The Great Mystery of Godliness Opened, Exposition on verse · Verse 25-26
VERSE 25, 26.
As he ſaith in Hoſeah, I will call them my People, which were not my people, and her beloved, which was not beloved, &c.
IN theſe two Verſes our Apoſtle proveth the calling of the Gentiles into the eſtate of grace and ſalvation, and that by the Teſtimony of the Prophet Hoſeah; by his predictions, and foretellings of their calling many years before; and becauſe the calling of the Gentiles was a thing harſh and hard to the Jewes; they could not endure to hear of it; what? dogs, baſe people called? as you may ſee in Act. 11.28. The text ſaith, that they of the Circumciſion, the Jewes, wrangled with the Apoſtle; and were angry, becauſe he went to the Gentiles, to Dogs, therefore the Apoſtle taketh the more pains, and confirmeth it by a double Teſtimony of the Prophet, though with ſome alteration of the words; The Apoſtle ſetting that in the laſt place; which is in the firſt place. The firſt Teſtimony is out of Hoſea 2.23. and the ſecond Teſtimony out of Hoſea 1.10. and he doth alter the words of the Prophet, both for brevity ſake, and the better to fit his purpoſe, and yet the Apoſtle keepeth the ſence of the Prophet entire and whole, without any alteration or change. And the general matter of the Apoſtle citing theſe two Teſtimonies, in this he proveth, that that which he had ſaid, was nothing elſe but that which God himſelf had ſpoken by his Prophet Hoſea, ſhould come to paſſe, recorded in holy Writ, (as he ſaith alſo) I have ſhewed you God calleth ſome among the Gentiles; and what is that a new invention? no ſuch matter, He alſo ſaith it in Hoſea.
Now in theſe words in this 25. and 26. verſes, we may obſerve two general things.
Firſt of all, a bringing in of the Lord ſpeaking a ſpeech; being recorded by the holy Prophet, and cited by the Apoſtle.
Secondly, the words that the Lord uttered, I will call them my people, which were not my people, &c.) And in theſe words thus uttered, we may obſeve a double deſcription of the Gentiles, for of them the Apoſtle and Prophet ſpeaketh; firſt, a deſcribing of them by their eſtate before their converſion, they were then not beloved, not pitied; and ſecondly, a deſcription of their eſtate after their calling, then they were the people of God, the beloved, his Children: a great alteration, from no people, to be a people; from not beloved, to be beloved; from no children, to be children; and this their eſtate is amplified by three things, Firſt, by the free mercy of God toward them, in their calling. Secondly, by the place where it is ſaid, they are not my people. Thirdly, their excellent dignity being called, they ſhall be ſtyled, the children of the living God; which epithet and title is given, to diſtinguiſh him from the Heathen gods, who were dead and dumb Idols.
Now come we to the Expoſition.
As he ſaith alſo] You may eaſily conceive the perſon here meant to be God, As God ſaith alſo; the word alſo, is not a word that is idly, and ſuperfluouſly put down, but a word of ſpecial force, and great emphaſis; as if the Apoſtle had ſaid, That which I ſay of the Gentiles, it is no fained thing, but it is the ſame thing that the Prophet hath ſpoken, and that the Lord himſelf delivered to his Prophet.
I will call them my people, which were not my people, and her beloved, which was not beloved.] Theſe are the words of the Prophet here cited by the Apoſtle, and here is a difficulty to be unfolded; for he maketh here his application to the Gentiles: But if you look in Hoſea 1.10. & the 2.23. you ſhall find them ſpoken directly to the Jewes, for their comfort, after their diſperſing and ſcattering abroad, they ſhould be called again; ſo the context doth plainly expreſſe to the Comfort of the Jewes, how then can the Apoſtle apply theſe words to the calling of the Gentiles? for the clearing of this doubt, we muſt conſider, that the Apoſtle Paul had the infallible aſſiſtance and guidance of the Spirit of God, he did what he did by the guiding of the Spirit, ſo that he could not erre, either in his allegation; or application of Scripture.
And again, though this be directed to the Jewes that were now ſcattered abroad for their ſins, and telleth them to their comfort, that the time ſhall come, when they ſhall be gathered together again, and that the Lord would reſtore the Elect among the Jewes, (meaning ſpiritually, by the preaching, voyce, and call of the Goſpel,) in the Kingdome of the Meſſiah; though this be directed to the Jewes, yet under theſe termes are alſo the Gentiles ſignified and underſtood; and indeed the Gentiles were properly not the people of God, it was never properly ſpoken to the Jewes, but to the Gentiles; (they were not the people of God properly,) ſo that theſe words are properly ſpoken to the Gentiles, and accidentally to the Jewes, by reaſon of their impiety and Idolatry. And we ſhall find it a marvellous uſual thing, that when the Prophets do ſpeak of the defection of the Jews, and their dejection and falling from God, then they make a tranſition, a paſſage from that to the Kingdome of the Meſſiah. And they promiſe; that under the coming of the Meſſiah, a greater number of the people ſhould be aggregated and joyned to the Jewes, and ſo concopulated, and made one body, Epheſ. 2.16. Now you are made one body through Jeſus Chriſt; God hath made one body, both of the Jewes and Gentiles.
Come we now to the Explication, and I will call them my people, which were not my people, and her beloved which was not beloved. I will onelyonly deſcant upon theſe words, and the meaning is thus; Thoſe that were ſtrangers from the Covenant of grace, thoſe that were in their natural eſtate and condition; and are none of my people, that have not me for a God and Father to them, even thoſe that were aliens from the Common wealth of Iſrael, theſe will I call effectually, and through the preaching of the Word and Goſpel, bring them to the ſtate of faith and grace in Jeſus Chriſt, and within the compaſſe of my ſpecial love and favour, and mercy, and I will make them to be within the number of my peculiar people, and I will be a living and gracious Father unto them. A paralel place unto this we have in 1 Pet. 2.10. where the Apoſtle ſpeaketh thus, which in times paſt had not obtained mercy, but now have obtained mercy, which is an expreſſing of what is meant by being called the people of God.
