Anthropolatria; or The sinne of glorying in men, especially in eminent ministers of the gospel. Wherein is set forth the nature and the causes of this sinne, as also the many pernicious effects which at all times this sinne hath produced, and with which the church of Christ is still infected. With some serious disswasives from this sinne, and directions to prevent the infection thereof. A discourse usefull, and in these times very seasonable. / By John Tombes, B.D. and preacher of Gods word at the Temple.
Tombes, John, 1603?-1676.
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Anthropolatria; or The sinne of glorying in men, especially in eminent ministers of the gospel. Wherein is set forth the nature and the causes of this sinne, as also the many pernicious effects which at all times this sinne hath produced, and with which the church of Christ is still infected. With some serious disswasives from this sinne, and directions to prevent the infection thereof. A discourse usefull, and in these times very seasonable. / By John Tombes, B.D. and preacher of Gods word at the Temple.
Tombes, John, 1603?-1676.
[4], 19, [1] p.
Printed by G. Miller for John Bellamy at the signe of the three golden-Lions in Cornehill hear the Royall-Exchange,
London, :
1645.
Annotation on Thomason copy: "May 9th".
Reproduction of the original in the British Library.
eng
Deadly sins -- Early works to 1800.
Pride and vanity -- Early works to 1800.
Great Britain -- Church history -- 17th century -- Early works to 1800.
A94728 R200049 (Thomason E282_13). civilwar no Anthropolatria; or The sinne of glorying in men,: especially in eminent ministers of the gospel. Wherein is set forth the nature and the ca Tombes, John 1645 10196 14 85 0 0 0 0 97 D The rate of 97 defects per 10,000 words puts this text in the D category of texts with between 35 and 100 defects per 10,000 words.
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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
,
pag.
85.
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
practise
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
,
unusquisque
eos
quos
baptizaverat
suos
putabat
esse
,
non
Christi
;
each
baptizer
counted
those
he
baptized
his
owne
,
not
Christs
;
and
Clement
(
if
we
have
his
genuine
Epistle
)
that
they
jussed
out
some
that
deserved
well
,
and
hoysed
up
others
that
were
light
enough
,
and
that
numerous
Church
in
stead
of
being
a
well
compacted
body
,
became
like
a
dismembred
Absyrtus
,
mangled
into
many
pieces
by
reason
of
their
schisme
.
To
remedy
which
evill
as
tending
to
the
scattering
of
the
Church
,
and
blemishing
of
the
Christian
profession
,
the
Apostle
bends
himselfe
in
the
fore
part
of
this
Epistle
,
using
sundry
arguments
to
shew
the
absurdity
of
it
,
and
in
this
verse
now
read
unto
you
,
disswades
them
from
that
sin
,
which
was
the
root
of
their
factious
divisions
,
in
these
words
,
Therefore
let
no
man
glory
in
men
,
&c.
§
III.
Glorying
in
men
is
a
sinne
.
WHich
speech
seemes
to
be
a
conclusion
inferred
from
the
words
fore-going
,
ver.
18
,
19
,
20.
concerning
the
folly
and
vanity
of
mens
thoughts
,
and
containes
,
1.
A
prohibition
,
Let
no
man
glory
in
men
;
2.
A
reason
of
this
prohibition
,
for
all
things
are
yours
;
Which
is
amplified
,
ver.
22
,
23.
My
businesse
will
be
at
this
time
,
to
handle
the
Prohibition
,
and
the
Reason
so
farre
only
as
it
referres
to
the
thing
here
prohibited
;
and
that
the
marke
at
which
we
shoote
may
appeare
to
you
,
let
the
fixed
point
be
this
;
Christians
may
not
glory
in
men
;
if
they
doe
,
it
s
their
sin
,
and
that
no
small
one
in
Gods
sight
.
God
hath
so
ordered
our
calling
,
saith
the
Apostle
,
1
Cor.
1.
29.
that
no
flesh
should
glory
in
his
presence
;
and
therefore
ver.
31.
According
as
it
is
written
,
he
that
glorieth
let
him
glory
in
the
Lord
;
Which
seemes
to
be
taken
from
Jer.
9.
23
,
24.
Thus
saith
the
Lord
,
let
not
the
wise
man
glory
in
his
wisedome
,
neither
let
the
mighty
man
glory
in
his
might
;
let
not
the
rich
man
glory
in
his
riches
,
but
let
him
that
glorieth
glory
in
this
,
that
he
understandeth
and
knoweth
me
,
that
I
am
the
Lord
,
which
exercise
loving
kindnesse
,
judgement
and
righteousnesse
in
the
earth
,
for
in
these
things
I
delight
saith
the
Lord
.
Like
unto
which
is
that
Isa.
2.
22.
Cease
ye
from
man
whose
breath
is
in
his
nostrils
:
for
wherein
is
he
to
be
accounted
of
?
But
because
the
Apostles
words
,
though
generall
in
forme
,
as
forbidding
all
glorying
in
any
men
,
yet
are
speciall
in
the
accommodation
,
as
forbidding
glorying
in
Ministers
;
therefore
I
conceive
necessary
to
enquire
,
1.
What
glorying
in
men
is
here
forbidden
by
the
Apostle
;
2.
Why
such
glorying
is
thus
forbidden
.
§
IIII.
Glorying
in
men
here
forbidden
,
is
glorying
in
the
Teachers
of
the
Church
.
THe
Greeke
word
translated
[
glory
]
doth
sometimes
signifie
the
inward
esteeme
,
joy
,
content
,
complacency
and
confidence
we
have
in
a
thing
,
especially
when
't
is
superabundant
,
though
it
be
not
outwardly
expressed
,
but
for
the
most
part
,
it
notes
a
full
joy
,
confidence
,
esteeme
or
acquiescence
,
expressed
by
words
,
or
other
signes
.
Glorying
in
men
,
is
either
when
the
persons
glorying
,
and
gloried
in
,
are
the
same
,
or
when
they
are
divers
;
the
former
is
,
when
a
man
glories
in
himselfe
,
and
then
it
is
,
when
a
man
out
of
high
esteeme
of
his
own
excellency
or
power
,
expresseth
confidence
in
himselfe
,
or
praise
of
himselfe
,
which
is
commonly
the
vice
of
vaine
boasting
,
though
it
may
be
sometimes
for
just
cause
,
as
2
Cor.
