NAturals in working, are suta­ble to their being; Grapes grow not on thornes, nor Figgs upon thistles. While our Natures continue darke we cannot but do the works of darknesse. They who are Spirituall should act spiri­tually: And when they are in the light, it is their duty to be alwaies doing works of light: Thus the Apostle argues at the 8 ^th verse of this Chap. Ye were sometimes darknesse, but now are yee light in the Lord: walke as children of the light.

And lest any should be in the darke about this duty, what it is to walke as children of the light, the Apostle [Page 2] steps aside into a Patenthesis, at the 9 ^th verse to explain it, The fruit of the Spirit (who or which is light) is in all goodnesse and righteousnesse and truth. To walke in goodnesse and righteousnesse and truth, is, to walke as children of the light.

And because light is a helpe to discovery (light makes manifest) therefore the children of Light are not only called to doe their duty, but are warned to see, that it is a duty which they doe, Proving what is acceptable to the Lord.

That's the businesse of the text, upon which I shall insist, when I have briefly opened; First, what it is to prove; Secondly, what is meant by a thing Acceptable to the Lord.

The Greeke word, translated Proving, signifies also Approving, and includes Practising. In the first sence it is taken two wayes; First, for proving by way of Tri­all or Experiment; Secondly, by way of Reason or Argument.

The former way, he that had bought five yoke of Oxen, went to prove them, Luk. 14. 19. The Apostle speakes of the proofe or tryall of Faith, which is much more precious then of Gold that perisheth (1 Pet. 1. 7.) The word bearing a native Allusion to the tryall of mettals, especially of Gold by the Test, or by the Touch-stone. Thus his Canon tels us, that Deacons must be proved: then let them use the office of a Deacon, being found (upon proofe) blamelesse, 1 Tim. 3. 10. And thus all who professe CHRIST, are exhorted to Prove themselves, whether they be in the Faith, 2 Cor. 13. 5.

Besides this experimentall proofe of things and per­sons, [Page 3] there is a logicall or a rationall proofe of Do­ctrines, of which we must understand that rule given the Thessalonians (1 Epist. 5. 21) Prove all things, hold fast that which is good. To this kind of proofe the du­ty of the Text is chiefly to be referred.

From Proving, the word caries us to Approving; the former convinces the judgement, this latter touch-es the will and affections. We have this translation, Rom. 14. 22. Blessed is he that condemneth not himselfe, in that thing which he alloweth, or approveth. And in the Passive moode (1 Cor. 11. 19.) There must be also Here­sies among you, that they which are approved may be made manifest among you. Approved ones are currant Pro­fessors, in the sence, wee call that Currant money, which is allowed in all payments.

To both these acts of Probation and approbation, we may adde a third upon the usage of this word; namely Practise, Rom. 12. 2. Be not conformed to this World, but be yee transformed by the renewing of your minds, that yee may prove what is that good, and that acceptable and perfect will of God. When the higher and nobler faculties of the Soule are renewed the whole man is transformed. New apprehensions of things by the mind cast a man into a new mould, and then as his Reason proves by discerning, and his Will by approving; so his actions prove by Practising what the acceptable will of God is.

To be Acceptable, imports more then to be Plea­sing. The composition of the word increases the sence Non simplicite [...] [...] sed [...] val­de b [...]ne placitū et per gratum. Zanch. of it, into Well-pleasing or very well-pleasing, yea Best-pleasing; In this language the Apostle exhorts Ser­vants to be obedient to their owne Masters, and to please [Page 4] them well, (Tit. 2. 9) or to give them all content. The duty of a Servant is not reached in doing only so much as may serve his turne, to keepe his Master from be­ing angry with him, but he should labour to winne his Love, and to the utmost gaine his favour. The word is translated Well-pleasing, Phil. 4. 18. and (in another forme) Well-pleased, (Heb. 13. 21.) both in reference to Free-almes, and deeds of Noblest-charity.

So then the Apostles meaning is, that we must not only try, approve and practise those things, which pos­sibly may be pleasing to God in some low degree, such things as set as a step beyond his displeasure; but we must search and doe those things, which give him highest content, and cary us furthest into his favour. Things which come up to the exactest rule and beare truest proportion to the Standards of truth and ho­linesse.

Take all gathered into this briefe Proposition.

It is the duty of the Children of light diligently to Doct. try (and having by tryall found out, to) approve and Practise, what is best-pleasing and most contentfull to the Lord.

It did not satisfie holy David to be kept from Pre­sumptuous sinnes, and to be innocent from the Great transgression, unlesse the words of his mouth and the Me­ditation of his heart might be acceptable in the sight of the Lord, his strength and his Redeemer, Psal. 19. 14. How desirous was he, to have his actions accepted, who could not beare it, that a word or a thought of his, should misse of acceptation? The Apostle inferres this duty upon the whole matter of our Gospel-privi­ledges, Heb. 12. 28. Wherefore we receiving a King­dome, [Page 5] which cannot be shaken, let us have Grace whereby we may serve him acceptably, with reverence and Godly feare.

Greater love cals for greater care. And while God (which should please us fully) gives us mercies, which cannot be shaken, we should be steddy in our purpo­ses, fully, to please God. Enoch the second Saint by name, and the seventh Man from Adam, was transla­ted from Earth to Heaven, that he should not see death. But what had this man done while he lived upon the earth, which moved the Lord to dispence with that Great Statute of Heaven (which in our reading was dispenc'd with but once more) It is appointed for all men once to die, (Heb. 9. 27.) The text answers, Before his translation, he had this testimony, that he pleased God. By whose hands these letters Testimoniall were sub­scribed, is not written; whether this was the testimo­ny of Man or of God, or of both is not written, but a Testimony he had, That he pleased God. Were there none before that age who had this Testimony? Yes, Abel pleased God so much, that man could not endure he should live; But Enoch pleased God so much, that God could not endure he should dye. Though the Apostle Paul could not be confident of Enochs priviledge; Not to be uncloathed, but cloa­thed upon; That his Mortality might be swallowed up of Life, yet hee was as diligent in Enoch's duty, (2 Cor. 5. 10.) We labour (as covetous men for Mo­ney, or ambitious spirits for Honour, such are the reaches of the Originall, we labour) that whether pre­sent or absent, we may be accepted with him.

His Title in the text tels us, we cannot goe lesse, [Page 6] then such an accurate care to please him: He is our Lord. If Servants must be so obedient to their owne earthly Masters, as to please them well in all things, Tit. 2. 9. How should we please our Master, who is in heaven, and who is Lord of earth and heaven. Man is apt enough to please, where he hath dependancies, and strives to be accepted, where much is to be recei­ved. All preferments and offices are in the guift and at the dispose of this Lord. Promotion comes neither from the East nor from the West, nor from the South; But God is the Judge, he putteth downe one, and setteth up another, Psal. 75. 6, 7. When King Herod was high­ly displeased, with them of Tyre and Sidon, they came with one accord unto him and desired Peace, because their Country was nourished by the Kings Country, ( Act. 12. 20.) Our Country is nourished by CHRISTS country, Heaven feeds the Earth, and can we live with a displeased Christ?