And in the place where it is ſaid, that they were not my people,] By place, is meant the Countries, the Nations, the Kingdomes of the Gentiles, which were without the pale of Jewry, the Precincts and limits of Canaan; now ſaith the Lord, them will I call alſo my children, even thoſe that are without, in thoſe places will I cauſe men to know me, to worſhip me, and to fear me, as in Mal. 1. and they ſhall be called and ſtyled by that worthy title the Children of God, the living God, who is the Authour and giver of all life. I will not ſtand to draw them into a narrower compaſſe, for you may eaſily conceive them.
Come we now to matter of Inſtruction, and firſt of all from theſe words, in the 25. verſe, As he ſaith alſo, that is, as God ſaith alſo; from hence note we firſt, Doctrine.
That God ſpake by his Prophets and Apoſtles. The holy Prophets of God, and the holy Apoſtles, they were but Gods mouth to deliver his mind and meſſage to his people; they were not the inventers of it, but onelyonly the Writers, Pen-men, and Revealers of it; The text is clear to this purpoſe, 2 Pet. 1.20, 21. The Apoſtle ſaith, that no interpretation of Scripture is of any private invention of man, but prophecie in old time, it came not by the will of man, but by the Holy Ghost, they ſpake as they were moved by the Holy Ghoſt: and in Gal. 1.11. Brethren, the Gospel that I preach, it was not after the manner of men, neither received I it from men, but by the immediate Revelation of Jeſus Chriſt from heaven. The Prophets and Apoſtles, in the execution of their Miniſtry, it was no invention of man, but it was the holy mind and holy will of God, which it pleaſeth him to open unto him, that they might diſpenſe it to his people. Ʋſe.
And therefore the words of the Prophets and Apoſtles are ſo to be received as the mind and will of God; and (to apply this to another purpoſe,) the words of the holy Prophets and Apoſtles, they are to be ſpoken of, and to be reverently handled by thoſe that take upon them to handle the words of God, as the word of God, not as mans word, they are to be handled as the Apoſtle ſaith, in 1 Pet. 4.11. If any man ſpeak, let him speak as the word of God; if any man in the publick Miniſtry ſpeak the Word of God, let him ſee that he ſpeak not onelyonly the word of God, but as the word of God, which indeed are holy, and pure, and powerful, and are ſo to be ſpoken, and ſo to be uttered, by thoſe that do take upon them to diſpenſe it to Gods people; it is not ſufficient for them to utter the bare words, but to utter them with power and authority, and as the Apoſtle ſaith, in 1 Cor. 2.4. they are to be delivered in the demonſtration and evidence of the Spirit of God, yea they are ſo to be handled with ſuch evidence of the Spirit and power, that men may diſcern the power and Majeſtie of it, 1 Cor. 4.25. and may ſay, without queſtion, God is in that Preacher, now the everliving God ſpeaketh.
And do they thus, that do handle the words of the holy Prophets and Apoſtle, looſly, careleſly, and after a carnal manner, in the inticing words of mans wiſdome, in frothy, idle, and ink-horn tearmes, ſuch as are humane eloquence, or thoſe that mingle the holy word of God, and the holy Prophets; with their own inventions, and their own devices, with the ſayings of ſuch a Poet, ſuch a Philoſopher, do theſe deliver it purely? Jer. 23.28. He that hath my words, let him ſpeak my words faithfully: what do thoſe then that come into the Pulpit, and do ſpeak idly, and fooliſhly, and do take the name of God in vain? do theſe ſpeak it in the demonſtration of the Spirit? No, a Preacher that ſpeaketh unto the people muſt conſider, now am I to ſpeak, not onelyonly Gods Word, but Gods Word after a holy manner; and if God were here, would God ſpeak thus vainly? thus idly and frivolouſly, and feed the people with chaffe inſtead of Wheat? they muſt remember they are in the place of God; yea whoſoever they be, that doe draw ſuch Concluſions from the Word of God, that are not there found; though they be ſound and Orthodoxal, if they are not agreeable to the will of God in that place, they are not Gods word, but the words of man, howſoever they may ſay, men will not hear the word of God, yet they are not the words of God, though ſound and good, if they be not natural from the place, and ſo by this means the Word of God doth work juſt nothing upon the hearers; therefore it is no eaſie matter to handle the words of the Prophets and Apoſtles, as they ought to be handled, it requireth great ſtudy, great prayer, great meditation, even watching and ſtriving, ſtudying and praying, to deliver that which is agreeable to the Word: it is an eaſie matter to hear the Word formally, but the hardeſt thing in the world to preach it ſoundly.
Now obſerve we further from this preface, As he ſaith alſo, that is, that which I deliver touching the calling of the Gentiles, it is no ſtrange thing newly invented, but it is the very ſame that God himſelf delivereth and foreſpeaketh long ſince, and now it is fulfilled and accompliſhed, the Gentiles are called, and that is no new thing, neither ought you to ſtumble at it, becauſe it is the voyce of God; hence note we,
Doctrine. That the coming to paſſe of things foretold by the Word of God, though they be hard and harſh to fleſh and blood, we are to be ſo far from ſtumbling at them, that they ought to ſtrengthen our faith the more; touching the truth of the word of God, the event & coming to paſſe of things, though they be very grievous to carnal Reaſon, yet they ought to ſtrengthen our faith, and make us more certainly to believe the Word of God, Joh. 16.1. Theſe things have I told you, that you be not offended; (what are thoſe things?) they are very harſh, viz. the time ſhall come, when they ſhall excommunicate you, and caſt you out; and he that killeth you, ſhall think he doth God good ſervice. Theſe things have I told you, that when you ſee theſe predictions come to paſſe, you may be ſtrengthened, Remembring I told you.
