The Door of Salvation Opened by the Key of Regeneration, Treatise · Subject 3
The third Subject of Conſideration, The Excellency of Regeneration.
THirdly, Conſider the excellency of that which the Lord requireth of thee, for the avoiding of that eaſeleſs, endleſs miſery of the damned, and the attaining the unſpeakable and unchangeable felicity of the ſaved.
Reader, I pray thee ſpeak to God in thine heart, and tell him what is the reaſon thou art ſo willing to go to Hell, and ſo unwilling to go to Heaven: Sure I am, as thou art a living creature (much more as a rational man) thou haſt a natural inclination and propenſity towards thine own good and felicity, and therefore thou canſt not love Hell directly, as it is torturing and wracking of thy ſoul and body, though thou doſt love it eventually, as 'tis the end of thy fleſhly, ungodly life. Well, Ile undertake for once to dive into thine heart, and tell thee the reaſon of thy backwardneſs towards heaven, and thy forwardneſs for hell: The reaſon is this, thou lookeſt on the power of godlineſs as diſtaſteful to thy fleſh, or diſgraceful to thy name; the yoke of Chriſt is too ſtrict; tis not the end that diſpleaſeth thee (thou couldſt contentedly be happy) but tis the narrowneſs of the way, and the ſtraitneſs of the gate with which thou art diſ-ſatisfied, 'twill not afford thee room enough for thy beloved luſts; is it not ſo? let conſcience ſpeak; Well, I hope by the help of God to make thee of another minde, when thou haſt throughly read this Head, which I am now writing of.
It is the ſaying of Plato, That if moral Philoſphy could be ſeen with moral eyes, it would draw all mens hearts after it. Sure, ſure I am that if Regeneration, or the Divine nature were ſeen with divine eyes, 'twould draw mens hearts, and heads, and hands, and all after it: All that ever ſtruck at it, did it in the dark, They ſpake evil of things which they knew not.
Reader, what is that which God requireth of thee? Is it not to leave thy ſlavery to Satan, thy bondage to ſin, and to accept and enjoy the glorious liberty of the Sons of God? Is it not that thou ſhouldſt be divorced from ſin that miſhapen monſter, and ſpawn of the Devil, whoſe perſon is deformed, whoſe company is defiling, and whoſe portion is damnation; and that thou ſhouldſt be married to Jeſus Chriſt, the faireſt of ten thouſands, the heir of all things, who would adorn thee with the jewels of his graces, beautifie thee with the Imbroydery of his Spirit, waſh thee with his own blood, array thee with his own righteouſneſs, and preſent thee to his father without ſpot, to be bleſſed in his full immediate enjoyment for ever? Is it not that thou ſhouldſt ceaſe thy drudgery to Hells-Jaylor, live above the periſhing profits, bruitiſh pleaſures, empty honors of the world and fleſh, and that thou ſhouldſt walk after the Spirit, walk with God, warm thine heart at the flame of his love, bathe thy ſoul in angelical delights, have thy converſation in Heaven here, and thy habitation there hereafter. Is not this, Man, the ſum and ſubſtance of what the Lord requireth of thee? and art thou not ſhroudly hurt? would not theſe things exceedingly injure thee? Is not God a hard Maſter to deſire ſuch things of thee? Ah, didſt thou but know the worth of them, hadſt thou ever beheld their excellency, or taſted the comforts which is in them, thou wouldſt ſcorn this lower world, with all its pomp, and pride, and pleaſures, for them, and befool thy ſelf to purpoſe for ever refuſing or neglecting them.
I ſhall endeavour, in ſome few particulars, to ſhew thee the worth and excellency of that to which thou art ſo unwilling, and poſſibly thou mayeſt thereby be convinced of thy madneſs and folly, in ſticking at that which would be thine honour and felicity. Pliny ſaith, that an exact face can never be drawn but with much diſadvantage. Without doubt, Regeneration, or the new Creation, can neither be admired, nor declared by any, no, nor by all the Saints on earth, according to its worth: It is the beauty, glory, and wonder of Saints and Angels in Heaven.