And as our rewards and comforts come from him now, so hereafter, must our judgement. That's the Apostles reason 2 Cor. 5. 9. 10. Wherefore we labour, that whether present or absent we may be accepted with him; for wee must all appeare before the judgement Seate of CHRIST, &c. Many (saith Salomon) seeke the Ru­lers favour, but every mans judgement is of the Lord, Prov. 29. 26. Why hath the Rulers so many suitors for his favour? Is it not because the judgement of inferiours proceeds from him? Salomon denies not this, while he affirmes that every mans judgement is of the Lord, but teaches us to seeke Gods favour chief­ly, both, because hee can over-rule the Rulers heart to give a right judgement, and will himself give the last [Page 7] judgement (from which there lyes no appeale) to e­very man.

Againe, that which is acceptable to the Lord is most excellent in it self. Low things may please men in high place. And that which is highly esteemed a­mongst men, is an abomination to the Lord, (Luk. 16. 15). But whatsoever is highly esteemed of the Lord, hath a reall worth in it. That must be rich and pure wine which pleases the quickest palate, and that an ex­act Picture which pleases the skilfullest eye. It is argument enough, that a thing is good, when it pleases the Chiefe Good. Some men are so bad, that the worst things please them best. God is so good that nothing but good can please him; and, because he is the Chie­fest good, therefore the better any thing is, the more it pleases him. We cannot desire a stronger or a no­bler ground of reason industriously to please another, then this assurance, that we cannot please him with any thing, which is not Honourable in it self.

This point caries a reproofe in it against foure sorts of men.

First, such as Practise what they have not proved or 1 tryed. The Apostles method is, First to Prove all things then hold fast that which is good, 1 Thes. 5. 21. And the reason why many doe not hold fast that which is good is, because they did not first Prove it. David could not march in Sauls Armour, for he had not assayed it. 1 Sam. 13. 9. In this sence a man may practise a truth too soone. And they who practise it thus soone, will not practise it long. How many thousands practising truths which they never tryed, have let them goe, when themselves were tryed. The not rooting of Truth in [Page 8] the understanding (as well as not in the affections) is a root of Apostacy. What we doe upon the reason or command of men, will not beare up against the reason and command of men. The Treble Turne which this Kingdome felt in a few yeares (not many yeares since) from Popery to Protestantisme, from This to That, from That to This againe, is a proofe, to this day be­waylable, of their unsteddinesse, who Practise what they have not Proved.

Secondly, such are reproved by this Truth, who pra­ctise 2 what they approve not, which may be under­stood two wayes; First Conscience being against it: secondly, Conscience not being satisfied or affected with it. Carnall men doe good as Godly men doe e­vill, ( Rom. 7. 15) They allow not of the good they doe. Vaine-glory and the applause of men, made the Pha­risies frequent in Prayer, Fasting, and Almes-deeds, the spiritualnesse and holinesse of which Duties they ta­sted not ( Math. 6.) Covetousnesse caused the Siche­mites to submit to Circumcision, their consciences were not taken with it. The argument which moved them, lay in the Cattle and earthly goods of Iacobs fa­mily, not in the heavenly Good, which that Covenant sealed and assured from God, Gen. 34. 17. Shall not their Cattle, and their substance and every beast of theirs, be ours, Vers 25. How many are daily led by feare of censures from men, by desire of concurrence and compliance with men, by the sway and streame of Times, at the meere appointment and command of Man, to doe or forbeare those things at which their Consciences never scrupled, with which their consci­ences never closed? I will leave but two words with [Page 9] this Generation. First, they who doe good things, which they approve not, shall never be approved by God for doing them. Secondly, God will ranke and reckon them among evil-doers, who have done good, which they approved not.

3. ^ly, they fall under the reproof of this point, who will 3 not Practise what, or who practise contrary to what their understandings, have proved or tried, & their con­sciences have approved or liked. Not to doe the good we see and allow, or to doe crosse to what we see and allow, are both abominations to the Lord. The wrath of God is revealed from heaven against their unrighte­ousnesse, who (thus) hold the truth in unrighteousnesse, Rom. 1. 18. Truth is not only free, but it makes those who receive it, free. Woe to those who make bonds for truth, who imprison and enslave it, who violent­ly hold downe truth, lest it should exercise due do­minion and command over their actions. Such is their case who smother the light of cleare Principles received, and know better, then they dare or have a will to appeare and doe. Thou knowest his will (so the same Apostle chides them too) and approvest the things that that are more excellent, being instructed out of the law, Rom. 2. 18. Thou therefore that teachest another, tea­chest thou not thy selfe? &c. As that man is happie, who condemneth not himselfe in that thing which hee alloweth, (by a scandalous practise of it) Rom. 14. 22. So happie is that man who condemneth not himself, in that thing which he alloweth, by a scandalous neg­lect of it. As some Hereticks, so this sort of hypo­crites are Self-condemners. While a Heretick would logically justifie his false opinion, and while these [Page 10] hypocrites will not practically follow their true opi­nion, they both really (though neither of them in­tentionally) condemne their own persons.

The fourth sort which this Point deales with, faile 4 in the object of their acceptation. Their care is not to prove and find out what is acceptable to God, but what is acceptable to men. Men-pleasers they are, not God-pleasers; they study what is like to take with the world, not what is given as the mind of CHRIST. The greatest number would faine please those who are great in Dignity, and sometime they who are great in dignity will industriously please the greatest Number.

When Herod had killed Iames the Brother of the Lord with the Sword, because he saw it pleased the Iewes, he proceeded further to take Peter also ( Act. 12. 3.) He cares not to spill the blood of an innocent, so he may please the humour of the multitude. The sinne is neere of the same stature, whether Great men sinne to please many, or many sin to please those who are Great.

The Apostle Paul (I grant) pleased all men in all things, 1 Cor. 10. 33. and concludes ( Rom. 15. 2.) Let every one of us please his neighbour. It is our duty to doe so, but take the limitation which followes; for his good to Edification. We may please men to e­difie them, but not to flatter them, to do them good, not to make our selves Great or rich: So the holy Apostle explaines his Noble Parasitisme, I please all men in all things, not seeking mine owne profit, but the profit of many, that they may be saved. All man-plea­sing, but that whereby we profit those we please, is displeasing unto God. And the profit he meanes is [Page 11] not either in filling or saving their purses, but in saving their Soules. Any other man-pleasing he disclaimes, as having no allowance at all from God, (1 Thes. 2. 3, 4.) Our exhoration was not of deceit, &c: but as we were allowed of God to be put in trust with the Gos­pell, not as pleasing men but God, who tryeth the hearts: Nor at any time used we flattering words, as ye know (you must have heard them had we used them) nor a cloake of Covetousnesse (that I confesse is beyond your sight, Covetousnesse is a close sinne, and the intend­ment of it closer, but) God is witnesse, nor of men sought we glory, &c. Glory or gaine, profit or praise, are the usuall provocations to such flattery. He that is above the bayt, shall not fall into the snare.