Ʋſe: Many there be, that are much troubled, and much offended, and exceedingly puzzeled, becauſe they ſee many errours and hereſies in the world, that they cannot tell what religion to cleave too, they conſider not that this was foretold by the holy Apoſtle, 1 Cor. 11.19. There muſt be hereſies even among you in the Church of God, Anabaptiſtical opinions and others, that they that belong unto God may be tryed: ſo alſo many there are that ſtand amazed to ſee ſome, that have made a great profeſſion of the Goſpel, eminent perſons, to fall away; and imbrace the world; but the Apoſtle ſaith, 1 Tim. 4.1. that in the latter dayes there ſhould be a departing from the faith, and giving heed to the ſpirit of errours, and doctrines of Devils, that men ſhall be mockers and ſcoffers: and hence it is, that the Apoſtle bringeth in the Atheiſt, in 2 Pet. 3.3. ſaying, Where is the day of his coming? and that men ſhould be mockers, diſobedient, ſuch as make a ſhew of godlineſſe, but deny the power thereof, 2 Tim. 3.1, 5.
Now, when we ſee theſe things, we ſhould ſubſcribe unto the truth of God in our hearts, and be confirmed in it. Matth. 24.6. ſaith Chriſt, When you hear of Warres, and Combuſtions, and Rumours in the world, wonder not, nor be not amazed; forr theſe things muſt come to paſſe, and be fulfilled. And it argueth a true, and a ſound faith, to ſee through the thick miſts of errour, and iniquity, and abundance of evil; the bright reſplendant ſhining beames of the Majeſtie, and purity of the Word of God.
And therefore we are to be ſo farre from being offended at the Combuſtions and Uproares of the world, as that we ſhould be ſtrengthened ſo much the more, and ſettled and grounded in the holy Word of God, ſeeing God hath Revealed it in his Word, and foretold it long before.
As he ſaith in Hoſea, I will call them my people which were not my people, and her beloved which was not beloved, &c.
COme we now to the words of the Teſtimonie it ſelfe, in theſe two verſes. And herein the Apoſtle doth invert the Order of the words of the Prophet, putting that which is firſt, laſt; yea the Apoſtle doth ſomething alter and change the words of the Prophet, and keepeth not ſtrictly, and preciſely to the very words of the Prophet, citing word for word, yet he keepeth the ſcope, ſenſe and meaning of the Prophet, ſound and intire without any alteration, or change, hence then note we thus much;
That it is not alwayes neceſſarie that the very words of the Scripture, Doctrine. ſhould be ſtrictly, orderly and preciſely kept in the preaching of the Word, ſo that the ſence, and ſcope, and meaning of the place be kept ſound and intire without wrong, change, or alteration.
The Preachers of the Word muſt look unto it, that they neither deprave nor corrupt the places of Scripture, that they doe not cut them off, and leave out ſomething needful; this was the ſinne of the Devil in Matthew 4.6. He ſhall give his Angels charge over thee, and leaveth out (to keep thee in all thy wayes;) Nor that they doe not wreſt and wring the places of Scripture to a wrong ſence and wrong purpoſe, and make them as a noſe of waxe, and draw them to a wrong purpoſe, and vex the Holy Word of God, which is the dealing of all hereticks, and eſpecially ſuch as doe turne the places of Scripture, and the plain Stories of the Bible into Allegories; and ſo wrong the ſence of the Scripture: yet Miniſters of the Word; they may alledge and cite places of Scripture with ſome alteration, ſo they keep the ſence ſafe, ſound and intire, John 7.38. He that believeth in me, as ſaith the Scripture, out of his belly ſhall flow rivers of water. Where doth the Scripture ſay ſo? Surely in no place that we finde in the Old Teſtament expreſly, & totidem verbis, in the very ſame words; yet for the matter and ſubſtance of theſe words they may be collected and gathered out of the holy Prophets, as out of Eſay 44.3. and 49.10. Joel 3.18. in all which places mention is made of pouring water upon the drie and thirſtie ground, and of diving into the Waters of Life, and of a fountain that ſhould iſſue out from the houſe of the Lord. Now the Lord Jeſus doth apply theſe words of the Prophets (having reſpect to Chriſt who is the Fountain of Life, and of all Spiritual graces) he doth apply them to all thoſe that truely believe in him, that though they were drie and barren, yet out of them ſhall flow the rivers of water of Life; ſo that though he doth not ſet down the words of the Prophets expreſly, yet he keepeth the ſence, and meaning of the words.
So that it concerneth the Preachers of the Word to be very well acquainted with the ſcope and drift of the Scriptures, that howſoever they may miſſe of the words, yet they muſt keep the ſence intire, and ſee that they doe not ſwerve from the intent and purpoſe of the Holy Spirit of God in the Text.
And as they muſt be careful that the places of Scripture be fit and pertinent to the purpoſe they have in hand, ſo alſo that the places they doe alledge be truely underſtood, and rightly applied according to the meaning of the Word, and then they are the true Word of God, and are a notable means to beate down the ſtrong holds of ſinne, and of Sathan; (to paſs by that.)
Come we now to the Teſtimonie it ſelf recorded by the Prophet, and here alledged by the Apoſtle [I will call them my people which were not my people, and her beloved, which was not beloved.] Theſe words are a plain Text, and doe evidence unto us the vocation and calling of the Gentiles, which was long agoe foretold, and now fulfilled, the Gentiles are called, the Gentiles embrace the faith of Chriſt, which is one of the great myſteries of the Goſpel, and of Religion. 1 Tim. 3.16. VVithout controverſie great is the myſterie of godlineſs; what was that? God manifeſted in the fleſh, ſeen of Angels, juſtified in the Spirit, preached to the Gentiles; a high and excellent myſterie. Now touching this myſterie of calling the Gentiles obſerve the Lord ſaith, [I will call them my People, which were not my people, and her beloved, which was not beloved.] Hence appeareth the free mercy; and the free grace of God in calling the Gentiles out of the eſtate of ignorance and unbelief into the eſtate of true knowledge and faith in Jeſus Chriſt, into the eſtate of grace, hence then ariſeth this point, viz.
