Moses his choice with his eye fixed upon Heaven, discovering the happy condition of…

It is a remarkable passage that we have Isaiah 44. 20, 21. where God showing 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.

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 ⟨p. 139⟩for him, that he hath made a good choice only 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?

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 ⟨p. 139⟩for him, that he hath made a good choice onely 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 young ones make a woeful 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 show you the way? Have you heard a voice 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 ⟨p. 140⟩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?

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 ⟨p. 140⟩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. 11.
2. 2The happiness of a gracious soul.

2. This choice is that for which thousands of ¹Gods 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.

1. 12.

3. Yea, this choice of thine, though it be suffering ¹affliction, 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 ⟨p. 141⟩well at thy hands now. Jer. 2. 2. I remember the kindness of thy youth, and the love of thine espousals, when thou wentest after me in the wilderness. God takes it kindly, 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 kindly. 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 young to make this choice, what a great mercy is this? what abundance of sin does such a one prevent? If one that is young, 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 rejoice, and bless himself in the goodness of the Lord.

3. Yea, this choice of thine, though it be suffering ¹affliction, 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 ⟨p. 141⟩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.

1. 13.

4. Again, thou hast further cause to bless God, because ¹he 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.

1. 14.

5. And know, within a while, the end of thy ¹choice 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 honoured of all those that do despise thee now, and they shall wish they had made thy choice. It is reported of a young ⟨p. 142⟩man who loved his pleasures, standing by St. Ambrose, and seeing his excellent death, he turned to other young 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.

5. And know, within a while, the end of thy ¹choice 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 ⟨p. 142⟩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.

1. 15.

And seeing God hath thus inclined your heart to himself, be for ever established in your choice: seeing God hath shown 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 Apostasy, namely, that suspicion of your choice.

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 young 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: ⟨p. 143⟩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 young man, that had given himself up to a Christian life, and his Parents misliked that way, and they wrote Letters to him, to persuade 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 persuaded 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.

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: ⟨p. 143⟩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 ⟨p. 144⟩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.

CHAP. XIII. The evil of an ill choice, discovered.

IN the third place, hence those are justly rebuked, ¹who 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 mind? it is a woeful 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 ²flesh 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 satisfy 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.

IN the third place, hence those are justly rebuked, ¹who 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 ²flesh 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.

1. 1Use 3.
2. 2[Greek or Hebrew], aut jucundè aut non omnino.〈non-Latin alphabet〉, aut jucundè aut non omnino.

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 ⟨p. 146⟩set infinitely upon them; that is, to set, as they give themselves liberty, without any bounds, and desire ¹that 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 satisfy 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.

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 ⟨p. 146⟩set infinitely upon them; that is, to set, as they give themselves liberty, without any bounds, and desire ¹that 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.

1. 1Si nunc Adam resurgeret & videret hanc insaniam omnium ordinū, profect•• credo quòd prae stupor tanquā lapis staret. Luth. in Gen c. 3 Syono•. Patrich. p 21. Church-Story. Arist. Eth l. 1. c. 5.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.

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 expenses, 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, ¹seeing the great ones set upon such a kind of life, in satisfying the flesh, they think there is no other happiness to be had; therefore all their care, thoughts, endeavours 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 only 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 ⟨p. 147⟩Bonoses, He was born, not that he might live, but that he might drink; So do these seem to be born, ²not 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 ³bellies.

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, ¹seeing 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 onely 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 ⟨p. 147⟩Bonoses, He was born, not that he might live, but that he might drink; So do these seem to be born, ²not 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 ³bellies.

1. 1Plebii man cipiorum prorsus simules, dumb p•cudū vitam praecligunt; habent autem hanc causā quòd multi ex iis, qui rerū haberi potestatem, simile modo afficiantur Cl. Al l. 2 Paed. c. 1.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.
2. 2Non ut vivat, sed ut bibat natus suit.
3. 3Totus orbis ventri nir•is angustus est.