Firſt, Regeneration is the image of God, who is an infinite and moſt perfect good. Vide p. 36, 37.Here, friend, at firſt flight I ſoar high. One would think, if I ſhould ſpeak no more in commendation of it, here is enough to raviſh thine heart with admiring it for ever; it is the picture of Gods own perfections. Put on the new man which after God is created in righteouſneſs and true holineſs, Eph 4.24. As it is the ſame light that ſhineth forth in the morning, which ſhineth in the body of the Sun in its Meridian, ſo its the ſame holineſs that ſhineth in its degrees in the Chriſtian, which ſhineth in perfection in God. Regeneration would make thee pure, as God is pure, Gods will is the rule, and his nature the pattern of the Saints holineſs. Heb. 1.3. Rom. 8.The coin hath the image and impreſſions of the King. Chriſt is the expreſs image of his fathers perſon, and the Saints are conformable to the image of his Son. The Church is Chriſt unfolded, Chriſt is not a monſter, Mr Ball of faith, p. 285.the head and members are homogeneal, like to each other.
By Reaſon man excelleth beaſts, by holineſs he excelleth himſelf, inferiour onelyonly to the Angels in degree, and made like unto the Lord, as far as a creature may be to his creatour.
Now how excellent is the image of God! the picture of a King is eſteemed, and valued at an high rate; but what is the picture of a God! Some ſay that the naked body of man was ſo glorious in his eſtate of innocency, that all the beaſts of the field admired it, and thereupon did homage to him. O how beautiful and glorious is his ſoul become by Regeneration, the image of God, that both Saints, Angels and Jeſus Chriſt, are taken with it, and wonder at it. He that would not hear, when the diſciples were ſpeaking and wondring at the buildings of the material temple, but contemned it, did both hear, ſee, and admire, at one piece of this ſpiritual temple; when Jeſus heard the Centurions words, he marvelled and ſaid to them that followed him, I have not found ſo great faith, no not in Iſrael, Mat. 8.10, 15, and 28. Nay Chriſt is ſo taken with it, that his heart is raviſhed and loſt with it, he he is behearted with it, Cant. 4.9, 10.
It is obſervable that the bleſſed God after every days work in the creation of the world, Gen. 1.takes a view of what he had made, he ſaw it was good; but when he had made man the ſixth day, after his own image, and then took a review of his works, and ſaw every thing that he had made, behold it was very good, or extream good. So good that it cauſed delight and complacency in God, and called for wonder and contemplation from man; Behold it was very good; no doubt but the making of man ſo noble and holy, did above all the viſible creatures, ſo affect the heart of God, that he liked the houſe much the better, becauſe of ſo rare an inhabitant which he had made to dwell in it. Therefore when he had made man, he made no more, man being ſo fair a peice, ſuch curious workmanſhip, that the infinite God reſolved to reſt and delight in him. So when he createth a ſoul in Chriſt Jeſus unto good works, Eph. 2.10. he rejoyceth over his new workmanſhip with exceeding joy, and reſteth in his love, Eph. 3.17. But when he ſhall finiſh his new creation (for he will print mans holineſs in the ſecond edition in a larger letter, and fairer character, then it was at firſt) and bring it forth in the other world, twill infinitely ſurpaſs the ſtately fabrick of heaven and earth. And O how, how will it take, not onelyonly perfect ſpirits, but even the God of the ſpirits of all fleſh! Friend, can that be leſs then eminently excellent, which doth thus raviſh the heart of God himſelf, with admiration at it, and affection to it! Would this tend to thy diſhonour or diſadvantage, to be made like unto him, who is the foundation and ocean of all excellencies and perfections?
Secondly, Contraria …uxta ſe p…ſita magis cluceſ. cunt.Regeneration is the deſtruction of ſin the greateſt evil; therefore it muſt needs be excellent; Contraries put together will illuſtrate one another; the baſeneſs and loathſomneſs of ſin, will be a good foil to ſet off the beauty and lovelineſs of Grace. For which cauſe I ſhall ſpeak the more to the filthineſs of ſin: For as the better any good is, the more excellent it is to be full of it: So the worſe any evil is, the more excellent it is to be free from it. Beſides, dying to ſin, being one eſſential part of Regeneration, I ſhall not at all digreſs.
