Moses Choice, Treatise · Part 1 · Chapter 13
CHAP. XIII. The evil of an ill choice, diſcovered.
IN the third place, hence thoſe are juſtly rebuked, Uſe 3.who have made an ill choice: this was a bleſſed choice of Moſes, and whoſoever makes this choice, are bleſſed of the Lord; but how few have we of Moſes his minde? it is a woful choice that many make. Moſt people are offended at the afflictions of Gods people, their hearts are ſet upon pleaſure and delight, and pleaſure they muſt have; pleaſure to the foreign, aut jucundè aut non omnino.fleſh is that they chooſe, and that they follow after; but as for the afflicted ways of godlineſs, they cannot reliſh them, their carnal ſenſual hearts do turn aſide from them, they give themſelves up to the pleaſures of the fleſh, and ſatisfie themſelves in the enjoyment of their hearts deſires, and God does give them up likewiſe to their own luſts, to let them have their choice; ſo that they ſhall ſpend their time in mirth and jollity, in eating and drinking, and gaming, and in this they bleſs themſelves, as thoſe who have wiſely provided for themſelves, to make their lives ſo full of comfort, and ſoul-content as they imagine: theſe are ſet upon carnal, frothy, ſenſual things; as if the chief good and happineſs of man conſiſted in them, and therefore they give themſelves liberty in them, to the utmoſt.
That wherein a mans happineſs conſiſts, he may deſire infinitely, and he cannot but do it, it is as natural for him to do it, as for the fire to burn, or the ſtone to deſcend; and becauſe men put happineſs in the pleaſures of the fleſh, therefore their hearts are ſet infinitely upon them; that is, to ſet, as they give themſelves liberty, without any bounds, and deſire Si nunc Adam reſurgeret & videret hanc inſaniam omnium ordinū, profect… credo quòd prae ſtupore tanquā lapis ſtaret. Luth. in Gen c. 3 Syono…. Patrich. p 21. Church-Story. Ariſt. Eth l. 1. c. 5.that if it were poſſible, no limits might be ſet either by God or man. If they have means, they account the chief good of what they have, is, in that they may have larger opportunities then others, to ſatisfie the fleſh in the ſenſual pleaſures of it: and hence is the infinite exceſs of meats, and drinks, and carnal delights, in thoſe whoſe means afford them opportunities thereunto. Luther ſpeaking of this exceſs, hath this expreſſion, If Adam ſhould now riſe again, and ſee this madneſs of all ſorts of men, I believe he would be ſo amazed at it, that he would ſtand as a ſtone.
A. Gellius tells of Caligula, that he made one ſupper that coſt three hundred thouſand Crowns. I have read alſo of Vitellius the Emperor, that at one ſupper he was ſerved with Two thouſand ſorts of fiſhes, and Seven thouſand ſeveral fowls. In ſuch profuſe expences, for the ſatisfying of the fleſh, how many do glory, as if it were the higheſt happineſs attainable upon the earth? And the baſer ſort of people, Plebii mā cipiorum prorſus ſimules, dum p…cudū vitam praecligūt; habent autem hanc cauſā quòd multi ex iis, qui rerū haberi poteſtatem, ſimili modo afficiantur Cl. Al l. 2 Paed. c. 1.ſeeing the great ones ſet upon ſuch a kinde of life, in ſatisfying the fleſh, they think there is no other happineſs to be had; therefore all their care, thoughts, endeavors are, how they may live jocundly, and give ſatisfaction to their luſts. Clemens Alexandrinus tells of a fiſh that hath the heart in the belly, differing from other living Creatures, which the Philoſophers call the Sea-Aſs: This is like ſenſual men whoſe hearts are onelyonly ſet upon the things of the belly; ſo as it may be ſaid of many in regard of ſatisfying the fleſh, as Aurelianus ſaid of one Bonoſes, He was born, not that he might live, but that he might drink; So do theſe ſeem to be born, Non ut vivat, ſed ut bibat natus ſuit.not that they might live, but that they might eat and drink, and pamper the fleſh; the whole world is too ſtrait to ſome for the pampering their Totus orbis ventri nir…is anguſtus eſt.bellies.
