Dedication, The works of George Swinnock, M.A by 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.

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So reasonable and righteous is mans devoting himself to the worship of the blessed and most high God, that he cannot without manifest injustice, as well as ingratitude and folly, deny the exercising himself to godliness. Unless man were his own Maker • he cannot have any title to become his own Master, Psa. 119. 73. The Redeemers title to us is certain, and clear, and unquestionable, whether we own it or no, and all the while we keep any thing from him, or deny subjection to him, we rob him of his right; Ye are not your own, but •ought with a price, therefore glorify God in your bodies, and spirits, which are Gods, 1 Cor. 6. ult. The Slave is not his own man, but his who redeemed him, though his proud and stubborn spirit may refuse to acknowledge it. Man is not in the condition of those persons who are servants by compact and agreement, for a year, or so long as they ⟨image 6⟩think fit, and upon their own terms; but like those whom the Romans took in War, over whose persons and estates they had an absolute dominion, as well as a right to their works and service. Though the Commands of Christ, are all holy, just, and good, as profitable for man, as honourable for himself, yet he hath absolute authority over man, and all that he hath, and may command him what he pleaseth. As Laban said to Jacob, These daughters are my daughters, these sons are my sons, these cattle are my cattle, and all thou seest is mine: So the Redeemer, by virtue of the price he laid down, his most precious blood, may say to every man, This soul is my soul, this body is my body, this estate is my estate, these children and friends are my children and friends, this name, and credit, and interest, is mine, and all thou haste is mine. Yet alas, men ••o will give their Relations their due, strangers their due, enemies their due, nay, according to their Proverb, the very Devil his due, and far more then his due, will not give Jesus Christ his due; but against all justice and righteousness, rob and wrong him of that which is his own, and dearly bought too, Rom. 14.7, 8. For whether we live, we live unto the Lord, and whether we dye, we dye unto the Lord; whether therefore we live or dye, we are the Lords. For to this end, Christ both dyed, and rose, and revived, that he might be Lord both of the dead and living.

So reasonable and righteous is mans devoting himself to the worship of the blessed and most high God, that he cannot without manifest injustice, as well as ingratitude and folly, deny the exercising himself to godliness. Unless man were his own Maker • he cannot have any title to become his own Master, Psa. 119. 73. The Redeemers title to us is certain, and clear, and unquestionable, whether we own it or no, and all the while we keep any thing from him, or deny subjection to him, we rob him of his right; Ye are not your own, but •ought with a price, therefore glorifie God in your bodies, and spirits, which are Gods, 1 Cor. 6. ult. The Slave is not his own man, but his who redeemed him, though his proud and stubborn spirit may refuse to acknowledge it. Man is not in the condition of those persons who are servants by compact and agreement, for a year, or so long as they ⟨image 6⟩think fit, and upon their own terms; but like those whom the Romans took in War, over whose persons and estates they had an absolute dominion, as well as a right to their works and service. Though the Commands of Christ, are all holy, just, and good, as profitable for man, as honourable for himself, yet he hath absolute authority over man, and all that he hath, and may command him what he pleaseth. As Laban said to Iacob, These daughters are my daughters, these sons are my sons, these cattel are my cattel, and all thou seest is mine: So the Redeemer, by vertue of the price he laid down, his most precious blood, may say to every man, This soul is my soul, this body is my body, this estate is my estate, these children and friends are my children and friends, this name, and credit, and interest, is mine, and all thou haste is mine. Yet alas, men ••o will give their Relations their due, strangers their due, enemies their due, nay, according to their Proverb, the very Devil his due, and far more then his due, will not give Iesus Christ his due; but against all justice and righteousness, rob and wrong him of that which is his own, and dearly bought too, Rom. 14.7, 8. For whether we live, we live unto the Lord, and whether we dye, we dye unto the Lord; whether therefore we live or dye, we are the Lords. For to this end, Christ both dyed, and rose, and revived, that he might be Lord both of the dead and living.

