THE PRESENT Duty and Endeavour OF THE SAINTS.  
Opened in a Sermon at Paul's upon the Lord's day December, 14.th 1645.  
By JOSEPH CARYL, Minister of the Gospel at Magnus near London-Bridge.  
LONDON, Printed by T. FORCET for GEORGE HURLOCK, and are to be sold at his Shop at Magnus-corner. 1646.   

To the right Honourable, THOMAS ADAM'S Lord MAYOR of the City of LONDON.  
SIR:  
I Have (though somewhat late) obeyed your desires for the publishing of this Sermon. The Acceptance it found with yourself gives me a ground of hope, that it was not unacceptable to others; The judgement of those who are (as yourself is) in place of Eminent dignity and Authority, is (usually) the measure of inferior judgements. And while our Magistrates give Testimony of their relishing such a Doctrine as this, I am much persuaded, that God is bringing it to the relish of all his people. When the Kingdoms (that is the people) of this world, shall become the kingdoms of the Lord and of his CHRIST, Then (doubtless) Kings and Magistrates in all the World shall become the Lords and his Christ's. All their Policies shall be turned into Piety, and their Consultations into a zealous Proving what is Acceptable to the Lord. That your Lordship with those venerable Colleagues the Magistrates of this City may do so, and that All the people of this City eyeing as chief the warrant of the Word, so likewise your work, as a shining Precedent, may do so, is the prayer (as much as that in so doing your Hon: ble Self, and this renowned City under your government shall be happy, is the assurance) of  
SIR, Your humble Servant in this work of the Lord, JOSEPH CARYL. Januar. 22. d, 1645.   

THE PRESENT DUTY AND ENDEAVOUR OF THE SAINTS.  EPHES. 5. 10. Proving what is acceptable to the Lord. 
NAturals in working, are suitable to their being; Grapes grow not on thorns, nor Figgs upon thistles. While our Natures continue dark we cannot but do the works of darkness. They who are Spiritual should act spiritually: And when they are in the light, it is their duty to be always doing works of light: Thus the Apostle argues at the 8th verse of this Chap. Ye were sometimes darkness, but now are ye light in the Lord: walk as children of the light.  
And lest any should be in the dark about this duty, what it is to walk 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 goodness and righteousness and truth. To walk in goodness and righteousness and truth, is, to walk as children of the light.  
And because light is a help to discovery (light makes manifest) therefore the children of Light are not only called to do their duty, but are warned to see, that it is a duty which they do, Proving what is acceptable to the Lord.  
That's the business 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 Greek word, translated Proving, signifies also Approving, and includes Practising. In the first sense it is taken two ways; First, for proving by way of Trial 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 speaks of the proof or trial of Faith, which is much more precious then of Gold that perisheth (1 Pet. 1. 7.) The word bearing a native Allusion to the trial of metals, especially of Gold by the Test, or by the Touchstone. Thus his Canon tells us, that Deacons must be proved: then let them use the office of a Deacon, being found (upon proof) blameless, 1 Tim. 3. 10. And thus all who profess CHRIST, are exhorted to Prove themselves, whether they be in the Faith, 2 Cor. 13. 5.  
Besides this experimental proof of things and persons, there is a logical or a rational proof 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 proof the duty of the Text is chief to be referred.  
From Proving, the word caries us to Approving; the former convinces the judgement, this latter touches the will and affections. We have this translation, Rom. 14. 22. Blessed is he that condemneth not himself, in that thing which he alloweth, or approveth. And in the Passive mood (1 Cor. 11. 19) There must be also Heresies among you, that they which are approved may be made manifest among you. Approved one's are currant Professors, in the sense, we call that Currant money, which is allowed in all payments.  
To both these acts of Probation and approbation, we may add a third upon the usage of this word; namely Practice, Rom. 12. 2. Be not conformed to this World, but be ye transformed by the renewing of your minds, that ye may prove what is that good, and that acceptable and perfect will of God. When the higher and nobler faculties of the Soul 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 than to be Pleasing. The composition of the word increases the sense 
Non simplicite● 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 sed 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 valde b●ne placitum et per gratum. Zanch.  of it, into Wellpleasing or very wellpleasing, yea Best-pleasing; In this language the Apostle exhorts Servants to be obedient to their own 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 turn, to keep his Master from being angry with him, but he should labour to win his Love, and to the utmost gain his favour. The word is translated Wellpleasing, Phil. 4. 18. and (in another form) 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 do those things, which give him highest content, and carry us furthest into his favour. Things which come up to the exactest rule and bear truest proportion to the Standards of truth and holiness.  