Doctrine. That God calleth men effectually out of their natural eſtate, into the eſtate of grace, and doth work grace in them effectually by the power of his Spirit through the preaching of the Word, out of his meer good will and free mercy, nothing moving him thereunto, but onelyonly his free mercy, the Lord he is pleaſed to reveal the Goſpel to none but to thoſe who out of his meer good will hee pleaſeth to cauſe to underſtand it, and the light of the Goſpel, though it ſhine moſt clearly and reſplendantly, yet it doth enlighten none, nor worke upon none, but onelyonly ſuch as it pleaſed God to illuminate and enlighten by the preaching of the Word, though it fall upon their eyes, and ſound in their eares, and ſhine about them, yet the hearts are ſhut up of all ſuch, unleſſe thoſe whom God doth illuminate, Eph. 1.9. The Apoſtle ſpeaking of himſelfe and other true believers, ſaith expreſiy, God hath opened unto us the myſterie of his Word, the ſecrets of his Goſpel according to his own good pleaſure. And in the ſame Chapter, the 17. verſe, He prayeth that the Epheſians might have the Spirit of Revelation, and the Spirit of Wiſedome. Oh Lord open the eyes of their underſtanding that they may clearly ſee the riches of his calling, and the ſweet comforts of the Goſpel. And hence it was that the Apoſtle ſaith, in 2 Cor. 4.6. That God by the ſame Almightie power, whereby he brought light out of darkneſs, cauſeth them to ſee the glory of God in the face of Jeſus Chriſt; yea, the Lord doth afford the outward ſound and preaching of the Word out of his free merciemercy where it pleaſeth him; He appointeth the drops of rain to fall in this place, and not in that, ſo he doth cauſe the dew of his Word to fall upon the clay the Gentiles, in Matth. 10.6. into the Cities of the Samaritans enter not; and in Acts 16.6, 7: we find that Paul and Timothy they were forbidden of the holy Ghoſt to preach the Word in Aſia. Yea, when they had a mind to goe to Bythinia, the Spirit of God would not ſuffer them, but ſent them to Macedonia, Acts 16.9. Come over into Macedonia and help us; ſo that the outward preaching of the Word it is vouchſafed to ſome, and not to others, as when Chriſt lived upon the face of the earth, the bodily eyes of all men were not opened, but onelyonly ſome, and others remaine blind, ſome blind perſons were left in their blindneſs; And the dead bodies of all were not raiſed, though ſome were, at the death of Chriſt; ſo dealeth the Lord with the minds and ſouls of men, he onelyonly out of his gracious pleaſure doth open the minds of ſome men, and make them to ſee, know, and underſtand and believe by the preaching of the Word, according to his gracious pleaſure; therefore we may reſolve upon it (as a certain truth,) that God doth call men out of the eſtate of nature, into the eſtate of grace effectually out of his free grace and mercy.
Ʋſe 1 If this be ſo, it is not then upon foreſeen merit that God doth call men effectually, and doth work upon them powerfully by his Spirit; that is the error of the Papiſts, they hold indeed that the election of God, and conſequently the revelation of the truth of God, it is upon their merit foreſeen, becauſe God doth foreſee ſome worthineſs in them; we are to renounce this as a groſs Popiſh errour, yea the truth now made known unto us, being duely conſidered and thought upon, it beareth ſtrongly againſt that poſition that is held by ſome, that redemption wrought by Chriſt is univerſal, that Chriſt died for all men univerſally without any exception of any. Now not to ſtand upon this erroneous poſition, which is a dangerous errour in the ground of it, it making the ſin of men the ſins of the world; death and hell, to be ſtronger then Chriſt, that Chriſt ſhould die for all men, and yet ſome of thoſe men goe to hell, a fowl and a groſs errour: beſides this, it cannot ſtand with the truth now delivered, that Chriſt died effectually for all men, without exception of any; for if ſo be Chriſt did die for all men generally, and univerſally, then doubtleſs all are acquainted with it, ſavingly as a benefit belonging to themſelves ſuch as are redeemed, aſſuredly God doth bring them to the ſaving knowledge of their redemption. Now this is not ſo; the preaching of the Word, and plain experience doth tell the contrarie; for God out of his mere good will and pleaſure doth call none effectually, but ſuch as are redeemed by Chriſt, and ſo all men are not, for then they ſhould ſavingly be brought to the knowledge of their redemption, but all are not ſo, for as in the time of Chriſt all men that were blinde had not their eyes opened, ſo all have not their minds enlightned, and therefore univerſal redemption wrought by Chriſt is a meer fancie of the brain of man forged in hell, and there is no truth in it; to ſay that Chriſt died for all, and if we reſt upon this; we ſhall finde a deceiving ground of comfort. Howſoever ſome will ſay, how ſhall we comfort a poor ſoul, a priſoner that is to be executed but by telling him Chriſt died for all, upon what ground? No Chriſt died not for all.
