430 SERMONS UPON HEBREWS XI. [SeR. LVIII.
the Holy Ghost calleth the advantages of his former life ' the pleasures of sin ;' and then it was high time for him to remove.
3. Having explained the words, and also vindicated this act from exception, let me now restore it to its true glory, commendation, and honour. Certainly this was a very great instance of self-denial, and highly conduceahle to check the affectation of natural greatness.
[1.] The more advisedly a good work is done, the more commend- ahle. He knew what he did ; it was not a rash and childish act, for he was grown up, fi€<ya<; yev6iJLevo<i. For a cliild to prefer an apple before a pearl, it is according to his childish judgment ; but the Holy Ghost says he was come to years. An advised obedience is acceptable to God, not headstrong resolutions ; therefore when he was grown, when he had maturity of judgment, and could weigh things in his mind, then ' he refused to be called the son of Pharaoh's daughter.'
[2.] The greater the temptation, the more self-denial. To bear a frown is nothing, to bear a scoff is nothing, to be kept low and bare is nothing ; but here is a principality despised, that he might join him- self to a contemptible oppressed peo})le. And here all temptations came abreast, and assault him at once ; there was a complication of them, honours, pleasures, and treasures. Here are honours, ' to be called the son of Pharaoh's daughter.' In the next verse we read of pleasures, which are called ' the pleasures of sin,' for the reasons before-mentioned; and then for treasures, ver. 26, ' He esteemed the reproach of Christ greater riches than the treasures of Egypt.' Now these things, hon- ours, treasures, and pleasures, usually besot or corrupt the judgment, so that we cannot see what is good in theory, cannot discern true good from false ; they obstruct our resolution, withdraw our minds, and charm us that we cannot follow God's call, nor obey him in the things he hath given us to do. But Moses had all these at once ; the honour of being called the son of Pharaoh's daughter, a great office that brought him in great plenty — the treasures of Egypt were in a great measure at his dispose — and here were the pleasures of sin. How hard is it for us to part with a small estate ! We find it a hard matter to suffer a little disgrace, and to leave a petty interest for Christ's sake. As Mat. xix. 27, the apostles spoke to Christ, ' We have left all, and fol- lowed thee,' What did they forsake ? A great all ! a net, a fisher- boat ; but yet they speak magnificently of it ; but Moses refused the honours, pleasures, and treasures of Egypt.
[3.] The more thorough the self-denial the better. He left the court of Pharaoh, and all his honours there, and openly professed himself to be a Hebrew. There was not only an inward dislike of the Egyp- tian idolatry and practices, and an inward approbation of the worship of God, that was kept up among his people, and of spiritual privi- leges ; but liere was an open profession, ' He refused to be called,' &c.
"[4.] The purer the principle, the better the action. It was not dis- content, or any sullen and vexing humour that put him upon this resolution, but faith. The principle much varies the action : Prov. xvi. 2, it is said, ' God weighs the spirits.' God doth not look to the bulk and matter of the action only but to the spirit, with what heart, upon what principle, with what aim it is done. Now, here was a pure spirit. Possibly others may have done somewhat like. We read in
VeR. 24.] SERMONS UPON HEBREWS XI. 431
ecclesiastical story of Dioclesian, a bitter persecutor, that left his empire, but it was out of discontent. He had set himself against Christ, and his discontent chiefly rose from this — he was resolved to root out the christians, but they grew upon his hand ; and though the per- secution was very bitter and grievous at that time, yet he could not root them out, and therefore through very discontent at the disappointment he left his empire. But Moses did all this pio animo, upon a holy and gracious consideration ; it was from the influence of his faith, because he was convinced of the good estate of God's people, though afflicted ; he could see glory and happiness at the end, therefore it is said, ' By faith he refused,' &c. Affectation of privacy and quiet, or natural stoutness, or a politic retreat, differ from self-denial.
The doctrine I shall insist upon is this —
Doci. That faith is a grace that will teach a man openly to renounce all worldly honours, and advancements, and preferments, with the ad- vantages annexed thereto, when God calls us from them, or we cannot enjoy them with a good conscience.
For here is honour, ' to be called the son of Pharaoh's daughter ; ' liere are the appendages of that honour, ' the pleasures of sin, and the treasures of Egypt ; ' and these are not only disesteemed, but actually quitted and forsaken ; and all this upon God's call, and upon reasons of conscience ; and the main turning circumstance, and that which in- clined him so to do, Avas his faith. Here I shall show you —