I. To give a general account of the import of a tender heart.

II. To describe more particularly the ways wherein such a temper should express itself.

III. To shew what foundation is laid for it by Christianity.

I. It may be proper to give a general account of the import of a tender heart. Two things seem to be pointed at by it.

1. A quick and ready sense and feeling in spiritual things. A tender heart is one that hath senses exercised and prompt "to discern both good and evil," Heb. v. 12. Spiritual things are apt to make a deep impression, or spiritual pains and pleasures are easily felt, where this is a man's character.

Quickness of apprehension in matters of a religious nature, is one instance. Light in the mind is necessary to guide all our powers and actions: "If our eye be evil, the whole body must be full of darkness; if, therefore, the light that is in thee, (in the understanding, which is as the eye of the mind,) be darkness, how great is that darkness !" Matt. vi. 23. If our minds are blind to the true light, or under the influence of a false light, this must be followed with disorder in all our actions. But how many are insensible of the light which shines around them, and of those things of which one would think they might have the fullest conviction! Their "understandings are darkened through the ignorance that is in them, because of the blindness, or hardness, of their hearts," Eph. iv.

18.

"God speaketh to them once, yea, twice, but they perceive it not," Job xxxiii. 14. They discern not plain duty, though it glares in their eye with full evidence. They know not the plague of their own heart, though it is so obvious to reflection. How happy is it, on the other hand, to be ready to take in the light which is offered! to be quick at discovering our duty and danger, and wants and distempers, our best friends, and our worst enemies, the way in which we ought to go, and the temptations in our way; things of such importance to our spiritual and eternal welfare.

Ready reflections of conscience are also included. When conscience is silent, so as not to animadvert upon sin, and

66

check men for it, or not to set their duty in view, and excite them to it, or when it favours some known sin, or connives at the omission of some plain duty; when this power of the soul is not in a disposition to act, or not to act impartially, it bespeaks a hard and insensible mind. Either the mind and conscience is defiled," Tit. i. 15. that is, the practical judgment is vitiated, so as to call evil good, and good evil; or else it is seared as "with an hot iron," 1 Tim. iv. 2. so as to be altogether unapt for sensation. But a tender heart imports, that conscience is quick and active, ready to answer its character of being "the candle of the Lord within us," to search us out, and to be a faithful monitor, "accusing, or excusing," as there is reason given for either.

A disposition to be "easily and suitably affected" with our own spiritual concerns, enters into the notion of a tender heart. A hard heart is unmoved by such things as are fittest to impress it. Of how many is it the character, that the knowledge they have dies as they receive it, and kindles no answerable affections?"Seeing many things, they observe them not; opening the ears, yet they hear not," Isa. xlii. 20. The meaning of the prophet is, those people were as little affected with the works or word of God, as if they had not seen or heard them; or, if affections are moved for a time, they are but transient, they presently wear off. This is the description of "the stony ground," Matt. xiii. 20, 21. So many deal with their convictions like the man described by St James, chap. i. 24. "He beholdeth himself as in a glass, and goeth away, and straightway forgetteth what manner of man he was. Such is the remorse of many sinners under divine punishments, like the people of Israel, in Psal. lxxviii. 34— 37. When God "slew them, then they sought him, and they returned and inquired early after God.-Nevertheless, they did not flatter him with their mouth, and they lied unto him with their tongues; for their heart was not right with him, neither were they steadfast in his covenant." A tender heart, on the contrary, is readily affected according to the nature and importance of things represented to it; and these affections produce lasting fruit. The impressions are strong, and the influence is lively.

2. A pliable disposition to yield to divine influences, and

engage in the practice of our duty, is the other branch of a tender heart. Though we should have ever so great a sense of sin and duty, yet if our hearts are unyielding, and will not return unto the Lord, this is hardness of heart in the sense of scripture. However we may have been awakened by God's Spirit striving with us, by the reflections of conscience, by ordinances or providences; yet if all this leave us as it found us, if we forsake not the sins of which we are admonished, nor engage in the duties of which we are convinced, our hearts are still in God's account as the adamant. Indeed, the greater our light is, if we "hold the truth in unrighteousness," our obstinacy is the more aggravated; as Stephen charges the Jews, Acts vii. 22. "Ye stiff-necked and uncircumcised in heart and ears, ye do always resist the Holy Ghost," counteract his designs and motions. "Hardness, and an impenitent heart," are much the same thing, Rom. ii. 5. But a tender heart cheerfully complies with the will of God. It cannot be described more fully in a few words, than in these, that it is. "willing and obedient," Isa. i. 19.

II. I proceed to give a more particular description of the principal ways wherein this holy tenderness of spirit should express itself in our course. And a representation of this may be given in reference to several points.

