A Crystal Mirror, Chapter 10

A Crystal Mirror · Chapter 10

p. 172CHAP. X.

Of the Hearts Treachery in Hypocriſie.

1. HAving ſhewed you the firſt thing, to wit, the Malady, how you may be miſtaken about your Spiritual eſtate; I come now to ſhew you the ſecond thing, to wit, the Remedy, How ſuch a weighty and mighty miſtake may be prevented, that you put not an everlaſting Cheat upon your precious and immortal Soul. In order hereunto, I ſhall firſt make ſome Diſcoveries of the common Cauſes, and groundleſs grounds of ſuch a Miſtake, the better to undeceive you from under the deceivings of your own deceitful Heart. And I the rather take this Method, becauſe as in natural Diſtempers, when the Cauſe thereof is found out by their proper Symptomes and Indications, then is the Cure accounted to be half done: even ſo it is in Spiritual Diſeaſes. The firſt falſe ground of thoſe Self-deceivings may be, an outward Peace, and plenty of worldly Goods: How many do bleſs themſelves herein, as if they were high in God's favour, becauſe they do enjoy thoſe low and common p. 173Bleſſings; in the mean while not conſidering, that they which have them, may be miſerable with them; and they that want them, may be happy without them: Paul was verily more happy in his chains of Iron, than King Agrippa was in his chains of Gold, as above, &c. and not underſtanding that the Sun-ſhine of Gods favour is made to fall upon the evil as well as upon the good, the Sun ſhines and the rain falls upon the juſt and unjuſt, Matth. 5. 45.

2. The Hebrew word for the [Sun] is [Shemeſh,] which ſignifies a Servant; intimating, that the Sun is the Servant-General to the world, ſhining indifferently upon the evil and the good, and imparting both heat and light without diſtinction to all: In like manner the Rain doth not only fall upon choice Flowers and Fruit-trees of the encloſed Gardens and Orchards, but alſo upon the common Briars and Brambles of the barren Wilderneſs: Divine Love or Hatred cannot therefore be read out of the having or wanting of theſe worldly things, Eccleſ. 9. 1. The vaſt Empire of the Turks is but a Cruſt (faith Luther) which the Maſter of the Family (the great Landlord of the World) caſts unto a dog, no better doth he account that Grand Seignior. How many be there in the world, that have theſe temporal things given them, as Michal was given to David, to become a ſnare to him, p. 1741 Sam. 18. 21. Thus mens plentiful Tables do become Snares to them, Pſal. 69. 22. and thus all their Wealth and Honours may be given to them (as Saul was given to Iſrael, Hoſ. 13.11.) in wrath, and not in Mercy: Oh then take heed of all ſelf-deceiving inward thoughts about theſe tranſitory things, Pſal. 49. 11, 12. How did that rich Fool [foreign] talk with himſelf (Dialogue-wiſe) like a fool! he did not only [think within himſelf] but he alſo [talked to himſelf;] in caſting up his Reckonings he was up with the more, and down with the leſs; and after a long ſelf-deceiving debate to and fro, he at laſt comes to a ſelf-bleſſing concluſion, to wit, of making his gut his God; whereas that very night he was ſhot like a bird with a bolt (while pruning her ſelf in the boughs) and comes tumbling down to the earth: His glaſs was quite run out, when he thought it had been but newly turned, Luke 12. 17, 18, 19, 20. Thus alſo Babylon glorified her ſelf, Revel. 18. 7, 8, 9. yet ſhe ſhall not be glorified by God, for he hath appointed ſhame eternal for her, and ſhameful ſpewing upon her glory, Hab. 2. 16.