Oh, how beneath is this to the true excellency of a rational and immortal ſoul! What pity is it, that an immortal reaſonable ſoul ſhould be of no other uſe, then to keep the body alive to taſte the ſweet of the fleſh of beaſts, and of the fruit of the earth? How many draw all their ſubſtance thorow their throats, and their belly? their houſes, lands, yea, and devour their poſterity like Cannibals; when men in company ſpend their eſtates, their wives and children wanting bread at home, what do they, but even drink the very blood of their wives and children? It was the prophaneneſs of Eſau, for which God hath branded him, That he ſold his birthright for a meſs of pottage; yet that was in the time of extreme hunger; theſe men ſell God and Heaven and all for drink, not to ſatisfie thirſt, but their luſt.
But O thou vain man, know thou art utterly Vae illi qui tunc babuit …erminum luxuriae, quando vitae. Bern. de ord. vit.miſtaken in thy choice, if thou continueſt in this way of thine, that thou haſt choſen to ſatisfie thy fleſh in, thou art undone for ever, thou wilt ere long cry out of this thy choice moſt bitterly, and curſe thy ſelf for it moſt fearfully: It is a ſeduced heart that hath deceived thee, and thou feedeſt upon aſhes, and thou canſt not ſay, Is there not a lye in my right hand? Eſay 44. 20. It is true, not onelyonly of Idolators, but of all other ways of evil; thou feedeſt upon aſhes, they are but aſhes thou feedeſt upon, and delighteſt in, and it is a ſeduced heart hath turned thee aſide from the ways of God, that makes thee offended at them; it is the God of this world that hath blinded thy eyes, ſo that thou ſhouldeſt not ſee the glorious excellencies, and beautiful pleaſures, and ſweet delights, that are in the ways of God, but that thou ſhouldeſt pleaſe thy ſelf in thoſe ways that tend to death: What hath the whole courſe of thy life been, but playing with the Devils bait, under which is a hook that will ſnatch thee into the ſorrows of eternal death? Howſoever thoſe that live in jollity and delight in the fleſh, may bleſs themſelves, yet Gods people whoſe eyes God hath opened, would not be in their condition one quarter of an hour for a thouſand worlds. There are divers ſorts that come under this uſe of reprehenſion, Divers ſorts of evil chooſers.for that ill and woful choice they have made.
Firſt, ſuch as chooſe to ſatisfie themſelves in ſuch 1.pleaſures as are in themſelves ſinful, ſuch who take pleaſure in filthineſs and ungodlineſs: theſe are the dregs of men, theſe are the baſeſt of all, that can take delight in the very act of ſin it ſelf: All that is ſaid concerning the dreadful evils of ſin, and that venome and curſe that there is in ſin, is ſo far from making ſin to be bitter to them, as they account more pleaſure to be had in many ſinful ways, then there is to be had in the enjoyment of all the glory that there is in God and Jeſus Chriſt, in Heaven and Eternity: O curſed heart, and curſed choice is this, that when God hath revealed in his Word ſo much concerning the evil of ſin, that might make any heart in the world tremble at it, that thou ſhouldſt not onelyonly not apprehend the evil of it, or not taſte any bitterneſs that is in it, but ſhouldſt count it delightful, yea, ſhouldſt eſteem ſo much pleaſure to be had in the act of ſin it ſelf, more then there is to be had in God, in Chriſt, or in the Promiſes, or in Heaven, or Eternity.
Surely a curſed ſeduced heart hath deceived thee, theſe are infinitely out of the way. What is there in ſin that is thy pleaſure, that thou chooſeſt as the chief contentment of thy ſoul? Is it poſſible that the chief contentment of a creature ſhould be in ſinning againſt an infinite God? That thy chief contentment ſhould be in departing from God? in ſtriking at God? So thou doeſt in the way of ſin: That thy chief contentment ſhould be in incenſing the wrath of an infinite Deity againſt thy ſoul? That thy chief contentment ſhould be in putting thy ſelf under the everlaſting curſe, that bindes thee over to eternal death? That thy chief contentment ſhould be in that, which being committed, if ever it comes to be pardoned, muſt coſt more then Heaven and Earth is worth? Thou goeſt out in the morning, and goeſt into thy company, and counteſt thy ſelf happy that thou haſt money to ſpend, and ſo takeſt thy pleaſure: This day thou haſt done that, which if ever it be pardoned, it muſt coſt more then Heaven and Earth is worth. There muſt be a price paid, more worth then a thouſand worlds, to purchaſe the pardon of it.
