A30592:374
Moses his choice with his eye fixed upon Heaven, discovering the happy condition of…
Moses his choice with his eye fixed upon Heaven, discovering the happy condition of a self-denying heart, delivered in a treatise upon Hebrews II, 25, 26 / by Jeremiah Burroughs.
London: printed by John Field, 1650
Moses his Choice. › Part 1 › Chapter 13: The evil of an ill choice, discovered.
Modern spelling is a reading aid: the words are the author’s, only the spelling is modernized. Original shows the page as printed, with the transcription marks.
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.
- 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?
- 11.
- 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.
- 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.
- 13.
Again, Wouldst thou not be loath, that in the time of greatest anguish of spirit, and affliction of 1body, 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.
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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 bosom 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 ⟨p. 158⟩show me to be worthy, that thou shouldst have given such a testimony of thy respect, and honour 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.
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 ⟨p. 158⟩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.
CHAP. XIV. The drawing mens hearts to a happy choice.
The Lord then persuade thy heart to change 1thy choice; change it, or else thou art lost, better thou hadst never been born, then that thou shouldst not change thy choice; O that now thou hadst wisdom for eternity! whatsoever your ways have been, now at last in this your day, learn to know the evil of them, to renounce them, to embrace the ways of godliness, and let it be sufficient, that you have spent so much time in the ways of sin, and giving content to your flesh. O that this may be the day of your new choice, that you may bless God for this day, that God did this day dart in some truths, to turn the streams of thy soul another way, to make ⟨p. 159⟩another, choice! that there might be before thou goest out of the presence of God, a secret frame of spirit, surrendering thy soul unto God, being convinced of thy evil choice, and say, O Lord, how have I lived? What hath my course been? the Lord knows my course hath been to give content to my flesh, and to live bravely in my life; now God begins to make me afraid, lest I have been in a dangerous false way; the Lord have mercy upon me, what have I done? Is it not time to look about me? I have all this time miscarried in the choice of my soul for my everlasting estate, I have chosen the ways of death all this while.
THe Lord then perswade thy heart to change 1thy choice; change it, or else thou art lost, better thou hadst never been born, then that thou shouldst not change thy choice; O that now thou hadst wisdom for eternity! whatsoever your ways have been, now at last in this your day, learn to know the evil of them, to renounce them, to embrace the ways of godliness, and let it be sufficient, that you have spent so much time in the ways of sin, and giving content to your flesh. O that this may be the day of your new choice, that you may bless God for this day, that God did this day dart in some truths, to turn the streams of thy soul another way, to make ⟨p. 159⟩another, choice! that there might be before thou goest out of the presence of God, a secret frame of spirit, surrendring thy soul unto God, being convinced of thy evil choice, and say, O Lord, how have I lived? What hath my course been? the Lord knows my course hath been to give content to my flesh, and to live bravely in my life; now God begins to make me afraid, lest I have been in a dangerous false way; the Lord have mercy upon me, what have I done? Is it not time to look about me? I have all this time miscarried in the choice of my soul for my everlasting estate, I have chosen the ways of death all this while.
- 1Use 4.
O that the fear of God might fall upon your hearts this day! and then the promise of God is, Psal. 25. 12. Who is the man that feareth the Lord, him will he teach in the way that he shall choose. The fear of God will put you into a teachable frame, and the Lord delights to teach such; and surely it is an unspeakable blessing of God, to be taught in the way of our choice. How happy were it, if the Lord would put a reasoning frame into your hearts, that you might begin to ponder, and weigh things, and if spiritual arguments cannot prevail, yet let us see whether they you reasonable Creatures or no; Isaiah 46. 8. Remember, and show your selves men, bring to mind, O ye transgressors! Come, let us reason together; Is there not infinite reason for Gods ways more then those ways you have walked in? Is not God infinitely worthy of honour and praise from you, other manner of honour and praise then he hath had from you, your own consciences being judges? Hath not God given you immortal souls? and are they not ⟨p. 160⟩capable of better things then these things that you have chosen for your chiefest good? Hath not God made you for a higher end, then to eat, and drink, and play? What, did the blessed Trinity consult to make a glorious creature, Come, let us make man, according to our own image: and when this great work is done, is he made for no other end then to eat and drink, and commit wickedness? What, is not man to live by rule? indeed no creatures but Angels and men, have a rule to walk by, no creature is capable of knowing a rule but they.
