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 ...

Now for the Application of the Point.

[Use 1] Use 1. Then Brethren, see what cause we have to fear, that there is little faith among us. If it be impossible that a man should beleeve, while he seeks honour of others, was ever the world fuller of it then now it is? look into whatever condition of people you will, Brethren, and you will finde how much seeking of honour there is, one of another.

The poore carnal Gospeller, that takes himself to be a Christian, to be of the Church of Christ, he enjoyeth

the Ordinances, &c. and for any man to tell him of be∣ing in a loathsome undone estate, notwithstanding all this, he can no more receive it then the Pharisees could. What is the reason? Alas, his seeking of honour among men. What? they accept of freedome from the Lord Jesus, who are Abrahams seed, and never were in bon∣dage to this day? Shall they acknowledge themselves to be in bondage? They will not staine their own glory so, as to look upon themselves as such. I tell you Brethren, I doubt thousands of soules perish upon this account. They will be accounted the Lords people, and all holy, and have no difference made between the precious and the vile: And others do account them so, and receive them as such, though never so vile. And doth not this strengthen the hands of the wicked, while they thus receive honour one of another? one thinketh well of another, and he as well of him, and so both are kept off from beleeving, from coming to Jesus Christ, from closing with him.

Look we among Professours, Brethren, and is there not an abundance of this seeking of honour one of another? Do they not many times claw one another to an high conceit one of another? Do they not affect great swel∣ling titles of honour, that never were duly put upon them? Was not this one of the great sinnes of the Pha∣risees? they loved to be called Rabbi, Rabbi; Master, Ma∣ster: Was not this a seeking of honour from men? and did not this keep them off from Christ? did not this seale them up? and then the Lord knew them afarre off. Bre∣thren, I envy no mans titles of honour that are due and justly his: but I cannot but take notice what affectation there is of titles of honor amongst us. Except men be rai∣sed in their titles many steps higher then ever their desarts

carried them, they are not honoured. Look to it Brethren. I thought, and I am sure it hath been profes∣sed by some, they have done much to pull down these things. But (for ought I see) the spleene was more at the Persons who had them, then the titles themselves. Why? we desire them not, you'l say; we cannot help it, if they will put it upon us.

Say you so Brethren? but take notice of your hearts; are not they more acceptable to us, and do we not take them more to favour us, who scratch our itching distem∣per, then such as are more sparing in them? Minde it: do not your hearts sometimes rise against such within you, that give you not all the respect you expect, though it is more then is due happily? and do you stomack this? and will you say you cannot help it? Will you think thus to mock God, and deceive your own soules? This is but a fig-leafe, not broad enough, nor thick enough to cover the nakednesse. If thou wert not willing, nor glad of such clawing; how easily mightest thou drive away such a flattering tongue, with an angry look? Be not deceived, God will not be mocked: if there were no recei∣ver, there would be no thief; if there were no ambition of those honours among men, there would be no syco∣phants, who to please them would say any thing. And now while it is thus, can we think this is a time of so much faith as we pretend to? Surely no, Brethren: you cannot beleeve while you seek honour thus one of another.

[Use 2] Use 2. In the next place Brethren, it shall be a Word of tryal to every one of us, how the case stands with us, whether or no we be such as seek honour one of another. It is of very great moment brethren; you see it keepeth off a soule from beleeving and closing

with the Lord Jesus. This is most clear; and if we be∣leeve not, we must perish. And if it hinder our belee∣ving but in part, so that we cannot serve him so much as otherwise we might; how much glory doth it rob him of? and how much comfort, and peace, and strength, and sweet communion with God doth it rob us of? There∣fore I beseech you, let us minde it a little, and see if we be not many of us guilty.

First then, he that seeks not the glory which is onely from God, he seeks honour from men; for there is such a principle in man, Brethren, that there must be some approving of him, some to think well of him, or else he cannot be quiet. See how our Saviour opposeth them here; Ye seek honour one of another, and not that which is of God. If they had sought that honour, that glory which is only from God, they had not sought that which is of men. I suppose the meaning will very well be o∣pened by that parallel Scripture: He is not a Jew which is one outwardly, neither is that circumcision which is outward in the flesh; but he is a Jew that is one inwardly, whose praise is not of man, but of God. The Jew out∣wardly, his praise was of men; but the Jew inwardly, his praise was only of God, and not of men. So that he which never careth for the inward circumcision, the cir∣cumcision of the heart, not that of the flesh; The meaning is, He that seeks not after the mortification and sanctification of the Spirit, by the power of the Spirit of the Lord Jesus, but liveth after the flesh only; he hath the name of a Jew, the name of a Christian, and the out∣ward signe of the Covenant of God, and resteth in this, and maketh his boast in this; this is to seek honour of men. What is the reason else Brethren, that so many follow and adhere to them, who will not, nor do make

any separation of the precious from the vile among us? because alas they seek honour from men. If those that teach them will account them for Christians, so look on them, and accordingly receive them to all manner of communion, to all Ordinances; they never look fur∣ther, never look whether they have Christ within them, whether they be born of God.

