RELIGIOUS AFFECTIONS
JONATHAN EDWARDS
VIII. Truly
gracious affections differ from those affections that are false and delusive,
in that they tend to, and are attended with the lamblike, dovelike spirit and
temper of Jesus Christ; or in other words, they naturally beget and promote
such a spirit of love, meekness, quietness, forgiveness and mercy, as appears
in Christ.
The evidence of this in the Scripture is very
abundant. If we judge of the Nature of Christianity, and the proper spirit of
the gospel, by the word of God, this spirit is what may, by way of eminency,
be called the Christian spirit; and may be looked upon as the true, and
distinguishing disposition of the hearts of Christians as Christians. When
some of the disciples of Christ said something, through inconsideration and
infirmity, that was not agreeable to such a spirit, Christ told them, that
they knew not what manner of spirit they were of, Luke 9:55, implying that
this spirit that I am speaking of, is the proper spirit of his religion and
kingdom. All that are truly godly, and real disciples of Christ, have this
spirit in them; and not only so, but they are of this spirit; it is the spirit
by which they are so possessed and governed, that it is their true and proper
character. This is evident by what the wise man says, Prov. 17:27 (having
respect plainly to such a spirit as this): "A man of understanding is of
an excellent spirit." And by the particular description Christ gives of
the qualities and temper of such as are truly blessed, that shall obtain
mercy, and are God's children and heirs: Matt. 5:5, 7, 9, "Blessed are
the meek: for they shall inherit the earth. Blessed are the merciful: for they
shall obtain mercy. Blessed are the peacemakers: for they shall be called the
children of God." And that this spirit is the special character of the
elect of God, is manifested by Col. 3:12, 13: "Put on therefore as the
elect of God, holy and beloved, bowels of mercies, kindness, humbleness of
mind, meekness, long-suffering; forbearing one another, and forgiving one
another." And the apostle, speaking of that temper and disposition, which
he speaks of as the most excellent and essential thing in Christianity, and
that without which none are true Christians, and the most glorious profession
and gifts are nothing (calling this spirit by the name of charity), he
describes it thus, 1 Cor. 13:4, 5: "Charity suffereth long, and is kind;
charity envieth not; charity vaunteth not itself, is not puffed up, doth not
behave itself unseemly, seeketh not her own, is not easily provoked, thinketh
no evil." And the same apostle, Gal. 5, designedly declaring the
distinguishing marks and fruits of true Christian grace, chiefly insists on
the things that appertain to such a temper and spirit as I am speaking of,
ver. 22, 23: "The fruit of the Spirit is love, joy, peace,
long-suffering, gentleness, goodness, faith, meekness, temperance." And
so does the Apostle James, in describing true grace, or that wisdom that is
from above, with that declared design, that others who are of a contrary
spirit may not deceive themselves, and lie against the truth, in professing to
be Christians, when they are not, James 3:14-17: "If ye have bitter
envying and strife in your hearts, glory not; and lie not against the truth.
This wisdom descendeth not from above, but is earthly, sensual, devilish. For
where envying and strife is, there is confusion, and every evil work. But the
wisdom that is from above, is first pure, then peaceable, gentle, and easy to
be entreated, full of mercy and good fruits."
Every thing that
appertains to holiness of heart, does indeed belong to the nature of true
Christianity; and the character of Christians; but a spirit of holiness as
appearing in some particular graces, may more especially be called the
Christian spirit or temper. There are some amiable qualities and virtues, that
do more especially agree with the nature of the gospel constitution, and
Christian profession; because there is a special agreeableness in them, with
those divine attributes which God has more remarkably manifested and glorified
in the work of redemption by Jesus Christ, that is the grand subject of the
Christian revelation; and also a special agreeableness with those virtues that
were so wonderfully exercised by Jesus Christ towards us in that affair, and
the blessed example he hath therein set us; and likewise because they are
peculiarly agreeable to the special drift and design of the work of
redemption, and the benefits we thereby receive, and the relation that it
brings us into, to God and one another. And these virtues are such as
humility, meekness, love, forgiveness, and mercy. These things therefore
especially belong to the character of Christians, as such.
