A learned and very usefull commentary upon the whole prophesie of Malachy,: by that late Reverend, Godly and Learned Divine, Mr. Richard Stock, sometime Rector of Alhallowes Breadstreet, London, and now according to the originall copy left by him, published for the common good. Whereunto is added, An exercitation vpon the same prophesie of Malachy / by Samuel Torshell.

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 af∣firmeth strongly: q. d. it is very evill, and yet yee doe it. Hierom, Junius: others read these words by way of affirmation, God con∣tinuing 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 com∣mon reading, which is more agreable to the context: but the mat∣ter 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 peo∣ples 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 pro∣phanenesse 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 spee∣ches; 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 pray∣er, 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 know∣ledge. By lame, he may meane when things are done without minde and heart, with the outward man, not inward; for fa∣shion, 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 Jechoni∣ah, Jer. 22. but they onely had Captaines over them, appointed by the Persian King, to whom they were in bondage: As Zerub∣babel 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 kind∣ly 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 offen∣ded 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 onely, 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.* 1.1 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 com∣monly 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 fol∣low that the heart must needs be starke naught: Many Apples rotten at the heart, are whole skinned; but if rotten in the out∣side, 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 reve∣lations, did content himselfe with their actions, and joyne is∣sue 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 con∣demne them for hypocrites, and contemne them for deepe dis∣semblers, 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 con∣demnes 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 sal∣tem 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 Ba∣laam, 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 strict∣nesse 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 grea∣ter, 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 to∣ken of an hypocrite, for a man to live apparently in the practice of any one known sinne, though in other things hee seeme ne∣ver 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 mat∣ters of small moment; when the whole tenour of his life is o∣therwise 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 pessi∣mus, &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 care∣full 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 o∣ther 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 care∣full: for if one that hath made conscience of his wayes be over∣taken with any judgement, an unusual crosse, or dye sudden∣ly, 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 be∣fore God for that they have suffered, but done; so men shall not be judged of men: for so Christ shewed, by crossing his Disci∣ples 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 them∣selves.

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, ano∣torious 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 sure∣ly 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. There∣fore 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 can∣not 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 cor∣ruption: 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, swea∣rings, raylings, and such like, that a man should not be able to endure, from whence issue these, but from a dead and a rot∣ten soule? these carry about them then the grave and sepulcher of the Soule. Now that which is said of the words, may be ap∣plyed 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 corrup∣tion. 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, fre∣quent the assembly with diligence and devotion, and not care∣lessely and slippily: If thou thinke reverently of the service of God, be carefull reverently to addresse thy selfe to the perfor∣mance 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 sub∣stance 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 no∣thing 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 some∣thing, 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,* 1.2 or pleasant compaions who de∣light them.* 1.3 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 spa∣ringly. If I should tell you that a Citizen in the end of the sick∣nesse 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 him∣selfe 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 re∣proved 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 glea∣nings 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 a∣gainst 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 hy∣pocrites 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 So∣lomons 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?* 1.4 And Galat. 6, 6. Let him that is taught in the Word, make him that hath taught him par∣taker 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 reject∣ing their sacrifices for their blindnesse, shews how hee con∣demnes blindnesse in those who serve him: And blindnesse is ig∣norance, 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, de∣votion; 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 acti∣on. 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 con∣siders 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 mea∣sure 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 onely 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 com∣manded, 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 acti∣ons, 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 one∣ly, 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 know∣ledge 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 whe∣ther he was an Apostle or no. The matter is not why they exa∣mined,

