Moses Choice, Treatise · Part 1 · Chapter 12
CHAP. XII. Who are the truly wiſe men; with the encouragement to the Saints in the happy choice they have made.
HEre you ſee who are the wiſe men in the earth; wiſdom does moſt diſcover its ſelf in choice, for choice requires underſtanding to compare and weigh things: The will of every man is for ſome good he would have; every man wills to be happy; this is as natural for every reaſonable Creature, as for the fire to burn: But herein appears wiſdom, to make a right choice of thoſe means that may bring us to that happineſs that we do will; here is the infinite miſtake of the world, they would be happy, but they chooſe means that are quite contrary to happineſs; but thoſe that chooſe right, and pitch upon the means that will indeed bring to that happineſs that an immortal ſoul is capable of, ſurely thoſe are wiſe; this is the wiſdom that is from above, that can diſpoſe of ſuch means, as to obtain this end, and the greater the means are, and the more excellent the end is, the greater is the wiſdom that orders thereunto, & guides therein: every one can propound an ordinary end to himſelf, and means to attain it; but if the buſineſs be of high conſequence, as for a General to manage an Army, his end is a high end, that concerns the proſperity of a whole Countrey, and becauſe his end is ſo high, that wiſdom that can order means to attain this end, is admired in the world, it is not an ordinary skil that is able to do this.
Now the attaining of God himſelf, the being bleſſed to all eternity, if there be any end that is high, this muſt be it; for one therefore to be able to order and diſpoſe of means, ſo as not to miſcarry in ſuch a high end as this, ſuch a glorious and great work as this, it muſt be wonderful wiſdom. The men of the world think themſelves wiſe men, and bleſs themſelves in their wiſdom, becauſe they can order and diſpoſe of means to get money and fine cloaths; they are poor, and baſe, and low ſpirits, who minde and regard no higher, and no better things then theſe baſe things that are below; whereas the godly, becauſe God hath let the fear of eternity fall upon them, and they regard nothing but in ſubordination to that, therefore they ſometimes miſcarry in the things of the world; hereupon the men of the world looking at them, and ſeeing no higher end but the enjoyment of pleaſure, and the like, they count them a company of fools that will undo themſelves, and prove to be beggers, and ſo ſlight them in that reſpect.
But there is an infinite miſtake in this; were it that Gods ſervants did propound that end to themſelves, and had no higher then that which other men have, they would ſhift as well as they; but becauſe they have a higher end, therefore their thoughts in wiſdom are drawn out about that: As St. Paul ſaid, 1 Cor. 2. 12. We have not received the ſpirit of the world; we cannot ſhift and plot in the world; but we have received the Spirit of God, that ſpirit that ſhall order us, and diſpoſe us to enjoy communion with God and his Angels for ever. A ſwine that wanders up and down, can make better ſhift to get home to the trough, then a ſheep that wanders to get home to the fold: The men of this world are indeed wiſer in their generation then the children of light, but the children of light have their ends and ways, wherein their wiſdom appears to be full of excellency and glory.
The wiſdom of Politicians is ſeen in this, They will let go things that are low, and be content to be croſſed in things that are mean, if their great plots may go on; ſo it is in all true ſpiritual wiſdom: A gracious heart, when it looks at the enjoyment of God in the way of godlineſs, ſo be it that great plot may go on, it does not ſo much look at things that are under: and therefore let men know that there is a miſtake in this, one day God will make it known, who are thoſe that are wiſe on the earth. Surely the world did not commend Daniel for his wiſdom, that he would not omit prayer one day to ſave his life, but had rather loſe all: Would not the worldly-wiſe ſay, What a fooliſh thing is this, not to omit prayer one day to ſave a mans life, and he muſt open his window too; that ſpiritual wiſdom which God gives unto his people, it is fooliſhneſs to a carnal heart; and therefore you ſhall have ſome Parents themſelves, when children come to be ſtrict in their way, will ſay, What, ſhall we have a fool of you? And one neighbor to another, when they ſee any have a tender conſcience, who before gave himſelf to the pleaſure of the fleſh, We ſhall have a fool of you now: Though you count them fools, they know your way is folly. They think the matters of Religion are but niceties, and and to venture the loſs of ſo much for ſuch niceties, what a fooliſh thing is it? As Pilate wondered at Chriſt, when his life was in queſtion, he talks of truth, What is truth? Your life is in danger, and do you now talk of truth?
