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Verse 11. I demaund then, haue they stumbled that they* 1.1 should fall? God forbid: but through their fall saluation com∣meth vnto the Gentiles, to prouoke them to follow them.
VVHat doth the Apostle now performe in these words, and so following?
Now, he prepareth himselfe a way to exhort the beleeuing Gentiles to modesty (not to insult ouer the cast-away Iewes) and to comfort the vnbeleeuing abiect Iewes, not to despaire for their fall, as if they were ne∣uer
to rise and be restored. And this he doth vnto verse 33. So as heere the Apostle setteth vpon the other two parts of the Chapter, the one parenetical, contayning exhortations vnto humility: the other, Propheticall, fore telling the reuocation of the Iewes to theyr great comfort.
How doth Paul passe forwardes to this exhortatorie part?
By a double Prolepsis, or preoccupation, where he meeteth with, & answereth two obiections which a peruerse cauilling Iewe, might make against his former matter. The first of them is in this 11. verse, to this pur∣pose. What, shall the reiected Iewe alwayes remaine in vnbeleefe, and so perish? Or hath God cast off so manie Iewes to this end, that hee might vtterly destroy them? This question ariseth out of the former part of the chap∣ter, wherein Paul had taught two things: First, that som Iewes then liuing, were elect by grace, and shall bee sa∣ued. Secondly, that the most part of them were left in vnbeleefe, and should perish and be destroyed. This lat∣ter part was proued by testimony of Scripture out of E∣say and Dauid, which told before that God would giue them the spirit of slumber, and darken their eyes, and lay a stumbling-blocke before them. Heereupon one might say vnto Paul, Did God this to the Iews that they might stumble and fall, that is, come to ytter ruine and destru∣ction? Which question, doth not inquire into the in∣tention of the wicked Iewes, what they meant by refu∣sing of Christ, but into the ends of Gods counsell, deli∣uering them to be hardned, that they might be cast out from Christ and his saluation. What God did respect heerein, is now demanded.
What do we learne from this Obiection?
That carnall reason thinketh mans destruction to be the onely and maine end of Gods reprobation; as if a Tyrant should put out anothers eye, and then lay a blocke in his way to make him stumble and fall, that so
he might dash himselfe in pieces. Let vs not maruaile then, if Gods counsell bee charged nowe with crueltie and in-iustice, seeing it was to then euen in the Apo∣stles time.
How doth the Apostle answer this obiection?
Two wayes: First, negatiuely, denying this false end of Gods counsell, [God forbid,] shewing that it* 1.2 was not their downfall which God intended. Secondly, affirmatiuely, putting downe the true ends of the same, as first the saluation of the Gentiles: and secondly, the conuersion of the Iewes by theyr example [But rather, &c.]
What learne wee from the Apostles denying of the thing obiected?
That though the perdition of the vnbeleeuing* 1.3 Iewes, and other enemies of God bee the euents which followeth vpon their eternal reprobation (for they can∣not be saued whom God would not choose vnto salua∣tion, & it is a thing decreed of God, otherwise it could not bee) yet it is not the end which God propounded onely or chiefly to himselfe, or at all for it selfe. My rea∣sons be, first it is against the nature of God, that he being a most gracious creator, should delight in the ouerthrow* 1.4 of his creature. Secondly, it is against the plaine worde of God which saith, That he delighteth not in the death of a sinner, Ezek. 18, 31, 31. God forbiddeth vnder a curse, to lay a blocke in the way of the blind, to make them stum∣ble and fall; therefore it cannot be that God should take pleasure in the stumbling and fall of the Iewes, and to that end should blinde and harden them.
But Paul saith, that God appointeth some to wrath, 1 Thessal. 5, 9. and of olde ordaineth men vnto damnation, Iude 4.
Destruction is no end of Gods counsell for it selfe, and as it is such, (to wit) the ruine and hurt of the creature, but with relation to some other thing, and as it hath in it respect of good (to wit) as it serueth to the
manifestation of his high Iustice, and of his power. Rom. 9, 22. For though there be a supreame good, which is so good as at no hande it becommeth euill (to wit) GOD himselfe; yet there is no extreame euill which hath not some consideration of good, and so it is willed and or∣dained of God, and none otherwise.
What Vse heereof?