These things are
spoken of as what are especially the character of Jesus Christ himself, the
great head of the Christian church. They are so spoken of in the prophecies of
the Old Testament; as in that cited Matt. 21:5: "Tell ye the daughter of
Sion, Behold, thy King cometh unto thee, meek, and sitting upon an ass, and a
colt the foal of an ass." So Christ himself speaks of them, Matt. 11:29:
"Learn of me, for I am meek and lowly in heart." The same appears by
the name by which Christ is so often called in Scripture, viz., the Lamb. And
as these things are especially the character of Christ, so they are also
especially the character of Christians. Christians are Christlike; none
deserve the name of Christians, that are not so in their prevailing character.
"The new man is renewed, after the image of him that created him,"
Col. 3:10. All true Christians behold as in a glass the glory of the Lord, and
are changed into the same image, by his Spirit, 2 Cor. 3:18. The elect are all
predestinated to be conformed to the image of the Son of God, that he might be
the first born among many brethren, Rom. 8:29. As we have borne the image of
the first man, that is earthly, so we must also bear the image of the
heavenly; for as is the earthly, such are they also that are earthly; and as
is the heavenly, such are they also that are heavenly, 1 Cor. 15:47, 48,
49.--Christ is full of grace; and Christians all receive of his fullness, and
grace for grace; i.e., there is grace in Christians answering to grace in
Christ, such an answerableness as there is between the wax and the seal; there
is character for character: such kind of graces, such a spirit and temper, the
same things that belong to Christ's character, belong to theirs. That
disposition, wherein Christ's character does in a special manner consist,
therein does his image in a special manner consist. Christians that shine by
reflecting the light of the Sun of righteousness, do shine with the same sort
of brightness, the same mild, sweet, and pleasant beams. These lamps of the
spiritual temple, that are enkindled by fire from heaven, burn with the same
sort of flame. The branch is of the same nature with the stock and root, has
the same sap, and bears the same sort of fruit. The members have the same kind
of life with the head. It would be strange if Christians should not be of the
same temper and spirit that Christ is of; when they are his flesh and his
bone, yea, are one spirit, 1 Cor. 6:17; and live so, that it is not they that
live, but Christ that lives in them. A Christian spirit is Christ's mark that
he sets upon the souls of his people, his seal in their foreheads, bearing his
image and superscription.--Christians are the followers of Christ; and they
are so, as they are obedient to that call of Christ, Matt. 11:28, 29,
"Come unto me--and learn of me: for I am meek and lowly of heart."
They follow him as the Lamb: Rev. 14:4, "These are they which follow the
Lamb whithersoever he goeth." True Christians are as it were clothed with
the meek, quiet, and loving temper of Christ; for as many as are in Christ,
have put on Christ. And in this respect the church is clothed with the sun,
not only by being clothed with his imputed righteousness, but also by being
adorned with his graces, Rom. 13:14. Christ, the great Shepherd, is himself a
Lamb, and believers are also lambs; all the flock are lambs: John 21:15,
"Feed my lambs." Luke 10:3, "I send you forth as lambs in the
midst of wolves. "The redemption of the church by Christ from the power
of the devil, was typified of old, by David's delivering the lamb out of the
mouth of the lion and the bear.
That such manner
of virtue as has been spoken of, is the very nature of the Christian spirit,
or the spirit that worketh in Christ, and in his members, and in the
distinguishing nature of it, is evident by this, that the dove is the very
symbol or emblem, chosen of God, to represent it. Those things are fittest
emblems of other things, which do best represent that which is most
distinguishing in their nature. The Spirit that descended on Christ, when he
was anointed of the Father, descended on him like a dove. The dove is a noted
emblem of meekness, harmlessness, peace and love. But the same Spirit that
descended on the head of the church, descends to the members. "God hath
sent forth the Spirit of his Son into their hearts," Gal. 4:6. And
"if any man have not the Spirit of Christ, he is none of his," Rom.