Take all gathered into this brief Proposition.  
It is the duty of the Children of light diligently to 
Doct.  try (and having by trial found out, to) approve and Practise, what is best-pleasing and most contentful to the Lord.  
It did not satisfy holy David to be kept from Presumptuous sins, and to be innocent from the Great transgression, unless 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 bear it, that a word or a thought of his, should miss of acceptation? The Apostle infers this duty upon the whole matter of our Gospel-priviledges, Heb. 12. 28. Wherefore we receiving a Kingdom, which cannot be shaken, let us have Grace whereby we may serve him acceptably, with reverence and Godly fear.  
Greater love calls for greater care. And while God (which should please us fully) gives us mercies, which cannot be shaken, we should be steady 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 dispense with that Great Statute of Heaven (which in our reading was dispensed 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 Testimonial 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 die. Though the Apostle Paul could not be confident of enoch's privilege; Not to be unclothed, but clothed upon; That his Mortality might be swallowed up of Life, yet he 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 Original, we labour) that whether present or absent, we may be accepted with him.  
His Title in the text tells us, we cannot go less, than such an accurate care to please him: He is our Lord. If Servants must be so obedient to their own 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 dependencies, and strives to be accepted, where much is to be received. All preferments and offices are in the gift 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 down 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 King's Country, (Act. 12. 20.) Our Country is nourished by CHRIST'S 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 we must all appear before the judgement Seat of CHRIST, etc. Many (saith Solomon) seek the Ruler's favour, but every man's 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 inferiors proceeds from him? Solomon denies not this, while he affirms that every man's judgement is of the Lord, but teaches us to seek God's favour chief, both, because he can overrule the Ruler's heart to give a right judgement, and will himself give the last judgement (from which there lies no appeal) to every man.  
Again, that which is acceptable to the Lord is most excellent in itself. 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 real 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 Chief 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, than this assurance, that we cannot please him with any thing, which is not Honourable in itself.  
This point caries a reproof in it against four sorts of men.  
First, such as Practise what they have not proved or tried. The Apostles method is, First to Prove all things than hold fast that which is good, 1 Thes. 5. 21. And the reason why many do not hold fast that which is good is, because they did not first Prove it. David could not march in saul's Armour, for he had not assayed it. 1 Sam. 13. 9 In this sense a man may practise a truth too soon. And they who practise it thus soon, will not practise it long. How many thousands practising truths which they never tried, have let them go, when themselves were tried. The not rooting of Truth in the understanding (as well as not in the affections) is a root of Apostasy. What we do upon the reason or command of men, will not bear up against the reason and command of men. The Treble Turn which this Kingdom felt in a few years (not many years since) from Popery to Protestantisme, from This to That, from That to This again, is a proof, to this day bewaylable, of their unsteddinesse, who Practice what they have not Proved.  
Secondly, such are reproved by this Truth, who practice what they approve not, which may be understood two ways; First Conscience being against it: secondly, Conscience not being satisfied or affected with it. Carnal men do good as Godly men do evil, (Rom. 7. 15) They allow not of the good they do. Vainglory and the applause of men, made the pharisees frequent in Prayer, Fasting, and Almsdeeds, the spiritualness and holiness of which Duties they tasted not (Math. 6.) Covetousness 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 jacobs' 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, Verse 25. How many are daily led by fear of censures from men, by desire of concurrence and compliance with men, by the sway and stream of Times, at the mere appointment and command of Man, to do or forbear 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 do good things, which they approve not, shall never be approved by God for doing them. Secondly, God will rank 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 practice contrary to what their understandings, have proved or tried, & their consciences have approved or liked. Not to do the good we see and allow, or to do cross to what we see and allow, are both abominations to the lord The wrath of God is revealed from heaven against their unrighteousness, who (thus) hold the truth in unrighteousness, 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 down truth, lest it should exercise due dominion and command over their actions. Such is their case who smother the light of clear Principles received, and know better, than they dare or have a will to appear and do. 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 thyself? etc. As that man is happy, who condemneth not himself in that thing which he alloweth, (by a scandalous practice of it) Rom. 14. 22. So happy is that man who condemneth not himself, in that thing which he alloweth, by a scandalous neglect of it. As some Heretics, so this sort of hypocrites are Self-condemners. While a Heretic would logically justify his false opinion, and while these hypocrites will not practically follow their true opinion, they both really (though neither of them intentionally) condemn their own persons.  