3. The ſecond falſe ground of thoſe Self-deceivings may be your good Nature, which you ſhould always account but a bad Grace. Let a man have never ſo ſweet a natural Conſtitution, never ſo complaiſant and amicable a p. 175Diſpoſition, yet 'tis but ſtill a corrupt and depraved Nature: The firſt man defiled Nature (by his Fall,) and ever ſince Nature hath defiled Man, yea every Man, not only thoſe that are moroſe, and of a croſs-grain'd and crooked Temper naturally; but even thoſe alſo that have the moſt compos'd, calm, and candid conſtitution of ſpirit from their birth only. The faithful Creator did ſow good Seed in his own Soil, but the Envious one (that Superſeminator, Satan) came by night and ſowed his tares, Mat. 13. 24, 25. This malicious Enemy (the Devil) would not ſtay to pour in his poiſon into every veſſel of the heart of Man, as every man is born and comes into the world; but he takes a craftier courſe in pouring his poiſon into the very root and fountain of Mankinde, to wit, into the firſt man (Adam) that ſo all the branches and ſtreams (ariſing thence) might be poiſoned alſo: God made man (at firſt) upright, but man (through the Devils inſtigations) hath found out many (ſinful) Inventions, Eccleſ. 7. 29. God made man in his own Image; he had [Knowledge] in his Minde, [Rectitude] or rightneſs in his Will, and [Holineſs] in his Affections; but the grand Cheater ſoon cheated him of this excellency (as men uſe to cheat children) with an Apple: Man is now of another make than God made him, [totus homo eſt inverſus Decalogus] p. 176whole evil is in man, and whole man in evil, and he is turned upſide down (by his Fall) into an univerſal oppoſition to the Law of God: hence the beſt nature in the world is no better than a wild Olive, Rom. 11. 24. and doth retain, yea maintain (and that very ſtrongly) thoſe two ſtrong holds of Satan in it, to wit, (1.) Enmity againſt God and all goodneſs; and (2.) Ʋnion with ſin and all badneſs. Nature (of the beſt Edition) is but Nature ſtill.

4. The third falſe ground may be, your miſtaking Civility for Sanctity, or Morality for true Piety: There be ſome in our day that do cry up Morality for Grace; but 'tis very obſervable, that ſince thoſe Rationiſts (ſo called) have done ſo, the world hath more and more abounded with all kinde of irrational Immorality; which ſeems as a teſtimony from Heaven againſt that lying Doctrine. 'Tis readily granted, that we muſt render to Nature the things that belong to Nature; yet muſt we be as careful to render unto Grace the things that belong to Grace, that we may do wrong to neither of them, either to God or Caeſar, Math. 22. 21. Now Civility or Morality is Nature (of the beſt Edition) rarely refined and dreſſed up, yea decked with her choiceſt and chiefeſt Ornaments: This is verily good (and 'twere well if there were more of it in the world) yet it is not good enough to make you p. 177approved of God in Chriſt, you may (notwithſtanding all this) be as that houſe (which was poſſeſſed, diſpoſſed, and repoſſeſſed,) Matth. 12. 43, 44, &c. [an houſe empty, ſwept and garniſhed;] accordingly may your Heart be, 1. Swept well of foul Moral Vices. 2. Garniſhed handſomely with fair Moral Vertues. Yet 3. be no better than empty of Chriſt: You muſt have a better Righteouſneſs than that which is only Moral (or Phariſaical) to make you currant Coin in the Court of Heaven, Matth. 5. 20. Alas, unleſs you have the Salt of Grace to ſeaſon you, and the Life of Faith to animate you, all your Civility and Morality is but as gay Attire upon a Leprous body, and as Jewels and Bracelets upon the rotten and ſtinking carcaſe of corrupt Nature, which the New-Noveliſts are embalming, yet (notwithſtanding all their perfumes) ſends it out an horrible ſtench of Profaneneſs into all parts of the Land.