Ah deare friends! I wish none of us that have come under a narrower search, and have been more strictly sifted, deceive not our selves in this point. If we deceive men, minde it, God is not deceived: O how will some take on, if the people of God look not upon them as such, as godly, as fear him. But though they live much without God, enjoying him not in his Ordinances, nor without them; though they live in much close and secret hypocri∣sie and iniquity, they never take on for this. Is not this to seek the honour of men, and not that glory which is only of God, that inward glory, that inward ap∣proving of the soul and conscience to him?

Secondly, if there be any among us, (Brethren) that teach the peopl, that we would reign in mens consciences, and be accounted as Gods, take upon us his priviledges; when all we say must be Gospel, though happily not a word in the Gospel to prove it: when we expect that our own dictates uttered from us, should be believed without any authority from the Gospel of Jesus Christ: Is not this seeking of honour from men with a wit∣nesse? If we are ready to take it ill, if our bare affirmations be not more beleeved then all the Scrip∣ture, and reason produced by another to never so good purpose: Are we guilty any of us herein? we seek the ho∣nour which is of men.

Thirdly, he that speaks of himself, (our Saviour saith)

seeks his own glory, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. Let men pretend what they will of revelations, new lights and higher dispen∣sations; if they speak not according to the Law and the Testimony, &c. if they speak of themselves, from them∣selves, any other doctrine then what they have received from the Lord Jesus, they seek the honour of men. Let us not be so silly as to swallow down any mans opinion, be∣cause he is thus and thus holy in any appearance. The De∣vil never deceiveth so dangerously, as when he is like an Angel of light. But judge according to the rule that Jesus Christ hath given us to judge; He that speaks of himself, and from himselfe, he seeks his own glory, he would be singular, he would be somewhat more then o∣thers, and by that meanes be some body. Alas, were it not for some singularities of opinion, there are many whose honour would hardly ever reach its present pitch it is at. Is not this a seeking of honour which is of men? look to it, try your selves Brethren.

Fourthly, for a man to hold any opinion or practice, because it pleaseth the people, is of account with them, is to seek the honour which is of men. Doubtless, this was the great reason wherefore the Jewes would not beleeve in the Lord Jesus; it crossed the old doctrine (as they thought) which they had received, and would have been looked upon as innovators, and therefore they made their boasts, We are Moses his Disciples. We have ••••tiquity on our side, though they were mistaken, as our Saviour tells them. For if they had been his Disciples, they would have beleeved what he wrote concerning Him. He that hath no better grounds for his opinion, or pra∣ctises then this, Because it is pleasing to the people; he seeks the honour of men. He that hath no better grounds for it, but this, is the maine thing that moveth, or else he

would easily forsake his other grounds, he seeks the ho∣nour of men: let us look narrowly to our hearts.

Fifthly, when a man wil somtimes speak meanly of him∣self, & of his own unworthiness, on purpose to draw from others a commendation of himself: is not this to seek the praise of men more then the praise of God? Are there not some hearts that will seem to lament these things be∣fore men, that they never lament before the Lord, and complaine much more of their hearts before men, then before him? Is not this to seek the praise of men more then the praise of God? God loveth and delighteth in, dwelleth with, and approveth of the humble broken soule that lieth low before him indeed, in secret that mournes for his abominations. Now when a man shall have little of this, and many times will be speaking to others meanly of himself, to give them occasion to speak better of him; is not this hypocrisie? is not this to love the praise of men more then the praise of God? Beloved, many times a man will speak so meanly of himself, as if another should speak half so much of him, what unkind∣nesse would there be taken? what alienation would there be in affection? Oh the mystery of iniquity that is in the heart! Brethren, except we look narrowly to it, it is that which will undo us.

Sixthly, dost thou chew the cud upon any commenda∣tion that is past upon thee, and roll it up and down under thy tongue, as a sweet morsel? Oh what nou¦rishment here is for this pride to feed upon? such a one thinketh well of me, speaketh well of me, and such a one saith so and so of me, that am thus low and heavenly, another Moses for Meeknesse, another Solomon for Wisdome, another Job for Patience, another Joseph for Chastity, another John for Love. Oh! how doth

the heart feed upon this, chews it in secret, delights to call it to remembrance again and again? Is it not thus with us Brethren? and is not this to seek the honour that is of men, to seek honour one of another?