8:9. There is but one Spirit to the whole mystical body, head and members, 1
Cor. 6:17, Eph. 4:4. Christ breathes his own Spirit on his disciples, John
20:22. As Christ was anointed with the Holy Ghost, descending on him like a
dove, so Christians also "have an anointing from the Holy One," 1
John 2:20, 27. And they are anointed with the same oil; it is the same
"precious ointment on the head, that goes down to the skirts of the
garments." And on both, it is a spirit of peace and love. Psalm 133:1, 2,
"Behold, how good and how pleasant it is, for brethren to dwell together
in unity! It is like the precious ointment upon the head, that ran down upon
the beard, even Aaron's beard, that went down to the skirts of his
garments." The oil on Aaron's garments had the same sweet and inimitable
odour with that on his head; the smell of the same sweet spices, Christian
affections, and a Christian behaviour, is but the flowing out of the savour of
Christ's sweet ointments. Because the church has a dovelike temper and
disposition, therefore it is said of her that she has doves' eyes, Cant. 1:15:
"Behold, thou art fair, my love, behold, thou art fair, thou hast doves'
eyes." And chap. 4:1, "Behold, thou art fair, my love, behold, thou
art fair, thou hast doves' eyes within thy locks." The same that is said
of Christ, chap. 6:12: "His eyes are as the eyes of doves." And the
church is frequently compared to a dove in Scripture: Cant. 2:14, "O, my
dove, that art in the clefts of the rock." Chap. 5:2, "Open to me,
my love, my dove." And chap. 6:9, "My dove, my undefiled is but
one." Psal. 68:13, "Ye shall be as the wings of a dove, covered with
silver, and her feathers with yellow gold." And 74:19, "O deliver
not the soul of the turtle dove unto the multitude of the wicked." The
dove that Noah sent out of the ark, that could find no rest for the sole of
her foot, until she returned, was a type of a true saint.
Meekness is so
much the character of the saints, that the meek and the godly, are used as
synonymous terms in Scripture: so Psalm 37:10, 11, the wicked and the meek are
set in opposition one to another, as wicked and godly: "Yet a little
while and the wicked shall not be; but the meek shall inherit the earth."
So Psal. 147:6, "The Lord lifteth up the meek: he casteth the wicked down
to the ground."
It is doubtless
very much on this account, that Christ represents all his disciples, all the
heirs of heaven, as little children: Matt. 19:14, "Suffer little children
to come unto me, and forbid them not; for of such is the kingdom of
heaven." Matt. 10:42, "Whosoever shall give to drink unto one of
these little ones, a cup of cold water, in the name of a disciple, verily I
say unto you, he shall in no wise lose his reward." Matt. 18:6,
"Whoso shall offend one of these little ones, &c." Ver. 10,
"Take heed that ye despise not one of these little ones." Ver. 14,
"It is not the will of your Father which is in heaven, that one of these
little ones should perish." John 13:33, "Little children, yet a
little while I am with you." Little children are innocent and harmless;
they do not do a great deal of mischief in the world; men need not be afraid
of them; they are no dangerous sort of persons; their anger does not last
long, they do not lay up injuries in high resentment, entertaining deep and
rooted malice. So Christians, in malice, are children, 1 Cor. 14:20. Little
children are not guileful and deceitful, but plain and simple; they are not
versed in the arts of fiction and deceit; and are strangers to artful
disguises. They are yieldable and flexible, and not wilful and obstinate; do
not trust to their own under standing, but rely on the instructions of
parents, and others of superior understanding. Here is therefore a fit and
lively emblem of the followers of the Lamb. Persons being thus like little
children, is not only a thing highly commendable, and what Christians approve
and aim at, and which some extraordinary proficiency do attain to: but it is
their universal character, and absolutely necessary in order to entering into
the kingdom of heaven: Matt. 18:3, "Verily I say unto you, Except ye be
converted, and become as little children, ye shall not enter into the kingdom
of heaven." Mark 10:15, "Verily I say unto you, Whosoever shall not
receive the kingdom of God as a little child, he shall not enter
therein."
But here some may
be ready to say, Is there no such thing as Christian fortitude, and boldness
for Christ, being good soldiers in the Christian warfare, and coming out
boldly against the enemies of Christ and his people?
