The Spiritual Chemist, Meditations · Meditation 55
Meditation LV. Ʋpon a Looking-Glaſs.
VVHat is that which commendeth this Glaſs? is it the Pearl, and other precious ſtones with which the Frame that it is ſet in is richly decked and enammelled? or is it the impartial and juſt repreſentation which it makes, according to the Face, which every one that beholds himſelf brings unto it; Surely the Ornaments are wholly forraign, and contribute no more to its real worth then the Cask doth to the goodneſs of the Wine into which it is put; or the …ichneſs of the Plate to the Cordial in which it is adminiſtred. That for which the Glaſs is to be eſteemed, is the true and genuine reſemblance which it makes of the object which is ſeen in it, when it neither flatters the Face, by giving any falſe Beauty to it, nor yet injures it, by detracting ought from it. To ſlight then or neglect the Glaſs for the meanneſs of its Caſe, and to value it onelyonly for its Gaiety, is no better then the folly of Children, or the bruitiſh Ignorance of thoſe, who prize the Book by the Cover, and not by the Learning that is in it. To quarrel at the Glaſs for its returning a moſt exact and abſolute likeneſs of the Face that is ſeen in it, is to deſpiſe it for its excellency, and can come from no other ground, than a conſciouſneſs of ſome guilt. Is it not for this very reſpect, that beautiful perſons both prize it, and uſe it happily too much? It being the only means whereby they come to be acquainted with their own comlineſs, and to underſtand what it is that allures the hearts and eyes of all towards them. Who then but thoſe whoſe features Nature hath drawn with a Cole, rather than a Pencil, or whom age and ſickneſs have robbed of what they formerly prided themſelves in, ſhun the familiar uſe of it? Or be angry when they look into it, as if it upbraided them, rather than reſembled them? Phryne, the famous Harlot, throws paſſionately away her Glaſs, ſaying, Qualis ſum nolo, qualis eram nequeo; As I am I will not, as I was I cannot behold my ſelf: And yet is not this anger againſt the Glaſs cauſeleſs? Doth it make the gray hairs on the head? Or the pock-holes and wrinkles in the face? Or doth it diſcover only what Age and Diſeaſes have done? And let them ſee what they cannot conceal from the eyes of others? Now, what doth all this argue, but an averſeneſs in men to underſtand the truth of their own condition, and a willingneſs through ſelf-flattery to deceive themſelves in thinking of what ever they have above what is meet? Great muſt needs be the impatiency againſt truth, when the ſilent reflections of a Glaſs, that vaniſh as ſoon as it is turned from, kindle ſuch diſlikes in the breaſt as to make them to caſt it from them, for doing only the ſame thing to them which it doth to others. Here methinks we may learn the ground, why carnal men are offended at the Word, both in putting ſcorn and contempt upon it, by the low and mean thoughts they have of it, or elſe by the anger which they expreſs againſt it, in throwing this bleſſed Mirrour from them, in as great, though not ſo good, an heat as Moſes did the Tables which he brake beneath the Mount. Some pick a quarrel with the plainneſs of the Word, as if it wholly wanted thoſe Embroideries of Wit and Art that other writings and diſcourſes abound with, and had none of thoſe quaint and taking Expreſſions that might win upon the affections of them that converſe with it. But is not this to make ſuch uſe of the Word as Young Children do of the Glaſs, more to behold the Babies in their own eyes, than to make any obſervance of themſelves? Is the Word writ or preached, to have its reflections upon the Fancy, or upon the Conſcience? Is it to inform only the head, or to reform the heart? If the inward man be the proper Subject of it, the ſimplicity of it conduceth more to that great end than the Contemperation of it with humane mixtures. It is not the painted, but the Chryſtal Glaſs by which the object is beſt diſcerned. Others again are not a little diſpleaſed with the Law or Word of God, becauſe when that they look into it both their perſons and ſins are repreſented in a far differing manner from thoſe conceptions they ever had of the one or of the other. In their own eyes they are, as Abſoloms, without any blemiſh; but in this Glaſs they appear as deformed Lepers, and ſpread with an univerſal uncleanneſs, and who can bear it to ſee himſelf thus ſuddenly transformed into a Monſter? Now, their ſins, which they judged to be as little as the Motes in the Sun-beams, appear in amazing dimenſions, and it is to them, not a Looking-glaſs, but a Magnifying glaſs. Thoughts of the heart, glances of the eye, words of the lips, the irruptions of the paſſions are all cenſured by it, as deſerving death, and there is nothing can eſcape it, which as a Rule it will not guide, or as a Judge condemn. O how irkſome muſt this needs be to carnal and unregenerate men, who abound with ſelf-ſlatteries, and preſumptions of their own innocency and righteouſneſs, who can with as little patience endure the convincing power of the Word as ſore eyes can the ſevere ſearchings of the light? We need not then wonder that the Word hath ſo many Adverſaries, who take part with Nature againſt Grace, ſetting their wits on work by diſtinctions, and blended interpretations, to make it as a Glaſs breathed and blown upon, which yields nothing but dim and imperfect reflections. Is there any thing that the Word doth more clearly aſſert than the loathſome condition of mans Nature with which he comes into the world? Is it not expreſſed by the filthineſs of the birth which every Child is encompaſſed with when it breaks forth from the Womb? Is it not reſembled to the rottenneſs and ſtench of the Grave into which man is reſolved when he is ſaid to be dead in ſins and treſpaſſes? And yet how many when they view themſelves in this Glaſs give out to the World that they can ſee no ſuch thing? Celeſtius of old thought that original ſin was Res queſtionis, non fidci, matter rather of diſpute, than of faith. And ſome of late have been more bold, calling it Auſtins figment. But the more injurious others are to this Divine Mirrour of truth, the more it behoves every good Chriſtian to be ſtudious in vindicating it from the ſcorns of ſuch that deſpiſe it for its ſimplicity, and from the impieties of others that ſeek to corrupt its purity: and to ſhew that for what cauſe others hate it, he moſt affectionately love; and prizeth it. Thy word is very pure, (ſaith David) therefore thy Servant loveth it. Can you do God better ſervice, while you honour his Word, which he hath magnified above all his name? Or can you do your ſelves more right, than to judge your ſelves by that which is ſo pure that it neither can deceive, nor be deceived. What though it preſent you with the ſad ſpectacle of your ſins, which may juſtly fill you with ſhame and ſelf-abhorrency; doth it not ſhew unto you alſo your Saviour, who is made unto us, Wiſdom, and Righteouſneſs, and Sanctification, and Redemption? And cannot this joyful ſight raiſe you more than the other can caſt you down? O fear not to ſee your ſin, when you may at the ſame time behold your Saviour? A mourning heart is the beſt preparation for ſpiritual joy, and ſerves to intend the height of it, as dark colours do to ſet off the Gold that is laid upon them. Give me therefore, O Lord, a broken and relenting heart, that Sin may be my Sorrow, and Chriſt may be my Joy; let all my tears drop from the eye of faith, that I may not mourn without hope, nor yet rejoyce without trembling. Let me ſee my ſins in the Glaſs of the Law to humble me, and my Saviour in the Glaſs of the Goſpel to comfort me; yea, let me with open face ſo behold his glory, as to be changed into ſame Image from glory to glory.