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 testimo∣ny from their Curates that they are humble and devout persons, Rhemist, praefat. that is, none but their Pope-holy, devout Ca∣tholiques, 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 ob∣ject unto them the fathers, as Chrysost. upon the place of the Col∣lossians 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 ful∣ler then Churches, to the corrupting of the minds and manners of our people? finde we not many, of good capacitie, more af∣fected 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 them∣selves make gaine of them, so they make them and their sacri∣fices, service and obedience, whatsoever it is, unacceptable un∣to 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 with∣out 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 ob∣ject, 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 onely heare, they remaine still ignorant, and hearing so carelesly, by igno∣rance they doe the things that God hath commanded now and then, but without all true knowledge; and so make them unac∣ceptable to God, when they worke by imitation, and often en∣quire 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 know∣ledge that it may bee a seeing sacrifice; for that which the A∣postle 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 onely by siting at Gamaliels feet, and hearing the Ministers, but by reading the Scriptures and word of God your selves diligently and painfully:* 1.5 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 sea∣son, 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,* 1.6 Hom. 3. I againe and againe ex∣hort 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 a∣bout 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,* 1.7 Who is it, that when he comes home doth any thing worthy of a Christi∣an? who is it, that seekes the meaning of the Scripture? None at all; we may or∣dinarily 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 signifi∣ed 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 pre∣tended 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 ac∣cepted 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 wor∣ship, 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, judg∣ments 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 for∣nace, then to bow to the Kings Idol. The mother in the Macca∣bees, 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 be∣leeve 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 bo∣dies, 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 oc∣casion, 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 E∣nemy.

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 sa∣craments; but in the meane time their hearts are absent, they are without their soule; for all things are done without under∣standing, 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 a∣way 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 ser∣vice, 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, Isai∣ah. 58.13. 1 Cor. 9.17. Rom. 12.8, 11. 2 Cor. 9.7. Ec∣cles. 11.1.

Because when things are done dully and coldly by one, [Reas.] it ar∣gues 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 preach∣ed, 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 af∣fected with the things they goe about; so ought men in the ser∣vice 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 cor∣ruptions; yet must they endeavour, what they may, to doe eve∣ry 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 o∣ther. And so things done drowsily and heavily, without cheer∣fulnesse, 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 onely of hypo∣crites 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 mu∣stie 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 af∣fection.

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 de∣sire 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 com∣mon 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. Neverthe∣lesse

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 onely 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 with∣out 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 touch∣eth 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 hypocri∣sie, 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 per∣verse judgements: we shall finde that true of them which Saint Augustine writ de mendacio,* 1.8 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 re∣conciled, 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 recom∣pence; 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 no∣tice of their lying and swearing, (that brings in gaine) of propha∣ning 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 op∣pressour, 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 ne∣ver be, unlesse we get our carnall affection changed, our car∣nall understanding reformed, our partiall and preposterous judgement altered, and get our affection sanctified, out under∣standing 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, a∣gainst 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 con∣cerne 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 accoun∣ting 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 Scrip∣ture, 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 a∣gainst 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 pre∣ferre 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 fa∣vour, 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 accep∣ted. 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 reject∣ed 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 ser∣vice: And is he not guilty of this sinne? Will a man, when he is in a good estate, in a flourishing and prosperous condition, re∣fuse the friendship and familiarity of another man, and thinke when he is in misery to have it and enjoy it to his good and com∣fort? 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 spea∣king 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 sea∣ring what is threatned, Prov. 1.24, 25, 26. Because I have cal∣led 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 him∣selfe, 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 o∣bey 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 re∣verence 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 re∣quires 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.

Notes

• * 1.1

  Non ex foliis, non ex flo∣ribus, sed ex fructu arbor bona mal••ive dignoscitur. Bern. Epist. 107.
• * 1.2

  Jam. 5.2, 3.
• * 1.3

  Miseri homi∣nes parasitis & assentato∣ribus distri∣buert ma∣lunt, quam Christo qui tot sibi bene∣cia contule∣rit.
• * 1.4

  Nisi dederit oleum popu∣lus, extingue∣tur lucerna in remplo Orig.
• * 1.5

  Col. 3.16.
• * 1.6

  Semper horter, & hortari non desinam, ut non hic tantum attendat is iis quae dicun∣tur, verum etiam cum domi fueritis, assi∣duè divinarū scriptur arum lectioni vace∣tis. Quod quidem & iis qui priv atim me∣cum ingressi sunt non desisto inculcare. Chrysost.
• * 1.7

  Quinostrūquaeso repetit domi aliquid, out Coristiana dignum opus aggreditur? Quis Scripturarum sensus perserutatur? Ne∣mo sane: sed alve••los & talos frequen∣ter invenimus, libros quam rarissimos. Chrysost.
• * 1.8

  Nulla bomi∣nes graviora peccata aesti∣mant, quam quae huic vi∣tae faciunt injuriam. Aug.