Exposition on John 5, John 5 · Verse 44
Verſ. 44.
How can yee beleeue which receiue honour one of another, and ſeeke not the honour that commeth of God alone?
IN theſe words is laid downe a fourth fault of theſe obſtinate Iewes, which is alſo another cauſe of their incredulitie. A cauſe, thoug… … down, yet indeed the greateſt, being not a cauſe of the… … beleeuing, but ſuch a cauſe as implies an impoſſibility, that it was impoſſible for them to beleeue. And therefore he ſetteth it downe very emphatically by way of interrogation [How can yee?]
Queſt. But how may it be imputed vntounto them?
Anſw. Firſt, generally, in regard of Nature, it is impoſſible for any man to beleeue, becauſe firſt, by nature we reliſh not ſpirituall things, we ſee no fruit, or benefit by them, and ſo we regard them not. Secondly, by nature wee are not capable of them: 1. Cor. 2.14.
2. But in ſpeciall, whereas Chriſt ſaith, How can yee beleeue; hee makes this their ambition to be a peculiar let and hinderance to them. For whereas the doores of our hearts is naturally ſhut vp againſt ſauing faith, ambition is as a barre that keepes it faſt from opening.
The firſt thing then to be noted in theſe words, is the cauſe of th…ir vnbeliefe, viz. their ambition and deſire of honour.
Doct. Ambition is a maine impediment to ſauing faith; Ioh. 12.43. and therefore their Faith mentioned, verſ. 42. was only hiſtoricall; Ioh. 7.5. Chriſts kinsfolkes beleeued not in him, being loth to be ill thought of among the Phariſes.
For there is a direct oppoſition betweene Faith and ambition. Faith makes a man to be vile in his owne eyes, to ſee his owne wants, and ſo cauſeth him to goe out of himſelfe, and ſeeke for helpe at God onelyonly.
But ambition makes a man to thinke highly of himſelfe, to ouerweene himſelfe, and be much conceited of his owne gifts, as the proud Phariſes. So that he will attribute all to himſelfe, and nothing to God, as did Herod, Act. 12.22, 23.
Vſe, To take heed of this roote of bitterneſſe; to ſtriue againſt ambition and vaine-glory, and for motiues to conſider,
1. The doctrine before deliuered.
2. That ambition and deſire of praiſe corrupts, putrifies and maketh odious to God, eueryevery good thing that we take in hand, our prayers, faſtings, almeſdeeds, the very worſhip and ſeruice of God: Eſay.
3. That in ſeeking praiſe of men, we looſe the praiſe of God, who hauehave here our reward.
4. Gal. 1.10.
5. That hereby wee prouoke Gods wrath againſt vsus: for he reſiſteth the proud; as did Herod, Act. 12.23.
Queſt. But is it ſimply vnlawfull to ſeeke the praiſe of men?
Anſw. We may not ſimply ſeeke it, to the end to be prayſed of them: for men praiſe thoſe things that are agreeable to their humour, and all doe not like godlineſſe: but when it may tend to the honour of God, the confirmation of the good, and the rebuke of thoſe that oppoſe themſelues, we may ſeeke it. As Paul would hauehave the Corinthians to thinke well of him, but it was for Chriſt for the profeſſions ſake, and that the aduerſaries mouth might be ſtopped.
2. We may not ſeeke for it in the firſt place, but in his due order, firſt ſeeking to be approued of God, then the approbation of men. Firſt, doing thoſe things, which in the vprightneſſe and integrity of our conſcience wee know to bee good, then if men doe like and allow of it, to receiue this as a bleſſing of God, if not to be contented, and not to hunt after their applauſe. And thus we are to labour to leaue a bleſſed name and memory behind vsus.
Directions to auoide ambition:
1. In all things that wee thinke to be excellent and praiſe-worthy, conſider whence we hauehave them; 1. Cor. 4.7.
2. To conſider what a Sea of impiety and wickedneſſe is in vsus, how many faults our hearts are priuy vntounto; for this conſideration will pull downe all proud conceits.
3. To conſider that of the Apoſtle, 2. Cor. 10. laſt verſe, that ſo we be not puffed vp with any thing that may ſeeme glorious to man, but may ſtudy to approue our ſelues vntounto God in what he allowes.
Further, note here the deſcription of an ambitious humour, in theſe words (one of another) noting, that they did ſooth, flatter, and claw one another.
Doct. Ambitious men are ready to puffe vp, and to flatter one another· They will giuegive titles to others, that ſuch titles might be giuen vntounto themſelues. They doe it not that others might be praiſed; for pride …uer goes with enuy, and hatred of pride in others. But this is the way to get honour from others, by ſeeming to honour them.
Vſe. To take to our hearts in giuing of honour to other, it is not a thing vnlawfull, 1. Pet. 2.17. Rom. 12.10. ſo it bee not done for vndue and vniuſt reſpects, Iob 31. laſt verſe.
How inconuenient this ambition is, appeares by the conſequent [And ſeeke not the honour, &c.] Whence obſerue, firſt, from the inference:
Doct. They which ſeeke for popular applauſe and praiſe of men, are careleſſe in ſeeking for the praiſe of God, as did the Phariſes, whoſe whole practiſe was to bee ſeene of men, not to approue themſelues to God: and ſo Chriſt compares them to whited tombes.
For there is a contrariety be…weene Gods will and mans will, and what pleaſeth man pleaſeth not him: and ſo if we ſet our ſelues to ſeeke the one, we cannot ſeeke the other.
Ʋſe. This is a further motiue to auoide ambition.
Doct. 2. In that this is laid downe as a reproofe of them, that they did not ſeeke the praiſe of God, note, That true praiſe commeth from God: that praiſe which we may, and ought to ſeeke, and wherein we may reſt, that is, that praiſe which is giuen of God for thoſe things which hee allowes, who knowes beſt what is good and praiſe-worthy.
Obiect. But may wee not doe thoſe things that are praiſed by the Saints?
Anſw. Yea: for they doe it being directed by the Word, and illightned by the Spirit, ſo that their praiſe is the very praiſe of God. But it muſt not bee vnderſtood here of that commendations which is giuen by naturall men.
Doct. 3. From hence we may alſo learne, that it is lawfull to ſeeke for praiſe; becauſe it is a reward of piety and vertue: ſo that not the thing, but the manner of ſeeking it is condemned.
Now in this caſe we muſt doe as men vſe to doe, that ſeeke the praiſe of another, they will obſerue to doe eueryevery thing that may be pleaſing vntounto him, &c. ſo if wee will ſeeke the honour of God, we muſt marke diligently what is his will, what is acceptable to him, and in thoſe things we ſeeke to honor him by obeying his will, and then ſhall we be aſſured to receiue honour from him againe, 1. Sam. 2.30.
Doct. 4. Alone] This implies, that we may not ſeeke praiſe of God and of men both together; labouring to approue our ſelues in ſome things to God, and in ſome things to man: for the iudgement of God and man are contrary, and we cannot ſatisfie both. And therefore wee muſt ſet our ſelues to reiect the one, and to ſeeke wholly the other.