A Crystal Mirror, Chapter 12
CHAP. XII.
Of the Hearts Treachery in exerciſing of Graces.
1. THe Deceits of the Heart concerning Grace, are manifold to be here diſcovered; as (1.) You may miſtake Gifts for Graces. (2.) Falſe and ſeeming Grace, for true and ſaving Grace. (3.) Common Grace, for ſpecial Grace, which accompanies Salvation, and is peculiar to the Elect of God: All theſe are over and above thoſe Deceits aforementioned, in miſtaking Nature for Grace, Civility for Sanctity, and Reſtraining for Renewing Grace. You may think that you are exerciſing the very right and real Grace of God, when 'tis only ſome Mock-grace that is exerted and exerciſed in you: In order to the undeceiving of your Soul herein, you muſt (1.) know what this Grace of God's Elect is; which Spirit of truth the world cannot receive, Joh. 14. 17. And (2ly.) how to diſtinguiſh it from thoſe other (falſly ſuppoſed) Graces, which the Non-elect world may and do receive. Firſt of the (1.) to wit, What right Grace (which the Apoſtle calls true Holineſs) is, [foreign,] Epheſ. 4. 24. the Holineſs of Truth, Gr. or true Holineſs, in oppoſition to that which is falſly and feignedly ſuppoſed only to be ſo. This right and real Grace, or Holineſs, is called (in Scripture) The Riches of his Glory, Rom. 9. 23. The Divine Nature, 2 Pet. 1. 4. and the very life of God himſelf, Epheſ. 4.17. yea, the very Image of the heavenly Adam, 1 Cor. 15. 49. wherein we reſemble Chriſt, not only as a picture doth a man in outward Lineaments, but as a Childe doth his Father in Countenance and Conditions. This reſemblance conſiſts not in Corporeal Subſtance, ſo much as in Divine Qualities. Grace (in truth) is the choiceſt frame and excellency that fleſh and blood is capable of: 'Tis (as Reverend Mr. Robert Bolton defines it) the moſt glorious Creature of the Father of Lights, flowing immediately from his bleſſed face. As in the hand of Moſes the Serpent was turned into a rod, Exod. 4. 4. ſo in the hand of the Meſſiah our crooked Natures are made ſtreight by Grace (the Lion is changed into a Lamb, &c. Iſa. 11. 6, 7, 8.) and our rough ſpirits are made plain thereby, Iſa. 40. 4. 'Tis the work of this bleſſed Carpenter (ſo Chriſt is called, Mark 6. 3.) to hew and ſquare many a knotty piece of Timber, that it may become fit materials for his holy Temple.
2. The ſecond thing you are to know is, how to diſtinguiſh the right from the wrong; and (firſt) how Grace is diſtinguiſhable from Gifts? (which may be your firſt enquiry.) To which I anſwer (1.) in the general. 'Tis poſſible a man that hath Grace, may think he has nothing but Gifts; and ('tis as poſſible) that a man which hath nothing but Gifts, may think that his Gifts are Graces: He that hath Gifts, hath (indeed) an excellent thing, and that which we are commanded to covet earneſtly, [foreign,] zealouſly affect (as 'tis the beſt Ambition) 1 Cor. 12. 31. Yet is there a more excellent way: foreign excels foreign, Graces are better than Gifts, 1 Cor. 13. 1. &c. Gifts are (indeed) excellent things, as they are Spiritual things (flowing from the Spirit aſſiſting, if not indwelling;) in this reſpect they are better than all the Gold of Ophir, which is but a natural thing, and hath only a natural excellency; but ſpiritual Gifts are not only ſpiritual things, but be a part of the purchaſe of Chriſts Blood, and a bleſſed fruit of his Aſcenſion into Heaven, Epheſ. 4. 8. And it muſt needs be an excellent thing to become a Saviour of Souls by Miniſterial gifts, (to ſave ſouls and to pluck them out of the fire, Jude 23. This is an excellency denied to Angels, who are but miniſtring ſpirits, and the Word of Reconciliation is not committed to them: The Office of preaching the Goſpel is taken from the Angels (who firſt preached it to the Shepherds, Luke 2.10, to 15.) and given to the Miniſters: Though an Angel certified Cornelius that his Prayers were accepted, yet doth not the Angel preach the Doctrine of Redemption to him, but refers him (for that) unto Peter, Act. 10. 3. 5. Notwithſtanding all this, a man may ſave others, and not ſave himſelf, but be a caſt away, 1 Cor. 9. 29. at laſt: Hence the Apoſtle exhorts Timothy that he be careful to ſave himſelf, as well as others, 1 Tim. 4. 16. Thoſe Hypocrites (Preachers) that in Chriſt's Name had caſt out Devils, were (as unknown to Chriſt) at length caſt out to Devils, Matth. 7. 22.