The fourth sort which this Point deals with, fail 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 feign 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 james the Brother of the Lord with the Sword, because he saw it pleased the jews, 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 sin is near of the same stature, whether Great men sin 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 do so, but take the limitation which follows; for his good to Edification. We may please men to edify them, but not to flatter them, to do them good, not to make ourselves Great or rich: So the holy Apostle explains his Noble Parasitisme, I please all men in all things, not seeking mine own 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 means is not either in filling or saving their purses, but in saving their Souls. Any other man-pleasing he disclaims, as having no allowance at all from God, (1 Thes. 2. 3, 4.) Our exhortation was not of deceit, &c: but as we were allowed of God to be put in trust with the Gospel, 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 cloak of Covetousness (that I confess is beyond your sight, Covetousness is a close sin, and the intendment of it closer, but) God is witness, nor of men sought we glory, etc. Glory or gain, profit or praise, are the usual provocations to such flattery. He that is above the bait, shall not fall into the snare.  
I have four 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 condescended in speech or action to the lowest compliances. When Cardinal Wolsey saw himself deserted by that King, he said; If I had laboured to please and serve God, as I have done to serve and please my Prince, I had not been thus cast off and forsaken. Many such wracked and weatherbeaten wretches, will complain at last, that they too much sought and pleased themselves with the Faire-weather and warm Sunshine of the world.  
Secondly, such usually prove unacceptable to themselves. After Achitophel had sinfully ingratiated himself with Absolom, to betray David, and judas with the Scribes and pharisees to betray CHRIST, they both fell out with themselves and ended their lives under the disfavour of their own Consciences. How many, having (to regain their lost reputation with men) renounced the truth, have presently been renounced by their own hearts, and could never get a good word, or a good look from them again: And they who have not found that quarrel endless, have taken soar revenges upon Themselves, and could not recover their peace, till they had acknowledged and bewailed their own cowardice. Cranmer, puts his right-hand into the fire, which had subscribed his Recantation. And jewel mourns in Germany for a subscription he made in England to the Popish Inquisitors. The hypocrites hope shall be cut off (saith Bildad, job 8. 14.) the word signifies also extreme Loathing, and Abominating; which implies his hope shall be so cut off, that he shall be a Loathing to himself. It is an affliction (and in some cases a very great one) to be Loathed by other men, but it is a fare greater for a man to be loathed by his own Soul.  
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 lies but one step from the regions of everlasting darkness.  
Thirdly, such displease Christ so much, that he discards them his service, Gal. 1. 10. Do I now persuade men, or God; Paul preached of God, not to God: God is above man's Rhetoric, or persuasions, why then doth he say, Do I persuade men, or God? His meaning is, do I persuade the things of men or of God, do I persuade you to hear and obey Men or God: Or (as our late Annotators) do we make faith to men, or seek to endear ourselves to men. The next words of the Text give us this gloss, do I seek to please men? Why Paul, what danger or damage 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, unless 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 always (in this sense) Monothelites: And therefore they who resolve to please men always, shall be sure to please God but seldom, if at all. The two Witnesses tormented them that dwelled upon the earth, Rev. 11. 10. How could two torment millions? What were the racks or engines upon which they held the world in pain? 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 counsel a Cord, which they will break 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 always in a frame to receive all that is Good. How then shall they please God, who are resolved to do or say no more than pleases all good men?  
