ANTHROPOLATRIA; OR, THE sin Of glorying in Men, ESPECIALLY In Eminent Ministers of the Gospel. Wherein is set forth The Nature and Causes of this sin, AS ALSO The many pernicious effects which at all times this sin hath produced, and with which the Church of CHRIST is still infected. WITH Some serious disswasives from this sin, and Directions to prevent the infection thereof. A Discourse useful, and in these times very seasonable. By JOHN tombs, B. D. and Preacher of God's Word at the Temple. LONDON, Printed by G. Miller for John Bellamy at the sign of the three golden-Lions in Cornhill near the Royal-exchange, 1645. Mr Gataker in his Answer to Mr Walker's Vindication, pag. 85. I Love not siding in God's Church, among Christ's 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 himself 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, James 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 schisms, 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 heresy and heretic were rightly understood, or if they be so taken (as I suppose them to be constantly used in Scriptute; nor do I think 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 fear will be found more truly guilty of heresy, or better to deserve the title of heretic, than those, who (therein concurring with the Papists, whom yet they profess most to abhor) are so prone to contemn all as heretics, and tainted with heresy in their sense, that is, as men cut off from Christ, and having no interest in him, who do not in all matters of practice comply, or in all points of doctrine concur with themselves. Or their side, Lord, let me never be: let my soul 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 mere man's or men's opinions (the penmen of holy writ only excepted) as to admit hand over head, whatsoever he or they shall hold and maintain: nor yet again 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 took 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 fears did not deceive me; but as then I did divine, so it is come to pass, that this sin hath filled this City with rents and errors; whereby the spirit of supplication and walking humbly with our God, the spirit of love, minding the public, and seeking one another's good hath left us, and instead hereof an evil spirit of censuring, scoffing, insulting on weaknesses, wrangling, maintaining particular parties, projecting how to promote self ends with neglect of the public, evil jealousies and reports of one another, and which is to be feared, inward rejoicing at one another's harms, hath overtaken even a great number of those, who a few years ago seemed to be of another temper. I have now out of a deep sense of the evils this sin hath brought upon us, resolved to publish this Treatise, as a monitory to men, to avoid this idolising of men, as an evil savour that may infect them, and to purge it out of their spirits as an evil humour that may engender dangerous fevers in their souls, 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 cordial affection I perceive you bear to the prosperity of Christ's kingdom, engage me to present this Sermon to you, as for your use, so for some testimony of his gratitude, who desires to approve himself Yours in the service of Christ, JOHN tombs. 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 sin. § iv. 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 pernicious effects that follow upon this sin. § XIII. Application the first, in a discovery of this evil, as still infecting the Church of Christ. Application the second, in a serious dissuasive from this sin in these times, with some directions to prevent the infection thereof. ANTHROPOLATRIA; OR, The sin of glorying in Men, Especially in eminent Ministers of the gospel. 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 neck of Land, which parts Peloponesus from the rest of Greece, very convenient for traffic, by reason of the meeting of two Seas there, whence it is termed by Horace, bimaris Corinthus, Corinth that was washed by two Seas; the one fit to bring in Commodities from Italy, Sicily, 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 near to it, {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman}, Theog. Gnom. 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: Eò quod legati appellati erane superbius, Cicer. orat pro lege Manilia. 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 Caesar's time re-edified, it recovered quickly its former beauty and wealth. § II. The state of the Church of Corinth. TO this City in his travails to preach the gospel of Christ, came St Paul, Acts 18. 1. in the days 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 Apollo's, so fructified, that as St Paul testifies, 1 Cor. 1. 5. they were in every thing enriched 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 spiritual gifts made them vain and contentious: for instead of a holy employing and improving their gifts to the honour of the giver, they abused them in vain ostentation of themselves, and glorying in their teachers, which drew them into schisms 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 drawn into factions, Con in Tit. Epist. 