I have foure things to say to these.

First, they who sinfully endeavour acceptation with 1 men, shall not long be accepted with men. Men-plea­sers run into greatest displeasure with men. None find such unwelcome conclusions, as they who have condiscended in speech or action to the lowest com­plyances. When Cardinall Wolsey saw himself de­serted by that King, hee sayd; If I had laboured to please and serve God, as I have done to serve and please my Prince, I had not bin thus cast off and forsaken. Many such wrackt and weather-beaten wretches, will com­plaine at last, that they too much sought and pleased themselves with the Faire-weather and warme Sun­shine of the world.

Secondly, such usually prove unacceptable to them­selves. 2 After Achitophel had sinfully ingratiated him­self with Absolom, to betray David, and Iudas with the Scribes and Pharisies to betray CHRIST, they both [Page 12] fell out with themselves and ended their lives under the disfavour of their own Consciences. How many, having (to regaine their lost reputation with men) re­nounced the truth, have presently bin renounced by their own hearts, and could never get a good word, or a good looke from them againe: And they who have not found that quarrell endlesse, have taken soare re­venges upon Themselves, and could not recover their peace, till they had acknowledged and bewayled their owne cowardise. Cranmer, puts his right-hand into the fire, which had subscribed his Recantation. And Iewel mournes in Germany for a subscription he made in England to the Popish Inquisitors. The hypocrites hope shall be cut off (saith Bildad, Iob 8. 14.) the word signifies also extreame Loathing, and Abominating; which implyes his hope shall be so cut off, that hee shall be a Loathing to himselfe. It is an affliction (and in some cases a very great one) to be Loathed by other men, but it is a farre greater for a man to be loathed by his owne Soule.

There is a twofold Self-loathing; First, of Repen­tance; secondly, of Desperation; this latter is there portion: And that's as black as the suburbs of hell, and lyes but one step from the regions of everlasting darknesse.

Thirdly, such displease Christ so much, that hee 3 discards them his service, Gal. 1. 10. Doe I now perswade men, or God; Paul preached of God, not to God: God is above mans Rhetorick, or perswasions, why then doth he say, Doe I perswade men, or God? His meaning is, doe I perswade the things of men or of God, doe I perswade you to heare and obey Men or [Page 13] God: Or (as our late Annotators) doe we make faith to men, or seeke to endeare our selves to men. The next words of the Text give us this glosse, doe I seeke to please men? Why Paul, what danger or dammage if thou hadst? yes, very great: For if I yet pleased men, I should not be the servant of Christ. No man can serve two Masters, vnlesse their will and commands be one. It is best for man when his will (in reference to the object) is melted into Gods; yet God and some men are never, God and no man are alwaies (in this sence) Monothelites: And therefore they who resolve to please men alwaies, shall be sure to please God but seldome, if at all. The two Witnesses tormen­ted them that dwelt upon the earth, Rev. 11. 10. How could two torment millions? What were the racks or engines upon which they held the world in paine? It was their plaine-speaking and plaine-doing what was acceptable to the Lord. They who will follow them, or, are now Acting them, shall sure enough, anger all wicked men who dwell upon the earth, and possibly (in some things) some of them, who are godly too. Truth puts the world into a rage, Psal. 2. 1. Every rule of duty is a Band of slavery, and every holy coun­sell a Cord, which they will breake a sunder, if they can, and cast away from them. How then shall they please God, who are studious to please such men? And as All holy truths put all the world (whether their sound comes) into a rage: So some truths are so holy, that they may put some Churches, or some of the Churches into a rage. Every good man is not al­wayes in a frame to receive all that is Good. How then shall they please God, who are resolved to [Page 14] doe or say no more then pleases all good men?

Fourthly, while we seeke to be accepted with men, 4 our owne hearts are stopt from much seeking or re­garding acceptation with God. CHRIST puts an ex­treame difficulty, if not an impossibility upon it, Ioh. 5. 44. How can yee beleeve, which receive honour one of another, and seeke not the Honour, which commeth of God only. It is possible to receive honour both from God and man for the same thing. Only of God, doth not exclude the honour of Men, but teaches us to re­solve to doe our duty, when honour comes from God only. The meaning of Christ is, unlesse (though wee sleight not honour from men) we can rest satisfied with honour from God only, We cannot (which is our hono­ring of God) beleeve him. They never give God cre­dit who are in Love with credit from the world. Or if Christ gaine faith in the hearts of such, yet he looses their Profession of him, with the mouth. Among the chiefe Rulers many beleeved on Christ, but they did not confesse him ( Ioh. 12. 42.) And this reason is ad­ded; For they loved the Praise of men, more then the praise of God. That man who loves the praise of God, but as much, as he loves the praise of men, loves it lesse. Seeing there is nothing more unequall then this equa­lity. Where the obligation is unequall we cannot dis­charge our duty by making our payments equall. If then, it could be supposed, that a man did gradually love the praise of men, no more then he loves the praise of men, yet really he loves it more. And when once a mans affections are thus warme after the world, how cold and unactive is he after JESVS CHRIST. He must have the smiles and embraces, the good word and [Page 15] acceptation of men, though he run the hazard of his acceptation with the Lord.