Fourthly, while we seek to be accepted with men, our own hearts are stopped from much seeking or regarding acceptation with God. CHRIST puts an extreme difficulty, if not an impossibility upon it, joh. 5. 44. How can ye believe, which receive honour one of another, and seek not the Honour, which cometh 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 do our duty, when honour comes from God only. The meaning of Christ is, unless (though we slight not honour from men) we can rest satisfied with honour from God only, We cannot (which is our honouring of God) believe him. They never give God credit who are in Love with credit from the world. Or if Christ gain faith in the hearts of such, yet he loses their Profession of him, with the mouth. Among the chief Rulers many believed on Christ, but they did not confess him (joh. 12. 42.) And this reason is added; For they loved the Praise of men, more than the praise of God. That man who loves the praise of God, but as much, as he loves the praise of men, loves it less. Seeing there is nothing more unequal than this equality. Where the obligation is unequal we cannot discharge our duty by making our payments equal. If then, it could be supposed, that a man did gradually love the praise of men, no more than he loves the praise of men, yet really he loves it more. And when once a man's affections are thus warm after the world, how cold and unactive is he after JESUS 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 reproof. This point will also inform and give us an account of the reason why the servants of Christ stand so strictly upon their Terms with the world, even till some call it vain preciseness & others wilful stubborness. When Pharaoh came to the lowest terms of a composition with Moses about the departure of the children of Israel out of Egypt; Go ye serve the Lord, only let your flocks and your herds be stayed, let your little ones also go with you: will Moses yield to this? No, Our Cattle also shall go with us, there shall not an hoof 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 been to please himself only in the agreement, he had accepted his own peace and the deliverance of Israel on those or easier terms to Pharaoh, but he had a God to please whose right he could not give away in the least thing. Which he clearly intimates in the next words. There shall not an hoof 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 until we come thither. Exod. 10. 26. As if Moses had said, if we had nothing to do with our cattle but only to work or eat them, we might (possibly) harken to thy motion. And rather leave our beasts to thee, then to live an hour 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 hoof shall not stay behind. I will not bate an ace, or lose a title. The lips of the righteous know what is acceptable, Prov. 10. 32. To know is the work of the understanding, to speak is the work of the lips: how then saith Solomon, That the lips of the righteous know? There is a great affinity between 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 said to know (as David's hands are said to understand and he to govern by the understanding of his hands, Psal. 78. 72. His hands understood more than the heads of ordinary Princes) in this sense (I say) the lips of a righteous man are said to know. And among all Objects of knowledge, this, he either doth or desires to know most, namely What is acceptable. And because he is so much skilled in this Point, he will run all hazards to practise it, and do 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 than unto God, judge ye. 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 door, and they are not ignorant of the meaning of these things, nor yet so stoical as not to desire to enjoy them; They know also what the frowns▪ of men are, what storms clouded brows portend: they are very sensible of it, what is to be slighted, what to be poor, what to be scourged, what to be imprisoned: and they are not so stoical as not to desire to avoid these things. Christ himself (according to his humane nature) was not a thirst for a bitter cup, but prayed thrice, Father if it be possible, let this cup pass from me. Only that which satisfied CHRIST, satisfies them. Not our will but thy will be done. And upon that title, they think 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 than unto God, judge ye; we believe 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 than 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 we may serve thee acceptably. Let nothing be acceptable to us, which is not to the Lord. Let us reckon all our walkings, wander, which are not in paths pleasing to him. Resolve to live unacceptably to all, rather than unacceptably to One. As we should say, let God be true and All men Liars; So let God be pleased, and all men displeased. Who art thou (dares any man appear and show his head upon this challenge) that thou shouldest be afraid of a man that shall die, and of the Son of man that shall be made as the grass, and forgettest (to please) the Lord thy Maker, that stretched forth the heavens, and laid the foundations of the earth, etc. 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 esteem (or at least pretend to esteem) him much, whom we labour to please much: And such as we esteem 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 bottomed upon infinite reason. But my meaning is only this: our care to please Christ should be exact and curious, and that then we honour him most, when we not only do those things which carry the light of a clear necessity, or the great things of the Gospel, but those also, which most look upon, but as (Minucia's) small matters, the tything of Mint and Cummin, forms, 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 less.  