1. ad Corinth. edit. à Patric. ●unio. {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman}. insomuch that as Jerome saith, unusquisque eos quos baptizaverat suos putabat esse, non Christi; each baptizer counted those he baptised his own, not Christ's; and Clement (if we have his genuine Epistle) that they jussed out some that deserved well, and hoist up others that were light enough, and that numerous Church in stead of being a well compacted body, became like a dismembered Absyrtus, mangled into many pieces by reason of their schism. To remedy which evil as tending to the scattering of the Church, and blemishing of the Christian profession, the Apostle bends himself in the fore part of this Epistle, using sundry arguments to show the absurdity of it, and in this verse now read unto you, dissuades 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 sin. WHich speech seems to be a conclusion inferred from the words foregoing, ver. 18, 19, 20. concerning the folly and vanity of men's thoughts, and contains, 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 business will be at this time, to handle the Prohibition, and the Reason so far only as it refers to the thing here prohibited; and that the mark at which we shoot may appear to you, let the fixed point be this; Christians may not glory in men; if they do, it's their sin, and that no small one in God's 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 seems to be taken from Jer. 9 23, 24. Thus saith the Lord, let not the wise man glory in his wisdom, 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 kindness, judgement and righteousness 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 general in form, as forbidding all glorying in any men, yet are special in the accommodation, as forbidding glorying in Ministers; therefore I conceive necessary to inquire, 1. What glorying in men is here forbidden by the Apostle; 2. Why such glorying is thus forbidden. § iv. Glorying in men here forbidden, is glorying in the Teachers of the Church. THe Greek word translated [glory] doth sometimes signify the inward esteem, 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, esteem or acquiescence, expressed by words, or other signs. 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 himself, and then it is, when a man out of high esteem of his own excellency or power, expresseth confidence in himself, or praise of himself, which is commonly the vice of vain 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 shows, 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 ourselves 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 ancestors, Princes, Generals, Teachers: And the glorying in this last sort of men particularly as Teachers or Preachers of the gospel, is here forbidden, as the occasion of this precept shows; 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, Apollo's, Cephas; so that the glorying here forbidden, is the having, and expressing of high esteem and affection towards the Teachers of the Church. § V. The conceit, that here the Apostle useth a figure of fiction of Persons. BUt than we are further to consider, Chrys. in 1 Cor. 1. 12. {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman}. 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 Apollo's, or Cephas themselves, but that they gloried in some false Apostles, the authors of their schism, but the Apostle in reproving their schism, Hieron. in 1 Cor. 1. 1●. sub nomine Apostolorum Pseudo-apostolos tangit. 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 myself and Apollo for your sakes: that ye might learn in us not to think 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 spoke of Paul and Apollo's, I used a scheme or figure called fictio personarum, the feigning of persons, chrysost in 1 Cor 1. 12. {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman}. such as the lawyer's 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 himself the arrogance of the false Apostles, being unworthy to be named, or that he might not offend them, or that his speech might be less grievous to the Corinthians: to this end, that ye might learn in us, that is in our taking it upon us, not to think 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. speaks thus; Miror verò hoc loco, omnes fere interpretes fictionem statuere, quasi quod in pseudo-apostolos competebat, Paulus ad Apostolorum personas transferat. That is; I marvel 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 plain and evident reason. For first if this be so, than 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 read Chap. 1. ver. 11, 12, 13, 14, 15, 16, 17. may easily perceive by the relation of this schism from those of Cloe, that the Apostle intended to set down 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 dissuade them from these schisms in his name. And to clear himself as no occasion or abettor of them, though his name were used, he allegeth a thing or accident merely personal, ver. 14, 15, 16, 17. 4. When chap. 3, 4▪ he speaks again of their schism, he adds to convince them of the evil in patronising the schism 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 Apollo's watered, but God gave the increase. Now these things are true of Paul himself and Apollo himself, as we read, Acts 18. not of any false Apostles. 