1. In relation to the word of God, or the discoveries he has made of his mind. I begin with this, as it was the particular instance referred to in the case of Josiah.

A man of a religious tenderness of spirit will make it his business to acquaint himself with the mind of God. Others may be content to act blindfold, or to take their religion upon trust, or "receive for doctrines the commandments of men,' because they chiefly consult their own ease, or that which may be acceptable to other people. But a good man has in the first place determined to shew himself approved to God, and, therefore, is concerned to be well assured of his mind. He may not be so soft and pliable as others, to the dictates and determinations of men, for their mind is not the thing he is inquiring after, but what his Lord and Master reveals for truth, or prescribes as duty. This he is earnestly solicitous to know, and, therefore, diligently studies his Bible, as the notification which God hath given of his mind: "I meditate in

thy precepts, (says David,) and have respect unto thy ways, Psal. cxix. 15. He endeavours to make the best use of the assistance within his reach, which may any way help him to understand the scriptures, especially of the ministry of the gospel; but then he does not believe the sense of scripture given by a minister, or any number of ministers, to be the sense of Christ, merely because they say it is, but, like the noble Bereans, he "searches the scriptures diligently," to discover whe ther their sense agree with this rule, Acts xvii. 11. and really receives what he finds to have a foundation there, but no more. It is a noble obstinacy to men's authority, and at the same time bespeaks the greatest obsequiousness to Christ, to admit no more for his mind upon the dictates of men, than we can ourselves discern to be so, upon an impartial comparison of what they say with that in his word upon which they found it. But, on the other hand, a tender spirit is willing to learn from any man, and will be thankful for any assistance to discover the meaning of the scriptures in any particular of truth and duty.

Such a man pays a ready and reverential subjection to the authority of God in his word, as far as he understands it; whether it be in less or greater concerns, in matters of belief, or of practice: "My heart (says David) stands in awe of thy word," Psal. cxix. 161. Such a man cheerfully sacrifices any favourite opinion, or inclination, as soon as he apprehends that the word of God declares against it. It is included in a man's becoming a Christian, that he makes this determination in the general, that every thought shall "be captivated to the obedience of Christ," 2 Cor. x. 5. Not that he hath no thoughts, no sentiments, no inclinations, which are different from the mind of Christ; every mistake in judgment, every irregular desire, certainly is so. But as he comes gradually to discern the inconstancy between the mind of Christ, and any sentiment or practice of his own, he puts his general determination in practice in that particular case; that wrong thought is captivated to the obedience of Christ. The language of his heart concerning the whole law of God, is the same with the language of Israel upon the delivery of the Mosaical law, Exod. xxiv. 7. "Moses took the book of the covenant, and read in the audience of the people; and they said, All that the Lord hath said, will we do, and be

obedient." And as particulars come to his notice, he yields an obedient ear to them.

He is afraid to do any thing which he doubts to be disagreeable to the word of God. There is indeed a conscience unduly scrupulous, which is a great obstruction to the usefulness and comfort of some infirm Christians; and it is the duty and interest of all to come, as far as may be, to a clear and determinate judgment about the particulars of their conduct, by considering, as any doubt occurs, what foundation there is for it in the word of God, and by considering the wise and judicious upon the case; for it is past doubt, that we should not make more sins and duties to ourselves than God hath made so. But some, by the weakness of their judgment, or the power of melancholy, cannot get clear of their doubts as to some things which others esteem lawful; and in some parts of conduct in lesser matters, possibly the most judicious can discern no more than probability concerning the mind of God on either side. Now, while a scruple remains, though it should in itself be ill grounded, it is a just discovery of a tender spirit to forbear an action which appears doubtful. The apostle clearly decides this case, in the affair of meats forbidden by the law of Moses. The Jewish converts, by means of the remaining prejudices of their education, thought it unlawful to eat these; the Gentile converts were persuaded of their Christian liberty; and they were on the right side of the question. But while this mistaken apprehension remained in the Jewish converts, it would have been sinful in them to do as the Gentiles did, Rom. xiv. 23. "He that doubteth is damned, (self-condemned,) if he eat, because he eateth not of faith." Where sin is suspected on one hand, and there is no room for a suspicion on the other, a tender spirit will avoid the doubtful part.

He is readily impressed, suitable to the several parts of truth proposed to him out of the word of God. Our affections, under the proper direction and conduct of light, are of the greatest service to facilitate holy obedience. And it is a good indication of a tender spirit to have suitable affections readily excited, according to the particular branches of truth and duty set before us. It is the general character of a man sincerely good, that he "trembles at God's word," Isa. lxvi. 2, 5. He receives it with reverential awe and becoming af