Again, is it ſo that God worketh freely upon the minds and ſouls of men out of his free grace and mercy; Oh then ſuch as find themſelves to be in Ʋſe 2 the number of the called of God and throughly wrought upon by the power of the preaching of the Word, that are brought to the ſaving knowledge of God in Chriſt, they are bound to acknowledge the riches of his free grace and mercy, and be thankful unto God for the ſame. Conſider it thou that haſt good evidence of thy effectual calling that art transformed and changed and brought into a new mold and faſhion; conſider with thy ſelf that many are left in their natural ignorance and unbelief; yea many are given over to Popiſh ſuperſtitions, many living in the ſame place, frequenting the ſame means, hearing the ſame ſermons, ſitting in the ſame ſeat with thee, they remain ignorant in their blindneſſe of minde, and hardneſſe of heart, but God hath given thee not onelyonly his Word and Goſpel preached, but a heart enlightned to receive it; therefore thou haſt cauſe to magnifie the mercy of God for this bleſſing of all bleſſings: And learn thou to break out and ſay, [Lord, what am I, that thou ſhouldeſt vouchſafe unto me ſuch a merciemercy, I ſee thouſands in their natural eſtate and ignorance, I was born and brought forth in ſinne like other men, and have increaſed and multiplied my ſinnes exceedingly, my unthankefulneſſe is great, and my unworthineſſe greater, and yet thou haſt vouchſafed mercy unto me above many thouſands, Lord thou art gracious and merciful unto me.]
Thus we ought to be ſtirred up our ſelves to magnifie the merciemercy of God, in that many thouſands are given to Popiſh ſuperſtition, and God hath given thee a flexible heart to his Word: Oh thou canſt not be ſufficiently thankful for ſo great a favour.
As he ſaith alſo in Hoſea, I will call them my people, which were not my people, and her beloved, which was not beloved.
COme we now to the very words of the text, to enter into the bowels of it. In theſe words (as I have ſhewed you) we have a double deſcription of the Gentiles; Firſt, of their eſtate before their calling, when they were not the people of God by nature. Secondly, of their condition after their Calling, that they were now become the people of God, and beloved of the Lord; hence then firſt of all appeareth the eſtate of man by nature, as yet unconverted, and not wrought upon by the Spirit of God, through the preaching of the Word and Goſpel: hence the Doctrine is this,
Doctrine. That men who are in their natural eſtate, as yet not effectually called, and as yet not wrought upon by the Spirit of grace, by the preaching of the Word and Goſpel, are in a miſerable eſtate and condition; they are not the people of God, nor beloved of God, ſo ſaith the Text; and we find, that that the Scripture ſetteth out the miſerable eſtate and condition of men in their natural eſtate, by many notable ſpeeches, in Rom. 5.6.8. it is ſaid, that they were ſinners in a high degree, ungodly, yea enemies unto God, and unto Chriſt; ſuch as are in their natural eſtate, they are enemies unto God, and there is open defiance between God and them, and they may look that the Lord ſhall deal with them as a profeſſed enemy: and in Epheſ. 2.3. the Apoſtle doth notably deſcribe the eſtate of the Gentiles before their calling, that they are without Chriſt, aliens and ſtrangers from the Common-wealth of Iſrael, without God in the world; no better then Atheiſts, enemies to God, ſtanding ſubject to the whole wrath of God, both in this life, and for ever, Acts 26.18. and therefore they are in a woful eſtate and condition. And it muſt needs be ſo.
Reaſon 1 Becauſe that all perſons in their natural eſtate, they are without the Covenant, ſevered from God, and ſhut out of his favour and love, and ſuch as have not any title or intereſt in any bleſſing of God, which is indeed a part, and beginning of hell torments, for the full apprehenſion of Gods wrath is hell it ſelf, and men in their natural eſtate have a part and portion of hell here.
Reaſon 2 Again, beſides this, they are veſſels ſubject to the power of Gods wrath, 2 Tim. 2.26. taken in the ſnare of the devil, held of him at his pleaſure, and led whereſoever he pleaſeth; and therefore we may reſolve upon this as a certain truth, That men not effectually called, they are in a miſerable eſtate and condition, ſubject to Gods wrath and hell torments; and how miſerable that is, you may eaſily judge.
Object. But before we come to apply this, you may ſay, ſome there be that are in the eſtate of nature, that belong unto Gods Election, are theſe in a miſerable eſtate and condition? certainly no, for he loveth his choſen from everlaſting, before the world was; the text is clear to this purpoſe, Jer. 31.3. God ſaith in particular, that he loveth his choſen with an everlaſting love▪ through the riches of his great love wherewith he loved us even before our calling; therefore all they that are in their natural eſtate, are not in a wretched condition.
To this I anſwer, Anſw. It is true, God loveth his choſen before their calling with an everlaſting love; hut we muſt know, that God loveth them onelyonly with that degree of his love that is proper to his choſen uncalled, as being in the number of his elect, in time to be called; but he loveth them not with that degree of his love to his choſen called; for howſoever Gods love doth not admit of more or leſſe, yet Gods love (extended and reached out to the choſen of God,) in reſpect of them hath different degrees, he loveth them uncalled, not with that degree of his love as he doth the called, then when they are uncalled; he loveth them with an act of his love, but when they are called effectually, he loveth them with a greater degree of his love; whereas before, their beſt works are diſpleaſing to God, being out of Chriſt, who is the Root and Fountain of all acceptation, and in and through him he is the head of the Covenant, and ſo he loveth them to the acceptation of their perſons; for as the Apoſtle ſaith, in Rom. 8.8. They that are in the fleſh, (natural men, choſen or unchoſen, elected, or not elected of God) they cannot pleaſe God. And being in their natural eſtate, they have no aſſured evidence to themſelves, that they are in the number of Gods choſen; no, the love of God is a ſecret thing to them unknown, and they have no evidence of it, untill they be effectually called; ſo that it ſtill remaineth a truth, that men in their natural eſtate and condition, not wrought upon by the preaching of the Word, certainly they are in a miſerable condition.
