Exposition of Romans 8-11, Chapter 11 · Verses 19-20
VERSE. 19. Thou wilt ſay then, the branches were broken off, that I might be grafted in.
20 Well, becauſe of vnbeleefe they were broken off, and thou ſtandeſt by faith: Bee not high minded, but feare.
THe Admonition is heere repeated in other words, vponupon the occaſion of an inſolent obiection of a Chriſtian Gentile, which obiection is ſet downe verſ. 19. and is the firſt part of theſe words: The ſecond part is Pauls anſwere, verſ. 20.
The Gentile taking in ſome ſcorne, that Paul in the 17. v. had auouched the Iew to be the naturall Oliue, and the Gentile a wilde Oliue, obiecteth, as if he had ſaid, Tell not mee, Paul, of theſe things: let the Iew bee what he will, I am as I am; yet (by your leaue) he is broken off, that I might be graffed in, which ſhewes that God ſaw more worthineſſe in mee, then in the Iew: The merchant parteth not with his preſent fraught, but for better lading: neither will any man ſuffer an inciſion or ſcarifying in his armes or feet, but for preſeruation of a more noble member, as the eye or head.
His Argumēt may be framed in an Enthymeme, thus, They are broken off, that I might be grafted in; Therefore I may boaſt.
To this Paul anſweres, verſ. 20. which his anſwere is either to the Antecedent: Well, becauſe of vnbeleefe they are broken off, thou ſtandeſt by faith: or to the conſequence, Be not high minded, but feare.
His anſwere to the Antecedent hath two parts: 1. A Cō ceſſion, Well: 2. A correction, in the reſt of the words.
Well: Some take this word ironically and by way of increpation, as we much vſe it in our Engliſh tongue, ſaying, Anſel.well, well, when we meane that it is not well. But heere it is taken for a Conceſſion, Paul grants the thing: viz. That the Iewes are broken off, that the Gentiles might come in: But he addes a prouiſo, alwaies remembred, that the proper cauſe of the breaking off of the Iew was his infidelitie, not the comming in of the Gentile: For this came to paſſe by a ſecond & accidē tal conſideration: and the proper cauſe of the comming in and ſtanding of the Gentiles, is faith, that is, the grace of God. The Gentile then vnderſtood not himſelfe, being like a fooliſh ſeruant that runnes away without his errand: for if he had taken all with him, he would hauehave diſcerned cauſe of humiliation, not of boaſting herein.
The Gentiles Argument is a meere paralogiſme, alledging that which is not the cauſe, for that which is. The vnbeleefe of the Iew, being the cauſe of their breaking off, not the letting in of the Gentiles. So that Paul anſweres, as if he ſhould ſay, Learne (thou Gentile) to diſtinguiſh betweene the cauſe and the euent. It fell out, that the Iew being caſt out, thou wert receiued in: but this was not the cauſe of that, neither is thy goodneſſe the cauſe of thy ſtanding in the Oliue, which wert wont to ſtand among the bryers in the wilderneſſe. God could hauehave brought thee in, without breaking off the Iewes, but he would not; but hath done thee good out of their euill, and hath brought thee in, that thou mighteſt be the cauſe of their bringing in againe.
The proper cauſe of the breaking off of the Iew, his infidelitie: of the ſtanding of the Gentile, Gods grace.
Faith is the gift of God, whereby we know, apprehend and apply the promiſes, relying vponupon them. Infidelity is a fruit of corruption, whereby we know not the promiſes, or knowing, beleeue them not, or beleeuing them to be true, make them not our confidence.
Standing notes an eſtate wherein a man hath the fauour of God to iuſtification and ſaluation: Breaking off, the contrary.
Standing is a manifeſtation of Election, by faith, heere: by ſaluation, hereafter.
Breaking off, is a manifeſtation of Gods Iudgement: in this world, by taking away from a people, the Word and Sacraments, the tokens of his louelove, and cogniſance of his people, ſo are the Iewes, and alſo thoſe famous Churches of Aſia, broken off: and by giuing particular perſons to hardneſſe of heart. After this world, by ſeparating ſuch from Angels and Saints, and by throwing them into hell.
Obiect. It ſeemes then that a man may bee a branch and yet broken off?
Anſ. Similitudes are not to be preſſed too farre: Branches are to be diſtinguiſhed: ſome that hauehave onelyonly an outward fellowſhip with the Oliue, theſe may be broken off: ſome that hauehave an inward, partaking of the ſappe and fatneſſe of the Oliue, theſe cannot. So that there are Infidels out of the Church and Infidels in the Church. The firſt Infidelitie is called Negatiue, the ſecond, Priuatiue.
Yet it is to bee vnderſtood that faith is not ſo the cauſe of ſtanding, as infidelity is of breaking off: for infidelity is the meritorious cauſe of breaking off, and faith but the inſtrumēt or ſtaffe whereby we ſtand.
doctrine Our ſtanding is by faith, our breaking off by infidelitie, 2. Cor. 1.24. Heb. 3.12. In this place to the Hebrewes, there is the ſame name giuen to an vnbeleeuing heart, which is giuen to that naughtie-packe the Diuell. And Heb. 11.1. Faith is the ground of things hoped for: or (as Sanit Auguſtine) Aug. tract. 79. ſup. Ioh.of perſons hoping: God hath giuen faith to vphold vsus, not as a reed that may deceiue, but as a pillar; well tranſlated ground, being as the vnmoueable earth which we ſtand on: we hauehave good footing by faith: The Iſraelites were deſtroyed for their infidelitie Iude 5.