I have done with matter of reproofe. This poynt will also informe and give us an account of the reason why the servants of Christ stand so strictly upon their Termes with the world, even till some call it vaine precisenesse & others wilfull stubbornesse. When Pharaoh came to the lowest termes of a composition with Mo­ses about the departure of the children of Israel out of Egypt; Goe yee serve the Lord, onely let your flockes and your heards be stayed, let your little ones also goe with you: will Moses yeeld to this? No, Our Cattle also shall goe with us, there shall not an hoofe be left behind us. Was not this obstinacy in Moses? Why was he thus rigid and peremptory with so great a King? Sure­ly if Moses had bin to please himselfe onely in the a­greement, he had accepted his owne peace and the de­liverance of Israel on those or easier termes to Pha­roah, but he had a God to please whose right he could not give away in the least thing. Which he clearely intimates in the next words. There shall not an hoofe be left behind: for thereof must we take to serve the Lord our God; And we know not with what we must serve the Lord untill we come thither. Exod. 10. 26. As if Mo­ses had said, if we had nothing to doe with our cattle but only to worke or eat them, we might (possibly) hearken to thy motion. And rather leave our beasts to thee, then to live an houre longer within the reach of so cruel a beast as thou; But the Lord hath use of our cattle as well as we; Thereof must we take to serve the Lord our God. And we will not take upon us to part out his portion here, we expect direction [Page 16] from him, there; We may bring what he likes not, therefore he shall take his choice of all, a hoofe shall not stay behind. I will not bate an ace, or loose a ti­tle. The lips of the righteous know what is acceptable, Prov. 10. 32. To know is the worke of the understan­ding, to speak is the worke of the lips: how then saith Salomon, That the lips of the righteous know? There is a great affinity betweene Reason and Speech; and therefore the lips which are an organ of Speech, are honoured with the work of the understanding. Or be­cause a righteous man hath much true knowledge; therefore his lips are sayd to know (as Davids hands are said to understand and hee to governe by the understanding of his hands, Psal. 78. 72. His hands understood more then the heads of ordinary Princes) in this sence (I say) the lips of a righteous man are said to know. And among all Objects of knowledge, this, he eyther doth or desires to know most, name­ly What is acceptable. And because hee is so much skil'd in this Point, he will runne all hazards to pra­ctise it, and doe what is acceptable to the Lord. The Holy Apostles put this question to the Vote of their professed Enemies, Whether it be right in the sight of God to hearken unto you more then unto God, judge yee. Act. 4. 19. The servants of Christ know very well what the concernements are of man-pleasing. They know favour, and honour, and riches, and respects come in at that doore, and they are not ignorant of the mea­ning of these things, nor yet so stoicall as not to desire to enjoy them; They know also what the frownes▪ of men are, what stormes clouded browes portend: they are very sensible of it, what is to be slighted, what to be [Page 17] poore, what to be scourged, what to be imprisoned: and they are not so stoicall as not to desire to avoid these things. Christ himselfe (according to his humane na­ture) was not a thirst for a bitter cup, but prayed thrice, Father if it be possible, let this cup passe from me. Only that which satisfied CHRIST, satisfies them. Not our will but thy will be done. And upon that title, they thinke all men should be of their mind, and are resol­ved to be of that mind, though all men are against them; Whether it be right in the sight of God to hear­ken unto you more then unto God, judge yee; we beleeve you are of our mind: However we resolve to be of that mind, though you vote against it, for that's our duty. We ought to obey God rather then men, Chap. 5. 29.

Then, let the strength of your endeavours run out in seeking and doing what is acceptable to the Lord. Pray continually, Lord, let us have Grace, whereby wee may serve thee acceptably. Let nothing be acceptable to us, which is not to the Lord. Let us reckon all our walkings, wandrings, which are not in pathes pleasing to him. Resolve to live unacceptably to all, rather then unacceptably to One. As we should say, let God be true and All men Lyars; So let God be pleased, and all men displeased. Who art thou (dares any man appeare and shew his head upon this chal­lenge) that thou shouldest be affraid of a man that shall dye, and of the Sonne of man that shall be made as the grasse, and forgettest (to please) the Lord thy Maker, that stretched forth the heavens, and layd the foundati­ons of the earth, &c. Isa. 51. 12, 13. Consider

First, it is a great honour to Christ, when all study [Page 18] to please him. It is the glory of Princes that so ma­ny strive to be accepted with them, and to find favour in their eyes. We cannot but esteeme (or at least pretend to esteeme) him much, whom we labour to please much: And such as we esteeme highly of, we are ready not only to please but to humour. Christ should have this honour from all the Saints: an af­fectarion to please him is their duty: Yea (with re­verence be it received) it is their duty to humour him. Not that there is any imaginable humour in Christ, all whose commands are bottom'd upon infinit rea­son. But my meaning is only this: our care to please Christ should bee exact and curious, and that then we honour him most, when we not only doe those things which cary the light of a cleare necessity, or the great things of the Gospell, but those also, which most looke upon, but as ( Minucia's) small matters, the tything of Mint and Cummin, formes, circum­stances and (as it were) curiosities in Religion. To prove and practise what is acceptable to the Lord in the least things, gives greatest honour to the Lord. Our obedience is the more, where the duty is lesse.

Secondly, it is a great priviledge to be accepted 2 with Christ. The Lord appointed Aaron to weare a Golden plate upon his Mitre, with this inscription, HOLINES TO THE LORD. And this must be upon Aarons forehead, that hee might beare the iniquity of the Holy things which the Children of Israel should hallow in all their holy guifts; And the rea­son given was this, That they might be accepted before the Lord. As if the Lord had said, This shall be Isra­els honour, above all the Nations of the earth. They [Page 19] shall be accepted before the Lord, Exod. 28. 36. This was Moses Prayer for the Tribe of Levi. Blesse Lord his substance, and accept the worke of his hands, Deut. 33. 11. When wrath was growne highest and hottest against Jerusalem this Charter was recalled. When they Past I will not heare their cry, and when they offer burnt offerings and an oblation I will not accept them, Ier. 14. 12. They sacrifice Flesh for the sacrifice of mine offe­rings, and eate it, but the Lord accepteth it not, Hos. 8. 13. They may fill themselves, and make merry with their Sacrifices, but the Lord will not tast a bit, or give them a Thanke, for all the cost they bestow up­on his holy Feasts. To what purpose is the multitude of your Sacrifices unto me saith the Lord, I am full of the burnt▪ offerings of Rams and of the fat of fed beasts, Isa. 1. 11. The Lord was full, not as a man is full, with feeding plentifully upon meat he likes, but full, as a man is cloyed with the very sight of meat he loathes; so the next words expound it. I delight not in the blood of Bullocks or of Rams. When God sayth to a People, to what purpose are your Prayers, your hum­blings, your fastings? I am full of them, It is an ar­gument he accepts none of them.

Thirdly, the comfort which arises from the sence 3 of our acceptation with Christ is unspeakable. Iacob was much comforted in a probability, that his Bro­ther Esau would accept him. I will (saith he) appease him with the present, that goeth before me, and after­ward I will see his face, peradventure he will accept of me, Gen. 32. 20. It was some comfort to him to have but a ground of hope, that the clouds which had bin so long gathered in the brow of Esau would shortly [Page 20] dissolve▪ and that he might enjoy the shine of a plea­sed looke, from his angry, revengefull Brother.

How earnestly doth the Apostle Paul bespeake, yea beg Prayers, that the service which he had for Hie­rusalem, might be accepted with the Saints, Rom. 15. 31. It is no small comfort to have a place in the hearts of the Saints. The good word and approbati­on of one Good man, weighed more with Paul then the commendation of all the world which was not such. There is a Testimony from a third hand, which is a richer treasure then this. Paul found it so, and he could not conceale it, 2 Cor. 1. 12. Our rejoycing is this, the testimony of our Conscience, &c. Acceptance with the men of the world (while we keepe a good Consci­ence) is a great mercy; But as to be accepted with the Saints is more desirable then with all other men; So to be accepted in our own Consciences is more desi­rable then with all the Saints. To please and heare well with the Saint within us, is better then to please, and heare well, with the Saints without us.