That which is honeſt and vertuous, is vile and contemptible Honeſtum ei vile eſt eui corpus nimis carum eſt. Sen. ep. 4.to him whoſe body and ſenſual part is dear to him, ſays Seneca. I remember Lactantius brings in a Heathen ſcorning at the ways of Chriſtians in this maner, thinking Chriſtians to be fools, when they ſee they ſhould endure ſuch things, and yet they would be Chriſtians; ſays he, Scorn us, contemn us, Contemnite, ridete, ſi libet; nobis enim ſtultitia noſtra prodeſt, non invid emus ſapientiae veſtrae hanc ſtultitiam malumus, hanc amplectimur. Lact. lib. 5. c. 12.and deſpiſe us, we know our fooliſhneſs profits us, let us alone with our fooliſhneſs, we do not envy your wiſdom: We do not care though you count us fools, ſo you diſturb us not in our way. True wiſdom, ſays he, lies hid there, where there is the title of folly; for God with affliction, and with the name of folly, doth hide the beauty of godlineſs from the eyes of men; but this is the onelyonly wiſdom, to know God, to worſhip God, to be Religious; and for this, ſays the ſame Author, with the greateſt voyce that I can ſpeak, I teſtifie and proclaim, and denounce, That this is the greateſt wiſdom. Let us be eſtabliſhed in Illic potiſſimum eſſe quaerendum ubi ſtultitiae titulus apparet cujus velamento Deus theſaurum ſapientiae & veritatis abſcondit. Lact. lib. 4. c. 2. Omnis ſapientia hominis in hoc uno eſt ut Deum cognoſcat & colat, hoc noſtrum dogma, hoec ſententia eſt; quanta itaquae voce poſſum, teſtificor, proclamo, denuntio. Lact. lib. 4. c. 30.this, that it is the onelyonly wiſdom to chooſe the ways of God upon any terms, let come what will come, let all ſorrows and afflictions to the outward man come that poſſibly can come, this is the abſolute wiſdom, and this, ſays he, is my opinion and judgement, it is that I am throughly convinced of, and ſhall for ever reſt, and be ſetled in.
Mark how Solomon ſo glorious for wiſdom teſtifies of grace, Prov. 1. 2, 3, 4, 5. he heapeth up ſeveral expreſſions to manifeſt what wiſdom comes to the heart by godlineſs, for that is the ſcope there; it cauſes, 1. To know Wiſdom; 2. Inſtruction; 3. To perceive the words of Underſtanding; 4. To receive the inſtruction of Wiſdom, Juſtice, Judgement, Equity. 5. To give ſubtilty to the ſimple; not onelyonly underſtanding, but ſubtilty; and that notwithſtanding all natural ſimplicity, in thoſe who the world accounts ſimple ones, yet are by grace made ſubtile, they can deſcry the danger of ſubtile temptations, they will not be undermined for their ſouls, they will not be couſened and cheated by the ſubtile policies of Devil or World, in the matter of their ſouls, and the great things of eternal life, ſo as the great wiſe men of the world are. 6. Knowledge and diſcretion to the yong man; of all men, yong men are moſt ignorant, moſt raſh and heady; but grace gives knowledge and diſcretion both, even to the yong man; How many gracious yong men have more underſtanding in the ways of God, and can guide their way to Heaven more diſcreetly then many ancient men, who have repute in the world for wiſe and underſtanding men? Yea, 7. grace teaches wiſe counſels; their counſels about their ſpiritual eſtates are wiſe. Who now dare accuſe the ways of godlineſs, of folly, when the holy Ghoſt hath honored them with ſo many ſeveral expreſſions of wiſdom in them? This then is true wiſdom, to chooſe with Moſes, rather to ſuffer afflictions with the people of God, then to enjoy the pleaſures of ſin for a ſeaſon.
