Commentary on Malachi 2, Chapter 1 · Exposition on verse 8
VERSE VIII.
And if yee offer the blind for ſacrifice, it is not evill: and if yee offer the lame and ſicke, it is not evill: offer it now unto thy Prince: will he be content with thee, or accept thy perſon, ſaith the Lord of Hoſtes?
ANd if you offer the blinde for ſacrifice,] The Lord proceedeth to prove that they deſpiſe him and his table, ſhewing how they have erred both againſt his law, and the rule of honeſty and comelineſſe, Levit. 22.21, 22.
And if you offer the blinde for ſacrifice, it is not evill:] Theſe words are read of ſome by way of interrogation, When yee offer the blinde, is it not evill? Now a negative interrogation ever affirmeth ſtrongly: q. d. it is very evill, and yet yee doe it. Hierom, Junius: others read theſe words by way of affirmation, God continuing to tax their thoughts; you think it not evill, you think it is good enough for God, you make it no fault; and this is the common reading, which is more agreable to the context: but the matter is not great how we take it, both tend to one end and one effect, both a diſliking & diſallowing of ſuch ſacrifice.
For the ſacrifice here ſpoken of, ſome underſtand it only of the ſacrifice the Prieſts offered for themſelves. Levit. 4.3. Heb. 5.3. Others for the ſacrifice the people brought; which when they were burnt offerings, which were all conſumed upon the Altar, the Prieſts nothing regarded; but the ſinne-offering to be eaten by the Prieſts, for thoſe they were marvellous carefull they might be of the beſt; and ſome expound them of the peoples offerings in generall, whether they were burnt offerings, ſinne offerings, or peace offerings, or whatſoever; and thoſe words (it is not evill) ſome take for the Peoples words, it is good enough for the Prieſts; or it is good enough to be burnt to aſhes; others make the Prieſt heartening the people in that practiſe, which is very probable, God before directing his ſpeech to the Prieſts. In ſumme, it is like to be both, as both are here accuſed.
The Prophet had told them of their baſe thought of Gods Table: to this they might happily reply or object; you take too much upon you, to ſee into our hearts, and to cenſure our thoughts. to this the Prophet makes by inſinuation in an anſwer, though cloſely, that he need not to dive ſo deepe, their life and practice taught as much; a man might eaſily read the prophaneneſſe of their hearts in the uncleaneneſſe of their gifts, and their contempt of God in their carriage. The thoughts of men are knowne either immediately and directly by God alone, Jer. 17.10. Matth. 9.4. or mediately and indirectly, and ſo man may know them; either as God revealeth them, Ezek. 14.1, 2, 3. or as men diſcover them by their actions, looks, or ſpeeches; Firſt, Matth. 7.16. Ye ſhall know them by their fruts: doe men gather grapes of thornes? or figs of thiſtles? Secondly, Iſaiah 3.9. The ſhew of their countenance doth witneſſe againſt them. Thirdly, Luke 6.45. In this place the firſt is underſtood.
Now this people are not reproved for bringing no ſacrifice, but faulty ſacrifice, faulty for quality, contrary to the Law. Levit. 22.21, 22. Now what is ſpoken of their ſacrifice, may be ſpiritually applyed to ours, that we may make ſome benefit out of this. The Sacrifice of the Church in the New Teſtament are:
Firſt, men themſelves, and that firſt in life, ſoules and bodies conſecrated unto Gods ſervice, both in their generall callings & their particular places. Rom. 12.1. Preſent your bodies a living ſacrifice, not to ſlaughter them, but the corruption of them. Rom. 6.6, 13. Now the mortifying of the affection killeth not the man, Pſal. 51.17. As the Ram, not Iſaac was ſlaine, though hee was offered. Read Gen. 22. Mar. 12.33. 1 Sam. 15.22. Secondly, in death, in offering their ſoules to Gods hand, Luk. 23.46. Acts 7.59. and their bodies for teſtimony of the truth, being called to it. Phil. 2.17. 2 Tim. 4.6.
Secondly, the Sacrifices of the New Teſtament are, ſome thing from themſelves immediately to God, as praiſes and prayer, compared to Sacrifice, Pſal. 50.14, 15. Drinke offering, Pſal. 116.31. Incenſe. Pſal. 141.2. Hoſea 14.3. Apocal. 5.8. and 8.3, 4. Secondly, to man for God, as Almes. Heb. 13.16. Pſal. 4.18. Matth. 12.7.
Now as their Sacrifices ſignified ours, ſo their imperfection noteth out ours: The firſt is blindneſſe, which in the Scripture ſignifieth ignorance; as Rev. 3.2. 1 Pet. 5.9. ſhewing that he deteſted ſuch ſervice as was done of ignorance without knowledge. By lame, he may meane when things are done without minde and heart, with the outward man, not inward; for faſhion, feare, praiſe, &c. By ſick, when it is without ſpirit and affection: the ſpirit is gone when it is without zeale, fervency, affection.
Offer it now unto thy Prince.] The ſecond reaſon; they have offended againſt nature and civility. He that offereth the Lord of Hoſts ſuch things, as he would not offer unto a man, which the Prince will not accept, ſaith that the Table of the Lord is not to be regarded; ye offer ſuch &c.
Offer now unto thy Prince, Captaine, or Ruler.] there was then no King in Iſrael; for the kingly dignity was extinct in Jechoniah, Jer. 22. but they onelyonly had Captaines over them, appointed by the Perſian King, to whom they were in bondage: As Zerubbabel is called the Captaine of Iſrael, Haggai 1.1. and ſo it is made more offenſive, that they uſed God as they would not doe a meane man, not a King, but a Captaine: and it is as if God had ſaid, Now make tryall of the good will of your Captaine towards you, which is more familiar to you, being a man, and inferiour to a King; whom if thou laboureſt thus to reconcile unto thy ſelfe, thou ſhalt more offend, and excite againſt thee. What an indignity is this then againſt me, that I ſhould be no more, or not ſo much accounted of, as a meane Captaine? how ſhould not this, in ſtead of reconciling me, more diſpleaſe and provoke me? And what can you looke for from me, ſo mighty a God, to defend and vindicate my glory and ſervice from ſuch indignities, but wrath and diſpleaſure? Will he be content with thee, or will it pleaſe him? as if hee ſaid, undoubtedly it will marvellouſly diſpleaſe him.
Or accept thy perſon, or accept thy face?] That is, will he kindly and lovingly looke upon thee, and grant thee the things thou deſireſt? as Gen. 19.21. Job 42.8, 9. ſo here, Will he friendly reſpect you, and grant your requeſt? No, he will be more offended with you.
In the whole he anſwereth, that they might object, that he tooke too much upon him to pry into their thoughts & hearts; when he did no otherwiſe than ordinarily he might doe, judge their lives by their practices. The point then is:
The wickedneſſe of the life proclaimeth and preacheth to men the prophaneneſſe of the heart, as Pſal. 14.1. Doctrine. The foole hath ſaid in his heart, there is no God; they hve corrupted and done an abominable worke, there is none that doth good. Was not this enough to convince them of impiety and Atheiſme before God which ſearcheth the heart? So there is another way for man to know, Titus. 1.16. They profeſſe that they know God, but by works they deny him, and are abominable and diſobedient, and unto every good worke reprobate. And this is enough to condemne them of impiety and prophaneneſſe, of contempt of God, want of the feare of God, before man that ſeeth the outward man onelyonly, and muſt by it judge of the inward. Matth. 7.16, 17, 18. Ye ſhall know them by their fruits: Doe men gather grapes of thornes, or figs of thiſtles? So every good tree bringeth forth good fruit, and a corrupt tree bringeth forth evill fruit. A good tree cannot bring forth evill fruit, neither can a corrupt tree bring forth good fruit. *Non ex foliis, non ex floribus, ſed ex fructu arbor bona mal…ive dignoſcitur. Bern. Epiſt. 107.A good or evill tree is knowne, not by the leaves or flowers, but by the fruits. 1 John 3.10. In this are the children of God known, and the children, of the devill: whoſoever doth not righteouſneſſe, is not of God, neither he that loveth not his brother.