Canſt thou chooſe that for thy chief contentment, which was ſuch a dreadful but then to Jeſus Chriſt; that made the ſoul of Chriſt to be heavy to the very death, that ſqueazed out clods of blood from him? What is the chief pleaſure and delight of thy ſoul in that, which a true enlightened gracious heart would rather ſuffer all the torments in the world then do it? If ſo be it were put to him, either ſuch a ſin muſt be committed, or elſe all the tortures that can be deviſed by all the world muſt be inflicted upon him; A gracious heart had rather chooſe all the tortures that can be inflicted, then do that which thou makeſt the great pleaſure of thy ſoul: What an infinite difference is between thy baſe heart, and a gracious heart? Thy wretched heart doth chooſe this deliberately, as the great pleaſure of thy life, which a gracious heart Omnium aliarum artium peccata artificibus pudori ſunt, offendunt que de errantem vitae peccata delectāt. Sen. ep. 98would rather ſuffer all the torments of the world, then be brought to do it. To delight in ſins againſt conſcience, is the moſt deſperate folly in the world: No man rejoyces in any error or fault in other things, but is rather aſhamed; onelyonly in the errors, in the rule of life and obedience men owe to God, they rejoyce in.
Secondly, thoſe come under this reprehenſion, who 2.though they do not chooſe things for their chief pleaſures that are ſin, yet do chooſe to themſelves pleaſures that come in by ſin; and though this be not ſo ill as the other, yet ill enough; that is, thoſe that ſhall ſtrain their conſciences to get ſomething in the world, to raiſe their eſtates, and when they have got eſtates, and money, and things well about them, then they can be merry, then their tables are furniſhed, and they can eat and drink, and this they delight in: O poor deluded heart! what is this that can give thee ſo much content? Thou haſt cauſe to look upon thy table, and every morſel that thou eateſt, as having death in it; and every draught you drink, as having the curſe of God in it: Little cauſe thou haſt, if thou kneweſt all, to rejoyce in theſe pleaſures that come in by ſin, certainly there can be no good that comes in by ſin as ſin: I know God may turn ſin to the good of ſome, but that which ſin brings in of it ſelf, it is impoſſible good ſhould come of it; that which thou takeſt pleaſure in, that which thou art merry and jocund in, delighting thy ſelf withal, is, it may be, the calamity and miſery of others; and how hard is that heart, that can make that his mirth and joy, that is the ſorrow and diſtreſs of his brother? Chryſoſtom in a Sermon againſt luxury Chr. Hom. contra luxū & crapulam, Omnibus gravius eſt, inquit, quòd ex alienis calamitatibus collecta ſunt.and exceſs, cryes out againſt thoſe who riot in thoſe things that they have got by making others miſerable, and ſays, It is the moſt grievous thing that can be.
Thirdly, thoſe who do neither of theſe, they chooſe not to themſelves the pleaſures that are ſin, nor the pleaſures that come in by ſin, but ſuch pleaſures, in the enjoyment of which they do ſin, though the pleaſures be in themſelves lawful, they chooſe to let out 3.their hearts unto them, and ſpend the ſtrength of their ſpirits on them; they think becauſe there is no hurt in them in themſelves, therefore they may give liberty to themſelves; there is a great deal of miſtake in this: we may ſin exceedingly in things that are lawful; when men ſhall ſpend ſo much time (as Licitis perimus omnes.many that are profeſſors do) in giving themſelves content in ſome ſports and delights to the fleſh, as they cut God ſhort of his time; that time that ſhould be ſpent in examining their hearts, humbling their ſouls, ſeeking the face of God, is ſpent in ſome ſlight, vain, idle ſport.
Many are guilty of this, eſpecially thoſe that have means, and their callings do not require ſuch a neceſſity of continual attendance: How is that time ſpent wherein you have liberty from your callings? Certainly, no good account can be given of that time, much might be gained to your ſouls in it, and much converſe and communion you might have with God; and what ill choice do you make, when as many poor Chriſtians would bleſs God, if they could have a little liberty from their callings? On the one ſide there is this liberty for you to enjoy communion with God, and furniſh your ſouls with heavenly excellencies: On the other ſide, there is a little vain delight and carnal content, and eaſe to the fleſh, and you rather chooſe this. It may be, though God hath helped you in the main, you choſe right, yet be convinced this day of the evil of this particular choice, in giving ſuch inordinate contentment to your ſelves, in giving that eaſe to your bodies, liberties to the ſluggiſhneſs of your ſpirits, and reform. You have not honored God as you ought, and therefore your lives are not ſo beautiful: In the general you continue in the ways of Religion, but there is not that convincing luſtre and beauty in your lives; you do not draw others to that love of godlineſs, becauſe your hearts become ſo vain, and ſo ſlight, in chooſing inordinate liberties to your ſelves, in ſpending your times and ſtrength in the pleaſures of the fleſh, and therefore when you come to ſpiritual employment, you have no ſtrength, but your hearts are dead. I appeal to your conſciences, when you have given your ſelves leave to have content to the fleſh, when you come to communion with God, what dead flat hearts have you? Let me ſpeak to ſuch this day from the Lord, this liberty you take to your ſelves in the pleaſures of the fleſh, hath been the root of the Apoſtacy of many; as 2 Pet. 2. 18. thoſe who fell off were allured through the luſts of the fleſh; even though they are ſaid to be clean eſcaped from them who live in error, yet through wantonneſs they were drawn aſide. Wanton profeſſors ſeldom prove laſting profeſſors, at leaſt in any power of godlineſs.