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So absolute is the necessity of mans making Religion his business, that upon his diligence or negligence herein, his eternal salvation or damnation ⟨image 6⟩doth depend. If any man will be Christs Disciple, he must deny himself, disclaim all title, and disown all right to himself, have nothing more to do with himself, as upon his own account, and make an unfeigned, unreserved dedication of himself, and all that he hath to the honour and interest of his Redeemer. Sanctification is a separation from all common to sacred uses, and this must be done with all the heart, and soul, and strength, in the whole course of the life, by all that will escape the wrath to come; God commandeth men to strive to enter in at the straight gate, to work out their salvations with fear and trembling, to be holy as he is holy, in all manner of conversation; and his word is like the Law of the Medes and Persians, which cannot be altered. He hath enjoined nothing but what his infinite wisdom saw fit, and he is resolved not to vary the least tittle, not to abate the least farthing of the price he hath set. Foolish men are so besotted by their deceitful hearts, and befooled by the Devil, that they complement with Religion, and only give it an outside formal salute, instead of cordial embraces, and real entertainment. They deal with religion, as Anacharsis saith the Athenians dealt with money, using it for no other end but to number and cast up accounts with, whereas it might have served them for excellent purposes. So they use Religion only for a show, for fashion, for custom, and are satisfied with an hypocritical way of Worshipping God, and think to put God off therewith, whereas it would serve them for high and ⟨image 7⟩honourable ends, it would if entertained in the power and life of it, elevate the Christian above this beggarly world, enable him to combat with, and conquer his sturdy stubborn lusts, and the power and policy of Hell, help him to a conversation in Heaven, to converse and communion with the Father, and Jesus Christ his Son, and dress his soul for a blessed eternity.

So absolute is the necessity of mans making Religion his business, that upon his diligence or negligence herein, his eternal salvation or damnation ⟨image 6⟩doth depend. If any man will be Christs Disciple, he must deny himself, disclaim all title, and disown all right to himself, have nothing more to do with himself, as upon his own account, and make an unfaigned, unreserved dedication of himself, and all that he hath to the honour and interest of his Redeemer. Sanctification is a separation from all common to sacred uses, and this must be done with all the heart, and soul, and strength, in the whole course of the life, by all that will escape the wrath to come; God commandeth men to strive to enter in at the straight gate, to work out their salvations with fear and trembling, to be holy as he is holy, in all manner of conversation; and his word is like the Law of the Medes and Persians, which cannot be altered. He hath enjoyned nothing but what his infinite wisdom saw fit, and he is resolved not to vary the least tittle, not to abate the least farthing of the price he hath set. Foolish men are so besotted by their deceitful hearts, and befooled by the Devil, that they complement with Religion, and onely give it an outside formal salute, instead of cordial embraces, and real entertainment. They deal with religion, as Anacharsis saith the Athenians dealt with money, using it for no other end but to number and cast up accounts with, whereas it might have served them for excellent purposes. So they use Religion onely for a shew, for fashion, for custom, and are satisfied with an hypocritical way of Worshipping God, and think to put God off therewith, whereas it would serve them for high and ⟨image 7⟩honourable ends, it would if entertained in the power and life of it, elevate the Christian above this beggarly world, enable him to combat with, and conquer his sturdy stubborn lusts, and the power and policy of Hell, help him to a conversation in Heaven, to converse and communion with the Father, and Jesus Christ his Son, and dress his soul for a blessed eternity.

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Reader, If thou art unacquainted with this high and honourable, this worthy and noble Calling of Christianity; I shall appeal to thy reason and conscience, in the tender of some questions, possibly one or other of them may prevail with thee to bind thy self Apprentice to it. As a Fowler, according to the different nature of his game, contrives and appropriates his stratagems, that some he catcheth with light, as Larks with a glass and day nets; some with baits, as Pigeons with pease; some with frights, as Blackbirds with a low-bell; some with company, as Ducks with decoy fowl. So I shall endeavour to suit my questions to thy temper, whatever it be, that if either the light of reason, or the bait of unconceivable and infinite profit, or the frights of dreadful threatenings and comminations, or the company of Christ the captain of our salvation and all his followers and Soldiers, who marched to Heaven in this way, will win upon thee, I may persuade thee to make Religion thy business. O that being crafty, I might catch thee with holy guile! To this end I beseech thee to weigh the questions, again, and again, as thou readest them, and to dart up thy prayers to Heaven for a ⟨image 7⟩blessing on them, that thou mayst not reject the counsel of God against thy own soul, but hearken to counsel, receive instruction, and be wise for thy latter end.