This truth being thus cleared, firſt of all, it meeteth with the conceit of Ʋſe 1 our profeſſed enemies the Pelagians and Papiſts, who both of them do aſcribe a power unto man, being yet in the ſtate of nature, to will and to work good, to do ſome good thing that may merit at the hands of God; indeed (ſay they) not through the worthineſſe of the work done; but (ex congruo) by a kind of congruity, conveniency, and fitneſſe, it is fit and convenient, that they ſhould be accepted, and that God ſhould reward them for their good works done; A moſt groſſe and abſurd opinion; for what worth can come from ſuch perſons as are not yet beloved of God, to the acceptation of their perſons? for the perſon muſt firſt of all be beloved of God, before any thing done by him can be pleaſing to God: now what can be done pleaſing unto God, or worthy of Gods acceptation, of thoſe whoſe perſons are not pleaſing to him?
This diſcovereth unto us, that many in the world are in a moſt miſerable Ʋſe 2 eſtate and condition, and yet will not be brought to acknowledge it, and that addeth unto their miſery, that they are in a miſerable eſtate, and yet will not ſee it, nor acknowledge it, nor be brought to take notice of it. As, do not many commonly ſay, that there is no miſery, but that which is outward, and ſenſible unto a mans body, goods, or eſtate; and if a man be free from outward troubles and diſtreſſes, and do enjoy health, wealth, liberty, plenty, and abundance of outward good things, they bleſſe themſelves, and others ſooth them up, and ſay they are in a happy and bleſſed eſtate and condition, and eſpecially if ſo be they have grace in their ſoules, that is, common gifts, and common graces of God, as wit, wiſdome, learning, and power to abſtain from foul, groſſe, open, and notorious ſinnes, from drunkenneſſe, whoredome, and ſuch abominable ſins, then they are highly conceited of themſelves, and their knowledge is marvellous good, who can ſay black is their eye? they have health, wealth, peace, abundance, wit, learning, underſtanding, knowledge, and the like, and they are in a happy eſtate. But O take it to heart, and conſider it; many they have wealth, health, peace, liberty, knowledge, learning, and power to abſtain from the things and ſins of the world, may yet be in the very dregs, and puddle, and filth of nature; yea conſider it, thou Civil honeſt perſon, thou that doſt reſt thy ſelf in a civil and orderly courſe in the world: (though ſome ſay, if theſe go not to heaven, then God help us,) But certainly, and undoubtedly, thou civil honeſt perſon, thou haſt no more in thee, then in a Pagan, an Infidel, or a Heathen, thoſe that never heard of Chriſt, canſt thou then with reaſon think that thy caſe is good, when aſſuredly thy caſe is no better then an Heathen, Pagan, or Infidel, thou liveſt as thou art guided by natural reaſon, and by the force of nature, and thou art not yet beloved of God, but in a miſerable eſtate and condition, and thy beſt performances are all but (ſplendida peccata) glittering ſins, a heap of dung painted over with gold, they are no better: And being not beloved of God, the creatures of God, and every thing fighteth and conſpireth againſt thee, all the Judgments of God hang over thee, and thou lyeſt ſubject to all plagues and Judgements in this life, and to eternal confuſion in the life to come; yea thou canſt not go to God by prayer, as thy Father, which is in heaven, but as a God ready to pour out his wrath and vengeance, clothed with Juſtice and Judgement, yea thou canſt not hear the voyce of God againſt thee. Oh that Civil honeſt perſons would but conſider this their miſerable eſtate and condition, thou wouldeſt be ſo far from being pleaſed with thy ſelf, in reſpect of thy eſtate, and ſo far from bleſſing thy ſelf therein, that thou wouldeſt fall a bewailing of thy miſerable eſtate and condition, in conſidering thy caſe is miſerable and damnable.
Again, in that the Apoſtle ſaith, I will call them my people which were not my people, and her beloved which was not beloved, hence we may obſerve thus much, viz.
Doctrine. That the called of God, ſuch as are wrought upon by the Spirit of God, and the preaching of the Word, hath a kindly working upon their ſoules, they are in a moſt happy, peaceable, and bleſſed condition; beſides this, the Scripture ſetteth their eſtate out in many notable places, in Epheſ. 2. ſaith the Apoſtle, they are made near unto God; whereas before God was an angry Judge, now they are at peace with God, yea at peace with all the creatures of God; yea the very ſtones in the ſtreets, and beaſts in the field are at peace with them, yea ſuch as are in the eſtate of grace, they may have acceſſe to the Throne of grace, to ſee the face and favour of God with boldneſſe, they may come into the houſe of God with comfort, and joy, and rejoycing; they may eat bread at the Lords Table, and feed on the Goſpel, yea they may praiſe God for aſſurance of happineſſe hereafter; yea the Scripture maketh known, that they are dear unto the Lord of heaven, and he maketh ſpecial account and reckoning of them, they are a royal Prieſthood, a holy Nation, a peculiar people, 1 Pet. 2.9. yea they are the ſheep of his paſture, the Saints of God, and of his Family, they are of Gods Houſhold, Epheſ. 2.19. they are dear and tender to him as the apple of his eye, he that toucheth them, toucheth the very apple of his eye, Zach 2.8. yea they are the Lords own proper inheritance, Deut. 32.9. all the world is the Lords, but his people are his inheritance.
Ʋſe: If this be ſo, how ought we to ſeek and labour to find our ſelves in this eſtate, out of the eſtate of Nature; if we find our ſelves in this eſtate, we are beloved of God to the acceptation of our perſons, our good works, and ſervices, yea our weak and imperfect ſervice are pleaſing unto God through Chriſt; yea we are in ſuch a bleſſed eſtate and condition, that nothing can make us miſerable: how ſhould this affect our hearts? for if a child of God were in hell, and within the compaſſe of Gods love, he were in a bleſſed eſtate: whereas otherwiſe though they were in heaven, and yet not beloved of God, thy caſe would be miſerable: Oh what a bleſſed condition is a Child of God in! And as the Heathen man ſaith, If thou didſt ſee the beauty of vertue, thou wouldeſt deſire it above all; ſo if thou didſt but ſee the beauty and luſtre of Gods love, it would make thee admire it, and to labour to get out of the eſtate of nature, into the eſtate of grace, and then happy art thou; for thou haſt right and title to everlaſting happineſſe, and aſſured poſſeſſion of heaven.