Yet the Point in hand shewes us a higher consola­tion then these. For as the testimony of God against us is more terrible then that of our own hearts (1 Ioh. 3. 20.) If our heart condemne us, God is greater then our hearts and knoweth all things: and therefore knoweth more evill by us, and every evill more, then our own hearts doe. So the testimony of God for us, is more comfortable then that of our own hearts. If our hearts acquit and accept of us, God is greater then our hearts, and knowing all things, He knoweth more good by us, and every good more, then our owne hearts doe. Who can expresse how sweet it is to heare well with [Page 21] God, and to receive this Testimony, that wee please him? When Conscience speakes us faire, we have Peace; but when Gods speakes us faire and gives us an Euge f [...]om heaven, Well done good and faithfull Ser­vants, wee have peace that passeth all understanding, and joyes which are unspeakable and glorious. A good Conscience is a continuall feast, but this is hidden Manna, upon which the Saints especially feed fat, when the Fig-tree doth not blossome, and when there is no fruit in the Vines, when the labour of the Olive failes, and the Fields yeeld no meat, when the Flock shall be cut off from the fold, and there shall be no Herd in the stalls: Yea when we are at fullest Tables, this is the sauce in our dish and the sugar in our Cup, Goe thy way (saith the Preacher) eate thy bread with joy, and drinke thy wine with a merry heart (why, what's the matter?) For God now accepteth thy works. Let thy garments be alwayes white, and let thy head lack no oyntment, live joyfully with the Wife whom thou lovest all the dayes of thy life, &c: Ioy is shed into all the motions and rela­tions of his life, who is, and knoweth that he is accep­ted of the Lord.

This may be cleared further in three Particulars.

First, because if we are once accepted with Christ, 1 we are in his Bookes for ever. Creatures are full of changes; And are apt to vary their aspects every day. Now they smile upon us and anon they frowne; now they applaud, anon they dislike; This day we may be accepted with them, and the next day reprobates. One day the Iewes sing Hosannah to Christ, and will force him to a throne, shortly after they cry out Crucifie him, and nayle him to a Crosse. In the same City [Page 22] Paul with Barnabas (being called Gods in the likenesse of men) had almost bin Sacrificed to, and Paul being supposed unworthy to live amongst men, was really stoned, almost to death. The affections of men alter as much as their condition. Only God never alters his opinion of any man; No Ziba shall ever be able to accuse us out of the favour of the King of heaven. God never rejects where or whom he hath accepted. Hee never changes his correspondence. Once a friend and alwaies a friend. Yea he is pleased with his, while he manifests a fatherly displeasure against them.

Secondly, Christ can command our acceptance in the hearts of men, when to please him, we venture the displeasure of men. Daniel (chap. 1. 8, 9.) purposed in his heart, that he would not defile himselfe with the por­tion of the Kings meat, nor with the Wine which hee dranke. Now God had brought Daniel into favour and tender love with the Prince of the Eunuchs. Carnall policy might have prompted Daniel thus, Meats in their owne nature are indifferent, and the reason upon which the command of their distinction is grounded may (possibly) be of an inferiour Nature to the pre­servation of mine and my brethrens lives, which, as things stand, depends on the favour of the great Offi­cers in the Court of Babylon. These or the like thoughts made no impression upon his spirit: but see­ing that the honour of God, and the credit of the Iew­ish Religion must have bin shaken by his yeelding to Gentilisme in the least degree; therefore hee resolves to run all hazards rather then this. But the Story tels us, how the Lord calmed and meek'ned the Spirit of the Prince of the Eunuchs towards Daniel, insomuch [Page 23] that he endangers his owne head to the King, rather then he will force the conscience of a Captive. And therefore winkes at his under Officer dispencing with the rigour of that hard Law. Who would not pur­pose in his heart to keepe close to the will of Christ, when Christ can thus command the wills of men, and cause them to yeeld in curtesie, when we will not yeeld for conscience. It is at once the comfort and the priviledge of the Saints, that they serve a King who rules the Spirits of men, as well as their Bodies. When his people were few in number yea very few and strangers in the Land, when they went from one Nation to another, from one Kingdome to another people. He suffered no man to doe them wrong, but reproved even Kings for their sakes. Psal. 105. 12, 13, 14. Many had (as we say) an a king tooth at the people of God, their fingers itcht to be a dealing with them. And what hindred? The text gives us foure advantages that the world had of them. First, they were few; secondly, very few; thirdly, strangers; fourthly, unsetled? what hindred them? It was the Lord: Hee restrained the spirits of Princes, and the madnesse of the people. Ma­ny offered and attempted, but the Lord suffered no man to do them wrong. Hence the Lord that he might encourage the Iewes after they were safe in Canaan, to come up freely to the place of his worship, gives them this assurance. No man shall desire thy Land when thou shalt goe up to appeare before the Lord thy God thrice in the yeare (Exod. 24. 34.) God can keepe not only hands from spoyling, but hearts from desi­ring. And as the concupiscible appetite in man is under his command, so also is the iracible. He can stay an­ger [Page 22] [...] [Page 23] [...] [Page 24] and wrath as well as covetousnesse and desire. When a mans wayes please God he maketh even his ene­mies to be at Peace with him. (Prov. 16. 7.) why then should we displease God to avoid the warres and emnities of men? Austin brings in some excu­sing their compliances with the sinfull customes of those times, in drinking Healths, thus. Great Perso­nages Deus qui te videt, per ejus amorem ine­bria [...] non vel­le, ipse tibi gratiam etiam illorum dabit qui te, ut plus hiberis vide­bantur cogere. Serm. 2. do de Temp. urged us to it, and it was at the Kings banquet, where they judged of Loyalty by Luxury, and put us up­on this election, drinke or dye, The not drinking of a health had bin our death. He gives many answers to these cowards, but this especially to the present pur­pose. That God, who sees that for love to him, thou wouldest not conforme to their drunken customes, will give thee favour in their eyes, who thus threatned thee to drinke. This argument holds in the point of Faith and worship, as well as of manners. When God sees we will not pollute our consciences to please men, he alwayes can and often doth make men, if not pleased with us, yet at peace with us. He (saith the Apostle Rom. 14. 18.) that in these things serveth Christ is acceptable to God, and approved of men. God and good men approve the same things and persons. And God can cause evill men who approve not the same things, yet to approve the same persons. Even as he often makes those who feare not God contrary to all men (1 Thes. 2. 15.) They shall not long please ei­ther good or bad, who care not to please God. And they often please the bad (not that their hearts are suited but over-ruled to them) who will doe goed, lest they should displease the Lord.