To which I
answer, There doubtless is such a thing. The whole Christian life is compared
to a warfare, and fitly so. And the most eminent Christians are the best
soldiers, endued with the greatest degrees of Christian fortitude. And it is
the duty of God's people to be steadfast and vigorous in their opposition to
the designs and ways of such as are endeavouring to overthrow the kingdom of
Christ, and the interest of religion. But yet many persons seem to be quite
mistaken concerning the nature of Christian fortitude. It is an exceeding
diverse thing from a brutal fierceness, or the boldness of the beasts of prey.
True Christian fortitude consists in strength of mind, through grace, exerted
in two things; in ruling and suppressing the evil and unruly passions and
affections of the mind; and in steadfastly and freely exerting, and following
good affections and dispositions, without being hindered by sinful fear, or
the opposition of enemies. But the passions that are restrained and kept
under, in the exercise of this Christian strength and fortitude, are those
very passions that are vigorously and violently exerted in a false boldness
for Christ. And those affections that are vigorously exerted in true
fortitude, are those Christian, holy affections that are directly contrary to
them. Though Christian fortitude appears, in withstanding and counteracting
the enemies that are without us; yet it much more appears, in resisting and
suppressing the enemies that are within us; because they are our worst and
strongest enemies, and have greatest advantage against us. The strength of the
good soldier of Jesus Christ appears in nothing more, than in steadfastly
maintaining the holy calm, meekness, sweetness, and benevolence of his mind,
amidst all the storms, injuries, strange behaviour, and surprising acts and
events of this evil and unreasonable world. The Scripture seems to intimate
that true fortitude consists chiefly in this: Prov. 16:32, "He that is
slow to anger, is better than the mighty; and he that ruleth his spirit, than
he that taketh a city."
The
directest and surest way in the world, to make a right judgment what a holy
fortitude is, in fighting with God's enemies, is to look to the Captain of all
God's hosts, and our great leader and example, and see wherein his fortitude
and valour appeared, in his chief conflict, and in the time of the greatest
battle that ever was, or ever will be fought with these enemies, when he
fought with them alone, and of the people there was none with him, and
exercised his fortitude in the highest degree that ever he did, and got that
glorious victory that will be celebrated in the praises and triumphs of all
the hosts of heaven, throughout all eternity; even to Jesus Christ in the time
of his last sufferings, when his enemies in earth and hell made their most
violent attack upon him, compassing him round on every side, like renting and
roaring lions. Doubtless here we shall see the fortitude of a holy warrior and
champion in the cause of God, in its highest perfection and greatest lustre,
and an example fit for the soldiers to follow that fight under this Captain.
But how did he show his holy boldness and valour at that time? Not in the
exercise of any fiery passions; not in fierce and violent speeches, and
vehemently declaiming against and crying out of the intolerable wickedness of
opposers, giving them their own in plain terms: but in not opening his mouth
when afflicted and oppressed, in going as a lamb to the slaughter, and as a
sheep before his shearers is dumb, not opening his mouth; praying that the
Father would forgive his cruel enemies because they knew not what they did;
not shedding others' blood, but with all conquering patience and love,
shedding his own. Indeed one of his disciples, that made a forward pretence to
boldness for Christ, and confidently declared he would sooner die with Christ
than deny him, began to lay about him with a sword: but Christ meekly rebukes
him, and heals the wound he gives. And never was the patience, meekness, love,
and forgiveness of Christ in so glorious a manifestation, as at that time.
Never did he appear so much a lamb, and never did he show so much of the
dovelike spirit, as at that time. If therefore we see any of the followers of
Christ, in the midst of the most violent, unreasonable, and wicked opposition
of God's and his own enemies, maintaining under all this temptation, the
humility, quietness, and gentleness of a lamb, and the harmlessness, and love
and sweetness of a dove, we may well judge that here is a good soldier of
Jesus Christ.
When
persons are fierce and violent, and exert their sharp and bitter passions, it
shows weakness instead of strength and fortitude. 1 Cor. 3 at the beginning,
"And I, brethren, could not speak unto you as unto spiritual, but as unto
carnal, even as unto babes in Christ. For ye are yet carnal: for whereas there
is among you envying, and strife, and divisions, are ye not carnal, and walk
as men?"
