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

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 through 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 profaneness 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 satisfy thirst, but their lust.

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 ¹mistaken in thy choice, if thou continuest in this way of thine, that thou hast chosen to satisfy 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? Isaiah 44. 20. It is true, not only of Idolaters, but of all other ways ⟨p. 148⟩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, ²for that ill and woeful choice they have made.

But O thou vain man, know thou art utterly ¹mistaken 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 onely of Idolators, but of all other ways ⟨p. 148⟩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, ²for that ill and woful choice they have made.

1. 1Vae illi qui tunc babuit •erminum luxuriae, quando vitae. Bern. de ord. vit.
2. 2Divers sorts of evil choosers.

First, such as choose to satisfy themselves in such ¹pleasures 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 venom 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 ⟨p. 149⟩world tremble at it, that thou shouldst not only 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.

First, such as choose to satisfie themselves in such ¹pleasures 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 ⟨p. 149⟩world tremble at it, that thou shouldst not onely 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.

1. 11.

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 ⟨p. 150⟩death, that squeezed 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 ¹would 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 rejoices in any error or fault in other things, but is rather ashamed; only in the errors, in the rule of life and obedience men owe to God, they rejoice in.

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 ⟨p. 150⟩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 ¹would 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; onely in the errors, in the rule of life and obedience men owe to God, they rejoyce in.

1. 1Omnium aliarum artium peccata artificibus pudori sunt, offenduntque de errantem vitae peccata delectant. Sen. ep. 98Omnium aliarum artium peccata artificibus pudori sunt, offenduntque de errantem vitae peccata delectāt. Sen. ep. 98

Secondly, those come under this reprehension, who ¹though 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 ⟨p. 151⟩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 rejoice 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 ²and excess, cries 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.

Secondly, those come under this reprehension, who ¹though 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 ⟨p. 151⟩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 ²and 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.

1. 12.
2. 2Chr. Hom. contra luxū & crapulam, Omnibus gravius est, inquit, quòd ex alienis calamitatibus collecta sunt.Chr. Hom. contra luxū & crapulam, Omnibus gravius est, inquit, quòd ex alienis calamitatibus collecta sunt.

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 ¹their 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 ²many 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.

1. 13.
2. 2Licitis perimus omnes.

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 honoured 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 ⟨p. 153⟩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 Apostasy 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.

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 ⟨p. 153⟩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 burdensome 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.

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 ¹of 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; ⟨p. 154⟩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.

1. 14.

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 fallen 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 kind of life, they think they shall grow melancholy, and they must again go to their former ways.

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 struggling 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 ⟨p. 155⟩convinced of it, yet at length lust overcomes, and conscience yields, and they become mere sots, hardened in the way of the lusts of their hearts; and this is a most dreadful thing, when ever this befalls any.

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 ⟨p. 155⟩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, ¹and have tried 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 cried 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.

Again, there are others that have had some taste of the ways of God, have begun to make a choice, ¹and 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.

1. 15.

First, Wouldst thou be willing at the day of judgement, ¹to be accused and found guilty before the ²Lord 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 attributes 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 ⟨p. 156⟩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?

First, Wouldst thou be willing at the day of judgement, ¹to be accused and found guilty before the ²Lord 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 ⟨p. 156⟩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?

1. 11.
2. 2Misery of a sinful choice.

Again, Wouldst thou be willing at the great day ¹to 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.

1. 1Who are haters of God.

Thirdly, Wouldst thou willingly have God reject ¹all thy services, and account them as abominable to him? Thus he threatens against those who choose their own ways, Isaiah 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, ⟨p. 157⟩and this is given as the reason of all, because they have chosen their own ways.

Thirdly, Wouldst thou willingly have God reject ¹all 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, ⟨p. 157⟩and this is given as the reason of all, because they have chosen their own ways.

1. 13.