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SAVING FAITH AND PRIDE Of LIFE INCONSISTENT. JOHN 5.44.
SAVING FAITH AND PRIDE Of LIFE INCONSISTENT. JOHN 5.44.
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How can ye beleeve, which receive honour one of another, and seek not the honour that cometh from God only?
How can you believe, which receive honour one of Another, and seek not the honour that comes from God only?
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NEver more cause to complaine, (Brethren) then now, Who hath beleeved our report,
NEver more cause to complain, (Brothers) then now, Who hath believed our report,
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and to whom hath the arme of the Lord been revealed? It is applied to our Saviours own preaching, whom very few received.and to whom hath the arm of the Lord been revealed? It is applied to our Saviors own preaching, whom very few received.
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But there the obstruction lay altogether in the hearts of the people;
But there the obstruction lay altogether in the hearts of the people;
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they were locked up against the Lord Jesus as by other things, so especially by this, their ambition,
they were locked up against the Lord jesus as by other things, so especially by this, their ambition,
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and seeking honour one of another. Our Saviour himselfe was not guilty.
and seeking honour one of Another. Our Saviour himself was not guilty.
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No marvel if we have more cause now to complaine (Brethren,) then he then;
No marvel if we have more cause now to complain (Brothers,) then he then;
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for there is a double bar:
for there is a double bar:
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one in the hearts of the people, and the other in the hearts of the Preachers:
one in the hearts of the people, and the other in the hearts of the Preachers:
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this seeking honour one of another, makes our chariot wheels drive so heavily, the work of Christ go on so slowly.
this seeking honour one of Another, makes our chariot wheels drive so heavily, the work of christ go on so slowly.
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I desire therefore this day to act the part of the Baptist, to prepare the way of the Lord, to endeavour to level one of the mountaines of our hearts,
I desire Therefore this day to act the part of the Baptist, to prepare the Way of the Lord, to endeavour to level one of the Mountains of our hearts,
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and swellings of our spirits, which is the great hindrance of beleeving, as you have it plainly in the Text.
and swellings of our spirits, which is the great hindrance of believing, as you have it plainly in the Text.
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Our Saviour being now come into the world, added a new Article to their Creed, that they must beleeve in Jesus already come, and that he was the Messiah:
Our Saviour being now come into the world, added a new Article to their Creed, that they must believe in jesus already come, and that he was the Messiah:
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That I am he, except ye beleeve it, you shall die in your sins.
That I am he, except you believe it, you shall die in your Sins.
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The Jews could not receive him, would not come unto him, that they might have life.
The jews could not receive him, would not come unto him, that they might have life.
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Our Saviour at once reproveth them for their unbelief, and layeth down several grounds wherefore they should beleeve. Not only his own witnesse;
Our Saviour At once Reproveth them for their unbelief, and Layeth down several grounds Wherefore they should believe. Not only his own witness;
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but the witnesse of John, whom they all took to be a Prophet sent of God, but the witness of John, whom they all took to be a Prophet sent of God,
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and he owned him by sending unto him, to know if he were the Messias, and they rejoyced in his light for a time.
and he owned him by sending unto him, to know if he were the Messias, and they rejoiced in his Light for a time.
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As also the works he wrought testified of him, yea the Father himselfe did testifie to him, partly by these works, partly by the rejoycing of the Angels at his birth,
As also the works he wrought testified of him, yea the Father himself did testify to him, partly by these works, partly by the rejoicing of the Angels At his birth,
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and partly at his Baptisme by that voice from heaven: This is my beloved Sonne, in whom I am well pleased.
and partly At his Baptism by that voice from heaven: This is my Beloved Son, in whom I am well pleased.
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This our Saviour spoke, that they might be saved: though he reproved them, yet he tendred their poore soules.
This our Saviour spoke, that they might be saved: though he reproved them, yet he tendered their poor Souls.
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But alas all would not do!
But alas all would not do!
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Life could not be conveyed to them from the Lord, because the pipe was choaked up;
Life could not be conveyed to them from the Lord, Because the pipe was choked up;
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they could not beleeve, they could not receive him, ver 43. And he deales faithfully with them, tells them what is the reason, the root of their unbelief, or the hinderance;
they could not believe, they could not receive him, for 43. And he deals faithfully with them, tells them what is the reason, the root of their unbelief, or the hindrance;
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Because they sought honour and glory one of another, and not the honour which is only from the Lord.
Because they sought honour and glory one of Another, and not the honour which is only from the Lord.
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As if our Saviour had said, it is an impossible thing, you should beleeve, while it is thus with you.
As if our Saviour had said, it is an impossible thing, you should believe, while it is thus with you.
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The interrogation affirmative, implies a strong negative; as is most familiar in Scripture. There is not much difficulty in the words.
The interrogation affirmative, Implies a strong negative; as is most familiar in Scripture. There is not much difficulty in the words.
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They are in their nature, our Saviours assignation of one of the grand causes of their unbelief, in that they received honour one of another,
They Are in their nature, our Saviors assignation of one of the grand Causes of their unbelief, in that they received honour one of Another,
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and not the glory only which is of God.
and not the glory only which is of God.
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The word NONLATINALPHABET, a participle, is taken causaliter, as I could give you other instances in the new Testament;
The word, a participle, is taken causaliter, as I could give you other instances in the new Testament;
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seeing that you receive honour of one another.
seeing that you receive honour of one Another.
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Receiving of honour here Brethren, is not simply to be understood of an admitting of honour and praise from others;
Receiving of honour Here Brothers, is not simply to be understood of an admitting of honour and praise from Others;
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or the suffering of themselves to be well spoken of: but it is meant of a catching at it, by hunting after it;
or the suffering of themselves to be well spoken of: but it is meant of a catching At it, by hunting After it;
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a desire, a hunger, a thirst after such things as these are.
a desire, a hunger, a thirst After such things as these Are.
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Therefore some read it captantes, not accipientes, and the antithesis cleareth it in this verse, [ and seek not the praise or glory which is only from God.
Therefore Some read it captantes, not accipientes, and the antithesis cleareth it in this verse, [ and seek not the praise or glory which is only from God.
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] Not seeking of the glory which is of God, and seeking honour one of another, usually go together.
] Not seeking of the glory which is of God, and seeking honour one of Another, usually go together.
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If the one be followed, the other is neglected.
If the one be followed, the other is neglected.
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And so, ver. 34. I receive not testimony from men, but these things I say, that ye might be saved.
And so, ver. 34. I receive not testimony from men, but these things I say, that you might be saved.
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Not that he did not admit Johns Testimony he there speaks of; but he did not captare, he needed it not, sought not after it;
Not that he did not admit Johns Testimony he there speaks of; but he did not Capture, he needed it not, sought not After it;
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only this he speaks for their sakes, because they had a good esteem of John, and so his testimony might be of force with them;
only this he speaks for their sakes, Because they had a good esteem of John, and so his testimony might be of force with them;
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and so ver. 41. I receive not honour from men; not that he did not admit men to speak well of him:
and so for. 41. I receive not honour from men; not that he did not admit men to speak well of him:
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though sometimes he did charge them straightly they should not speak, yet sometimes he did admit them to speak of him, and to His honour;
though sometime he did charge them straightly they should not speak, yet sometime he did admit them to speak of him, and to His honour;
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but he catched not at it, he sought it not, and in this sense we take it here.
but he catched not At it, he sought it not, and in this sense we take it Here.
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The Doctrine shall be this.
The Doctrine shall be this.
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The seeking honour from men, with the neglect of that honour whi h is of God, is a great impediment to our faith; The seeking honour from men, with the neglect of that honour whi h is of God, is a great impediment to our faith;
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or a great reason why poor creatures do not beleeve. How can you beleeve, seeing you receive honour, seek honour one of another? or a great reason why poor creatures do not believe. How can you believe, seeing you receive honour, seek honour one of Another?
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There are two considerations especially wherein the truth of this will appear.
There Are two considerations especially wherein the truth of this will appear.
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First, when the way of Christ is persecuted, when Religion is a reproach, and he that departeth from iniquity, maketh himselfe a prey, as the Prophet speakes:
First, when the Way of christ is persecuted, when Religion is a reproach, and he that departeth from iniquity, makes himself a prey, as the Prophet speaks:
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then the desire of honour among men, keepeth them off from beleeving, and closing with him.
then the desire of honour among men, Keepeth them off from believing, and closing with him.
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This was the great stumbling block in the Jews way.
This was the great stumbling block in the jews Way.
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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,
Why did not they believe? We know the Way of truth was disgraced, jesus christ Come in such a mean manner, He was born in a stable, had a manger for his cradle,
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because there was no roome for Christ in the Inne.
Because there was no room for christ in the Inn.
