Selected quad for the lemma: truth_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
truth_n	apostle_n	faith_n	speak_v	2,156	5	4.5953	4	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

him and his directions as if that arrow could not misse the marke that came out of St Bernards bowe Any thing is easily received from him that we over-much love Affection makes men take downe falsities as the rowling in sugar doth make the stomacke swallow bitter pills as it befell Fusius who so admired Fimbria's eloquence that he imitated withall his ill-favoured faces and broad speaking And God doth often leave the admired Teachers to erre for triall of the people as Vincent Lixin observes alleadging the speech of God Deut. 13. 3. and the admirers of them to receive errour according to his just judgement 7. Adde hereunto that this gloring in men makes mens endeavours remisse in things necessary earnest in things vaine that time and labour that should be employed in the maine duties of godlinesse in seeking the advancement of Christs Kingdome righteousnesse peace and joy in the Holy Ghost is often bestowed in magnifying those in whom they glory upholding their party promoting their opinions whence it is that such as are followers of those in whom they glory constant hearers of them much in commendation of them have their sayings and tenents ad unguem declare much zeale in their way yet prove but unskilfull in the chiefe doctrines of Christian religion defective in the power of true godlinesse in the mortifying of corruptions such as pride impatience self-conceitednesse rashnesse covetousnesse and in the practice of righteousnesse mercy meeknesse diligence in their own businesse and the like in the provoking one another to love and good works 8. On the contrary the word of God though soundly and truly delivered is neglected being either not heard or without fruit when it is spoken by such a Teacher as they affect not but disdained censured contemned The prejudice against one through comparative extolling of another causeth the teaching of the sleighted person though orthodox holy learned to be passed over to be censured as barren dry hungry stuffe though it be the true word of God as if no teaching were wholesome meate but such as is wet with their affected Teachers spittle I meane his phrase method action elocution as if fides aestimanda esset ex personis non personae ex fide as Tertullians phrase is or as if our faith stood not in the power of God but in the wisedome of men as the Apostle speakes 1 Cor. 2 5. 9. By this meanes the rule of Christianity is changed for whereas the rule and ground of our faith and obedience is the word of God as Gods word through the addicting themselves to some mens authority Gods truth stands at their devotion for its acceptance hence they that of old gloried in the Pharisees as their Rabbins regarded not Gods commands but as pleased the Pharisees and they that this day glory in the Pope or the Church as they call it regard the Scriptures so farre only as the Pope or Church allow them and they that depend on their magnified Teachers of any other sort doe regard the word of God but as it beares their image or comes from their mint and so as it was said of the heathens allowing or disallowing of gods by their Senates decree Deus non erit Deus nisi homo velit God shall not be God unlesse man will it may be said in this case Gods word shall not be Gods word unlesse man will 10. Lastly They that glory in men are either inconstant in their affections as experience often shewes they that one while would pluck out their eyes for him whom they magnifie will at another time revile and hate him for mens minds are mutable and the best of men are but men that is imperfect and will be so found and therefore will not alwayes satisfie or else if they be still affected yet they be but mortall and the sorrow for their losse will be excessive more then should be for a creature an arbitrary instrument for immoderate affection to a thing while we have it causeth immoderate sorrow for it when we loose it XIII In a discovery of this evill as still infesting the Church of Christ THe first use hereof is to endite those that are guilty of this sin of glorying in men of a breach of a Statute of Christ against his Crown and dignity and the peace of his Church In the Apostles time you see the Corinthians found guilty of it and condemned as carnall 1 Cor. 3. 4. for while one saith I am of Paul and another I am of Apollo are ye not carnall but the sin died not with them After ages have yeelded us woefull fruits of this evill roote chiefely in the Papacie The glorying in the first Roman Bishops who were most of them holy Martyrs for Christ begat such an high esteeme of that See that other Bishops and Churches began to esteeme too much of their counsels and orders as if they were a rule for them to follow which caused them quickly to take too much on them and the Christian Emperours and people to ascribe too much to them insomuch that quickly from a parity with other Bishops they got above them to a Patriarchate and from a parity with other Patriarkes to a Precedency and at last mounted up to the throne of universall Episcopacy whence it is that at this day they that subject themselves to the Bishop of Rom are become the most deepely guilty of the sin of glorying in men of any that ever were for they ascribe an infallibility to him a Power above Councels so that his determination is to be held as certaine though a generall Councell of all the Pastours of the Christian world should gainesay it his decrees and decretals are held as or●cles equall to the holy Scriptures a power to interpret Scriptures unerringly to declare points of faith to canonize Saints to pardon sins to deliver out of Purgatory fire with many more whereby he is exalted above all that is called God or is worshipped as was foretold 2 Thes. 2. 4. nor doe they blush at the name of Papists being derived from the Pope of Rome but defend it as Bellarmin de Nat. Eccl. cap. 4. And as all Papists in common are guilty of this sin so in speciall the severall sects of Schoolemen and Friars Franciscans Dominicans Nominals Reals some glorying in Scotus some in Aquinas some in Occham and that with so much pertinacie and devotion that they will not swerve in the least point from their chiefe Master insomuch that as I remember Bannes the Dominican disputing about an article in Philosophy Com. in Arist. de gen. corrup expresseth his dislike of one that dissented from Aquinas saying that he was not a Thomist but an Anti-thomist Nor doe Protestant Divines dissemble but complaine of this malady among themselves as being the cause of that miserable rent which hath been and is still continued between those Pastours and Churches which are distinguished by the names of Lutherans and Calvinists which although it be

