ANTHROPOLATRIA; OR, THE
SINNE Of glorying in Men, ESPECIALLY In Eminent Ministers of the Gospel.
Wherein is set forth The Nature and 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.
LONDON, Printed by G. Miller for John
Bellamy at the Signe of the three golden-Lions in Cornehill near the
Royall-Exchange, 1645.
Mr Gataker in his Answer to Mr Walkers
Vindication,
I Love not siding in Gods Church, among Christs
Ministers especially, I love not, I am for this man, and I am for that man: I
am for this side, and I am for that side. The Apostle himselfe liked it not, 1 Cor.
1. 12. Rom. 16. 18. I love not holding the faith of Christ with
respect of persons. Another Apostle forbids it, Iames 2. 1. I
love not that any be tied to follow any one man, or any number of men
whatsoever in all things. The Apostles themselves required it not in matter of fact,
1 Cor.11. 1. nor may any now living in matters of faith. Hence
proceeded schismes, 1 Cor. 3. 3. and 11. 18, 19. and factions,
and uncharitabble censures, many times of those as unsound, that are it may be,
more sincere, have at least as good a share in Christ, as those that so censure
them. And surely if the words heresie and heretick were rightly understood, or
if they be so taken (as I suppose them to be constantly used in Scriptute; nor
doe I thinke that the contrary can be easily evinced) the one
for faction, Acts 5. 17. and 15. 5. and 24. 5, 14. and 26. 5.
and 28. 22. 1 Cor. 11. 18, 19. Gal. 5. 20. the other for a
factious person, Tit. 3. 10. none I feare will be found more
truly guilty of heresie, or better to deserve the title of heretick, then
those, who (therein concurring with the Papists, whom yet they professe most to
abhorre) are so prone to contemne all as hereticks, and tainted with heresie in
their sence, that is, as men cut off from Christ, and having no interest in him, who doe not in all matters of practice comply, or
in all points of doctrine concurre with themselves. Or their side, Lord, let me
never be: let my soule never enter into their secret. Neither is it, nor shall
ever be my desire, either so to pin my faith upon the sleeve of any part or
party, or to engage my judgement to any meere mans or mens opinions (the
Pen-men of holy writ only excepted) as to admit hand over head, whatsoever he
or they shall hold and maintaine: nor yet againe to refuse or reject any truth,
which by the light that God shall be pleased to send me, I shall be able to
descry in the writing of any, though otherwise never be erroneous or unsound.
To my worthy Friend Mr James Russel Merchant.
SIR,
SOme years are elapsed, since I tooke notice, and
became sensible of that sin which this Tract here declaimes against. Being driven by men, but led by the marvellous providence of God to this City, I observed my feares did not
deceive me; but as then I did divine, so it is come to passe, that this sin
hath filled this City with rents and errours; whereby the spirit of supplication and walking humbly with our God, the
spirit of love, minding the publike, and seeking one anothers good hath left
us, and instead hereof an evill spirit of censuring, scoffing, insulting on
weaknesses, wrangling, maintaining particular parties, projecting how to
promote selfe ends with neglect of the publike, evill jealousies and reports of
one another, and which is to be feared, inward rejoycing at one anothers
harmes, hath overtaken even a great number of those, who a few yeares agoe
seemed to be of another temper. I have now out of a deepe sense of the evils this
sin hath brought upon us, resolved to publish this Treatise, as a monitory to
men, to avoid this idolizing of men, as an evill savour that may infect them,
and to purge it out of their spirits as an evill humour that may engender
dangerous fevers in their soules, and is likely to make this generation worse
and worse; And as a forerunner to such Works as God shall enable me to publish,
for clearing of the truth to those that in this time are deceived, by their
dependence on their admired Teachers: The memorable kindnesses which you have
been pleased to exhibit to me in my low estate, and the cordiall affection I
perceive you beare to the prosperity of Christs Kingdome, engage me to present this Sermon to you, as for your use, so
for some testimony of his gratitude, who desires to approve himselfe.
Yours in the service of
Christ, JOHN TOMBES.
From my Study at the
Temple this 8th of May, 1645.
The Contents.
- § I. THe state
of the City of Corinth.
- § II. The
state of the Church of Corinth.
- § III. That
glorying in men is a sinne.
- § IIII. That
glorying in men which is here forbidden, is glorying in the Teachers of
the Church.
- § V. The
conceit, that here the Apostle useth a figure of fiction of persons.
- § VI. This
conceit is refuted, and it is proved, that glorying in true Apostles is
here forbidden.
- § VII. The
objection to the contrary, answered.
- § VIII. What
glorying in true Teachers is here forbidden, declared negatively.