Thirdly, Christs acceptance sets us above the re­jection [Page 25] of the world. How low a thing is credit with men, when once the soule hath found credit with God. No man (saith CHRIST) having drunke old Wine, straightway desireth new, for he saith, the old is better. (Luke 5. 39.) The Favour of God is old Wine, even as old as Eternity. They who have ta­sted how gracious the Lord is, can never hunger or thirst after grace in the eyes of men. And therefore as the three children in Daniel told Nebuchadnezar, (chap. 3. 17. 18.) Our God whom we serve is able to deli­ver us from the burning furnace, and he will deliver us out of thy hand O King; But if not, be it knowne unto thee O King, that we will not serve thy Gods, nor worship the golden Image which thou hast set up. They knew they should be above fire, when they were in the midst of it. Thus the children of light say unto this day; Our God whom we serve is able to keepe us out of the fire of mens displeasure and indignation, and to cause the light of their countenance to shine upon us. But if not, we will not comply to worship any Image of mans erecting; for wee are above the rage and con­tempt of men, while we are filled with it. When Da­vid danced with all his might before the Arke, Mi­chal Sauls daughter looking out at a window despised him in her heart (2 Sam. 6. 16.) and at the 20. ^th verse jeeres him with her tongue: How glorious was the King of Israel to day, &c. But was Davids zeale coo­led or his spirit troubled because he missed acceptance with his Queen in that Holy service? Nothing lesse; hee despises that shame: and David said unto Michal (vers. 21.) It was before the Lord, which chose me before thy Father and all his house, therefore will I play be­fore [Page 26] the Lord, and I will yet be more vile then thus, and will be base in mine owne eyes, &c. As if David had sayd; Madam, those higher raptures and actings of my Devotion, were never intended to please thee, but God: It was before the Lord, not before Thee or the Court Ladies that I danced; and therefore if this makes me cheape and vile in your eyes, I will yet be more vile. He that really and intendedly honours God, can easi­ly digest dishonour from the creature. It is a very small thing that I should be judged of you (saith Paul) or of mans judgement, But hee that judgeth me is the Lord (1 Cor. 4. 3, 4.) that is, Though men doe nothing but judge and censure me, yet (with me) their judge­ment stands for nothing: The Lords judgement is the judgement I appeale to, and the judgement I must stand to; He that judgeth me is the Lord. He breathes out the same Spirit, in his 2 ^d. Epistle. I trust that you shall know, that we are not reprobates (that is, I doubt not but we shall give proofe that we are not rejected of CHRIST, not deserve to be disregarded of you.) Now I pray to God that yet doe no evill, not that we should appeare approved, but that yee should doe that which is honest, though we be as reprobates, Chap. 13. v. 6. 7. As if he had said, I am not in this, projecting for my owne reputation among you, but for the glo­ry of God in your salvation, which being once well setled and assured, I care not much what acceptance my name hath among you, whether I be approved or disapproved, esteemed, or slighted. Doe yee approve your selves as the Elect of God, and then let me be your Reprobate.

What a spring of comfort arises to the Soule and [Page 27] makes glad the whole city of God, upon the eviden­ces of acceptation with him? When we consider, that if we are once accepted with him, we shall be so forever; That he commands favour from the world for all his Favorites, or lifts them up above the disfa­vours of the world; what heart will not be heated up­on these considerations, ambitiously to labour after the acceptance both of his person and actions with the Lord.

And least any should labour in vaine, let me give a few counsels and directions:

First, get a rule for your worke, a warrant for what 1 you doe. Nothing pleases God but what himselfe appoints. In vaine doe they worship me, teaching for Doctrine the traditions of men. Obedience is better then Sacrifice, and to hearken then the fat of Rams. He that Sacrificed, under the law, offered up a beast, but he that obeyed offer'd up himself. To obey God is more then to serve him: And he respects nothing in all our services, but to see himself obeyed. Livia the Empresse being asked, how she had the happinesse to please Augustus so exactly; Answered, I alwayes acted what Augustus commanded. I have received of the Lord (sayth Paul) that which also I delivered un­to you, 1 Cor. 11. 23. And at the 5. ^th verse of the next Chapter; There are differences of administrations, but the same Lord. In relation to This Lord, we are all fel­low servants, and no man anothers Master. No man knowes what will please the Lord, but himself. As no man hath bin Gods councellour to direct him what to doe with us; so no man can be his Councellor to direct him, what to require of us.

And if at any time we are in the darke about the spe­ciall rule of what he requires. Then wee must resort to the generall Rules. Chiefly, these Two:

Consider first, what is most for the glory of God. That Doctrine or Practise which lifts up the name of God, must needs be related to the will of God; For as God hath made, so hee hath written all things for himself. His owne honour is his designe in his word, as well as in his workes, in what he would have us doe, as well as in what himself hath done. All truths ho­nour God. God is the spring of truth; nothing flowes from him which is unlike him, or against him. To serve God is to honour him, and therefore we cannot truly serve him in any thing which doth not honour him.

Consider secondly, what tends most to make man holy. Truth in doctrine, and a true way in worship purifie both heart and life. Ye are cleane (saith Christ) through the Word which I have spoken to you, Ioh. 15. 3. And he prayes, Sanctifie them thorough thy truth, thy Word is truth (Ioh. 17. 17.) That which is pure will make pure. We may read the Nature of many things in their effects: All the ordinances of Worship beare this Inscription, Holinesse to the Lord, and are ap­pointed to worke Holinesse in Man. That which is not serviceable to this end, or hath but a shew of it, cannot be of Gods appointment.

The second Direction is this, In every thing thou 2 doest doe thy best. A little may be acceptable to the Lord, if it be all, and a great deale is not, if wee have more. It is not the quantity but the entirenesse of what we doe, which pleases the Lord. It is a truth in [Page 29] all cases as well as in that of Almes (2 Cor. 8. 12.) If there be first a willing mind, it is accepted according to that a man hath, and not according to that a man hath not. But then, whatsoever a man does or gives it must be according to what he hath (that is, as much as hee hath in his stocke for such an end) or else it cannot be accepted. The poore Widow cast in more then all the rich men into the Treasury ( Luk. 21. 1, 2, 3.) because though they gave more, yet she gave all; Her all was very little, and their part, was a great deale; yet her little being all, was more then their great deale, being but a part. It is thus in every duty, be it little or much, it must be all we have, and the best we can. Cursed be the deceiver which hath in his Flock a male, and voweth and Sacrificeth (that is, having a Vow upon him, or having vowed to Sacrifice, sacrificeth) a corrupt thing, Mal. 1. 14.

This direction hath two branches, requiring us to act,

First, according to the best of our strength; The whole man must be given up to Christ. Thou shalt love the Lord thy God with all thy heart, and all thy soule, and all thy mind.