There
is a pretended boldness for Christ that arises from no better principle than
pride. A man may be forward to expose himself to the dislike of the world, and
even to provoke their displeasure out of pride. For it is the nature of
spiritual pride to cause men to seek distinction and singularity; and so
oftentimes to set themselves at war with those that they call carnal, that
they may be more highly exalted among their party. True boldness for Christ is
universal, and overcomes all, and carries men above the displeasure of friends
and foes; so that they will forsake all rather than Christ; and will rather
offend all parties, and be thought meanly of by all, than offend Christ. And
that duty which tries whether a man is willing to be despised by them that are
of his own party, and thought the least worthy to be regarded by them, is a
much more proper trial of his boldness for Christ, than his being forward to
expose himself to the reproach of opposers. The apostle sought not glory, not
only of Heathens and Jews, but of Christians; as he declares, 1 Thess. 2:6.[66]
He is bold for Christ, that has Christian fortitude enough, to confess his
fault openly, when he has committed one that requires it, and as it were to
come down upon his knees before opposers. Such things as these are of vastly
greater evidence of holy boldness, than resolutely and fiercely confronting
opposers.
As
some are much mistaken concerning the nature of true boldness for Christ, so
they are concerning Christian zeal. It is indeed a flame, but a sweet one; or
rather it is the heat and fervour of a sweet flame. For the flame of which it
is the heat, is no other than that of divine love, or Christian charity; which
is the sweetest and most benevolent thing that is, or can be, in the heart of
man or angel. Zeal is the fervour of this flame, as it ardently and vigorously
goes out towards the good that is its object, in desires of it, and pursuit
after it and so consequentially, in opposition to the evil that is contrary to
it, and impedes it. There is indeed oppositions and vigorous opposition, that
is a part of it, or rather is an attendant of it; but it is against things and
not persons. Bitterness against the persons of men is no part of it, but is
very contrary to it; insomuch that so much the warmer true zeal is, and the
higher it is raised, so much the farther are persons from such bitterness, and
so much fuller of love, both to the evil and to the good. As appears from what
has been just now observed, that it is no other, in its very nature and
essence, than the fervour of a spirit of Christian love. And as to what
opposition there is in it to things, it is firstly and chiefly against the
evil things in the person himself, who has this zeal: against the enemies of
God and holiness, that are in his own heart (as these are most in view, and
what he has most to do with); and but secondarily against the sins of others
And therefore there is nothing in a true Christian zeal, that is contrary to
that spirit of meekness, gentleness, and love, that spirit of a little child,
a lamb and dove, that has been spoken of; but it is entirely agreeable to it,
and tends to promote it.
But
to say something particularly concerning this Christian spirit I have been
speaking of, as exercised in these three things, forgiveness, love, and mercy;
I would observe that the Scripture is very clear and express concerning the
absolute necessity of each of these, as belonging to the temper and character
of every Christian.
It
is so as to a forgiving spirit, or a disposition to overlook and forgive
injuries. Christ gives it to us both as a negative and positive evidence; and
is express in teaching us, that if we are of such a spirit, it is a sign that
we are in a state of forgiveness and favour ourselves: and that if we are not
of such a spirit, we are not forgiven of God; and seems to take special care
that we should take good notice of it, and always bear it on our minds: Matt.
6:12, 14, 15, "Forgive us our debts as we forgive our debtors. For if ye
forgive men their trespassed your heavenly Father will also forgive you. But
if ye forgive not men their trespasses, neither will your Father forgive your
trespasses." Christ expresses the same again at another time, Mark
11:25
, 26, and again in
Matt.
18:22
, to the end, in the
parable of the servant that owed his lord ten thousand talents, that would not
forgive his fellow servant a hundred pence; and therefore was delivered to the
tormentors. In the application of the parable Christ says, ver. 35, "So
likewise shall my heavenly Father do, if ye from your hearts forgive not
everyone his brother their trespasses."
And
that all true saints are of a loving, benevolent, and beneficent temper, the
Scripture is very plain and abundant. Without it the apostle tells us, though
we should speak with the tongues of men and angels, we are as a sounding
brass, or a tinkling cymbal; and that though we have the gift of prophecy, and
understand all mysteries, and all knowledge, yet without this spirit we are
nothing. And there is no one virtue or disposition of the mind, that is so
often, and so expressly insisted on, in the marks that are laid down in the
New Testament, whereby to know true Christians. It is often given as a sign
that is peculiarly distinguishing, by which all may know Christ's disciples,
and by which they may know themselves; and is often laid down, both as a
negative and positive evidence. Christ calls the law of love, by way of
eminency, his commandment: John 13:34, "A new commandment give I unto
you, that ye love one another; as I have loved you, that ye also love one
another." And chap.
