RELIGIOUS AFFECTIONS
JONATHAN EDWARDS
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 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 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 favour
themselves more, with respect to the 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.[67] However,
some of these, at the same time, 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. 33:13: "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 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 5:14, "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 11:25, Rom. 12:15, 1 Cor. 12:26. 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 anything that
threatens its hurt: so is a Christian apt to be alarmed at the appearance of
moral evil, and anything 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 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 cannot see his way plain
before him, afraid to be left alone, and to be at a distance from God: Prov.
28:14, "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. 119:120, "My
flesh trembleth for fear of thee, and I am afraid of thy judgments." Isa.
66:2, "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. 9:4, "Then were assembled unto me everyone that
trembled at the words of the God of Israel." Chap. 10:3; "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 13:2, "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. 13:1, "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. 2:11, 1 Pet. 3:15, 2 Cor. 7:15, Eph. 6:5, 1 Pet. 3:2, Rom.
11:20.
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 dispositions
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. 6, 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.[68] 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 19:12, 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 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.
34:8. 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 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, 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. 16:60, 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 mayest 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 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 errors, but has
no tendency to put an end to convictions of sin, but to increase them. It does
not stupify man's conscience; but makes it more sensible, more easily and
thoroughly discerning the sinfulness of that which is sinful, and receiving a
greater conviction 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.
2:11, "Serve the Lord with fear, and rejoice with trembling." As
also a gracious hope: Psal. 33:18, "Behold the eye of the Lord is upon
them that fear him; upon them that hope in his mercy." And Psal. 147:11,
"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 proportionable increase of jealousies 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 the poorest of all in
spirit: the tallest and strongest saint, but the least and tenderest child
among them.
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