Seventhly, he that seeks more after gifts and parts, then after Grace, Brethren, seeks the honour which is of men. For men usually judge according to others gifts, and not their faith, which is the hidden man of the heart, and not discernable. Oh how earnest are some of us after the gift of prayer, the gift of prophecie, and why? That we might set forth our selves to men; not to edifie our brethren, not that we might have more communion with God our selves. I must confesse, To covet, and that earnestly, the best gifts, is a duty, and rather the gift of prophecie. But for what end? To edifie. I shew you a more excellent way, That is to say, Love, without which all knowledge and tongues, and gifts are nothing, for it is love that edifies. Oh! here search your hearts with candles, for a mans ends lie deep, as the marrow in the bones lie deepest, and most hard to be discovered, beg of God by his Spirit to search you, try you herein, else we shall be deceived. But you will say, But do we not desire gifts not to edifie others? for that is a sweet frame of Spirit, that would not be for himself alone, but for others as well as himself: But is it not that we might be some body, might be renowned? and minde not so much growing in faith, in love, in humility, in self-denial, in the graces of the Spirit which are the main things, and without which the rest are nothing? I am afraid herein we fail m ny of us very much.

Eighthly, you may know Brethren, whether we seek honour one of another; if there be in us a spirit envying others well spoken of; if more then our selves, we cannot endure it, and take every commendation of another to be a

discommendation of our selves. It argues we place much of felicity in it, else we should not envy them for it: for we envy only for some excellency, and therefore you shall finde such a one with his Buts; he is so wise, and so hum∣ble, but he failes in another point. Oh Brethren! when one member is honoured, all the rest should rejoyce. Shall one member envy, because another is honoured, because more honour is put upon the head, then upon the hand, or foot, shall they envy? no, but they should rejoyce in it. A shoe of leather becomes the foot as well as a Beaver doth the head. Shall our eye be evil, because that Gods eye is good? Ah! that is a sweet spirit indeed, that is a man of another spirit; that can, when another is honoured more in the work of Christ then himself, bless the Lord; can rejoyce in it, that the Lord hath any fit to honour him, though himself be notable to do it. This is not to seek the honor which is of men, but the praise which is of God,

Ninthly, it is an argument, That a man seeks the honour of men too much, when he cannot go on cheerfully with the work of Christ, if he have not the applause of men. When a man hath it, and is great in the eyes of men, and they lift him up, and he is lifted up in his own heart, then he goes on with a full saile in the wayes of God, and his cal∣ling he is called to: but alas let that cease from him, and his spirit is down and flags; And what's the reason of this? Alas poore creature, he was ready to think it was the breathings of the Spirit of God that fill'd his sails, and it was nothing but a little popular breath. Take it away, and the sailes fall flat, there is no motion any more; When the affections of a people toward a man are the chariot wheels; take them but off; he drives sadly and heavily, as Pharaohs chariots did. Ah poor soul! This is their pen∣ny, they will not serve the Lord, cannot walk nor work

his works, except they have their penny, except they be so, and so thought of, have so much, and so much the hearts of his people. Well, such they have their penny, Mat. 20.9. But it is their all, and a poore reward it is, as our Savi∣our speaks; it will not serve at the last day; when they cast up their reckonings, they will finde it to be a poore thing. Saith Luther, Haud velim gloriâ aut nomine vehi, majus enim gaudium in maledictis & blasphemiis. Well, this is our condition; the Lord make us sensible of this deceit of our hearts. I doubt, if we were well searched, many of us would be found guilty before the Lord; to be such as seek the honour that is of man, and therefore our faith must be of necessity hindred. How can ye believe, &c?

Tenthly, a man that careth not what becometh of him, so he have honour from men. So Saul, 1 Sam. 30 Honour me now before the people.

[Use 3] The third Use shall be of exhortation then, to stir us up every one, Brethren, this day in the fear of God, and for the bowels of Jesus Christ, as we would ever be saved by be∣lieving in the Lord Jesus, or live by faith, to look to it; that we mind not so much the praises which are of men, as the praise of God. Oh that we were all of us perswaded this day but to study our hearts better, & to mind with what ends we are carried out to every thing. Ask your hearts the question, why do I this or that? Is it to be seen of men, is it to please men? is it to have the honour, and the praise of men? and be humbled for it, and not rejoyce in your sincerity & uprightness before the Lord. Wherwithal shal I perswade you brethren? To use a few arguments.

