Exposition of Romans 8-11, Chapter 10 · Verse 12
VERSE 12. For there is no difference betweene the Iew and the Greeke: for the ſame Lord ouer all, is rich vntounto all that call vponupon him.
THe vniuerſal note in the 11. verſe, Whoſoeuer, is her confirmed: and Paul is put to this; becauſe the Iewes made a Monopoly of the grace of God as only belonging to them: but Paul ſhewes that the Patent is as well to the Grecian, as to the Iew, for there is no difference.
If there be no difference, then whoſoeuer beleeueth, ſhal be ſaued.
But there is no difference betweene Iew and Grecian. Therefore.
The Minor is affirmed in the firſt part of this verſe, and confirmed in the reſt of it from the ſuffering of God.
There is no difference betweene the Iew and the Grecian: The Iewes were the poſteritie of Sem, by Abraham, Iſaac and Iacob, inhabiting in the land of Canaan, a part of Syria in Aſia. The Grecians the poſterity of Iaphet, by Iauan, inhabiting a part of Europe called Greece, at firſt Ionia of Iauan: but here they are taken by a figure, for all the inhabitants of the world, beſide the Iewes. So called, becauſe they were the moſt famous for their learning and bringing vp, in reſpect of which, they called all other Barbarians.
It appeares then that there is a great difference betweene a Iew and a Grecian, in regard of Anceſtors, Countrey, Language, Manners, &c. But Paul meanes none of theſe: but is to be vnderſtood onelyonly of Iuſtification; in regard of which, there is no difference betweene them, that a man ſhould euer the more or leſſe be iuſtified or ſaued, becauſe hee is a Iew or Grecian.
For the ſame Lord ouer all: Here is the Confirmation: All are ſeruants to the ſame Lord. It is not to bee forgotten, that his Maieſties Tranſlation hath exceedingly amended the reading in this place.
Is rich vntounto all: Becauſe he powreth out an exhauſt treaſure of goodneſſe vponupon vsus, well may he be ſaid to be rich, if we conſider what manner of things he beſtowes, how great, with what bounty, and how many.
To all: Not hand ouer head: not to eueryevery particular, but to them that call on him: Not that ſay Lord hauehave mercy: but that call in Faith. Here is the ſufficiencie of God: Hee is rich to all, and the Indigencie of man, that call vponupon, or begge of Him.
Many collect here two Arguments, to proue there is no difference; but indeed there are three. The firſt, There is the ſame Lord. The ſecond, He is rich to all. The Iewes neede not grutch the comming in of the Gentiles, they ſhall not hauehave the leſſe, for GOD is able to enrich all: as the Sunne, though it eueryevery day giuegive his light, and men and other creatures partake of it: yet neither hath It, or We the leſſe; ſo though thouſands from one end of the earth to the other, flocke to the receiuing of Mercy, yet God hath ſtore, and the fountaine is aboue our Thirſt.Fons vincit ſitientem.
The third Argument is drawne from the equall condition propounded to all; (viz.) if they call on him: which if the Gentile doe, the gate of mercy was open and free to him as to the Iew.
doctrine The fauours of God concerning Iuſtification and Saluation, are diſpenſed without any reſpect of perſons, to them which beleeue and call vponupon him, Act. 10.34. Rom. 3.29,30. Gal. 3.28.
Ʋſe 1.In this world for the moſt part the poore are contemned: If there be any fauour, it fals into the rich mans mouth. If there be any danger, the rich man gets thorow, when the poore is taken in the Net of the Law. The poore is ſcanted in the things of this earth; but in the fauour of God and heauenly things hee ſhareth with the beſt. The rich cannot bribe for theſe. God reſpected the low eſtate of Mary his Hand-maiden, yea Lazarus went to heauen, when Diues went to hell.
Ʋſe 2.If thou beeſt rich, be humble, and doe not ſo diſdainfully ouer-looke thy poore neighbour, as not worthy to wipe thy ſhooes. He is heire of the ſame Grace, ſerues the ſame Maſter, and it may be, in as great fauour with him as thy ſelfe. I am ſure the rich and poore are all one by Creation; there is the ſame entrance into the world, and the ſame way to depart to them both; vnleſſe the Rich mans fulneſſe open more doores of death, then the emptineſſe of the Poore man.