Now, Sin is the greateſt evil in the world; there was none like it before it, nor ever ſhall be after it. This Brat of the Devil is ſo vile and abominable, that it is very hard to finde out a name futable to its ugly nature. Thoſe terms by which it is called, of leprofie, ſpot, plague, vomit, mire, ſcum, ulcers, iſſues, dead carkaſs, exhalation from a grave, the veſſel into which nature emptieth it ſelf, filthineſs, ſuperfluity of naughtineſs, the pollution of a new born Infant, and many more; theſe all come far ſhort of ſhewing the poyſonous evil which is in ſin: Therefore the Apoſtle, when he chriſtens this child of diſobedience calls it by its ſirname, That ſin by the commandment might appear exceeding ſinful, Rom. 7.13. The Apoſtle there doth diſcharge the Law, and charge all upon his own luſt, which by the commandment takes occaſion (as water at a bridge that ſtops and hinders it) to rage the more; or poſſibly as a foul face by a glaſs, ſo ſin by the commandment appeared to be exceeding ſinful. Mark, the Apoſtle doth not ſay, that ſin by the glaſs of the Law appeared to be exceeding foul and filthy, or exceeding deformed and ugly, or exceeding helliſh or deviliſh, but exceeding ſinful, this includes all them and much more: Had he ſtudied a thouſand years for a name, he could not have called it by a worſe name then its own, ſinful ſin.
Luther ſaith, that could a man but ſee perfectly the evil of his ſins on earth, it would be an hell to him; ſuch a frightful ugly monſter is ſin.
Look on ſin which way thou wilt, and it is exceeding ſinful, the evil of evils.
Take it in its nature, it is a deviation from Gods Law, a wandring from his word, a caſting his Law behinde the back; the Law is ſtrait, ſin is crookedneſs, Pſal. 125.5. The Law is holy, ſin is defilement, Rom. 7.12. 2 Cor. 7.1. The Law is juſt, ſin is unrighteouſneſs, 1 John 1.7. The Law is liberty, ſin is bondage, Jam. 2.8, 12. 2 Tim. 2.26. Sin is a defacing of Gods image, it blots and blurs that fair and beautiful writing; not onelyonly meritoriouſly, as it provokes God to withdraw his Grace, but phyſically, Numb. 15.30. Rom. 2.23, 24. 2 Sam. 12.12.as one contrary expels another: Hereby it diſhonours Gods name, and reproacheth his Majeſty; for what greater diſgrace can be done to a Prince then to tread his orders under foot, and tear, and ſcratch, and deface his picture!
Nay, Lev. 22.26. Zec. 11.8. Rom. 8.7. Rom. 1.30. 1 Sa. 15.23. Iſa. 1.2. Rom. 6, 16. Pſal. 14.1.its a defying and fighting againſt God, a walking contrary to him, a daring of him; it is enmity againſt him, loathing him, hatred of him, contrariety to him; it is againſt his Soveraignity, and ſo is rebellion; againſt his mercy, and ſo is unkindneſs; againſt his juſtice, and ſo is unrighteouſneſs; againſt his wiſdom, and ſo is folly; againſt his will, Omne ſeccatu eſt deicidium.and ſo is ſtubbornneſs. Were it ſtrong enough, it would ungod him; were the ſinners power according to his corrupt heart, he would pluck God out of Heaven. I would I were above God, ſaith Spira. When the body of ſin is nailed as a thief on the Croſs, yet even then it will rage (as he) and ſpit out poiſon againſt Heaven.
Reader, Canſt thou finde in thine heart to hug and embrace ſuch a Traytor againſt the gracious and bleſſed God! To ſtretch out thine hand againſt God (as every ſinner doth) and ſtrengthen thy ſelf againſt the Almighty! Vid. Car. in loc. 10 this purpoſe.Job 15.25. Stretch out thine hand againſt God! No man ſhould lift up a word againſt God; our mouthes ſhould ſhew forth his praiſe. Stretch out thine hand againſt God! no man ſhould lift up a thought againſt God; our meditations of him, ſhould be for him. Stretch out thine hand againſt God; every man ſhould bow down and worſhip before God, and be ſatisfied in what ever he ſaith and doth. Stretch out thine hand againſt God! thou art bound to ſtretch out thine heart, and hand, and tongue, to think, and ſpeak, and act, and all for God, and all little enough.
Take ſin in its effect, and what evil is like it? Eccl. 1.3.it is the cauſe of all other evils. Doſt thou conſider the emptineſs, vanity and vexation in the creatures? the heavens fighting againſt man, the earth bearing thorns and briars; the diſeaſes in mens bodies, the burning Feavor, watery Dropſie, aking teeth, running Gout, wracking Stone, renting Collick, the quivering lips, trembling loins, gaſtly looks of dying men; The horrors of conſcience, flaſhes of the infernal fire, curſes of the Law, wrath of God, torments of Hell, all theſe are the fruits of ſin. All miſery calleth ſin mother; this is the root of bitterneſs upon which they grow; the wages of ſin is death, Rom. 6.21, ult. and 5.12. that big-bellied word Death hath all theſe woful brats in its belly, and Sin is the father that begat them: Sin turned Adam out of Paradiſe, Angels into Devils, Sodom and Gomorah into aſhes, flouriſhing Families, Cities, Kingdoms into ruinous heaps: Sin ſhuts heaven againſt man, laid the foundation of that dark vault of hell; Sin kindled the fire of hell; Sin feeds it with fuel, and will keep it burning for ever: Oh what an evil is ſin! who would not hate it more then hell!