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He had a Carpenter for his supposed father, He had not a house to put his head in,
He had a Carpenter for his supposed father, He had not a house to put his head in,
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and is this like to be the Messiah? What? he whom they afterward crucified? is this like to be the Deliverer,
and is this like to be the Messiah? What? he whom they afterwards Crucified? is this like to be the Deliverer,
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and Saviour of his people? The Jews would have beleeved, if their great men,
and Saviour of his people? The jews would have believed, if their great men,
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or their Rulers had believed in him, so that there might have been any credit by it.
or their Rulers had believed in him, so that there might have been any credit by it.
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There was a double danger did arise from their seeking honour of men;
There was a double danger did arise from their seeking honour of men;
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1. This carnal affection did bribe their understandings, that they could not see the Lord Jesus to be the Messias;
1. This carnal affection did bribe their understandings, that they could not see the Lord jesus to be the Messias;
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they were all for pomp and glory, and therefore could not beleeve, nor be convinced, that such a disgraced person should be the Messias.
they were all for pomp and glory, and Therefore could not believe, nor be convinced, that such a disgraced person should be the Messias.
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It is the nature of all corrupt affections, to bemist and cloud the understanding, so that conviction is hindred by that meanes.
It is the nature of all corrupt affections, to bemist and cloud the understanding, so that conviction is hindered by that means.
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If any other come in his own name, saith our Saviour, if it be but the way to honour,
If any other come in his own name, Says our Saviour, if it be but the Way to honour,
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if a great person and esteemed among you, him you will receive.
if a great person and esteemed among you, him you will receive.
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What was the reason, the people did not see the errour of the false prophets? alas they did love to have it so.
What was the reason, the people did not see the error of the false Prophets? alas they did love to have it so.
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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;
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;
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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.
yet this desire of honour among men, it choked it, it smothered it; they durst not own it, and that either altogether, or Else in part.
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Altogether: so we finde in many of the Jews, in that place of John the twelfth, in the chief Rulers; many beleeved in him:Altogether: so we find in many of the jews, in that place of John the twelfth, in the chief Rulers; many believed in him:
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they were convinced and perswaded that he was the Messiah;
they were convinced and persuaded that he was the Messiah;
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but they did not confess him, saith the Text, for feare of the Pharisees, lest they should be shut out of the Synagogues;
but they did not confess him, Says the Text, for Fear of the Pharisees, lest they should be shut out of the Synagogues;
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For they loved the praise of men more then the praise of God. For they loved the praise of men more then the praise of God.
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They esteemed it more to be one visible in the Church of the Jewes, then one of the invisible Church of Jesus Christ.
They esteemed it more to be one visible in the Church of the Jews, then one of the invisible Church of jesus christ.
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With the heart man beleeves unto righteousnesse, and with the mouth confession is made unto salvation. [ NONLATINALPHABET, it is an open; With the heart man believes unto righteousness, and with the Mouth Confessi is made unto salvation. [, it is an open;
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free, ingenuous profession of Jesus Christ amongst men, before men ] now for shame, for feare of reproach, they durst not do it.
free, ingenuous profession of jesus christ among men, before men ] now for shame, for Fear of reproach, they durst not do it.
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And as altogether, so in part, Nicodemus beleeved in Jesus Christ, but at first he durst not openly acknowledge him,
And as altogether, so in part, Nicodemus believed in jesus christ, but At First he durst not openly acknowledge him,
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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.
but Come to him by night for Fear of the Jews; that was, Because he was not rid of this desire of seeking honour among men.
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And thus now, while the way of God is in reproach, as you know it is not long since it was,
And thus now, while the Way of God is in reproach, as you know it is not long since it was,
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when it may be many wel-wishers to the people of God, and wayes of God in their hearts,
when it may be many wellwishers to the people of God, and ways of God in their hearts,
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yet durst not confesse for feare of idolaters, who would have excommunicated them, made them a reproach and scorne to the people.
yet durst not confess for Fear of Idolaters, who would have excommunicated them, made them a reproach and scorn to the people.
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And thus you see in this case how it hindreth beleeving.
And thus you see in this case how it hindereth believing.
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Then secondly, when the Lord maketh Magistrates, nursing fathers, or nursing mothers to his Church and people;
Then secondly, when the Lord makes Magistrates, nursing Father's, or nursing mother's to his Church and people;
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the wayes of God are countenanced, Religion is a credit, and not a disgrace, it is the way to be esteemed,
the ways of God Are countenanced, Religion is a credit, and not a disgrace, it is the Way to be esteemed,
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if not to be preferred, then, alas!
if not to be preferred, then, alas!
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On the other hand doubtlesse, there is as great a danger, that profession should eat up faith.
On the other hand doubtless, there is as great a danger, that profession should eat up faith.
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When there is such a desire after honour among men, every man then will put on a vizard,
When there is such a desire After honour among men, every man then will put on a vizard,
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and will at least seem to be that which they are not.
and will At least seem to be that which they Are not.
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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 they can appear 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.
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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,
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 dream of such honours) he had not so few followers in his low estate,
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as he would have had many if he had been otherwise; but amongst those many, I doubt there would have been few sound ones;
as he would have had many if he had been otherwise; but among those many, I doubt there would have been few found ones;
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for their desire of honour, and respect among men, would have made them close with him to professe him,
for their desire of honour, and respect among men, would have made them close with him to profess him,
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though their hearts were altogether strangers to him, as those that followed for the loaves in another case.
though their hearts were altogether Strangers to him, as those that followed for the loaves in Another case.
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And this rather representeth our condition at present, because now the reproach of Christ is rolled away in great part:
And this rather Representeth our condition At present, Because now the reproach of christ is rolled away in great part:
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and it is rather a reproach, to be a prophane wretch, and to have no profession of Christ.
and it is rather a reproach, to be a profane wretch, and to have no profession of christ.
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Every one will now professe, but in the meane time, while they are acted by such a desire,
Every one will now profess, but in the mean time, while they Are acted by such a desire,
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and seeking honour of men, that (being the great inducement) and matter not the glory which is of God only, they cannot beleeve.
and seeking honour of men, that (being the great inducement) and matter not the glory which is of God only, they cannot believe.
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How can you beleeve indeed, whatever profession you make? for as a man may beleeve,
How can you believe indeed, whatever profession you make? for as a man may believe,
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and not professe, so may a man (and doubtlesse many do) professe, that never beleeved;
and not profess, so may a man (and doubtless many do) profess, that never believed;
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and upon this very reason in these dayes. Some were guilty in the very dayes of persecution, of this:
and upon this very reason in these days. some were guilty in the very days of persecution, of this:
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many beleeved in him, but he committed not himselfe unto them, for he knew their hearts then,
many believed in him, but he committed not himself unto them, for he knew their hearts then,
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as much as now in these dayes. To give you an Argument or two for the Doctrine;
as much as now in these days. To give you an Argument or two for the Doctrine;
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Reas. 1. The first I shall take from the very nature of faith, which is to empty the creature.Reas. 1. The First I shall take from the very nature of faith, which is to empty the creature.
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There is nothing in the world more self-emptying, then Faith is; I live, saith the Apostle, yet not I, but Christ liveth in me.
There is nothing in the world more self-emptying, then Faith is; I live, Says the Apostle, yet not I, but christ lives in me.
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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.
Who had a greater Faith then the Apostle? and who was less in his own eyes? A man never comes to know himself to purpose, until he believes.
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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;
Before, he Thought himself to be something, and sought honour of men as well as the rest of the Pharisees; but when he Come to believe, all this vanished;
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then nothing you have from him but the greatest of sinners, and the least of Saints.
then nothing you have from him but the greatest of Sinners, and the least of Saints.
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And though he laboured more abundantly then the rest; yet not he, but the grace of God in him: And though he laboured more abundantly then the rest; yet not he, but the grace of God in him:
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and he is nothing, when all is done.
and he is nothing, when all is done.
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Oh, when a poore soul cometh to be acquainted with the height, and depth, and breadth,
O, when a poor soul comes to be acquainted with the height, and depth, and breadth,
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and length of the love of Christ towards him;
and length of the love of christ towards him;
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then he comes to see the dimensions of his sinnes to purpose, then he abhors himselfe in dust and ashes.
then he comes to see the dimensions of his Sins to purpose, then he abhors himself in dust and Ashes.
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Faith is one of the wonders of the world indeed.
Faith is one of the wonders of the world indeed.
