Selected quad for the lemma: truth_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
truth_n	according_a	church_n	true_a	2,752	5	4.8734	4	true

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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

for some other men whose case is propounded And that the Apostle saith he had transferred to himselfe the arrogance of the false Apostles being unworthy to be named or that he might not offend them or that his speech might be lesse grievous to the Corinthians to this end that ye might learne in us that is in our taking it upon us not to thinke of men that is of the false Apostles above that which is written and that no one of you be puffed up with pride for one in the extolling of one against another to his contempt VI This conceit is refuted and it is proved that glorying in true Apostle is here forbidden COncerning which interpretation Parcus Com. in 1 Cor. 1. 12. speakes thus Miror verò hoc loco omnes fere interpretes fictionem statuere quasi quod in pseudo-apostolos competebat Paulus ad Apostolorum personas transferat That is I marvaile that in this place all Interpreters almost conceive a fiction as if the Apostle Paul had transferred that to the persons of the Apostles which did agree to the false Apostles And indeed that such a fiction should be here made I conceive to be against plaine and evident reason For first if this be so then it is to be conceived that the Corinthians did not indeed call themselves by the name of Paul but by the name of some false Apostle in whose place in this Epistle St Paul hath put his by a fiction But he that shall reade Chap. 1. ver. 11 12 13 14 15 16 17. may easily perceive by the relation of this schisme from those of Cloe that the Apostle intended to set downe a history of that they did now in narrations of facts done no man useth such a fiction 2. He useth the name of Christ without a fiction ver. 12. in the same relation surely then the names of those Apostles too 3. To make it yet clearer he useth arguments to disswade them from these schismes in his name And to cleare himselfe as no occasion or abettour of them though his name were used he alledgeth a thing or accident meerely personall ver. 14 15 16 17. 4. When chap. 3 4 he speakes againe of their schisme he adds to convince them of the evill in patronizing the schisme by their name ver. 5. 6. Who then is Paul and who is Apollo but Ministers by whom ye believed even as the Lord gave to every man I have planted Apollo watered but God gave the increase Now these things cannot be conceived as tralatitious for it is said they were Ministers by whom they believed and as the Lord gave to every man and that he planted and Apollos watered but God gave the increase Now these things are true of Paul himselfe and Apollos himselfe as we reade Acts 18. not of any false Apostles 5. To which I adde that I find nothing of the false Apostles or of disswading from hearkning to them in this Epistle but in the second VII The objection to the contrary answered AS for the objection from 1 Cor. 4. 6. it is grounded upon an interpretation that is not congruous to the words of the Apostle For 1. the Apostle is supposed to have put his and Apollo's name instead of the false Apostles to avoid offence of them or conceit of their unworthinesse but the Apostle sayes he had transferred those things to himselfe and Apollo's for the Corinthians sake not for the false Apostles 2. He saith he did it to teach them modesty Now how the Apostles taking on him their arrogance might teach them modesty it is hard to conceive What modesty is it to transferre anothers crime on himselfe But what then are the things transferred on himselfe and Apollos and how did he transferre them Pareus conceives they were that which he had said chap. 3. 7. That he which planteth is nothing and he which watereth is nothing I adde those things which he had said chap. 4 1. That they were Ministers of Christ and stewards of the mysteries of God These things saith he {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} that is as they conceive translated by a figure of Rhetoricke but in that sense I find it not used anywhere in the Apostle I find it used 2 Cor. 11. 13 14 15. signifying the counterfeiting of an habit like a Stage player in which sence the Noune {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} is used 1 Cor. 7. 31. and the derivative {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} 1 Cor 14. 30. Rom. 13. 13. is translated from the habit of apparell to the fashion of manners And {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} is used Phil. 3. 25. for Christs transmutation of our bodies I conceive that in this place the Apostle useth by a Catachresis {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} for {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} and that he meanes no more but an application or fashioning of those things he had said without any change or translation from any other to himselfe that in them they might learne not to think of Teachers above that which is written to wit Mat. 23. 