But further: They sacrifice flesh for the sacrifice of mine offering

But further: They sacrifice flesh for the sacrifice of mine offering.

Why God commanded them to sacrifice flesh, [For the sacrifice of mine offering.] here seems to be an accusation, not that they sacrificed, but that they sacrificed nothing but the outward part, flesh; do not think that that's the main meaning, but this rather: In the burnt offering all the whole sacrifice was tendered up to God; but now there was another offering that was the peace offering, and there that which was offered, some part of it did belong to the offerer, so as they should eat part of the offering, when they came to offer that they came with their friends, because they were to have some of it; now says God, They sacrifice flesh for the sacrifice of mine offering: that is: They change mine Ordinance, when as that I looked for burnt offerings from them (the whole offering) they will rather offer peace offerings wherein they shall have part of the flesh for themselves, and that they can take content in. Thus I find interpreters carry it, and I verily think it to be the meaning of the Holy Ghost.

So that from hence the note is: That if there be any thing in God's worship, wherein any self-respects may come in, there we are content to be forward; but yet in that we rather aim at serving our selves then serving the Lord, and this usually does eat out all true devotion. When there is a duty to be done, and part of that duty God requires and we show respect to God in it, and there's another part wherein we enjoy our selves; now such kind of duties as these are, men can be content well enough withal: but the truth is, that part which concerns themselves does eat out all the true devotion to God, although the worship of God be pretended, yet self-respects they are that the heart is most upon; as for instance: In keeping of festivals, they liked them well enough, and we do not read so much charge for the keeping of them because there was something agreeable to the flesh: but now for the day of their fasts says God, whoever afflicts not his soul, that soul shall be cut off: they had not so much mind to that, in the tenth day of the seventh month, therefore God threatens, that whoever did not afflict his soul that day, it should be cut off; and so you shall find it. That's the reason indeed why men are so much set upon their festivals, they pretend God's worship, and honor to their blessed Savior and the like, but the truth is, it's the belly that is the thing, and their sports, and the licence to the flesh that they aim at; I warrant you let the time (as now it falls out) be the time of a fast, it will not be so much regarded, and for any man to keep a festival when God by his providence calls to fast, certainly that man regards his own belly rather than God. And that by which all these festivals are upheld it is, because that together with a seeming kind of religion the belly gets so much; but now, such duties where God is served, and nature denied, they are great testimonies that the Spirit of God is in our hearts in the performance of them; when we can offer up our burnt offerings wholly to God, and our selves denied, they are testimonies that the Spirit of God is in us, as I'll give you an instance in the story of the first of Kings the 13. You read of the lion that did slay the prophet that went contrary to God's commandment, now it was a special end of God that sent the lion to slay him, and that God would give a testimony that the lion did not come of a chance to fall upon the prophet and kill him, therefore the text observes that the lion stood by the carcass and did not meddle with it after it was once slain; it was the nature of the lion to have fed upon the carcass, but here was an argument that it was merely from God what the lion did. So, when any man shall perform a duty merely for God, and in that duty shall deny himself, shall be content to part with honors or preferment, that's a sign God is in it: and so in this public service, Oh! who would not venture himself for the public cause? I but there is a public pay too as well as the public cause? But now if a man can venture to the uttermost though he has not that which he expects, yet he is content to venture himself as much as he did before, God is in this man certainly, when he can do a work, and deny himself that work: And truly we should be willing so to do: Why? Because God does not require of us self-denial that shall do us any hurt, God would never have us deny our selves in things that immediately concern our communion with himself, and our eternal good, God expects self-denial but it is only in those things that concern this present life; now when God is so propitious to us in requiring duty, that he will let us sometimes enjoy our selves, and when he requires self-denial it is in things that are more inferior, we should not much stand upon in denying our selves in them. It follows.