5. To which I add, that I find nothing of the false Apostles, or of dissuading from harkening 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 unworthiness, but the Apostle says, he had transferred those things to himself 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 transfer another's crime on himself? But what then are the things transferred on himself and Apollo's, and how did he transfer 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 add 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 rhetoric: 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 sense the noun {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 apparel, to the fashion of manners. And {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} is used, Phil. 3. 25. for Christ's 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 means no more but an application or fashioning of those things he had said, without any change or translation from any other to himself, that in them they might learn, 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 doubtless 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 saviour's promise, Joh. 16. 13. Howbeit when he, the Spirit of truth is come, he will guide you into all truth, for he shall not speak of himself; but whatsoever he shall hear, that shall he speak, and he will show 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 esteem of, and rejoicing in some as our fathers in Christ, as the Apostle calls himself, 1 Cor. 4. 15. for which cause 'tis likely Paul told Philemon, that he did owe himself unto him, Philem. v. 19 4. That it is not the desire of having, or rejoicing that we have men of best gifts: For if it be lawful to covet earnestly the best gifts, 1 Cor. 12. 31. it is lawful 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 ways; 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 special 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 Apollo's, or Cephas. It may seem that some of them accounted Paul the only Teacher, for his singular knowledge in the mystery of Christ, of which we read, Ephes. 3. 3, 4. Some delighted only in Apollo's, because of his eloquence, of which we read, Acts 18. 24. Some magnified Peter, as non-pareil, whether by reason of his fervency and zeal, or his seeming dignity among the Apostles, which seems 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 egg out of which their contentions were hatched, and perhaps foreseeing that in time, out of it would spring prelatical greatness, 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 usual for hearers to take an inordinate affection, to have an inordinate esteem 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, holiness 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 look higher than himself or Apollo, that they might not esteem them authors of their faith. Thus 1 Cor. 1. 13. he expostulates with them, Is Christ divided? was Paul crucified for you? or were ye baptised in the name of Paul? And chap. 2. 1, 5. when I came to you, I came not with excellency of speech or of wisdom, that your faith should not stand in the wisdom of men, but in the power of God: and chap. 3. 5, 6, 7. who then is Paul? and who is Apollo's? but Ministers by whom ye believed, even as the Lord gave to every man. I have planted, Apollo's watered, 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 learn in us, not to think above that which is written. Now this sin is very incident to many hearers, when they admire some teacher's wit, eloquence, zeal, holiness or the like quality, to ascribe their conversion, edification to them; to praise them superlatively, to assume their names, forgetting that they are but God's instruments, and Christ's 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 dost thou glory as if thou hadst not received it? § X. Reasons of the prohibition, taken from the nature of this sin. 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 itself, because all things are yours; ye are Christ's, and Christ is God's, and therefore ye behave yourselves unworthy of the great bounty of Christ unto you, in giving all the Ministers of the gospel to be yours for your good, when ye glory in some, and unthankfully despise others. and ye do unbeseeming your privilege who are Christ's, not Paul's, when ye account Paul the master of your faith, not Christ; magnify him as the principal, who is but a subservient instrument. It is unthankfulness to a bountiful Prince, when he bestows many Lordships on his favourite, if he should regard one of them only, as if the rest were nought worth: it is an unthankful and unworthy part if a Prince by his servant convey a Lordship, the receiver magnify the servant and not the Master: so it is in this case when Christ hath been so liberal, 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 supreme donor: for hereby the bounty of Christ is lessened, and the honour due to him subtracted. 