11 12. and that no one be puffed in arrogance for one that is for the extolling of one against another that is to the despising of another VIII What glorying in true Teachers is here forbidden declared negatively BUt what then is the glorying in the true Teachers here forbidden To this I answer 1. Negatively 2. Affirmatively Negatively I say 1. That it is not the magnifying of the Apostles above other Ministers by ascribing to them an eminent and extraordinary authority in assuring us of the will of God and in establishing the Churches For as they had doubtlesse singular power in working miracles and in giving the holy Ghost so had they infallible guidance of the Spirit of Christ in what they taught according to our Saviours promise Joh. 16. 13. Howbeit when he the Spirit of truth is come he will guide you into all truth for he shall not speake of himselfe but whatsoever he shall heare that shall he speake and he will shew you things to come 2. That it is not the giving of that regard to the true Teachers which is due to them as Ministers of Christ For the Elders that rule well are to be accounted worthy of double honour especially they who labour in the word and doctrine 1 Tim. 5. 17. 3. That it is not the proper love to esteeme of and rejoycing in some as our fathers in Christ as the Apostle calls himselfe 1 Cor. 4. 15. for which cause 't is likely Paul told Philemon that he did owe himselfe unto him Philem. v. 19. 4. That it is not the desire of having or rejoycing that we have men of best gifts For if it be lawfull to covet earnestly the best gifts 1 Cor. 12. 31. it is lawfull to desire those that have the best gifts IX And affirmatively AFfirmatively I say here is forbidden inordinate glorying in men

disavowed by the chiefest Writers of the reformed Churches and by the Churches in their publike confessions yet it is not denied but that it hath tainted too many in them Zanchius complaines against this evill calling it {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} a worshipping of men and relates with indignation the speech of one at Geneva who being asked why he would not sometimes heare Viret a worthy Preacher there answered that if Paul should preach at the same time with Calvin he would heare Calvin and another complaines in his Epistle to Calvin of a certaine person that was so affected to Luther that he thought his very shooes should be adored I would to God such exorbitancies had kept beyond the seas and that this sin of glorying in men had not crept into this Land into this City The signes and symptomes of it are too manifest disparaging some Preachers injuriously extolling others immoderately disdainefully withdrawing from some without just cause inordinately running after others without sufficient reason swallowing downe the dictates of some without chewing loathing the wholesome food which others present without tasting And have not the fruites been among our selves evill divisions janglings evill censuring and such like scoffing contempt hardning of themselves among our adversaries Brethren if there be any guilty of this sin here present let him now know it to be his sin and that no small one and let him be humbled for it and repent of it that he may obtaine pardon possibly some godly persons may have fallen into it not knowing it to be a sin but sure I am no one that feares God will dare to allow himselfe in it being convicted that it is his sin Application 2. In a serious disswasive from this sin in these times with some directions to prevent the infections thereof 2. Wherefore in the second place give me leave to admonish you that you take heed of it It is an evill that usually doeth follow those Churches to which God bestowes excellent gifts and worthy Teachers and doubtlesse the Lord hath inriched this City with this most desireable kind of riches above all places of the earth so that this City may be said in this respect to be situated under the line and the inhabitants here to be without shadow Great and many lights God hath given to you and that in many successions a long time uno avulso non deficit alter when one is removed God supplies you with another But to what end is it not that you should magnifie them but use them to bring you nearer unto God not to glory in the gift but to rejoyce in the giver reverence and make use of them but reserve to their Lord his owne prerogative may not you justly feare that God will take them away from you when you give his due to them we blame not a father if he remove a servant from his child when a child doeth inordinately affect him to the deminution of his respect to the father nor can we God if he subtract a good thing which we abuse the best way to have good things continued by God is to use them for God and to esteeme them for his sake but to set our hearts only on him that gave them Besides doth not our glorying in men bring us into bondage to them doth it not insensibly draw upon us an adherence to their errours if God for our triall suffer them to slip into any or if they have none to a dangerous and unsound disposition to receive them if they happen We stand much for our Christian liberty and there is great cause we should it is a pretious thing dearely bought and is it not one part of our Christian liberty that we be not the servants of men 1 Cor. 7. 