11.
18.
But
in
this
place
the
latter
,
to
wit
the
glorying
in
other
men
is
forbidden
,
as
the
reason
shewes
,
for
they
were
not
to
glory
in
some
as
peculiarly
theirs
,
because
all
were
theirs
.
And
so
to
glory
in
men
,
is
to
glory
in
other
men
,
whom
we
conceive
to
have
singular
excellency
,
and
our selves
to
have
some
proper
interest
in
them
,
or
relation
to
them
,
and
accordingly
to
boast
of
them
,
and
the
conceived
property
we
have
in
them
.
Thus
men
glory
in
their
Ancestours
,
Princes
,
Generals
,
Teachers
:
And
the
glorying
in
this
last
sort
of
men
particularly
as
Teachers
or
Preachers
of
the
Gospell
,
is
here
forbidden
,
as
the
occasion
of
this
precept
shewes
;
for
this
precept
was
given
upon
occasion
of
their
glorying
mentioned
,
chap.
1.
12
,
and
the
first
instance
,
ver.
22.
is
of
eminent
Teachers
of
the
Church
,
Paul
,
Apollos
,
Cephas
;
so
that
the
glorying
here
forbidden
,
is
the
having
,
and
expressing
of
high
esteeme
and
affection
towards
the
Teachers
of
the
Church
.
§
V.
The
conceit
,
that
here
the
Apostle
useth
a
figure
of
fiction
of
Persons
.
BUt
then
we
are
further
to
consider
,
whether
the
Teachers
in
whom
the
Apostle
forbids
glorying
,
were
the
true
Teachers
or
Apostles
,
or
the
false
;
For
there
is
a
conceit
in
many
and
eminent
interpreters
,
that
the
Corinthian
sectaries
,
did
not
glory
in
the
names
of
Paul
,
or
Apollos
,
or
Cephas
themselves
,
but
that
they
gloried
in
some
false
Apostles
,
the
authors
of
their
schisme
,
but
the
Apostle
in
reproving
their
schisme
,
useth
the
names
of
the
true
Apostles
,
as
it
were
under
the
vizard
of
the
true
Apostles
concealing
the
false
:
The
ground
of
this
conceit
,
is
that
speech
which
St
Paul
useth
,
1
Cor.
4.
6.
And
these
things
brethren
I
have
in
a
figure
transferred
to
my selfe
and
Apollo
for
your
sakes
:
that
ye
might
learne
in
us
not
to
thinke
of
men
[
so
our
translation
adds
]
above
that
which
is
written
,
that
no
one
of
you
be
puffed
up
for
one
against
another
.
Which
they
understand
,
as
if
the
Apostle
had
said
,
when
I
spake
of
Paul
and
Apollos
,
I
used
a
scheme
or
figure
called
fictio
personarum
,
the
faining
of
persons
,
such
as
the
Lawyers
use
,
when
they
put
the
names
of
Titius
and
Sempronius
,
for
some
other
men
whose
case
is
propounded
.
And
that
the
Apostle
saith
,
he
had
transferred
to
himselfe
the
arrogance
of
the
false
Apostles
,
being
unworthy
to
be
named
,
or
that
he
might
not
offend
them
,
or
that
his
speech
might
be
lesse
grievous
to
the
Corinthians
:
to
this
end
,
that
ye
might
learne
in
us
,
that
is
in
our
taking
it
upon
us
,
not
to
thinke
of
men
,
that
is
of
the
false
Apostles
,
above
that
which
is
written
,
and
that
no
one
of
you
be
puffed
up
with
pride
,
for
one
in
the
extolling
of
one
against
another
to
his
contempt
.
§
VI
.
This
conceit
is
refuted
,
and
it
is
proved
,
that
glorying
in
true
Apostle
is
here
forbidden
.
COncerning
which
interpretation
,
Parcus
Com.
in
1
Cor.
1.
12.
speakes
thus
;
Miror
verò
hoc
loco
,
omnes
fere
interpretes
fictionem
statuere
,
quasi
quod
in
pseudo-apostolos
competebat
,
Paulus
ad
Apostolorum
personas
transferat
.
That
is
;
I
marvaile
that
in
this
place
all
Interpreters
almost
conceive
a
fiction
,
as
if
the
Apostle
Paul
had
transferred
that
to
the
persons
of
the
Apostles
,
which
did
agree
to
the
false
Apostles
.
And
indeed
that
such
a
fiction
should
be
here
made
,
I
conceive
to
be
against
plaine
and
evident
reason
.
For
first
if
this
be
so
,
then
it
is
to
be
conceived
that
the
Corinthians
did
not
indeed
call
themselves
by
the
name
of
Paul
,
but
by
the
name
of
some
false
Apostle
,
in
whose
place
in
this
Epistle
St
Paul
hath
put
his
by
a
fiction
.
But
he
that
shall
reade
Chap.
1.
ver.
11
,
12
,
13
,
14
,
15
,
16
,
17.
may
easily
perceive
by
the
relation
of
this
schisme
from
those
of
Cloe
,
that
the
Apostle
intended
to
set
downe
a
history
of
that
they
did
,
now
in
narrations
of
facts
done
,
no
man
useth
such
a
fiction
.
2.
He
useth
the
name
of
Christ
without
a
fiction
,
ver.
12.
in
the
same
relation
:
surely
then
the
names
of
those
Apostles
too
.
3.
To
make
it
yet
clearer
,
he
useth
arguments
to
disswade
them
from
these
schismes
in
his
name
.
And
to
cleare
himselfe
as
no
occasion
or
abettour
of
them
,
though
his
name
were
used
,
he
alledgeth
a
thing
or
accident
meerely
personall
,
ver.
14
,
15
,
16
,
17.
4.
When
chap.