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 author of, and to have the dominion over our faith is ascribed to men: for whereas our Lord Christ forbade 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 rabbis, 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 author of our faith; to esteem 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 less than to unchaire Christ, and to lift up man into his seat, to deprive the shepherd and bishop of our souls, and substitute another in his room? It is in effect all one as to thank the Axe for building the house, and to pass by the Carpenter. For as Moses, so Paul, were but faithful in God's house as servants, but Christ as a son 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 speak 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 evil glorying in men, but from a spiritual dotage, or childishness 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 zeal, or spiritual graces, or authority, or power, or benefiting them, or suiting with their fancies, or some such like cause. The admiring men's persons is oft {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman}, Jude 16. by reason of some advantage or benefit: now all these Causes do import some error or perverseness of the soul, which are always evil. Zanch. Tom. 4. lib. 1. cap. 11. Thes. 4. Tollat Deus ●as idololatrias ex ecclesiâ, nam adorare homine● & eorum placi●a idololatria est. Yea 'tis no small evil to admire men when we should magnify 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 less than idolatry. Assuredly it is an earthly affection, it is but wisdom of the flesh, {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman}, not of God's Spirit, and therefore enmity against God: adverse to his Law, 1 Cor. 3. 4. In lowliness of mind, each man is to esteem others better than himself: yet no man is to think of another, no not of an Apostle, above that which is meet, 1 Cor. 4. 6. In charity we are to seek, not our own, but every man another's wealth, to believe all things, to hope all things: yet not to seek 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 Christ's prerogative. § XII. From the many pernicious effects that follow upon it. BUt the evil of this sin is most clearly seen in the pernicious effects that are consequent upon it, which are many: As 1. it is a direct cause of schisms: so it was among these Corinthians; their glorying in Paul, Apollo's, Cephas, made them say, I am of Paul, I am of Apollo's, 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 do evil is a great incitement to attempt it. Sundry are the causes of schisms, sometimes the pride, tyranny, heterodoxy 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 causeless hatred or contempt of the people towards some Pastors; the vain esteem, light affection towards others causeth a schism; and than the pastors are free, the people are under the guilt. And it is no small sin, whether from the pastors or people's priding in gifts that a schism is made; whereas the end of God's Spirit in bestowing of gifts is, that there might be no schism in the body, but that the members should have the same care one for another, 1 Cor. 12. 25. Now schisms are contrary to Christian unity and love, cause great alteration of heart in one member from another, substraction of mutual helps, hindrance in the growth of the body, neglect of praying one for another; yea bitterness, disdain, hatred, and the effects of these, declining of society, excommunicating each other, and at last violence, and blood, 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 baptism, 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 several schools of Philosophers, some following Plato, some Aristotle, some Zeno, some Epicurus; their doctrines accounted but as the proper opinions or placita of several teachers; not proceeding from one and the same Spirit of God, but singularity of conceit; and zeal for them is conceived to arise, not from a certain knowledge of heavenly truth, but from strength of fancy, 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 esteem of the gifts of some, so there is an undervaluing of the gifts of others: which thing as it is an unworthy abuse of those various gifts Christ giveth to his Church, so doth it infer 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 poor, reproacheth his maker who made him such: so it may be said by parity of reason; he that despiseth those that are of small gifts, reproacheth the Spirit of God, as if he were defective in his gifts; whereas the variety of gifts, and the bestowing of them in different measures, sets forth the fullness and freeness of God's 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 disheartened, to the detriment of the Church of God, and the grievance of the despised. For the remembrance of contempt, is apt to cause dejectedness and grief of heart, which always benumbs a man's spirit, and enfeebles him, and clogs him in his work: Thus the heart is made sad, which should not be made sad; and the spark that should be blown up by encouragements that it may flame forth, is extinguished, 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 vain 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. that they did zealously (in show) affect them, but not well: intending to ex●lude him, that they might affect them. It is no strange thing that Teachers perceiving the lightness of their auditors, and their itching ears do sometimes {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman}, handle the word of God deceitfully, instead of ministering {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman}, the sincere milk of the word, as it is called, 1 Pet. 2. 