Saving faith and pride of life inconsisent delivered in a sermon, preached before the then commissioners of the Common-wealth of England for the affairs of Ireland, at Christ-Church in Dublin / by John Murcot ...

The Doctrine shall be this.

[Doct.] The seeking honour from men, with the neglect of that honour whi h is of God, is a great impediment to our faith; or a great reason why poor creatures do not beleeve. How can you beleeve, seeing you receive honour, seek honour one of another?

There are two considerations especially wherein the truth of this will appear.

[ 1] First, when the way of Christ is persecuted, when Religion is a reproach,* 1.1 and he that departeth from ini∣quity, maketh himselfe a prey, as the Prophet speakes: then the desire of honour among men, keepeth them off from beleeving, and closing with him. This was the great stumbling block in the Jews way. Why did not they beleeve? We know the way of truth was disgraced, Jesus Christ came in such a meane manner, He was born in a stable, had a manger for his cradle, because there was no roome for Christ in the Inne. He had a Car∣penter for his supposed father, He had not a house to put his head in, and is this like to be the Messiah? What? he whom they afterward crucified? is this like to be the Deliverer, and Saviour of his people? The Jews would have beleeved, if their great men, or their Rulers had believed in him, so that there might have been any credit by it.

There was a double danger did arise from their seeking honour of men;

1. This carnal affection did bribe their understandings, that they could not see the Lord Jesus to be the Mes∣sias; they were all for pomp and glory, and there∣fore could not beleeve, nor be convinced, that such a disgraced person should be the Messias. It is the na∣ture of all corrupt affections, to bemist and cloud the understanding, so that conviction is hindred by that meanes. If any other come in his own name, saith our Saviour, if it be but the way to honour, if a great per∣son and esteemed among you, him you will receive. What was the reason, the people did not see the errour of the false prophets?* 1.2 alas they did love to have it so.

2. If they were convinced that the Lord Jesus were the Messiah; and so that they must have salvation in him, if ever they were saved; yet this desire of honour amongst men, it choaked it, it smothered it; they durst not own it, and that either altogether, or else in part. Altogether: so we finde in many of the Jews, in that place of John the twelfth, in the chief Rulers; many beleeved in him: they were convinced and perswa∣ded that he was the Messiah; but they did not confess him, saith the Text, for feare of the Pharisees, lest they should be shut out of the Synagogues;* 1.3 For they loved the praise of men more then the praise of God. They esteem∣ed it more to be one visible in the Church of the Jewes, then one of the invisible Church of Jesus Christ.* 1.4 With the heart man beleeves unto righteousnesse, and with the mouth confession is made unto salvation. [〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, it is an open; free, ingenuous profession of Jesus Christ amongst men, before men] now for shame, for feare of reproach, they durst not do it. And as altogether, so in part, Nicodemus beleeved in Jesus Christ,* 1.5 but at first he durst not open∣ly

acknowledge him, but came to him by night for feare of the Jewes; that was, because he was not rid of this desire of seeking honour among men. And thus now, while the way of God is in reproach, as you know it is not long since it was, when it may be many wel-wishers to the people of God, and wayes of God in their hearts, yet durst not confesse for feare of idolaters, who would have excommunicated them, made them a reproach and scorne to the people. And thus you see in this case how it hindreth beleeving.

[ 2] Then secondly, when the Lord maketh Magistrates, nursing fathers, or nursing mothers to his Church and people; the wayes of God are countenanced, Religion is a credit, and not a disgrace, it is the way to be e∣steemed, if not to be preferred, then, alas! On the other hand doubtlesse, there is as great a danger, that pro∣fession should eat up faith. When there is such a de∣sire after honour among men, every man then will put on a vizard, and will at least seem to be that which they are not. If they can appeare to men to be so, and make but profession a net to catch a little respect, a little ho∣nour, a little favour among men, they are well enough. If the Lord Jesus had come as the Jews had expected him to come, as a great and glorious Prince with power to raise them, advance them (as the Disciples them∣selves did dreame of such honours) he had not so few followers in his low estate, as he would have had many if he had been otherwise; but amongst those many, I doubt there would have been few sound ones; for their desire of honour, and respect among men, would have made them close with him to professe him, though their hearts were altogether strangers to him,* 1.6 as those that followed for the loaves in another case. And this rather repre∣senteth

our condition at present, because now the re∣proach of Christ is rolled away in great part: and it is rather a reproach, to be a prophane wretch, and to have no profession of Christ. Every one will now professe, but in the meane time, while they are acted by such a desire, and seeking honour of men, that (being the great inducement) and matter not the glory which is of God only, they cannot beleeve. How can you beleeve indeed, whatever profession you make? for as a man may beleeve, and not professe, so may a man (and doubtlesse many do) professe, that never beleeved; and upon this very reason in these dayes. Some were guilty in the very dayes of persecution, of this: many beleeved in him,* 1.7 but he committed not himselfe unto them, for he knew their hearts then, as much as now in these dayes.

