A Crystal Mirror, Chapter 1
CHAP. I.
Of the Heart in general.
1. THere be two great concerns of faln Man moſt neceſſary to be known, (though much neglected) to wit, Hearts Treaſure, and Hearts Treaſon or Treachery: the former of theſe, (to wit, the ineſtimable Riches of Chriſt, Eph. 3. 8.) cannot be prized or preſſed after, without ſome true and due knowledge of the latter, which is called the Plague of the Heart, 1 Kings 8. 38. and which every one ought to have a ſenſible and an experimental knowledge of; even the Plague of that fretting Leproſie, which is, (as Phyſitians do call it) Corruptio totius ſubſtantiae, univerſally ſpread over the whole Man, that dryes up, and draws out the very Vital Blood and life of the Soul, the ſpots whereof are deeper than the skin, (like the ſpots of Leopards, which no Art can cure, no water can waſh off) they are not onelyonly ſeated in the hands (and in other outward parts) but they are ſunk down into the Heart, and ingrained or ingraffed into the very ſpirit, Levit. 13. 2, 3. Jerem. 13. 23. The ſpots are not onelyonly in the fleſh and bones, but alſo in the very ſinews and inner parts, (where then is Mans free-will to good? &c.) ſo that all the ſcraping in the world will not fetch it off, Levit. 14. 41, 43, 44, 45. Mans heart cannot be mended, but by making it new, and by renewing it. Moſes putting his hand into his boſome, found Leproſie there, and there he left it alſo, Exod. 4. 6, 7. there he found it, and there he left it, putting his hand into his boſome again.
2. [foreign] was a golden Sentence given to Mankind, by one of the ſeven wiſe men of Greece, That every Man might know himſelf: and that this might be better done, Mans gracious Creator hath left him a Looking-glaſs, to wit, the Holy Scriptures, wherein Man may behold his Maker, and himſelf alſo. 1. This Looking-glaſs repreſents God to Man, 2 Cor. 3. 18. and though that Repreſentation be but through a Glaſs darkly, 1. in oppoſition to Mans ſeeing God face to face in another World, 1 Cor. 13. 12. yet holds it out the cleareſt diſcovery of God that Man is capable of in this lower World. 2. In oppoſition to the Law of Moſes, which was but a dark diſpenſation (in ſhadows and ceremonies) compared with the Law of the Meſſias (the Goſpel) that bleſſed Looking-glaſs of the Law of Liberty, Jam. 1. 23, 24, 25. Alas, poor mortal man cannot behold the face of God (otherwiſe than in his Word and Works, Rom. 1. 20.) or the brightneſs of his glorious Preſence, the Majeſty whereof would ſwallow up mere Mortality, Exod. 33. 20, 22, 23. 1 Tim. 6. 16. [Vehemens ſenſibile deſtruit ſenſum.] The object is over-violent for the faculty: Man cannot ſee the Sun [in Rotâ] in the Circle, but onelyonly in the Beams. Moſes ſaw [Mercaboh velo harocheb] the Chariot in which God rode, but not the Rider in it, as the Rabbin ſaith; he ſaw his back-parts onelyonly, but his Face and Eſſence could not be ſeen.
3. And 2ly this Looking-glaſs of the Word of God repreſents Man to himſelf, and gives him a diſtinct and impartial character of himſelf, if rightly improved. Hiſtory makes mention of Momus (the carping Heathen) that found fault with mans Maker, for not ſetting a Glaſs in mans Breaſt, that ſo his Heart might be ſeen: But aſſuredly God hath ſet ſuch a Glaſs in his Word, that Man thereby may ſee his own heart, when Chriſt opens his blinde eyes to improve it: and this is a Mirrour that flatters not, a Looking-glaſs that makes a real diſcovery; not like that famous Glaſs (we read of) at Athens, which would repreſent the moſt deformed and diſcolour'd perſon to appear very beautiful; nor like any of thoſe Artificial Glaſſes, that have (all) Impoſtures in them; as the Magnifying-Glaſs, that makes a thing look bigger than it is in quantity; or the Multiplying-Glaſs, that makes a thing more than it is in number; or as other fallacious Glaſſes, that repreſent things under our feet to ſeem above our heads, & contra; things afar off to ſeem near hand, & contra; yea, to ſeem of another Colour and Figure, of another Poſture and Scituation than indeed they are of in themſelves: In all theſe, there is [deceptio Viſus] a deceiving of the ſight: but no ſuch thing is in this divine Looking-glaſs.