Is it good to play with ſuch fire as ſin is? didſt thou believe ſin to be the cauſe of all this, thou wouldſt never open thy heart or mouth more for it. Doſt thou know that as where the effect is good, the cauſe is better; ſo where the effect is bad, the cauſe is worſe? Can there be worſe effects then eternal ſeparation from God, and ſuffering the vengeance of eternal fire? how bad is ſin then which is the cauſe of them!
Take ſin as a puniſhment, and 'tis the evil, the only evil; there is no ſuffering like to this, to be given up to a courſe of ſining. Reader, take heed of continuing an hour longer in thine ungodly practices; it may be thou haſt been ready to think it a great happineſs to ſin without controle, to run in the road of the fleſh, and to meet with no rubs, to proſper though thou art wicked; I tell thee (and think of it the longeſt day thou liveſt, for it highly concerneth thee) that the infinite God never claps a more dreadful curſe on any man or woman on this ſide hell, then to give them up to ſin: If God ſhould give thee up to the ſword, famine, moſt painful diſeaſes, to thy moſt cruel, potent, and malicious enemies, to be wrackt by them at pleaſure, theſe were nothing to this, to be given up to one ſin. When God hath uſed his rods, ſcourging men, and they will not reform, then he takes this ax, and preſently execution followeth; to be delivered up to the power of men, may be the lot of Gods ſons, but to be delivered up to the power of ſin, is the portion of Rebels, of Reprobates.
This is the ſtinging whip with which God puniſheth Ephrahim; 2 Tim. 3.13. 2 …heſſ. 2.10, 11.Ephraim is joyned to Idols, there is his impiety; but what grievous puniſhment ſhall he have for his Godprovoking Idolatry? Let him alone, Hoſ. 4.17. It is not I will ſend the raging peſtilence, or cruel famine, or bloody ſword, but he is joyned to idols, let him alone; I will not have him diſturbed or moleſted, but he ſhall have his will, though it prove his everlaſting woe, Rom. 1.21, 22. Pſal. 81.11, 12. Hoſ. 8.11.
It is a woe with a witneſs, 1 Cor 5. comp. with 2 Cor. 7.for God to let thy luſts, like ſo many ravenous Lions looſe upon thee, and to lay the reins of thy ſins upon thy own neck. We read of one delivered up to Satan, yet he was ſaved; but never of any delivered up to their ſins, but they were damned.
It was a ſad ſight which Abraham ſaw when he beheld flakes of fire rained from heaven upon the Sodomites; but it was a ſadder which Lot beheld when he ſaw the fire of hell burning in their hearts, and breaking out in their lives, and his righteous ſoul was vexed therewith.
Reader, have a care that thou never in thy heart plead more for ſin; who would open his mouth for ſuch a monſter, when there is no evil like it! Doth God offer thee any thing to thy hurt, when he would make a ſeparation between thy ſoul and thy ſins? doth he deſire any thing to thy diſadvantage when he deſireth thee to give a bill of divorce to ſin, which is the ſourſe of all ſorrows, the onelyonly enemy of thy beſt friend the ever-bleſſed God, and to be given up to which is the greateſt plague, and puniſhment on this ſide hell: Tell me, is not regeneration excellent, which killeth ſuch venemous ſerpents, which executeth ſuch traytours, which mortifyeth theſe earthly members, and daſheth theſe brats of Babylon againſt the wall.
Thirdly, the price paid for this pearle doth loudly ſpeak its excellency. Reader, little doſt thou think what regeneration coſt. I tell thee (and thou mayſt well wonder at it) The ſon of God came from heaven, ſuffered the boundleſs rage of Divels, and infinite wrath of God, in mans nature, upon this very errand, to purchaſe regeneration, and ſanctification, for poor ſinners. Read and admire, Foraſmuch as ye know that ye were not redeemed with corruptible things, as ſilver and gold, from your vain converſation; but with the precious blood of Chriſt, as of a Lamb without blemiſh and without ſpot, 1 Pet. 1.18, 19. See the worth of this ware, by that which it coſt. The precious blood of Chriſt; ſurely it was a jewel of ineſtimable value, which the Son of God thought worth his precious blood.