To give you an Argument or two for the Doc∣trine;

[Reas. 1] Reas. 1. The first I shall take from the very nature of faith, which is to empty the creature. There is no∣thing in the world more self-emptying, then Faith is;* 1.8 I live, saith the Apostle, yet not I, but Christ liveth in me. Who had a greater Faith then the Apostle? and who was lesse in his own eyes? A man never comes to know himself to purpose, until he believes. Before, he thought himselfe to be something, and sought honour of men as well as the rest of the Pharisees; but when he came to believe, all this vanished; then nothing you have from him but the greatest of sinners, and the least of Saints.* 1.9 And though he laboured more abundantly then the rest; yet not he, but the grace of God in him: and he is nothing,* 1.10 when all is done. Oh, when a poore soul cometh to be ac∣quainted with the height, and depth, and breadth, and

length of the love of Christ towards him; then he comes to see the dimensions of his sinnes to purpose, then he abhors himselfe in dust and ashes.

Faith is one of the wonders of the world indeed. For as the Lord hangs the world upon nothing, only his word of command, bidding it stand there, therefore it is immovable and beares all that weight we can possibly adde unto it, if we could adde any more then is of it selfe and from it self: so it is in faith; it is founded upon no∣thing in the creature, and yet beares up all: though never so many temptations, corruptions, assaults, fightings without, terrours within; yet faith, though founded up∣on nothing, beares up all. Now ambition or desire of honour, and seeking of it among men, is directly contra∣ry to the very nature of faith: for it being an act of the will and affections, it would be something in it self, and faith would be nothing in it self: therefore (I say) as contra∣ries destroy one another, so do these. Make a white wall black, the whitenesse is gone; so vice versâ. Faith de∣stroyeth ambition where it cometh, it emptieth the crea∣ture of all its fulnesse in the will, in the desires; and am∣bition keepeth out faith; as that which will empty a man, will take down every high thought, will captivate every desire to the Lord Jesus.

[Reas. 2] The second Argument is this: because it is no small part of the enmity to God, that love of the world which is enmity to Him. For the pride of life, is one of the worldlings idols he worships. And is not this a great part of the pride of life, mens ambitious humours? They would be esteemed thus and thus, or else they will not care for Christ. Is not this horrible pride, to set up a little applause, a little esteeme of men, above the esteem of God; not to matter what God thinks of a man, so men

think well of him. Why now, the love of the world is enmity against God. It is true, God is an enemy to resist every sinne, every lust: But above all others,* 1.11 this of pride. He resists the proud, and resists him afar off, as the Psalmist hath it:* 1.12 And minde you that of the Apo∣stle, he resisteth him with such a resistance, as is opposed to giving of Grace. He resisteth the proud, but giveth grace to the lowly. And how shall a man have faith, except it be given him from on high? It is not of your selves, (saith the Apostle) it is the gift of God.* 1.13 To you it is given not only to beleeve, but to suffer. Can any beleeve, except it be given in a way of Grace? except the Lord open their hearts, as he did the heart of Lydia? and will the Lord do it while he resisteth the proud, and resisteth afar off, cannot endure the sight of them? Men, if they will put away from them a thing that is filthy, and what they abhor; they will not touch it scarce with a long fork, so God resists the proud afar off. Though it may be embalmed with some name of honour, and though covered with excuses, all will not hide it from him. Therefore no marvel, Brethren, if it be a great impedi∣ment. In so much as this lust prevailes in any heart, even of his own people; so far is the work of their faith hindred.

[Reas. 3] Reas. 3. Thirdly, it is a great impediment to believing, because poore sinners through this corruption, are most unwilling to own their condition, to be so vile creatures as they are. They seek honour one of another: and if so be they carry it faire, give every one their due, and go for such among their neighbours, all the Preachers in the world shall not perswade them they are in such a filthy loathsome condition. They are loath to have their faire skin ript up, lest their lusts do appeare, their garbage,* 1.14 their

dogs meat, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. Oh if they should ac∣knowledge their sinnes, either to God or men whom they have offended against; they shall be ashamed for ever, they will never have good esteme of them againe. Was not this the reason that kept the Jewes off from beleeving in Jesus Christ? If they receive the Doctrine of repentance, they must acknowledge themselves sinners, they must forgo their own righteousnesse, and this they were very loath to come unto. What? they sinners? the Pha∣risees that walked so exactly after the Law of God, fasted twice in the week,* 1.15 made long prayers, were not as the Publicans and sinners were; what, shall they own it that they were so filthy, that they did lie in their blood? no, they would not. This were to lose their esteem among men, and therefore they did with both hands earnestly build their own righteousnesse, whereupon their estimation with men was founded; And so would not submit to the righteousnesse of Christ,* 1.16 the righteousnesse of God by Je∣sus Christ, and so would not receive Jesus Christ. And these are some of the Arguments, whereby this truth may be confirmed.

Notes

• * 1.1

  Isa. 59.15.
• * 1.2

  Jer 5.31.
• * 1.3

  John 12.42, 43.
• * 1.4

  Rom. 10.10.
• * 1.5

  Joh. 3.1, 2.
• * 1.6

  Joh, 6.26.
• * 1.7

  Joh. 2.23, 24.
• * 1.8

  Gal. 2.20.
• * 1.9

  1 Tim. 1.15.
• * 1.10

  1 Cor. 15.10.
• * 1.11

  Ps. 138.••.
• * 1.12

  Jam. 4 6.
• * 1.13

  Phil. 1.29.
• * 1.14

  Phil. 3.8.
• * 1.15

  Luke 18.10, 11.
• * 1.16

  Rom. 10.3