Take this one note about this, That man or woman that ſhall not eſteem the hardeſt work of godlineſs at a higher rate, then the moſt delightful contentment to the fleſh, hath not choſen right, and may ſuſpect that yet he is to chooſe in the way of eternal life. It is true, that the hardeſt duty of godlineſs, may be burthenſom to the fleſh for a while, yet there is no gracious heart, but eſteems of this duty at an infinite higher rate, then the pleaſures of the fleſh, though never ſo lawful; it looks upon the pleaſures of the fleſh as mean low things, though lawful, but looks upon the duties of godlineſs as precious things, though hard, and thoſe are the things that are moſt ſuitable to a gracious frame of ſpirit.
Again, fourthly, thoſe come under this reprehenſion of making an ill choice, who have had ſome ſtirrings 4.of the Spirit of God, ſome workings of their conſciences, that their way hath not been good, and right, and theſe have been but for ſome time, afterward they have given themſelves, and do give themſelves too too much liberty in ſatisfying the fleſh. Theſe are like the Iſraelites, of whom we read, Exod. 24. 11. according to the note that ſome have upon this place, They ſaw God, and did eat and drink; That is, ſay they, although they had ſeen God, yet they turned again to temporal pleaſures, to eating and drinking, in a ſenſual way, as if it had reference to that ſenſual eating and drinking, and riſing up to play; upon the dedication of their Calf they ſate up, which was preſently after.
Thus many, although they have ſeen the Lord, and this ſight of God hath wakened conſcience, their hearts have been much ſtirred for a while, yet they have after faln to eating and drinking, to ſenſual pleaſures, all their good beginnings hath come to nothing. Theſe when they have been in company, and come away, they have had many ſad thoughts, and next day, or in the night many ſad ſighs and groans have come from their ſpirits, becauſe their ſpirits are enlightened, and make them fear all will not be well in the end; and yet theſe continue ſtill in giving themſelves pleaſure, and delights to the fleſh inordinately; if company call, they cannot refuſe: when they are ſtirred in their conſciences, they will take a book and read, or pray; yet they are preſently weary, and cannot bear ſuch a kinde of life, they think they ſhall grow melancholy, and they muſt again go to their former ways.
Many have the pleaſures of the fleſh, and their conſciences ſtrugling together; and many times the pleaſures of the fleſh, and conſcience ſtruggle a great while, before there be a victory on either ſide: ſometimes conſcience gets the victory, and there is a gracious work upon the ſoul, eſpecially if God ſet on conſcience, by ſome great affliction or ſickneſs: ſometimes conſcience is overcome, though conſcience does propound a better way, and they ſee, and are convinced of it, yet at length luſt overcomes, and conſcience yields, and they become meer ſots, hardened in the way of the luſts of their hearts; and this is a moſt dreadful thing, when ever this befals any.
Again, there are others that have had ſome taſte of the ways of God, have begun to make a choice, 5.and have tryed the ways of Religion, and continued a while in them, and yet come to be weary and tired: yea, it may be ſome upon their ſick-beds, and deathbeds, have cryed out of the folly of their former choice; and yet, when God hath delivered them again, they have gone on in the ſame exceſs of riot, and giving liberty to the ſatisfying of the fleſh, in the ſame way, if not in a further degree then ever formerly; what a dreadful thing is this! To all thoſe that are thus deluded, in making this evil choice, let me ſpeak a word or two.