3. The ſecond Anſwer is more particular, for diſtinguiſhing Gifts from Graces; They differ (1.) In their original, though both come from one and the ſame Holy Spirit, yet 'tis in a different reſpect; for Gifts do flow from the Spirit, as he is an aſſiſting Spirit only, and not an indwelling Spirit alſo. But Grace always flows from the Spirit, as both Aſſiſting and Indwelling too: 'tis thus illuſtrated; As a Carpenter may both build an Houſe, and beget a Childe, yet one and the ſame individual man is the original of both theſe, but with this difference; the houſe (that he builds) partakes of his Art only, and the Child (he begets) doth partake of his very Nature: So Gifts, though they do come from the ſame Holy Spirit (that works ſaving Grace) yet are they but [Opera ad extra] external Operations, and not the proper and genuine fruits of an Indwelling, as well as of an Aſſiſting Spirit. A Pilot is ſaid to be (in Philoſophy) the [forma aſſiſtens] to guide the Ship in its Navigation; but 'tis the Soul that is the [forma informans] to guide the Body in all its Motions and Operations. Oh ſee that the Spirit be your [Soul] in Grace, as well as your [Pilot] in Gifts. (2.) In their Object; Gifts are more for Honour, than for Holineſs; but Grace is more for Holineſs, than for Honour: 'Twas Saul's cry, (who had got the Gift of Prophecy, when he was among the Prophets, 1 Sam. 10. 10.) Yet honour me now among the people, 1 Sam. 15. 30. Let gifted men have but the Honour, and let who will (for all them) take the Holineſs. Gifts are (all) for a Glory that is without, but Grace is (all) for that Glory which is within, Pſal. 45. 13▪ Reverend Mr. Bridges ſaith excellently, Tha… as Gifts are the fruit of Chriſt's Aſcenſion, E… pheſ. 4. 8. ſo they are (all) for Aſcenſions and Glories, for the fine-ſpun Notions, for the quaint and quirking Speculations of ſounding braſs, and tinckling Cymbals: But true Grace falls in with a crucified Chriſt, ſaying, (with the Apoſtle) I determined to know nothing. (to profeſs no other skill) among you, than Chri… and him crucified, 1 Cor. 2. 2. 'Tis not (a… Children are) for the gawdy flowers among the Corn, but (as the Husbandman) for the Corn it ſelf.
4. Gifts and Grace differ (3ly) in their ſubject; Gifts may be given to a wicked man [i… ordine ad aliud] for the good of others, (as a Nurſe may meet with bountiful gifts and good keeping in her Maſters houſe, not ſo much out of reſpect to her ſelf, but for the ſake of her Maſters Child, which ſhe hath in her Nurſery:) But Grace is ſpecial favour, the Receiving ſubject whereof is onelyonly thoſe that are Elected and Accepted in Chriſt; 'tis a Favour which God ſhewes only to his people, Pſal. 106. 4. He uſeth to do ſo only to thoſe that love his Name, Pſal. 119. 132. Whereas a wicked Judas (a Devil) may be the ſubject of receiving Gifts; he undoubtedly had as ſhining Gifts as any of the Diſciples, inſomuch that they were ſo far from ſuſpecting him for betraying of Chriſt, that each of them rather ſuſpected himſelf, ſaying, Maſter, is it I? Yet all his Gifts (though ſhining) were but as thoſe Torches and Lanterns which he abuſed to betray his Maſter: So that a man may periſh with Gifts, but never any man can periſh with Grace. Noah's Carpenters were gifted to build an Ark, for ſaving Noah and his Family; yet had they not Grace to ſave themſelves from the univerſal Deluge. (4ly.) They differ in the Effects. 1. Gifts are [Miniſtrantia,] but they are not [Sanctificantia.] They do adminiſter [ad lucrum Eccleſiae,] to the advantage of the Church; yet do they neither ſanctifie nor ſave every gifted Adminiſtrator; ſuch an one may caſt out Devils, yet at laſt be caſt out to Devils, Matthew 7. 22. 2. Gifts fit a man only for a common Profeſſion, effecting a form of knowledge, Rom. 2. 20. and a form of Godlineſs, 2 Tim. 3. 5. yet cannot renew the heart, nor raiſe it up beyond a common frame. 3. Gifts and Sin may conſiſt together; for though they be divers, yet they are not contrary. There is as much room for the Devil as ever, yea poſſibly more; For the Gift of Knowledge may make room for the Devil of Pride, 1 Cor. 8. 1. 4. As Gifts cannot break off Ʋnion with Sin, ſo neither can they bring into Ʋnion with Chriſt. 5. Gifts are only good at doing, they are very bad at ſuffering-work. Laſtly, In Duration; Gifts continue not, 1 Cor. 13. 8. they dwindle into nothing, Heb. 6. 6, 7. but Grace is contrary in all theſe reſpects.