2. sometimes flattering pleasingly, when they should reprehend sharply; sometimes balking the vice, they should freely convince of; sometimes inventing new forms of Teaching, new opinions, sublimate conceits to fit the desires of the people; making the Lesbian rule of their fancies, the measure of their teaching, and this is a grand evil. 6. This glorying in men, begets an aptness to receive their errors, to imitate their actions, which is the seed of heresies and superstitions: for admiration and doting love to a person, easily draws the admirers to a blind obedience, implicit faith in them, to an enslaving of their judgements, so as jurare in verba Magistri. It is observed by an historian, that afore the miscarriage of Conrad the Emperor, and Lewis the French King, in their expedition to the Holy Land, Fuller. of the holy war, lib. 2. ch. 3. to which St Bernard's Sermons persuaded, the people were too much transported with an high opinion of him and his directions; as if that arrow could not miss the mark that came out of St Bernard's bow. Any thing is easily received from him that we overmuch love. Affection makes men take down falsities, as the rolling in sugar doth make the stomach swallow bitter pills: Cicero lib. 2. de oratore. Advers. haeres▪ cap. 15. as it befell Fusius, who so admired Fimbria's eloquence, that he imitated withal his ill-favoured faces and broad speaking. And God doth often leave the admired Teachers to err, for trial of the people, as Vincent. Lixin. observes, alleging the speech of God, Deut. 13. 3. and the admirers of them to receive error, according to his just judgement. 7. Add hereunto, that this glaring in men makes men's endeavours remiss in things necessary, earnest in things vain; that time and labour that should be employed in the main duties of godliness, in seeking the advancement of Christ's kingdom, righteousness, 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 tenants ad unguem, declare much zeal in their way, yet prove but unskilful in the chief doctrines of Christian religion, defective in the power of true godliness, in the mortifying of corruptions, such as pride, impatience, self-conceitedness, rashness, covetousness; and in the practice of righteousness, mercy, meekness, diligence in their own business 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 slighted person, though orthodox, holy, learned, to be passed over, to be censured as barren, dry, hungry stuff, though it be the true word of God, as if no teaching were wholesome meat, but such as is wet with their affected Teachers spital, I mean his phrase, method, action, elocution; as if fides aestimanda esset ex personis, non personae ex fide, as Tertullian's phrase is, or as if our faith stood not in the power of God, but in the wisdom of men, as the Apostle speaks, 1 Cor. 2, 5. 9 By this means the rule of Christianity is changed; for whereas▪ the rule and ground of our faith and obedience is the word of God as God's word, through the addicting themselves to some men's authority, God's truth stands at their devotion for its acceptance: hence they that of old gloried in the Pharisees as their Rabbins, regarded not God's 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 far only as the Pope or Church allow them, and they that depend on their magnified Teachers of any other sort, do regard the word of God, but as it bears their image, or comes from their mint; and so as it was said of the heathens allowing or disallowing of gods by their senate's decree, Deus non erit Deus, nisi homo velit, God shall not be God, unless man will; it may be said in this case, God's word shall not be God's word, unless man will. 10. Lastly, They that glory in men, are either inconstant in their affections, as experience often shows, they that one while would pluck out their eyes for him whom they magnify, will at another time revile and hate him: for men's minds are mutable, and the best of men are but men, that is, imperfect, and will be so found, and therefore will not always satisfy, or else if they be still affected, yet they be but mortal, and the sorrow for their loss will be excessive, more than 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 lose it. § XIII. In a discovery of this evil, as still infesting the Church of Christ. THe first use hereof is to indite those that are guilty of this sin of glorying in men, Applic. 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 carnal. 1 Cor. 3. 4. for while one saith, I am of Paul, and another I am of Apollo, are ye not carnal? but the sin died not with them. After ages have yielded us woeful fruits of this evil root, chiefly in the papacy: The glorying in the first Roman Bishops who were most of them holy Martyrs for Christ, begat such an high esteem of that See, that other Bishops and Churches began to esteem 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 Emperors 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 patriarchs, to a Precedency, and at last mounted up to the throne of universal Episcopacy▪ whence it is that at this day they that subject themselves to the Bishop of Rom, are become the most deeply guilty of the sin of glorying in men of any that ever were; He teacheth in his book against K. James under the name of Tortus, and in his apology for it, that all are bound by an implicit oath in baptism to the Pope as Christ's Vicar. for they ascribe an infallibility to him, a Power above counsels, so that his determination is to be held as certain, though a general council of all the pastors of the Christian world should gainsay it, his decrees and decretals are held as or●cles equal 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 do 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 special the several sects of schoolmen and Friars, Franciscans, Dominicans, Nominals, Reals, some glorying in Scotus, some in Aquinas, some in Occam; and that with so much pertinacy and devotion, that they will not swerve in the least point from their chief 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 do Protestant Divines dissemble, but complain of this malady among themselves, as being the cause of that miserable rent, which hath been, and is still continued between those pastors 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 public confessions, yet it is not denied, but that it hath tainted too many in them. Zanchius complains against this evil, Epist. ad Antverp. praefat. tom. 7. operum. 