Becauſe the tongue will bewray the irreligiouſneſſe of the heart when it ſpeaketh folly; Reaſ. 1 as Jan. 1.26. If any man among you ſeeme religious, and refraineth not his tongue, but deceiveth his owne heart, this mans religion is vaine. And Matth. 12.34. O generation of vipers, how can you ſpeake good things, when yee are evill? for of the abundnace of the heart the mouth ſpeaketh. Hence is that, Matth. 26.73. So after a while came unto him they that ſtoody by, and ſaid unto Peter, ſurely thou art alſo one of them, for even thy ſpeech bewrayeth thee. Though the tongue may now and then prove a falſe glaſſe, yet it is then, when it maketh ſhew not of the worſe, but of the better; as falſe glaſſes doe commonly make men ſeeme fairer than they are, and not fouler.
Becauſe the nature of man is ſo hypocriticall, Reaſ. 2 and willing to be accounted good, that if any thing be in the heart that good is, it will ſhew it ſelfe; nay, though nothing be in it, yet it will diſſemble, at leaſt for time and place; ſo when there nothing appeares but evill, and the whole courſe is nought, it muſt follow that the heart muſt needs be ſtarke naught: Many Apples rotten at the heart, are whole ſkinned; but if rotten in the outſide, they have the taint of the heart.
This controuleth ſuch raſh cenſurers, Ʋſe 1 as will goe further than Gods Prophet, as will judge of men not by their lives and their actions, but by their owne fancies and conceits, contrary to their actions. If the Prophet, a man of that wiſdome and revelations, did content himſelfe with their actions, and joyne iſſue with them upon their outward carriage; ſhall theſe men, who have no ſuch thing, nor any extraordinary gifts to diſcerne ſpirits, ſit upon mens ſoules, and judge their ſecrets, and condemne them for hypocrites, and contemne them for deepe diſſemblers, though they can find nothing in their lives that may argue their hypocriſie and hollowneſſe?
But doe ſuch wiſe men of the world theſe things without ground? Object.
It cannot be, Anſw. neither is; but they are deceitfull grounds. The firſt is, the ſtrict courſe of life that the parties take they thus judge; a marvellous thing, different ſpirits. The Prophet condemnes men for their diſſolute lives, theſe for the ſtraitneſſe of their lives. Thus if any man doe make conſcience of ſinne, he is by them noted as a Phariſee, that is, an hypocrite: That, as he ſaid, Non poteſt eſſe ſalvus, qui non vult eſſe malus; ſalvus ſaltem à linguis maledicis; ſi it is, 1 Pet. 4.4. It ſeemeth unto them ſtrange, that ye runne not with them unto the ſame exceſſe of riot; therefore ſpeake they evill of you. But as S. Bernard ſaid, that Balaam, when he thought to have curſed Gods people for hyre, did bleſſe them againe and againe, though againſt his will: ſo theſe men more commend, than diſcommend theſe perſons, where they ſeeke ſo to diſgrace them, while unwillingly they heape praiſes as reproaches upon them, and while they goe about to back-bite them, againſt their wills they acquit them, becauſe the object good things inſtead of evill againſt them, as if they could find no matter of evill in them.
But Matth. 23.23. Chriſt condemnes the Scribes for ſtrictneſſe in paying tythes. Object.
But the latter part anſwers the former, Anſw. and it ſheweth they are hypocrites not for doing the leſſe, but omitting the greater; as on the other ſide, that they are hypocrites who doe the greater, and omit the leſſe. If they cannot juſtly challenge them for omitting the greater they cannot make them hypocrites: nay, happily theſe that are cenſured, may juſtly by Chriſts rule judge their cenſurers as hypocrites, becauſe they omit the leſſe, and are altogether negligent in them. For undoubtedly the heart can be ſound in neither, that is not in both. Luke 16.10. He that is faithfull in the leaſt, he is alſo faiothfull in much; and he that is unjuſt in the leaſt, is unjuſt alſo in much. It is a ſure token of an hypocrite, for a man to live apparently in the practice of any one known ſinne, though in other things hee ſeeme never ſo ſtrict. For Eccleſ. 10.12. Any one dead Fly corrupts the oyntment. But to condemne a man for an hypocrite, in being ſtricter than our ſelves in ſome caſes, and for being nice in matters of ſmall moment; when the whole tenour of his life is otherwiſe righteous alſo, it is to condemne him for that which Chriſt will commend him for at the laſt, when no man ſhall take his praiſe or his joy from him, Matth. 25.21. But theſe men thus condemne themſelves; for as the Heathen Ʋt quiſque optimus eſt, ita quemque optimum eſſe putat; ſo Ʋt quiſque peſſimus, &c. as Heliogabalus thought every man diſhoneſt in heart, becauſe he was ſo himſelfe: ſo theſe men thinke that men cannot without hypocriſie either be nice in ſmall things, or very carefull and zealous in greater things, becauſe themſelves are not come to that ſincerity, to make conſcietice of them themſelves, and therefore if they ſhould ſeeme to doe it, they ſhould but diſſemble; and they meaſure other mens conſciences by their owne. In a word, thus to judge is a moſt corrupt courſe; as if a man would needs have it, that the tree is rotten at the roote, becauſe the fruit of it ſeemed to be good, or at leaſt becauſe the fruit of it ſhewed better and fairer then the fruit of many other trees that grew neer it. Then, as Math. 7.1. Judge not, that yee be not judged. Elſe if thou thus judge Gods ſervants, take heed of a cenſure from him, and, it may be, from thoſe whom thou thus cenſureſt, becauſe 1 Cor. 6.2. The Saints ſhall judge the world.
The ſecond ground of theſe mens judging, is ſome ſtrange judgment that befals them that ſeeme thus religious and carefull: for if one that hath made conſcience of his wayes be overtaken with any judgement, an unuſual croſſe, or dye ſuddenly, then judge they of him, as Jobs friends did of him, that God hath found out his hyprociſie; what would they doe if he had dyed in that miſery? and yet might he have done well enough for all that, and did truſt in God, Job. 13.15. Loe, though hee ſlay me, yet will I truſt in him, and I will approve my wayes in his ſight. Thus the Barbarians judged of St. Paul. Acts 28.4. And ſo the Diſciples, John 9.2. But as men ſhall not be judged before God for that they have ſuffered, but done; ſo men ſhall not be judged of men: for ſo Chriſt ſhewed, by croſſing his Diſciples judgement, John 9.3. as alſo theirs, Luke 13.3, 5. as he ſheweth not only by this which might come from the malice of Pilate, but from that of the 18. who periſhed under the Tower of Siloam; for the like may befall to another and themſelves.
But may not a man judge at all by Gods judgements? Object.
Yes, Anſw. in theſe and the like caſes: if God have foretold ſuch a thing, Numb. 16.29, 30. when it comes we may judge; or if the judgment befall him that hath been, and ſo continues, anotorious wicked man; as in Athens, when a beam of the houſe fell in a banquet, and knocked a profeſſed Atheiſt alone on the head; there is then ſome ground for our cenſure, for then the word and worke of God meet together, elſe there can bee no certaine judgement, becauſe, as it is, Eccleſ. 9.1, 2. I have ſurely given mine heart to all this, and to declare all this, that the juſt and the wiſe, and their workes are in the hand of God: and no man knoweth either love or hatred of all that is before them. All things come alike to all; and the ſame condition is to thee juſt, and to the wicked, to the good, and to the pure, and to the polluted, and to him that ſacrificeth, and to him that ſacrificeth not; as is the good, ſo is the ſinner, he that ſweareth, as he that feareth an oath: And that which is befallen another may befall thee; for it is no faith, but a fancy, whereby any man thinketh himſelfe excepted from any outward calamity, having no promiſe for freedome. Therefore ſhould no man judge another, that liveth outwardly well, by ought that befalleth him; for it may befall him, and that in Gods juſtice, as Proverb. 24.17, 18.
