9® An Expof tion upon fo it turneth to his own glory; but by' accident (as before is Paid:) for it is not in the nature of fin,which being a filthy thing, is both againft Gods glory and his childrens good; but itis of Gods mercy that it turneth to his prai(e and their commodity, whilst they become more wary after forne fin, and Gods goodnefs more famous and renowned. Tr sr. What other things were we taught out of this verfe ? St L. Two things : First, in that the Apofile propoundeth the flander in the perfon of an uncertain man t it teacheth us, that we mull conceal the name of offenders, when there is no cauce to utter them;becaufe the credit of other men mull be dear to us,Pro.zz.t. Ecclef. 3.7. Secondly, that fell -love makes (inners leek all fhifts to fhun the condemnation of their fins; nay, the very imputation of fin, they .would not be fò much as (inners. T r M. What learn we from the 6egin- ning of the eight verfe [And as we are bla- med &c.] and fro m the refi of the verlet ? S r L. Fir[i, that the do&rine of the Apostle could not (cape the blame and flander of evill tongues. Secondly,flan- ders raft out againft the doarine of the Minifters, doth hurt both to the name of the Minifter, and the faith of the Sin is net flock. Thirdly, that no evill fault and eligible crime may be done to procure any. good ; for a good pretext, or a good intent, nay, a good event of an evill a &ion, cannot make that a&ion good; that is ever evill, which was evill ft1ç i3 the beginning. T t M. Whom doth this re ;rove? . I Ji Si L. Three forts of men : Firl{t,,tbe Papifts, whó cover their own. blinde deg, votion with the cloak of good intents. Secondly, blinde Proteftants, which ei evil things upon pretence of good events that be like tofollow and etilue T bird ly,wicked worldlings,who blame Gouschildren, becaufe they will not do forne little evil, to compaffe fome great good; which is direly againft the ride of our Apoflle,that the lea(t evil of fault or crime is not to be done, to gain never . fo much good. T t tt. What learn we from the laff part of this Text, [whole damnation is Hi ? S I L. Two things : Firft,theywhich Hander the do &rive of the Minifters, (hall not efcape the righteous punifh- ment of God. Secondly,fuch as wilfully doe (peak evil! againft the truth, mutt not be ant vered with many words, but turned over to the juftice of God. For, if men once come to this paffe , to be cavilers againfi the known truth, there is little hope of them their judgment is perverted, and their heart filled with pride and obfiinacy , therefore to be avoyded as Dogs or Swine,Mat.7. DraLoGuEVI. Verts, 9, to. What then? are We better then they ? No, in no wife. For we bave before accufed both Jew and Gentile, that they are all under fin, as it is written, There is none righ- teous, no not one. Ti MOT HEUS. VVHatisthe drift of this Text? S s L. To prove all enen,whe- cher Jew or Gentile, to be alike hnners, by the testimony of Scripture. The words have firft an obje &ion in the per - fon of the Jews.Secondly,the anfwer of Paul,which takes from them occafion of glorying too. much in their anceflors. T t M. What learn we hereby, that Paul putteth bimfe f in the fame rank of fiiiSneirjx.7. The wifdóme that ought to be in Teachers, by all means to mollifie their reprehenfion of finners,and name- ly, by taking in themfelves, when they may doe it with truth. Secondly, that there is amongft men, a communion or incorporation of fin. T i M. Is not this contrary to the frfi verfe, where be faith, the 'ewes were bet- ter then the Gentiles? And now he males them both equal!, Jew no better then Gentile ? S I s . No; for there he meanetñ, that the Jews were better, in refpea o£ God and his benefits upon thcm; here he maketh them evail in refpeét of na turali
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