5. The ſecond Deceit, (which is the ſecond enquiry) is your taking and miſ-taking [ſeeming] Grace for [ſaving] grace, or falſe for true grace: that you may be undeceived herein, learn to diſtinguiſh them by theſe following Characters. (1.) Falſe grace in an unſound and hypocritical heart, hath evermore its actings and exerciſe from forreign and extrinſick motives, as carnal reſpects, by and baſe ends, the applauſe of men, &c. Juſt like Puppits in a daunce, that have no principle of life in them, but are acted by an external force: but true ſaving grace hath not onelyonly an inward principle, but alſo a propenſity to comply with the Law of God; there is a law in the mind, Rom. 7. 23. which is writ in the heart, Hebr. 8. 10. this is call'd a Law, becauſe it carries an authority with it, and ſways down the Soul into a conformity to the will of God; this makes the ſound heart to love Gods precepts becauſe they are pure, Pſal. 119. 140. and inclines it as a ſtrong byaſs, (ſtronger then all the external motives) to love the Goſpel for the Goſpels ſake. Whereas the Hypocrite doth onelyonly [uti Deo, ut fruat… Mundo] uſe God, to enjoy the world, as Auſtin ſaith. Thus Jehu obey'd Gods will, but it was that he might attain to a Crown and Kingdom. The (2.) Character is, ſuch as deceive themſelves with falſe and ſeeming grace, never look for, nor labour after true and ſaving grace; ſuch never ſearch nor ſuſpect themſelves; Judas came lagging in at laſt, ſaying, Maſter, is it I? Such never put themſelves under a ſerious and ſtrict ſcrutiny, ſaying, Am I yet got beyond the attainments of an Hypocrite? Holy jealouſie is a bleſſed frame of ſpirit; and a ſolemn ſuſpicion of being deceived, is a comfortable ſign of a ſound ſincerity: He that never doubted, never truely believed; and ſuch as go on in an uninterrupted eſtate, (bleſſing themſelves all along with bare ſhows of grace) have a dangerous ſymptome of deſtruction upon them: Until Egypts dough was ſpent, God gave no Mauna; and ſo long as the Bridegrooms wine laſted, Chriſt turned no water into wine. The (3.) Character is, Falſe grace is never comforted with Gods preſence; ſuch hearts dare never ſet themſelves ſolemnly in the ſight of divine Omniſciency, (as Job did, Job 31. 6. and David, Pſal. 139. 23, 24. and Peter, Joh. 21. 17. ſincere Souls all:) for they know, though they may deceive men, they cannot deceive God, Gal. 6. 7. whereas true Grace dare appeal to Omniſciency about the general frame of the heart. Though it undoubtedly trembles in that Appeal, for its frequent frailties, as Job 42.5, 6. yet is it confident its Integrity will carry weight: for though it may depart from God out of weakneſs, yet never out of wickedneſs, Pſal. 18.21. and though acts (yet not ways) of wickedneſs be found in it, Pſal. 139.24.
