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ner, see God and live. The knowledge which the saints have of God's beauty and glory in this world, and those holy affections that arise from it, are of the same nature and kind which the saints possess in heaven, differing only in degree and circumstances: what God gives them here, is a foretaste of heavenly happiness, and an earnest of their future inheritance. And who shall limit God in his giving this earnest, or say he shall give so much of the inheritance, such a part, and no more, of the future reward, as an earnest of the whole? And seeing God has taught us in his word, that the whole reward is such, that it would at once destroy the body, is it not too bold a thing for us, so to set bounds to the Sovereign God, as to say, that in giving the earnest of this reward in this world, he shall never give so much of it, as in the least to diminish the strength of the body, when God has nowhere thus limited himself?

The Psalmist, speaking of vehement religious affections which he had, speaks of an effect in his flesh or body, besides what was in his soul, expressly distinguishing one from the other: "My soul longeth, yea, even fainteth for the courts of the Lord; my heart and my flesh crieth out for the living God." Here is a plain distinction between the heart and the flesh, as being each affected: "My soul thirsteth for thee, my flesh longeth for thee in a dry and thirsty land, where no water is." Here also is an evident distinction between the soul and the flesh.

The prophet Habakkuk speaks of his body being overborne by a sense of the majesty of God: "When I heard, my belly trembled; my lips quivered at the voice: rottenness entered into my bones, and I

trembled in myself." So the Psalmist speaks expressly of his flesh trembling: "My flesh trembleth for fear of thee."

That such ideas of God's glory as are sometimes given in this world, have a tendency to overbear the body, is evident, because the Scripture gives us an, account, that this has sometimes actually been the effect of those external manifestations God has made of himself, to some of the saints, which were made to that end, namely, to give them an idea of God's majesty and glory. Such instances we have in the prophet Daniel, and the apostle John. Daniel, giving an account of an external representation of the glory of Christ, says, "And there remained no strength in me; for my comeliness was turned into corruption, and I retained no strength." And the apostle John, giving an account of a like manifestation made to him, says, "And when I saw him, I fell at his feet as dead."

It is in vain to say here,

these were only external manifestations, or symbols of the glory of Christ, which these saints beheld: for though it be true, that they were outward representations of Christ's glory, which they beheld with their bodily eyes; yet the end and use of these external symbols or representations, was to give to these prophets an idea of the thing represented, and that was the true divine glory and majesty of Christ, which is his spiritual glory; they were made use of only as significations of his spiritual glory, and thus undoubtedly they received them, and improved them, and were affected by them. According to the end for which God intended these outward signs, they received by them a great and lively apprehension of the

ner, see God and live. The knowledge which the saints have of God's beauty and glory in this world, and those holy affections that arise from it, are of the same nature and kind which the saints possess in heaven, differing only in degree and circumstances: what God gives them here, is a foretaste of heavenly happiness, and an earnest of their future inheritance. And who shall limit God in his giving this earnest, or say he shall give so much of the inheritance, such a part, and no more, of the future reward, as an earnest of the whole? And seeing God has taught us in his word, that the whole reward is such, that it would at once destroy the body, is it not too bold a thing for us, so to set bounds to the Sovereign God, as to say, that in giving the earnest of this reward in this world, he shall never give so much of it, as in the least to diminish the strength of the body, when God has nowhere thus limited himself?

The Psalmist, speaking of vehement religious affections which he had, speaks of an effect in his flesh or body, besides what was in his soul, expressly distinguishing one from the other: "My soul longeth, yea, even fainteth for the courts of the Lord; my heart and my flesh crieth out for the living God." Here is a plain distinction between the heart and the flesh, as being each affected: "My soul thirsteth for thee, my flesh longeth for thee in a dry and thirsty land, where no water is." Here also is an evident distinction between the soul and the flesh.

The prophet Habakkuk speaks of his body being overborne by a sense of the majesty of God: "When I heard, my belly trembled; my lips quivered at the voice: rottenness entered into my bones, and I

CHAPTER III.

It is no sign that Affections are truly gracious, or that they are not, that they cause those who have them to be fluent, fervent, and abundant, in talking of the things of Religion.

THERE are many persons, who, if they see this in others, are greatly prejudiced against them. Their being so full of talk, is with them a sufficient ground to condemn them, as Pharisees, and ostentatious hypocrites. On the other hand, there are many, who, if they see this effect in any, very ignorantly and imprudently determine that they are the true children of God, and are under the saving influences of his Spirit, and speak of it as a great evidence of a new creature they say, "Such a one's mouth is now opened; he used to be slow to speak, but now he is full and free: he is free now to open his heart, and tell his experiences, and declare the praises of God; it comes from him, as free as water from a fountain.' And especially are they captivated into a confident and undoubting persuasion that they are savingly wrought upon, if they are not only free and abundant, but very affectionate and earnest in their talk.

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But this is the fruit of little judgment, a scanty and short experience; as events abundantly show: and it is a mistake into which persons often run, through their trusting to their own wisdom and discerning, and making their own notions their rule, instead of the holy Scripture. Though the Scripture

be full of rules, both how we should judge of our own state, and how we should be conducted in our opinion of others; yet we have nowhere any rule, by which to judge ourselves or others to be in a good estate, from any such effect: for this is but the religion of the mouth and of the tongue, and what is in the Scripture represented by the leaves of a tree, which, though the tree ought not to be without them, yet are nowhere given as an evidence of the goodness of the tree.

That persons are disposed to be abundant in talking of things of religion, may be from a good cause, and it may be from a bad one.

It may be because

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their hearts are very full of holy affections; for "out of the abundance of the heart the mouth speaketh;" and it may be because their hearts are very full of religious affection which is not holy; for still "out of the abundance of the heart the mouth speaketh.' It is very much the nature of the affections, of whatever kind they be, and about whatever objects they are exercised, if they are strong, to dispose persons to speak much of that with which they are affected; and not only to speak much, but to speak very earnestly and fervently. And therefore persons talking abundantly and very fervently about the things of religion, can be an evidence of no more than this, that they are very much affected with the things of religion: but this may be, (as has been already shown,) and there be no grace. That with which men are greatly affected, while the high affection lasts, they will be earnestly engaged about, and will be likely to show that earnestness in their talk and behaviour; as the greater part of the Jews, in all

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