5. The fourth falſe ground of this Self-deceiving may be your miſtaking of Reſtraining for Renewing Grace: the former is only, Gratia gratis data; but the latter is, Gratia gratum faciens, according to the School-Notion. Reſtraining Grace may indeed be called a Grace, as it is freely given from God to ſome reprobate and even rebellious ones, Pſal. 68. 18. (as before.) Hereby Saul was not only chained up p. 178from hurting David, (as Abimelech had been from hurting Sarah, Gen. 20. 6.) but was made alſo to melt over him, 1 Sam. 24. 16. and 26. 21. Corruption of the heart is like a Wolf in chains; the worſt of men (even Pharaoh himſelf, that red dragon) was not always let looſe upon Iſrael, but was wonderfully reſtrained, Exod. 8. 8. 25. 28. and 9. 27, 28. and 10. 16, 17. Yea and that old Serpent, the Devil (that great Dragon that ſet Pharoah on all his wicked work again Iſrael) is (himſelf) ſometimes chained up with a mighty chain of reſtraint, Revel. 20. 1, 2. ſtill all this chaining amounts not to changing, he is a Lion, a Devil ſtill, though in chains. Take a Wolf, beat him black and blew, break his bones, knock out his teeth, cut off his claws, and chain him up never ſo faſt, yea put a Sheeps-skin on his back; notwithſtanding all this, his wolfiſh nature remaineth ſtill; and if ever he be ſet or get at liberty, he will diſcover himſelf by worrying of Lambs, as bloody Bonner did by worrying Chriſt's Lambs, when he was ſet at liberty in the Marian days from his Confinement under King Edward the 6th, at which time while he was looking out at his Priſon-window, that famous Lady ſaw him, which ſaid, It was never better with Chriſt's Lambs, than when ſuch Wolves (as he was) were chained up. And verily, moſt ſinners, yea the p. 179worſt in the world, have ſome kinde of reſtraining Grace, inaſmuch as though they do as much evil as they could, yet never ſo much as they would, for there is a Greedineſs in them, Epheſ. 4. 19. and they would ſin with both hands earneſtly, Micah 7. 3. Indeed, were not wicked men reſtrained from evil, (by natural Conſcience, outward conſiderations, and the like) and conſtrained to be civil, there could be no humane Society amongſt men. But oh the blindneſs of thoſe that take this poor Counter, and ſet it up for a thouſand pound as to God!

6. The fifth falſe Ground whereby your Heart may deceive you is, a mere external Profeſſion, without the power and practice of Piety: As (1.) you may think well of your Spiritual ſtate, becauſe you are born in the Church. Alas, you may be born in the Church, and yet not be of the Church. Thus profane Eſau, and ſcoffing Iſhmael were (both of them) born in the Church, yet were they not of the Church: And ſo were thoſe murmuring Iſraelites born in the Church in the Wilderneſs (ſo called, Act. 7. 38.) yet God was highly diſpleaſed with them, ſo as to deſtroy them there, for being Murmurers, 1 Cor. 10. 5. 10. (2.) Becauſe you enjoy Church-Priviledges; whereas thoſe very Iſraelites (forementioned) had Sacraments for their dayly diet, and received p. 180them every meal, yet were deſtroyed of the deſtroyer, 1 Cor. 10. 1, 2, 3, 4, 5, 10. Alas, 'tis not the [opus operatum] or bare enjoyment of Sacraments and Church-Priviledges, that can ſave the Soul; but 'tis a bleſt improvement of Ordinances, and a true enjoyment of Chriſt in them, that muſt ſhew the truth and ſoundneſs of your ſpiritual ſtate. The barren Fig-tree is nearer curſing than the wild Brambles, the one being in the Garden, where and whence better; the other in the Wilderneſs, where and whence no better is expected. So that your being in the Church, and your enjoying Church-Priviledges, may aggravate your Condemnation, not evidence your Salvation.

7. The ſixth falſe Ground of this Self-deceiving, as to your Spiritual ſtate, may be your reſting in a Notional Knowledge, without any Practical and Experimental Knowledge: There is a form of knowledge, Rom. 2. 20. as well as a form of Godlineſs, without the power of it, 2 Tim. 3. 5. Knowledg is (indeed) the key of the kingdome, Luke 11. 52. But you may have the wrong key (that will not open the door into the Kingdome) if you have not ſaving and ſanctifying knowledge: Your tree of knowledge (if the tree of Life be not with it) will want the ſap of Grace, and then 'twill bring forth leaves only. You may have light p. 181without heat; the Glow-worm and rotten wood do ſeem to have much light in them, but either of them (being cold by Nature) can have little heat. 'Tis a certain great Truth, that one ſingle Dram of Saving Grace is worth a whole Pound of Notional Knowledge: Moreover, a Man is ſaid to know no more than he doth practiſe; 'tis ſaid of Chriſt [That he knew no ſin, 2 Cor. 5. 21.] becauſe he did not practiſe ſin: No doubt but Chriſt had an intellectual knowledge of ſin (for he had a perfect knowledge of good and evil) otherwiſe he could not have reproved it; yet had he no practical knowledge of it, and therefore is he ſaid not to know it. As Chriſt knew no more of evil than he did practiſe (which was none at all;) ſo you know no more of good than you do practiſe: Knowledge and Profeſſion without Power and Practice will make you (indeed) as Rachel, beautiful, but barren; and (as Ephraim) a Cake not turned, Hoſ. 7. 8. baked on the one ſide only, but plain dough only on the other ſide: theſe are caſt-away Cakes (that are raw on the one ſide, and burnt or ſcorched on the other,) as unpleaſant to the palate (in both the ſides) amongſt men; accordingly dough-baked Duties will not down with God. Irreligious Honeſty and diſhoneſt Religion are both (alike) check-aſide Groats, and Cakes not turned to the Lord; p. 182the former is for a Second-Table man, and nothing for the firſt Table; the latter is for a firſt-Table-man, and nothing for the ſecond Table. Whereas the two Tables are claſp'd together, and ſhould not (being all but one Copulative) be disjoyned or disjoynted by any diſpenſatory Conſcience.

