Selected quad for the lemma: lord_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
lord_n	day_n	great_a	people_n	16,100	5	4.4671	3	false

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A94728	Anthropolatria; or The sinne of glorying in men, especially in eminent ministers of the gospel. Wherein is set forth the nature and the causes of this sinne, as also the many pernicious effects which at all times this sinne hath produced, and with which the church of Christ is still infected. With some serious disswasives from this sinne, and directions to prevent the infection thereof. A discourse usefull, and in these times very seasonable. / By John Tombes, B.D. and preacher of Gods word at the Temple.	Tombes, John, 1603?-1676.	1645 (1645)	Wing T1792; Thomason E282_13; ESTC R200049	17,625	23

that City grew very populous and rich and this made them as usually it doth luxurious and proud whereby they became insolent and by their haughty speeches provoked the Romans to destroy that City under the Conduct of L. Mummius but being in Augustus Caesars time reedified it recovered quickly its former beauty and wealth II. The state of the Church of Corinth TO this City in his travailes to preach the Gospell of Christ came St Paul Acts 18. 1. in the dayes of Claudius ver. 2. and continuing there a great while much people were added to the Lord and a flourishing Church there planted which being after watered by Apollos so fructified that as St Paul testifies 1 Cor. 1. 5. they were in every thing inriched by Christ in all utterance and in all knowledge so that they came behind in no gift ver 7. But as formerly their earthly riches made them wanton and insolent so now their spirituall gifts made them vaine and contentious for instead of a holy imploying and improving their gifts to the honour of the giver they abused them in vaine ostentation of themselves and glorying in their teachers which drew them into schismes and divisions one saying I am of Paul another I am of Apollo another I am of Cephas another I am of Christ ver. 12. whence they were drawne into factions insomuch that as Hierome saith unusquisque eos quos baptizaverat suos putabat esse non Christi each baptizer counted those he baptized his owne not Christs and Clement if we have his genuine Epistle that they jussed out some that deserved well and hoysed up others that were light enough and that numerous Church in stead of being a well compacted body became like a dismembred Absyrtus mangled into many pieces by reason of their schisme To remedy which evill as tending to the scattering of the Church and blemishing of the Christian profession the Apostle bends himselfe in the fore part of this Epistle using sundry arguments to shew the absurdity of it and in this verse now read unto you disswades them from that sin which was the root of their factious divisions in these words Therefore let no man glory in men c. III. Glorying in men is a sinne WHich speech seemes to be a conclusion inferred from the words fore-going ver. 18 19 20. concerning the folly and vanity of mens thoughts and containes 1. A prohibition Let no man glory in men 2. A reason of this prohibition for all things are yours Which is amplified ver. 22 23. My businesse will be at this time to handle the Prohibition and the Reason so farre only as it referres to the thing here prohibited and that the marke at which we shoote may appeare to you let the fixed point be this Christians may not glory in men if they doe it s their sin and that no small one in Gods sight God hath so ordered our calling saith the Apostle 1 Cor. 1. 29. that no flesh should glory in his presence and therefore ver. 31. According as it is written he that glorieth let him glory in the Lord Which seemes to be taken from Jer. 9. 23 24. Thus saith the Lord let not the wise man glory in his wisedome neither let the mighty man glory in his might let not the rich man glory in his riches but let him that glorieth glory in this that he understandeth and knoweth me that I am the Lord which exercise loving kindnesse judgement and righteousnesse in the earth for in these things I delight saith the Lord Like unto which is that Isa. 2. 22. Cease ye from man whose breath is in his nostrils for wherein is he to be accounted of But because the Apostles words though generall in forme as forbidding all glorying in any men yet are speciall in the accommodation as forbidding glorying in Ministers therefore I conceive necessary to enquire 1. What glorying in men is here forbidden by the Apostle 2. Why such glorying is thus forbidden IIII. Glorying in men here forbidden is glorying in the Teachers of the Church THe Greeke word translated glory doth sometimes signifie the inward esteeme joy content complacency and confidence we have in a thing especially when 't is superabundant though it be not outwardly expressed but for the most part it notes a full joy confidence esteeme or acquiescence expressed by words or other signes Glorying in men is either when the persons glorying and gloried in are the same or when they are divers the former is when a man glories in himselfe and then it is when a man out of high esteeme of his own excellency or power expresseth confidence in himselfe or praise of himselfe which is commonly the vice of vaine boasting though it may be sometimes for just cause as 2 Cor. 11. 18. But in this place the latter to wit the glorying in other men is forbidden as the reason shewes for they were not to glory in some as peculiarly theirs because all were theirs And so to glory in men is to glory in other men whom we conceive to have singular excellency and our selves to have some proper interest in them or relation to them and accordingly to boast of them and the conceived property we have in them Thus men glory in their Ancestours Princes Generals Teachers And the glorying in this last sort of men particularly as Teachers or Preachers of the Gospell is here forbidden as the occasion of this precept shewes for this precept was given upon occasion of their glorying mentioned chap. 1. 12 and the first instance ver. 22. is of eminent Teachers of the Church Paul Apollos Cephas so that the glorying here forbidden is the having and expressing of high esteeme and affection towards the Teachers of the Church V. The conceit that here the Apostle useth a figure of fiction of Persons BUt then we are further to consider whether the Teachers in whom the Apostle forbids glorying were the true Teachers or Apostles or the false For there is a conceit in many and eminent interpreters that the Corinthian sectaries did not glory in the names of Paul or Apollos or Cephas themselves but that they gloried in some false Apostles the authors of their schisme but the Apostle in reproving their schisme useth the names of the true Apostles as it were under the vizard of the true Apostles concealing the false The ground of this conceit is that speech which St Paul useth 1 Cor. 4. 6. And these things brethren I have in a figure transferred to my selfe and Apollo for your sakes that ye might learne in us not to thinke of men so our translation adds above that which is written that no one of you be puffed up for one against another Which they understand as if the Apostle had said when I spake of Paul and Apollos I used a scheme or figure called fictio personarum the faining of persons such as the Lawyers use when they put the names of Titius and Sempronius