Secondly, according to the best of our light. The Apostle prayes for his Philippians, that they might ap­prove [...]. things which were excellent (chap. 1. 10.) or things which differ: That is, those things which differ from others in way of excellence; For things differ two wayes. First, in their kind; secondly, in their qualities. Light and darknesse, Truth and falshood, good and e­vill differ in their kind. But in the second sence, light differs from light, truth from truth, one Good from another good. Not only doth Wheat differ from [Page 30] Darnel, and Gold from Lead; But wheat from wheat, and gold from gold. Thus, to the point in hand, it is not enough for us, to doe good and not evill, but wee must wind up our affections to the highest good, and among good things doe the best. This the Apostles counsel aymes at ( Phil. 4. 8.) Whatsoever things are true, whatsoever things are honest, whatsoever things are just, whatsoever things are pure, whatsoever things are lovely, whatsoever things are of good report; if there be any vertue, and if there be any praise; that is, (as I conceive) whatsoever things (among those things, which are True, honest, just, pure, lovely, of good re­port) are most vertuous and praise-worthy, thinke on those things, those things doe. Covet earnestly the best guifts, 1 Cor. 12. 31. chap. 14. 1. Covet grace above all gifts, and among the Graces covet the best, 1 Cor. 13. 13. God fed the Israelites with the finest of the wheat (Psal. 81. 16.) Course bread might have kept them a­live, but he dyeted them to delight as well as to neces­sity. We cannot content Christ while we set up our rest in the lower regions of Gospell-profession. It ar­gues a low spirit to say, wee will goe no further then will serve for Salvation. We must study what will honour Christ most, not what is the least wherein we may be saved. Wee cannot thrive by resolving upon the cheapest way to heaven. While we live on earth we shal be in a state of imperfection; but our imperfe­ction in the wayes of Grace, should be like that of Children in nature, who are daily growing up to a fuller stature. Hee that labours not to be better, and doe better, drawes a just suspition upon himself, that he was never good; and that he never did good, be­cause [Page 31] it was good. He that loves wine, doth certainly love the best wine; and he who likes what is good, must needs like what is better. If the nature of a thing pleases us, the perfection of it cannot displease: it is most acceptable to the Lord, that we should do what we know he most accepts.

Thirdly: Do all in Faith; For without Faith it is impossible to please God, Heb. 11. 6. And whatsoever is not of Faith is Sin, Rom. 14. 23. By the former text, the works of Infidels and unbeleevers who have no faith at all, are cast out as unacceptable: But by the latter, that also is adjudged unacceptable, which is done by a Beleever without the evidence of a war­rant from the word, and a faire assurance in his own heart and conscience: For though a thing have a re­all evidence in the word, yet if he that doth it, hath no evidence for it in his heart, to him it is sin. Even as that also is sin, which hath no reall evidence in the word, though our hearts have the highest assurances about it, and we ready to lay down our lives for it. So then, as that which a man doth according to his conscience may be a sin in its self; so that which he doth against his conscience, is alwayes a sin to him. Hee that is not accepted of his owne conscience in what he doth, cannot be accepted of the Lord in doing it.

Therefore in things doubtfull to us, we should ra­ther forbeare then act; the sin of Omission lyes in neglecting that which we know to be the will of God, not in a forbearing to act that of which we are really doubtfull whether it be his will or no: And yet e­ven such a not acting comes to be the sinne of o­mitting, [Page 32] if we rest in not acting, because we are doubting, and are not diligent to have our doubt re­moved, that so we may act. If our forbearing to doe a doubtfull duty, or our forbearing a duty, because of some doubts about it, be not our burden, it is our sin. It is possible to displease Christ in the not doing of that, which will displease him also if we doe it. Our doubts must quicken us to industry for resoluti­on what is to be done; doubting must not make us resolve to sit down and do nothing. Woe be to those whose doubts draw them to such resolutions. Igno­rance is not so displeasing to the Lord as our neglect to be taught and come to the knowledge of the truth. Such then must pray much, reade much, conferre much, that they may know more. Many (saith Da­niel prophecying of the latter times) shall run too and fro, and knowledge shall be increased. Sedentary men usually get much knowledge; How them is it said, that these shall runne too and fro and increase know­ledge. He meanes a running too and fro to inquire and search for knowledge, when we study men aswell as Bookes. And run too and fro among men, as the Bee flyes too and fro among the flowers to sucke some honey from every one we light on: He that thus searches for wisdom, is promised to find it. And he that cannot learn of his neighbour, may expect to be taught of God. Only take this caution: Be very humble and meeke: God will not take pr [...]d ones in­to his Tutorage. The meeke will he guide in judge­ment, the meeke will he teach his way, (Psal. 25. 9.) He cals none but Children into his Schoole. At most he hath but a rod for the proud, his lessons are for the [Page 33] the humble. Many think themselves too wise to be taught by men, & most men are too wise to be taught by God. I thank thee (saith Christ, Matth. 11. 25.) O Father Lord of Heaven and earth, that thou hast hid these things from the wise and prudent, and hast revea­led them unto babes; To them who were ignorant as babes, as also, humble and teachable as babes. Upon this account it is that the wise and prudent, The lear­ned clarkes of the world know so little of the minde and way of God, for the uncleane shall not passe over it, but it shall be for those, (namely the Saints) or he shall be with them, as a guide to conduct and lead them, and then, the-way-faring men though fooles shall not erre, Isa. 35. 8. That is, the simplest so conducted shall not misse their way; They that seeme to be wise in this world, must become (such) fooles that they may be wise, 1 Cor. 3. 18.

Fourthly, Accept those whom Christ accepts; To accept a person whom the Lord accepts, is a thing ve­ry acceptable to the Lord. Our affections and Gods should concenter in the same object. Shouldest thou love them which hate the Lord? said the Prophet to Iehoshaphat, 2 Chr. 19. 2. It is alike unpleasing to God whether we love and embrace those who hate him, or hate and reject those, whom hee loves. But who are they whom God accepts, and how may we distinguish them? Take their character from the Apostle Peters mouth, Act. 10. 34. 35. Of a truth I perceive, that God is no respecter of persons, but in every Nation, he that fea­reth him, and worketh righteousness is accepted with him. If in every Nation God accepteth such, no Nation ought to, or can safely, reject such. The Apostle Paul [Page 34] useth the same Argument, to move the dissenting Bre­thren of that age to a forbearance of bitternesse one towards another, Rom. 14. 2, 3. One beleeveth that he may eate all things, another who is weake eateth herbes. What shall they doe in this case? may they devour one another, because they cannot eate the same meat? Heare his decision of this quarrell and the ground of it. Let not him that eateth, despise him that eateth not: and let not him which eateth not, judge him that eateth; (Why may he not?) for God hath received him. That is, hee ownes him, and hath admitted him into his Church; therefore doe not thou censure and cast him out, or judge him unworthy to be received in. The same Apostle exhorts all heartily to be of one mind; and yet injoynes mutuall acceptance (with a Non ob­stante) notwithstanding a great difference, Phil. 3. 15. 16. Let us therefore, as many as be perfect be thus min­ded: and if in any thing (any such thing he meanes, as with which Saint-ship may consist) If in any (such) thing, yee be other vse minded, God shall reveale even this unto you. He doth not say, Fire and Sword, Racks and Prisons, raylings and revilings shall reveale this to you, but God shall reveale even this unto you; Not that such are to wayt for extraordinary immediate speakings and revelations from God: but God will re­veale, by blessing and prospering those meanes which he hath appointed for the resolving of those who are in doubt, and the reducing of those who are in Error. But what if the Lord neither by himself, nor by go­ing forth with those meanes, will reveale this to them and set them right in their judgements; what must we doe in that case? The next verse informes us; Ne­verthelesse [Page 35] whereto we have attained, let us walke by the same rule, let us mind the same thing. Paul would have us walke by the same rule with them, who come not up to our rule: and to mind the same thing with them, who are otherwise minded. Here's a practicall mysterie. How can we walke by the same rule with those, who have not the same rule, and mind the same thing with them, who are not of the same mind? Yes, we may walke by the same rule of love with those, who (in some things) have not found the same rule of knowledge; and we may mind the same thing in Peace, with those who (in some things) are not of the same mind in opinion. It is sad to see Christians so angry about the things they have not at­tained, that they quite forget to Love in the things they have attained: And in stead of bearing one anothers bur­thens (difference of judgement among those who feare God and work righteousnesse is a burthen I am sure, and a burthen within the law of that text, Gal. 6. 2) It is sad (I say) that in stead of bearing these burthens for one ano­ther, so fulfilling the law of CHRIST, we should resolve to make the bearing of them a violation of the law of Man. Many (perhaps) are willing to beare such light differen­ces as are no burthens; But Christ puts us upon this Triall, even to beare that which is a burthen; It is no great matter to suffer what we doe not feele, or to beare what comes neere none of our Interests. But (as to this point) Here is the patience of the Saints, when all they who feare God and worke Righteousnesse (this counsell aimes at none without that capacity) are accepted by us, though to our own disadvantage. And by bearing such burthens to the disadvantage of private Interests, the pub­lick Interest may gaine no small advantage. Truth may [Page 36] gaine in time, by such a bearing with those who (possi­bly) may be in Error: and Peace among our selves will be a present gaine towards our common preservation. And when CHRIST sees we have learnt humbly to beare with those who ( fearing him and working righteousnesse) are yet otherwise minded: he (I doubt not) after we have patiently suffered one another a while, will ease us all of these burthens, and by a bright convincing light of Truth make us all of one Mind. However, while (on these termes) we endeavour a mutuall acceptation among our selves, we are all acting what is acceptable to the Lord.