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

which are Teachers and this is sundry wayes 1. When some Teachers are gloried in peculiarly as if they were the only Teachers worth the hearing none else to be regarded And that this is the speciall branch of glorying in men here forbidden is manifest from the Apostles reason why the Corinthans should not glory in men because all were theirs whether Paul or Apollos or Cephas It may seeme that some of them accounted Paul the only Teacher for his singular knowledge in the mystery of Christ of which we reade Ephes. 3. 3 4. Some delighted only in Apollos because of his eloquence of which we reade Acts 18. 24. Some magnified Peter as non-paril whether by reason of his fervency and zeale or his seeming dignity among the Apostles which seemes to be intimated 2 Cor. 12. 11. Gal. 2. 9. Now this branch of inordinate glorying in men the Apostle doth studiously forbid as considering that this was the egge out of which their contentions were hatched and perhaps foreseeing that in time out of it would spring Prelaticall greatnesse and Antichristian tyranny therefore the Apostle forbids this 1 Cor. 4 6. that they should be puffed up for one against another so it is usuall for hearers to take an inordinate affection to have an inordinate esteeme of some Preachers and thereupon to count them theirs to glory to be their followers disdaining all others as not to be named with them though Teachers of truth because they have an high conceit of their learning wit eloquence holinesse or the like quality 2. When the so-magnified Teachers are esteemed not as servants to a higher Master but as Masters themselves And that thus it was with those Corinthians it may be gathered in that the Apostle doth so diligently admonish them to looke higher then himselfe or Apollos that they might not esteeme them authours of their faith Thus 1 Cor. 1. 13. he expostulates with them Is Christ divided was Paul crucified for you or were ye baptized in the name of Paul And chap. 2. 1 5. when I came to you I came not with excellency of speech or of wisedome that your faith should not stand in the wisedome of men but in the power of God and chap. 3. 5 6 7. who then is Paul and who is Apollos but Ministers by whom ye believed even as the Lord gave to every man I have planted Apollos watred but God gave the increase so then neither is he that planteth any thing neither he that watereth but God that gives the increase and 1 Cor. 4. 6. that ye might learne in us not to think above that which is written Now this sin is very incident to many hearers when they admire some Teachers wit eloquence zeale holinesse or the like quality to ascribe their conversion edification to them to praise them superlatively to assume their names forgetting that they are but Gods instruments and Christs servants and that their graces come not from the abilities of the Teacher but the power of Christ Wherefore the Apostle 1 Cor. 4. 7. expostulates thus with these Corinthians for who maketh thee to differ from another and what hast thou that thou didst not receive now if thou didst receive it why doest thou glory as if thou hadst not received it X. Reasons of the prohibition taken from the nature of this sinne NOw the reasons why this inordinate glorying in men is here forbidden are many some from the nature of the sin some from the causes of it some from the effects The first I shall take from the text it selfe because all things are yours ye are Christs and Christ is Gods and therefore ye behave your selves unworthy of the great bounty of Christ unto you in giving all the Ministers of the Gospell to be yours for your good when ye glory in some and unthankfully despise others and ye doe unbeseeming your priviledge who are Christs not Pauls when ye account Paul the master of your faith not Christ magnifie him as the principall who is but a subservient instrument It is unthankfullnesse to a bountifull Prince when he bestowes many Lordships on his favourite if he should regard one of them only as if the rest were nought worth it is an unthankfull and unworthy part if a Prince by his servant convay a Lordship the receiver magnifie the servant and not the Master so it is in this case when Christ hath been so liberall as to give gifts to men in large measure some Apostles some Prophets some Evangelists some Pastors and teachers Ephes. 4. 11. for the use of his people to dote on one and to ascribe to him that which is due to Christ the supreame donour for hereby the bounty of Christ is lessened and the honour due to him substracted 2. There 's injury done both to Christ and to the despised Teachers To our Lord Christ in that the glory that belongs to Christ alone to be the authour of and to have the dominion over our faith is ascribed to men for whereas our Lord Christ forbad even the Apostles Matth. 23. 8 9 10. that they be not called Rabbi for one is your Master even Christ and all ye are brethren and call no man your father upon the earth for one is your Father which is in Heaven Neither be ye called Masters for one is your Master even Christ by this glorying in some Teachers they are made Rabbies fathers on earth and Masters For what is it to make a man a Rabbi a father on earth a Master but to glory in him as the authour of our faith to esteeme him as the only Teacher to depend upon his mouth as if he were another Pythagoras {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} that he hath said were enough now what is this lesse then to unchaire Christ and to lift up man into his seate to deprive the shepheard and bishop of our soules and substitute another in his roome It is in effect all one as to thanke the Axe for building the house and to passe by the Carpenter For as Moses so Paul were but faithfull in Gods house as servants but Christ as a Sonne over his own house whose house we are Heb. 3. 5 6. 'T is injurious also to the despised Teacher in that he is contemned whom Christ hath honoured to make a Teacher of truth a servant of his but this we shall further consider when we speake of the reasons from the effects of glorying in men XI From the Causes of it THe Causes hereof minister also reasons unto us of the prohibition of it For whence comes it that there is such evill glorying in men but from a spirituall dotage or childishnesse in understanding inordinate affection in the will Therefore are men gloried in because they are over esteemed over loved either for their supposed eloquence or learning or zeale or spirituall graces or authority or power or benefiting them or suiting with their fancies or some such like cause The admiring mens persons is oft {non-Roman}