[Arg. 1] It is the example of the Lord Jesus, I receive not glory of men; that is to say, I do not gape for it, I am not ear∣nest for the good opinion of men; it neither addeth to me, nor diminisheth from me. How oft did he silence the peo∣ple when he had wrought great works, as the Leper that

was cleansed, Mat. 8.4. See thou go, and tell no man. And two blind men whose eyes he opened; Jesus straightly charged them saying, let no man know it. Alas, when our Sa∣viour perceived they would come and take him by force, and make him King (dreaming of an earthly kingdom the Messiah should have) he withdrew himself, he had no mind of such things, he came not to seek his own glory, but the glory of him that sent him. Which of us should have kept such Revelations as the Apostle Paul had, so long a time together, even fourteen years, as he did.

[Arg. 2] The examples of other Saints that have gone before us, Moses cared not to be accounted the sonne of Pharaohs daughter, her adopted son; he accounted the reproach of Christ greater gain then the pleasures of sinful delights, and their honours. We sought not glory of men, saith the Apostle, neither of you, neither of others. Alas, however you account of me, whether as a Minister of Christ or no, or as not approved, as some would exclude us out of your affections; It is a small thing for me to be judged of you, or of mans judgement, 1 Cor 4.3.

[Arg. 3] It is the Lord who must judge, Brethren, who knoweth the heart, and will not judge as man judgeth, according to mens parts, and abilities, and gifts of grace, but according to that which is within. Many a poore trembling soule that breatheth after the Lord Jesus, is able to say little, to make out little. Oh how much dearer may he be in the eyes of the Lord, then we with our honours, with our great titles, with our raised parts and learning! as that learned man said, when he saw the poore shepheard weeping over the toad, that God had not made him such a creature, and he had not been sufficiently thankful; Oh saith he, Surgunt in∣decti & rapiunt coelum. Oh! the Lord knoweth where is the circumcision of the heart. Brethren, where is the beleeving soul, the humble soule indeed? where is the fruitful soul,

full of love and of good fruits? this is the soul that shall be accepted with him; and he knoweth the ambition of the heart, that would faine rise higher upon the wings of fame and renown. Oh brethren, remember this: when we are any of us cried up, what will this avail us, if the Lord cry us down? That which is of high esteem with men may be abomination in the eyes of God. Oh therefore, above all brethren, let me beg of you that we may mind the things that are praise-worthy indeed: If there be any vertue, if there be any praise, think on these things; that is to say, such things as will rather approve us unto God, then unto men.

[Arg. 4] Minde it Brethren. What ever parts, or abilities, or gifts the Lord hath given any of us; they are not our own, but for the good of his people: only the sincerity of our heart in the managing of them is our own. Now while we have hearts lifted up in us, Hab. 2.4. because of them, where is the sincerity; for so saith the Spirit of God, whose heart is lift∣ed up, is not right within him: so that (alas) poor creatures, when we seek our own glory, by our parts, or gifts, or what∣soever setteth us off in the eyes of men, and not the glory of the Lord Jesus; we boast of that which is not our own, are proud of that which we have received, and spend it upon our own lusts, upon our own pride and ambition. This is the reason wherefore the Lord denieth such parts to many that desire them to their own hurt, not knowing the basenesse of their own hearts. Oh therefore, let us study our own hearts Brethren, in this particular, and what ever men speak of us, look to it that it be found within us, that it be good, built not upon their sayings, upon their charitable thoughts, but upon what we finde upon serious searching of our own hearts. Be sure to make it your great work, to grow inward∣ly. Oh look to the circumcision of the heart, that which God onely seeth, and which he approveth and commendeth, and is praise-worthy indeed. For what will it availe us, to be ne∣ver

so much celebrated amongst men, and when we appear before the Lord Jesus, to be cast off as an abominable thing. Oh seek the glory which is of God!

[Arg. 5] It is the master sinne in sanctification, as unbelief in ju∣stification. For al other sins yield obeysance, and give way to this. Wherefore did the Heathens forbear much other wick∣ednesses, as Scipio and others? was it not for honour among men, and meerly for that? Caput omnium peccatorum. Pri∣mo enim vitio lapsa est anima; hoc ultimum vivat, saith Aug. upon Psal. 7. And therefore the perfect or grown Christi∣an should take heed of this above all others.