This tels how it is warrantable to judge and cenſure of other men, ſuch as are wicked and prophane, Ʋſe 2 and yet cry out that any man ſhould ſit on them but themſelves; and of thoſe wee meane who boaſt of as good and ſincere a heart to God as the beſt, though their lives be not ſo religious as theirs; yea when they are prophane and notoriouſly wicked, yet men muſt judge charitably of them, becauſe they can not ſee into their thoughts, and know what there is there. But we anſwer them, that their lives tell us what lyes hid: nay that which is within cannot be hid, becauſe their lives are ſuch: For Math. 7.18. a man need not dig into the ground to ſee what the root is, the fruit will eaſily diſcover the tree; ſo is it with the heart & actions; by good actions we may be deceived, becauſe of the diſpoſition of the partie, Math. 6. Almes and Prayers by vaine glory, or want of ſincerity, are not good at all to the doer: but evill cannot be good by good intention; for that which is evill in it ſelf, cannot be made good to any for any end. And ſo evill actions ſtill argue an evill heart, as bad fruits an evill tree: And ſo it is a very ridiculous thing for men to brag of a ſound and good heart, when their lives be as they bee. For Jam. 3.11. Evill words, ſaith the Apoſtle, corrupt good manners, their own and others, much more evill workes good men; yea, they argue the doer corrupt within; for it is not the fruit makes the tree bad, but it is the badneſſe of the tree that maketh the bad fruit; the fruit diſcovereth the naughtineſſe of the tree: For as the Adder hath a ſting before he ſtingeth, ſo are men wicked before they work wickedneſſe; then is it knowne ſhe hath a ſting, and they corruption: for as the mouth ſpeaketh from the abundance of the heart, ſo the heart worketh from the abundance of the ſoule; ſo that lawfull it is for me to judge a common ſwearer, a known adulterer, a manifeſt deceiver, an uſuall drunkard, &c. to have a corrupt heart: for when the earth is broken up, and a filthy ſtench commeth out, argues it not that there was ſome dead corps there? ſo when men ſend out curſings, blaſphemies, ſwearings, raylings, and ſuch like, that a man ſhould not be able to endure, from whence iſſue theſe, but from a dead and a rotten ſoule? theſe carry about them then the grave and ſepulcher of the Soule. Now that which is ſaid of the words, may be applyed to the workes. As a man therefore comming to a tombe, though never ſo coſtly and curiouſly, or ſo royally deckt, yet if at ſome vent be apprehend a filthy ſavour iſſuing out of it, he knoweth well there is not only a dead, but a rotten carkaſſe within; ſo when a man feeleth a filthy and unwholſome ſent, either of prophane ſpeech, or of diſſolute life iſſuing from the heart, which is the fountaine of both, he muſt needs conclude, neither is it againſt charitie to cenſure it, that there is a ſoule not only dead and buried, but even rotten in ſinne and corruption. Therefore let no man delude himſelfe, while he would deceive others, to beare men in hand that he is ſound at heart, when he is unſound and corrupt in his life; as if a man might beperſwaded that it is a vine or figtree which he ſeeth hanging full of crabs and wildings. Nay it muſt needs be otherwiſe; therefore as Chriſt ſaid, Math. 12.33. Either make the tree good, and his fruit good; Or elſe make the tree evill, and his fruit evill: for the tree is known by his fruit. If thou hate ſinne, ſhew it in thy life; if thou feare God, ſhew it by thy carefull walking in his waies, and ſeeking to pleaſe him; If thou loveſt the word, frequent the aſſembly with diligence and devotion, and not careleſſely and ſlippily: If thou thinke reverently of the ſervice of God, be carefull reverently to addreſſe thy ſelfe to the performance of it: Otherwiſe know, thy practice proclaimes the want of theſe things; and thinke not much if others judge thee by that, for thy have their warrant from Chriſt their King; By their fruits you ſhall know them.
If yee offer the blind,] The Lord he requires not all the ſubſtance of a man to his ſervice, but a few things, and thoſe not very coſtly, yet he requires the choiſe and beſt in their kind, and they be accounted of better then any others; the beſt ſhould not be deare to them, nor too deare for him.
Men ought to offer their beſt things to God, Doctr. and to thinke nothing too deare for him, either to give to him or for him, Gen. 22.2. 2 Sam. 24.24.
This ſerves to reprove all hypocrites, Ʋſe 1 ſuch as the world & the Church is full of, who offer not the beſt, but the worſt unto God, & think thoſe things good enough, having many things too dear for him, when as nothing is too good for their back & bellies, for their pleaſures & delights, to ſerve the fleſh & world withall. But generals touch not; for particulars. Firſt, the maintenance of the Miniſters is the Lords portion, as not to ſeek it feare off, Mal. 3.8. for if the ſpoiling of them, be the ſpoyling of him, then è contra. But how many have we that thinke every thing is too much that they have, and any thing is good enough for them? I ſay nothing of them who beſtow all on pleaſures, and give nothing to the Lord portion, who, as they think playing better then preaching, beſtow much on Players, but nothing on Preachers. But I aime at ſuch as account of Preaching, and injoy the benefit of the miniſtery, and yet a vaine man will beſtow more on a player in a yeere, then they in many on a Preacher. Almes to the poore, is a gift to God, as the Scripture teacheth; but how many have we, I do not ſay rich churles, like him in the Goſpell, that will not give crums to Lazarus, but, that will give ſomething, but it is almes of moldy bread, tainted meat, that ſcarce doggs will eate, or cannot be ſpent otherwiſe; whoſe ruſt of their ſiver, & their motheaten gartments ſhall be awitnes againſt them, & eate their fleſh. Any thing is too much for theſe, nothing too good for their bellies, pleaſures,Jam. 5.2, 3. or pleaſant compaions who delight them.Miſeri homines paraſitis & aſſentatoribus diſtribuert malunt, quam Chriſto qui tot ſibi benecia contulerit. Wretched men had rather give to paraſites and flaterers then to Chriſt from whom they have ſo many benefit. Theſe ſhall have of the beſt, thoſe of the worſt; theſe liberally, thoſe ſparingly. If I ſhould tell you that a Citizen in the end of the ſickneſſe being ſome few miles from the City, when the plague was beginning hotly, going thither but of pleaſure, at his meate would have given a Crown for a ſet of Muſitians to delight himſelfe withall: when otion was made in the company to give ſomewhat to the relief of the ſick and poore in that towne, as men who could not forget the miſeries of the poore, from the experience of their own; he among the reſt gave but a penny or two pence at the moſt: I ſay if I ſhould tell you of ſuch an one, (I ſay not I know the party and the thing,) I know you would all condemn him in your thoughts. But this I ſay, I know many who will not ſticke to ſpend a crowne, 10, 20, 30, 40 s, upon one idle journey for their pleaſure and delight, (which I doe not ſimply condemn,) when as it will grieve them, and they cannot ſmother it, to beſtow in a whole yeere upon the Lords Levites and his poore Lazarites, a crowne or 10 s. or the like portion farre inferior to their ability; how are theſe not reproved here? And if theſe, then thoſe who give to the Lord not the flower and youth of their age, but to the fleſh and devill, and the dregs of their age to God; their ſtrength and health to the world, their weakneſſe and ſickneſſe to God. The firſt fruits are too good for God, though he call for them, the gleanings are good enough. Many have children, ſome are of good parts, good gifts, and towardlines; it is pitty they ſhould ſerve the Lord, andbe for his miniſtery, they are fit to ſtand before Kings and in great places, Dan. 1.3, 4, 5. but if any be of no gifts, hee is fit for no others uſe, turne him to the miniſtery, 1 Kings 12.31. 2 Chron. 13.9. and this muſt be his refuge againſt poverty; many betake themſelves to the reading of the Word, and come to the Church when they have nothing elſe to doe, neither their bellies to feed, nor their backs to deck, nor the world to follow, the weather not for them to walk in the fields; as Luke 9.59, 61. Many will offer ſmall and petty ſins to God, that they have no pleaſure or profit, by, but retaine their maine ſinnes which give delight, 2 Kings 10.28, 29. Mark 6.17, 18, 20. Math. 23.23. yea many can be content to part with their outward goods, not inward corruption, but buy out their ſins with almes, Mich. 6.6, 7. Now a number of ſuch hypocrites as theſe are manifeſtly here reproved, that they thinke things too deare for the Lord, and pleaſe themſelves, when they offer of the worſt unto him.