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 hear Viret a worthy Preacher there, answered, that if Paul should preach at the same time with Calvin, he would hear Calvin; Calvin Epist. 289. usque adeo {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} est ut vel crepidas ejus adorandas putet. and another complains in his Epistle to Calvin, of a certain person that was so affected to Luther, that he thought his very shoes 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 signs and symptoms of it are too manifest, disparaging some Preachers injuriously, extolling others immoderately, disdainfully withdrawing from some without just cause, inordinately running after others without sufficient reason; swallowing down the dictates of some without chewing, loathing the wholesome food which others present, without tasting. And have not the fruits been among ourselves, evil divisions, janglings, evil censuring, and such like? scoffing, contempt, hardening 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 obtain pardon: possibly some godly persons may have fallen into it, not knowing it to be a sin, but sure I am, no one that fears God, will dare to allow himself in it being convicted that it is his sin. Application 2. In a serious dissuasive 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 evil that usually doth follow those Churches to which God bestows excellent gifts, and worthy Teachers; and doubtless the Lord hath enriched this City with this most desirable 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 magnify them, but use them to bring you nearer unto God, not to glory in the gift, but to rejoice in the giver, reverence and make use of them, but reserve to their Lord his own prerogative: may not you justly fear 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 doth inordinately affect him, to the diminution 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 esteem 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 errors, if God for our trial 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 precious thing dearly bought, and is it not one part of our Christian liberty, that we be not the servants of men, 1 Cor. 7. 23. It concerns us then much, that we labour to get such a firm constitution of soul, that neither through weakness of understanding, nor through foolish affection we endanger ourselves to hang on men, and so to bring our consciences in bondage to them. We account the yoke of Bishops to have been a grievous yoke, and that justly; if Jerome be not mistaken, it was first occasioned by this sin of glorying in men; Com on Tit. 1. and it may be feared lest this sin may occasion the keeping it on our necks: for is it not alleged, take them away, men will follow whom they please, so many schisms will be as Preachers? Any of these reasons, much more all of them, should be a sufficient caveat unto you to warn you of this. I might press this monition further, from the nature, causes and effects of this sin before showed; 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 fullness; the more high thy thoughts be of Christ, the lower will thy conceits be of men, the larger comprehension thou hast of him, the less wilt thou dote on his servants. A Courtier when he is by himself draws men's 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 wisdom 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, wisdom, righteousness, 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 esteem of all true pastors 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 less. Hear 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 faithfulness: note and retain not only fine speeches, but every solid truth, that is from God, lest while thou taste the dainty sauce, thou neglect the solid nourishment of thy soul; whoever he be that preacheth Christ truly, hear him gladly, and receive him respectfully for his Master's sake. 3. Make a fruitful 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 esteem. It is in truth the vanity of the hearers minds, their fullness that makes them slight Mannah, and cry for quails, that they cannot affect a good Teacher if he be not excellent; the despising of the Teacher, is commonly used as a cloak of their own unteachableness and disobedience, get an hungry soul after the word, and then every wholesome truth will be welcome to thee: Remember that every gift of the Spirit is given to profit withal, and should be received to that end. 4. Lastly, Be well grounded in knowledge, and constant in practice of what thou hast learned: Have thy senses exercised in the word of righteousness, that thou mayest be able to discern both good and evil, Heb. 5. 14. and so thou shalt be fitted to profit by every godly Preacher, and enslave thyself to none, nor glory in man, but in the Lord. FINIS.