As lightly as thou thinkeſt of the death of ſin, and the life of righteouſneſs, the Lord Jeſus underwent more then any one in hell feels, to buy them of his father for the ſons of men. Ah none knoweth but God and Chriſt, what it coſt to buy off mans debts, and guilt, and to procure a new ſtock of holineſs, for his poor bankrupt creature to ſet up with again. Who his own ſelf bare our ſins in his body on the tree, that we being dead to ſin, might live unto righteouſneſs. 1 Pet. 2.24. Had man kept his original purity, the Lord Jeſus might have ſpared all his pains. Tit 2.14. Ioh 10.10.The ſecond Adam came to reſtore that jewel to man, of which the firſt Adam robd him. This rare jewel, this choice mercy, was regeneration and holineſs, and this Chriſt looks upon as the full reward of his ſufferings. He ſhall ſee the travail of his ſoul, and be ſatisfied. Iſa. 53.11. The truth is, Chriſt had exceeding hard labour (the Greek Fathers call it unknown ſufferings) he had many a bitter pang, many a ſharp throw; but for joy that children are born of God, that thoſe throws bring forth a numerous iſſue of new creatures, he forgets his ſorrows; He ſhall ſee the travail of his ſoul and be ſatisfied.
Conſider friend, did Chriſt eſteem regeneration worth… his blood, to merit it, and is it not worth thy prayers, and teares, and utmoſt indeavours to obtain it? Did Chriſt come to deſtroy the works of the Divel which is ſin, 1 John 3.8. and wilt thou build them up? did the Lord Jeſus come to build up the temple of holineſs, and wilt thou pull it down? did Chriſt think it worth the while to be reproached, condemned, crucified, and all to make thee holy, and wilt thou be ſuch an enemy to the croſs of Chriſt, as by continuing in ſin, to deprive him of that which he earnd ſo dearly? Why wilt thou bind thy ſelf to be a ſlave to Satan, when he redeemed thee with ſuch a vaſt ſum?
Did the mercifull God ſend his ſon into the world to bleſs thee, in turning thee from thine iniquity, and canſt thou look upon that great bleſſing, as thy bondage? Acts 3. ult. Believe it, God had ſervants enough (even Angels that are ever ready to do his will) to ſend ordinary gifts by; ſurely then twas ſome extrordinary preſent that he thought none worthy to carry, and would truſt none with, but his onelyonly Son. God ſent him to bleſſe you, in turning every one of you from your iniquities. I hope reader thou wilt have higher thoughts of holineſs, and worſe thoughts of ſin all thy dayes; ſurely the ſon of God was not ſo prodigal of his moſt precious blood, as to poure it out for any thing that was not ſuperlatively excellent.
Fourthly, Regeneration and the renewing of man will appear to be excellent, in that it is the great end of God in his works The more noble any being is, the more excellent ends it propounds to it ſelf in its working; thence it is that a man hath higher ends then a beaſt; the ends of a beaſt are onelyonly to pleaſe ſence, but the ends of a man are to ſatisfie his underſtanding. Hence alſo the ends of a Chriſtian are more excellent then the ends of other men; his being is more noble, and ſo are his ends, To pleaſe, glorifie, and enjoy God. How excellent then is that which the infinitely perfect God makes his end! Surely, the Moſt High cannot propound any low ends in his operations; he that is the onelyonly wiſe God muſt have eminent deſigns and ends.
Now unclaſp the ſecret book of Gods decree, and look into it as far as the word will warrant thee, and thou ſhalt finde that in that internal work of Election, God had the renewing of man after his image in his eye, and to be his end; According as he hath choſen us in him, before the foundation of the world, that we ſhould be holy, and without blame before him in love, Epheſ. 1.4. As an Artificer or Statuary, that hath many pieces of ſtone all alike (hewn out of the ſame Quarry) in his yard, ſets ſome apart from the reſt in his own thoughts, intending to make ſome choice Statue, ſome ſpecial piece of them.
So when all mankinde was before God, he did in his eternal thoughts ſet ſome apart to be choice pieces, to be holy and without blame.