As he ſaith alſo in Hoſea, I will call them my people which were not my people, and her beloved which was not beloved. And it ſhall come to paſſe, in the place where it was ſaid unto them, You are not my people, There ſhall they be called the Children of the living God.
WE are now to come to ſtand upon the laſt of theſe two verſes, the 26. verſe, where we ſee the Apoſtle doth double his teſtimony, and doth bring two places both of them to one and the ſame purpoſe; one of them had been ſufficient, but he bringeth two; and indeed doubling of ſpeeches in Scripture is not idle, nor ſuperfluous, but it is of excellent uſe and purpoſe; it ſerveth both for more certainty, and for more plainneſſe; and perſpicuity, in Gen. 41.32. Joſeph ſaid unto Pharaoh, his dream was doubled; and why? becauſe the thing ſhould certainly come to paſſe; ſo likewiſe it maketh things more evident, plain, and perſpicuous, as in Phil. 3.1. The Apoſtle ſaith, It grieveth not me to write unto you the ſame things again, for they are ſure and certain.
The point needs not to be inlarged; onelyonly I note it to teach us, that we muſt double our regard and our reſpect of things that are often repeated, and often beaten upon in the holy Scripture; God having a mouth to ſpeak, we muſt have an ear to hear, a mind to attend, and a heart to yeeld obedience unto him; and the Lord doubling his ſpeech, and repeating the ſame things again, we muſt double our hearing, double our apprehenſion, and double our care, to profit by it, and make uſe accordingly. As in particular, Doth the Lord double his threats againſt thy ſins? haſt thou often heard of thy particular ſinnes, thy drunkenneſſe, thy whoredome, thy pride, thy Sabbath-breaking, thy Uſury? haſt thou heard of it again and again? hath the Lord directed his Miniſters, to denounce his Judgements often againſt thee for thy ſinnes? Oh then it behoveth thee to double thy care and reſpect in reforming of thy ſinnes; hath the Lord often threatned thee for thy pride, thy gariſhneſſe in apparel? and is it not amended? certainly the Lord will deal with thee proportionably, thou reſiſteſt the holy Spirit of God, that hath doubled his threatenings againſt thee for thy ſinnes, and thou not amending, but going on, he will certainly one day double his plagues and Judgments upon thee, without reformation.
Now touching the matter of the Apoſtles ſpeech, And it ſhall be in the place where it was ſaid, they are not my people, there they ſhall be called my people: Here we ſee, the Lord doth ſet forth the Calling of the Gentiles by the circumſtance of the place, the meaning is, as if the Lord had ſaid, In thoſe Nations, thoſe Kingdoms, thoſe Countries of the world, where I have none that do fear, nor worſhip me, nor are called by the name of my people, but are Heathen, and Pagans, there will I raiſe up ſome to call upon me, and to offer unto me. So that we may ſee, that Gods calling of men to the eſtate of grace, it reſpecteth no place, but in any place, in any Countrey of the World, the Lord will call them in due time: but this point for the ſubſtance we have formerly handled. But hence we may gather briefly thus much, viz.
That diſtinction of place, in regard of holineſſe, Doctrine. is now taken away in the time of the New Teſtament, it is now aboliſhed, one place is not now holier then another, but in every nation, in every place, God will have people to worſhip him; neither is the worſhip of God now tyed to one place, more then to another, as if one place were more holier then another. Indeed in the time of the Old Teſtament, (as you may ſee in Deut. 16.) there was a place whither the Tribes of Iſrael ſhould reſort three times in a yeare, and come to worſhip God publickly in that place, and that was the Cittie of Jeruſalem, Matthew 4.5. Called Sancta Ʋrbs, the Holy Cittie, and the whole Land muſt goe to worſtip there. But now in the time of the New Teſtament, all places are alike Holy, and men may offer up a pure Offering to the Name of God in any place; ſo ſaith the Apoſtle, in 1 Timothy 2.8. I will that men lift up pure hands unto God in every place, even pray in every place. And this was foretold by the Prophet in Zephaniah 2.11. That in every place men ſhould worſhip the Lord of Hoſts, yea in all the Iles of the Heathen; and all the Nations of the world not to be tied to Hieruſalem.
So then upon this ground appeareth the folly and abſurditie of Popiſh Pilgrimages, and in particular their going a Pilgrimage to the Holy Land of Jude, aand Cittie of Hieruſalem; why? Holineſſe is not inherent in the ground, or in the walls of Hieruſalem, no, Hieruſalem was a Holy Cittie, in regard of the pure and true worſhip of God; but now (that failing, and taken away and given to other people) that is no more holy then other places of the world; therefore it is abſurd for them to go to the Holy Cittie in Pilgrimage: but to leave them.
There be many amongſt our ſelves that are juſtly to be blamed, who either out of their groſſe ignorance, or blind and Popiſh ſuperſtition, aſcribed Holineſſe more to one place then to another, and tie the preſence of God more to one certaine place, then to another as in the Church the places of publicke Aſſemblies.
Oh they think thoſe places are farre holier then other places, and thereupon if they have occaſion to goe through Pauls or other Churches when there is no publick ſervice, yet they drop down upon their knees to a piller, and there poure out their prayers, this is groſſe and blind ſuperſtition; for diſtinction of place is now gone, a man may as well poure out his prayers with Divine thoughts and pure hands, as well in the market, and in the field, as in the Church.
I confeſſe, the places, of publick meeting the Churches, are more convenient for comlineſſe and Orders ſake, for publick worſhip, but they poure out their private prayers in a publick place, out of the time of publicke worſhip; Holyneſſe is not in the place, but in the company and the worſhip there performed, but the place is not holy in the time, nor out of the time of exerciſe, no more then any other place.