O that the fear of God might fall upon your hearts this day! and then the promise of God is, Psal. 25. 12. Who is the man that feareth the Lord, him will he teach in the way that he shall choose. The fear of God will put you into a teachable frame, and the Lord delights to teach such; and surely it is an unspeakable blessing of God, to be taught in the way of our choice. How happy were it, if the Lord would put a reasoning frame into your hearts, that you might begin to ponder, and weigh things, and if spiritual arguments cannot prevail, yet let us see whether they you reasonable Creatures or no; Esay 46. 8. Remember, and shew your selves men, bring to minde, O ye transgressors! Come, let us reason together; Is there not infinite reason for Gods ways more then those ways you have walked in? Is not God infinitely worthy of honor and praise from you, other maner of honor and praise then he hath had from you, your own consciences being judges? Hath not God given you immortal souls? and are they not ⟨p. 160⟩capable of better things then these things that you have chosen for your chiefest good? Hath not God made you for a higher end, then to eat, and drink, and play? What, did the blessed Trinity consult to make a glorious creature, Come, let us make man, according to our own image: and when this great work is done, is he made for no other end then to eat and drink, and commit wickedness? What, is not man to live by rule? indeed no creatures but Angels and men, have a rule to walk by, no creature is capable of knowing a rule but they.
What if so be that now thou wert to dye, what would comfort thee? if God should put an end to thy days, and call thee to an account for thy ways, what account couldst thou give to the great and dreadful God, of thy ways and life? would thy ways be peace? It may be thou thinkest thou mayest have thy pleasure, and that which is spoken out of the word by the Ministers, thou canst avoid, and there are no such things as thou hearest; but what if those things that we deliver, concerning the evil of sin, and the danger of that way of sin, should prove true? then woe unto thee, if all thy comfort depends upon this, thou hopest these things that we preach are not true; and is not this all the support of thy comfort, which if it fail, thou art lost for ever? Certainly, if that glory of God, and that eternal estate we preach so much of be true, it is worth the venturing of the loss of greater pleasures and delights, then any thou hast in thy seeking after them: make but a supposition, What if it should be so, is it not worth the venturing? You will do so in other things, the very supposition of a great gain, or possibility of great evil, will make ⟨p. 161⟩you venture much: God does not call you to venture much, they are poor things that you are persuaded to leave, and be not too confident in your way, all that is written in the word may be true, and if it be but possible, yet be so wise as upon a supposition to venture.
What if so be that now thou wert to dye, what would comfort thee? if God should put an end to thy days, and call thee to an account for thy ways, what account couldst thou give to the great and dreadful God, of thy ways and life? would thy ways be peace? It may be thou thinkest thou mayest have thy pleasure, and that which is spoken out of the word by the Ministers, thou canst avoid, and there are no such things as thou hearest; but what if those things that we deliver, concerning the evil of sin, and the danger of that way of sin, should prove true? then wo unto thee, if all thy comfort depends upon this, thou hopest these things that we preach are not true; and is not this all the support of thy comfort, which if it fail, thou art lost for ever? Certainly, if that glory of God, and that eternal estate we preach so much of be true, it is worth the venturing of the loss of greater pleasures and delights, then any thou hast in thy seeking after them: make but a supposition, What if it should be so, is it not worth the venturing? You will do so in other things, the very supposition of a great gain, or possibility of great evil, will make ⟨p. 161⟩you venture much: God does not call you to venture much, they are poor things that you are perswaded to leave, and be not too confident in your way, all that is written in the word may be true, and if it be but possible, yet be so wise as upon a supposition to venture.