To reach every man to honour God with the beſt he hath, to thinke nothing too good for him, Ʋſe 2 if he call for it. To take Solomons advice, Prov. 3.9. Honour the Lord with thy riches, and with the firſt fruits of all thine increaſe. Defraud not his Levites of their portion, thinking it too much that is beſtowed on them; for 1 Cor. 9.11. If we have ſo wen unto you ſpirituall things, is it a great thing if we reape your carnall things? Niſi dederit oleum populus, extinguetur lucerna in remplo Orig.And Galat. 6, 6. Let him that is taught in the Word, make him that hath taught him partaker in all his goods. And if men be ſtraitened this wiſe, it may be juſt with God to take their Miniſters from them.* Unleſſe the people bring Oyle, the light will goe out in the Temple: ſo in ordinary courſe and Gods judgment. Feed the poore with the beſt, and deale liberally with them: Deut. 14.29. Nehe. 8.10. Make them heires and co-heires with thy children and kindred; as Chryſoſt. When thou art dying and going, though it is farre better thou ſhouldſt nouriſh them living, and before thou depart. Hom. 25. ad pop. Ant, remember God in the beſt of thy dayes, health, youth, ſtrength, Eccleſ. 12.1. Deut. 6.5. If thou haſt children, thinke none too good for God to carry Gods Name, to ſtand in Gods ſtead, 1 Cor. 2.16. and 5.20. And if God will have him, if he be as Iſaac, freely offer him; the better, the more acceptable to himſelfe. Give God the time that is meet, and he requireth, though it be precious to thee, and may be imployed to profit otherwiſe, Exod. 34.21. Offer to God the greateſt and ſweeteſt ſinnes, neereſt and deareſt, Marth. 5.29, 30. as Heb. 11.17. yea, give God the heart, and honour him with outward holineſſe. Prov. 23.26. In all things be an Abel, not a Cain. Gen. 4.
The blind.] Sacrifices were Types both of head and body; and for body, of the perſons and ſervice. And thus God rejecting their ſacrifices for their blindneſſe, ſhews how hee condemnes blindneſſe in thoſe who ſerve him: And blindneſſe is ignorance, and want of knowledge. Revelat. 3. 2 Pet. 1.5, 9. And ſo from hence obſerve:
Nothing that is done in obedience of God can be good, Doctr. or a good worke, unleſſe it be of knowledge, zeale, charity, devotion; good intention cannot make it good, if knowledge be wanting, for it is a blind offering. The knowledge we ſpeake of is a generall knowledge of the Will and Word of God, and ſpeciall knowledge of the lawfulneſſe and goodneſſe of that action. 2 Pet. 1.5, 9. Deut. 5.27. Matth. 28.19, 20. Rom. 10.2, 3. Rom. 14.23. Reaſ. 1
Becauſe the Lord reſpects not the outward ſhew and pompe of works, (as the multitude and greatneſſe of them,) but conſiders them inwardly, whether they flow from true obedience, or no. Now true obedience is then, when we beleeve by the Word of God, that both he requires ſuch workes, and they are thoſe which pleaſe him. Now this cannot be without ſome meaſure of knowledge.
Becauſe as he condemnes the vaine pompe and outward ſhew of Hypocrites, ſo doth he all fained ſervice and will-worſhip, Reaſ. 2 Col. 2.23. Now then it is will-worſhip, not onelyonly when things not commanded are done, and men thinke by them to doe God good ſervice; but when things commanded are done, and they know not the command, but for ſome other reſpects doe them: for as good no commandement, in reſpect of them, as they not know it. And if things done, which he had commanded, be rejected, as will-worſhip, Iſaiah 1.12. becauſe they were not done in that manner he had commanded, though they knew his will; More this: for as they in Iſaiah did their works not in conſcience to God, but for ſome other end; ſo theſe can not, becauſe they know it not, and ſo it cannot be acceptable. He that doth a man a good turne, and meant it not, but aimed at himſelfe, profit or glory, or whatſoever, cannot look for any great thankes from him, for whom it fell out ſo well.
This confuteth Papiſts, as touching ignorance, Ʋſe 1 which they much advance and commend; though they be aſhamed of the old poſition, that ignorance is the Mother of devotion, yet they accuſe knowledge for want of devotion; they practiſe to keepe the people in ignorance, and defend it ſtill to be good. For when we urge the neceſſity of knowledge, for all our actions, and that whether from the Word, Fathers, or reaſon, they oppoſe themſelves againſt all. Beſides, their manifold reaſons, for which they have beaten their braines, to prove the people ought not to have the Scriptures in a knowne tongue, and ſo not knowledge; when we object unto them, Joh. 5.39. Search the Scriptures, and juſtly complaine of their ſpirit contrary to Chriſts, Dureus denies that this is ſpoken to all Chriſtians; for how ſhould (ſaith he) the ignorant and unlearned ſearch them? We anſwer, that if Chriſt had then ſpoken to the learned onelyonly, his exception had beene good; but if he preached to the whole people, as then he did; if to all the Jewes, why not to all Chriſtians? Let them ſhew a difference; but if none, but that both Jewes and Chriſtians muſt by them have the knowledge of Chriſt and eternall life, when theſe are common to all in the Church, why not to other? when we urge that, Acts 17.11. The Bereans ſearched the Scriptures whether thoſe things were ſo. Bellarmine anſwereth, that was becauſe they doubted whether he was an Apoſtle or no. The matter is not why they examined, but that they did, and are commended for it by the holy Ghoſt, that they compared his doctrine with the doctrine of the Prophets. Then ought all Chriſtians thus to doe, to try the Spirits, for now may doubt be made, more then at that time, 1 John 4.1. and no ſearch can be but by the Scriptures, and knowledge of them. When we urge that, Collo. 3.16. then they exempt the ignorant, and ſay it is not for all, but commend unto us the decree of the Councell of Trent, who have allowed ſuch to read as have licence from their Ordinary, upon teſtimony from their Curates that they are humble and devout perſons, Rhemiſt, praefat. that is, none but their Pope-holy, devout Catholiques, and yet the Apoſtle ſpeakes generally; and if the People be rude, and, as they ſtill object, ignorant, we anſwer, that is no reaſon, or of no force to prove they muſt be kept from the Scriptures; this is the way to make them ſtill rude: this ought not to be ſo, and that which is a fault in them, can be no argument againſt this, as if a man ſhould be denied the benefit, not of light, but of ſalve becauſe his eyes are ſore. When we object unto them the fathers, as Chryſoſt. upon the place of the Colloſſians and divers otherplaces, or that of him, Hom. 2. in Math. & aliis: Heare I pray you, O yee layty, buy you Bibles, the medicines of your ſoules, if you will buy you nothing elſe: get the new Teſtament, the Acts of the Apoſtles, and the Epiſtles. To this the Rhemiſts, praefat. ſect. 14. anſwer, that he ſpeakes this as a Pulpit man, not as giving rules in the Schooles. As if he would ſpeake one thing in the Pulpit, another thing out of it, or made the Pulpit a place to utter lyes. Theſe who thus cenſure the fathers, no marvell though they often be ſawcy with Luther and Calvin. But Bellarmine anſwereth, de verbo Dei, lib. 2. cap. 16. that he ſpoke that then, becauſe many men were given to be at theaters and ſtage playes, and other vanities, and never read the Scriptures, no not ſuch as had underſtanding; and he exhorteth all, not that he would have all to read them, but that they ſhould doe it, which could doe it with profit: for he knew he had to deale with thoſe who need ſuch amplifications: marke that Chryſoſt. is made an Orator, no Preacher; one that for advantage would ſpeake more then he thought. When upon Col. the 3.16. hee exhorts not only in generall tearmes, but ſpecially; heare O you worldly men, that have wives and children, he commands you to read the Scripture, and not lightly and ſlightly, but diligently and painfully: How can they reſtraine thoſe with any conſcience, to ſome, which is ſpoken generally to all? And for this reaſon holds it not now, have we not playes, they and we, theaters fuller then Churches, to the corrupting of the minds and manners of our people? finde we not many, of good capacitie, more affected with any thing then the ſcriptures? Then as neceſſary it is they ſhould be exhorted, and read them; and yet with them may a man read any thing but Scriptures: by all which, as they themſelves make gaine of them, ſo they make them and their ſacrifices, ſervice and obedience, whatſoever it is, unacceptable unto God, becauſe they are blind ſacrifices, ſpecially that, when they teach them to pray in an unknown tongue, where every word muſt needs be a blind ſervice.