Vſe.Beleeuers are truely happy, vnbeleeuers truly miſerable. He ſtands in Gods fauour: This is throwne away as a withered branch into vnquenchable fire. Cain ſinnes, beleeues not, hence he is tormented in conſcience, afraid of his owne ſhadow, thinking the Diuell ſhould meet him in eueryevery corner: a picture of the miſery of an vnbeleeuer.
He that beleeueth is the ſonne of God; Iohn 1.12.what a prerogatiue is this? What is he then that beleeues not? Euen the childe of the Diuell. Can there be any thing worſe?
He that beleeues, ſayes God, is true: He that beleeues not, ſayes God, is a lyar, ſhould not this be plagued?Ioh 3. Ioh. 5.10.
Chriſt dwels in the heart of a beleeuer, as in his Temple; Gal. 3.17.But the heart of an vnbeleeuer is the Diuel ſhoppe, in which he forgeth, and his anuile on which he hammereth all villanies, his ſtye, his ſtable, and whatſoeuer can bee ſaid that is more baſe.
Nay, an vnbeleeuer is a Diuell. HaueHave not I (ſaith Chriſt) Ioh. 6.69.70.choſen twelue, and one of you is a Diuell: ſee how Chriſt accounts of Iudas for his infidelity and treaſon.
Did I ſay a Diuell? nay worſe then a Diuell: Iam. 2.19.The Diuels beleeue and tremble: but many among vsus, beleeue not, and many that beleeue there is a God, and that he is a hater and reuenger of iniquitie; yet when they are admoniſhed of their pride, drunkenneſſe, breaking of the Sabbath, &c. moue no more then the ſtones in the wall.
What ſhall I ſay to make thee ſenſible of thy miſery? If thou beleeueſt not, the wrath of God dwelleth vponupon thee. The diuell worketh effectually in thy heart: as he poſſeſſeth thee here, ſo thou ſhalt poſſeſſe him hereafter for euer.
This conſideration ſhould moue vsus to three things: Firſt, to ſeeke faith: Secondly, to examine whether wee beleeue or no: Thirdly, to mourne for infidelity.
1. Aboue all things labour for faith, ſell all for this: let the fooles of the world, drudge and droyle for a penny; let vsus ſeek for faith, and whatſoeuer wee want, let not vsus want this, by which we ſtand, and without which we fall eternally.
2. Many perſwade themſelues that they hauehave faith, which will be found Infidels at the day of Iudgement: Bee thou of good ground that thou beleeueſt. The fiue fooliſh Virgins thought they ſhould doe as well as the other fiue, but they were deceiued. Thou ſhalt know whether thy perſwaſion be true ſauing faith or no, by three things.
1. By the meanes whereby it is wrought, which is the preaching of the Goſpell. If it ariſe from a conceite of thine owne braine: it is but a mocke-faith, and will not ſtead thee.
2. By the manner how it is wrought: firſt, there is in eueryevery true beleeuer, a ſight of ſinne: Secondly, Humiliation for it: Thirdly, a change of the heart: Fourthly, a hungring after righteouſneſſe, then comes faith.
3. By the fruits: faith workes by louelove: As the fruit ſhewes the tree, ſo obedience ſhewes faith. Many ſhew plainely they hauehave no faith, for when proſperitie comes they feare not God, and when aduerſitie, they runne from God to the Creature, to Wizards, to the Diuell for helpe, as if there were no God in Iſrael. Herein they are like a dogge; hold vp a cruſt he comes fawning; hold vp a cudgell, and he runnes away: ſo many, let them thriue, then God is a good God. But let God lay his hand vponupon them; then they are gone to ſeeke a new maſter, the Diuell: yea if it bee but for the ſauing a pigge or a cow, what are ſuch but Infidels?
Faith purifyeth the heart; it will not ſuffer a man to be an Hypocrite: to bee one thing without, and another within: one thing before men, and another in ſecret: Hee that beleeues Chriſt died and ſhed his bloud for him, cannot but die to ſinne, and delight to liue righteouſly.
3 Mourne for infidelitie: euen for the leaſt motion to it: and the rather becauſe it is the faſhion of moſt, to mourne for other things, and not for this. If a man be robd, or his houſe be burnt; he cryes out I am vndone. But who is heard to cry, woe is me for want of faith, I am vndone for my vnbeleefe? If wee heare of a theefe, we cry, hang him, and perhaps we will cry ſhame on a drunkard; but there are few cry ſhame of themſelues for infidelity, that maine mother ſinne.
Infidelitie is the bar of all goodneſſe: if a man heare the word without fayth it profits him not: Heb. 4.as a bottle being ſtopt though it be throwne into the midſt of the ſea, remaines emptie, ſo an vnbeleeuer, vnderunder the beſt meanes, remaines vnbleſſed for the want of faith. Labour to be ſenſible of this want. Thinke what weeping and gnaſhing of teeth it will worke in thee at the day of iudgment, when thou ſhalt ſee many who hauehave heard the word with thee, to be receiued into heauen becauſe they beleeued, and thy ſelfe thruſt downe to hell for thy infidelity: remember that good man in the goſpell who cryed with watery cheeks Lord I beleeue, help my vnbeleefe: Mar. 9.24.pray thou in like manner.