8. Now having diſcovered the falſe Grounds of Self-deceit, which are the true Cauſes of your Spiritual Diſtemper; in order to the compleating of your Cure, and to an effectual Application of the right Remedy, 'twill be expedient to inform you, how you may diſtinguiſh betwixt falſe grounds and true, that you may be undeceived. And that this may be done the more diſtinctly, and particularly; the ſecond Queſtion (to be anſwered) ſhall be, How you may put a difference 'twixt Nature and Grace, that you miſtake not the former for the latter? To this I anſwer, You may have a good Nature, yea a Nature better than others; yet this is but a beautiful Abomination, and a ſmoother way to Hell and Damnation: to miſtake Nature for Grace, ſpeaketh out as much blindneſs, and bewrayeth as much groſs and ſublime Ignorance, as to miſtake the burnt Temple for the built one. Ezra comes to Jeruſalem, findes the Temple burnt, but leaves it built: Could any Jew be ſo ſottiſh as to put no difference 'twixt the p. 183Temple as it lay in its own aſhes (a ruinous heap) and as raiſed out of thoſe Ruines a glorious Fabrick, much admired by Chriſt's own Diſciples, Matth. 24. 1. Alas, Nature is the burnt Temble, (burnt down in the Fall) Chriſt our [Ezra] or Helper, Hebr. comes and findes the Temple and Image of God demoliſhed in you; he lays a new foundation; rejoyce in this, as they did, Ezra 3. 11. but miſtake not the one for the other, as if no need of Chriſt.

9. Grace is Chriſt's rebuilding the burnt Temple, and his reſtoring the loſt Image (of God) in you; when he changes the old Nature, and makes you to partake of the Divine Nature, 2 Pet. 1. 4. Thus when Chriſt comes to repair his Temple, he is ſaid to be then as the Refiners fire, and as Fullers ſoap, Mal. 3. 2, 3. to ſhew how the droſs and dirt of ſin is (even) ſo incorporated in the beſt (yet depraved) Nature of fallen Mankinde, that Chriſt muſt be both fire and ſoap to the ſoiled Soul of man (in a Similitudinary way) before man can be a new-man, a new creature, created (even out of Nothing, or out of that which is worſe than Nothing) in Chriſt Jeſus unto good Works, Epheſ. 2. 10. 2 Cor. 5. 17. Gal. 6. 15. This corrupt nature is called the wild Olive, Rom. 11. 24. which muſt be bro…en from the old ſtock, and not only ſo, but p. 184it muſt be engrafted into the noble Vine, John 15. 1. Chriſt Jeſus, or into that good Olive-tree, Rom. 11. 24. This ſame ſpiritual engrafting of the branch (which is wild by Nature) is there ſaid to be done [contrary to Nature,] which Phraſe plainly ſheweth, that Nature cannot contribute any thing (unleſs it be Contrariety and Contradiction, or Contrafaction) in this mighty work of Grace. Plutarch wonders at the Fig-tree, that it ſhould be ſo bitter in its root, branches, leaves, ſtock and ſtem, and yet the fruit of it ſo exceeding ſweet and luſcious: But 'tis more to be wondered at, that ſuch ſweet fruits (as thoſe of the Spirit) ſhould ever grow upon the bitter ſtock of Nature; for [Gratia non tollit, ſed attollit Naturam,] Grace doth not deſtroy, but refine Nature. Man being by Nature in the very gall of bitterneſs, Acts 8. 23. Alas, none of his actings can be of a ſweet ſavour unto God, until he be engrafted into Chriſt, and ſo partake of his ſap and ſweetneſs, and thence become a tree of Righteouſneſs, Iſai. 61. 3.

