Title page, The works of George Swinnock, M.A (George Swinnock, 1665) | AskReformation

Title page, The works of George Swinnock, M.A (George Swinnock, 1665) | AskReformation

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Such is the beauty of Holiness, the excellency of Divine Nature, and the reasonableness, and righteousness of the Service of God; as also the necessity of Mans devoting himself wholly to it, that were not his understanding, which is the Sun in the lesser world, strangely ••uffled with clouds; his will, which as the Moon, borroweth its light from it, full of spots and changes, and desperately bent upon evil; his affections as stars of malevolent influence, brutishly enslaved to his sensual appetite; and his whole nature deplorably vitiated, it were impossible for him, to turn his back upon the authority, commands, and threatenings of his Maker; to ⟨image 4⟩trample on the bowels, and blood, and entreaties of his Redeemer; to despise the motions, and persuasions, and assistance of the holy Spirit, in order to his recovery out of that bottomless gulf of misery, into which he hath plunged himself, and his restoration to a state of purity and eternal happiness; and there would be no such need of calling so frequently and fervently, and of crying so urgently and earnestly to him, to exercise himself unto godliness.

SUch is the beauty of Holiness, the excellency of Divine Nature, and the reasonableness, and righteousness of the Service of God; as also the necessity of Mans devoting himself wholly to it, that were not his understanding, which is the Sun in the lesser world, strangely ••uffled with clouds; his will, which as the Moon, borroweth its light from it, full of spots and changes, and desperately bent upon evil; his affections as stars of malevolent influence, brutishly enslaved to his sensual appetite; and his whole nature deplorably vitiated, it were impossible for him, to turn his back upon the authority, commands, and threatnings of his Maker; to ⟨image 4⟩trample on the bowels, and blood, and intreaties of his Redeemer; to despise the motions, and perswasions, and assistance of the holy Spirit, in order to his recovery out of that bottomless gulph of misery, into which he hath plunged himself, and his restauration to a state of purity and eternal happiness; and there would be no such need of calling so frequently and fervently, and of crying so urgently and earnestly to him, to exercise himself unto godliness.

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But alas the sad fruit of mans apostasy, in the depravation of his nature, abundantly manifesteth it self to every eye that is not stark blind. As an old disease, doth not only afflict the part ⟨image 4⟩of its proper residence, and by its habitual abode there, make a continual diminution of the strength; but also makes a path and Channel for the humours to run thither, which by continual defluction, dig an open passage, and prevail above all the natural power of resistance: So hath Original sin debauched the mind, and made it think crooked things straight, and straight things crooked, loathsome things lovely, and lovely things loathsome; perverted the will, and made it as a diseased stomach, to call for, and eat unwholesome meat, against his own reason; enthralled his affections, to sensuality and brutishness; chained the whole man, and delivered it up to the law of sin, and laid those strengths of reason and conscience in fetters, by which it might be hindered in its vicious inclinations, and course of profaneness. Hence it comes to pass, that neither the beauty of grace, nor equity of living to God, nor the absolute necessity of mans exercising himself to godliness, will prevail with him.

But alas the sad fruit of mans apostacy, in the depravation of his nature, abundantly manifesteth it self to every eye that is not stark blind. As an old disease, doth not onely afflict the part ⟨image 4⟩of its proper residence, and by its habitual abode there, make a continual diminution of the strength; but also makes a path and Channel for the humours to run thither, which by continual defluction, dig an open passage, and prevail above all the natural power of resistance: So hath Original sin debauched the mind, and made it think crooked things straight, and straight things crooked, loathsom things lovely, and lovely things loathsom; perverted the will, and made it as a diseased stomach, to call for, and eat unwholsom meat, against his own reason; enthralled his affections, to sensuality and brutishness; chained the whole man, and delivered it up to the law of sin, and laid those strengths of reason and conscience in fetters, by which it might be hindered in its vicious inclinations, and course of prophaness. Hence it comes to pass, that neither the beauty of grace, nor equity of living to God, nor the absolute necessity of mans exercising himself to godliness, will prevail with him.

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So great is the glory and amiableness of the New Creation, that not only the Saints who are endued with wisdom from above, and can judge aright, esteem it above their honours, and riches, and relations, and lives, and rejoice in it as their peculiar privilege and highest dignity; but even Angels, behold it with admiration, and look on their own purity, and conformity to the divine nature and pleasure, as their greatest perfection. Nay, God himself, whose being is the ⟨image 5⟩pattern, and whose will is the rule of holiness, is ravished and enamoured with it, as that which is the travail of the soul of his dear son, the immediate work of his own spirit, and the end, and glory, and master-piece of all the works of his hands; Yet this heavenly off-spring, this divine image, this supernatural beam of light, this resemblance and picture of Gods own perfections, this royal attire of the celestial Courtiers, which rendereth the poorest and meanest Christian, more noble and excellent then his highest, and richest, ungodly Neighbour, and makes him more glorious then a clear sky, bespangled with the shining stars, or an imperial Diadem, sparkling with the richest Diamonds, is the scorn and derision of the blind unworthy world; That as Salvian complained in his days,¹ Si honoratior quispiam religioni see applicuerit, illico honoratus esse desistit; si fuerit sublimis, fit despicabilis, •i splendidissimus, fit vilissimus; si totus honoris, fit totus injuria, &c. If a noble person betake himself to religion, he is presently degraded, and all his former fame, and honour, and renown, turned into disgrace, contempt, and contumely; and men are forced to be vicious, lest they should be counted vile.

So great is the glory and amiableness of the New Creation, that not onely the Saints who are indued with wisdom from above, and can judge aright, esteem it above their honours, and riches, and relations, and lives, and rejoyce in it as their peculiar priviledge and highest dignitie; but even Angels, behold it with admiration, and look on their own purity, and conformity to the divine nature and pleasure, as their greatest perfection. Nay, God himself, whose being is the ⟨image 5⟩pattern, and whose will is the rule of holiness, is ravished and enamoured with it, as that which is the travail of the soul of his dear son, the immediate work of his own spirit, and the end, and glory, and master-piece of all the works of his hands; Yet this heavenly off-spring, this divine image, this supernatural beam of light, this resemblance and picture of Gods own perfections, this royal attire of the celestial Courtiers, which rendereth the poorest and meanest Christian, more noble and excellent then his highest, and richest, ungodly Neighbour, and makes him more glorious then a clear skie, bespangled with the shining stars, or an imperial Diadem, sparkling with the richest Diamonds, is the scorn and derision of the blind unworthy world; That as Salvian complained in his days,¹ Si honoratior quispiam religioni se applicuerit, illico honoratus esse desistit; si fuerit sublimis, fit despicabilis, •i splendidissimus, fit vilissimus; si totus honoris, fit totus injuria, &c. If a noble person betake himself to religion, he is presently degraded, and all his former fame, and honour, and renown, turned into disgrace, contempt, and contumely; and men are forced to be vicious, lest they should be counted vile.

1Salv. l. 4. De gub. d•i. Tert. Apol.