15:12
, "This is my
commandment, that ye love one another as I have loved you." And ver. 17,
"These things I command you, that ye love one another." And says,
chap.
13:35
, "By this
shall all men know that ye are my disciples, if ye have love one to
another." And chap.
14:21
(still with a special reference to this
which he calls his commandment), "He that hath my commandments, and
keepeth them, he it is that loveth me." The beloved disciple who had so
much of this sweet temper himself, abundantly insists on it, in his epistles.
There is none of the apostles so much in laying down express signs of grace,
for professors to try themselves by, as he; and in his signs, he insists
scarcely on anything else, but a spirit of Christian love, and an agreeable
practice: 1 John 2:9, 10, "He that saith he is in the light, and hateth
his brother, is in darkness even until now. He that loveth his brother abideth
in the light, and there is none occasion of stumbling in him." Chap.
3:14
, "We know that
we are passed from death unto life, because we love the brethren: he that
loveth not his brother abideth in death." Ver. 18, 19, "My little
children, let us not love in word and in tongue, but in deed and in truth. And
hereby we know that we are of the truth, and shall assure our hearts before
him." Ver. 23, 24, "This is his commandment, that we should love one
another. And he that keepeth his commandments dwelleth in him, and he in him;
and hereby we know that he abideth in us, by the Spirit which he hath given
us." Chap. 4:7, 8, "Beloved, let us love one another: for love is of
God; and everyone that loveth, is born of God, and knoweth God. He that loveth
not, knoweth not God: for God is love." Ver. 12, 13, "No man hath
seen God at any time. If we love one another, God dwelleth in us, and his love
is perfected in us. Hereby know we that we dwell in him, because he hath given
us of his Spirit." Ver. 16, "God is love; and he that dwelleth in
love, dwelleth in God, and God in him." Ver. 20, "If a man say, I
love God, and hateth his brother, he is a liar; for he that loveth not his
brother, whom he hath seen, how can he love God, whom he hath not seen?"
And
the Scripture is as plain as it is possible it should be, that none are true
saints, but those whose true character it is, that they are of a disposition
to pity and relieve their fellow creatures, that are poor, indigent, and
afflicted: Psal. 37:21, "The righteous showeth mercy, and giveth."
Ver. 26, "He is ever merciful, and lendeth." Psal. 112:5, "A
good man showeth favour, and lendeth." Ver. 9, "He hath dispersed
abroad, and given to the poor." Prov.
14:31
, "He that honoureth God, hath mercy on
the poor." Prov. 21:26, "The righteous giveth, and spareth
not." Jer.
22:16
, "He judged the cause of the poor and
needy, then it was well with him: Was not this to know me? saith the
Lord." Jam
1:27
, "Pure religion and undefiled before God and
the Father, is this, To visit the fatherless and widows in their
affliction," &c. Hos. 6:6, "For I have desired mercy, and not
sacrifice; and the knowledge of God, more than burnt offerings." Matt.
5:7, "Blessed are the merciful; for they shall obtain mercy. "2 Cor.
8:8, "I speak not by commandment, but by occasion of the forwardness of
others, and to prove the sincerity of your love."
Jam.
2:13-16, "For
he shall have judgment without mercy, that hath showed no mercy. What doth it
profit, my brethren, though a man say he hath faith, and have not works? Can
faith save him? If a brother or sister be naked, and destitute of daily food;
and one of you say unto them, Depart in peace, be you warmed and filled;
notwithstanding ye give them not those things which are needful to the body,
what doth it profit?" 1 John 3:17, "Whoso hath this world's good and
seeth his brother have need, and shutteth up his bowels of compassion from
him, how dwelleth the love of God in him?" Christ in that description he
gives us of the day of judgment, Matt. 25 (which is the most particular that
we have in the Bible), represents that judgment will be passed at that day,
according as men have been found to have been of a merciful spirit and
practice or otherwise. Christ's design in giving such a description of the
process of that day, is plainly to possess all his followers with that
apprehension, that unless this was their spirit and practice, there was no
hope of their being accepted and owned by him at that day. Therefore this is
an apprehension that we ought to be possessed with. We find in Scripture, that
a righteous man, and a merciful man are synonymous expressions, Isa: 57:1,
"The righteous perisheth and no man layeth it to heart; and merciful men
are taken away, none considering that the righteous is taken away from the
evil to come."