3
,
4
▪
he
speakes
againe
of
their
schisme
,
he
adds
to
convince
them
of
the
evill
in
patronizing
the
schisme
by
their
name
,
ver.
5.
6.
Who
then
is
Paul
?
and
who
is
Apollo
?
but
Ministers
by
whom
ye
believed
,
even
as
the
Lord
gave
to
every
man
.
I
have
planted
,
Apollo
watered
;
but
God
gave
the
increase
.
Now
these
things
cannot
be
conceived
as
tralatitious
,
for
it
is
said
,
they
were
Ministers
by
whom
they
believed
,
and
as
the
Lord
gave
to
every
man
,
and
that
he
planted
,
and
Apollos
watered
,
but
God
gave
the
increase
.
Now
these
things
are
true
of
Paul
himselfe
and
Apollos
himselfe
,
as
we
reade
,
Acts
18.
not
of
any
false
Apostles
.
5.
To
which
I
adde
,
that
I
find
nothing
of
the
false
Apostles
,
or
of
disswading
from
hearkning
to
them
in
this
Epistle
,
but
in
the
second
.
§
VII
.
The
objection
to
the
contrary
answered
.
AS
for
the
objection
from
1
Cor.
4.
6.
it
is
grounded
upon
an
interpretation
that
is
not
congruous
to
the
words
of
the
Apostle
:
For
1.
the
Apostle
is
supposed
to
have
put
his
and
Apollo's
name
instead
of
the
false
Apostles
,
to
avoid
offence
of
them
,
or
conceit
of
their
unworthinesse
,
but
the
Apostle
sayes
,
he
had
transferred
those
things
to
himselfe
and
Apollo's
for
the
Corinthians
sake
,
not
for
the
false
Apostles
.
2.
He
saith
he
did
it
to
teach
them
modesty
.
Now
how
the
Apostles
taking
on
him
their
arrogance
might
teach
them
modesty
,
it
is
hard
to
conceive
:
What
modesty
is
it
to
transferre
anothers
crime
on
himselfe
?
But
what
then
are
the
things
transferred
on
himselfe
and
Apollos
,
and
how
did
he
transferre
them
?
Pareus
conceives
they
were
that
which
he
had
said
,
chap.
3.
7.
That
he
which
planteth
is
nothing
,
and
he
which
watereth
is
nothing
;
I
adde
those
things
which
he
had
said
,
chap.
4
1.
That
they
were
Ministers
of
Christ
,
and
stewards
of
the
mysteries
of
God
.
These
things
saith
he
{non-Roman}
{non-Roman}
{non-Roman}
{non-Roman}
{non-Roman}
,
that
is
,
as
they
conceive
translated
by
a
figure
of
Rhetoricke
:
but
in
that
sense
I
find
it
not
used
anywhere
in
the
Apostle
.
I
find
it
used
▪
2
Cor.
11.
13
,
14
,
15.
signifying
the
counterfeiting
of
an
habit
like
a
Stage
player
,
in
which
sence
the
Noune
{non-Roman}
{non-Roman}
{non-Roman}
{non-Roman}
{non-Roman}
is
used
,
1
Cor.
7.
31.
and
the
derivative
{non-Roman}
{non-Roman}
{non-Roman}
{non-Roman}
{non-Roman}
,
1
Cor
,
14.
30.
Rom.
13.
13.
is
translated
from
the
habit
of
apparell
,
to
the
fashion
of
manners
.
And
{non-Roman}
{non-Roman}
{non-Roman}
{non-Roman}
{non-Roman}
is
used
,
Phil.
3.
25.
for
Christs
transmutation
of
our
bodies
.
I
conceive
that
in
this
place
the
Apostle
useth
by
a
Catachresis
{non-Roman}
{non-Roman}
{non-Roman}
{non-Roman}
{non-Roman}
for
{non-Roman}
{non-Roman}
{non-Roman}
{non-Roman}
{non-Roman}
,
and
that
he
meanes
no
more
but
an
application
or
fashioning
of
those
things
he
had
said
,
without
any
change
or
translation
from
any
other
to
himselfe
,
that
in
them
they
might
learne
,
not
to
think
of
Teachers
above
that
which
is
written
,
to
wit
,
Mat.
23.
11
,
12.
and
that
no
one
be
puffed
in
arrogance
for
one
,
that
is
for
the
extolling
of
one
against
another
,
that
is
to
the
despising
of
another
.
§
VIII
.
What
glorying
in
true
Teachers
is
here
forbidden
,
declared
negatively
.
BUt
what
then
is
the
glorying
in
the
true
Teachers
here
forbidden
?
To
this
I
answer
,
1.
Negatively
,
2.
Affirmatively
.
Negatively
I
say
,
1.
That
it
is
not
the
magnifying
of
the
Apostles
above
other
Ministers
,
by
ascribing
to
them
an
eminent
,
and
extraordinary
authority
in
assuring
us
of
the
will
of
God
,
and
in
establishing
the
Churches
.
For
as
they
had
doubtlesse
singular
power
in
working
miracles
and
in
giving
the
holy
Ghost
,
so
had
they
infallible
guidance
of
the
Spirit
of
Christ
in
what
they
taught
,
according
to
our
Saviours
promise
,
Joh.
16.
13.
Howbeit
when
he
,
the
Spirit
of
truth
is
come
,
he
will
guide
you
into
all
truth
,
for
he
shall
not
speake
of
himselfe
;
but
whatsoever
he
shall
heare
,
that
shall
he
speake
,
and
he
will
shew
you
things
to
come
.
2.
That
it
is
not
the
giving
of
that
regard
to
the
true
Teachers
,
which
is
due
to
them
as
Ministers
of
Christ
.
For
the
Elders
that
rule
well
,
are
to
be
accounted
worthy
of
double
honour
,
especially
they
who
labour
in
the
word
and
doctrine
,
1
Tim.
5.
17.
3.
That
it
is
not
the
proper
love
to
esteeme
of
,
and
rejoycing
in
some
as
our
fathers
in
Christ
,
as
the
Apostle
calls
himselfe
,
1
Cor.
4.