- § IX. What
glorying in true Teachers is here forbidden, declared affirmatively.
- § X. Reasons
of the prohibition, taken from the nature of this sin.
- § XI. Reasons
of the prohibition, taken from the causes of this sin.
- § XII. Reasons
of the prohibition, taken from the many pernitious effects that follow
upon this sinne.
- § XIII. Application
the first, in a discovery of this evill, as still infecting the Church of Christ.
- Application the second, in a
serious disswasive from this sin in these times, with some directions to
prevent the infection thereof.
ANTHROPOLATRIA; OR, The Sinne of glorying in
Men, Especially in eminent Ministers of the Gospell.
1 COR. 3. 21.
Therefore let no man glory in men, for all
things are yours.
§ I.
The state of the City of Corinth.
FOr a more perspicuous understanding of this Scripture, something is to be premised concerning the City and Church
of Corinth.
The City was seated on the necke of Land, which
parts Peloponesus from the rest of Greece, very
convenient for traffique, by reason of the meeting of two Seas there, whence it
is tearmed by Horace, bimaris Corinthus, Corinth
that was washed by two Seas; the one fit to bring in Commodities from Italy,
Cicily, and other Countries towards the South and West, the other fit
to bring in Commodities from Asia, Macedonia, and
other Countries towards the East and North. By reason of which conveniencies,
and the Grecian games exercised neare to it,* which
drew a great confluence of people thither, and some other causes, 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, unusquis{que} 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, LetPage 3no
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, its 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 'tis 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, asPage
42 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 Corinthiansectaries, 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, for
some other men whose case is propounded. And that the Apostle saith, he had
transferred to himselfe the arrogance of the false Apostles,Page
5being unworthy to be named, or that he might not offend them, or
that his speech might be lesse grievous to theCorinthians: 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 Paulhad
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 byPage
6whom 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 〈 in non-Latin alphabet
〉, that is, as they conceive translated by a figure of Rhetoricke:
but in that sense I find it not used any where 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 〈 in non-Latin alphabet
〉 is used, 1 Cor. 7. 31. and the derivative 〈 in non-Latin alphabet 〉, 1 Cor, 14. 30.
Rom. 13. 13. is translated from the habit of apparell, to the fashion
of manners. And 〈 in non-Latin alphabet 〉 is used, Phil. 3.
25. for Christs transmutation of our bodies. I conceive that in this place the Apostle useth by a Catachresis 〈 in non-Latin alphabet
〉 for 〈 in non-Latin alphabet 〉, 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,Page
7that 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 'tis 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, isPage
8manifest 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,Page
9to 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 thePage
10earth, 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,〈 in non-Latin alphabet 〉, 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. 'Tis 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 〈 in non-Latin alphabet 〉, Jude 16.
by reason of some advantage or benefit: now all these Causes doe import some
errour or perversenesse of the soule, which are alwayes evill.* Yea 'tis no small evill to admire men
when we should magnifie Christ, to delight in the picture instead of the
prototype, to glory in the servant in the place of the Master; in Zanchius his judgement it is no lesse then idolatry.
Assuredly it is an earthly affection, it is but wisedome of
the flesh,〈 in non-Latin alphabet 〉, not of Gods Spirit, and therefore
enmity against God: adverse
to his Law, 1 Cor. 3. 4. In lowlinesse of mind, each man is to esteeme
others better then himselfe: yet no man is
to think ofPage
11another, no not of an Apostle, above that
which is meet, 1 Cor.
4. 6. In charity we are to seeke, not our own, but every man anothers wealth, to
believe all things, to hope all things: yet not to seeke the elevation of one,
to the disparagement of another, to be puffed up for one against another, or to conceive of one above that he is
to a derogation of Christs prerogative.
§ XII.
From the many
pernicious effects that follow upon it.
BUt the evill of this sin is most cleerely seen in the pernicious
effects that are consequent upon it, which are many: As 1. it is a direct cause
of schismes: so it was among these Corinthians; their
glorying in Paul, Apollos, Cephas, made them say, I am of
Paul, I am of Apollos, I am of Cephas: it causeth the people to divide
themselves one from another, under different Teachers, in whom they glory: and
it causeth Teachers to sever those that affect them, from other teachers whom
they affect not so much: for occasio facit furem, advantage to doe evill is a great
incitement to attempt it. Sundry are the causes of schismes, sometimes the
pride, tyranny, heterodoxie of the Teachers, and then they are justifiable in
the people, the power of Pastors not being Lordly, but fatherly, pedo non
sceptro, not in a
compulsory, but a directory way: sometimes the causelesse hatred or contempt of
the people towards some Pastors; the vaine esteeme, light affection towards
others causeth a schisme; and then the Pastours are free, the people are under
the guilt. And it is no small sin, whether from the Pastours or peoples priding
in guifts that a schisme is made; whereas the end of Gods Spirit in bestowing
of guifts is, that there might be no schisme in the body, but that the members should have the same care one for
another, 1 Cor. 12.
