocrites, as it was with Ephraim of old, at a time when God greatly complains of their hypocrisy ; Hos. vii. Ephraim is a cake not turned, half roasted and half raw: there is commonly no manner of uniformity in their affections. There is in many of them a great partiality, with regard to the several kinds of religious affections; great affections in some things, and with awe : so do the saints approach God with holy awe and reverence; Job xiii. 11. 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. It tends to clothe them with a kind of holy fear in all their behaviour towards God and man; agreeable to Psal. i. 11. 1 Pet. iii. 15. 2 Cor. vii. 15. Eph. vi. 5. 1 Pet. iii. 2. Rom. xi. 20.

But, is there no such thing as a holy boldness in prayer, and the duties of divine worship? There is doubtless such a thing; and it is chiesiy 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 abolishes 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, who have a right view of God and themselves, will prompt them to approach God with less fear and reverence, than spotless and glorious angels in heaven, who cover their faces before his throne, Is. vi. 6. &c. Rebecca, (who in her niarriage with Isaac, in almost all its circumstances, was manifestly a great type of the church, the spouse of Christ), when she meets Isaac, alights from her camel, and takes a vail, and covers herself; although she was brought to him as his bride, to be with bim, in the nearest relation, and most intimate union*. Elijah, that great prophet, who had so much holy familiarity with God, at a time of special nearness to him, even when he conversed with him in the mount, wrapped his face in his mantle. Wbich 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 who was distinguished above all the prophets, in the familiarity with God to which he was admitted-at a time when he was brought nearest of all, when God showed him his glory in that same mount, where he afterwards spake to Elijah-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 JEHOVAHan affectation of holy boldness, and ostentation of eminent nearness and familiarity—the very thoughts of which would make them shrink into nothing, with horror and confusion, if they saw the distance that is between God and them. They are like the Pharisee, that boldly drew near, in confidence of his own eminence in holiness. Whereas, if they saw their vileness, they would be more like the publican, that stood afar off, and durst not so much as lift up his eyes to heaven: but smote upon his breast, saying, God be merciful to me a sinner. It becomes such sinful creatures as we, to approach a holy God, (although with faith, and without terror) yet with contrition, penitent shame, and confusion of face. It is foretold that this should be the disposition of the church, at the time of her highest privileges on earth, in her latter day of glory, when God should remarkably comfort her, by revealing to her his covenant-mercy ; Ezek. xvi. 60, &c. I will establish unto thee an everlasting covenant. Then thou shalt remember thy ways, and be ashamed. And I will establish my covenant with thee, and thou shalt know that I am the Lord : that thou mayst remember and be confounded, and never open thy mouth any more because of thy shame, when I am pacified toward thee for all that thou hast done, saith the Lord God. The woman we read of in the viith. chapter of Luke, who was an eminent saint, and had much of that true love which casts out fear, by Christ's own testimony, ver. 47.) approached Christ in an acceptable manner when she came with bumble modesty, reverence and shame. She stood at his feet, weeping behind him, as not fit to appear before his face, and washed his feet with her tears.

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

One reason why gracions affections are attended with this tenderness of spirit, is, that true grace tends to promote convictions of conscience. Persons are wont to have some convictions of conscience before they have any grace: and if afterwards they are truly converted, have true repentance, joy, and peace in believing ; this has a tendency to put an end to terrors, but has no tendency to put an end to convictions of sin ; it rather increases

Grace does not stupify a man's conscience; but makes it more sensible, more easily and thoroughly to discern the sinfulness of that which is sinful, and to receive a greater conviction of the heinous and dreadful nature of sin. The conscience becomes susceptive of a quicker and deeper sense of sin, and the man is more convinced of his own sinfulness, and the wickedness of his heart; consequently grace has a tendency to make him more jealous of his heart. Grace tends to give the soul a further and better conviction of the same things concerning sin, that it was convinced of under a legal work of the Spirit; viz. its great contrariety to the will, and law, and honour of God, the greatness of God's hatred of it, and displeasure against it, and the dreadful punishment it exposes to and deserves. And not only so, but it convinces the soul of something further concerning sin, of which it saw nothing, while only under legal convictions; and that is, the infinitely bateful nature of sin, and its dreadfulness upon that account. And this makes the heart tender with respect to sin ; like David's heart, that smote him when he had cut off Saul's skirt. The heart of a true penitent is like a burnt child that dreads the fire. Whereas, on the contrary, he that has had a counterfeit repentance, and false comforts and joys, is like iron that has been suddenly heated and quenched ; it becomes much harder than before. A false conversion puts an end to convictions of conscience; and so, either takes away, or much diminishes that conscienciousness which was manifested under a work of the law.