4. Auguſtine (writing to Nebridius) wondered at this ſtrange Secret in plain and common Looking-glaſſes, inaſmuch as the leſſer they are (according to their Module or Size) they do repreſent any thing leſſer than it is in it ſelf; yet let theſe ſame Glaſſes be made never ſo large, they never make the thing bigger than it is indeed. Upon this obſervation that antient Father cryeth out, ſaying, [In hoc aliquid occultum latere putandum eſt] Some marvelous Myſtery lyes hid herein. Thus you ſee there are many deceitful and falſe Glaſſes, that make falſe Repreſentations; but the Looking-glaſs of the Word of God is no falſe or flattering glaſs. But as it is the Word of Truth (Dan. 10. 21. Joh. 17. 17.) and repleniſh'd with the Spirit of Truth (Joh. 14.17.) ſo it gives no other than a true repreſentation of the complexion of your Heart, all its defects and deformities are diſcovered thereby, Hebr. 4. 12, 13. Mark 4. 22. As the Word is a curious Critick, judging exactly, ſo 'tis a faithful Friend, repreſenting impartially. Never ſay you (as ignorant ones uſually do) that you have a good heart God-ward, when this bleſſed Looking-glaſs plainly diſcovers to you, that your Heart is a very naughty Heart, evil, only evil, and continually evil, Gen. 6. 5. your inward parts are very filthineſs, Pſal. 5. 9. and as full of falſhood as of filthineſs, Jer. 17. 9. &c. Infra.
5. There be various Repreſentations (indeed) both of mans Malady and mans Remedy, in this bleſſed Looking-glaſs of the Word of God. The Looking-glaſs of the Law doth diſcover all the ſpots of fallen Mankinde, Rom. 7. 9. both thoſe ſpots that are the ſpots of God's Children, to wit, Infirmities; and thoſe that be the ſpots (or rather deep ſtains, or Leopards-ſpots) of the wicked, to wit, Enormities, Deut. 32. 5. But the Looking-glaſs of the Goſpel diſcovers the Water of the Spirit of Grace, and the Blood of the Lamb of God, wherewith thoſe ſpots are to be waſhed away, John 1. 29. 1 Joh. 1. 7. Tit. 3. 5. Until the Law (in the hand of a Mediator) fall upon mans ſpirit with full Conviction, Man is a jolly, jovial Creature, (with Paul) Rom. 7. 9. But when the Commandment [comes] with a piercing penetrating Power, letting blood in the heart-vein (as Acts 2.37.) Chriſt ſpeaking to the heart with a ſtrong hand (as Iſai. 8. 11.) and the Spots and Freckles of a ſinful Soul are diſcovered to him, and diſcerned by him; then (and not till then) doth he repair to that Fountain that is opened (in the ſides of a bleeding and bleſſed Saviour) to waſh in, and to be cleanſed from all thoſe ſpots of Sin and of Ʋncleanneſs, Zech. 13. 1. to be waſhed white in the Blood of the Lamb, Rev. 7.14. and to be cloathed with the Robe of his Righteouſneſs, Phil. 3. 9.
6. The firſt Duty as to this Looking-glaſs: Be ſure you take a view of your ſelf, and of the eſtate and complexion of your heart in this bleſſed Looking-glaſs. Motives to ſtir you up hereunto are theſe: 1. This is a Looking-glaſs of Gods own making, and therefore excellent. All thoſe Glaſſes fore-mentioned (that give their falſe Repreſentations) are glaſſes of Mans making, and that for Curioſity and Oſtentation; but this is of Gods making, and that for Sanctity and Salvation. As 'tis ſaid of the two Tables of the Law, the Tables were the Workmanſhip of God, and the Writing was the Writing of God, Exod. 32. 16. ſo it may be ſaid of this bleſſed Looking-glaſs of the Goſpel, 'tis the Workmanſhip and Writing of God. 'Tis the Hebrew Idiome to put the Name of God to many things, to ſhew the ſuperlative excellency of thoſe things; as the Hill of God, the City of God, the Houſe of God, and the Sanctuary of God, for the moſt excellent Hill, Houſe, City, and Sanctuary: So this Looking-glaſs may accordingly be called, the Looking-glaſs of God, to ſet off its excellency; and its excellency calls loud upon you for the uſing of it.