Reader, If thou art unacquainted with this high and honourable, this worthy and noble Calling of Christianity; I shall appeal to thy reason and conscience, in the tender of some questions, possibly one or other of them may prevail with thee to bind thy self Apprentice to it. As a Fowler, according to the different nature of his game, contrives and appropriates his stratagems, that some he catcheth with light, as Larks with a glass and day nets; some with baits, as Pigeons with pease; some with frights, as Blackbirds with a low-bell; some with company, as Ducks with decoy fowl. So I shall endeavour to suit my questions to thy temper, whatever it be, that if either the light of reason, or the bait of unconceiveable and infinite profit, or the frights of dreadful threatnings and comminations, or the company of Christ the captain of our salvation and all his followers and Souldiers, who marched to Heaven in this way, will win upon thee, I may perswade thee to make Religion thy business. O that being crafty, I might catch thee with holy guile! To this end I beseech thee to weigh the questions, again, and again, as thou readest them, and to dart up thy prayers to Heaven for a ⟨image 7⟩blessing on them, that thou mayst not reject the counsel of God against thy own soul, but hearken to counsel, receive instruction, and be wise for thy latter end.

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1. Is not that worthy to be made thy business, upon which the true comfort and joy of thy life, during thy whole pilgrimage doth depend? Comfort is the cream, the top of life, joy is the flower, the honey, the life of life; Life without comfort, without delight is a living death. If the body be disquieted with diseases, and aches, and pains, the soul as a tender Husband sympathizing with his bride, though the patient be heir of a Kingdom, and commander of large dominions, yet all creatures to him are unsavoury morsels, and as an aguish palate, he can taste, can relish nothing; Job in distress speaks in such a mans dialect, Why is light given to him that is in misery, and life to the bitter in soul? Job 3. 20. Light is one of the most excellent things that God hath made, and is therefore used by the Holy Ghost to set out not only the Word of God, and the Work of Godliness, Psa. 119. 105. 1 John 1. 7. but also Christ, and Heaven, and God himself, 1 Joh. 9. 1 Colos. 12. 1 John 1. 5. Life is the Apex, the highest stair, the top-stone, the choicest of all temporal mercies; There is no flower in natures garden for beauty or excellency comparable to it; therefore men if brought to the pinch will part with all to redeem this; Skin for skin, all that a man hath will he give for his life. The loss of life is the chiefest outward loss, and esteemed the greatest satisfaction to justice or nature. The desire of life is indeed the greatest earthly blessing, the most loyal ⟨image 8⟩people can desire for their loving Prince; Let the King live; but light and life as precious pearls as they are, become burdens most toilsome and tedious to men without comfort. Joy to life, is as the form to the matter, which animates and actuates it, and makes it spiteful and lively; Why is light given to one in misery, and life to the bitter in soul?

1. Is not that worthy to be made thy business, upon which the true comfort and joy of thy life, during thy whole pilgrimage doth depend? Comfort is the cream, the top of life, joy is the flower, the honey, the life of life; Life without comfort, without delight is a living death. If the body be disquieted with diseases, and aches, and pains, the soul as a tender Husband sympathizing with his bride, though the patient be heir of a Kingdom, and commander of large dominions, yet all creatures to him are unsavoury morsels, and as an aguish pallat, he can taste, can rellish nothing; Iob in distress speaks in such a mans dilect, Why is light given to him that is in misery, and life to the bitter in soul? Job 3. 20. Light is one of the most excellent things that God hath made, and is therefore used by the Holy Ghost to set out not onely the Word of God, and the Work of Godliness, Psa. 119. 105. 1 Iohn 1. 7. but also Christ, and Heaven, and God himself, 1 Ioh. 9. 1 Colos. 12. 1 Iohn 1. 5. Life is the Apex, the highest stair, the top-stone, the choisest of all temporal mercies; There is no flower in natures garden for beauty or excellency comparable to it; therefore men if brought to the pinch will part with all to redeem this; Skin for skin, all that a man hath will he give for his life. The loss of life is the chiefest outward loss, and esteemed the greatest satisfaction to justice or nature. The desire of life is indeed the greatest earthly blessing, the most loyal ⟨image 8⟩people can desire for their loving Prince; Let the King live; but light and life as precious pearls as they are, become burdens most toylsom and tedious to men without comfort. Joy to life, is as the form to the matter, which animates and actuates it, and makes it sp•ightful and lively; Why is light given to one in misery, and life to the bitter in soul?