10. After this firſt Anſwer (which is general) the ſecond Anſwer is more particular, to ſhew that Nature (in her higheſt exaltation) can never become Grace, for theſe following Reaſons, drawn from corrupt Nature's defectiveneſs ſince the Fall: As (1.) mere Nature can never teach a Man to feel the weight p. 185and curſe of a ſin that was committed above five thouſand years ago, to wit, Adam's eating the forbidden fruit, which brought in all Miſery on mankinde. (2.) Nor can it make a man ſenſible of original Corruption, and that he not only carries about with him a very body of ſin, but alſo that the very ſpirits of ſin runs in his blood; the feeling of which makes him cry out, [Oh wretched man,] Rom. 7. 24. (3.) Nor can it make a man ſee the ſinfulneſs of ſin, eſpecially of that great Goſpelſin, (the ſin of Unbelief) nor to ſee ſin as the chiefeſt evil, and accordingly to hate it, and to love Jeſus Chriſt as the chiefeſt good, Joh. 16. 8. 'Tis the work of Gods Spirit (and not of mans) to convince hereof. (4.) Neither can Nature inſtruct a man in the Doctrine of Self-denial, which is a Leſſon that could never be learnt in Nature's School; For corrupt Nature can never teach a man to mortifie and deſtroy its own ſinful ſelf. (5.) Nor can mere Nature enable a man to prefer God before himſelf, upon this bottome of being perſwaded that his Well-being dependeth more upon God, than upon himſelf: Natures Leſſon is [Quiſ que ſuae fortunae faber;] as if man were a God to himſelf, Gen. 3. 5. Which was Satan's firſt Inſinuation into the firſt Man's ſinning heart. (6.) Mere Nature can never make a man ſo reſolute for Chriſt, as to endure abundance of p. 186evil, and to refuſe abundance of good, that Chriſt may be retained, Hebr. 11. 36, 37. (7.) Neither could it ever yet reform and rectifie its own Irregularities, no not in the two greateſt luminaries in her own School: Natural Knowledge could never ſtraighten (or ſet to right) natural crookedneſs: This is evident in Ariſtotle (the moſt Rational man) and Seneca (the moſt Moral man) that ever the Heathen-world ſaw; yet the one kept his Strumpet, and the other was a biting Uſurer, to their dying day. Oh bungling Nature! that was ſcrewed up [ad ultimum potentiae] to her higheſt peg in thoſe her two darlings, yet could ſhe not redreſs thoſe evils, nor can ſhe act any thing in a gracious manner, or acceptable to God. Wo to us, ſhould Salvation depend upon her actings: Therefore Auſtin ſaith well, [Sub laudibus Naturae latent inimi…i Gratiae,] Cryers up of Nature are always enemies to Grace.

11. The third grand Queſtion (in order to your undeceiving) to be anſwered is, How doth Moral Civility differ from true Goſpel-Sanctity? To this I anſwer; You may know that your Civility, and Moral Honeſty, and a well-ordered Converſation towards men, doth only grow upon and flow from the ſtock of Nature (and not of Grace, or from ſome ſupernatural Principles infuſed into your p. 187…eart, not from any New-birth, or Spirit of …anctification that ſanctifies and renews the whole Man, Body, Soul and Spirit, 1 Theſ. 5. …3.) and ſo is no better than a wild Olive, Rom. 11. 17. 24. by theſe following Characters: (Firſt.) If you be civil only, and not thus ſanctified, you will be top-ful of ſpiritual …lindneſs, Ignorance, and vain Imaginations …bout the things of God, and the good of your Soul. You will then look upon Faith as an …aſi… work, ['tis only believe,] and on Salvation …s a work of no ſuch difficulty as is pretended, ſeeing that God is (as you will then think) All Mercy, and the tender of this Mercy is to …ll; and 'tis but crying at the laſt gaſp, [Lord, …ave mercy upon me,] and this will be enough to vaſt you over into Heaven. Theſe and ſuch-like …otten Reaſonings will abound in your igno…ant Soul: whereas none can read the new Name, …ave only they that receive it, Revel. 2. 17. And …heſe receivers do read no otherwiſe than that …oth Faith and Salvation are matters of very great difficulty; their own Experience and …he truth of Gods Word doth meet exactly …ogether: and they do ſmartingly finde; (1.) That it requires as much Almighty Power …o work Faith in their hearts, as to raiſe Chriſt from the dead, Epheſ. 1. 19, 20. And (2.) that the righteous (themſelves) are ſcarcely fa…, 1 Pet. 4. 18. that is, they have much ado to …et to Heaven.