It cleares God of tyranny and vnrighteousnes,* 1.5 and his Ministers from teaching him to be so, when they teach his predestination to hang vpon his owne will as the Soueraigne cause, before and beyond which there is no other: therefore let iniquity stop her mouth, and let God be confessed to be holy in his wayes.
Come now to the ends for which God reiected the Iew, and tel vs what is meant by Gentiles?
All people sauing the Iewes, the worlde being diuided into Iew and Gentile.
What is meant by Saluation?
The doctrine which worketh faith vnto saluati∣on, or which calleth vnto saluation.
What is meant by fall?
The losse of Christ his grace and glorie: a most grieuous fall.
What is meant by ielousie?
An enuy towards the Gentiles, with an earnest desire and longing to be like them, by recouering their lost estate?
What learne ye heereby?
First, seeing the ends of Gods decree, touching* 1.6 the reprobating so many Iewes, were so holy and good (as the calling of the Gentiles, and the receyuing in of the Iewes) therefore his decree ought not to be blamed but extolled rather, because it aimed at most woorthie markes. Secondly, we learne, that out of things most e∣uill, God can draw much good. As the vnbeleefe of the Iewes, and their fall from saluation, is a most grieuous euill; yet by Gods prouidence, there did spring out of
it two very good things, the vocation of the Gentiles, and the conuersion of the Iewes; which were not meerely exe∣cuted by Gods bare permission, as if hee onely suffered these things (as a beholder or looker on) whereas nothing hapned without his will: but are the happy effects of Gods gracious prouidence, so wisely ordering and disposing their contumacy, as it gaue occasion of opening a doore of grace vnto the Gentiles that they might come in, and thereby at last prouoke the Iewes to seeke their owne re∣stitution vnto their former condition. Thus in the admi∣nistration of the worlde, Gods prouidence and goodnesse draweth life out of death, and grace out of sinne, and good out of euill, as in the creation hee made light spring out of darknesse.
What profit is to be made of this poynt of doctrine?* 1.7
That Christians must study how to conuert their* 1.8 owne sinnes, and the fall of others to their benefit; for see∣ing God purposeth good to some, by the sinne and fall of others, it behooueth vs to consider wisely, howe to con∣uert our owne falles, and other mens ouersights to our spi∣rituall welfare.
What good may wee take of our owne falles, and the falles of others? shewe vs this more fully and distinctly?
First, our owne sinnes should be a meanes to hum∣ble vs. Secondly, to cause vs to be more watchfull. Third∣ly, to stirre vs vp more to prayer against them. Fourthly, to a greater strife against sinne, that it preuaile not nor soile vs. And lastly, to a greater compassion towardes our neighbors which haue falne by feeling our infirmities. The sinnes of others shoulde stirre vs vp to more he edefulnesse that wee doe not the like; also to take occasion of exerci∣sing charity in prayer for them, and admonishing of them. Wee had neede to haue skill to knowe how to reape some good of sinne, for wee haue had a great deale of harme by it, euen the offence and displeasure of a good God, the wounding & defiling of our conscience, hurt to our name and estate, danger of perishing to our persons, many mi∣series,
and death in the end; which should cause vs to feare before sin, and after sin to bee made wary and wise by our owne, and other mens faults.
What other things to be learned from hence?
That there is great difference betweene God and* 1.9 men in their manner of gouerning: his wayes & our wayes are not alike; for he may vse all occasions, meanes, and in∣struments of doing good, because hee is a most free agent, and cannot bee defiled by partaking with euill; but men are bound to doe good things by good meanes, Rom. 3, 5. Wee may not doe euill that good may come of it. Moreouer* 1.10 we learne, that where the Gospell is, there commeth salua∣tion; for it is both a message of saluation to sinners, and the power of God vnto saluation, Luke 2, 10. Rom. 1, 16. Therefore called Gospell, (that is) a gladsome tidings, and so it is to all afflicted sinners which feele the burthen of sin and groane vnder it. Lastly, we learne that the prosperity* 1.11 of others, it is the cause of iealousie, and enuy in our selues, the Gentiles good is the Iewes griefe; which though it be a sin, yet God can and will make good to come of it; but tho God in his prouidence can dispose faults to very good ends, this must not be any encouraging to offend.
2 part of the Chapter.
Two ends of Gods counsel in reiecting the Iewes.
Doctrine.
Reasons.
Vse.
Doctrine.
Vse.
How to reape benefit by sin.
Doctrine.
Doctrine.
Doctrine.