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Now Reader, It is Religion that is the comfort of thy life, by bringing thee to him who is the life of all thy comforts. Other things can never su•e, and so can never satisfy and therefore can never truly refresh or rejoice the soul of man; The body may sooner be fed and preserved with Air and Wind, as the soul filled with the whole world. They who swim down, with a full stream of outward good things, who have waters of a full cup wrung out to them, and have more then heart can wish, though they be Masters of hidden and bottomless mines, as the Spanish Ambassador boasted of his Sovereigns treasures in the Indies; though they have thousands and millions of heads bare, and knees bowing to them, and are mounted to the loftiest pinnacle of honour, and fame, and renown; though their garments are of finest silk, scented with the sweetest perfumes, embroidered by the most skilful Artist, and enamelled with the richest jewels, though their food be the most choice and luscious delicates, the most mellifluous Nectar, that earth, air, and water can afford, and though their bodies be in the most perfect state of health, and thereby enabled to extract the quintessence of all this, and so relish it in the highest degree, yet all this is not able to give ⟨image 8⟩them the least dram of true delight, the smallest crumb of true comfort. In the midst of their sufficiency (such Monarchs) are in straights; They may possess much, but enjoy nothing; Their faces sometimes are featured with laughter, when at the same time their souls are in little ease; In the midst of mirth their hearts are sorrowful, and the end of that mirth is heaviness. As some Plumbs that are sweet and luscious in the outward part, but have bitter kernels; so the most rich and honourable sinners, in the midst of their mirth, and giggling, and sports, have inward gripes, which like Leaven, soureth the whole lump of their enjoyments. Haman, though exalted to the highest seat next the Throne in the Persian Court, and had the command of him who commanded one hundred and twenty seven Provinces, yet had an aching heart, and a worm gnawing his inwards, that he crieth out, All this avails me nothing, &c.

Now Reader, It is Religion that is the comfort of thy life, by bringing thee to him who is the life of all thy comforts. Other things can never su•e, and so can never satisfie and therefore can never truly refresh or rejoyce the soul of man; The body may sooner be fed and preserved with Air and Wind, as the soul filled with the whole world. They who swim down, with a full stream of outward good things, who have waters of a full cup wrung out to them, and have more then heart can wish, though they be Masters of hidden and bottomless mines, as the Spanish Ambassadour boasted of his Soveraigns treasures in the Indies; though they have thousands and millions of heads bare, and knees bowing to them, and are mounted to the loftiest pinacle of honour, and fame, and renown; though their garments are of finest silk, sented with the sweetest perfumes, embroydered by the most skilful Artist, and enamelled with the richest jewels, though their food be the most choice and luscious delicates, the most mellifluous Nectar, that earth, air, and water can afford, and though their bodies be in the most perfect state of health, and thereby enabled to extract the quintessence of all this, and so rellish it in the highest degree, yet all this is not able to give ⟨image 8⟩them the least dram of true delight, the smallest crum of true comfort. In the midst of their sufficiency (such Monarchs) are in straights; They may possess much, but enjoy nothing; Their faces some•times are featured with laughter, when at the same time their souls are in little ease; In the midst of mirth their hearts are sorrowful, and the end of that mirth is heaviness. As some Plumbs that are sweet and luscious in the outward part, but have bitter kernels; so the most rich and honourable sinners, in the midst of their mirth, and gigling, and sports, have inward gripes, which like Leaven, sowreth the whole lump of their enjoyments. Haman, though exalted to the highest seat next the Throne in the Persian Court, and had the command of him who commanded one hundred and twenty seven Provinces, yet had an aking heart, and a worm gnawing his inwards, that he cryeth out, All this avails me nothing, &c.