6. The fourth Character is, falſe grace is never attended with humility; if the more you profeſs, the prouder you grow, you have juſt cauſe to ſuſpect your ſelf: but with true grace, the more Holy you are, the more humble you will be: as the Centurion, Matth. 8. 8. Luk. 7. 7. Notional knowledge puffeth up (as above) but the divine light of ſaving knowledge ſhining into a dark heart, 2 Pet. 1. 19. diſcovers your ignorance, (that there is more you know not, than that you know) this humbles: the people thought the Centurion worthy; yea, and Chriſt (himſelf) thought the man worthy; yet the man doth think himſelf unworthy. The more experimental knowledge you have, the more ſenſe of your own ignorance you will have alſo; and the more faith, the more ſenſe of your unbelief, Prov. 30. 2, 3. 1 Cor. 8. 2. Mark 9. 24. 'Tis a bleſſed frame; to be kept hungry and humble, under an Enjoyment of grace, crying, Lord I ſtill want this grace and that grace. The (fifth and laſt) Character is, falſe grace never grows, unleſs it be worſe and worſe: guilded things looſe their luſtre and glory by wearing, and pretences to grace do rathe… wither than thrive or proſper. God complaineth that they went backward rather then forward, Jerem. 7. 24. Falſe grace, like bad ſalt, looſeth gradually its own Acrimony and ſmartneſs, until it be caſt to the dunghill; whereas true grace, as a grain of muſtard-ſeed, grows to a tree; from a morning glimpſe, to a perfect day, Prov. 4. 18. from ſmoaking flax, to a burning flame, Matth. 12. 20. Nicodemus grows from timerouſneſs to boldneſs, Joh. 3. 1, 2. & 19. 39. when Judas (with all his goodly ſhews of grace) did dwindle into nothing: if there be never ſo little meal in the barrel, never ſo little Oil in the Cruiſe, yet it being fed with a ſupply from heaven, multiplies into abundance: if you grow from fervency to formality, from ſtrictneſs to looſeneſs; if you can looſe the ſweetneſs of your ſpirit without remorſe, 'tis a ſhrewd ſign; but if you have received grace in the truth of it, then you grow, 1. [formâ] in lovelineſs to Chriſt. 2. [Suavitate] bringing ſweeter Cane to God, Iſa. 43. 24. 3. [Robore] better rooted, the houſe of David growing ſtronger, 1 Sam. 3. 1. And fourthly, [vigore] every grace that is feeble will be nouriſh'd, Hebr. 12. 13. you then grow both in kind and degree: growing youth oft meaſure themſelves, they have better appetites than older people.
7. The third deceit, (which is the third enquiry) is your taking and miſtaking common grace for ſpecial: that you may be undeceived, know, that there is a common grace, which is, (1.) more than civility, it being of a more evangelical and heavenly nature than civility is. (2.) 'Tis more than restraining grace, which is converſant onelyonly about ſins and duties, out of a ſervile awe and fear of God; but this ſeemeth to carry out the Soul with ſome raiſed affections and love to Chriſt. (3.) 'Tis more than meer outward gifts; which raiſe up a man above ordinary, onelyonly for an uſefulneſs to others; but this ſeems to renew the man, and make him another man than he was before. (4.) 'Tis more than ſeeming grace or formality, which hath onelyonly [veriſimilia] ſeeming true, but not [vera] really true, a meer ſhew and ſhadow of godlineſs; but This is a real work upon the Soul, as Hebr. 6. 4, 5. declareth, being not onelyonly an enlightening work, and a partaking of gifts, but alſo ſome Spiritual taſt of the ſweetneſs of Chriſt, and of the powers of the world to come: yet obſerve, all this amounted not to ſpecial grace in three things: 1. Their light was not humbling, there is mention of their enlightening, but not a word of their humbling: the more of ſaving light is let into the Soul, the more ſelf-abaſement doth that light beget there; the more precious that Chriſt is in our eyes, the more vile we are in our own eyes; they cloſed with Chriſt in a way of pride and preſumption onelyonly: 2. Their gifts were not renewing and ſanctifying; they made them uſeful to the Church, but did not change their hearrs: they were tinkling cymbals, in their lovely expreſſions, but not veſſels of gold in any divine and lively impreſſions: their Speech and Spirit did not walk hand in hand together. 3. Their taſt was neither refreſhing nor raviſhing, it did not draw the Soul after a farther and fuller enlargement and enjoyment of Chriſt; they had but ſleight and looſe deſires after Chriſt and Salvation: bare glances of heavenly glory, may ſtir up an overly wiſh, even in a very Sorcerer, cauſing him to ſay, [Oh let me dye the death of the righteous] Numb. 23. 10. but this falls far ſhort of thoſe ſerious longings of Soul after Chriſt, and after grace and ſtrength, to ſerve him with our ſpirits in the Goſpel of Chriſt, Rom. 1. 9. 'Twas, alas, but a taſt they had, as a Cook may taſt of his Maſters ſawce, but he lets none go down; their taſt neither refreſhed nor raviſhed them, as a right taſt of Chriſt doth, Pſal. 34. 8. a little makes us long for more, it makes us long for larger Communion with Chriſt in his graces, as well as in his comforts.
