Moses Self-Denial, Treatise · Chapter 5
CHAP. V.
It is a ſpeciall argument of ſincerity, that when the profeſsion of Religion proves costly to us, yet we continue in it.
FIrſt this argues great ſincerity: now the truth of grace appeares indeed to be religious, when religion muſt coſt us ſomething; this is an argument of truth of grace: to be religious, when by religion we may get the comforts of the world, this is no argument of ſincerity. Hence Iewiſh writers tell us, that in Solomons time, when the Iewes proſpered in all worldly felicity, then they were carefull how they entertained Proſelytes, becauſe many would be comming then upon worldly reſpects to joyne with them: but to profeſſe religion when it requires the loſſe of all outward comforts, and that at thoſe times, when the ſweetneſſe of them is moſt enjoyed, this is ſome thing like: to profeſſe the truth while we may live upō it, this argues no truth; but to profeſſe it when it muſt live upon us, upon our honours, upon our profits and pleaſures, and earthly contentments, this is a ſtrong argument of truth: as to ſee the beauty of religiō through troubles, through all outward diſreſpects, this is ſomething: for to ſee the evill of ſinne through all outward glory, reſpect and contentment in this world, when it may bee enjoyed to the full, this is much; ſurely here is truth, here is a piercing eye that is inlightned and quickned by the ſpirit of God. It was a true ſigne that thoſe nobles of Iſrael wee reade of in the 2 King. 9. 33. were of Iehues ſide, when they caſt downe Jezabel who had painted her face; ſo when the world comes with her painted face, in her pompe and glory, yet when God ſaies who is on my ſide? then to throw downe this painted Jezabel to the ground to the doggs, to licke up her blood; here is a true argument that we are on Gods ſide.
David ſhewed his true thankefulneſſe, when hee would not offer unto God that which coſt him nothing, but would have the teſtimony of his thankefulneſſe coſtly to him: ſo when the profeſſion of religion proves coſtly to us, and yet we continue in it, this is a good argument of truth. In times of affliction every hypocrite; all tag and ragge will be ready to come in to God in an outward profeſſion; but uſually this ſubmiſſion to God at this time is not out of truth. Hence that place in the 66. Pſalme 3. v. where it is ſaid, through the greatneſſe of thy power ſhall thy enemies ſubmit unto thee: in the originall it is they ſhall lye unto thee, Mentienter.and ſo it is tranſlated by Arian Montanus, and ſome others, noting hereby, that a forced ſubmiſſion to God is ſeldome in truth.
Secondly, it argues the excellency of grace, that it raiſes and greatens mens ſpirits, it lifts them up above the higheſt of all theſe things, and ſo high above them, as the things of the world when at the higheſt are looded on us under things, and appeared ſmall and contemptible in the eyes of ſuch a raiſed ſoule: many poore ſpirited men are below them, and looke up to them as great matters, and thinke, oh how happie ſhould they bee, if they could attaine to them, they bleſſe them who have got up to them, but grace is of an elevating nature, and it manifeſts it ſelfe to bee from on high, even from heaven, from the God of heaven, who is infinitely above the heavens, and it raiſeth the ſoule to God himſelfe, ſo that not onelyonly the things of the earth, but even heaven it ſelfe would appeare but a poore low meane thing, beneath the dignity of a ſoule, made partaker of the divine nature, were it not that the glorious preſence of God were there.
As it argues the exceeding greatnes of the heavens, that all the earth is but as a point to them, all the huge great mountaines, and vaſt circumference of the earth is as nothing in compariſon of them: ſo when all the honours, delights, and riches of the earth, which are eſteemed ſuch huge and mighty things by the men of the world, yet to a gracious ſpirit, though enjoyed to the full, are accounted as nothing, this argues a glorious worke of grace, enlarging the heart of a man. God brings it himſelfe as an argument of his owne greatneſſe, Iſai. chap. 40. that all the Nations of the earth are as a drop of a Bucket, and as a duſt of the hallance to him. So when all the braveries and delights of the world are to a ſoule but as a little duſt, looked at as having but a drop of comfort in them, farre from affording any good draught of comfort to quench the thirſt of it; no, it muſt have the ocean of all comfort to drinke on, even God himſelfe, no leſſe then an infinite ocean of bleſſedneſſe will ſerve the turne, for it to be ſatisfied withall, and this argues a ſpirit great indeed; and the truth is, let men think what they will, yet it is moſt certaine, there are no men in the world of great ſpirits, but onelyonly godly men.