Go from Gods decree to its execution, from his inward to his outward actions, and thou ſhalt finde thy renewing after his image to be ſtill in his eye. In thy creation he thought of thy regeneration…; Prov. 16.4. Pſal. 100.4, 5. Rev. 4. ult.he made thee that he might new make th…: Thou art a man, that thou mightſt become a Chriſtian; God made thee a rational creature, that thou mightſt be made a new creature; He gave thee the matter, in giving thee a body and a rational ſoul, that thereby thou mightſt be capable of the form, which is the impreſſion of his image on both. There muſt be a tree before it can be hewed and ſquared for ſome curious building. God did not make thee to eat, and drink, and ſleep, and toil in thy calling, but to honor him, and to live to him, which are the actions of the new creature.
Trace God further, from creation to providence, and therein alſo thou mayſt obſerve this to be his end. Why doth he ſend the warm Summer of proſperity, and refreſh thee with his clearing beams and influences, but to cauſe thee to bloſſom, and bud, and ripen in the fruits of holineſs? There is mercy with thee that thou mayſt be feared, Pſal. 130.4. Why doth he ſend the nipping winter of adverſity, but to kill the hurtful weeds of thy luſts? This is his end in afflicting, even the taking avay of ſin, Iſa. 27.9. He uſeth the flail, that the huskes may flie off; when one key will not open the door of thy heart, he will try another. Why doth he interweave mercy and affliction, that his providences towards the children of men are chequer-work, white and black, black and white; mercy and affliction, affliction and mercy, but becauſe his infinite wiſdom ſeeth that this mixture will ſuit beſt with his ends, the purifying and renewing his creature? If all the year were ſummer, the ſap of the trees would be quite exhauſted; if all were winter, it would be quite buried; If thou hadſt nothing in thy body but natural heat, it would burn thee up; if nothing but moiſture, it would drown thee; therefore thy radical moiſture allayeth thy natural heat, and thy natural heat giveth bounds to thy radical moiſture; and each well tempered, make an excellent conſtitution of body. If thou hadſt nothing but mercy, thou wouldſt be wanton and conceited; if nothing but miſery, thou wouldſt be too much dejected; therefore God ſendeth mercy to make thee cheerful, and miſery to keep thee awful. The good Phyſician tempers his drugs wiſely, and weigheth them exactly, and ſo preſcribes and gives them as they may beſt conduce to the carrying on of his own end, the ſpiritual health of his Patients.
Fifthly, Regeneration will appear to be excellent, in that it is the ſpecial work of God himſelf.
Grace is the immediate creatue of God; man can ruine, but not renew himſelf; Which were born, not of blood, nor of the will of the fleſh, nor of the will of man, but of God, John 1.13. Man may lay ſome claim (though there alſo God is the principal) to the fatherhood of our fleſhly beings; but God onelyonly can lay claim to the fatherhood of our ſpiritual beings. Holineſs is a beam of light, darted forth from none but the Sun of righteouſneſs; We are his workmanſhip, Epheſ. 2.10. His workmanſhip both by way of efficiency and excellency.
How beautiful is that ſtructure which hath ſuch a Builder? what a rare work muſt that be, which hath ſuch a workman! Surely, that is a choice plant which is of Gods own planting. O who would not be in love with ſo fair a child for the fathers ſake!
The creation of our outward beings, as we are men, Iob 10.8, 1.10.is the work of God, Thy hands have made me, and faſhioned me, Pſal. 119.77. God makes every man as well as the firſt man; Nature and natural cauſes are nothing but the order in which, and the tools with which he is pleaſed to work.
Now this work of God is excellent; it is the Maſter-piece of the viſible Creation; Man is the fair workmanſhip of a wiſe Artificer, ſaith one Heathen: The bold attempt of daring nature, ſaith another. One of the Ancients calleth man The Miracle of miracles; Another, The meaſure of all things, A third, The worlds Epitome, The world in a ſmall volume.
The body which is the worſt half of man, Pſal. 1 …9 14.15.is curiouſly wrought in the loweſt parts of the Earth, and made in ſecret; (as curious workmen, when they have ſome choice piece in hand, they perfect it in private, and then bring it forth to the light for men to gaze on) In thy book were all my members written, Pſal. 139.14, 15.
A skilful Architect who is to ſet up ſome ſtately building, will draw a model of it in his book, or upon a table, before he will adventure to ſet it up, to be ſure that it ſhall be done exactly. So to ſhew what an exact piece the body of man is, God is ſaid to work it by the book. But the ſoul, which is Gods work too, is a more exquiſite piece; the body is as it were the ſheath, Dan. 7.15. the ſoul is the glittering ſword; the body is but the cabinet, this is the jewel; 'tis by this that man claims kindred with the Angels in Heaven, and ſurpaſſeth all creatures on Earth.
