Exposition of Romans 8-11, Chapter 11 · Verse 24
VERSE. 24. For if thou wert cut out of the Oliue tree, which is wilde by nature, and wert graffed contrary to nature into a good Oliue tree: how much more ſhal theſe which be the Naturall branches bee graffed, into their tree?
IN this verſe Paul ſhewes that the calling of the Iewes is probable: The Argument is a fortiore, from the compariſon of the leſſe likely to the more likely.
This is not to bee referred to the laſt clauſe of the former verſe, but to the firſt, that the Iewes ſhall be graft in, if they continue not in vnbeleefe. This is probable: why? becauſe he hath graffed in the Gētiles, which is leſſe likely to be done, therefore it is probable, that he wil reingraffe the Iewes, which is more likely.
He proues that it is more likely for the Iewes, then it was for vsus, from the naturall condition of both.
We are branches of the wilde Oliue, they of the right Oliue: it is contrary to nature, to graffe a wilde Oliue branch into a right Oliue: but naturall to graffe into it a naturall branch. A man cuts off the boughes of a tree in his Orchard, purpoſing to graffe it: he goes not to the field to gather Imps of a crabbe: but rather if he hauehave no choiſe, hee will take an Impe of the owne, which is more likely to beare good fruit. There is a neerer diſpoſition, ſympathy, proportion, affinity of the naturall branch to the ſtocke, then of a wilde one. The Iew is naturall in regard of vsus, and we againſt nature. Contrary to nature.
Queſt. Doth God any thing contrary to nature?
Anſ. No: Gods creation is the nature of things: whatſoeuer he doth in the creature is naturall; though contrary to the preſent nature of the thing, yet according to the nature of God. For that is naturall which is done by an Agent, to whom the patient is naturally ſubiect, as all creatures are to God.Aquin.
Queſt. Is not a Iew a childe of wrath by nature, as well as a Gentile?
Anſ. Yes, but Paul heere ſpeakes of Gentiles, as comming from Adam, Iewes, as commong from Abraham. Conſider a Iew, as comming from Adam, and he is al one with the Gentile; but as comming from Abraham, and then he hath the ſtart of vsus, by reaſon of the Couenant made with Abraham and his ſeed, they being choſen to be Gods people, and the reſt of the world neglected: The ſpeciall grace of the Couenant, and the common condition of nature are to bee diſtinguiſhed.
That the Gentile then is ſaued, is by the King of Kings prerogatiue, as we may ſay.
The Doctrine is double. Firſt, on the part of the Iew. Secondly, on the part of the Gentile.
doctrine 1. On the part of the Iew. It is probable the Iewes ſhall bee called. 2. Sam. 7.24.
Vſe 1.Abſolutely to deny the calling of the Iewes, is raſhneſſe, when Paul ſaith it is probable. A tree is not dead, becauſe it buds not in winter, This is the Iewes Winter, there is yet hope of a Summer, wherein they may yeeld fruit. The Iew is oft compared to a Figge-tree, wherein may be a myſtery: It is the nature of a Figge-tree to bud firſt, but it is the laſt whoſe fruit is ripe. The Iewes budded before vsus, the time of their ripe fruit is at hand.
Vſe 2.Speake honorably of a Iew, for whatſoeuer he is in regard of his vnbeleefe, yet Paul calls it a naturall branch.
Vſe 3.The Church is called the Iewes owne Oliue. There is but one Church, and that is the Iewes into whom we are graffed: and when they ſhall be called, they ſhall not bee graffed into vsus, but into their owne ſtocke.
doctrine 2 On the part of the Gentile. The Gentile hath not ſo great (though as ſure) a prerogatiue and right to the promiſe as the Iew, Act. 3.25. Rom. 1.16. Saluation is to the Iew firſt, and alſo to the Grecian, ſo Rom 2.10.
Vſe 1.Our naturall condition, being Gentiles, is moſt miſerable: we ſhould hauehave beene euen as Turkes, Infidels, worſhipping Mahomet, yea the Diuell, and as ſauage as they if God had not giuen vsus his ſpeciall grace. It is contrary to our nature to bee in the right Oliue, to bee worſhippers of God, to pleaſe him: we had rather in our corrupt nature, pleaſe and ſerue the Diuell in an hundred things, then God in one. Wee delight in good, as a fiſh to be out of the water: to be at a Sermon, at prayer among good company, is tedious to vsus, we hang down our heads, we are out of our element, but among euill company wee can bee Iouiall, and paſſe the time in as much merriment and glee as may be.
If any thinke I ſpeake too hardly of our nature, let him deſcend into his own heart, and note the vile motions, the pride, couetouſneſſe, hypocriſie, and though regenerate, hee will be aſhamed, and cry out with Paul, O wretch that I am, who ſhall deliuer me from this abominable corruption. If the remainder of corruption, in the Regenerate who daily mortifie it and in whom it is abated, be ſo ſtrong: O how filthy is the heart of him, that is wholly in his naturall corrupt eſtate. Be waile thy corruption, and pray with Dauid, Lord create in mee a new heart.
Vſe 2.The error of the Papiſts, in aduancing ſo much the power of free will is hereby confuted: for goodneſſe is contrarie to our nature, and therefore the ſelfe cooperation of nature with grace which they dreame of is a fable. Alſo Arminius, who held that we are borne in the ſtate of grace, and that originall corruption in Infants, hath not the nature of ſinne, but of a puniſhment (as though God puniſheth them that hauehave no ſinne) and that we are able to beleeue as much and when we will, is hereby ouerthrowne. Goodneſſe, and to be conuerted to God, is contrary to our nature and deſire, as Paul heere teacheth, and therefore Arminius in this is a falſe teacher.
Vſe 3.By Creation goodneſſe was as naturall to vsus, as now euill is naturall, and goodneſſe ſupernaturall. Wee delight to poſſeſſe the Ancient Inheritance of our Progenitors: if there bee any dramme of ſpirituall wiſedome and courage in vsus, let vsus ſtriue to recouer that ſtocke of grace, which our firſt Parents ſpent by the ſubtiltie of the Diuell.
Vſe. 4.Our Conuerſion is contrary to our preſent nature: God will inuert the nature and courſe of things for the ſaluation of his Elect. This alſo ſheweth that wee are conuerted by the omnipotent power of GOD, which Arminius ſtiffely deny.
Vſe. 5.The ſtate of Nature and Grace is eaſily diſcerned: He that deſpiſeth the Goſpel and liueth wickedly is a naturall wretch, but to beleeue and repent is a ſtate of grace.
Vſe 6.Contrarie to Nature: keepe diligent watch ouer thine heart, which is not as yet wholly and perfectly changed: Bee daily renuing thy repentance, or elſe Nature will ſoone runne after her olde courſe and byas. Naturall inclinations are forcible. Bend the bough of a tree downeward; when thou letteſt it goe, it will ſtriue vpward by and by: Matth. 23.37.water-fowles hatched vnderunder a land fowle, will quickly to the water by nature. So though by the warmth of the ſpirit, we be hatched vnderunder the Word, and become Gods chickens, as Chriſt compareth vsus; yet wee will be drawing to corruption, if wee dayly mortifie it not.
By nature boates go downe the ſtreame, but by the force of wind and oares they be got vp the ſtreame, and if ſuch meanes ceaſe, they go faſter downeward then they were forced vpward: ſo to proceed in grace, is againſt the ſtreame of nature▪ If Gods Spirit like a good winde blow not a proſperous gal… vponupon vsus, and we labour in the meanes of grace, we are eaſily carried downe the ſtreame of our corruption, into the pit of perdition, as the fiſhes of Iordan into the dead ſea.