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For as the Lord hangs the world upon nothing, only his word of command, bidding it stand there,
For as the Lord hangs the world upon nothing, only his word of command, bidding it stand there,
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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;
Therefore it is immovable and bears all that weight we can possibly add unto it, if we could add any more then is of it self and from it self: so it is in faith;
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it is founded upon nothing in the creature, and yet beares up all: though never so many temptations, corruptions, assaults, fightings without, terrours within;
it is founded upon nothing in the creature, and yet bears up all: though never so many temptations, corruptions, assaults, fightings without, terrors within;
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yet faith, though founded upon nothing, beares up all.
yet faith, though founded upon nothing, bears up all.
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Now ambition or desire of honour, and seeking of it among men, is directly contrary to the very nature of faith:
Now ambition or desire of honour, and seeking of it among men, is directly contrary to the very nature of faith:
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for it being an act of the will and affections, it would be something in it self,
for it being an act of the will and affections, it would be something in it self,
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and faith would be nothing in it self: therefore (I say) as contraries destroy one another, so do these.
and faith would be nothing in it self: Therefore (I say) as contraries destroy one Another, so do these.
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Make a white wall black, the whitenesse is gone;
Make a white wall black, the whiteness is gone;
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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;
so vice versâ. Faith Destroyeth ambition where it comes, it emptieth the creature of all its fullness in the will, in the Desires; and ambition Keepeth out faith;
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as that which will empty a man, will take down every high thought, will captivate every desire to the Lord Jesus. The second Argument is this:
as that which will empty a man, will take down every high Thought, will captivate every desire to the Lord jesus. The second Argument is this:
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because it is no small part of the enmity to God, that love of the world which is enmity to Him.
Because it is no small part of the enmity to God, that love of the world which is enmity to Him.
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For the pride of life, is one of the worldlings idols he worships.
For the pride of life, is one of the worldlings Idols he worships.
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And is not this a great part of the pride of life, mens ambitious humours? They would be esteemed thus and thus,
And is not this a great part of the pride of life, Mens ambitious humours? They would be esteemed thus and thus,
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or else they will not care for Christ.
or Else they will not care for christ.
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Is not this horrible pride, to set up a little applause, a little esteeme of men, above the esteem of God;
Is not this horrible pride, to Set up a little applause, a little esteem of men, above the esteem of God;
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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.
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.
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It is true, God is an enemy to resist every sinne, every lust: But above all others, this of pride.
It is true, God is an enemy to resist every sin, every lust: But above all Others, this of pride.
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He resists the proud, and resists him afar off, as the Psalmist hath it:
He resists the proud, and resists him afar off, as the Psalmist hath it:
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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, And mind you that of the Apostle, he Resisteth him with such a resistance, as is opposed to giving of Grace. He Resisteth the proud,
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but giveth grace to the lowly. but gives grace to the lowly.
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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.
And how shall a man have faith, except it be given him from on high? It is not of your selves, (Says the Apostle) it is the gift of God.
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To you it is given not only to beleeve, but to suffer. To you it is given not only to believe, but to suffer.
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Can any beleeve, except it be given in a way of Grace? except the Lord open their hearts,
Can any believe, except it be given in a Way of Grace? except the Lord open their hearts,
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as he did the heart of Lydia? and will the Lord do it while he resisteth the proud,
as he did the heart of Lydia? and will the Lord do it while he Resisteth the proud,
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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;
and Resisteth afar off, cannot endure the sighed of them? Men, if they will put away from them a thing that is filthy, and what they abhor;
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they will not touch it scarce with a long fork, so God resists the proud afar off.
they will not touch it scarce with a long fork, so God resists the proud afar off.
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Though it may be embalmed with some name of honour, and though covered with excuses, all will not hide it from him.
Though it may be embalmed with Some name of honour, and though covered with excuses, all will not hide it from him.
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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;
Therefore no marvel, Brothers, if it be a great impediment. In so much as this lust prevails in any heart, even of his own people;
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so far is the work of their faith hindred.
so Far is the work of their faith hindered.
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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.Reas. 3. Thirdly, it is a great impediment to believing, Because poor Sinners through this corruption, Are most unwilling to own their condition, to be so vile creatures as they Are.
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They seek honour one of another:
They seek honour one of Another:
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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.
and if so be they carry it fair, give every one their endue, and go for such among their neighbours, all the Preachers in the world shall not persuade them they Are in such a filthy loathsome condition.
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They are loath to have their faire skin ript up, lest their lusts do appeare, their garbage, their dogs meat, NONLATINALPHABET.
They Are loath to have their fair skin ripped up, lest their Lustiest do appear, their garbage, their Dogs meat,.
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Oh if they should acknowledge their sinnes, either to God or men whom they have offended against;
O if they should acknowledge their Sins, either to God or men whom they have offended against;
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they shall be ashamed for ever, they will never have good esteme of them againe.
they shall be ashamed for ever, they will never have good esteem of them again.
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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,
Was not this the reason that kept the Jews off from believing in jesus christ? If they receive the Doctrine of Repentance, they must acknowledge themselves Sinners, they must forgo their own righteousness,
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and this they were very loath to come unto.
and this they were very loath to come unto.
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What? they sinners? the Pharisees that walked so exactly after the Law of God, fasted twice in the week, made long prayers, were not as the Publicans and sinners were;
What? they Sinners? the Pharisees that walked so exactly After the Law of God, fasted twice in the Week, made long Prayers, were not as the Publicans and Sinners were;
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what, shall they own it that they were so filthy, that they did lie in their blood? no, they would not.
what, shall they own it that they were so filthy, that they did lie in their blood? no, they would not.
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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;
This were to loose their esteem among men, and Therefore they did with both hands earnestly built their own righteousness, whereupon their estimation with men was founded;
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And so would not submit to the righteousnesse of Christ, the righteousnesse of God by Jesus Christ,
And so would not submit to the righteousness of christ, the righteousness of God by jesus christ,
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and so would not receive Jesus Christ. And these are some of the Arguments, whereby this truth may be confirmed.
and so would not receive jesus christ. And these Are Some of the Arguments, whereby this truth may be confirmed.
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Now for the Application of the Point.
Now for the Application of the Point.
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Use 1. Then Brethren, see what cause we have to fear, that there is little faith among us.Use 1. Then Brothers, see what cause we have to Fear, that there is little faith among us.
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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,
If it be impossible that a man should believe, 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, Brothers,
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and you will finde how much seeking of honour there is, one of another.
and you will find how much seeking of honour there is, one of Another.
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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 being in a loathsome undone estate, notwithstanding all this, he can no more receive it then the Pharisees could.
The poor carnal Gospeler, that Takes himself to be a Christian, to be of the Church of christ, he Enjoyeth the Ordinances, etc. 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.
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What is the reason? Alas, his seeking of honour among men.
What is the reason? Alas, his seeking of honour among men.
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What? they accept of freedome from the Lord Jesus, who are Abrahams seed, and never were in bondage to this day? Shall they acknowledge themselves to be in bondage? They will not staine their own glory so,
What? they accept of freedom from the Lord jesus, who Are Abrahams seed, and never were in bondage to this day? Shall they acknowledge themselves to be in bondage? They will not stain their own glory so,
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as to look upon themselves as such. I tell you Brethren, I doubt thousands of soules perish upon this account.
as to look upon themselves as such. I tell you Brothers, I doubt thousands of Souls perish upon this account.
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They will be accounted the Lords people, and all holy, and have no difference made between the precious and the vile:
They will be accounted the lords people, and all holy, and have no difference made between the precious and the vile:
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And others do account them so, and receive them as such, though never so vile.
And Others do account them so, and receive them as such, though never so vile.
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And doth not this strengthen the hands of the wicked, while they thus receive honour one of another? one thinketh well of another,
And does not this strengthen the hands of the wicked, while they thus receive honour one of Another? one Thinketh well of Another,
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and he as well of him, and so both are kept off from beleeving, from coming to Jesus Christ, from closing with him.
and he as well of him, and so both Are kept off from believing, from coming to jesus christ, from closing with him.
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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:
Look we among Professors, Brothers, 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 Sins of the Pharisees? they loved to be called Rabbi, Rabbi; Master, Master:
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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.
Was not this a seeking of honour from men? and did not this keep them off from christ? did not this seal them up? and then the Lord knew them afar off.
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Brethren, I envy no mans titles of honour that are due and justly his:
Brothers, I envy no men titles of honour that Are due and justly his:
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but I cannot but take notice what affectation there is of titles of honor amongst us.
but I cannot but take notice what affectation there is of titles of honour among us.
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Except men be raised in their titles many steps higher then ever their desarts carried them, they are not honoured. Look to it Brethren.
Except men be raised in their titles many steps higher then ever their deserts carried them, they Are not honoured. Look to it Brothers.
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I thought, and I am sure it hath been professed by some, they have done much to pull down these things.
I Thought, and I am sure it hath been professed by Some, they have done much to pull down these things.