Conſider then, if this work of Gods hands, this viſible Creation be ſo excellent, how excellent is the inviſible Creation, the creating man in Chriſt unto good works! Surely that is curious work, workmanſhip indeed.
The Tables of ſtone, hewed immediately by the hand of God, and on which he had with his own fingers written the Law, was ſuch a piece, that mortal eyes could not behold it without aſtoniſhment and admiration: What a rare Manuſcript was that, where the book, the matter, the writing were all of Gods own making and doing! But the writing of the Law in the fleſhly tables of the heart, by the Spirit of God, is much more glorious.
I am very willing, Friend, to convince thee of the excellency of Regeneration, and therefore would ſpeak more to this head. Think of what thou pleaſeſt, which thin eunderſtanding can judge excellent, and thou ſhalt finde the image of God far more excellent.
Is wealth excellent? Luk. 16.11 1 Tim. 6, 7. Mat 6.19, …0. Prov. 8.18.this is the true riches; others are but the ſhadow, this is the ſubſtance; other riches are but for a ſhort time, theſe are for ever, durable riches and righteouſneſs: Other riches will go only (as braſs farthings in ſome particular places) in this beggarly low world of earth; but theſe (like gold and ſilver go in all countries) are currant coyn even in the higher world of Heaven.
Is wiſdom excellent? this is wiſdom, the fear of the Lord is the beginning (the word fignifieth the apex, the top, the perfection) of wiſdom, Prov. 1.7 Job 28.2. The pious man is the prudent man: He alone can judge rightly of things, ſet a due price upon things, propound to himſelf the nobleſt ends, and uſe the beſt means; therefore he is called by way of eminency, A man of wiſdom, Mic. 6.9. The knowing ſubtle Phariſees for want of this, were but learned fools, Matth. 23.17. Sinner and Fool are Synonima's in Scripture: The Engliſh word Fool is thought to come from the Greek foreign, which ſignifieth wicked.
Is beauty excellent? Grace is the greateſt beauty; the beauty of holineſs, Pſal. 110.5. O how comely is the new creature! never any ſaw it but fell in love with it. The Spouſe of Chriſt is the faireſt among women: Thou art all fair, my love, thou art all fair. Cant. 4.1.Godlineſs is ſuch a beauty, that as I have ſaid before, God himſelf is taken with it. Sin is a ſpot, a defilement; this beauty is inward, it ſits upon the face of the moſt noble part of man, the Soul, and thereby is the more comely; its laſting, not liable to the rage of a diſeaſe, or wrinckles of old age, but always increaſing (whilſt here) to a greater perfection.
Is pleaſure excellent? Godlineſs is pleaſant; …rov. 3.17Regeneration brings the ſoul to its centre in which it muſt needs reſt. The very work of ſerving God is a reward in it ſelf; in the keeping of them (meaning Gods commandments) there is great reward: Obſerve, P… 9 1….in keeping of them: The ſervice of God affords ſuch ſatisfaction that Gods ſervants would not leave it for all this world, though they were to receive no recompence in the other world. The Precepts of God are ſweeter then the honey; how ſweet then are his Promiſes?
Is life excellent? This is the true life. (Eternal life, ſaith Auguſtine, is the true life. This is the ſeed, the beginning of eternal life, Joh. 17.3.) All unregenerate men are dead, are but walking ghoſts, or moving carcaſſes; their ſouls are but like ſalt to keep their bodies from putrifaction for a ſeaſon. The Heathen ſaid of a vicious man that lived to be old, Multum jactatus eſt, no…multum n…vi gavit. S…n ad Panlin.alluding to Mariners, He was much toſſed …p and down, but ſailed not at all. All the time of thy natural life, till thou art converted, is loſt: Paul dates his life from his regeneration. We count not a tree living for ſtanding in a garden, if it bring not forth fruit.
Is honor excellent? Holineſs is honorable; Holineſs becometh thy houſe, O Lord of Hoſts, Pſal. 93.5. It's more honor to be a Member of Chriſt, then to be Monarch of Chriſtendom. Godlineſs is the honorable livery which Chriſt purchaſed for, and beſtowed on the ſociety of Chriſtians: He gave himſelf for his Church, that he might preſent it to himſelf a GLORIOƲS CHƲRCH without ſpot or wrinkle, Epheſ. 5.25, 27.