The ſecond Motive is, 'Tis a Glaſs that hath been of ſingular uſe, and in ſublime eſtimation in all fore-going Ages and Generations. The Holy Patriarchs dreſſed themſelves (both as to Faith and Manners) by this Glaſs, in their due and daily walking with God; and ſo have the Prophets, Apoſtles, and Martyrs of God dreſſed themſelves (all) by it, ever ſince God made it: Inſomuch, that all their Godly Examples are become as ſo many Looking-glaſſes unto us, to dreſs our ſelves by, and to be followers of them, who through Faith and Patience do now inherit the promiſes, Hebr. 6. 12. You muſt be a follower of them, ſo far as they were followers of God (in his Word and Will) and of Chriſt (in a Scripture-like Faith, and a Scripture-like life and converſation) 1 Cor. 11. 1. the frailties of all thoſe Holy Saints are Recorded in the Holy Scriptures [as exempla Cavendi, non Cadendi] f… your caution (as dangerous Rocks and Sands at Sea are marked) not for your imitation. Theſe Servants of God dreſſed themſelves up (in this Glaſs) into Scripture-hearts, and into Scripture-lives, and ſo are all ſafely landed in Manſions of glory: they are all got well home to their Fathers houſe, out of this preſent evil world (ſo called) Gal. 1. 4. And if you do as they did, (in dreſſing your ſelf by this Glaſs) you ſhall (in time) be where they are.
8. The third Motive is from the three excellent properties of this Looking-glaſs, to wit, 1. Its Truth, 2. Its Largeneſs, 3. Its Laſtingneſs. 1. 'Tis a true Looking-glaſs, and gives no falſe Repreſentations of perſons or things, as thoſe fallacious and ſophiſtical Glaſſes aforementioned do, but diſcovers all truely and in every part, neither more or leſs than it is, neither better nor worſe than it is, neither fairer nor fouler than it is in it ſelf. 2. This is a large Looking-glaſs, that diſcovers the whole complexion of the Heart from top to toe; the hidden Man of the heart may be viewed in it, both intirely in the whole, and truely in every part. 3. 'Tis a laſting Looking-glaſs, it waxes not old, dull and crazy, as common Looking-glaſſes do; 'tis ſo Divinely ſteeled, that it will never wear off, nor contract any duſt or obſcurity: though the ſmoak of the bottomleſs pit hath endeavoured to darken the Sun and the Air of the Holy Scriptures, Revel. 9. 2. and many a falſe Gloſs hath been caſt upon this true Glaſs; yet hath it as much light and tranſparency in it ſelf, as ever. To all which may be added a fourth excellent property of this bleſſed Glaſs, wherein it tranſcends all other Glaſſes, which diſcover onelyonly the face and ſurface (barely) of the body or outward things, but this diſcovers the inſide as well as the outſide, and the hidden things of the heart, as well as that which is bare and open.
9. The fourth Motive is, from the preciouſneſs of the Soul, which is far more precious than the body. The Lord Jeſus did (aſſuredly) beſt know the worth of Souls, becauſe he (onelyonly) went to the price of Souls; and he tells you, that it is but a bad bargain, to gain the World (though 'tis impoſſible for any one to get all) and loſe the Soul, Matth. 16. 26. the Soul of one ſingle perſon is of more worth than is the whole World; then 'tis of much more worth than the body of that perſon. It follows hence, that ſeeing you do uſe the common Glaſs to trim and dreſs the body, (which is the worſer part) that you may not be unacceptable and uncomely to Men; how much more ſhould you uſe this ſpecial and Spiritual Looking-glaſs, for trimming and dreſſing your Soul (the better part) that you may not be uncomely and unacceptable to God? This latter is of far more conſequence and importance than the former. How ought you then to look into this Looking-glaſs of the Word, duely and daily, yea as often (at leaſt) as you look into the common Looking-glaſs! 'Twas grave and godly counſel, that Tertullian gave to young Women [Veſtite vos Serico pietatis, Byſſino ſanctitatis, & Purpurâ pudicitiae; taliter pigmentatae, Deum ipſum habebitis Amatorem] God himſelf will become a Suitor to ſuch as do according to the Apoſtles direction, 1 Pet. 3. 3, 4. The Prophet doth ſo diſtinctly and punctually declaim againſt the Womens varniſhing vanities, as if he had (indeed) fully viewed the Ladies Wardrobe in Jeruſalem, Iſa. 3. 18, 23. and had taken a particular Inventory of them with their turrified heads and ſtretched-out necks.