The second Branch of this Exhortation shall be to take heed then of laying snares in one anothers wayes. I mean by loading a poore creature with honour and respect. It may be that which may undo him, away then with this base flat∣tery in swelling and undeserved titles that is amongst us. If such as will have honour amongst men seek it, let them seek, but not finde. If there were no flatterers, ambition would quickly flatten; bring not fuel to the fire, but rather cast on water. You had more need Brethren, stil to be putting on one another in minde of something to humble us, then feeding one anothers humour with honours. What doest thou know but the applause and honour thou through flat∣tery puttest upon such a one, may be the deadly snare to his soul, to undo him for ever? for if it lift him up, and the Lord then know him afar off, what is become of him then? It is a great folly in us to think it is any advantage to any man, or to our selves, to flatter them into any high conceit of themselves, to puffe them up with great titles and ho∣nours; for if they be puffed up, their hearts are not right within them, and what then can you expect from them? Ah Brethren, you that know how catching corruption is, what tinder it is, that will take the least spark! for Christs sake be more tender one of anothers souls. I know indeed in some

cases, when the soule is indeed dejected and cast down, and ready to cast away all comfort, seeth nothing good in him; it may be an act of charity then, yet with sobriety and ten∣dernesse: but alas, this is not the ground of our speaking highly one of another, and to another. Therefore take heed of this.

[Use 4] The fourth Use shall be of Caution; Notwithstanding, that a man may not hence take boldnesse to prostitute his name, and be prodigal of his credit, not at all to heed what others speak of him. For my own part, if I see a man that hath no care of his name, let people speak well or ill, never heedeth it, like Gallio, careth not for any of these things; I should be afraid such a one careth not for his conscience, neither to keep a good conscience before God, nor before men: or towards men as well as towards God. Therefore take heed of this.

1. Such evil speakings of thee, are a chastisement, a rod: can Shimei curse David, and the Lord hath not bidden him curse? Can a dog move his tongue against them, and the Lords hand is not in it? Can a man be outed of the hearts of the people of God, and he hath not done it? And hath not every rod a voice? & is it a child-like spirit, not to matter what it speaks, nor how many rods are laid upon thy back?

2. Through thy name Religion may suffer: if thou be disgraced and profess the Lord Jesus, it reacheth further then thy self, specially if a publick person. Crudelis enim qui fa∣mam negligit. Therefore the Apostle spent so much paines in vindicating of himself from those aspersions that false A∣postles cast upon him, as of being burdensome to them, being poore, and mean, and contemptible in his bodily pre∣sence. He knew that hereby the Gospel suffered much dis∣advantage, and his Ministry was prejudiced, and therefore he bestirreth him. But it was not because he had an ambition to be thought highly of by men, but because he knew his

endeavours, would not be so effectual for the Lord Jesus in his Kingdom, as otherwise they would. Therefore it is better for me to die, saith he then to lose my glorying, to make his glorying void in those former respects. And that though born out of due time, yet he had the Gospel by immediate revelation from God, as well as the rest of the Apostles.

[Use 5] A word of comfort to the poore soule that haply may gather some discomfort from this Doctrine, as knowing much of the deceit of the heart in this respect. Alas, what shall I do, might one say? I thought something was the matter, that I could not believe in the Lord Jesus, and now I see what is the matter. I have sought the honour which is of man, and not the honour which is of God, and therefore how can I beleeve? I am more an outside Christian then an inside.

For answer to this: 1. The best of Gods people have some of this corruption remaining in them, Brethren; some more, and some less. It is not thy case alone. There is a desire of vain-glory at the bottom, & many times we are not aware of it. Sometime we feel it sensibly. Therefore it is possible thou mayest be a beleever, though it be thus with thee. It is not the having, but the affecting of this, or any other sinne that stands not with the Covenant of Grace.

2. There is a contrary principle within that strives against it, at least where it is known. And is it not so with thee? Is it not thy burden? is it not thy trouble? The Disciples had ve∣ry much of it, when they would be striving which should be greatest among them.

3. It doth indeed more or lesse hinder faith Therfore pray against it, be humbled for it. Act faith upon the Lord Jesus, and the Covenant of Grace, That he should subdue all our iniquities for us. But be not discouraged because it is in thee, if it reign not, if thou love it not, delight not in it, please not thy self in it; for it is that which is the ruine of poor souls in this particular.

FINIS.

Notes

• Joh. 8.33
• Rom. 2.29
• Joh. 7.••••.
• Joh. 9.26.
• Isa. 57.15.
• 1 Cor. 12.31.
• 1. Cor. 12.26
• Mat. 9.30.
• 1 Cor. 12.2
• Heb. 11.24
• 1 Thes. 2.6
• Luk. 6.15.
• Phil. 4.8.
• 1 Cor. 9.15
• Mic. 7.8.