Secondly, it is a great privilege to be accepted with Christ. The Lord appointed Aaron to wear a Golden plate upon his Mitre, with this inscription, HOLINESS TO THE LORD. And this must be upon Aaron's forehead, that he might bear the iniquity of the Holy things which the Children of Israel should hollow in all their holy gifts; And the reason given was this, That they might be accepted before the Lord. As if the Lord had said, This shall be Israel's 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. Bless Lord his substance, and accept the work of his hands, Deut. 33. 11. When wrath was grown highest and hottest against Jerusalem this Charter was recalled. When they Passed I will not hear their cry, and when they offer burnt offerings and an oblation I will not accept them, jer. 14. 12. They sacrifice Flesh for the sacrifice of mine offerings, and eat 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 taste a bit, or give them a Thank, 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 saith 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 sense of our acceptation with Christ is unspeakable. jacob 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 been so long gathered in the brow of Esau would shortly dissolve▪ and that he might enjoy the shine of a pleased look, from his angry, revengeful Brother.  
How earnestly doth the Apostle Paul bespeak, yea beg Prayers, that the service which he had for Jerusalem, 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 than this. Paul found it so, and he could not conceal it, 2 Cor. 1. 12. Our rejoicing is this, the testimony of our Conscience, etc. Acceptance with the men of the world (while we keep 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 hear well with the Saint within us, is better than to please, and hear well, with the Saints without us.  
Yet the Point in hand shows us a higher consolation than these. For as the testimony of God against us is more terrible than that of our own hearts (1 joh. 3. 20.) If our heart condemn us, God is greater than our hearts and knoweth all things: and therefore knoweth more evil by us, and every evil more, than our own hearts do. So the testimony of God for us, is more comfortable than that of our own hearts. If our hearts acquit and accept of us, God is greater than our hearts, and knowing all things, He knoweth more good by us, and every good more, than our own hearts do. Who can express how sweet it is to hear well with God, and to receive this Testimony, that we please him? When Conscience speaks us fair, we have Peace; but when Gods speaks us fair and gives us an Euge f●om heaven, Well done good and faithful Servants, we have peace that passeth all understanding, and joys which are unspeakable and glorious. A good Conscience is a continual feast, but this is hidden Manna, upon which the Saints especially feed fat, when the Figtree doth not blossom, and when there is no fruit in the Vines, when the labour of the Olive fails, and the Fields yield 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, Go thy way (saith the Preacher) eat thy bread with joy, and drink thy wine with a merry heart (why, what's the matter?) For God now accepteth thy works. Let thy garments be always white, and let thy head lack no ointment, live joyfully with the Wife whom thou lovest all the days of thy life, &c: joy 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 Books for ever. Creatures are full of changes; And are apt to vary their aspects every day. Now they smile upon us and anon they frown; now they applaud, anon they dislike; This day we may be accepted with them, and the next day reprobates. One day the jews sing Hosannah to Christ, and will force him to a throne, shortly after they cry out Crucify him, and nail him to a Cross. In the same City Paul with Barnabas (being called Gods in the likeness of men) had almost been Sacrificed to, and Paul being supposed unworthy to live amongst men, was really stoned, almost to death. The affections of men altar as much as their condition. Only God never altars 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. He never changes his correspondence. Once a friend and always 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 himself with the portion of the King's meat, nor with the Wine which he drank. Now God had brought Daniel into favour and tender love with the Prince of the Eunuches. Carnal policy might have prompted Daniel thus, Meats in their own nature are indifferent, and the reason upon which the command of their distinction is grounded may (possibly) be of an inferior Nature to the preservation of mine and my brethren's 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 jewish Religion must have been shaken by his yielding to Gentilism in the least degree; therefore he resolves to run all hazards rather than this. But the Story tells us, how the Lord calmed and meek'ned the Spirit of the Prince of the Eunuches towards Daniel, insomuch that he endangers his own head to the King, rather than he will force the conscience of a Captive. And therefore winks at his under Officer dispencing with the rigour of that hard Law. Who would not purpose in his heart to keep close to the will of Christ, when Christ can thus command the wills of men, and cause them to yield in courtesy, when we will not yield for conscience. It is at once the comfort and the privilege 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 Kingdom to another people. He suffered no man to do 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 itched to be a dealing with them. And what hindered? The text gives us four advantages that the world had of them. First, they were few; secondly, very few; thirdly, strangers; fourthly, unsettled? what hindered them? It was the Lord: He restrained the spirits of Princes, and the madness 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 jews 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 go up to appear before the Lord thy God thrice in the year (Exod. 24. 34.) God can keep not only hands from spoiling, but hearts from desiring. And as the concupiscible appetite in man is under his command, so also is the iracible. He can stay anger and wrath as well as covetousness and desire. When a man's ways 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 wars and emnities of men? Austin brings in some excusing their compliances with the sinful customs 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 King's banquet, where they judged of Loyalty by Luxury, and put us upon this election, drink or die, The not drinking of a health had been 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 wouldst not conform to their drunken customs, will give thee favour in their eyes, who thus threatened thee to drink. 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 always 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 evil men who approve not the same things, yet to approve the same persons. Even as he often makes those who fear 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 overruled to them) who will do goed, lest they should displease the Lord.  