10. Such perſons as ſpend too much time in dreſſing their Bodies by the common Looking-glaſs, it may juſtly be feared, they ſpend too little time in trimming their Souls by this bleſſed Looking-glaſs. Bernard excellently expreſſeth this, ſaying, [Veſtium curioſitas, deformitatis & mentium & morum indicium eſt,] Over-much curioſity in outward adorning, is a ſhrewd ſign of the deformity both of Mindes and of Manners: or more plainly, exceſſive neatneſs in outward ornaments, is a palpable evidence of too much inward naſtineſs. Mark what the wiſdom of God (himſelf) ſaith, 1 Pet. 3. 3. [Whoſe adorning let it not be outward, &c. but let it be the hidden man of the heart.] Women are not ſimply or abſolutely forbidden there to adorn themſelves, ſo it be without Pride and Exceſs, and ſuitable to their States and Eſtates in the World: otherwiſe good Rebeccah (that immediate Daughter of Sarah) would have been blamed for wearing thoſe Bracelets and Ear-rings, which the Holy Patriarchs (Abraham and Iſaac) ſent unto her for her adorning, Gen. 24. 30. and Godly Lydia (whoſe Heart the Lord opened) would not have been a Seller of Purple, Act. 16. 14. If it were lawful for her to ſell it, aſſuredly it was lawful for ſome to wear it.
11. It follows then, that what is ſpoken by the Holy Ghoſt in 1 Pet. 3. 3. is onelyonly ſpoken comparatively (and not ſimply or abſolutely) that they make not their outward adorning their chief Ornament, as the Daughters of Jeruſalem did, Iſa. 3. 18. onelyonly for pride and wantonneſs, in the mean while altogether neglecting the adorning their Souls: but ſurely thoſe Daughters of Iſrael (in Exod. 38. 8.) were better minded, who did willingly give up their Looking-glaſſes, (which were then made of Braſs, and whereby they trimm'd themſelves) to the ſervice of the Lords Sanctuary; by which free-will-offering of theirs, they did moſt plainly and openly teſtifie, that they preferred the Worſhip and Glory of God, before their own gracefulneſs. Thoſe were (undoubtedly) religiouſly diſpoſed women, that aſſembled (by Troops) to faſt and pray [Pethachohel] at the door of the Tabernacle; and theſe inſtruments of the worlds Vanity (whereby they had formerly dreſs'd their Bodies, but which now they deſpiſed) they dedicate to God, to make the Laver of Braſs; an inſtrument whereby, through Faith, they might trim and ſanctifie their Souls. Oh that we had many ſuch Women in this great City, and ſuch as Eſthers Maidens, Eſth. 4. 16. Zech. 12. 14.
12. The ſecond Duty in order to this Looking-glaſs, is, You muſt not only …ook into it, but love to do ſo: God looks not ſo much at what you do, as at what you love to do. God indeed looks that you ſhould look into the Looking-glaſs that he (himſelf) hath made for you to that very end: Yet to do ſo is not enough, unleſs (alſo) you love to do ſo. Let it be far from you to do with this Spiritual Looking-glaſs, as (Hiſtory makes mention) one Praxyllis did with her common one, which when it but truely diſcovered to her eyes her own real Deformity, ſhe quarrels with the Glaſs, and (in a rage againſt it) throws it down, and breaks it all to pieces. You may eaſily conjecture whether the true Repreſentation of the Glaſs, or the womans own Deformity, were more in fault, or to be quarrell'd withal. Oh do not you quarrel with this bleſſed Looking-glaſs of the Word, which God hath moſt graciouſly given you, and hath not ſuffered it to be muffled up from you in an unknown Tongue (as in Popiſh Times) to give no true and due proſpect of your ſinful ſelf; but look into it, and love to look into it; yea look into it with a God-bleſſing Spirit, ſaying with the Holy Apoſtle, [I had not known ſin] but by the Law (that precious Looking-Glaſs) Rom. 7. 7-9-18. As you were bred and born in ſin, and have all along lived in ſin; ſo you may dye in ſin, if you diſcern not (by looking into this divine Looking-glaſs) your Souls Deformity.