p. 18812. The ſecond Character is, Civility wanders in general Duties only, but mindes not ſpecial Duties, ſuch as Self-examination Self-abhorrency, &c. And it conſiſts more in the Negative than in the Poſitive part of the Law: yea, and is more converſant in the Duties of the ſecond Table, than of the firſt: Whereas true Sanctity is of a more extenſive property, and obſerves ſpecial Duties (ſuch as Self-trial, Self-denial, &c.) as well as general; yea, and doth make Conſcience of both Tables and parts of the Law; to wit, 'tis for the Poſitive part, as well as for the Negative; and is as much for Holineſs to God, as for Righteouſneſs to Man. The third Character briefly is, Civility, or Moral Honeſty takes cognizance of thoſe ſins only that make a great noiſe both in the Courts of the world, and in the Court of Conſcience yet, while it ſcruples at Murder, Adultery, Drunkenneſs, &c. (called the Filthineſs of the fleſh, 2 Cor. 7. 1.) all along overlooks the filthineſs of ſpirit▪ ſuch as privy Pride, ſecret Hypocriſie, Security in an evil ſtate, Formality in Duty, &c. which make but little noiſe in the world, and leſs noiſe in the Conſcience. Small and ſecret ſins (which lye not in view upon the borders of the Iſle of man, but lye up in the heart of the Countrey undiſcerned, undiſcovered) thoſe Civility overlooks; but true Sanctity (in the man whoſe eyes are opened p. 189Numb. 24. 3.) may not, will not, cannot do ſo. The fourth, Character is, Civility will venture no further for its piety, than may conſiſt with its peace; it likes neither foul way, nor foul weather, in its paſſage and progreſs to its long home. 'Tis exactly of the Duke of Bourbon's minde, who told Beza, he would adventure no further into the Sea of Religion, than to get ſafe home to ſhore at night. The fifth Character is, Civility can never count all its own Duties [foreign,] or Dogs-meat, as Phil. 3. 6. 8. For this is a piece of natural Popery (born with us) to be Saviours to our ſelves, and to be ſaved by our own Righteouſneſs, and not by the Righteouſneſs of another, to wit, of Chriſt.

13. The ſixth Character is, Where Civility is alone without Sanctity, there is always retained an Enmity in them againſt all thoſe that over-run them in the practick part of Godlineſs, and that ſpend more time for God and the good of their Souls than they do; ſuch perſons will proclaim war againſt thoſe zealous ones, for being too preciſe, and for being Righteous (and Religious) over-much, Eccleſ. 7. 16. Thoſe Civilians would fain finde a more compendious way of worſhipping God, ſaying, (with wicked Jeroboam) 'Tis too much for you to do ſo and ſo, 1 Kin. 12. 28. [Religioſum oportet eſſe, non religatum,] you need not be ſo p. 190very ſtrict and ſtrait-laced in matters of Religion, you may provide more for your ow… eaſe and better accommodation: Thus the… do plainly ſlander the ſweet Laws of Chriſt'… Kingdom, and the pleaſant ways of heavenl… wiſdome, Prov. 3. 17. as if too heavy bond… and too ſharp cords, Pſal. 2. 3. not knowin… that Chriſt's yoke is eaſie and his burden ligh… Matth. 11. 29, 30. and therefore not to b… caſt away, no more than their own Garter… or Girdles. Thus alſo thoſe [Devout perſons▪ were Oppoſers of Paul, for his out-runnin… them in his Devotion, Acts 17. 17, 18. An… 'tis very obſervable, that no Church could b… founded by the Apoſtle at Athens (the mo… famous City for Wiſdome in all Greece) fo… they were too wiſe to be ſaved by the fooliſhneſ… of Preaching, 1 Cor. 1. 23. thoſe wiſe Gree… fooliſhly jeared at Jeſus and the Reſurrection, … at a couple of ſtrange gods, Acts 17. 18. 2… their Philoſophy and Enmity to the Power … Godlineſs conſiſted together. The ſevent… and laſt Character is, Civility can never ma… Gods Glory its ultimate End (as true Sancti… doth) but its utmoſt Aim (alas) is onelyonly fo… pacifying, but not at all for purifying the Conſcience: And the very height of its Ambitio… is to be pleaſing and acceptable to men, mor… than to God: Hence Auguſtine calls mere Civility [ſplendidum Peccatum] a ſhining Sin.

