Part III, IX: Softening the Heart with a Christian Tenderness of Spirit

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 l)y f them while they are new, yet have a tendency in the end to

314 NINTH SIGN or

harden the heart. A disposition to some kind of passions may be established; such as imply self-seeking, self-exaltation, 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 behaviour, less quick-sighted 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 favour themselves more, with respect to their labour, 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 behaviour, 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 lusts.

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. f However, some of

f “These are hypocrites that believe, but fail in regard of the use of the gospel, and of the Loi’d Jesus. And these we read oi’, 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, O 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!” S/iepard’s Parable, Part I. p. 126.

Again, p. 232, Mr. Shepard speaks of such hypocrites as those “who, like strange eggs, being put into the same nest, where honest men have lived, they have been hatched up; and when they are young keep their nest, and live by crying and opening their mouths wide after the Lord, and the food of his word; but when their wings are grown, and they have got some affections, some knowledge, some hope of mercy, are hardened thereby to fly from God. And adds, “Can that man be good whom God’s grace makes worse.”

Again, part II. p. 167;” When men fly to Christ in time of peace, that so they may preserve their sins with greater peace of conscience, so that sin makes them fly to Christ as well as miserj’, not that they may destroy and abolish sin, but that they may be preserved in their sins with peace; then men may be said to apprehend Christ only by a seeming faith. — Many a heart secretly saith this, if I can have my sin, and peace, and conscience quiet for the present, and God merciful to pardon it afterward, hence he doth rely (as he saith) only on the mercy of God in Christ, and now this hardens and blinds him, and makes him secure, and his faith is sermon-proof, nothing stirs him. And were it not for their faith they should despair, but this keeps them up. And now they think if they have any trouble of mind, the devil troubles them; and so make Christ and faith protectors of sin, not purifiers from sin, which is most cireadful; turning grace to wantonness, as they did sacrifice. So these would sin under the shadow of Christ, because these, at the same thiie, make a great profession of love to God, and assurance of his favour, 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 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. A holy love and hope are principles that are vastly more efficacious 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

the shadow is good and sweet, Mic. iii. 11 They had subtile sly ends in good duties; for therein may lie a man’s sin, yet they lean upon the Lord, — When money-changers came into the temple, “You have made it a den of thieves.” Thieves, when hunted, fly to their den or cave, and there they are secure against all searches and hue-and-cries: so here, Uut Christ whipped them out. So when men are pursued with cries and fears of conscience, away to Christ they go as to their den, not as saints, to pru) and lament out the life of their sin there, but to preserve their sin. This is vile; will the Lord receive svtch?

diild. 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 un to 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 can not 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 its hurt: so is a Christian apt to be alarmed at the appearance 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 re» fuge: so a saint is not self-confident 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 can not see his way plain before him, afraid to be left alone, and 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. lxvi. 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 <hat 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 council of my Lord, and of these 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 behaviour 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 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, 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 veil 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.f Elijah, that great prophet, who had so much holy familiarity with

f Dr Ani.-s, in his Caics of Conscience, Book III. chap. iv. speaks of a holy modesty in the worship of (iod, as one sign of true humiUty.

God, at a time of special nearness to God, even when he conversed with God 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 X’oice; 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 showed 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 Jehovah, in an affectation of a 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 came up near, in a confidence of his own eminency in holiness. Whereas, if they saw their vileness, they would be more like the publican, that “stood afar ofi*, 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, and penitent shame and confusion of face. It is foretold that this should be the disposition of the church, in the time of her highest privileges on earth in her latter day of glory, when God should remarkably comfort her, by revealing his covenant mercy to her, Ezek. xvi. 60, to the end, “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 that we read B^O NINTH SIGN OF

of in the 7th chapter of Luke, that was an eminent saint, and had much of that true love which casts out fear, by Christ’s own testimony, ver. 47, she approached Christ in an amiable and acceptable manner, when she came with that humble modesty, reverence and shame, when she stood at his feet, weeping behind him, as not being fit to appear before his face, and washed his feet with her tears.

One reason why gracious affections are attended with this tenderness of spirit which has been spoken of, is, that true grace tends to promote convictions of conscience Persons are Wont to have convictions of conscience before they have any grace: and if afterwards they are truly converted, and have true repentance, and 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, but to increase them. It does not stupify a man’s conscience; but makes it more sensible, more easily and thoroughly discerning the sinfulness of that which is sinful, and receiving a greater con-^ viction of the heinous and dreadful nature of sin, susceptive of a quicker and deeper sense of it, and more convinced of his own sinfulness, and wickedness of his heart; and consequently it 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 of God; 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, that it saw nothing of, while only under legal convictions; and that is the infinitely hateful 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 conscientiousness, which was manifested under a work of the law.

All gracious affections have a tendency to promote this christian tenderness of heart, that has been spoken of; not only a godly sorrow, but also a gracious joy, 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 a servile fear, by a holy assurance, is attended with a proportionable increase of a reverential fear. The diminishing of the fear of the fruits of God’s displeasure in future punishment, is attended with a proportionable increase of fear of his displeasure itself; the diminishing of the fear of hell, with an increase of the fear of sin. The vanishing of jealousies of the person’s state, is attended with a proportional 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 fixed, trusting in God, and so not afraid of evil tidings; the more apt he is to be alarmed with the appearance of moral evil, or the evil of sin. As he has more holy boldness, so he has less of self-confidence, and a forward assuming boldness, and more modesty. As he is more sure than others of deliverance from hell, so he has more of a sense of the desert of it. He is less apt than others to be shaken in faith; but more apt than others to be moved with solemn warnings, and 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: the tallest and strongest saint, but the least and tenderest child among them.