25. Now schismes are contrary
to Christian unity and love, cause great alteration of heart in one member from
another, substraction of mutuall helps, hinderance in the growth of the body, neglect
of praying one for another;
yea bitternesse, disdaine, hatred, and the effects of these, declining of society, excommunicating each
other, and at last violence, and bloud, and these are bad enough.
2. The prohibited glorying in men, doth expose the Christian
profession to obloquy and contempt▪ for whereas it is the honour
of the Christian profession, that they have one body, one spirit, one Lord, one faith,
one baptisme, one God and Father of all, Ephes. 4. 5, 6. by the glorying in
some Teachers afore others, the Christian society is made like the severall
Schooles of Philosophers, some following Plato, some Aristotle, some Zeno, some Epicurus; their doctrines accounted but as the
proper opinions or placita of severall teachers; not proceeding from one and
the same Spirit of God, but singularity of conceit; and zeale for them is
conceived to arise, not from a certaine knowledge of heavenly truth, but from
strength of fancie, and peculiar humour: which thing is a great stumbling block
to those that are without, keeping them back from embracing the truth, and an
occasion of laying open the profession of it to derision.
3. By glorying in men, as there is an over high esteeme of the
guifts of some, so there is an undervaluing of the guifts of others: which
thing as it is an unworthy abuse of those various guifts Christ giveth to his
Church, so doth it inferre an injurious imputation to the Spirit of God by whom
they are bestowed. For as it is said, Prov. 17. 5. Who so
mocketh the poore, reproacheth his maker who made him such: so it may be said by parity of reason;
he that despiseth those that are of small guifts, reproacheth the Spirit of
God, as if he were defective in his guifts; whereas the variety of guifts, and
the bestowing of them in different measures, sets forth the fullnesse and
freenesse of Gods Spirit, who worketh all those, dividing to every man severally as
he will, 1 Cor. 12.
11.
4. By the inordinate glorying in some, and despising of others,
the despised persons are often discouraged and disheartned, to the detriment of
the Church of God, and the grievance of the despised. For the remembrance of
contempt, is apt to cause dejectednesse and griefe of heart, which alwayes
benums a mans spirit, and enfeebles him, and clogges him in his work: Thus the
heart is made sad, which should not be made sad; and the sparke that should be
blowne up by incouragements that it may flame forth, is extinquished, and the Spirit
quenched, contrary to
the Apostles warning, 1 Thes. 5.
19 20.
5. By glorying in Teachers, it falls out that they are puffed up
and perverted: much experience hath confirmed this as true, that popular
applause hath filled Teachers with vaine glory, and made them adulterate the
word of God to please their auditors. St Paul tells us of the false Apostles among
the Galatians, Gal. 4. 17. thatPage
13they did zealously (in shew) affect
them, but not well: intending to ex•lude him, that
they might affect them. It is no strange thing that Teachers
perceiving the lightnesse of their auditors, and their itching eares doe
sometimes 〈 in non-Latin alphabet 〉, handle the word of God deceitfully, instead of ministring 〈 in non-Latin alphabet 〉, the sincere milke of the word, as it is called, 1 Pet. 2. 2. sometimes flattering
pleasingly, when they should reprehend sharpely; sometimes balking the vice,
they should freely convince of; sometimes inventing new formes of Teaching,
new opinions, sublimate conceites to fit the desires of the people; making the Lesbian
rule of their fancies,
the measure of their teaching, and this is a grand evill.
6. This glorying in men, begets an aptnesse to receive their errours,
to imitate their actions, which is the seed of heresies and superstitions: for
admiration and doting love to a person, easily drawes the admirers to a blind
obedience, implicit faith in them, to an inslaving of their judgements, so as jurare in
verba Magistri. It is
observed by an historian, that afore the miscarriage of Conrade the Emperour, and Lewis the French King, in their expedition
to the Holy Land, to which St Bernards Sermons perswaded, the people were
too much transported with an high opinion of 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 endea∣vours
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, declarePage
14much 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 ifour faith stood not in the power of God,
but in the wisedome of men, as
the Apostle speakes, 1 Cor. 2,
5.
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,Page
15and 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 in festing 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 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. Zanchiuscomplaines
against this evill,* calling it 〈 in non-Latin alphabet 〉, 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 ournecks: 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,Page
19get 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.