Thus
we see how full, clear, and abundant, the evidence from Scripture is that
those who are truly gracious, are under the government of that lamblike,
dovelike Spirit of Jesus Christ, and that this is essentially and eminently
the nature of the saving grace of the gospel, and the proper spirit of true
Christianity. We may therefore undoubtedly determine, that all truly Christian
affections are attended with such a spirit, and that this is the natural
tendency of the fear and hope, the sorrow and the joy, the confidence and the
zeal of true Christians.
None
will understand me, that true Christians have no remains of a contrary Spirit,
and can never, in any instances, be guilty of a behaviour disagreeable to such
a spirit. But this I affirm, and shall affirm, until I deny the Bible to be
anything worth, that everything in Christians that belongs to true
Christianity, is of this tendency, and works this way; and that there is no
true Christian upon earth, but is so under the prevailing power of such a
spirit, that he is properly denominated from it, and it is truly and justly
his character, and that therefore ministers, and others, have no warrant from
Christ to encourage persons that are of a contrary character and behaviour, to
think they are converted, because they tell a fair story of illuminations and
discoveries. In so doing, they would set up their own wisdom against Christ's,
and judge without, and against that rule by which Christ has declared all men
should know his disciples. Some persons place religion so much in certain
transient illuminations and impressions (especially if they are on such a
particular method and order) and so little in the spirit and temper persons
are of, that they greatly deform religion, and form notions of Christianity
quite different from what it is, as delineated in the Scriptures. The
Scripture knows of no such true Christians, as are of a sordid, selfish, cross
and contentious spirit. Nothing can be invented that is a greater absurdity,
than a morose, hard, close, high-spirited, spiteful, true Christian. We must
learn the way of bringing men to rules, and not rules to men, and so strain
and stretch the rules of God's word, to take in ourselves, and some of our
neighbours, until we make them wholly of none effect.
It
is true, that allowances must be made for men's natural temper, with regard to
these things, as well as others; but not such allowances, as to allow men,
that once were wolves and serpents, to be now converted, without any
remarkable change in the spirit of their mind. The change made by true
conversion is wont to be most remarkable and sensible, with respect to that
which before was the wickedness the person was most notoriously guilty of.
Grace has as great a tendency to restrain and mortify such sins, as are
contrary to the spirit that has been spoken of, as it is to mortify
drunkenness or lasciviousness. Yea, the Scripture represents the change
wrought by gospel grace, as especially appearing in an alteration of the
former sort: Isa. 11:6-9, "The wolf shall dwell with the lamb, and the
leopard shall lie down with the kid: and the calf, and the young lion, and the
fatling together, and a little child shall lead them. And the cow and the bear
shall feed, their young ones shall lie down together: and the lion shall eat
straw like the ox. And the sucking child shall play on the hole of the asp,
and the weaned child shall put his hand on the cockatrice's den. They shall
not hurt nor destroy in all my holy mountain: for the earth shall be full of
the knowledge of the Lord, as the waters cover the sea." And to the same
purpose is Isa. 65:25. Accordingly we find, that in the primitive times of the
Christian church, converts were remarkably changed in this respect: Tit. 3:3,
&c., "For we ourselves also were sometimes foolish, disobedient,
deceived, serving divers lusts and pleasures, living in malice and envy,
hateful and hating one another. But after that the kindness and love of God
our Saviour towards man appeared--he saved us by the washing of regeneration,
and renewing of the Holy Ghost." And Col. 3:7, 8, "In the which ye
also walked sometime, when ye lived in them. But now ye also put off all
these: anger, wrath, malice, blasphemy, filthy communications out of your
mouth."
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