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But (for ought I see) the spleene was more at the Persons who had them, then the titles themselves.
But (for ought I see) the spleen was more At the Persons who had them, then the titles themselves.
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Why? we desire them not, you'l say; we cannot help it, if they will put it upon us.
Why? we desire them not, You'll say; we cannot help it, if they will put it upon us.
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Say you so Brethren? but take notice of your hearts;
Say you so Brothers? but take notice of your hearts;
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are not they more acceptable to us, and do we not take them more to favour us, who scratch our itching distemper,
Are not they more acceptable to us, and do we not take them more to favour us, who scratch our itching distemper,
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then such as are more sparing in them? Minde it:
then such as Are more sparing in them? Mind it:
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do not your hearts sometimes rise against such within you, that give you not all the respect you expect,
do not your hearts sometime rise against such within you, that give you not all the respect you expect,
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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,
though it is more then is due happily? and do you stomach this? and will you say you cannot help it? Will you think thus to mock God,
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and deceive your own soules? This is but a fig-leafe, not broad enough, nor thick enough to cover the nakednesse.
and deceive your own Souls? This is but a Fig leaf, not broad enough, nor thick enough to cover the nakedness.
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If thou wert not willing, nor glad of such clawing;
If thou Wertenberg not willing, nor glad of such clawing;
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how easily mightest thou drive away such a flattering tongue, with an angry look? Be not deceived, God will not be mocked:
how Easily Mightest thou drive away such a flattering tongue, with an angry look? Be not deceived, God will not be mocked:
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if there were no receiver, there would be no thief;
if there were no receiver, there would be no thief;
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if there were no ambition of those honours among men, there would be no sycophants, who to please them would say any thing.
if there were no ambition of those honours among men, there would be no Sycophants, who to please them would say any thing.
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And now while it is thus, can we think this is a time of so much faith as we pretend to? Surely no, Brethren:
And now while it is thus, can we think this is a time of so much faith as we pretend to? Surely no, Brothers:
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you cannot beleeve while you seek honour thus one of another.
you cannot believe while you seek honour thus one of Another.
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Use 2. In the next place Brethren, it shall be a Word of tryal to every one of us,Use 2. In the next place Brothers, it shall be a Word of trial to every one of us,
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how the case stands with us, whether or no we be such as seek honour one of another.
how the case Stands with us, whither or not we be such as seek honour one of Another.
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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;
It is of very great moment brothers; you see it Keepeth off a soul from believing and closing with the Lord jesus. This is most clear;
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and if we beleeve not, we must perish.
and if we believe not, we must perish.
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And if it hinder our beleeving but in part, so that we cannot serve him so much as otherwise we might;
And if it hinder our believing but in part, so that we cannot serve him so much as otherwise we might;
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how much glory doth it rob him of? and how much comfort, and peace,
how much glory does it rob him of? and how much Comfort, and peace,
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and strength, and sweet communion with God doth it rob us of? Therefore I beseech you, let us minde it a little,
and strength, and sweet communion with God does it rob us of? Therefore I beseech you, let us mind it a little,
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and see if we be not many of us guilty.
and see if we be not many of us guilty.
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First then, he that seeks not the glory which is onely from God, he seeks honour from men;
First then, he that seeks not the glory which is only from God, he seeks honour from men;
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for there is such a principle in man, Brethren, that there must be some approving of him, some to think well of him,
for there is such a principle in man, Brothers, that there must be Some approving of him, Some to think well of him,
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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.
or Else he cannot be quiet. See how our Saviour Opposeth them Here; You seek honour one of Another, and not that which is of God.
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If they had sought that honour, that glory which is only from God, they had not sought that which is of men.
If they had sought that honour, that glory which is only from God, they had not sought that which is of men.
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I suppose the meaning will very well be opened by that parallel Scripture: I suppose the meaning will very well be opened by that parallel Scripture:
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He is not a Jew which is one outwardly, neither is that circumcision which is outward in the flesh;
He is not a Jew which is one outwardly, neither is that circumcision which is outward in the Flesh;
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but he is a Jew that is one inwardly, whose praise is not of man, but of God.
but he is a Jew that is one inwardly, whose praise is not of man, but of God.
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The Jew outwardly, his praise was of men; but the Jew inwardly, his praise was only of God, and not of men.
The Jew outwardly, his praise was of men; but the Jew inwardly, his praise was only of God, and not of men.
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So that he which never careth for the inward circumcision, the circumcision of the heart, not that of the flesh;
So that he which never Careth for the inward circumcision, the circumcision of the heart, not that of the Flesh;
av cst pns31 r-crq av vvz p-acp dt j n1, dt n1 pp-f dt n1, xx d pp-f dt n1;
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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,
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,
dt n1 vbz, pns31 cst vvz xx p-acp dt n1 cc n1 pp-f dt n1, p-acp dt n1 pp-f dt n1 pp-f dt n1 np1,
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but liveth after the flesh only;
but lives After the Flesh only;
cc-acp vvz p-acp dt n1 av-j;
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he hath the name of a Jew, the name of a Christian, and the outward signe of the Covenant of God,
he hath the name of a Jew, the name of a Christian, and the outward Signen of the Covenant of God,
pns31 vhz dt n1 pp-f dt np1, dt n1 pp-f dt njp, cc dt j n1 pp-f dt n1 pp-f np1,
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and resteth in this, and maketh his boast in this; this is to seek honour of men.
and rests in this, and makes his boast in this; this is to seek honour of men.
cc vvz p-acp d, cc vvz po31 n1 p-acp d; d vbz pc-acp vvi n1 pp-f n2.
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What is the reason else Brethren, that so many follow and adhere to them, who will not,
What is the reason Else Brothers, that so many follow and adhere to them, who will not,
q-crq vbz dt n1 av n2, cst av av-d vvi cc vvi p-acp pno32, r-crq vmb xx,
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nor do make any separation of the precious from the vile among us? because alas they seek honour from men.
nor do make any separation of the precious from the vile among us? Because alas they seek honour from men.
ccx vdb vvi d n1 pp-f dt j p-acp dt j p-acp pno12? p-acp uh pns32 vvb n1 p-acp n2.
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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;
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;
cs d cst vvb pno32 vmb vvi pno32 p-acp np1, av vvb p-acp pno32, cc av-vvg vvi pno32 p-acp d n1 pp-f n1, p-acp d n2;
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they never look further, never look whether they have Christ within them, whether they be born of God. Ah deare friends!
they never look further, never look whither they have christ within them, whither they be born of God. Ah deer Friends!
pns32 av-x vvb av-jc, av-x vvb cs pns32 vhb np1 p-acp pno32, cs pns32 vbb vvn pp-f np1. uh j-jn n2!
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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.
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.
pns11 vvb pix pp-f pno12 cst vhb vvn p-acp dt jc n1, cc vhb vbn av-dc av-j vvn, vvb xx po12 n2 p-acp d n1.
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If we deceive men, minde it, God is not deceived:
If we deceive men, mind it, God is not deceived:
cs pns12 vvb n2, n1 pn31, np1 vbz xx vvn:
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O how will some take on, if the people of God look not upon them as such, as godly, as fear him.
Oh how will Some take on, if the people of God look not upon them as such, as godly, as Fear him.
uh q-crq vmb d vvi a-acp, cs dt n1 pp-f np1 vvb xx p-acp pno32 p-acp d, c-acp j, c-acp vvb pno31.
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But though they live much without God, enjoying him not in his Ordinances, nor without them;
But though they live much without God, enjoying him not in his Ordinances, nor without them;
p-acp cs pns32 vvb d p-acp np1, vvg pno31 xx p-acp po31 n2, ccx p-acp pno32;
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though they live in much close and secret hypocrisie and iniquity, they never take on for this.
though they live in much close and secret hypocrisy and iniquity, they never take on for this.
cs pns32 vvb p-acp d j cc j-jn n1 cc n1, pns32 av-x vvb a-acp p-acp d.
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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?
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?
vbz xx d pc-acp vvi dt n1 pp-f n2, cc xx d n1 r-crq vbz j pp-f np1, cst j n1, cst j vvg pp-f dt n1 cc n1 p-acp pno31?
