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 8th 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 ſteps aſide into a Patentheſis, at the 9th 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, 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 • 〈 in non-Latin alphabet 〉 ſed 〈 in non-Latin alphabet 〉 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 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, 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, 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 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 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 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 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 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 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 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 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 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 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. After Achitophel had ſinfully ingratiated himſelf with Abſolom, to betray David, and Iudas with the Scribes and Phariſies to betray CHRIST, they both 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 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 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 doe or ſay no more then pleaſes all good men?

Fourthly, while we ſeeke to be accepted with men, 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 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 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 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 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 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 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 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 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 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, 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 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 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 〈1 page duplicate〉 〈1 page duplicate〉 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 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 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 2d. 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 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 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.