To reprove all ſuch as keep themſelves in ignorance and without knowledge, being blind, they will be blind ſtill; Ʋſe 2 they need not that any law forbid them the reading of the Scriptures, they can be a law unto themſelves; and what ſoever others can object, that they have againſt themſelves, of the difficulty, the hardneſſe, the obſcurity and danger of reading them; Or if not that, yet that they muſt learne from their miniſters, that which Duraeus the Jeſuite ſaid impiouſly, that Chriſt left Paſtors to to the people, not Bibles, they ſo practiſe; for they will not once almoſt look in them, only they will heare from the Miniſters, and would to God they would heare conſtantly and carefully; they might have more knowledge: but while they onelyonly heare, they remaine ſtill ignorant, and hearing ſo careleſly, by ignorance they doe the things that God hath commanded now and then, but without all true knowledge; and ſo make them unacceptable to God, when they worke by imitation, and often enquire of the lawfulneſſe after the deed.
To perſwade every man, that hath any deſire that his ſervice may be acceptable to God, whatſoever it be, Ʋſe 3 to labor for knowledge that it may bee a ſeeing ſacrifice; for that which the Apoſtle hath, Hebr. 11.6. is here more; if not without faith, then not without knowledge: Now what ſervant or child is it that obeyes and doth ſervice to his father or maſter, and knowes it is not acceptable; and yet if he be told what way he may take to have it accepted, will not? ſo in this if there be any deſire to pleaſe him, labor not ſo much to doe, as how to doe, or to know what you doe; and this not onelyonly by ſiting at Gamaliels feet, and hearing the Miniſters, but by reading the Scriptures and word of God your ſelves diligently and painfully:Col. 3.16. for the Apoſtle ſo perſwades, Let the word of Chriſt dwell in you plenteouſly in all wiſdome, teaching and admoniſhing your ſelves in Pſalmes and Hymnes, and ſpirituall Songs, ſinging with a grace in your hearts to the Lord; not, as Chryſoſt. well ſaith, that the word ſhould be in you, that is, come as a ſtranger, and ſtay for a night, a ſeaſon, and gone againe; but it muſt dwell in you, and that not ſparingly, but copiouſly and abundantly. Chryſoſt. exhortation is not ſo neceſſary for theſe times and this audience, to get them Bibles, for they muſt have them in their hands and houſes; but to uſe their Bibles, which moſt neglect. Therefore as he de Lazaro, Semper horter, & hortari non deſinam, ut non hic tantum attendat is iis quae dicuntur, verum etiam cum domi fueritis, aſſiduè divinarū ſcriptur arum lectioni vacetis. Quod quidem & iis qui priv atim mecum ingreſſi ſunt non deſiſto inculcare. Chryſoſt.Hom. 3. I againe and againe exhort you, not only here to attend to the things that are ſpoken, but when you are at home, to read the Scriptures carefully, which I uſe to preſſe upon them that are about me. If this may prevaile, a little more may that of Moſes, Deuter. 6.6, 7, 8. and that of Chriſt, John 5.39. and the former of S. Paul. But alas, how may that complaint of Chryſoſtome be applyed, Homil. 13. in John,Quinoſtrūquaeſo repetit domi aliquid, out Coriſtiana dignum opus aggreditur? Quis Scripturarum ſenſus perſerutatur? Nemo ſane: ſed alve…los & talos frequenter invenimus, libros quam rariſſimos. Chryſoſt. Who is it, that when he comes home doth any thing worthy of a Chriſtian? who is it, that ſeekes the meaning of the Scripture? None at all; we may ordinarily finde you at Tables or Dice, but very ſeldome at your Bibles. Doth not he deſcribe many of our Chriſtians, and their familes; and ſo, that being without knowledge, all they doe is unacceptable. Let us labor then for this knowledge, and be not Idols in the Church, who have eyes and ſee not; & ſo much knowledge is required, as there is capableneſe and meanes.
And if yee offer the lame,] Lame ſacrifices forbidden ſignified the diſlike that God had of ſuch ſervice as was done by halfes, in body, and not in minde; è contra, inhypocriſie, for faſhion and cuſtome, and ſuch like.
Lame ſervice which is done to God, Dorct. is unacceptable unto him, whether it be done with the body without the heart, or pretended to be done with the heart, when the body goes another way, when it is hypocriticall and diſſembling, or by parting or ſharing with God, it is abominable and not acceptable unto him; therefore rejected he the lame ſacrifices: the ceremony leads to this ſubſtance, the ſhaddow to this body, 1 Kings 18.21. And Eliah came unto all the people, and ſaid, how long halt yee between two opinions? If the Lord be God, follow him: but if Baal be hee, then goe after him. And the people anſwered him not a word. This God complained of, Iſaiah 29.13. Jer. 12.2. Ezek. 33.31. Act. 4.36. with 5.1, 2. Math. 6.2, 5.
Becauſe all and the whole is his, Reaſ. 1 both body and ſoule, by his three-fold right of creation, redemption, and preſervation or gubernation: therefore he will have all, or nothing can be accepted of him.
Becauſe this is to make a falſe God of him; Reaſ. 2 for it is a poſition full of truth, that a true God, as hee will not be worſhipped with fained and counterfeit worſhip, ſo not with partiall worſhip, but he will have all, or none: whereas falſe gods will be content ſo they may have but a ſhare. But the true God is like the true Mother, 1 King. 3.26. will not have it divided.