15.
for
which
cause
't
is
likely
Paul
told
Philemon
,
that
he
did
owe
himselfe
unto
him
,
Philem.
v.
19.
4.
That
it
is
not
the
desire
of
having
,
or
rejoycing
that
we
have
men
of
best
gifts
:
For
if
it
be
lawfull
to
covet
earnestly
the
best
gifts
,
1
Cor.
12.
31.
it
is
lawfull
to
desire
those
that
have
the
best
gifts
.
§
IX
.
And
affirmatively
.
AFfirmatively
I
say
,
here
is
forbidden
inordinate
glorying
in
men
which
are
Teachers
,
and
this
is
sundry
wayes
;
1.
When
some
Teachers
are
gloried
in
peculiarly
,
as
if
they
were
the
only
Teachers
worth
the
hearing
,
none
else
to
be
regarded
.
And
that
this
is
the
speciall
branch
of
glorying
in
men
here
forbidden
,
is
manifest
from
the
Apostles
reason
why
the
Corinthans
should
not
glory
in
men
:
because
all
were
theirs
,
whether
Paul
,
or
Apollos
,
or
Cephas
.
It
may
seeme
that
some
of
them
accounted
Paul
the
only
Teacher
,
for
his
singular
knowledge
in
the
mystery
of
Christ
,
of
which
we
reade
,
Ephes.
3.
3
,
4.
Some
delighted
only
in
Apollos
,
because
of
his
eloquence
,
of
which
we
reade
,
Acts
18.
24.
Some
magnified
Peter
,
as
non-paril
,
whether
by
reason
of
his
fervency
and
zeale
,
or
his
seeming
dignity
among
the
Apostles
,
which
seemes
to
be
intimated
,
2
Cor.
12.
11.
Gal.
2.
9.
Now
this
branch
of
inordinate
glorying
in
men
,
the
Apostle
doth
studiously
forbid
,
as
considering
that
this
was
the
egge
out
of
which
their
contentions
were
hatched
,
and
perhaps
foreseeing
that
in
time
,
out
of
it
would
spring
Prelaticall
greatnesse
,
and
Antichristian
tyranny
;
therefore
the
Apostle
forbids
this
,
1
Cor.
4
6.
that
they
should
be
puffed
up
for
one
against
another
▪
so
it
is
usuall
for
hearers
to
take
an
inordinate
affection
,
to
have
an
inordinate
esteeme
of
some
Preachers
,
and
thereupon
to
count
them
theirs
,
to
glory
to
be
their
followers
,
disdaining
all
others
as
not
to
be
named
with
them
,
though
Teachers
of
truth
:
because
they
have
an
high
conceit
of
their
learning
,
wit
,
eloquence
,
holinesse
or
the
like
quality
.
2.
When
the
so-magnified
Teachers
,
are
esteemed
not
as
servants
to
a
higher
Master
,
but
as
Masters
themselves
.
And
that
thus
it
was
with
those
Corinthians
,
it
may
be
gathered
in
that
the
Apostle
doth
so
diligently
admonish
them
to
looke
higher
then
himselfe
or
Apollos
,
that
they
might
not
esteeme
them
authours
of
their
faith
.
Thus
1
Cor.
1.
13.
he
expostulates
with
them
,
Is
Christ
divided
?
was
Paul
crucified
for
you
?
or
were
ye
baptized
in
the
name
of
Paul
?
And
chap.
2.
1
,
5.
when
I
came
to
you
,
I
came
not
with
excellency
of
speech
or
of
wisedome
,
that
your
faith
should
not
stand
in
the
wisedome
of
men
,
but
in
the
power
of
God
:
and
chap.
3.
5
,
6
,
7.
who
then
is
Paul
?
and
who
is
Apollos
?
but
Ministers
by
whom
ye
believed
,
even
as
the
Lord
gave
to
every
man
.
I
have
planted
,
Apollos
watred
,
but
God
gave
the
increase
;
so
then
,
neither
is
he
that
planteth
any
thing
,
neither
he
that
watereth
,
but
God
that
gives
the
increase
:
and
1
Cor.
4.
6.
that
ye
might
learne
in
us
,
not
to
think
above
that
which
is
written
.
Now
this
sin
is
very
incident
to
many
hearers
,
when
they
admire
some
Teachers
wit
,
eloquence
,
zeale
,
holinesse
or
the
like
quality
,
to
ascribe
their
conversion
,
edification
to
them
;
to
praise
them
superlatively
,
to
assume
their
names
,
forgetting
that
they
are
but
Gods
instruments
,
and
Christs
servants
,
and
that
their
graces
come
not
from
the
abilities
of
the
Teacher
,
but
the
power
of
Christ
.
Wherefore
the
Apostle
,
1
Cor.
4.
7.
expostulates
thus
with
these
Corinthians
:
for
who
maketh
thee
to
differ
from
another
?
and
what
hast
thou
that
thou
didst
not
receive
?
now
if
thou
didst
receive
it
,
why
doest
thou
glory
as
if
thou
hadst
not
received
it
?
§
X.
Reasons
of
the
prohibition
,
taken
from
the
nature
of
this
sinne
.
NOw
the
reasons
why
this
inordinate
glorying
in
men
is
here
forbidden
are
many
,
some
from
the
nature
of
the
sin
,
some
from
the
causes
of
it
,
some
from
the
effects
.
The
first
I
shall
take
from
the
text
it selfe
,
because
all
things
are
yours
;
ye
are
Christs
,
and
Christ
is
Gods
,
and
therefore
ye
behave
your selves
unworthy
of
the
great
bounty
of
Christ
unto
you
,
in
giving
all
the
Ministers
of
the
Gospell
to
be
yours
for
your
good
,
when
ye
glory
in
some
,
and
unthankfully
despise
others
.
and
ye
doe
unbeseeming
your
priviledge
who
are
Christs
,
not
Pauls
,
when
ye
account
Paul
the
master
of
your
faith
,
not
Christ
;
magnifie
him
as
the
principall
,
who
is
but
a
subservient
instrument
.