8. Common Grace is diſtinguiſhable from ſpecial Grace; (1.) As it comes from a common Original, as from Illumination, Conviction, &c. Common things to the bad as well as the good, if ſitting alike under the droppings of the Sanctuary, where the Hammer of the Word is always battering: Though ſome there be which (as the Anvile) grow harder by beating; yet others there be, that cannot bear off the blow; but (as Herod, Mark 6. 20.) are wrought on and brought up to do many things: This is found in Servants as well as in Sons: You muſt labour for that Grace which never was, nor ever can be given to a Reprobate. The Original Cauſe of Grace is threefold; 1. Primary. 2. Meritorious. 3. Immediate. As to the Primary Cauſe; firſt, Special Grace flows from Election, from the Electing Love of God, Epheſ. 1. 3, 4, 5. But common Grace comes not from God, as he gives out Elective Love to ſome, but as he is the Authour of common Gifts to many. Secondly, The Meritorious Cauſe. Special Grace is from Chriſt, as a Redeemer of thoſe that receive it; Common Grace is from Chriſt as a Benefactor to them that receive it; and though as (a) Redeemer, yet not as (their) Redeemer. 3ly. The Immediate and next efficient Cauſe of ſpecial Grace is, the indwelling Spirit, (called the Seed of God, 1 Joh. 3. 9. and The Divine Nature, 2 Pet. 1. 4. A living principle from the life of God, Epheſ. 4. 18.) But the next efficient Cauſe of common Grace is, the Spirit only aſſiſting [but not indwelling,] caſting ſome ſupernatural light upon the Soul of man. The ſecond difference 'twixt Common and Special Grace is, Common Grace is ſeated in a common ſpirit; ſo called, becauſe it cannot do more than others, Mat. 5. 47. Such a Spirit cannot do any ſingular things for God, and ſuch as are above a common and ordinary Attainment: Hence it is, that when Special Grace loſeth its luſtre, and an overly Indifferency ſeiſeth upon the Soul, 'tis hard to diſtinguiſh it from common Grace; ſave only, That ſpecial Grace is ſenſible of it, and bewails it; but common Grace is too too-well contented with it. But Caleb was of another (and better) Spirit, Numb. 14. 24. The third Difference, Common Grace hath only common effects, their profeſſion of Godlineſs and performance of Duties are but common things, flowing rather from a work on them, than in them; 'tis rather a forced than a natural work from a new Nature; 'tis rather a flaſh, than a fire of divine affection; a tranſient motion, but no abiding principle. The truths of the Word (which they ſit under) paſſes through them, as water through a Conduit-pipe, leaves only a dew, but ſinks not in, as rain-water into the earth, to make it fruitful: a bare taſte of any diſh (though never ſo good) nouriſhes not into ſtrength and ſtature: Therefore hath it (4.) Common defects; as 1. It mindes not the intrinſecal wickedneſs of the heart. Nor 2. The ſpiritual exactneſs of the Law. 3. Common Grace mindes moſtly Negative Precepts. 4. If poſitive, not in their full extent as to occaſions and circumſtances. 5. 'Tis a ſtranger to the myſtery of the new birth. 6. 'Tis without fear of being deceived, being more exerciſed in Self-flattery, than in Self-reflection; uſing rather the falſe glaſſes of Satan, than the Spectacles of the Spirit. 7. 'Tis always barren; If Grace be not right in reſpect of its root, it muſt always be defective in reſpect of the fruit, ſo comes to nothing at laſt, Heb. 6.6, 7. 2 Pet. 2.20. This is the Grace that may finally be fallen from; Time and Temptation wears off the gilt, and turns ſeeming Sanctity into real Senſuality: many young Saints (Seraphick in their Knowledge, and ſeeming to have their eyes fixed to the Stars) prove but old Devils, and fall at laſt into the pit of Senſuality. Oh keep your hearts, &c.
FINIS.
End of the text · Christopher Ness, A Crystal Mirror (1679)