13. The third Duty is, You muſt not only look into it, and love to do ſo, but likewiſe to look wiſhtly and intently into it; not taking a ſleight and glancing proſpect onelyonly, but viewing all the defects and deformities of your Heart with utmoſt intention of Soul, until there be ſome deep Impreſſion wrought kindly thereby upon your Affections: This is the very ſcope of the Apoſtle James, in Chap. 1. 23-25. [He that beholds (ſaith he) foreign, the face of his Nativity, that which Nature gave him, or that which he was born with into the world, ſtraightway he forgetteth what manner of man he was, to wit, the faſhion of his Countenance, and the ſpots repreſented in the Glaſs. Whereby he moſt fitly noteth out thoſe weak impreſſions which the diſcoveries of the Word leaveth upon a careleſs hearer of it, who is not ſo deeply touched with thoſe Diſcoveries, as to be duely, truely, and throughly humbled for them, ſo as to be brought out of ſelf unto Chriſt.
14. The fourth Rule is, Labour for ſuch a diſcovery of your Heart in this Looking-Glaſs of the Word, that it may have an abiding Work upon you, that the Word may be planted and engrafted in you: Until this be, the root of the Matter (or of the Word, as the word [dabar] ſignifies) cannot be in you, Job 19. 28. Nor the ſeed of God can be ſaid to remain in you, 1 John 3. 9. The ſeed of the Word muſt be hid in your heart, Pſalm. 119. 11. Luke 2. 19. And the Law of the Word muſt be writ in (as well as put into) your Heart, Jerem. 31. 33. Then doth the graft or root draw all your thoughts, cares, purpoſes and affections do nouriſh it, and ſuck the ſap of all to it. All the motions of your Soul and Spirit will be caſt [foreign] into the Mold of Religion, Rom. 6. 17. like melted Metal, takes the form of that mold which it is caſt or poured into: then will it be [foreign] a fruit-bearing Word, Col. 1. 6. and then will it drive you into your Cloſet, or ſome by-corner (the ſecret places of the ſtairs, Cant. 2. 14.) to bewail the plague of your own heart, 1 King. 8. 38. A due and true ſenſe whereof, is the beſt Prayer-Book in the world. When you are ſenſible of Sickneſs, you need no Book to teach you what to ſay to your Phyſician; and when you finde your ſelf defrauded of your Inheritance, what to ſay to your Counſellor at Law; though you do (your ſelf) conſult Books about both thoſe Caſes.
15. Thus if you be not a forgetful Hearer, as James 1. 23, 25. to let ſlip theſe ſacred Truths, which the Looking-glaſs of the Word repreſents to you, Hebr. 2. 1. not feeling the power and efficacy of them: but on the other hand, if the Word of God ſinketh down into your heart as well as ears, Luk. 9. 44. And if alſo it findeth place or room (as the word [foreign] ſignifies) in your heart, John 8. 37. and ſo put you into anguiſh of Soul, and bitterneſs of Spirit, for the naughtineſs of your heart God-ward, having Gods arrows (of Conviction) ſticking faſt in you; then are you one, that (with the Angels) do [foreign] 1 Pet. 1. 12. pry into this Looking-Glaſs, with the body bowed down (as the word ſignifies) to diſcover and diſcern all your ſpiritual Deformity, not, only with a Reflect act (which Philoſophy ſaith, is ſoon forgotten;) but alſo with a Direct Beam (which Divinity ſaith, takes deep Impreſſion;) this holy gaze transforms you into Glory; (as Moſes in the Mount,) 2 Cor. 3. 18. and brings you to Repentance unto Life, never to be repented of, 2 Cor. 7. 10. Go on and proſper, 1 Chron. 22. 11, 13. in the Name of the Lord.