Thirdly, Christ's acceptance sets us above the rejection of the world. How low a thing is credit with men, when once the soul hath found credit with God. No man (saith CHRIST) having drunk 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 known 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 keep us out of the fire of men's 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 man's erecting; for we are above the rage and contempt of men, while we are filled with it. When David danced with all his might before the Ark, Michal saul's daughter looking out at a window despised him in her heart (2 Sam. 6. 16.) and at the 20.th verse jeers him with her tongue: How glorious was the King of Israel to day, etc. But was David's zeal cooled or his spirit troubled because he miss acceptance with his Queen in that Holy service? Nothing less; he 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, &c. therefore will I play before the Lord, and I will yet be more vile than thus, and will be base in mine own eyes, etc. As if David had said; 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 cheap 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 man's judgement, But he that judgeth me is the Lord (1 Cor. 4. 3, 4.) that is, Though men do nothing but judge and censure me, yet (with me) their judgement stands for nothing: The Lord's judgement is the judgement I appeal 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 proof that we are not rejected of CHRIST, not deserve to be disregarded of you.) Now I pray to God that yet do no evil, not that we should appear approved, but that ye should do 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 own reputation among you, but for the glory of God in your salvation, which being once well settled and assured, I care not much what acceptance my name hath among you, whether I be approved or disapproved, esteemed, or slighted. Do ye approve yourselves as the Elect of God, and then let me be your Reprobate.  
What a spring of comfort arises to the Soul 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 Favourites, 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 lest any should labour in vain, let me give a few counsels and directions:  
First, get a rule for your work, a warrant for what you do. Nothing pleases God but what himself appoints. In vain do they worship me, teaching for Doctrine the traditions of men. Obedience is better than Sacrifice, and to hearken then the fat of Rams. He that Sacrificed, under the law, offered up a beast, but he that obeyed offered up himself. To obey God is more than to serve him: And he respects nothing in all our services, but to see himself obeyed. Livia the Empress being asked, how she had the happiness to please Augustus so exactly; Answered, I always acted what Augustus commanded. I have received of the Lord (saith 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 another's Master. No man knows what will please the Lord, but himself. As no man hath been God's counsellor to direct him what to do with us; so no man can be his Councillor to direct him, what to require of us.  
And if at any time we are in the dark about the special rule of what he requires. Then we must resort to the general Rules. Chief, 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 he hath written all things for himself. His own honour is his design in his word, as well as in his works, in what he would have us do, as well as in what himself hath done. All truths honour God. God is the spring of truth; nothing flows 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 purify both heart and life. Ye are clean (saith Christ) through the Word which I have spoken to you, joh. 15. 3. And he prays, Sanctify them through thy truth, thy Word is truth (joh. 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 bear this Inscription, Holiness to the Lord, and are appointed to work Holiness in Man. That which is not serviceable to this end, or hath but a show of it, cannot be of God's appointment.  
The second Direction is this, In every thing thou dost do thy best. A little may be acceptable to the Lord, if it be all, and a great deal is not, if we have more. It is not the quantity but the entireness of what we do, which pleases the Lord. It is a truth in all cases as well as in that of Alms (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 he hath in his stock for such an end) or else it cannot be accepted. The poor Widow cast in more than 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 deal; yet her little being all, was more than their great deal, 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 soul, and all thy mind.  