In the worſt things, as ſinne and corruption, the richeſt is equall with the pooreſt; In the beſt things, as Iuſtification and Eternall life, the pooreſt is equall with the richeſt.
Ʋſe 3.There is no difference betweene the Rich and the Poore; but remember in ſpirituall things: In ciuill there is great difference, euen by Gods ordinance. For the Goſpell aboliſheth not order; bringing in Anabaptiſticall paritie and communitie. We muſt honour our betters and ſuperiours, acknowledging a difference. We may not ſay in ſtomake, Wherein is he better then I? We all come of Adam. When the Counters are put vp into the bag, there is no difference between them, but while the account is caſting, there is great difference. One ſtands for a pound, another for a penny: ſo at the day of Iudgement, and in Chriſt there is no difference; but while wee here liue; there is difference, and it is to bee acknowledged.
Ʋſe 4.Be at Vnitie: for there is the ſame Lord. Wee are all ſeruants to one Maſter: he will prefer vsus all: wee need not enuy one another. Wee are all of a Family, and weare all one Liuerie, and the badge or Cognizance is LoueLove. Will any man endure that his ſeruants or children ſhall bee quarrelling, or ſnarling one at another? Indeed, if we ſerued diuers Maſters, there might ſometimes naked ſwords bee ſeene; but now contentions muſt needs be odious.
Alas, for the Diuiſions in the Church of England! Surely, the Authors, and Fautors of her diuiſion, hauehave much to anſwere for before God. This is the bane of the Church, and that the Diuell knowes well enough. Diuiſion in Doctrine is Hereſie: this is not found among vsus. Diuiſion in Rites is Schiſme: This is our diſeaſe. Let ſuch remember who breake the peace of our Church, that an inueterate Schiſme is Hereſie. For the obſtinate Schiſmatike, at length obtrudeth his fancie for an Article of the Faith.
A Church in diuiſion, is like an houſe on Fire. Quench, and increaſe not this flame by thy braineleſſe opinions. It is like Rebecca, troubled in her wombe, with the ſtriuings of two children, of contrary diſpoſitions: Pitie the paines of thy Mother. This ſinne is ſo great, (ſpecially authoritie being reſiſted) that ſome hauehave confidently auouched it not to bee expiated by Martyrdome.Chryſoſt.
If Conſtantine iuſtly blamed Alexander, Socrates Schol. Eccl. hiſt. l. 1. c. 4.for eager oppoſing Arrius, whom he did confute, much more may our Conſtantine finde fault with them, which blame that which they can neither amend, nor confutes.
Vſe 5.The way to be rich in all grace, is to aske it. Aske, and you ſhall hauehave: he is rich to all that call vponupon him: he giues bountifully, and caſts no man in the teeth: plead not thine owne deſeruings: thou muſt ſue in forma Pauperis. Beggers obtaine: the rich are ſent empty away.
Ʋſe 6.EueryEvery man deſires to ſerue a liberall Maſter, that hee may be preferred. Serue God, and thou ſhalt be made rich. Why doeſt thou by Swearing, Lying, Whoring, &c. ſerue that beggerly maſter the Diuell, that hath nothing to giuegive his followers, but hell, and euerlaſting torments? If God be thy Maſter, thou art made for euer. No maruell that Paul breakes out into ſuch a Patheticall thankeſgiuing, becauſe God entertained him into his ſeruice. 1. Tim. 1.For as there is no fiſhing to the Sea: ſo no ſeruice to Gods and the Kings.
Get into Gods ſeruice, and when thou art in, keepe thee there. Deſerue not to be caſt out, as Cain was, leſt thou ſing the Prodigals Song, How many hired ſeruants in my Fathers houſe hauehave bread inough, and I dye for hunger! There are two things to be done, that we may keepe our ſeruice. Firſt, to know our Maſters will. 2. To doe it: and then as God was rich to Abraham for his Faith, to Dauid, for his zeale, to Steuen, for his conſtancie, ſo will he be rich to thee.
As God is rich in mercy to the good, ſo in iudgements, plagues, woes, curſes, is he rich to all vngodly & wicked men.