53° An Expofition upon Chap.12. Effeá of Arogincy. of the whole world, and fiat of the Em- pire. Hence it is, that the Apoftle fu much beateth down pride, both here and in the third verfe ofthis Chapter, and in the eleventh chapter, verfes 18. 20. For he law the beleeving Romans, to be lifted up againft the dejetted Jewes, whence much diffenfion followed ; and therefore delires them not to be high- minded : but were Paul alive now, to fee the pride of Rome in Popes and Prelates, both fpiritualI and bodi- ly pride, oh how would he thunder againft it T i M. What is the other let that hinders concord among fl Cbri(Bans ? S s L. Arrogancy, to be wife in our felves,that is, to have an over - weening conceit of a mans owne wifedome : this is the very root and Eli caufe of pride, and bringeth forth divers foula effeas : as firft it caufeth men to fit at nought the counfels of others, and to think them fufficient for themfelves : whereas God hath compaffcd us with many imperfections, that we might one have need ofanother, as it is in the members ofonenaturall body. No man feeth all: and as our Englifh proverb is,Two eyes fee better then one. Experience alto teacheth us,that the fimple may give counfell to the wifefi, as Jethro did to Mofes, Deut. 18 Abigail did to David, 1 Sam. 25. 25. andthus hath God ordained it for the beftprefervation of love and concord, as alto to nourifh humility and to kill pride. Secondly,fuch as be wife in themfelves, turne their wifdome altogether to their own profit, and not unto the good of others, contrary to that of the Apofile, Charity feek.eth not her owne things, i Cor. 13. 5. Thirdly, fuch as regard not the will andpleafure of God,which is true wife- dome indeed, contenting themfelves with worldly wifedome, which is foo- lifhneffe with God, 1 Cor. 3. 19. Such men,as they doe not confult with God in hisword,fo they do not afcribe the praife of their wifedome to God, the author of their wifdome, but to their own wit and induftry. Laftly, this arrogancy and out -rea- ching opinion of our owne wildonie,I is by long experience proved to be the mother oferrour of all forts,whethec in do&rine or worfhip, or common con - verfation : for on the one fide, the caufe why men give over themfelves to groffe finners in their lives and a &ions, is this that in arrogancy of fpirit, they hold fcorne to be taught and admonifhed of others: they know as much as any man can tell them, and let men meddle with themfelves. Such as thefe, God delivers over to reprobate minde, and to great evils, as is plain in the example of Cain and Judas. So on the other fide, whence cometh ir, that divers men have devi- fed new opinions in do &tines, and new worfhip in pra&ife of Religion, but for that not rating in the plain and fimple truth of Scripture, they take themmfelves to fie more then other nien, yea to be wifer then God himfelfe; See a Tim. 6. 3, 4. Vain -glory or filthy lucre beget here - fies; AAuguffine. Hence doe arife rents and divifions in Gods Chntch between Teacher andTeacher,Paffor and Flocke, to the great difturbance of peace and concord. T 1 M. Wt: at thing is that which it loch a furtherance unto concord ? ,S i L. Humility, when we con - defcend to men of low efface, or fubmit our felves to the lowly orhumble.Thefe words, if we underftand them of the perfons which be lowly and humbled, then the meaning is , that we mutt ap- ply our felves to perfons of low degree, defcending to their bafenefle, as if we were bale with them;not defpifing their company, but living humbly with thofe that are humble,confenting to them,lo- ving them, and imitating their humble - neffe ; but if we referre C lowly ] unto things, rather then unto perfons ( as the oppofìtion betweene high and low things will beare this fenfe,) then the meaning is, that we muff not refufe the meaneft and bafeft fervice to do good unto others, after the example of Jefus, who wafht his Apolles feet, yohn 13. But the befI way is, under this word to comprehend
RkJQdWJsaXNoZXIy OTcyMjk=