Secondly, according to the best of our light. The Apostle prays 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 ways. First, in their kind; secondly, in their qualities. Light and darkness, Truth and falsehood, good and evil differ in their kind. But in the second sense, light differs from light, truth from truth, one Good from another good. Not only doth Wheat differ from 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 do good and not evil, but we must wind up our affections to the highest good, and among good things do the best. This the Apostles counsel aims 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 virtue, 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 virtuous and praiseworthy, think on those things, those things do. Covet earnestly the best gifts, 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 dieted 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, we will go no further than will serve for Salvation. We must study what will honour Christ most, not what is the least wherein we may be saved. We cannot thrive by resolving upon the cheapest way to heaven. While we live on earth we shall be in a state of imperfection; but our imperfection in the ways of Grace, should be like that of Children in nature, who are daily growing up to a fuller stature. He that labours not to be better, and do better, draws a just suspicion upon himself, that he was never good; and that he never did good, because 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 unbelievers 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 Believer without the evidence of a warrant from the word, and a fair assurance in his own heart and conscience: For though a thing have a real 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 real 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 always a sin to him. He that is not accepted of his own conscience in what he doth, cannot be accepted of the Lord in doing it.  
Therefore in things doubtful to us, we should rather forbear then act; the sin of Omission lies in neglecting that which we know to be the will of God, not in a forbearing to act that of which we are really doubtful whether it be his will or no: And yet even such a not acting comes to be the sin of omitting, 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 do a doubtful 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 do 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 than must pray much, read much, confer much, that they may know more. Many (saith Daniel prophesying 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 run too and fro and increase knowledge. He means a running too and fro to inquire and search for knowledge, when we study men aswell as Books. And run too and fro among men, as the Bee flies too and fro among the flowers to suck 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 meek: God will not take pr●●d ones into his Tutorage. The meek will he guide in judgement, the meek will he teach his way, (Psal. 25. 9) He calls none but Children into his School. At most he hath but a rod for the proud, his lessons are for the 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 clerks of the world know so little of the mind and way of God, for the unclean shall not pass 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 fools shall not err, Isa. 35. 8. That is, the simplest so conducted shall not miss their way; They that seem to be wise in this world, must become (such) fools 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 concentre in the same object. Shouldest thou love them which hate the Lord? said the Prophet to jehoshaphat, 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 he loves. But who are they whom God accepts, and how may we distinguish them? Take their character from the Apostle Peter's 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 useth the same Argument, to move the dissenting Brethren of that age to a forbearance of bitterness one towards another, Rom. 14. 2, 3. One believeth that he may eat all things, another who is weak eateth herbs. What shall they do in this case? may they devour one another, because they cannot eat the same meat? Hear his decision of this quarrel 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, he owns him, and hath admitted him into his Church; therefore do not thou censure and cast him out, or judge him unworthy to be received in. The same Apostle exhorts all hearty to be of one mind; and yet enjoins mutual 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 means, as with which Saint-ship may consist) If in any (such) thing, ye be other use minded, God shall reveal even this unto you. He doth not say, Fire and Sword, Racks and Prisons, raylings and revile shall reveal this to you, but God shall reveal even this unto you; Not that such are to wait for extraordinary immediate speakings and revelations from God: but God will reveal, by blessing and prospering those means 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 means, will reveal this to them and set them right in their judgements; what must we do in that case? The next verse informs us; Nevertheless whereto we have attained, let us walk by the same rule, let us mind the same thing. Paul would have us walk 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 practical mystery. How can we walk 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 walk 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 another's burdens (difference of judgement among those who fear God and work righteousness is a burden I am sure, and a burden within the law of that text, Gal. 6. 2) It is sad (I say) that in stead of bearing these burdens 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 bear such light differences as are no burdens; But Christ puts us upon this Trial, even to bear that which is a burden; It is no great matter to suffer what we do not feel, or to bear what comes near none of our Interests. But (as to this point) Here is the patience of the Saints, when all they who fear God and work Righteousness (this counsel aims at none without that capacity) are accepted by us, though to our own disadvantage. And by bearing such burdens to the disadvantage of private Interests, the public Interest may gain no small advantage. Truth may gain in time, by such a bearing with those who (possibly) may be in Error: and Peace among ourselves will be a present gain towards our common preservation. And when CHRIST sees we have learned humbly to bear with those who (fearing him and working righteousness) are yet otherwise minded: he (I doubt not) after we have patiently suffered one another a while, will ease us all of these burdens, and by a bright convincing light of Truth make us all of one Mind. However, while (on these terms) we endeavour a mutual acceptation among ourselves, we are all acting what is acceptable to the Lord.  