23. It concernes us then much that we labour to get such a firme constitution of soule that neither through weaknesse of understanding nor through foolish affection we endanger our selves to hang on men and so to bring our consciences in bondage to them We account the yoake of Bishops to have been a grievous yoake and that justly if Hierome be not mistaken it was first occasioned by this sin of glorying in men and it may be feared least this sin may occasion the keeping it on our necks for is it not alleadged take them away men will follow whom they please so many schismes will be as Preachers Any of these reasons much more all of them should be a sufficient caveat unto you to warne you of this I might presse this monition further from the nature causes and effects of this sin before shewed but I will hasten to shut up all with a few directions to prevent it 1. Endeavour to have ample thoughts of Christ his eminency his fullnesse the more high thy thoughts be of Christ the lower will thy conceits be of men the larger comprehension thou hast of him the lesse wilt thou doate on his servants A Courtier when he is by himselfe drawes mens eyes after him but when he is with the King he is scarcely observed If thou behold Christ as the great Prophet of the Church in whom are hid all the treasures of wisedome and knowledge Christ will only be gloried in his servants only respected as his instruments and attendants Remember that he is made to us of God wisedome righteousnesse and sanctification and redemption that as it is written he that glorieth might glory in the Lord 1 Cor. 1. 30 31. 2. Have a right esteeme of all true Pastours and Teachers as the Ministers of Christ so the Apostle requires 1 Cor. 4. 1. Let a man account of us as Ministers of Christ and Stewards of the mysteries of God neither make more of them nor lesse Heare them as messengers from Christ not for their singular abilities but for their message sake respect them not only for their excellent wit and elocution but for their faithfullnesse note and retaine not only fine speeches but every solid truth that is from God least while thou taste the dainty sawce thou neglect the solid nourishment of thy soule whoever he be that preacheth Christ truly heare him gladly and receive him respectfully for his Masters sake 3. Make a fruitfull use of the gifts of every true Teacher get somewhat by all and then thou wilt not glory in some and disparage others if thou didst profit by them God should have glory and every Minister due esteeme It is in truth the vanity of the hearers minds their fullnesse that makes them slight Mannah and cry for Quailes that they cannot affect a good Teacher if he be not excellent the despising of the Teacher is commonly us'd as a cloake of their owne unteachablenesse and disobedience get an hungry soule after the word and then every wholesome truth will be welcome to thee Remember that every gift of the Spirit is given to profit withall and should be received to that end 4. Lastly Be well grounded in knowledge and constant in practise of what thou hast learned Have thy senses exercised in the word of righteousnesse that thou mayest be able to discerne both good and evill Heb. 5. 14. and so thou shalt be fitted to profit by every godly Preacher and inslave thy selfe to none nor glory in man but in the Lord FINIS {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} Theog Gnom Eò quod legati appellati erane superbius Cicer orat pro lege Manilia Con in Tit. Epist. 1. ad Corinth edit. à Patric ●unio {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} Chrys. in 1 Cor. 1. 12. {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} Hieron. in 1 Cor. 1. 1● sub nomine Apostolorum Pseudo-apostolos tangit Chrysest in 1 Cor 1. 12. {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} Zanch. Tom. 4. lib. 1. cap. 11. Thes. 4. Tollat Deus ●as idololatrias ex ecclesiâ nam adorare homine● eorum placi●a idololatria est Fuller of the holy war lib. 2. ch. 3. Cicero lib. 2. de oratore Advers. haeres cap. 15. Applic. He teacheth in his book against K. Iames under the name of Tortus and in his apology for it that all are bound by an implicit oath in Baptisme to the Pope as Christs Vicar Epist. ad Antverp praefat. tom. 7. operum Calvin Epist. 289. usque adeo {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} est ut vel crepidas ejus adorandas putet Com on Tit. 1.