Thirdly,3. it argues the power of grace; to reſiſt powerfull temptations is powerfull grace. It was powerfull grace that enabled Joſeph to reſiſt ſuch a temptation as hee had from his Miſtreſſe.Virtus eſt placidis abſtinuiſſe bonis. Luther ſayes, it was no leſſe miracle to overcome the flame of luſt in this temptation,In tali occaſione, & copia peccandi non fuit minus miraculum vincere flammas libidinis, quam quod tres viri ex camino ignes ſalvi, & incolumes evaſerunt. then it was for thoſe three men to be kept ſafe in the firy furnace. When the World proffers it ſelfe in the glory and beauty of it unto us, the temptation is ſtrong to fleſh and bloud: Hence wee have ſo many Caveats in Scripture, that when we are full, wee ſhould beware, that wee forget not God, and take heed wee decline not from him; then, then is the danger, when corruption hath matter to feed on, yet then to keepe it downe argues ſtrength.Luth. in cap. 51. It is not the worke of a childe, to governe a horſe pampered, full fed in fat paſtures. It was an argument that David had much power over his affections, that though the waters of Bethleem were ſo longed for of him, ſo deſirable to him, yet when hee had it before him, and might have drunke of it, yet then hee could deny himſelfe, and refuſed. When Eſau looked on the pottage of Jacob, and ſaw it was ſo red, ſo ſutable and pleaſing to him, that hee muſt needes have it, though it coſt him his birth-right, hee was not able to deny himſelfe in giving contentment to his fleſh, at that one time, though he knew it muſt coſt him dear; but though all the delights of the World be proffered, yet where there is powerfull grace, they are rejected.
It is a ſtrong ſtomacke that can diſgeſt much fat, much honey, and ſweet things, that uſually clog weake ſtomackes; ſo it is a ſtrong ſpirit that is not overcome with the ſweet of much proſperity. It argued, there was much power in the oath that Saul cauſed his Army to take, 1 Sam. 14. 26. Not to eate any thing that day, when though they being faint for want of meate, and yet comming through a Wood, where honey dropped from the leaves before them as they went, yet none dared to touch one drop: So here, when men are compaſſed about with all delights, and they are fleſh and bloud as well as others, and they finde the temptation come ſtrongly upon them, yet through the aſſiſtance of the grace of God they can abſtaine; this is a great honour to grace, and arguing much power in it.
Fourthly,4. it is a teſtimony of deare love to the Lord, to deny ones ſelfe for his ſake, when one is in the higheſt of enjoyment of all delights to the fleſh; it is an argument, that God is indeed the proper place, the centre of the ſoul, when although it hath never ſo much of the creature, to give ſatisfaction unto it, yet it cannot reſt, but workes ſtill to God through all, and from all: As a ſtone, though it were in never ſo good a place, although it were in Heaven, yet it would deſire to deſcend, becauſe the proper place of it is below; ſo let a gracious heart which hath God for the centre be put into any condition never ſo full of delight, yet it is not ſatisfied, it is willing to leave all, that it may cloſe with God: To ſeeke after God, and make much of godlineſſe in the times of affliction may argue ſelfe love, but love to God appeares not then.
As God manifeſts his love to us in not ſparing his owne Sonne for us, ſo wee manifeſt our love to God in not ſparing our deareſt contentments for him. This God teſtifies of Abraham, hereby hee knew he loved him indeed, in that for his ſake, hee did not ſpare his onelyonly ſonne Iſaac; As Pſal. 45. when the Kings daughter is content to forſake her fathers houſe and deareſt kindred, then the King delights in her beauty: to pretend love to Chriſt when the World withdrawes from us whatſoever is lovely in it, this is not much, but now to have our love burning after Jeſus Chriſt, when the World proffers to us all her lovelineſſe, this is true love. Love is bountifull, it is ſhewne to purpoſe, when it ſhewes it ſelfe able and willing to part with much for the beloved; as that love of God ſhould be for ever accounted deare and pretious, that ſhewes mercy to one at that time when hee is moſt wicked, in the height of ſinne, even tempting God to deſtroy him; ſo if when you have the ſtrongeſt temptations to draw your hearts from God, yet even then you can finde your hearts ſweetly working towards him, cloſing with him, delighting in him, here is love unfained, this is love that God will owne and make much of for ever. As the Idolatrous Jewes ſhewed their love to their Idols, by plucking off their eare rings, and parting with their Jewels, and moſt pretious things they had, for the honour of their Idols: ſo doe the true worſhippers of God ſhew their love to him, when they doe part with much that is pretious and delightfull to fleſh and bloud.
Fifthly,5. this gives God the glory of all our proſperity, which ſhewes wee acknowledge it to be from him, and for him, and that wee have it not for our ſelves, but for the ſetting forth his praiſe: When God gives us much of the creature, wee miſtake his meaning, if we thinke hee gives it us to enjoy as we pleaſe, for hee gives all to uſe for himſelfe, and where this is much acknowledged, there God is much glorified; if wee miſtake not Gods meaning, yet at leaſt we forget upon what tearmes wee receive all our comforts from God,foreign Plut. de conſol. ad Apol. namely that wee may returne them againe to him; they are the words of a Heathen, thou forgetteſt that thou haſt received thoſe things (ſpeaking of worldly proſperity) to returne them againe.