This condemneth all preſenting of the body before an Idoll, Ʋſe 1 or in Idols ſervice, under pretence of keeping the heart to God; whether it be done by feare, fancy, or for profit and gaine. This is to offer up a lame ſacrifice to God, ſuch as he abhorres; it is without any preſident or precept in the Scriptures: nay the Commandements, precepts, lawes, admonitions, judgments of the Law and Prophets of the Old and new Teſtament are all againſt it, commanding to fly Idols and Idolatry. The companions of Daniel choſe rather to bee caſt into the fiery fornace, then to bow to the Kings Idol. The mother in the Maccabees, and her children embraced death rather then they would eare ſwines fleſh contrary to the law of God. Infinite are the Martyrs of all times, who have couragiouſly embraced death, before they would doe any ſuch thing; who had been all very unwiſe, and fooles, if this would have ſerved, and God would have accepted ſuch lame ſacrifice.
But for all this a man may goe to maſſe, and ſuch ſuperſtitions, Object. may he not?
No more to the one then to the other; Anſw. for this is the greateſt Idol in the world, and for it more abominable Idolaters are the Papiſts then any other: for never any worſhipped the thing it ſelfe, as they doe the breaden God and the croſſe; but they worſhipped God at it, and in it, as their old diſtinction hath been.
But we goe to make us abhorre it, Object. when we ſee their follie and vanity.
This were as if a man ſhould goe into a harlots houſe or ſtews, Anſw. under pretence to ſee and to abhorre: whom ſhall he make beleeve that is his end? if it were apparent, yet what madneſſe were it for a man to lay himſelfe open to bee taken with ſuch a danger? He preſumes of his ſtrength, nay he provokes God to take his ſtrength from him, and to let him fall into it, as in Peter: This is not the way to abhorre it. But as he that would abhorre uncleaneneſſe, or drunkenneſſe, muſt not take that courſe, to go to ſtewes, or to frequent tavernes, for that is to make him more in love with them; but muſt labor for a chaſte and ſober heart, and that will make him abhorre it; ſo here for a religious and holy heart: for it is not the ſeeing of evill that makes men abhorre it, but the ſeeing of good. If men labor for true grace they ſhall eaſily abhore ſinne; and in this, as in all others, evill muſt not be done that good may come: Nay, though never ſo much good would enſue, yet when God hath forbidden it, when he diſlikes it, it muſt be avoyded.
This condemneth all prophane men who talke of ſerving God with their hearts, Ʋſe 2 howſoever they ſerve him not with their bodies, and they doubt not but God will accept them. The Lords day, is a day God hath required men to doe him publique ſervice in; how many ſpend that day either in journeying for ſome ſmall affaires, or withdrawing themſelves upon ſome ſmall occaſion, and yet tell us they doubt not but God will accept their thoughts and their heart, as they ride, or the like: as if he that diſhonors God in his body, could honor him in his heart at one & the ſame time; or, if he could, he would accept it: As if he could ſerve him within, that rebels againſt him without: As if a child or ſervant could think to perſwade his father or maſter, that hee reſpected and ſerved him in his heart, when he diſobeyed and diſhonoured him in all his outward carriage, and did not that he bade him: Nay, the contrary is moſt true; ſo for alms, that it is enough to looke upon the poore rufully, and ſpeake mournfully to them, and ſeeme to have affections within, but their goods they beſtow upon harlots and vaine perſons, their labour and ſtrength upon them; And yet they thinke God will accept their heart. as if a ſubject ſhould pretend a loyall heart to his Prince, and thinke to be accepted for it, when he gives his goods, and ſpends his ſtrength in a ſervice againſt him, ſerving his Enemy.
Here is condemned all lame ſervice of God, Ʋſe 3 when men will give their bodyes, but reſerve their hearts from him; they will come before him, and draw neere to him with the outward man, heare the word, pray, and offer him prayſes, and receive the ſacraments; but in the meane time their hearts are abſent, they are without their ſoule; for all things are done without underſtanding, praying and hearing, &c. they were as good be done in a ſtrange tongue in reſpect of them, yea better; for they had the more excuſe. Their affections which are as their hands, either to receive that is offered to them, or to hold up that which they bring to God, are ſo full of their covetouſneſſe and worldlineſſe of their feares, joyes, ſeverall pleaſures and delights, that they can receive nothing elſe; but whatſoever is offered them, is as water powered upon a veſſell that hath the mouth full ſtopped, and ſo all runneth by; or if they receive a little, yet their pleaſures, or covetouſneſſe, or ſuch like doe ſoon exclude them, or choak them, as thornes doe the corne or ſeed.
To reach every man to endeavour, Ʋſe 4 and performe ſervices to God both in body and ſoule, as 1 Cor. 6.20. ſeeing his right is to one as well as the other; and the giving of him one condemns a man, for not giving of him the other. If God was ſo angry with Ananias and Sapphira, that he divided, them, becauſe they had devided that which they ought to have given whole unto him; how will he accept a man that ſhall divide himſelfe, when he comes to him? Their heart is divided, now ſhall they be found faulty. Hoſea 10.2. we muſt bring both body and ſoule to the ſervice of God, to pray with the mouth, and to pray with the underſtanding, to hear with the eare, and to ſpeake with the heart; for the body hath both os and aures, to ſpeak to God, and to hear him. Men muſt give God the bodily preſence when hee calleth for it; they muſt come to his ſervice, but they may not leave their hearts behinde them, or ſuffer them to be carried away when they are preſent, but leave every thing, when they come, behind them, that may hinder them; as Abraham did at the foot of the mount: yea, when they would fall upon his ſervice, as the fowls would upon Abrahams ſacrifice, Gen. 15.11. drive them away, and performe all duties with the whole man, that it may be a whole, and ſo an acceptable ſacrifice, 2 Sam. 5.8.
And ſicke.] Sick ſacrifices of beaſts were condemned, to ſhew how God diſlikes that ſervice that is without ſpirit and affection, faintly and drowſily performed.
Sick ſervice God diſlikes, Doctrine. when things are performed without ſpirit and affection, when the duties are done without zeal and fervencie, without alacritie and cheerfulneſſe. This was the reaſon why Aaron and his ſons would not eat the ſin-offering, becauſe they could not doe it cheerfully, Levit. 10.19. Hee would have all things done cheerfully, fervently, zealouſly, Iſaiah. 58.13. 1 Cor. 9.17. Rom. 12.8, 11. 2 Cor. 9.7. Eccleſ. 11.1.
Becauſe when things are done dully and coldly by one, Reaſ. it argues little account of Gods Perſon, and ſmall deſire of the things he hath; but the contrary is, when they are done fervently and buſily, when a man ſets his heart to the work, as that, Dan. 6.14. when as the cold and careleſſe performing of theſe things, argues no account nor love to God and his ſervice; no marvell then though he diſlike it; and contrariwiſe, accept it, being done with fervencie.
This condemneth thoſe who condemn zeal, fervencie, Ʋſe 1 and heat in the ſervice of God.
To teach every man to labour to doe all things in the ſervice and fear of God, with zeal, alacritie and earneſtneſſe; Ʋſe 2 not to goe about it as ſick men doe about the works of their callings, faintly and feebly, but earneſtly, whether they pray, or preach, hear, or give almes, whether for a ſhort time or long. It is not enough that the Lords day be kept, that the Word is heard and preached, that the Prayers be made, almes given, and ſuch like, unleſſe they have that affection which God requires, and be done with that ſenſe and feeling, that zeal and fervencie which is fitting. The work is common to hypocrites and profane men, with the Children of God; the affection is proper to his owne; not that the other have not the naturall affection, but that they have not the ſanctified affection: Their affections are about worldly things, pleaſant or profitable; theſe about pirituall things. As the vaine men, or worldly men are tickled, and marvellouſly affected with the things they goe about; ſo ought men in the ſervice of God. And though happily it is not to be attayned unto, to have as fervent affections to the things of God, as carnall men have to the things of the world, becauſe they are wholly carnall, theſe but partly ſanctified; they have nothing to hinder them, theſe have great hinderances and pull-backs, even their own corruptions; yet muſt they endeavour, what they may, to doe every thing with all cheerfulneſſe, and even grieve to ſee them goe about their ſports and profits, their delight and gaine, with greater ſpirits, and more cheerfully, then themſelves about theſe holy things; yea let it grieve them that they themſelves follow worldly things more eagerly and affectionately then ſpirituall things, and find greater chearfulneſſe in the one then in the other. And ſo things done drowſily and heavily, without cheerfulneſſe, ſhall not be accepted.