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Secondly, if there be any among us, (Brethren) that teach the peopl, that we would reign in mens consciences,
Secondly, if there be any among us, (Brothers) that teach the people, that we would Reign in men's Consciences,
ord, cs pc-acp vbb d p-acp pno12, (n2) cst vvb dt n1, cst pns12 vmd vvi p-acp ng2 n2,
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and be accounted as Gods, take upon us his priviledges;
and be accounted as God's, take upon us his privileges;
cc vbi vvn p-acp n2, vvb p-acp pno12 po31 n2;
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when all we say must be Gospel, though happily not a word in the Gospel to prove it:
when all we say must be Gospel, though happily not a word in the Gospel to prove it:
c-crq d pns12 vvb vmb vbi n1, cs av-j xx dt n1 p-acp dt n1 pc-acp vvi pn31:
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when we expect that our own dictates uttered from us, should be believed without any authority from the Gospel of Jesus Christ:
when we expect that our own dictates uttered from us, should be believed without any Authority from the Gospel of jesus christ:
c-crq pns12 vvb cst po12 d vvz vvn p-acp pno12, vmd vbi vvn p-acp d n1 p-acp dt n1 pp-f np1 np1:
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Is not this seeking of honour from men with a witnesse? If we are ready to take it ill,
Is not this seeking of honour from men with a witness? If we Are ready to take it ill,
vbz xx d vvg pp-f n1 p-acp n2 p-acp dt n1? cs pns12 vbr j pc-acp vvi pn31 av-jn,
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if our bare affirmations be not more beleeved then all the Scripture, and reason produced by another to never so good purpose:
if our bore affirmations be not more believed then all the Scripture, and reason produced by Another to never so good purpose:
cs po12 j n2 vbb xx av-dc vvn cs d dt n1, cc n1 vvn p-acp j-jn p-acp av av j n1:
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Are we guilty any of us herein? we seek the honour which is of men.
are we guilty any of us herein? we seek the honour which is of men.
vbr pns12 j d pp-f pno12 av? pns12 vvb dt n1 r-crq vbz pp-f n2.
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Thirdly, he that speaks of himself, (our Saviour saith) seeks his own glory, NONLATINALPHABET. Let men pretend what they will of revelations, new lights and higher dispensations;
Thirdly, he that speaks of himself, (our Saviour Says) seeks his own glory,. Let men pretend what they will of revelations, new lights and higher dispensations;
ord, pns31 cst vvz pp-f px31, (po12 n1 vvz) vvz po31 d n1,. vvb n2 vvi r-crq pns32 vmb pp-f n2, j n2 cc jc n2;
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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.
if they speak not according to the Law and the Testimony, etc. 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.
cs pns32 vvb xx vvg p-acp dt n1 cc dt n1, av cs pns32 vvb pp-f px32, p-acp px32, d j-jn n1 av r-crq pns32 vhb vvn p-acp dt n1 np1, pns32 vvb dt n1 pp-f n2.
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Let us not be so silly as to swallow down any mans opinion, because he is thus and thus holy in any appearance.
Let us not be so silly as to swallow down any men opinion, Because he is thus and thus holy in any appearance.
vvb pno12 xx vbi av j c-acp pc-acp vvi a-acp d ng1 n1, c-acp pns31 vbz av cc av j p-acp d n1.
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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;
The devil never deceives 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;
dt n1 av-x vvz av av-j, c-acp c-crq pns31 vbz av-j dt n1 pp-f n1. p-acp n1 vvg p-acp dt n1 cst np1 np1 vhz vvn pno12 pc-acp vvi;
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He that speaks of himself, and from himselfe, he seeks his own glory, he would be singular, he would be somewhat more then others,
He that speaks of himself, and from himself, he seeks his own glory, he would be singular, he would be somewhat more then Others,
pns31 cst vvz pp-f px31, cc p-acp px31, pns31 vvz po31 d n1, pns31 vmd vbi j, pns31 vmd vbi av av-dc cs n2-jn,
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and by that meanes be some body.
and by that means be Some body.
cc p-acp d n2 vbb d n1.
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Alas, were it not for some singularities of opinion, there are many whose honour would hardly ever reach its present pitch it is at.
Alas, were it not for Some singularities of opinion, there Are many whose honour would hardly ever reach its present pitch it is At.
np1, vbdr pn31 xx p-acp d n2 pp-f n1, pc-acp vbr d rg-crq n1 vmd av av vvi po31 j n1 pn31 vbz p-acp.
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Is not this a seeking of honour which is of men? look to it, try your selves Brethren.
Is not this a seeking of honour which is of men? look to it, try your selves Brothers.
vbz xx d dt n-vvg pp-f n1 r-crq vbz pp-f n2? vvb p-acp pn31, vvb po22 n2 n2.
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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.
Fourthly, for a man to hold any opinion or practice, Because it Pleases the people, is of account with them, is to seek the honour which is of men.
ord, p-acp dt n1 pc-acp vvi d n1 cc n1, c-acp pn31 vvz dt n1, vbz pp-f n1 p-acp pno32, vbz pc-acp vvi dt n1 r-crq vbz pp-f n2.
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Doubtless, this was the great reason wherefore the Jewes would not beleeve in the Lord Jesus;
Doubtless, this was the great reason Wherefore the Jews would not believe in the Lord jesus;
av-j, d vbds dt j n1 c-crq dt np2 vmd xx vvi p-acp dt n1 np1;
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it crossed the old doctrine (as they thought) which they had received, and would have been looked upon as innovators,
it crossed the old Doctrine (as they Thought) which they had received, and would have been looked upon as innovators,
pn31 vvd dt j n1 (c-acp pns32 vvd) r-crq pns32 vhd vvn, cc vmd vhi vbn vvn p-acp p-acp n2,
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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.
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.
cc av pns32 vvd po32 n2, pns12 vbr np1 po31 n2. pns12 vhb n1 p-acp po12 n1, cs pns32 vbdr vvn, c-acp po12 n1 vvz pno32.
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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,
For if they had been his Disciples, they would have believed what he wrote Concerning Him. He that hath no better grounds for his opinion,
p-acp cs pns32 vhd vbn po31 n2, pns32 vmd vhi vvn r-crq pns31 vvd vvg pno31. pns31 cst vhz dx jc n2 p-acp po31 n1,
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or practises then this, Because it is pleasing to the people; he seeks the honour of men.
or practises then this, Because it is pleasing to the people; he seeks the honour of men.
cc n2 av d, c-acp pn31 vbz vvg p-acp dt n1; pns31 vvz dt n1 pp-f n2.
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He that hath no better grounds for it, but this, is the maine thing that moveth,
He that hath no better grounds for it, but this, is the main thing that moves,
pns31 cst vhz dx jc n2 p-acp pn31, cc-acp d, vbz dt j n1 cst vvz,
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or else he would easily forsake his other grounds, he seeks the honour of men: let us look narrowly to our hearts.
or Else he would Easily forsake his other grounds, he seeks the honour of men: let us look narrowly to our hearts.
cc av pns31 vmd av-j vvi po31 j-jn n2, pns31 vvz dt n1 pp-f n2: vvb pno12 vvi av-j p-acp po12 n2.
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Fifthly, when a man wil somtimes speak meanly of himself, & of his own unworthiness, on purpose to draw from others a commendation of himself:
Fifthly, when a man will sometimes speak meanly of himself, & of his own unworthiness, on purpose to draw from Others a commendation of himself:
ord, c-crq dt n1 vmb av vvi av-j pp-f px31, cc pp-f po31 d n1, p-acp n1 pc-acp vvi p-acp n2-jn dt n1 pp-f px31:
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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,
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,
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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 complain 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 loves and delights in, dwells with,
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and approveth of the humble broken soule that lieth low before him indeed, in secret that mournes for his abominations.
and approveth of the humble broken soul that lies low before him indeed, in secret that mourns for his abominations.
cc vvz pp-f dt j j-vvn n1 cst vvz av-j p-acp pno31 av, p-acp j-jn cst vvz p-acp po31 n2.
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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;
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;
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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,
is not this hypocrisy? 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,
vbz xx d n1? vbz xx d pc-acp vvi dt n1 pp-f n2 av-dc cs dt n1 pp-f np1? j-vvn, d n2 dt n1 vmb vvi av av-j pp-f px31,
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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!
as if Another should speak half so much of him, what unkindness would there be taken? what alienation would there be in affection? O the mystery of iniquity that is in the heart!
c-acp cs j-jn vmd vvi j-jn av d pp-f pno31, r-crq n1 vmd pc-acp vbi vvn? q-crq n1 vmd pc-acp vbi p-acp n1? uh dt n1 pp-f n1 cst vbz p-acp dt n1!
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Brethren, except we look narrowly to it, it is that which will undo us.
Brothers, except we look narrowly to it, it is that which will undo us.
n1, c-acp pns12 vvb av-j p-acp pn31, pn31 vbz d r-crq vmb vvi pno12.