In a word, holineſs is the honor and excellency of God himſelf, Exod. 15.11. He is ſaid to be glorious in holineſs; he is called rich in mercy, Epheſ. 2.3. but glorious in holineſs; his Mercy is his treaſure, but his Holineſs is his honor. He ſweareth by his holineſs, Pſal. 89.35. Once have I ſworn by my holineſs, that I will not lie unto David. Great perſons (though ſinfully) will ſwear by their titles, by their honors, by that which they glory moſt; intheſe are their oathes that are moſt binding with them. The great God (in whom is no iniquity) ſweareth by his holineſs, as his crown glory, his great excellency. He is above thirty times called The Holy one of Iſrael. This is the excellency which Angels, and perfect ſpirits in heaven, and Saints on earth do ſo much admire him for, Iſ. 6.3. Rev. 4.8.
Nay, as gold, Exod 24. & …0.…5. …v. 6.… … 16 23. Pſ. 105.42. Iſz. 5….10. Pr. 1…5 17becauſe 'tis the moſt excellent mettal, is laid not only over p…uter and braſs, but alſo over ſilver it ſelf; ſo becauſe holineſs is the excellency, the perfection of God, its laid not onelyonly over his Servants, his Sanctuary, his Services, his Word, his Works, his Sabbath, his Temple, and every thing that belongs to him, but alſo over all his other choyce Attributes; his Power is holy power, his Mercy is holy mercy, his Wiſdom is holy wiſdom; Holineſs is the perfection of all his excellent Attributes. For were it poſſible (which is high blaſphemy for any to imagine) for thoſe Attributes to be ſeparated from his holineſs, they would degenerate, his Wiſdom into craft, Gurn. Ar. par. 2. p. 2.9.his Juſtice into cruelty, his Mercy into fooliſh pity, and his Soveraignty into tyranny; tis the Holineſs of God which poiſeth every one. O the excellency, the excellency of holineſs, who knoweth its worth!
Reader, what doſt thou think of this third ſubject of conſideration! The excellency of regeneration, and holineſs, which God requireth of thee, for the avoiding of hell, and attaining of heaven! Tell me, doth God require any thing to thy wrong? If God required of thee to live a thouſand years on earth, and to ſpend all that time in hunger, cold, nakedneſs, diſgrace, paines, and impriſonment, or otherwiſe thou ſhouldſt not eſcape unquenchable burnings, and enjoy eternal life, thou wert worſe then mad if thou didſt not accept of, and obey ſuch a command. How hearty and thankful then ſhould thy acceptance be of Jeſus Chriſt to be thy Lord and Savionr, of dying to ſin, and living to, and delighting thy ſelf in his bleſſed Majeſty, which is all he deſireth of thee! O do not refuſe when thou art ſo well offered. Is it poſſible that thou canſt read ſo much of the excellency of regeneration, how tis the image of the glorious God, the deſtruction of the evil of evils, the fruit of the death of Jeſus Chriſt, the end which infinite wiſdome propounds in his workings, the ſpecial workmanſhip of Gods own hands, the high honour and perfection of the mighty poſſeſſour of heaven and earth, and thy ſoul not be in love with it, nor breath after it, O that I were regenerated! O that my ſoul had thoſe true treaſures, thoſe ſpiritual pleaſures, that wiſdom, that life, that honour, that beauty, that excellency, which no tongue can commend ſufficiently! O that the pure image of God were imprinted on me! O that Chriſt might ſee the travail of his ſoul upon me, and be ſatisfied!
I have read that when Zeuxis the famous painter had drawn his maſterpeece, the picture of Helena, Nicoſtratus the Athemian painter beholding it, ſtood amazed at its rareneſs, and admired the exquiſiteneſs of it: There ſtands by a rich ignorant wretch, who would needs know what Nicoſtratus diſcovered in it worthy of ſo much wonder, O Friend (ſaith he) hadſt thou my eyes, thou wouldſt not ask ſuch a queſtion, but rather admire it, as I do. It may be Reader when thou ſeeſt the Saints admiring the beauty of holineſs, raviſhed with the excellency of Gods image, ſo extreamly taken with it, that they read, hear, watch, faſt, pray, mourn, weep, ſuffer any thing, all things to enjoy more of it, thou art ready to wonder what they ſee in holineſs worthy of ſuch admiration, and ſuch diligent endeavours; but I tell thee, Hadſt thou their eyes, inſtead of wondring at them, thou wouldſt wonder with them, I, and work with them too, and that hard, for holineſs.