It
is
unthankfullnesse
to
a
bountifull
Prince
,
when
he
bestowes
many
Lordships
on
his
favourite
,
if
he
should
regard
one
of
them
only
,
as
if
the
rest
were
nought
worth
:
it
is
an
unthankfull
and
unworthy
part
if
a
Prince
by
his
servant
convay
a
Lordship
,
the
receiver
magnifie
the
servant
and
not
the
Master
:
so
it
is
in
this
case
when
Christ
hath
been
so
liberall
,
as
to
give
gifts
to
men
in
large
measure
,
some
Apostles
,
some
Prophets
,
some
Evangelists
,
some
Pastors
and
teachers
,
Ephes.
4.
11.
for
the
use
of
his
people
,
to
dote
on
one
,
and
to
ascribe
to
him
that
which
is
due
to
Christ
the
supreame
donour
:
for
hereby
the
bounty
of
Christ
is
lessened
,
and
the
honour
due
to
him
substracted
.
2.
There
's
injury
done
both
to
Christ
,
and
to
the
despised
Teachers
.
To
our
Lord
Christ
,
in
that
the
glory
that
belongs
to
Christ
alone
to
be
the
authour
of
,
and
to
have
the
dominion
over
our
faith
is
ascribed
to
men
:
for
whereas
our
Lord
Christ
forbad
even
the
Apostles
,
Matth.
23.
8
,
9
,
10.
that
they
be
not
called
Rabbi
:
for
one
is
your
Master
even
Christ
,
and
all
ye
are
brethren
;
and
call
no
man
your
father
upon
the
earth
,
for
one
is
your
Father
which
is
in
Heaven
:
Neither
be
ye
called
Masters
;
for
one
is
your
Master
even
Christ
:
by
this
glorying
in
some
Teachers
they
are
made
Rabbies
,
fathers
on
earth
,
and
Masters
.
For
what
is
it
to
make
a
man
a
Rabbi
,
a
father
on
earth
,
a
Master
,
but
to
glory
in
him
as
the
authour
of
our
faith
;
to
esteeme
him
as
the
only
Teacher
,
to
depend
upon
his
mouth
as
if
he
were
another
Pythagoras
,
{non-Roman}
{non-Roman}
{non-Roman}
{non-Roman}
{non-Roman}
,
that
he
hath
said
were
enough
?
now
what
is
this
lesse
then
to
unchaire
Christ
,
and
to
lift
up
man
into
his
seate
,
to
deprive
the
shepheard
and
bishop
of
our
soules
,
and
substitute
another
in
his
roome
?
It
is
in
effect
all
one
as
to
thanke
the
Axe
for
building
the
house
,
and
to
passe
by
the
Carpenter
.
For
as
Moses
,
so
Paul
,
were
but
faithfull
in
Gods
house
as
servants
,
but
Christ
as
a
Sonne
over
his
own
house
,
whose
house
we
are
,
Heb.
3.
5
,
6.
'T
is
injurious
also
to
the
despised
Teacher
,
in
that
he
is
contemned
,
whom
Christ
hath
honoured
to
make
a
Teacher
of
truth
,
a
servant
of
his
:
but
this
we
shall
further
consider
when
we
speake
of
the
reasons
from
the
effects
of
glorying
in
men
.
§
XI
.
From
the
Causes
of
it
.
THe
Causes
hereof
minister
also
reasons
unto
us
of
the
prohibition
of
it
.
For
whence
comes
it
that
there
is
such
evill
glorying
in
men
,
but
from
a
spirituall
dotage
,
or
childishnesse
in
understanding
,
inordinate
affection
in
the
will
?
Therefore
are
men
gloried
in
,
because
they
are
over
esteemed
,
over
loved
,
either
for
their
supposed
eloquence
,
or
learning
,
or
zeale
,
or
spirituall
graces
,
or
authority
,
or
power
,
or
benefiting
them
,
or
suiting
with
their
fancies
,
or
some
such
like
cause
.
The
admiring
mens
persons
is
oft
{non-Roman}
{non-Roman}
{non-Roman}
{non-Roman}
{non-Roman}
,
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
't
is
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
,
{non-Roman}
{non-Roman}
{non-Roman}
{non-Roman}
{non-Roman}
,
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
of
another
,
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.
that
they
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
{non-Roman}
{non-Roman}
{non-Roman}
{non-Roman}
{non-Roman}
,
handle
the
word
of
God
deceitfully
,
instead
of
ministring
{non-Roman}
{non-Roman}
{non-Roman}
{non-Roman}
{non-Roman}
,
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
endeavours
remisse
in
things
necessary
,
earnest
in
things
vaine
;
that
time
and
labour
that
should
be
employed
in
the
maine
duties
of
godlinesse
,
in
seeking
the
advancement
of
Christs
Kingdome
,
righteousnesse
,
peace
and
joy
in
the
Holy
Ghost
,
is
often
bestowed
in
magnifying
those
in
whom
they
glory
,
upholding
their
party
,
promoting
their
opinions
:
whence
it
is
,
that
such
as
are
followers
of
those
in
whom
they
glory
,
constant
hearers
of
them
,
much
in
commendation
of
them
,
have
their
sayings
and
tenents
ad
unguem
,
declare
much
zeale
in
their
way
,
yet
prove
but
unskilfull
in
the
chiefe
doctrines
of
Christian
religion
,
defective
in
the
power
of
true
godlinesse
,
in
the
mortifying
of
corruptions
,
such
as
pride
,
impatience
,
self-conceitednesse
,
rashnesse
,
covetousnesse
;
and
in
the
practice
of
righteousnesse
,
mercy
,
meeknesse
,
diligence
in
their
own
businesse
and
the
like
;
in
the
provoking
one
another
to
love
and
good
works
.
8.
On
the
contrary
,
the
word
of
God
though
soundly
and
truly
delivered
,
is
neglected
,
being
either
not
heard
,
or
without
fruit
,
when
it
is
spoken
by
such
a
Teacher
as
they
affect
not
,
but
disdained
,
censured
,
contemned
.