O that you would make trial of the ways of God! If once your hearts were in them, whereby you would 1be satisfied, as to want none of these pleasures, it would make the moderation of them more pleasant then the excess: You would find more pleasure in the very act of self-denial, then in all the pleasure of your lives; and if there be so much pleasure in the denying false pleasure, what then is there in the enjoying true? Surely God hath pleasure enough for you, if you had a heart to trust him with your pleasure; you shall only lose your sin, not your pleasure. Bernard hath a notable expression in a declamation of his De bonis deserendis; If you be willing, says he, to sacrifice your Isaac, which signifies laughter, that is your pleasure, your Isaac, your pleasure shall not dye; it is the Ram, that is, your stoutness of spirit, your self-willedness that shall dye; 2but Isaac shall live, you shall have pleasure still. Do not harbour ill thoughts of God, to think that God is an enemy to your pleasure, and delight, he does not delight to grieve the spirits of men; if you would trust him with your pleasure, you should have pleasure, it may be in this world, but howsoever in the conclusion you shall have pleasure enough, my soul for thine. You must trust God with your souls, and eternal conditions, and will you not trust him with your pleasures? Do you think Christ came to ⟨p. 162⟩dye, and shed his precious blood to bring men into worser conditions then before? O no, certainly Christ did not come to take away any pleasure from his people, but to bring them the pleasures of Heaven, and of earth too, so far as they are needful. Is it not more like thou shouldst have pleasure when thou art reconciled to God, then when thou art an enemy?
O that you would make tryal of the ways of God! If once your hearts were in them, whereby you would 1be satisfied, as to want none of these pleasures, it would make the moderation of them more pleasant then the excess: You would finde more pleasure in the very act of self-denial, then in all the pleasure of your lives; and if there be so much pleasure in the denying false pleasure, what then is there in the enjoying true? Surely God hath pleasure enough for you, if you had a heart to trust him with your pleasure; you shall onely lose your sin, not your pleasure. Bernard hath a notable expression in a declamation of his De bonis deserendis; If you be willing, says he, to sacrifice your Isaac, which signifies laughter, that is your pleasure, your Isaac, your pleasure shall not dye; it is the Ram, that is, your stoutness of spirit, your self-willedness that shall dye; 2but Isaac shall live, you shall have pleasure still. Do not harbor ill thoughts of God, to think that God is an enemy to your pleasure, and delight, he does not delight to grieve the spirits of men; if you would trust him with your pleasure, you should have pleasure, it may be in this world, but howsoever in the conclusion you shall have pleasure enough, my soul for thine. You must trust God with your souls, and eternal conditions, and will you not trust him with your pleasures? Do you think Christ came to ⟨p. 162⟩dye, and shed his precious blood to bring men into worser conditions then before? O no, certainly Christ did not come to take away any pleasure from his people, but to bring them the pleasures of Heaven, and of earth too, so far as they are needful. Is it not more like thou shouldst have pleasure when thou art reconciled to God, then when thou art an enemy?
- 1Non Isaac, sed Arics morietur; non peribit tibi laetitia sed contumacia: non mactabitur Isaac, sed vivet: si vocem Domini audicris ut offeras Isaac, id est, ut gaudium immoles, constauter obedire ne timeas.
- 2Ipsa est beata vita gaudere ad te, de te, & propter te Domine, ipsa est et non altera. Aug Conf. c. 21. Non nego indulgendū corpori, serviendū nego. Sen. Ep. 14.Ipsa est beata vita gaudere ad te, de te, & propter te Domine, ipsa est et non altera. Aug Conf. c. 21. Non nego indulgendū corpori, serviendū nego. Sen. Ep. 14.
We read of Cajus the Emperor, (Agrippa having suffered Imprisonment for wishing him to be Emperor) that afterward when he came to be Emperor, the first thing he did was to prefer Agrippa, and gave him a Chain of Gold, as heavy as the Chain of Iron that was upon him in Prison: And so if any do suffer for God, do you think that God will let him lose by him? Suppose you have a Servant about your business, and he suffers much trouble and opposition, will you not recompense him for that which he suffers for your sake? Do you think that God will let his people sink in their sufferings for him? God forbid we should have any such thoughts of him.