And that we may according to these foure Directions goe on so doing, I shall provoke your industry by three Considerations, and so an end.

First, these are times wherein a Spirit of Error is gone out into the world. That Prophecy of Christ seemes (in a great measure) to be fulfilled in our Dayes. There shall arise false Prophets, insomuch that (if it were possi­ble) they shall deceive the very Elect, Math. 24. 24. Is it not time to be Proving, when there is such deceiving? Such accurate deceits, as may not only delude Children and fooles, the Ignorant and unlearned, the carnall and prophane, but, only not, the very Elect. If it should be told that many Cheaters were in a market, and those so cunning at it, that they could almost cozen the wisest Merchant, would not every one looke well to his bargain, what he bought or how he sold. Or if it should be sayd, that much counterfeit and base Money is coyned, and that so skilfully, that it may passe for currant, not only with simple Country-men, but almost with the Gold­smith or the Master of the Mint: would not all, be weigh­ing and trying their money before they receive it in pay­ments? [Page 37] Such a sence is in this warning given by Christ, They shall deceive (if it were possible) the very Elect. I beleeve deceiving is growne to this height amongst us; have we not need then every one to be Proving. Wicked Doctrines are damnable, as well as wicked Practises; Woe be to those who love Errour, though love may be maintained towards those who Erre. The Apostle Iude speakes of some who turned the Grace of God into lasciviousnesse: If any (which is to be feared, though it cannot be denied them) shall turne that grace of favour which God in the Scripture allowes an erring Brother into lasciviousnesse; let them tremble at what the same Apostle speaks of the former, They were of old ordained to this condemnation. It is bewaileable with teares of blood, that many are in danger to loose all Religion by seeking it; and that they even let goe what they had, while they are inquiring after what, they have not, and (perhaps) what is not to be had. The Lord discover to us all the great and necessary duty of seeking, together with the extreame danger of wandering: and teach us to know the method of Satan in bringing poore souls to such confusion. That Satan is abroad acting these de­vices should make us very dilligent in proving what we do, and in doing what we have proved acceptable to the Lord.

Secondly, unlesse we prove what we doe, we shall 2 meerly depend upon others for what we do. Let every man (saith the Apostle) prove his owne worke, and then shall he have rejoycing in himselfe alone and not in others. Gal. 6. 4. But may a man rejoyce in himselfe? The Prophet cautions us, Let not the wise man glory in his wisdome, nor the strong man in his strength, nor the rich [Page 38] rich man in his riches, Ier. 9. 23. 'Tis true, we must not glory in our selves in opposition to Christ, such glorying is no glory, He that gloryeth must glory in the Lord: But we may glory or rejoyce in our selves in opposition to men; The other in the text alleadged, is another man, some man of greater learning and wisdome then our selves, some man whom we greatly reverence and esteem, and therefore rejoyce in what we hold or practice, not because we our selves see the ground of it, but because such a man holds, and practises it. Thus the misled Pa­pists cry out, Augustine, Hierome, Gregorie, Chrysostome, &c. The most learned names in the severall ages of the Church, held thus, practised this, (though that's denyed them) yet thus they cry, and rejoyce in one another.

This is to rejoyce in another and not in our selves a­lone. Now then, let every man Prove his owne worke, that is, study, to be able to give a reason as of the hope that is in him, so of the worke or practise that is held forth by him; and then we shall not rejoyce in others, that is, boast that we doe, what such holy and learned men doe, They are on our side; But we shall rejoyce in our selves, that is, in be­holding with our own eyes the beauty, and finding with our own understanding the grounds of those things in the word of God, which wee hold forth in opinion or in practice.

Thirdly, till we do what is acceptable to the Lord, we 3 cannot expect, the Lord should doe what is acceptable to us. We know he hath done many things very grievous unto us. Is warre acceptable to us? or, are the effects of it: Slaying of men, firing of houses, spoyling of estates, acceptable to us? Had we proved what is acceptable to the Lord, wee had not tasted what is so unacceptable to [Page 39] our selves. When Israel walked contrary to God, then God walked contrary to them, Lev. 26. 40. 41. If they shall confesse that they have walked contrary unto me, and that I also have walked contrary unto them. With the fro­ward God shewes himselfe froward, Psal. 18. 26. He can displease us, as easily as we displease him. The speediest way then to obtaine what is good in our eyes, is to be doing what is good in his. O that my people had hearkned unto me, and Israel had walked in my wayes, Psal. 81. 3. What then? I should soone have subdued their Enemies, and turned my hand against their adversaries. He should have sed them also with the finest of the wheat, and with honey out of the stony rocke should I have satisfied thee, vers. 14. 16. When we hearken to God, hee quickly heares us, and when we walke in his wayes, mercy en­compasses ours. Our enemies who have begun to fall, shall fall more by the command of CHRIST, if we shew our selves friends to Christ, by doing whatsoever he hath commanded us, (Joh. 15. 14.) Many places which fed on Gall and wormwood, have now (blessed be God) Bread to eate; but he will feed us all with the finest of the Wheat, and the sweetest of the Honey, he will give us not only what is acceptable but delightfull, if we walke before him with refined lives, and draw neere to him in purified ordinances, daily proving, approving, and practising, what is acceptable to the Lord.