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Sixthly, dost thou chew the cud upon any commendation that is past upon thee, and roll it up and down under thy tongue,
Sixthly, dost thou chew the cud upon any commendation that is passed upon thee, and roll it up and down under thy tongue,
j, vd2 pns21 vvi dt n1 p-acp d n1 cst vbz vvn p-acp pno21, cc vvi pn31 a-acp cc a-acp p-acp po21 n1,
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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,
as a sweet morsel? O what nourishment Here is for this pride to feed upon? such a one Thinketh well of me, speaks well of me,
c-acp dt j n1? uh q-crq n1 av vbz p-acp d n1 pc-acp vvi p-acp? d dt pi vvz av pp-f pno11, vvz av pp-f pno11,
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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.
and such a one Says so and so of me, that am thus low and heavenly, Another Moses for Meekness, Another Solomon for Wisdom, Another Job for Patience, Another Joseph for Chastity, Another John for Love.
cc d dt pi vvz av cc av pp-f pno11, cst vbm av j cc j, j-jn np1 p-acp n1, j-jn np1 p-acp n1, j-jn np1 p-acp n1, j-jn np1 p-acp n1, j-jn np1 p-acp n1.
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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?
Oh! how does the heart feed upon this, chews it in secret, delights to call it to remembrance again and again? Is it not thus with us Brothers? and is not this to seek the honour that is of men, to seek honour one of Another?
uh q-crq vdz dt n1 vvb p-acp d, vvz pn31 p-acp j-jn, vvz pc-acp vvi pn31 p-acp n1 av cc av? vbz pn31 xx av p-acp pno12 n2? cc vbz xx d pc-acp vvi dt n1 cst vbz pp-f n2, pc-acp vvi n1 crd pp-f n-jn?
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Seventhly, he that seeks more after gifts and parts, then after Grace, Brethren, seeks the honour which is of men.
Seventhly, he that seeks more After Gifts and parts, then After Grace, Brothers, seeks the honour which is of men.
crd, pns31 cst vvz av-dc p-acp n2 cc n2, av p-acp n1, n2, vvz dt n1 r-crq vbz pp-f n2.
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For men usually judge according to others gifts, and not their faith, which is the hidden man of the heart, and not discernable.
For men usually judge according to Others Gifts, and not their faith, which is the hidden man of the heart, and not discernible.
p-acp n2 av-j n1 vvg p-acp n2-jn n2, cc xx po32 n1, r-crq vbz dt j-vvn n1 pp-f dt n1, cc xx j.
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Oh how earnest are some of us after the gift of prayer, the gift of prophecie,
O how earnest Are Some of us After the gift of prayer, the gift of prophecy,
uh q-crq j vbr d pp-f pno12 p-acp dt n1 pp-f n1, dt n1 pp-f n1,
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and why? That we might set forth our selves to men;
and why? That we might Set forth our selves to men;
cc q-crq? cst pns12 vmd vvi av po12 n2 p-acp n2;
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not to edifie our brethren, not that we might have more communion with God our selves.
not to edify our brothers, not that we might have more communion with God our selves.
xx pc-acp vvi po12 n2, xx cst pns12 vmd vhi dc n1 p-acp np1 po12 n2.
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I must confesse, To covet, and that earnestly, the best gifts, is a duty, and rather the gift of prophecie.
I must confess, To covet, and that earnestly, the best Gifts, is a duty, and rather the gift of prophecy.
pns11 vmb vvi, pc-acp vvi, cc cst av-j, dt js n2, vbz dt n1, cc av-c dt n1 pp-f n1.
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But for what end? To edifie.
But for what end? To edify.
p-acp p-acp q-crq n1? p-acp vvi.
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I shew you a more excellent way, That is to say, Love, without which all knowledge and tongues,
I show you a more excellent Way, That is to say, Love, without which all knowledge and tongues,
pns11 vvb pn22 dt av-dc j n1, cst vbz pc-acp vvi, vvb, p-acp r-crq d n1 cc n2,
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and gifts are nothing, for it is love that edifies.
and Gifts Are nothing, for it is love that Edifies.
cc n2 vbr pix, c-acp pn31 vbz n1 cst vvz.
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Oh! here search your hearts with candles, for a mans ends lie deep, as the marrow in the bones lie deepest,
Oh! Here search your hearts with Candles, for a men ends lie deep, as the marrow in the bones lie Deepest,
uh av vvb po22 n2 p-acp n2, p-acp dt ng1 n2 vvb j-jn, c-acp dt n1 p-acp dt n2 vvb js-jn,
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and most hard to be discovered, beg of God by his Spirit to search you, try you herein, else we shall be deceived.
and most hard to be discovered, beg of God by his Spirit to search you, try you herein, Else we shall be deceived.
cc av-ds j pc-acp vbi vvn, vvb pp-f np1 p-acp po31 n1 pc-acp vvi pn22, vvb pn22 av, av pns12 vmb vbi vvn.
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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 you will say, But do we not desire Gifts not to edify Others? for that is a sweet frame of Spirit, that would not be for himself alone,
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but for others as well as himself:
but for Others as well as himself:
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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,
But is it not that we might be Some body, might be renowned? and mind not so much growing in faith, in love, in humility, in self-denial, in the graces of the Spirit which Are the main things,
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and without which the rest are nothing? I am afraid herein we fail m ny of us very much.
and without which the rest Are nothing? I am afraid herein we fail m ny of us very much.
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Eighthly, you may know Brethren, whether we seek honour one of another; if there be in us a spirit envying others well spoken of;
Eighthly, you may know Brothers, whither we seek honour one of Another; if there be in us a Spirit envying Others well spoken of;
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if more then our selves, we cannot endure it, and take every commendation of another to be a discommendation of our selves.
if more then our selves, we cannot endure it, and take every commendation of Another to be a discommendation of our selves.
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It argues we place much of felicity in it, else we should not envy them for it:
It argues we place much of felicity in it, Else we should not envy them for it:
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for we envy only for some excellency, and therefore you shall finde such a one with his Buts; he is so wise,
for we envy only for Some excellency, and Therefore you shall find such a one with his Buts; he is so wise,
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and so humble, but he failes in another point. Oh Brethren! when one member is honoured, all the rest should rejoyce.
and so humble, but he fails in Another point. O Brothers! when one member is honoured, all the rest should rejoice.
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Shall one member envy, because another is honoured, because more honour is put upon the head,
Shall one member envy, Because Another is honoured, Because more honour is put upon the head,
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then upon the hand, or foot, shall they envy? no, but they should rejoyce in it.
then upon the hand, or foot, shall they envy? no, but they should rejoice in it.
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A shoe of leather becomes the foot as well as a Beaver doth the head.
A shoe of leather becomes the foot as well as a Beaver does the head.
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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;
Shall our eye be evil, Because that God's eye is good? Ah! that is a sweet Spirit indeed, that is a man of Another Spirit;
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that can, when another is honoured more in the work of Christ then himself, bless the Lord;
that can, when Another is honoured more in the work of christ then himself, bless the Lord;
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can rejoyce in it, that the Lord hath any fit to honour him, though himself be notable to do it.
can rejoice in it, that the Lord hath any fit to honour him, though himself be notable to do it.
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This is not to seek the honor which is of men, but the praise which is of God,
This is not to seek the honour which is of men, but the praise which is of God,
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Ninthly, it is an argument, That a man seeks the honour of men too much,
Ninthly, it is an argument, That a man seeks the honour of men too much,
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when he cannot go on cheerfully with the work of Christ, if he have not the applause of men.
when he cannot go on cheerfully with the work of christ, if he have not the applause of men.
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When a man hath it, and is great in the eyes of men, and they lift him up,
When a man hath it, and is great in the eyes of men, and they lift him up,
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and he is lifted up in his own heart, then he goes on with a full saile in the wayes of God,
and he is lifted up in his own heart, then he Goes on with a full sail in the ways of God,
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and his calling he is called to: but alas let that cease from him, and his spirit is down and flags;
and his calling he is called to: but alas let that cease from him, and his Spirit is down and flags;
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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 what's the reason of this? Alas poor creature, he was ready to think it was the breathings of the Spirit of God that filled his sails,
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and it was nothing but a little popular breath. Take it away, and the sailes fall flat, there is no motion any more;
and it was nothing but a little popular breath. Take it away, and the sails fallen flat, there is no motion any more;
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When the affections of a people toward a man are the chariot wheels; take them but off;
When the affections of a people towards a man Are the chariot wheels; take them but off;
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he drives sadly and heavily, as Pharaohs chariots did. Ah poor soul!
he drives sadly and heavily, as Pharaohs chariots did. Ah poor soul!
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This is their penny, they will not serve the Lord, cannot walk nor work his works,
This is their penny, they will not serve the Lord, cannot walk nor work his works,
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except they have their penny, except they be so, and so thought of, have so much,
except they have their penny, except they be so, and so Thought of, have so much,
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and so much the hearts of his people. Well, such they have their penny, Mat. 20.9.
and so much the hearts of his people. Well, such they have their penny, Mathew 20.9.