But what if this affection be wanting, Queſt. ſhall a man therefore not doe it, or doe that which will not be accepted.
Nay, Anſw. that follows not; for then ſhould God have no ſervice of the beſt, who finde themſelves ever unfit; but onelyonly of hypocrites and carnall men, who think any thing good enough: but though wants this way be, yet muſt not this be left off; for ſo we read the Children of God have done. Nehemiah unfit to pray, yet prayed, Chapter 1.4. Hanna, 1. Sam. 1. Our Saviour Chriſt himſelf, when his heart was full of ſorrow (though this was in him an infirmitie without ſinne, though not in us, becauſe of the corruption it draws from our veſſell, as new wine put into a muſtie veſſell.)
To teach men not to deferre the ſervice of God till ſickneſſe and old age, Ʋſe 3 when they muſt needs be without heat and affection.
To teach every one to whet on one another, Ʋſe 4 and to labour to ſet an edge on one another, and to ſtir up their affections, when they are with them, to come to the ſervice of God; ſpecially ſuch as have charge of others, for their charge. As they have any deſire that God may have the ſacrifice and ſervice that is pleaſant unto him, and to keep themſelves free from their ſinnes: they ſhould, as Prov. 27.17. ſharpen: and Deutr. 6.7. whet, and in generall, Hebr. 10.24. provoke one another.
Offer it now unto thy Prince.] The ſecond reaſon and proof of their offence, becauſe they had gone againſt civilitie and common honeſtie.
This is the corruption of mans nature, Doct. that he preferreth man before God: loving, fearing, ſerving, ſeeking his honour before Gods. Gen. 27.12. 2 Kings 5.18. John. 12.42, 43. Nevertheleſſe among the chief rulers, many beleeved in him, but becauſe of the Phariſees they did not confeſſe him, leſt they ſhould be caſt out of the ſynagogue; for they loved the praiſe of men, more then the prayſe of God. Joh. 5.44. Yea in all things man is more carefull of all duties, and maketh it much more hainous to faile in duty to the one, then to neglect and ſet light by the other.
Becauſe they ſee and converſe with men daily, Reaſ. 1 not ſo with God: it is the reaſon why John gave him the lie, that would brag of the love of God, whē he lived in the hatred of men. 1 Joh. 4.20.
Becauſe love being the ground of all duties to God, or man, and affection to man is naturall, to God ſpirituall, Reaſ. 2 that we have of our ſelves, this is the gift of God; therefore meere naturall men have care of duties to men, more then to God, becauſe they have this Love, not the other: And regenerate men too; becauſe after converſion nature helpes us with the ſpirit to the ſervice of man, but to God the ſpirit onelyonly workes, yet but weakely; Men being more fleſh then ſpirit a long time after converſion.
Becauſe men have a carnall underſtanding, becauſe they are ble to ſee what they receive from men, but not from God: Reaſ. 3 hence no good turn from men goes unrecompenced, at leaſt not without thanks, but from God many goe without thanks; we have carnall eyes to ſee what men give us, not ſpirituall to ſee what God beſtowes; to ſee the Inſtrument, not Author.
Becauſe men have perverſe and partiall judgements; for that which befalleth a man, every one thinkes may befall him; Reaſ. 4 but that which toucheth or diſhonoureth God, they think it toucheth not their freehold at all.
To teach every man to ſee the corruption of his heart, when when he findeth that he is in himſelf and others more carefull of the duties that belong to men, then to God; Ʋſe 1 where the fayling of the one troubleth him more then the neglect of the other. In himſelf he is carefull to live civilly and honeſtly in the world, to give every man his own, &c. But in the mean time he is careleſſe in the duties of Gods ſervice. This bewrayes the corruption of his nature, for that he may doe by the light of nature, and ſo have heathen men both cōmanded & done. And as it is meet hypocriſie, for a man to be carefull in duties unto God, when he is careles in duties unto men; ſo the contrary is but meere civilitic: he that is truly religious, is carefull of both: hee that faileth in the one, is ſhort of many Heathen and Infidells; And in the other, hee that goes no further, is ſtill but a naturall and cornall man. They have carnall affections and underſtandings, and are men of perverſe judgements: we ſhall finde that true of them which Saint Auguſtine writ de mendacio, *Nulla bomines graviora peccata aeſtimant, quam quae huic vitae faciunt injuriam. Aug.Men esteem thoſe ſinnes worſt, that are moſt injurious to this life. And again, Non odi…us eos qui nulli moleſti ſunt, Wee doe not hate thoſe that live in the practiſe of ſinne, be it never ſo great againſt God, as long as they are not injurious and offenſive to man, from this corruption is it, that men feare man more then God, are more deſirous to pleaſe him, to keep and recover his favor then Gods. If a great man be offended with them, as Chryſoſtome, they will intreat friends and neighbours and others, tend patiently many dayes, entreat humbly once and again, a 100. times, and if he will not bee reconciled, they can not be in quiet: but when they have offended God, they can lye and ſleep ſecurely, and take their eaſe, and follow their pleaſures, ſhews not this their corruption? From the ſame corruption is it, that if they receive any benefit from men, or by them, they labor to be thankfull, and to recompence; but though they cannot but looke upon ſome of Gods bleſſings, they return none to him. As men are liberall in thansk for their feaſts and refreſhings, to the inſtruments, not to the author: as Baſil. As little children that thinke they have their coats from the taylor that maketh them, and bringeth them home and putteth them on, by reaſon of their weake conceit: from this corruption is it, that men miſlike diſobedient ſonnes and bad ſervants of other men; becauſe it may be their owne caſe to be abuſed ſo by their own, and the bad example of others may be a meanes to effect the like in theirs; when they no waies be like affected when they are rebellious to the word of God. Maſters will be bitter to ſervants for unthankfulneſſe, negligence and careleſneſſe of their commodities, whereas they never take notice of their lying and ſwearing, (that brings in gaine) of prophaning of Gods day; becauſe the one concerneth them, and may be a meanes of their danger and loſſe, and the other nothing ſo neere toucheth them, which maketh God give them over to their corruption, to be more unfaithfull to them. To be briefe, all hate a covetous man more then a prodigall man, and an oppreſſour, more then a filthy liver, As S. Auguſtine ſaith, becauſe the one is ſuch as he is more like to injure us then the other; though the other diſhonour God as much, and doe as much hurt. Theſe and many ſuch things argue directly the corruptions of men, that preferre duties to men, before duties to God.
Thus ought we to labor againſt this corruption, and to ſtrive to feare God, Ʋſe 2 to love him above all, to make more conſcience of dutyes to him, then to men; to be more grieved with ſins that are againſt him, then againſt others or our ſelves; which will never be, unleſſe we get our carnall affection changed, our carnall underſtanding reformed, our partiall and prepoſterous judgement altered, and get our affection ſanctified, out underſtanding enlightned, our judgment rectified. Then ſhall wee love him and the things he loves, more grieve to offend him then the greateſt man in the world; to alienate him then the beſt friend in the world, and more ſorrow for it; then ſhall we ſee him that is inviſible, as the Authour of all our bleſſings, and praiſe him more than men; then ſhall we meaſure ſinnes, not as they are againſt us, but in themſelves, and againſt God, againſt whom they are principaly committed, and which makes them ſinnes: Not lae ſio noſtri, but offenſa Dei makes them ſins, therefore we ſhould hate them, thoſe eſpecially that leaſt concerne our ſelves, that our zeale may appeare to be a ſeverity rightly grounded, and judgment well informed, as David, Pſal. 69.9. The zeale of thine houſe hath eaten me, and the rebukes of them that rebuked thee, are fallen upon me: when for his owne he ſaith, Pſal. 39.9. I was dumb, and opened not my mouth, becauſe thou diddeſt it: but Gods wrongs he could not brooke. As Moſes for himſelfe was very meeke, Numb. 12.2. but Gods diſhonour Exod. 32. made him exceeding hot. Finally, let us not be partiall, and expreſſe it in exacting thoſe duties of man, that we are careleſſe of performing in regard of God; like that people, Phil. 2.21: who ſought nothing but their owne profit, and for their perſon, which overthroweth all both in Church and Common-wealth.