Firſt, Wouldſt thou be willing at the day of judgement, 1.to be accuſed and found guilty before the Miſery of a ſinful choice.Lord of this; that thou haſt eſteemed more pleaſure to be had, either in ſin, or in any lawful content, then in all the pleaſures that are to be had in God, ſo as it ſhould be ſaid before men and Angels, Lo! this is the man that made not God his portion; Lo! here ſtands the man, that for many years together did account more good to be had in the pleaſures of the fleſh, then in all the good that was to be enjoyed in all the artributes of God, and all the merits of Jeſus Chriſt, in all the promiſes of life, in all the ways of grace? What doeſt thou think will be thy condition, when as thou ſhalt be brought as guilty before men and Angels, that all ſhall look upon thee as a curſed fool in Iſrael? God and his Angels look now upon thee as a fool in Iſrael; when thou ſhalt be brought to have all the world look upon thee as guilty of ſuch a curſed folly as this, how bitter will it be to thee? wouldſt thou be willing to be in ſuch a condition as this?
Again, Wouldſt thou be willing at the great day Who are haters of God.to be found guilty of hating the ways of God? I I hope I do not ſo, (will ſome ſay) though I give pleaſure to my fleſh. Yes, that man or woman that chooſeth the way of giving content to the fleſh, rather then the ſtrict ways of godlineſs, ſuch a one hates Gods ways, and ſo hates God himſelf in hating Gods ways: as, mark that place in Prov. 1. For that they hated knowledge, and did not chooſe the fear of the Lord; How was it proved they hated knowledge? They hated that truth of God, and that which ſhould bring them into the ways of God, and guide them in it; How does that appear? They did not chooſe the fear of the Lord; if thou doeſt not chooſe the ways of God, thou hateſt the ways of God, and ſo by conſequent art a hater of God himſelf.
Thirdly, Wouldſt thou willingly have God reject 3.all thy ſervices, and account them as abominable to him? Thus he threatens againſt thoſe who chooſe their own ways, Eſay 66. 3. He that killeth an Ox, is as if he ſlew a man; he that ſacrificeth a Lamb, as if he cut off a dogs neck; he that offereth an oblation, as if he offered ſwines blood; he that burneth incenſe, as if he bleſſed an idol; and the reaſon of all is given, They have choſen their own ways, and their ſoul delighteth in their abominations. There are not ſuch four expreſſions of Gods rejecting a mans ſervices that he tenders up unto him, in all the Book of God, and this is given as the reaſon of all, becauſe they have choſen their own ways.
Again, Wouldſt thou not be loath, that in the time of greateſt anguiſh of ſpirit, and affliction of 4.body, when thou ſhalt be crying to God for mercy, that God ſhould take pleaſure in thy miſery, and be ſo far from relieving of thee, as to mock at thy deſtruction? now thou canſt laugh, and be merry, and jocund; but what if it does prove, that this way of mirth and delight to the fleſh, ſhall procure unto thee Gods laughing, and Gods mocking at thee in thy anguiſh, and greateſt diſtreſs that ever thy ſoul ſhall be in? Certainly, if thou walkeſt in the way thou art in, this will be thy portion: mark that place in Prov. 1. 24. what God ſays, I have called, and you refuſed; I have ſtretched out my hand, and no man regarded; but ye have ſet at naught all my counſel, and would none of my reproof: I alſo will laugh at your calamity, I will mock when your fear cometh, &c.
Be it known unto thee, that in whatſoever ſin thou bleſſeſt thy ſelf, the more thou bleſſeſt thy ſelf in it, the more curſed ſhall it be unto thee. What comfort will the pleaſures of the fleſh be to thee, when as Chriſt ſhall come and ſay, Was I content to part with the pleaſures of Heaven, the boſome of my Father to redeem poor man? and was it not the pleaſure of a little meat and drink thou couldſt be content to part with for me? Could I be content to part with my blood, and couldſt not thou be content to part with thy luſts? Was not all my ſufferings worthy of enduring thoſe little things thou wert called to ſuffer in thy life? What, was not all that glory of mine that I revealed in my word, and works, ſufficient to ſhew me to be worthy, that thou ſhouldſt have given ſuch a teſtimony of thy reſpect, and honor to me, as to be willing to part with ſuch empty, poor, ſlight things, and to ſuffer ſuch poor little things? When God ſhall bring the Saints before thee that did make a better choice, and thou ſhalt ſee them to be in a moſt glorious bleſſed condition, and thou thy ſelf caſt off for ever; how will this confound thee another day? Conſider of this, you that have made an ill choice, now while it is time; conſider of the evil, of the folly, of the danger, of the curſedneſs of that choice that you have made, in that you have choſen rather to give content to your fleſh, then the ways of godlineſs. Wherefore for the following of this in a word of exhortation.