The
prejudice
against
one
,
through
comparative
extolling
of
another
,
causeth
the
teaching
of
the
sleighted
person
,
though
orthodox
,
holy
,
learned
,
to
be
passed
over
,
to
be
censured
as
barren
,
dry
,
hungry
stuffe
,
though
it
be
the
true
word
of
God
,
as
if
no
teaching
were
wholesome
meate
,
but
such
as
is
wet
with
their
affected
Teachers
spittle
,
I
meane
his
phrase
,
method
,
action
,
elocution
;
as
if
fides
aestimanda
esset
ex
personis
,
non
personae
ex
fide
,
as
Tertullians
phrase
is
,
or
as
if
our
faith
stood
not
in
the
power
of
God
,
but
in
the
wisedome
of
men
,
as
the
Apostle
speakes
,
1
Cor.
2
,
5.
9.
By
this
meanes
the
rule
of
Christianity
is
changed
;
for
whereas
▪
the
rule
and
ground
of
our
faith
and
obedience
is
the
word
of
God
as
Gods
word
,
through
the
addicting
themselves
to
some
mens
authority
,
Gods
truth
stands
at
their
devotion
for
its
acceptance
:
hence
they
that
of
old
gloried
in
the
Pharisees
as
their
Rabbins
,
regarded
not
Gods
commands
,
but
as
pleased
the
Pharisees
,
and
they
that
this
day
glory
in
the
Pope
,
or
the
Church
as
they
call
it
,
regard
the
Scriptures
so
farre
only
as
the
Pope
or
Church
allow
them
,
and
they
that
depend
on
their
magnified
Teachers
of
any
other
sort
,
doe
regard
the
word
of
God
,
but
as
it
beares
their
image
,
or
comes
from
their
mint
;
and
so
as
it
was
said
of
the
heathens
allowing
or
disallowing
of
gods
by
their
Senates
decree
,
Deus
non
erit
Deus
,
nisi
homo
velit
,
God
shall
not
be
God
,
unlesse
man
will
;
it
may
be
said
in
this
case
,
Gods
word
shall
not
be
Gods
word
,
unlesse
man
will
.
10.
Lastly
,
They
that
glory
in
men
,
are
either
inconstant
in
their
affections
,
as
experience
often
shewes
,
they
that
one
while
would
pluck
out
their
eyes
for
him
whom
they
magnifie
,
will
at
another
time
revile
and
hate
him
:
for
mens
minds
are
mutable
,
and
the
best
of
men
are
but
men
,
that
is
,
imperfect
,
and
will
be
so
found
,
and
therefore
will
not
alwayes
satisfie
,
or
else
if
they
be
still
affected
,
yet
they
be
but
mortall
,
and
the
sorrow
for
their
losse
will
be
excessive
,
more
then
should
be
for
a
creature
,
an
arbitrary
instrument
;
for
immoderate
affection
to
a
thing
while
we
have
it
,
causeth
immoderate
sorrow
for
it
when
we
loose
it
.
§
XIII
.
In
a
discovery
of
this
evill
,
as
still
infesting
the
Church
of
Christ
.
THe
first
use
hereof
is
to
endite
those
that
are
guilty
of
this
sin
of
glorying
in
men
,
of
a
breach
of
a
Statute
of
Christ
against
his
Crown
and
dignity
,
and
the
peace
of
his
Church
.
In
the
Apostles
time
you
see
the
Corinthians
found
guilty
of
it
,
and
condemned
as
carnall
.
1
Cor.
3.
4.
for
while
one
saith
,
I
am
of
Paul
,
and
another
I
am
of
Apollo
,
are
ye
not
carnall
?
but
the
sin
died
not
with
them
.
After
ages
have
yeelded
us
woefull
fruits
of
this
evill
roote
,
chiefely
in
the
Papacie
:
The
glorying
in
the
first
Roman
Bishops
who
were
most
of
them
holy
Martyrs
for
Christ
,
begat
such
an
high
esteeme
of
that
See
,
that
other
Bishops
and
Churches
began
to
esteeme
too
much
of
their
counsels
and
orders
,
as
if
they
were
a
rule
for
them
to
follow
;
which
caused
them
quickly
to
take
too
much
on
them
,
and
the
Christian
Emperours
and
people
to
ascribe
too
much
to
them
;
insomuch
that
quickly
from
a
parity
with
other
Bishops
,
they
got
above
them
to
a
Patriarchate
,
and
from
a
parity
with
other
Patriarkes
,
to
a
Precedency
,
and
at
last
mounted
up
to
the
throne
of
universall
Episcopacy
▪
whence
it
is
that
at
this
day
they
that
subject
themselves
to
the
Bishop
of
Rom
,
are
become
the
most
deepely
guilty
of
the
sin
of
glorying
in
men
of
any
that
ever
were
;
for
they
ascribe
an
infallibility
to
him
,
a
Power
above
Councels
,
so
that
his
determination
is
to
be
held
as
certaine
,
though
a
generall
Councell
of
all
the
Pastours
of
the
Christian
world
should
gainesay
it
,
his
decrees
and
decretals
are
held
as
or●cles
equall
to
the
holy
Scriptures
,
a
power
to
interpret
Scriptures
unerringly
,
to
declare
points
of
faith
,
to
canonize
Saints
,
to
pardon
sins
,
to
deliver
out
of
Purgatory
fire
,
with
many
more
,
whereby
he
is
exalted
above
all
that
is
called
God
,
or
is
worshipped
,
as
was
foretold
,
2
Thes.
2.
4.
nor
doe
they
blush
at
the
name
of
Papists
being
derived
from
the
Pope
of
Rome
,
but
defend
it
,
as
Bellarmin
.
de
Nat.
Eccl.
cap.
4.
And
as
all
Papists
in
common
are
guilty
of
this
sin
,
so
in
speciall
the
severall
sects
of
Schoolemen
and
Friars
,
Franciscans
,
Dominicans
,
Nominals
,
Reals
,
some
glorying
in
Scotus
,
some
in
Aquinas
,
some
in
Occham
;
and
that
with
so
much
pertinacie
and
devotion
,
that
they
will
not
swerve
in
the
least
point
from
their
chiefe
Master
;
insomuch
,
that
as
I
remember
Bannes
the
Dominican
disputing
about
an
article
in
Philosophy
,
Com.
in
Arist.
de
gen.