p. 19114. The fourth great Queſtion to be anſwered (in order to your undeceiving) is, How may Reſtraining Grace be diſtinguiſhed from Renewing Grace? Anſwer (1.) Reſtraining Grace is no more than an awful fear that God puts upon the Conſcience of Man, which conſtrains him to forbear that Sin, which he doth not yet hate, and to leave what he doth not yet loath: Such a man is only chained up by his own fears (the dread of God is upon him) he is not yet changed from his ſin. As the Dog forbears the Carrion, becauſe his chain is too ſhort, or his Maſters Cudgel is over him. Whereas the grand Evangelical Motive is not [formidine poenae, ſed virtutis amore,] fear of puniſhment, but love to Chriſt: Joh. 14. 15. [If …ye love me, keep my Commandments,] and this Love of Chriſt ſhould conſtrain us (both to forbear evil, and to perform good) 2 Cor. 5. 14. Hence the Apoſtle doth beſeech us, by the Mercies of God, Rom. 12. 1. 'Tis true indeed this ſlaviſh fear hath little of Grace in it, yet 'tis better to have this ſervile fear, than none at all, Pſal. 4.4. and 36. 1. Gen. 20. 11. Where no fear is, there is no bridle to reſtrain from any kinde of extravagancy. Anſwer (2.) Reſtraining Grace doth not mortifie Sin, nor deſtroy the Root of it; but only puts a band of iron and braſs upon it for a time, (as Dan. 4. 14, 15.) ſo that the budding forth, and the p. 192outward Exerciſe of ſin is only for the preſen… hindred: Thus Abimelech's Luſt was not (a… all) mortified, although God withheld him from doing violence to Sarah; nor was Laban's heart changed, when God chained him … from harming Jacob, Gen. 31. 24. 29. 42. Neither was Saul's, in his deepeſt melting over David; the old heart remains when 'tis hedged in from outward acts with a thorn-hedg… of Affliction, Hoſ. 2. 6.

15. The (3.) Anſwer is, Such as have Reſtraining Grace only, (and not Renewing Grace alſo) 'tis their great trouble, that they are held in ſo much and ſo long in the ſtocks of Conſcience: Alas, they would gladly be enlarged, and ſet at liberty again (as gladly as a man that is ſet faſt in the ſtocks, would be ſet out of them at liberty) that they may finde out their own old paths again, Hoſ. 2. 6. They do grudge at the hedge and wall that God hath ſet 'twixt them and their ſin: Whereas we finde David (with his new heart) bleſſes God for hindering him from doing evil, 1 Sam. 25. 33, 34. But thoſe men murmur that they are hindered by this Reſtraining Grace, and not any real Diminution of the inward ſubſtance and quality of it. The (4.) Anſwer is, This Reſtraining Grace is always [ab extra] proceeding from an external cauſe or original; as the burning Buſh; Exodus p. 1933. 2. had the light of fire continued upon it; but the heat thereof was reſtrained by an outward over-ruling Power. And ſo it was with the fiery furnace, Dan. 3. 27. which had heat (as well as light) only it was chained up and reſtrained at that time; the great God of Nature can chain up any particular nature. In both theſe Inſtances, God reſtrained the combuſtible matter, ſo that the green leaves of the Buſh, and the living bodies of the Men were not ſo much as ſinged by it. Thus alſo God reſtrained the hungry Lions from devouring holy Daniel, Dan. 6. 22. and thus likewiſe God reſtrains the rage of mon, Pſal. 76. 10. 'Twas not any inward Principle that reſtrained prophane Eſau from harming his Brother Jacob, but it was an outward awe of his aged Father, Gen. 27. 41. The days of mourning for my Father are a… hand, and their will I ſlay my brother Jacob.

