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,Isa. 59.15. and he that departeth from ini­quity, 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 Car­penter 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;

[Page 5]1. This carnal affection did bribe their understandings, that they could not see the Lord Jesus to be the Mes­sias; they were all for pomp and glory, and there­fore could not beleeve, nor be convinced, that such a disgraced person should be the Messias. It is the na­ture 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 per­son and esteemed among you, him you will receive. What was the reason, the people did not see the errour of the false prophets?Jer 5.31. 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 perswa­ded 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;John 12.42, 43. For they loved the praise of men more then the praise of God. They esteem­ed it more to be one visible in the Church of the Jewes, then one of the invisible Church of Jesus Christ.Rom. 10.10. With the heart man beleeves unto righteousnesse, and with the mouth confession is made unto salvation. [ [...], 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,Joh. 3.1, 2. but at first he durst not open­ly [Page 6] 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 e­steemed, if not to be preferred, then, alas! On the other hand doubtlesse, there is as great a danger, that pro­fession should eat up faith. When there is such a de­sire 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 ho­nour, 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 them­selves 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,Joh, 6.26. as those that followed for the loaves in another case. And this rather repre­senteth [Page 7] our condition at present, because now the re­proach 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,Joh. 2.23, 24. 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 Doc­trine;

Reas. 1 Reas. 1. The first I shall take from the very nature of faith, which is to empty the creature. There is no­thing in the world more self-emptying, then Faith is;Gal. 2.20. 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 Tim. 1.15. And though he laboured more abundantly then the rest; yet not he, but the grace of God in him: and he is nothing,1 Cor. 15.10. when all is done. Oh, when a poore soul cometh to be ac­quainted with the height, and depth, and breadth, and [Page 8] 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 no­thing in the creature, and yet beares up all: though never so many temptations, corruptions, assaults, fightings without, terrours within; yet faith, though founded up­on nothing, beares up all. Now ambition or desire of honour, and seeking of it among men, is directly contra­ry 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 contra­ries destroy one another, so do these. Make a white wall black, the whitenesse is gone; so vice versâ. Faith de­stroyeth ambition where it cometh, it emptieth the crea­ture of all its fulnesse in the will, in the desires; and am­bition 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 [Page 9] 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,Ps. 138. [...]. this of pride. He resists the proud, and resists him afar off, as the Psalmist hath it:Jam. 4 6. And minde you that of the Apo­stle, 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.Phil. 1.29. 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 impedi­ment. 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,Phil. 3.8. their [Page 10] dogs meat, [...]. Oh if they should ac­knowledge 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 Pha­risees that walked so exactly after the Law of God, fasted twice in the week,Luke 18.10, 11. 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,Rom. 10.3 the righteousnesse of God by Je­sus Christ, and so would not receive Jesus Christ. And these are some of the Arguments, whereby this truth may be confirmed.

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 [Page 11] the Ordinances, &c. and for any man to tell him of be­ing 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,Joh. 8.33 and never were in bon­dage 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 swel­ling titles of honour, that never were duly put upon them? Was not this one of the great sinnes of the Pha­risees? they loved to be called Rabbi, Rabbi; Master, Ma­ster: 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. Bre­thren, 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 rai­sed in their titles many steps higher then ever their desarts [Page 12] carried them, they are not honoured. Look to it Brethren. I thought, and I am sure it hath been profes­sed 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 distem­per, 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 recei­ver, there would be no thief; if there were no ambition of those honours among men, there would be no syco­phants, 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 [Page 13] with the Lord Jesus. This is most clear; and if we be­leeve not, we must perish. And if it hinder our belee­ving 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? There­fore 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.Rom. 2.29 I suppose the meaning will very well be o­pened 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 out­wardly, 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 cir­cumcision 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 out­ward 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 [Page 14] 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 fur­ther, 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 hypocri­sie 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 ap­proving 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 wit­nesse? If we are ready to take it ill, if our bare affirmations be not more beleeved then all the Scrip­ture, and reason produced by another to never so good purpose: Are we guilty any of us herein? we seek the ho­nour which is of men.

Thirdly, he that speaks of himself, (our Saviour saith) [Page 15] seeks his own glory, [...].Joh. 7. [...]. Let men pretend what they will of revelations, new lights and higher dispen­sations; if they speak not according to the Law and the Testimony, &c. if they speak of themselves, from them­selves, 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, be­cause he is thus and thus holy in any appearance. The De­vil 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 o­thers, 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. Joh. 9.26. 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 pra­ctises 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 [Page 16] would easily forsake his other grounds, he seeks the ho­nour of men: let us look narrowly to our hearts.

Fifthly, when a man wil somtimes speak meanly of him­self, & 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 be­fore 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?Isa. 57.15. 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 unkind­nesse 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 commenda­tion that is past upon thee, and roll it up and down under thy tongue, as a sweet morsel? Oh what nourishment 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 [Page 17] 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, 1 Cor. 12.31. 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 [Page 18] 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 hum­ble, but he failes in another point. Oh Brethren! when one member is honoured, all the rest should rejoyce. Shall one member envy,1. Cor. 12.26 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 cal­ling 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 pen­ny, they will not serve the Lord, cannot walk nor work [Page 19] 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 Savi­our 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 be­lieving 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 ear­nest for the good opinion of men; it neither addeth to me, nor diminisheth from me. How oft did he silence the peo­ple when he had wrought great works, as the Leper that [Page 20] was cleansed,Mat. 9.30. 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 Sa­viour 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,1 Cor. 12.2 so long a time together, even fourteen years, as he did.

Arg. 2 Heb. 11.24The 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,1 Thes. 2.6 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 in­decti & 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, [Page 21] 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,Luk. 6.15. Phil. 4.8. 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 lift­ed up, is not right within him: so that (alas) poor creatures, when we seek our own glory, by our parts, or gifts, or what­soever 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 inward­ly. 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 ne­ver [Page 22] 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 ju­stification. For al other sins yield obeysance, and give way to this. Wherefore did the Heathens forbear much other wick­ednesses, as Scipio and others? was it not for honour among men, and meerly for that? Caput omnium peccatorum. Pri­mo enim vitio lapsa est anima; hoc ultimum vivat, saith Aug. upon Psal. 7. And therefore the perfect or grown Christi­an 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 flat­tery 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 flat­tery 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 ho­nours; 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 [Page 23] 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 ten­dernesse: 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 fa­mam negligit. Therefore the Apostle spent so much paines in vindicating of himself from those aspersions that false A­postles cast upon him, as of being burdensome to them, being poore, and mean, and contemptible in his bodily pre­sence. He knew that hereby the Gospel suffered much dis­advantage, 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 [Page 24] endeavours, would not be so effectual for the Lord Jesus in his Kingdom,1 Cor. 9.15 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 ve­ry 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.Mic. 7.8. 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.