&
corrup
.
expresseth
his
dislike
of
one
that
dissented
from
Aquinas
,
saying
that
he
was
not
a
Thomist
,
but
an
Anti-thomist
.
Nor
doe
Protestant
Divines
dissemble
,
but
complaine
of
this
malady
among
themselves
,
as
being
the
cause
of
that
miserable
rent
,
which
hath
been
,
and
is
still
continued
between
those
Pastours
and
Churches
which
are
distinguished
by
the
names
of
Lutherans
and
Calvinists
,
which
although
it
be
disavowed
by
the
chiefest
Writers
of
the
reformed
Churches
,
and
by
the
Churches
in
their
publike
confessions
,
yet
it
is
not
denied
,
but
that
it
hath
tainted
too
many
in
them
.
Zanchius
complaines
against
this
evill
,
calling
it
{non-Roman}
{non-Roman}
{non-Roman}
{non-Roman}
{non-Roman}
,
a
worshipping
of
men
,
and
relates
with
indignation
the
speech
of
one
at
Geneva
,
who
being
asked
why
he
would
not
sometimes
heare
Viret
a
worthy
Preacher
there
,
answered
,
that
if
Paul
should
preach
at
the
same
time
with
Calvin
,
he
would
heare
Calvin
;
and
another
complaines
in
his
Epistle
to
Calvin
,
of
a
certaine
person
that
was
so
affected
to
Luther
,
that
he
thought
his
very
shooes
should
be
adored
.
I
would
to
God
such
exorbitancies
had
kept
beyond
the
seas
,
and
that
this
sin
of
glorying
in
men
had
not
crept
into
this
Land
,
into
this
City
.
The
signes
and
symptomes
of
it
are
too
manifest
,
disparaging
some
Preachers
injuriously
,
extolling
others
immoderately
,
disdainefully
withdrawing
from
some
without
just
cause
,
inordinately
running
after
others
without
sufficient
reason
;
swallowing
downe
the
dictates
of
some
without
chewing
,
loathing
the
wholesome
food
which
others
present
,
without
tasting
.
And
have
not
the
fruites
been
among
our selves
,
evill
divisions
,
janglings
,
evill
censuring
,
and
such
like
?
scoffing
,
contempt
,
hardning
of
themselves
among
our
adversaries
?
Brethren
,
if
there
be
any
guilty
of
this
sin
here
present
,
let
him
now
know
it
to
be
his
sin
,
and
that
no
small
one
,
and
let
him
be
humbled
for
it
,
and
repent
of
it
,
that
he
may
obtaine
pardon
:
possibly
some
godly
persons
may
have
fallen
into
it
,
not
knowing
it
to
be
a
sin
,
but
sure
I
am
,
no
one
that
feares
God
,
will
dare
to
allow
himselfe
in
it
being
convicted
that
it
is
his
sin
.
Application
2.
In
a
serious
disswasive
from
this
sin
in
these
times
,
with
some
directions
to
prevent
the
infections
thereof
.
2.
Wherefore
in
the
second
place
,
give
me
leave
to
admonish
you
,
that
you
take
heed
of
it
.
It
is
an
evill
that
usually
doeth
follow
those
Churches
to
which
God
bestowes
excellent
gifts
,
and
worthy
Teachers
;
and
doubtlesse
the
Lord
hath
inriched
this
City
with
this
most
desireable
kind
of
riches
above
all
places
of
the
earth
;
so
that
this
City
may
be
said
in
this
respect
,
to
be
situated
under
the
line
,
and
the
inhabitants
here
to
be
without
shadow
.
Great
and
many
lights
God
hath
given
to
you
,
and
that
in
many
successions
a
long
time
,
uno
avulso
non
deficit
alter
,
when
one
is
removed
,
God
supplies
you
with
another
.
But
to
what
end
is
it
?
not
that
you
should
magnifie
them
,
but
use
them
to
bring
you
nearer
unto
God
,
not
to
glory
in
the
gift
,
but
to
rejoyce
in
the
giver
,
reverence
and
make
use
of
them
,
but
reserve
to
their
Lord
his
owne
prerogative
:
may
not
you
justly
feare
that
God
will
take
them
away
from
you
,
when
you
give
his
due
to
them
?
we
blame
not
a
father
if
he
remove
a
servant
from
his
child
,
when
a
child
doeth
inordinately
affect
him
,
to
the
deminution
of
his
respect
to
the
father
;
nor
can
we
God
,
if
he
subtract
a
good
thing
which
we
abuse
:
the
best
way
to
have
good
things
continued
by
God
,
is
to
use
them
for
God
,
and
to
esteeme
them
for
his
sake
;
but
to
set
our
hearts
only
on
him
that
gave
them
.
Besides
doth
not
our
glorying
in
men
bring
us
into
bondage
to
them
?
doth
it
not
insensibly
draw
upon
us
an
adherence
to
their
errours
,
if
God
for
our
triall
suffer
them
to
slip
into
any
,
or
if
they
have
none
,
to
a
dangerous
and
unsound
disposition
to
receive
them
if
they
happen
.
We
stand
much
for
our
Christian
liberty
,
and
there
is
great
cause
we
should
,
it
is
a
pretious
thing
dearely
bought
,
and
is
it
not
one
part
of
our
Christian
liberty
,
that
we
be
not
the
servants
of
men
,
1
Cor.
7.
23.
It
concernes
us
then
much
,
that
we
labour
to
get
such
a
firme
constitution
of
soule
,
that
neither
through
weaknesse
of
understanding
,
nor
through
foolish
affection
we
endanger
our selves
to
hang
on
men
,
and
so
to
bring
our
consciences
in
bondage
to
them
.
We
account
the
yoake
of
Bishops
to
have
been
a
grievous
yoake
,
and
that
justly
;
if
Hierome
be
not
mistaken
,
it
was
first
occasioned
by
this
sin
of
glorying
in
men
;
and
it
may
be
feared
least
this
sin
may
occasion
the
keeping
it
on
our
necks
:
for
is
it
not
alleadged
,
take
them
away
,
men
will
follow
whom
they
please
,
so
many
schismes
will
be
as
Preachers
?