All gracious affections have a tendency to promote this Christian tenderness of heart. Not only godly sorrow, but even a gracious joy does this. Psal. ii. 11. Serve the Lord with fear, and rejoice with trembling. As also a gracious hope ; Psal. xxxiii. 18. Behold, the eye of the Lord is upon them that fear him ; upon them that hope in his mercy. And Psal. cxlvii. 11. The Lord taketh pleasure in them that fear him, in those that hope in his mercy. Yea, the most confident and assured hope, that is truly gracious, has this tendency. The higher a holy hope is raised, the more there is of this Christian tenderness. The banishing of servile fear by a holy assurance, is attended with a proportionable increase of a reverential fear. The diminishing of the fear of God's displeasure in future punishment, is attended with a proportionable increase of fear of his displeasure itself; a diminished fear of hell, with an increase of the fear of sin. The vanishing of jealousies concerning the person's state, is attended with a proportionable increase of jealousy of his heart, in a distrust of its strength, wisdom, stability, faithfulness, &c. The less apt he is to be afraid of natural evil-having his heart fired, trusting in God, and so, not afraid of evil tidings—the more apt is be to be alarmed with the appearance of moral evil, or the evil of sin. As die has more holy boldness, so he has less of self-confidence, or a forward assuming boldness, and more modesty. As he is more sure than others of deliverance from hell, so he has a greater sense of its desert. He is less apt than others to be slaken in faith ; but more apt to be moved with solemn warnings, with God's frowns, and with the calamities of others. He has the firmest comfort, but the softest heart : richer than others, but poorest of all in spirit. He is the tallest and strongest saint, but the least and tenderest child among them.

SECT. X.

Another thing wherein those affections that are truly gracious and holy,

differ from those that are false, is beautiful symmetry and proportion.

Not that the symmetry of the virtues and gracious affections of the saints, in this life, is perfect: it oftentimes is in many things defective, through the imperfection of grace, want of proper instructions, errors in judgment, some particular unhappiness of natural temper, defects in education, and many other disadvantages that might be mentioned. But yet there is in no wise that monstrous disproportion in gracious affections, and the various parts of true religion in the saints, that is very commonly to be observed in the false rcligion and counterfeit graces of hypocrites.

In the truly holy affections of the saints is found that proportion, which is the natural consequence of the universality of their sanctification. They have the whole image of Christ upon them : they have put off the old man, and have put on the new man entire in all his parts and members. It hath pleased the Father that in Christ all fulness should dwell: there is in him every grace; he is full of grace and truth: and they that are Christ's of his fulness receive, and grace for grace; (John i. 14, 16.) There is every grace in them which is in Christ, grace for grace: that is, grace answerable to grace : there is no grace in Christ, but there is its image in believers to answer it. The image is a true image; and there is something of the same beautiful proportion in the image, which is in the original; there is feature for feature, and member for member. There is symmetry and beauty in God's workmanship. The natural body which God hath made, consists of many members; and all are in a beautiful proportion : so the new man consists of various graces and a flections. The body of one that was born a perfect child, may sail of exact proportion through distemper, weak ness, or injury of some of its members ; yet the disproportion is in no measure like that of those who are born monsters.

It is with hypocrites, as it was with Ephraim of old, at a time when God greatly complains of their hypocrisy ; Hos. vii. Ephraim is a cake not turned, hall roasted and half raw : there is commonly no manner of uniformity in their aflections. There is in many of them a great partiality, with regard to the several kinds of religious affections; great affections in some things, and

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