Again, we ſee further, the Lord here ſetteth out the calling of the Gentiles to the eſtate of grace, by the excellent dignitie and worthineſſe of it; What are they being called? why, in all places, and in all Nations, the Children of the Living God: an excellent dignitie; ſo then the point from hence is this;
Doctrine. That it is a matter of great honour, and of excellent dignitie, for men to be called to the eſtate of Gods Children, ſuch as are indeed wrought upon and brought out of the eſtate of Nature, into the eſtate of Grace, and made the Children of God, they are wonderfully dignified; to this purpoſe ſpeaketh the Evangeliſt, John 1.12. As many as received him, (meaning Chriſt) to them he gave power, (or rather priviledge and prerogative) to be the ſonnes of God, not power ſignifying power and ſtrength of free will to be made Gods Children, as the Rhemiſts note upon that place, but the priviledge, honour and prerogative that they have being the Children of God, there is no ſervice to the ſervice of the King of Heaven, it was as much as the Prodigal deſired, Luke 15.19. (Father I am not worthie to be called thy ſonne, make me one of thy hired ſervants.) Yea God hath no need of the ſervice of men, he hath thouſands; yea ten thouſand thouſands of holy and glorious Angels to wait and attend upon him, and to be at his beck, Daniel 7.10. But for men to be made not onelyonly the ſervants of God, but to be made his Children by Adoption, and Grace, it is an advancement exceeding great and wonderful; Moſes was a faithful ſervant in the Houſe of God, yet nothing comparable unto Chriſt, who ruled in the Houſe of God as his ſonne, Hebrewes 3.5, 6. What was Abrahams eldeſt ſervant Eleazar, to his youngeſt ſonne? nothing. And what was Joab the ſervant of David, though a man of great place and authoritie, in compariſon of Solomon the ſonne of David? No, Solomon reckoneth of it as a ſpecial honour, Proverbs 1.1. (Solomon the ſonne of David, ſo that it is a greater honour to be the Sonne of God, and it muſt needs bee ſo.
Becauſe men who are made the Children of God, what are they of themſelves? Reaſon 1 Baſe and miſerable wretches and ſinneful, yea children of wrath, children of the Devil, and God who maketh them his Children, what is he? Surely he is a moſt Holy, Glorious, and higheſt Majeſtie, and according to the Dignitie of the Perſon of the Father, ſo is the honour of the Childe, the Childe of a Prince or Noble man is more reſpected then the Childe of a baſer man, and that worthily; and hence David being moved by his fellow ſervants to become the ſonne in Law of Saul, 1 Samuel 18.23. ſaith, (Seemeth it a ſmall thing unto you for me to be ſonne in law to a King?) Did holy David (a man worthily deſerving at the hands of Saul) think it a great matter to enter into aliance with Saul; and ſhall not we think it a wonderful honor for us that are baſe and vile men, to be made the ſons and daughters to the great God of Heaven and Earth?
Men being made the Children of God, they are the heirs of God, every Reaſon 2 Childe of God is an heire; ſo ſaith the Apoſtle in Romans 8.17. (If we Children, we are alſo Heires,) yea they are made joynt-heires and co-heires with the Sonne of God, and they ſhall one day ſhare with him in Life and Glory; Therefore it followeth undeniably, that it is a great honour and dignitie to be a Childe of God, yea a greater honour and dignitie, then if they were advanced to be the heires of the greateſt Monarch in the world.
We ſee then upon this ground, the vain and blinde conceit of the world, Ʋſe 1 and worldlings touching the happie, and bleſſed eſtate of Gods Children, for they are ſo farre from thinking it is an advancement, that they account it the baſeſt thing in the world to be the Children of God, yea they account them to be moſt vile and contemptible perſons in the world, they judge of them by their outward appearance, they ſee not that grace that lieth hid either under that excellent grace of humilitie, or elſe under a deſpiſed and afflicted eſtate, and therefore they eſteem baſely of them, but they lift up their conceit in regard of men that are great and mightie in the world; they have cappe and knee and all outward pomp given unto them.
Alas, they are blinde and cannot ſee and diſcern their miſerable eſtate; for all the honour that great and mightie men have, it is nothing in compariſon of a Childe of God: No though their excellencie did mount up to Heaven, and touch the skie with their heads, and make their neſts among the Stars, yet being not in the eſtate of grace, they are in a baſe condition, and ſhall be tumbled down, and trodden down as the dung under their feet; therefore they are deceived that magnifie them, and honour them ſo much.
Haſte thou then good evidence that thou art a Childe of God, and in Ʋſe 2 the eſtate of grace? ſurely then know this (to thy comfort) thou art in a moſt excellent and honourable eſtate, though thou be in a mean eſtate, far better then thoſe that lift up themſelves; and cheer up thy ſelf, thou art precious in the ſight of God, Eſay 43.4. Becauſe thou art precious and honourable in my ſight; yea, thou art honourable in the ſight of all the holy Angels of God, yea of the Saints of God: And howſoever the world doe ſeek to blemiſh thee, and to caſt dirt in thy face, and ſay thou art a Schiſmaticke, a Puritan, an Hypocrite, yet they cannot poſſibly diſgrace thee; for the honour that is put upon thy head, is put by the hand of God, and it will make thee honourable and glorious in the ſight of men and Angels; Alas the honour of the world conferred upon men, it hath many interruptions and breakings off, and if it continue as long as they live, yet then it leaveth them, and they leave a rotten and ſtinking name behind them, but the honour conferred upon thee, is holy and heavenly Honour, and continueth after death: Yea conſider, that thou being a Childe of God, thou art the Childe of him that liveth for ever, thy Father never dies; and aſſuredly thy Father never dying, there is no end of his dayes and glory; ſo he will make thee glorious alſo, and crown thee with Eternal happineſſe; and therefore thou art an honourable perſon.