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But it is their all, and a poore reward it is, as our Saviour speaks; it will not serve at the last day;
But it is their all, and a poor reward it is, as our Saviour speaks; it will not serve At the last day;
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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;
when they cast up their reckonings, they will find it to be a poor thing. Says Luther, Haud velim gloriâ Or nomine vehi, Majus enim gaudium in maledictis & blasphemiis. Well, this is our condition;
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the Lord make us sensible of this deceit of our hearts.
the Lord make us sensible of this deceit of our hearts.
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I doubt, if we were well searched, many of us would be found guilty before the Lord;
I doubt, if we were well searched, many of us would be found guilty before the Lord;
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to be such as seek the honour that is of man, and therefore our faith must be of necessity hindred.
to be such as seek the honour that is of man, and Therefore our faith must be of necessity hindered.
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How can ye believe, & c?
How can you believe, & c?
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Tenthly, a man that careth not what becometh of him, so he have honour from men.
Tenthly, a man that Careth not what Becometh of him, so he have honour from men.
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So Saul, 1 Sam. 30 Honour me now before the people.
So Saul, 1 Sam. 30 Honour me now before the people.
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The third Use shall be of exhortation then, to stir us up every one, Brethren, this day in the fear of God,
The third Use shall be of exhortation then, to stir us up every one, Brothers, this day in the Fear of God,
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and for the bowels of Jesus Christ, as we would ever be saved by believing in the Lord Jesus,
and for the bowels of jesus christ, as we would ever be saved by believing in the Lord jesus,
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or live by faith, to look to it;
or live by faith, to look to it;
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that we mind not so much the praises which are of men, as the praise of God.
that we mind not so much the praises which Are of men, as the praise of God.
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Oh that we were all of us perswaded this day but to study our hearts better,
O that we were all of us persuaded this day but to study our hearts better,
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& to mind with what ends we are carried out to every thing.
& to mind with what ends we Are carried out to every thing.
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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,
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,
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and the praise of men? and be humbled for it, and not rejoyce in your sincerity & uprightness before the Lord.
and the praise of men? and be humbled for it, and not rejoice in your sincerity & uprightness before the Lord.
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Wherwithal shal I perswade you brethren? To use a few arguments. It is the example of the Lord Jesus, I receive not glory of men;
Wherewithal shall I persuade you brothers? To use a few Arguments. It is the Exampl of the Lord jesus, I receive not glory of men;
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that is to say, I do not gape for it, I am not earnest for the good opinion of men;
that is to say, I do not gape for it, I am not earnest for the good opinion of men;
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it neither addeth to me, nor diminisheth from me.
it neither adds to me, nor diminisheth from me.
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How oft did he silence the people when he had wrought great works, as the Leper that was cleansed, Mat. 8.4. See thou go, and tell no man.
How oft did he silence the people when he had wrought great works, as the Leper that was cleansed, Mathew 8.4. See thou go, and tell no man.
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And two blind men whose eyes he opened; Jesus straightly charged them saying, let no man know it.
And two blind men whose eyes he opened; jesus straightly charged them saying, let no man know it.
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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,
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 Come not to seek his own glory,
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but the glory of him that sent him.
but the glory of him that sent him.
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Which of us should have kept such Revelations as the Apostle Paul had, so long a time together,
Which of us should have kept such Revelations as the Apostle Paul had, so long a time together,
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even fourteen years, as he did.
even fourteen Years, as he did.
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The examples of other Saints that have gone before us, Moses cared not to be accounted the sonne of Pharaohs daughter, her adopted son; The Examples of other Saints that have gone before us, Moses cared not to be accounted the son of Pharaohs daughter, her adopted son;
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he accounted the reproach of Christ greater gain then the pleasures of sinful delights, and their honours.
he accounted the reproach of christ greater gain then the pleasures of sinful delights, and their honours.
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We sought not glory of men, saith the Apostle, neither of you, neither of others.
We sought not glory of men, Says the Apostle, neither of you, neither of Others.
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Alas, however you account of me, whether as a Minister of Christ or no, or as not approved,
Alas, however you account of me, whither as a Minister of christ or not, or as not approved,
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as some would exclude us out of your affections;
as Some would exclude us out of your affections;
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It is a small thing for me to be judged of you, or of mans judgement, 1 Cor 4.3.
It is a small thing for me to be judged of you, or of men judgement, 1 Cor 4.3.
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It is the Lord who must judge, Brethren, who knoweth the heart, and will not judge as man judgeth, according to mens parts,
It is the Lord who must judge, Brothers, who Knoweth the heart, and will not judge as man Judgeth, according to men's parts,
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and abilities, and gifts of grace, but according to that which is within.
and abilities, and Gifts of grace, but according to that which is within.
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Many a poore trembling soule that breatheth after the Lord Jesus, is able to say little, to make out little.
Many a poor trembling soul that breathes After the Lord jesus, is able to say little, to make out little.
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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!
O 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!
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as that learned man said, when he saw the poore shepheard weeping over the toad, that God had not made him such a creature,
as that learned man said, when he saw the poor shepherd weeping over the toad, that God had not made him such a creature,
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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.
and he had not been sufficiently thankful; O Says he, Surgunt indecti & rapiunt coelum. Oh! the Lord Knoweth where is the circumcision of the heart.
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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;
Brothers, where is the believing soul, the humble soul indeed? where is the fruitful soul, full of love and of good fruits? this is the soul that shall be accepted with him;
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and he knoweth the ambition of the heart, that would faine rise higher upon the wings of fame and renown. Oh brethren, remember this:
and he Knoweth the ambition of the heart, that would feign rise higher upon the wings of fame and renown. O brothers, Remember this:
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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.
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.
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Oh therefore, above all brethren, let me beg of you that we may mind the things that are praise-worthy indeed:
O Therefore, above all brothers, let me beg of you that we may mind the things that Are praiseworthy indeed:
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If there be any vertue, if there be any praise, think on these things;
If there be any virtue, if there be any praise, think on these things;
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that is to say, such things as will rather approve us unto God, then unto men. Minde it Brethren.
that is to say, such things as will rather approve us unto God, then unto men. Mind it Brothers.
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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:
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:
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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;
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;
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for so saith the Spirit of God, whose heart is lifted up, is not right within him:
for so Says the Spirit of God, whose heart is lifted up, is not right within him:
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so that (alas) poor creatures, when we seek our own glory, by our parts,
so that (alas) poor creatures, when we seek our own glory, by our parts,
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or gifts, or whatsoever setteth us off in the eyes of men, and not the glory of the Lord Jesus;
or Gifts, or whatsoever sets us off in the eyes of men, and not the glory of the Lord jesus;
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we boast of that which is not our own, are proud of that which we have received,
we boast of that which is not our own, Are proud of that which we have received,
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and spend it upon our own lusts, upon our own pride and ambition.
and spend it upon our own Lustiest, upon our own pride and ambition.
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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.
This is the reason Wherefore the Lord Denieth such parts to many that desire them to their own hurt, not knowing the baseness of their own hearts.
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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,
O Therefore, let us study our own hearts Brothers, 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,
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but upon what we finde upon serious searching of our own hearts. Be sure to make it your great work, to grow inwardly.
but upon what we find upon serious searching of our own hearts. Be sure to make it your great work, to grow inwardly.
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Oh look to the circumcision of the heart, that which God onely seeth, and which he approveth and commendeth, and is praise-worthy indeed.
O look to the circumcision of the heart, that which God only sees, and which he approveth and commends, and is praiseworthy indeed.
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For what will it availe us, to be never so much celebrated amongst men, and when we appear before the Lord Jesus, to be cast off as an abominable thing.
For what will it avail us, to be never so much celebrated among men, and when we appear before the Lord jesus, to be cast off as an abominable thing.
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Oh seek the glory which is of God! It is the master sinne in sanctification, as unbelief in justification.
O seek the glory which is of God! It is the master sin in sanctification, as unbelief in justification.
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For al other sins yield obeysance, and give way to this.
For all other Sins yield obeisance, and give Way to this.
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Wherefore did the Heathens forbear much other wickednesses, as Scipio and others? was it not for honour among men,
Wherefore did the heathens forbear much other Wickednesses, as Scipio and Others? was it not for honour among men,
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and meerly for that? Caput omnium peccatorum. Primo enim vitio lapsa est anima;
and merely for that? Caput omnium peccatorum. Primo enim vitio lapsa est anima;
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hoc ultimum vivat, saith Aug. upon Psal. 7. And therefore the perfect or grown Christian should take heed of this above all others.hoc ultimum vivat, Says Aug. upon Psalm 7. And Therefore the perfect or grown Christian should take heed of this above all Others.