We read of Cajus the Emperor, (Agrippa having suffered Imprisonment for wishing him to be Emperor) that afterward when he came to be Emperor, the first thing he did was to prefer Agrippa, and gave him a Chain of Gold, as heavy as the Chain of Iron that was upon him in Prison: And so if any do suffer for God, do you think that God will let him lose by him? Suppose you have a Servant about your business, and he suffers much trouble and opposition, will you not recompence him for that which he suffers for your sake? Do you think that God will let his people sink in their sufferings for him? God forbid we should have any such thoughts of him.
Do not judge of the ways of God by outward appearance, but judge according to the true value and worth of things: Shall we in other things judge according to the value and worth of things, and only in the ways of God, judge by outward appearance, and not according to the worth? Do but come near to the ways of godliness, you will find them other things then you imagine: As Peter Martyr had a speech in his Sermon, that was the means of that Marquess Galeacius his conversion: If so be, says he, one should see a company of Musicians, that are ⟨p. 163⟩playing and dancing according to their art, a great way off, he would think that they were mad men; but if he come nearer and nearer, and hear the melodious sound of the music, and observe their art in all they do, he will be of another mind: And so men of the world look upon Gods people afar off, and think them mad men to take such courses; but if they would come nearer, and observe their ways, and see the equity and reason, and observe the excellency and beauty that is in them, they would be of other minds.
Do not judge of the ways of God by outward appearance, but judge according to the true value and worth of things: Shall we in other things judge according to the value and worth of things, and onely in the ways of God, judge by outward appearance, and not according to the worth? Do but come near to the ways of godliness, you will finde them other things then you imagine: As Peter Martyr had a speech in his Sermon, that was the means of that Marquess Galeacius his conversion: If so be, says he, one should see a company of Musitians, that are ⟨p. 163⟩playing and dancing according to their art, a great way off, he would think that they were mad men; but if he come nearer and nearer, and hear the melodious sound of the musique, and observe their art in all they do, he will be of another minde: And so men of the world look upon Gods people afar off, and think them mad men to take such courses; but if they would come nearer, and observe their ways, and see the equity and reason, and observe the excellency and beauty that is in them, they would be of other mindes.
You that have hard thoughts of Gods way, you have looked upon them as things a great way off; 1come nearer, pry into them a little further, make trial of them a little, that you may have experience of them, you will think otherwise of them; if it were possible for you to enter upon Gods ways with the same base hearts that you have, Gods ways would indeed be tedious, but if you enter into the ways of God, your hearts will be changed, and you will be other men; and when your hearts are changed, those things that were grievous to you, will be delightful to you. St. Augustine in his Confessions hath this notable expression: How sweet was it to me of a sudden, to be without those sweet vanities? And those things which I was afraid to lose, with joy I let go, for thou who art the true and only sweetness, didst cast out those from me, and instead of them didst enter in thy self, who art more delightful then all pleasure, more clear then all light, but it was not thus with me heretofore when I sate in darkness.
You that have hard thoughts of Gods way, you have looked upon them as things a great way off; 1come nearer, pry into them a little further, make tryal of them a little, that you may have experience of them, you will think otherwise of them; if it were possible for you to enter upon Gods ways with the same base hearts that you have, Gods ways would indeed be tedious, but if you enter into the ways of God, your hearts will be changed, and you will be other men; and when your hearts are changed, those things that were grievous to you, will be delightful to you. St. Augustine in his Confessions hath this notable expression: How sweet was it to me of a sudden, to be without those sweet vanities? And those things which I was afraid to lose, with joy I let go, for thou who art the true and onely sweetness, didst cast out those from me, and instead of them didst enter in thy self, who art more delightful then all pleasure, more clear then all light, but it was not thus with me heretofore when I sate in darkness.