Secondly, here is much encouragement to all Gods people in their way and choice that they have made. Hath God given you a heart to make choice of his ways? O bleſs God! There was a time when you went on in giving pleaſure to the fleſh, and you ſaw then no better thing then ſuch a kinde of life, and the Lord hath been pleaſed to diſcover better things to you, ſo as to make you renounce your former ways, and to make choice of another way, in which your ſouls have found other maner of comforts, and ſatisfactions, and contentments then ever you did before: bleſs God as David did, Bleſſed be the Lord that hath given me counſel, and made me to underſtand aright: So may ſuch a ſoul ſay, for had I been left to the counſels of mine own heart, I know what ſhould have become of me. I have as vile a heart as any, and my heart did take as much delight in the fleſh as any, and I ſhould have gone on, God knows whither, and might by this time have plunged my ſelf into the bottomleſs pit: my friends would have given me other counſels to harden me in my ways of ſinful pleaſure, but bleſſed be God that hath overpowered my heart. How many do I ſee every day, whoſe parts of nature exceed mine, and yet they are miſtaken in the things that concern their everlaſting welfare; they minde no other things but the pleaſures of the fleſh, and ſtumble at the meanneſs of Gods people, and this hides the beauty of godlineſs from their eyes; and what a great mercy is this, that God hath taken this ſtumbling block from me, and that he hath opened mine eyes to ſee pearls, though wrapped up in rotten rags, and to ſee the excellency of godlineſs, notwithſtanding all afflictions that do attend upon them? Certainly it is no other but a beam of Gods own light from Heaven, that hath ſhined into thy heart.
It is a remarkable paſſage that we have Eſay 44. 20, 21. where God ſhewing the difference between thoſe who forſook the true God, and his people who choſe him to be their God; ſtirs up his people to remember for ever this mercy of God towards them, that they ſhould be delivered from the deceit and vanity whereby others were deluded, and guided in a right and ſafe way, to be the ſervants of the bleſſed God; As for the Idolater, he feedeth upon aſhes, a deceived heart hath turned him aſide that he cannot deliver his ſoul, nor ſay, Is there not a lye in my right hand? Now mark what follows, Remember theſe, O Jacob and Iſrael, for thou art my ſervant, &c. As if he ſhould ſay, Do you ſee how others have left God, and God hath left them? They feed upon aſhes, a ſeduced heart hath deceived them; but it is otherwiſe with you, God hath put it into your hearts to be my ſervants, to chooſe me for your God: Remember for ever theſe things, O Jacob! here is a mercy indeed, never to be forgotten; How comes it to paſs that your hearts ſhould not be ſo ſeduced as theirs? it is Gods free grace and rich mercy towards you.
And his mercy is the greater, in that it is in ſuch a weighty thing, that the Lord hath given thee counſel to make a right choice in: If a man makes an ill choice in a matter that is of moment, that will bring him trouble in his life, how is he grieved? as in marriage, when he is to make choice in that one thing, upon which he knows, the comfort or trouble of his life does much depend; if the Lord hath ſo provided for him, that he hath made a good choice onelyonly in that, how does he bleſs God? it is that which ſweetens all his life: If it be ſuch a mercy, to be guided to make a good choice in marriage; what a mercy is it to be guided to make a good choice for ones ſoul, to be happy to all eternity? if the Lord ſhould leave a ſoul in that choice, what a lamentable condition had the ſoul been in? And therefore, thoſe that have any ſavour of godlineſs, if they be to change the condition of their lives, they will ſeek God, and be earneſt that God would guide them, and not leave them to themſelves, and take advantage to puniſh their former ſins, in their choice now. If you be to make a choice that concerns the outward comforts of your lives, you will earneſtly deſire God, not to leave you there; Now you are to make your choice for your eternal condition, if God ſhould leave you now, what a lamentable condition would you be in, as he does leave moſt in the world?