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The second Branch of this Exhortation shall be to take heed then of laying snares in one anothers wayes.
The second Branch of this Exhortation shall be to take heed then of laying snares in one another's ways.
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I mean by loading a poore creature with honour and respect.
I mean by loading a poor creature with honour and respect.
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It may be that which may undo him, away then with this base flattery in swelling and undeserved titles that is amongst us.
It may be that which may undo him, away then with this base flattery in swelling and undeserved titles that is among us.
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If such as will have honour amongst men seek it, let them seek, but not finde.
If such as will have honour among men seek it, let them seek, but not find.
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If there were no flatterers, ambition would quickly flatten; bring not fuel to the fire, but rather cast on water.
If there were no Flatterers, ambition would quickly flatten; bring not fuel to the fire, but rather cast on water.
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You had more need Brethren, stil to be putting on one another in minde of something to humble us,
You had more need Brothers, still to be putting on one Another in mind of something to humble us,
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then feeding one anothers humour with honours.
then feeding one another's humour with honours.
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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,
What dost 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,
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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,
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,
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or to our selves, to flatter them into any high conceit of themselves, to puffe them up with great titles and honours;
or to our selves, to flatter them into any high conceit of themselves, to puff them up with great titles and honours;
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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 if they be puffed up, their hearts Are not right within them, and what then can you expect from them? Ah Brothers, you that know how catching corruption is, what tinder it is, that will take the least spark!
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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,
for Christ sake be more tender one of another's Souls. I know indeed in Some cases, when the soul is indeed dejected and cast down,
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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:
and ready to cast away all Comfort, sees nothing good in him; it may be an act of charity then, yet with sobriety and tenderness:
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but alas, this is not the ground of our speaking highly one of another, and to another. Therefore take heed of this.
but alas, this is not the ground of our speaking highly one of Another, and to Another. Therefore take heed of this.
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The fourth Use shall be of Caution;
The fourth Use shall be of Caution;
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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.
Notwithstanding, that a man may not hence take boldness to prostitute his name, and be prodigal of his credit, not At all to heed what Others speak of him.
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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,
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,
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like Gallio, careth not for any of these things;
like Gallio, Careth not for any of these things;
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I should be afraid such a one careth not for his conscience, neither to keep a good conscience before God, nor before men:
I should be afraid such a one Careth not for his conscience, neither to keep a good conscience before God, nor before men:
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or towards men as well as towards God. Therefore take heed of this. 1. Such evil speakings of thee, are a chastisement, a rod:
or towards men as well as towards God. Therefore take heed of this. 1. Such evil speakings of thee, Are a chastisement, a rod:
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can Shimei curse David, and the Lord hath not bidden him curse? Can a dog move his tongue against them,
can Shimei curse David, and the Lord hath not bidden him curse? Can a dog move his tongue against them,
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and the Lords hand is not in it? Can a man be outed of the hearts of the people of God,
and the lords hand is not in it? Can a man be outed of the hearts of the people of God,
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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,
and he hath not done it? And hath not every rod a voice? & is it a childlike Spirit, not to matter what it speaks,
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nor how many rods are laid upon thy back? 2. Through thy name Religion may suffer:
nor how many rods Are laid upon thy back? 2. Through thy name Religion may suffer:
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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.
if thou be disgraced and profess the Lord jesus, it reaches further then thy self, specially if a public person. Crudelis enim qui famam negligit.
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Therefore the Apostle spent so much paines in vindicating of himself from those aspersions that false Apostles cast upon him,
Therefore the Apostle spent so much pains in vindicating of himself from those Aspersions that false Apostles cast upon him,
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as of being burdensome to them, being poore, and mean, and contemptible in his bodily presence.
as of being burdensome to them, being poor, and mean, and contemptible in his bodily presence.
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He knew that hereby the Gospel suffered much disadvantage, and his Ministry was prejudiced, and therefore he bestirreth him.
He knew that hereby the Gospel suffered much disadvantage, and his Ministry was prejudiced, and Therefore he bestirreth him.
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But it was not because he had an ambition to be thought highly of by men,
But it was not Because he had an ambition to be Thought highly of by men,
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but because he knew his endeavours, would not be so effectual for the Lord Jesus in his Kingdom, as otherwise they would.
but Because he knew his endeavours, would not be so effectual for the Lord jesus in his Kingdom, as otherwise they would.
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Therefore it is better for me to die, saith he then to lose my glorying, to make his glorying void in those former respects.
Therefore it is better for me to die, Says he then to loose my glorying, to make his glorying void in those former respects.
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And that though born out of due time, yet he had the Gospel by immediate revelation from God,
And that though born out of due time, yet he had the Gospel by immediate Revelation from God,
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as well as the rest of the Apostles.
as well as the rest of the Apostles.
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A word of comfort to the poore soule that haply may gather some discomfort from this Doctrine,
A word of Comfort to the poor soul that haply may gather Some discomfort from this Doctrine,
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as knowing much of the deceit of the heart in this respect.
as knowing much of the deceit of the heart in this respect.
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Alas, what shall I do, might one say? I thought something was the matter, that I could not believe in the Lord Jesus,
Alas, what shall I do, might one say? I Thought something was the matter, that I could not believe in the Lord jesus,
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and now I see what is the matter.
and now I see what is the matter.
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I have sought the honour which is of man, and not the honour which is of God,
I have sought the honour which is of man, and not the honour which is of God,
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and therefore how can I beleeve? I am more an outside Christian then an inside.
and Therefore how can I believe? I am more an outside Christian then an inside.
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For answer to this: 1. The best of Gods people have some of this corruption remaining in them, Brethren; some more, and some less.
For answer to this: 1. The best of God's people have Some of this corruption remaining in them, Brothers; Some more, and Some less.
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It is not thy case alone.
It is not thy case alone.
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There is a desire of vain-glory at the bottom, & many times we are not aware of it. Sometime we feel it sensibly.
There is a desire of vainglory At the bottom, & many times we Are not aware of it. Sometime we feel it sensibly.
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Therefore it is possible thou mayest be a beleever, though it be thus with thee.
Therefore it is possible thou Mayest be a believer, though it be thus with thee.
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It is not the having, but the affecting of this, or any other sinne that stands not with the Covenant of Grace.
It is not the having, but the affecting of this, or any other sin that Stands not with the Covenant of Grace.
pn31 vbz xx dt vhg, p-acp dt vvg pp-f d, cc d j-jn n1 cst vvz xx p-acp dt n1 pp-f n1.
(5) part (DIV2)
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2. There is a contrary principle within that strives against it, at least where it is known.
2. There is a contrary principle within that strives against it, At lest where it is known.
crd pc-acp vbz dt j-jn n1 p-acp cst vvz p-acp pn31, p-acp cs c-crq pn31 vbz vvn.
(5) part (DIV2)
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And is it not so with thee? Is it not thy burden? is it not thy trouble? The Disciples had very much of it,
And is it not so with thee? Is it not thy burden? is it not thy trouble? The Disciples had very much of it,
cc vbz pn31 xx av p-acp pno21? vbz pn31 xx po21 n1? vbz pn31 xx po21 n1? dt n2 vhd av av-d pp-f pn31,
(5) part (DIV2)
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when they would be striving which should be greatest among them.
when they would be striving which should be greatest among them.
c-crq pns32 vmd vbi vvg r-crq vmd vbi js p-acp pno32.
(5) part (DIV2)
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3. It doth indeed more or lesse hinder faith Therfore pray against it, be humbled for it.
3. It does indeed more or less hinder faith Therefore pray against it, be humbled for it.
crd pn31 vdz av av-dc cc av-dc vvi n1 av vvb p-acp pn31, vbb vvn p-acp pn31.
(5) part (DIV2)
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Act faith upon the Lord Jesus, and the Covenant of Grace, That he should subdue all our iniquities for us.
Act faith upon the Lord jesus, and the Covenant of Grace, That he should subdue all our iniquities for us.
n1 n1 p-acp dt n1 np1, cc dt n1 pp-f n1, cst pns31 vmd vvi d po12 n2 p-acp pno12.
(5) part (DIV2)
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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; 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;
p-acp vbi xx vvn c-acp pn31 vbz p-acp pno21, cs pn31 vvb xx, cs pns21 vvb pn31 xx, vvb xx p-acp pn31, vvb xx po21 n1 p-acp pn31;
(5) part (DIV2)
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for it is that which is the ruine of poor souls in this particular. FINIS.
for it is that which is the ruin of poor Souls in this particular. FINIS.
c-acp pn31 vbz d r-crq vbz dt n1 pp-f j n2 p-acp d j. fw-la.
(5) part (DIV2)
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