- 1Quā suave mihi subito factum est carctib suavitatibus nugarum! & quas amittere metas fuit, dimittere gaudiū erat: cjiciebas enim à ne, vera tu & summa sua vitas, cjiciebas, et intrabas pro tis, omni voluptate dulcior, sed non carni et sanguini, omni luce clarior, sed non jam sedenti in tenebris, &c. Aug. Con l. 9. c. 1.Quā suave mihi subito factum est carctib suavitatibus nugarum! & quas amittere metas fuit, dimittere gaudiū erat: cjiciebas enim à ne, vera tu & summa sua vitas, cjiciebas, et intrabas pro tis, omni voluptate dulcior, sed non carni et sanguini, omni luce clarior, sed non jam sedenti in tenebris, &c. Aug. Con l. 9. c. 1.
Now if you have any conviction at all, tell me, ⟨p. 164⟩Are you willing to enter into the ways of God? Do you think them worthy of regard, if it were not for trouble and affliction? Then so it stands, if you were not to suffer affliction, you would embrace them; and what an ignoble spirit is this, unbeseeming a Christian, whose spirit should have true Nobility and Magnanimity, and you come off thus basely, If you should never suffer, if have no trouble! Truly God is much beholden to you (as we may speak with holy reverence;) you would have God choose you, notwithstanding all your sins that are grievous to him: Why will not you choose God and his ways, notwithstanding the afflictions and sufferings that are grievous to you? Do you think the sufferings you are like to meet withal in Gods ways, are more grievous to you, then your sins are to him? Yet notwithstanding your sins, he chooses you; Why notwithstanding the sufferings you may meet with, should not you choose him? Suppose Christ had stood upon these terms, and said, It is true, I see poor wretched sinful man ready to perish, and must lie under the wrath of an infinite God, and it pities me to see his misery, and I could be content to redeem him, but I must suffer so much, be in the form of a servant, and be despised, and persecuted, and suffer a cursed death, and therefore let him rather perish: If Christ had stood at this, what had become of you? Yet you stand at this. Gods ways are good, my ways are evil; I could be content to embrace Gods ways; but I must suffer: If Christ did not make a stand at this, when he saw thy misery, but was content to redeem thee, and brake through all sufferings; Why should not you be content to ⟨p. 156⟩embrace him in his ways through all sufferings? Why should not your hearts be convinced by that which hath so much reason in it?
It is reported of one Marinus a Soldier, when it fell to him to be preferred in some place, he was like to lose it because he was a Christian, and he began to stagger, and to have thoughts rather to leave off Religion, then to lose his place: Then came one Theodistus, and brings him into the Temple, and laid by him the Sword and the Testament, the Gospel, and bade him take his choice: Here is the Sword, which is an emblem of thy place, and here is the Gospel, choose the one, you must have but one: Then his heart gave in, and so left the Sword, and chose the Gospel. The wisdom of God this day hath stood, and still stands before you, pleading with you, crying to you to come in and embrace her, to make a happy choice for thy soul; folly likewise hath her pleadings, and persuasions to draw thee to the lusts of the flesh, both make their offers unto thee; as they say of Hercules when he was young, he saw virtue and vice in the likeness of two Virgins wooing him, vice like a painted Harlot, and virtue like a sober chaste Virgin, both presenting themselves with wooing offers unto him.
It is reported of one Marinus a Soldier, when it fell to him to be preferred in some place, he was like to lose it because he was a Christian, and he began to stagger, and to have thoughts rather to leave off Religion, then to lose his place: Then came one Theodistus, and brings him into the Temple, and laid by him the Sword and the Testament, the Gospel, and bade him take his choice: Here is the Sword, which is an emblem of thy place, and here is the Gospel, choose the one, you must have but one: Then his heart gave in, and so left the Sword, and chose the Gospel. The wisdom of God this day hath stood, and still stands before you, pleading with you, crying to you to come in and embrace her, to make a happy choice for thy soul; folly likewise hath her pleadings, and perswasions to draw thee to the lusts of the flesh, both make their offers unto thee; as they say of Hercules when he was yong, he saw vertue and vice in the likeness of two Virgins wooing him, vice like a painted Harlot, and vertue like a sober chaste Virgin, both presenting themselves with wooing offers unto him.