As ſoon as we come to years of diſcretion, we come to make our choice, to go on in the ways of God, or in the ways of death; How many yong ones make a woful choice in the beginning, and go on, and are hardened in their choice, and periſh for ever? And hath the Lord looked upon you, and conſidered how like you would be to fail in your choice? And hath the Lord been pleaſed to come in with his Spirit, and a light from Heaven to ſhew you the way? Have you heard a voyce from heaven, ſaying, This is the way, walk in it? Though God ſhould leave you in all outward things, yet you are made for ever; and therefore thou mayeſt ſay as Judas, not Iſcariot; Lord, wherefore is it that thou revealeſt thy ſelf to us; and not to the world? Lord, wherefore is it, that in this great buſineſs of my choice, that concerns my eternal eſtate, thou art pleaſed to reveal thy ſelf to me, a poor contemptible creature, rather then to the world?
1. Hence it is, becauſe thou art one of the choſen 1.ones of the Lord, becauſe the Lord hath made a The happineſs of a gracious ſoul.choice of thee, and hath ſeparated thee from all eternity, to do good to thy ſoul: hence it is manifeſt, that thou art the choſen one of the Lord; when thou ſeeſt moſt in the world, to follow the pleaſures of the world, if God hath given thee a heart to chooſe his ways upon any terms, take this as an argument, that thou art a choſen veſſel of God. Reciprocal ſigns of Gods grace are the moſt ſweet; as if I love God, this is an argument God loves me; if Gods honor be dear to me, then my ſoul is near to God; ſo if I chooſe God, then God hath choſen me.
2. This choice is that for which thouſands of 2.Gods people have bleſſed God upon their deathbeds; they counted it a bleſſed time, and bleſſed the means, the Word, and the Inſtrument that God was pleaſed to work by, to incline their hearts to ſuch a choice as this.
3. Yea, this choice of thine, though it be ſuffering 3.affliction, it is that thou ſhalt bleſs God for, to all eternity in the higheſt Heavens; it is ſuch a great mercy, as this little, poor, ſpan-long life of ours, is not ſufficient to give God glory for it, therefore there is an eternity reſerved to praiſe God for it; when thou ſhalt ſee what good comes of thy choice, then thou ſhalt bleſs God indeed. Certainly, God takes it well at thy hands now. Jer. 2. 2. I remember the kindeneſs of thy youth, and the love of thine eſpouſals, when thou wenteſt after me in the wilderneſs. God takes it kindely, that men will chooſe him and his ways in affliction: if there were always proſperity in the ways of God, it were nothing, but when it is with affliction, it is ſo much the more an argument of thy love to God, and thy ſincerity, and therefore he takes it ſo kindely. Bleſs God for it; and bleſs him the rather, becauſe he hath begun with you betimes: If the Lord hath given you a heart when you are yong to make this choice, what a great mercy is this? what abundance of ſin does ſuch a one prevent? If one that is yong, goes on in the ways of Religion, though he ſuffers much in the family wherein he lives, his brethren ſcorn at him, and his Parents hate him; yet he hath cauſe to rejoyce, and bleſs himſelf in the goodneſs of the Lord.
4. Again, thou haſt further cauſe to bleſs God, becauſe 4.he hath given thee ſuch encouragements ſince thou haſt made thy choice: thou madeſt thy choice many years ago; I ask thee, Haſt thou not had encouragement in thy choice? Haſt any cauſe to repent thee? O no! bleſſed be God, I have found more good then I looked for.
5. And know, within a while, the end of thy 5.choice will be attained, and then it ſhall appear before men and Angels, thou madeſt a good choice, and all the world ſhall bleſs thee for thy choice. Bleſſed be that man or woman that ever they were born, to make ſuch a choice: and thou ſhalt be honored of all thoſe that do deſpiſe thee now, and they ſhall wiſh they had made thy choice. It is reported of a yong man who loved his pleaſures, ſtanding by St. Ambroſe, and ſeeing his excellent death, he turned to other yong men by him, and ſaid, O that I might live with you, and dye with him! Thou haſt little cauſe to envy them that will chooſe vanities for their portion, let them have them: though thou haſt loſt ſomething of thy bravery, of thy carnal delight for this choice, be content, it is made up infinitely here, and ſhall be made up more hereafter.