The thing he reproves them for, as contemners of him, is, that they had offered that to him, which they would not doe to man, and an inferiour.
To offer unto God that which man will not accept, Doctrine. or to ſerve him as man will not be ſerved, and with ſuch ſervice as he would not ſerve man withall, is a ſinne; and the contempt of him, or preferring man and the duties to him, before God, and the duties to him, is a ſinne. Matth. 15.6. 2 Col. 2.20, 21, 22, 23.
Not becauſe of the greatneſſe of Gods mind, Reaſ. 1 who looks for ſo great things; for he will be content even with ſmall matters, after a mans ability, when there is a willing mind; a Cup of cold water, or a Widows Myte, or a paire of Turtle-doves and yong Pidgeons: But becauſe of the baſeneſſe of his conceit, who gives and brings ſuch things, who having more, and being able to bring better things, yet brings them not, as accounting this good enough.
Becauſe it comes from the corruption of the heart; Reaſ. 2 now ſuch as the root is, ſuch fruit it brings forth: for, as Job 14.4. Who can bring a cleane thing out of filthineſſe? there is not one. So of this; and ſuch an egge, ſuch a bird.
Becauſe it is againſt the royall law; Reaſ. 3 Thou ſhalt love the Lord with all thy heart, &c. Now as S. James in another caſe, James 2.8, 9. But if ye fulfill the royall law, according to the Scripture, which ſaith, Thou ſhalt love thy neighbour as thy ſelfe, ye doe well. But if you regard the perſons, you commit ſinne, and are rebuked of the law, as tranſgreſſors; ſo in this, being againſt the royall law, accepting perſons, any before God, muſt needs be evill and ſinne.
To teach men to examine their lives and their practices, Ʋſe 1 and to ſearch whether this ſinne be not in them; that though they be carefull of God, as they perſwade themſelves, yet they preferre man before him, and uſe him ſo as they would not uſe man, neither doe, and as they know man would not accept. To give ſome particulars; they are to carry a Preſent to keepe or recover the favour of ſome man: will they carry of the worſt things they have, ſuch as they cannot well beſtow otherwiſe? they will not, leſt they ſhould gaine diſpleaſure rather than favour, and yet for God and the uſes he hath commanded, they will offer that which they have no uſe for otherwiſe. Are they not then guilty of this? Will any man ſerve all his youth againſt his Prince as a Rebell, and after in old age, when he is unfit for ſervice, come and proffer him his endeavour and fidelity? he will not, leſt he ſhould be puniſhed by him, rather than accepted. Or ſay he called for his ſervice when he was in health and ſtrength, and he refuſed to worke with him, will he offer it when he is weake and ſick? he will not, leſt he ſhould be rejected and puniſhed: and yet his youth will he ſpend againſt God in the ſervice of ſin and Satan, yea, his ſtrength and health, though God called for it and challenged it; and offer himſelfe, when he is in age, weakneſſe, and ſickneſſe, to doe him ſervice: And is he not guilty of this ſinne? Will a man, when he is in a good eſtate, in a flouriſhing and proſperous condition, refuſe the friendſhip and familiarity of another man, and thinke when he is in miſery to have it and enjoy it to his good and comfort? he will not, leſt he be then ſcorned and rejected. As Judges 11.7. Jephtha then anſwered the Elders of Gilead, Did ye not hate me, and expell me out of my fathers houſe? How then come you unto me now in the time of your tribulation? And yet many men refuſe the friendſhip and familiarity of God, by ſpeaking to him in prayer, and hearing him ſpeake to them againe in preaching, when they are in health, wealth, proſperity, and flouriſhing eſtates; and thinke he ſhould not be ſtrange to them, when they are in ſickneſſe and trouble and affliction, never ſearing what is threatned, Prov. 1.24, 25, 26. Becauſe I have called and ye refuſed, I have ſtretched out mind hand, and none would regard; but ye have deſpiſed all my counſell, and would none of my correction: I will alſo laugh at your deſtruction, and mocke when your feare commeth. Are not theſe then guilty of this ſinne? And ſo in many other particulars, which men practiſe, may they ſee themſelves, if they deceive not their owne hearts, that they are guilty even as this people, and that God ſpeaks to them alſo, as well as to the Jews.
He that ſhall find himſelfe guilty of this, (as who is he that ſhall bring his heart and life to this Touch-ſtone, that ſhall not find himſelfe exceedingly guilty this way?) muſt humble himſelfe, and repent himſelfe for it, as for other ſinnes; which ſtands not in the ſorrowing for, and diſliking of that which is paſt, but in ſtriving againſt it for the future time; ever taking this as a rule, for ſo God intends it, for reproving their corruption by this, he intends it ſhould be their rule to meaſure out duties to him, by that duty which they owe unto man, and performe unto him; becauſe they are naturally more prone to the one than to the other. As he made the love of a mans ſelfe the rule of his love to others, becauſe it is more naturall unto him by much; ſo in this, when any man is then about duties to God, if not otherwiſe he have a heart to doe them, in all ſimplicity, yet, as Chryſoſt. Hom. 16. in 1 Tim. if not otherwiſe, yet, as ſervants obey us, ſo let us the Lord. So as wee would doe duties to men, doe them to God, if not otherwiſe; and thinke whether the Prince, or a man of any worth, would accept ſuch things from us. If God ſend his meſſengers and Miniſters to us, bringing glad tidings of peace, thinke wee if the Prince ſhould ſend an Ambaſſadour unto us with good comforts and great promiſes, how would we heare him, and ſtrive to it; how uſe him with reverence and reſpect, by no meanes deny him any obedience, much leſſe abuſe him in word or deed? So for the Miniſters, if they were ſent from men to men, what faithfulneſſe, care, and diligence would they uſe? Thinke when thou art to pray to God, how thou wouldeſt put up a petition to the Prince, with what ſubmiſſion, reverence, attention, and humility. If thou art to come to his Table, and called to it, thinke how if the Prince called thee to his, thou wouldeſt remove impediments, ſet aſide excuſes, come with all preparation as a gueſt fitting his Table. God requires ſervice of thee as his ſervant, thinke if thou wert the Kings ſervant in ordinary, what wouldeſt thou doe for the time thy ſervice is required: doe that, and wholly that, and little of thy owne, the moſt of the day ſpent in his: So thinke if thou beeſt Gods ſervant, what is required of all the dayes of thy life; the chiefeſt and greateſt part of it. God requires almes and reliefe of thee, a portion for his ſervants and houſhold, his Levites and Miniſters, and the poore. Doe not uſe them as men doe the Kings takers, hide the beſt things from them, and thinke every thing too good; thou knoweſt he will not then accept thy perſon, but be angry with thee. So in this; Thou wilt ſay many Miniſters are wicked and unworthy, ſo thou maiſt ſay of many takers and purveyours; yet if thou deny to them the Kings due, though they ſhall be puniſhed, yet ſhalt thou be checked. So in this, looke to God, and not them.