Any
of
these
reasons
,
much
more
all
of
them
,
should
be
a
sufficient
caveat
unto
you
to
warne
you
of
this
.
I
might
presse
this
monition
further
,
from
the
nature
,
causes
and
effects
of
this
sin
before
shewed
;
but
I
will
hasten
to
shut
up
all
with
a
few
directions
to
prevent
it
.
1.
Endeavour
to
have
ample
thoughts
of
Christ
,
his
eminency
,
his
fullnesse
;
the
more
high
thy
thoughts
be
of
Christ
,
the
lower
will
thy
conceits
be
of
men
,
the
larger
comprehension
thou
hast
of
him
,
the
lesse
wilt
thou
doate
on
his
servants
.
A
Courtier
when
he
is
by
himselfe
drawes
mens
eyes
after
him
,
but
when
he
is
with
the
King
he
is
scarcely
observed
.
If
thou
behold
Christ
as
the
great
Prophet
of
the
Church
,
in
whom
are
hid
all
the
treasures
of
wisedome
and
knowledge
,
Christ
will
only
be
gloried
in
his
servants
only
respected
as
his
instruments
and
attendants
.
Remember
that
he
is
made
to
us
of
God
,
wisedome
,
righteousnesse
,
and
sanctification
,
and
redemption
;
that
as
it
is
written
,
he
that
glorieth
might
glory
in
the
Lord
,
1
Cor.
1.
30
,
31.
2.
Have
a
right
esteeme
of
all
true
Pastours
and
Teachers
as
the
Ministers
of
Christ
,
so
the
Apostle
requires
,
1
Cor.
4.
1.
Let
a
man
account
of
us
as
Ministers
of
Christ
,
and
Stewards
of
the
mysteries
of
God
,
neither
make
more
of
them
nor
lesse
.
Heare
them
as
messengers
from
Christ
,
not
for
their
singular
abilities
,
but
for
their
message
sake
;
respect
them
not
only
for
their
excellent
wit
and
elocution
,
but
for
their
faithfullnesse
:
note
and
retaine
not
only
fine
speeches
,
but
every
solid
truth
,
that
is
from
God
,
least
while
thou
taste
the
dainty
sawce
,
thou
neglect
the
solid
nourishment
of
thy
soule
;
whoever
he
be
that
preacheth
Christ
truly
,
heare
him
gladly
,
and
receive
him
respectfully
for
his
Masters
sake
.
3.
Make
a
fruitfull
use
of
the
gifts
of
every
true
Teacher
,
get
somewhat
by
all
,
and
then
thou
wilt
not
glory
in
some
,
and
disparage
others
;
if
thou
didst
profit
by
them
,
God
should
have
glory
and
every
Minister
due
esteeme
.
It
is
in
truth
the
vanity
of
the
hearers
minds
,
their
fullnesse
that
makes
them
slight
Mannah
,
and
cry
for
Quailes
,
that
they
cannot
affect
a
good
Teacher
if
he
be
not
excellent
;
the
despising
of
the
Teacher
,
is
commonly
us'd
as
a
cloake
of
their
owne
unteachablenesse
and
disobedience
,
get
an
hungry
soule
after
the
word
,
and
then
every
wholesome
truth
will
be
welcome
to
thee
:
Remember
that
every
gift
of
the
Spirit
is
given
to
profit
withall
,
and
should
be
received
to
that
end
.
4.
Lastly
,
Be
well
grounded
in
knowledge
,
and
constant
in
practise
of
what
thou
hast
learned
:
Have
thy
senses
exercised
in
the
word
of
righteousnesse
,
that
thou
mayest
be
able
to
discerne
both
good
and
evill
,
Heb.
5.
14.
and
so
thou
shalt
be
fitted
to
profit
by
every
godly
Preacher
,
and
inslave
thy selfe
to
none
,
nor
glory
in
man
,
but
in
the
Lord
.
FINIS
.
Notes, typically marginal, from the original text
Notes for div A94728e-700
{non-Roman}
{non-Roman}
{non-Roman}
{non-Roman}
{non-Roman}
,
Theog
.
Gnom
.
Eò
quod
legati
appellati
erane
superbius
,
Cicer
.
orat
pro
lege
Manilia
.
Con
in
Tit.
Epist.
1.
ad
Corinth
.
edit.
à
Patric
.
●unio
.
{non-Roman}
{non-Roman}
{non-Roman}
{non-Roman}
{non-Roman}
.
Chrys.
in
1
Cor.
1.
12.
{non-Roman}
{non-Roman}
{non-Roman}
{non-Roman}
{non-Roman}
.
Hieron.
in
1
Cor.
1.
1●
.
sub
nomine
Apostolorum
Pseudo-apostolos
tangit
.
Chrysest
.
in
1
Cor
1.
12.
{non-Roman}
{non-Roman}
{non-Roman}
{non-Roman}
{non-Roman}
.
Zanch.
Tom.
4.
lib.
1.
cap.
11.
Thes.
4.
Tollat
Deus
●as
idololatrias
ex
ecclesiâ
,
nam
adorare
homine●
&
eorum
placi●a
idololatria
est
.
Fuller
.
of
the
holy
war
,
lib.
2.
ch.
3.
Cicero
lib.
2.
de
oratore
.
Advers.
haeres
▪
cap.
15.
Applic.
He
teacheth
in
his
book
against
K.
Iames
under
the
name
of
Tortus
,
and
in
his
apology
for
it
,
that
all
are
bound
by
an
implicit
oath
in
Baptisme
to
the
Pope
as
Christs
Vicar
.
Epist.
ad
Antverp
.
praefat.
tom.
7.
operum
.
Calvin
Epist.
289.
usque
adeo
{non-Roman}
{non-Roman}
{non-Roman}
{non-Roman}
{non-Roman}
est
ut
vel
crepidas
ejus
adorandas
putet
.
Com
on
Tit.
1.