And that we may according to these four Directions go 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 seems (in a great measure) to be fulfilled in our Days. 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 fools, the Ignorant and unlearned, the carnal and profane, 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 cousin the wisest Merchant, would not every one look well to his bargain, what he bought or how he sold. Or if it should be said, that much counterfeit and base Money is coined, and that so skilfully, that it may pass for currant, not only with simple Countrymen, 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? Such a sense is in this warning given by Christ, They shall deceive (if it were possible) the very Elect. I believe deceiving is grown to this height amongst us; have we not need then every one to be Proving. Wicked Doctrines are damnable, as well as wicked Practices; Woe be to those who love Error, though love may be maintained towards those who Err. The Apostle jude speaks of some who turned the Grace of God into lasciviousness: If any (which is to be feared, though it cannot be denied them) shall turn that grace of favour which God in the Scripture allows an erring Brother into lasciviousness; let them tremble at what the same Apostle speaks of the former, They were of old ordained to this condemnation. It is bewaileable with tears of blood, that many are in danger to lose all Religion by seeking it; and that they even let go what they had, while they are enquiring 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 extreme danger of wandering: and teach us to know the method of Satan in bringing poor souls to such confusion. That Satan is abroad acting these devices should make us very diligent in proving what we do, and in doing what we have proved acceptable to the Lord.  
Secondly, unless we prove what we do, we shall merely depend upon others for what we do. Let every man (saith the Apostle) prove his own work, and then shall he have rejoicing in himself alone and not in others. Gal. 6. 4. But may a man rejoice in himself? The Prophet cautions us, Let not the wise man glory in his wisdom, nor the strong man in his strength, nor the rich rich man in his riches, jer. 9 23. 'Tis true, we must not glory in ourselves in opposition to Christ, such glorying is no glory, He that glorieth must glory in the Lord: But we may glory or rejoice in ourselves in opposition to men; The other in the text alleged, is another man, some man of greater learning and wisdom than ourselves, some man whom we greatly reverence and esteem, and therefore rejoice in what we hold or practice, not because we ourselves see the ground of it, but because such a man holds, and practices it. Thus the misled Papists cry out, Augustine, Hierome, Gregory, chrysostom, etc. The most learned names in the several ages of the Church, held thus, practised this, (though that's denied them) yet thus they cry, and rejoice in one another.  
This is to rejoice in another and not in ourselves alone. Now then, let every man Prove his own work, that is, study, to be able to give a reason as of the hope that is in him, so of the work or practise that is held forth by him; and then we shall not rejoice in others, that is, boast that we do, what such holy and learned men do, They are on our side; But we shall rejoice in ourselves, 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 we hold forth in opinion or in practice.  
Thirdly, till we do what is acceptable to the Lord, we cannot expect, the Lord should do what is acceptable to us. We know he hath done many things very grievous unto us. Is war acceptable to us? or, are the effects of it: Slaying of men, firing of houses, spoiling of estates, acceptable to us? Had we proved what is acceptable to the Lord, we had not tasted what is so unacceptable to ourselves. When Israel walked contrary to God, than God walked contrary to them, Leu. 26. 40. 41. If they shall confess that they have walked contrary unto me, and that I also have walked contrary unto them. With the froward God shows himself froward, Psal. 18. 26. He can displease us, as easily as we displease him. The speediest way then to obtain what is good in our eyes, is to be doing what is good in his. O that my people had harkened unto me, and Israel had walked in my ways, Psal. 81. 3. What then? I should soon have subdued their Enemies, and turned my hand against their adversaries. He should have said them also with the finest of the wheat, and with honey out of the stony rock should I have satisfied thee, vers. 14. 16. When we harken to God, he quickly hears us, and when we walk in his ways, mercy encompasses ours. Our enemies who have begun to fall, shall fall more by the command of CHRIST, if we show ourselves 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 eat; 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 delightful, if we walk before him with refined lives, and draw near to him in purified ordinances, daily proving, approving, and practising, what is acceptable to the Lord.  
FINIS.