And ſeeing God hath thus enclined your heart to himſelf, be for ever eſtabliſhed in your choice: ſeeing God hath ſhewn to you his ways, ſay, as Pilate in another caſe, That I have written, I have written; ſo, That I have choſen, I have choſen. If any temptation come to tempt you from your choice, as fleſh and blood would be ready to mutter, and think, I might have lived as brave a life as ſuch a one, & might have had as much pleaſure as ſuch a one; I have loſt ſo many friends, and ſo much means, and brought my ſelf into a great many ſtraights; indeed, they ſpake much of Gods Ordinances, and I was taken with it, and I ventured, and I have brought my ſelf into troubles: and upon the mutterings of fleſh and blood, you are beginning to bethink your ſelves again, and examine things again, and think whether you did wiſely or no: O take heed of that firſt degree of Apoſtacy, namely, that ſuſpition of your choice.
Many in their yong time are very zealous in the ways of Religion, while all is well with them, and now they meet with other things then they looked for, and they begin to think they were too forward, and wiſh they were not ſo far engaged as they are: they begin to repent, as chapmen who have out-bid themſelves: Many go on in a profeſſion, and ſuffer much, becauſe they are engaged in that way, and they know not how to get off; if they could get off, they would: take heed of repentings of your choice, leſt God lead you out with the workers of iniquity, do not liſten to the reaſonings of fleſh and blood. Caſsianus reports of a yong man, that had given himſelf up to a Chriſtian life, and his Parents miſliked that way, and they wrote Letters to him, to perſwade him from it; and when he knew they were Letters come from them, he would not open them, but threw them into the fire: and ſo fleſh and blood will come and ſay, Do thus and thus, you may do well enough at laſt; throw away theſe letters, theſe ſuggeſtions of fleſh and blood, and do not anſwer them, but be reſolved in thine own heart, I know in whom I have believed, I know whom I have choſen, I did not chooſe raſhly, but I felt the power of God upon my heart, before I made my choice, and I had grounds and arguments of my choice; and what, ſhall I by ſuch an argument as this be perſwaded to the contrary? Therefore go on, and be eſtabliſhed in your choice, and the Lord confirm you in it, and give my ſoul part with you in that choice you have made: let fleſh, and the world, and temptations ſay what they will, peace will be in the end.
You have found ſome good already, that might make you ſay with David, Surely it is good for me to draw near to God: and though I do meet with ſome troubles and temptations that do cry down this way, yet let my ſoul ſay, It is good for me to draw near to God: it is good for me that I left ſuch and ſuch things; it is good for me that I have theſe Ordinances, though it be with the loſs of ſome outward comforts, and my eſtate be abated, and my trading leſs: ſay as David, in the 73. Pſalm, Truly God is good to Iſrael; however it be, yet God is good to Iſrael, though many things ſeem to the contrary: and therefore, conclude with thine own heart, Though I ſhould never ſee good day in the world, yet that comfort I have received in the ways of God, it is enough to make me prize them for ever: if now I ſhould dye, and be annihilated, if God ſhould deprive me of the joys of Heaven, and turn me into nothing, yet that good that I have had already in Gods ways, ſhould be enough to countervail all the troubles that I have met withal in the world, or ever ſhall meet withal: though God ſhould withdraw himſelf in all the courſe of my life, and I ſhould be in darkneſs, and have nothing but trouble, yet I have had enough in God already, to countervail all.
Hath God thus ſpoken peace to thy ſoul? remember that text in Pſal. 85. 8. Return not again to folly: the Lord hath ſpoken peace already to thy ſoul in afflictions, and therefore, God forbid that thou ſhouldſt return to folly, but continue in thy way, and go on conſtantly in thy way to the end, and the Lord bleſs thee in thy way. And this is for the encouragement of the hearts of Gods people, that have with Moſes made this choice, Rather to ſuffer affliction with the people of God, then to enjoy the pleaſures of ſin for a ſeaſon.