Sixthly, this gives teſtimony to the world, that ſurely there are wonderfull bleſſed things, that God acquaints the ſoule withall in the wayes of godlineſſe, that there is much ſweet and contentment to be had in thoſe wayes; they ſee ſomething more glorious that makes them ſo little to regard the glory that there is in the things of the World, when men might have all content in what the World affords, and yet they are willing to deny all for Chriſt, ſurely they finde much ſweetneſſe in Jeſus Chriſt, that takes up their hearts, and ſatisfies their ſoules, or elſe they would never doe as they doe; they have found ſomething better then all theſe things, ſomething that the world knowes not of, that makes them doe as they doe; they would not let goe their hold in theſe outward things, were it not they had found ſomething better.
If you ſee a Bee leave a faire flower and ſticke upon another, you may conclude, that ſhe findes moſt Honey dew in that flower ſhee moſt ſtickes upon: So here Gods people would never leave ſo many faire flowers in the Worlds Garden, had they not ſome other in which they finde moſt ſweetneſſe; Chriſt hath his Garden, into which he brings his beloved, and there ſhe findes other manner of flowers then any the World hath, in which there is ſweetneſſe of a higher nature, even the Honey dew of the choiſe mercy, and goodneſſe, and bleſſing of God himſelfe: if Gods people doe leave the full breſts of the World, it is becauſe they have found the breſts of conſolation, from which they have ſuckt other manner of ſweetneſſe then the breſts of the world can afford; were it not for ſome who have had much in the World, and yet have denyed themſelves for Chriſt, this teſtimony to the wayes of godlineſſe could not have beene given; but bleſſed be God, wee have ſome who doe give this teſtimony, in which God is much honoured, and which is their honour likewiſe.
Seventhly,7. thus to deny ones ſelfe is honourable,Nulla infelicitas frangit, quem nulla foelicit as corrumpit. Aug. in ſenten. becauſe whereſoever this is, there ſurely will be a holding out to the end; no troubles of adverſity can ever make ſuch a one to forſake any wayes of God, who can dny himſelfe for God in the midſt of the pleaſures of proſperity.Nemo frangitur adverſarum moleſtia, qui proſperarum dilectione non capitur. Aug. Ser. in Monte l. 2. A man that is able to deny himſelfe in proſperity, will be able to beleeve in adverſity; if he bee proſperity proofe, there is no feare but hee will be adverſity proofe too.
If you read thorow the whole Book of God, you ſhall finde that the pleaſures of proſperity have beene the greateſt ſnare, few of Gods ſervants have paſſed through that condition without diſhonour, but the eſtate of adverſity hath ever proved moſt ſafe; ſeldome any of Gods ſervants but have beene bettered by it. Wee read of Manna, Exod. 16. 21. that it was melted with the Sunne, but it could endure the heat of fire, for they baked Cakes of it: Thus it is with many men, they are melted, many good things in them vaniſh and come to nothing by the heat of proſperity, whom the fire of adverſity cannot hurt, but is uſefull to them.
If a man hath overcome the delights of the World, he hath overcome the great hindrance in the wayes of godlineſſe; the great danger of Apoſtaſie, that which cauſes ſo many thouſands to fall, and to forſake God and his bleſſed wayes: ſuch a ſoule hath got over the great ſtumbling blocke, at which ſo many ſtumble, and fall, and breake themſelves by, Ezek. 3. 20. I will lay a ſtumbling block, ſaith the Lord. Vatablus his Note upon the place is,Faciam ut omnia habeat proſpera, calamitatibus eum à peccato non revocabo. I will cauſe that hee ſhall have all things proſperous, I will not call him from ſinne by affliction. There have beene many who have held out a long time in ſuffering, and yet after have fallen in proſperity, when the World hath ſhined on them flatteringly: but where have wee any example of any, who have denyed themſelves in proſperity, that ever failed in the times of adverſitie.
Eightly this upbraides thoſe who doe greedily embrace the things of the world,8. and thinke that it is impoſſible for any to deny themſelves in ſo great delights as they doe enjoy: as Balaak wonders, that upon offers of ſuch great preferments, as hee offered unto Balaam, he came not to him, hee thought it impoſſible, that there ſhould bee any man in the world that would not bee moved with ſuch an argument as that was. So baſe covetous wretches, and ambitious men, that love their honours, and thoſe that follow after their fleſhly pleaſures, they think all the world are of their minde, if they had the like opportunityes they would doe as they doe. Nero who was ſo baſely uncleane, thought that all men in the world were ſo too, or would be ſo, had they fit opportunities for their uncleanneſſe.
Men heare ſpeaking of ſelfe-deniall, but they doe not beleeve there is any ſuch thing in reality, they would gladly ſee the man that can deny himſelfe in ſuch things as they injoy, if he may have them as freely, and as fully as they have: now this practiſe of Gods people convinces them, that there are ſome, that can doe thoſe things that they thinke to bee impoſſible: God hath his ſervants who have done ſuch things, who can and will doe them, and that willingly and joyfully too, with much freedome and chearefulneſſe of ſpirit, and bleſſe God that they have any comfort in the world, any preferment or eſtate to looſe for God, accounting it a happier thing to looſe for God, then to enjoy for themſelves.