Thus it appears that Reſtraining Grace differs from Renewing Grace, [quoad fontem] the fountain and original from whence they flow: the latter is from an inward Principle, the former from an external Cauſe or Motive, as is exemplified in Scripture; (1.) 'Twas Pharaoh's knowing Joſeph that made him courteous to the Iſraelites, and that reſtrained him and his people from exerciſing cruelty to them, Exod. 1. 8, 9, 10. (2.) 'Twas a Reverence p. 194that the Iſraelites had to Joſhuah and the Elders, &c. that reſtrained them from their Idolatry, from their worſhipping of Baalim and Aſhtaroth, Joſh. 24. 31. and Judg. 2. 7. 10, 11-13. (3.) 'Twas an awful reſpect that Joaſh had to Jehoiada, which moved him to do right in the ſight of the Lord, all the days he lived with him to inſtruct him, 2 King. 12. 2. whereas after Jehoiada's death, King Joaſh hearkened to his flattering Courtiers, and left God's Temple to worſhip Idols in the Groves, 2 Chron. 24. 24. 17, 18. And thus it is with all thoſe that carry well for the ſake of a godly Father, or Mother, or Maſter, or Miniſter, while they live, to awe and inſtruct them; but (as if akin to profane Eſau) after the death of thoſe, then they run into exceſs of Riot and exorbitancy. The (5.) Anſwer is, And as they differ each from other, [quoad fontem] ſo likewiſe fifthly, [quoad finem] according to the End to which they have a tendency. Reſtraining Grace is principally for this end, to uphold Societies in the World, eſpecially that Society of the Church: (as above.) Its End is for the good of others, more than of a mans ſelf that receives it; but renewing Grace is primarily for the benefit of the Receiver, and ſecondarily for others.

17. The 6 and (laſt) Anſwer is, They do differ in their Extent and Latitude in reſpect p. 195of thoſe four Circumſtances; 1. Perſon▪ 2. Time. 3. Subject. and 4. Object.

(1.) In reſpect of the Perſon. Reſtraining Grace is given to the good and bad promiſcuouſly; but Renewing Grace is given to the good only: Thus the former was conferr'd upon the Heathen King Abimelech, upon wicked Saul, and the like, as before; and the reaſon is, becauſe the End of it is for the good of others, as is aforeſaid. 'Tis poſſible that the receiver of reſtraining Grace may receive no benefit at all to himſelf by it, eſpecially no benefit that accompanies Salvation, Hebr. 6. 9. (2.) In reſpect of Time. Reſtraining Grace may binde up a man from evil for a time only, and the man afterwards may have the reins of the bridle laid upon his neck, and he left looſe to run riot in the hands of his own counſel; as Iſrael, Joaſh, &c. aforementioned, and as Saul, Herod, and many others. (3.) In reſpect of the Subject. Reſtraining Grace may binde the hand, when not the tongue or the heart; it may leave both them at liberty. Thus Saul's hands were ſometimes tyed up by David's Innocency and Jonathan's Interceſſion, while his tongue and heart were at liberty to do David a miſchief. (4.) In reſpect of the Object. Reſtraining Grace may lay fetters upon a man in his way to this or that notorious ſin, and yet the man may have elbow-room p. 196enough in his way to other ſins. Thus Herod was reſtrained by his reverence to the Baptiſt, from doing many evils (in his doing much good, Mark 6. 20.) yet was he at liberty for his ſinning with Herodias: Whereas renewing Grace (as it differs both as to its fountain and as to its end, ſo) 'tis diſtinguiſhable in all thoſe four Circumſtances; 1. 'Tis not ſo Common. 2. 'Tis more Durable. 3. More Extenſive to all parts and faculties of body and ſoul. And 4. More Ʋniverſal againſt all ſin.