Lectures Upon Hosea 1-4 — John Downame

Lectures Upon Hosea 1-4 · John Downame

ANd thus much concerning the Legall comminations. Euangelicall conſolations.Now follow the Euangelicall conſolations: for our Prophet Hoſea hauing in the former part of the chapter (according to the vſuall method of the Prophets) firſt ſet down their ſins, and then the iudgements of God, and the puniſhments due vntounto them, doth not end his Sermon, before hee had comforted Gods faithfull children who were deiected with the former threatnings, by aſſuring them of the inlargement of the kingdome of Ieſus Chriſt, the promiſed Meſſias, and the propagation of the Church through the merciemercy of God forgiuing their ſinnes, and reconciling them vntounto himſelfe in his Sonne, vntounto whom they are vnited by Gods ſpirit and a liuely faith.

Where Gods Miniſters may obſerue in Gods owne practiſe, The beſt method of conuerting a ſinner.what is the beſt methode and order for the conuerting of a ſinner, namely, firſt to bring men to a ſight of their ſins; ſecondly to ſet before them the anger of God, the curſe of the law, and all thoſe fearefull puniſhments temporall and eternall, which by them they hauehave deſerued. And when thus by the preaching of the law, they are thorowly humbled in the ſight of their owne miſery, then they are to raiſe them vp again by the preaching of the Goſpel, containing in it Gods gracious promiſes of merciemercy and forgiuenes in Ieſus Chriſt. For this is the order which the wiſdom of God hath thought moſt fit; as appeareth in this place, and in al the writings and ſermons, not only of the Prophets, but alſo of the Apoſtles. Acts 2. 23. 37. 38. Rom. 1. 2. 3.So Peter, Act. 2. 23. 37. 38. And Paul, Rom. 1. & 2. & 3. &c.

But let vsus come to the words themſelues: verſe 10. Yet the Verſe 10, 11. number of the children of Iſrael ſhall be as the ſand in the ſea, which cannot be meaſured nor told. And in the place where it was ſaid vntounto them, ye are not my people; it ſhall be ſaid vntounto them; Ye are the ſonnes of the liuing God.

Verſe 11. Then ſhall the children of Iuda, and the children of Iſrael be gathered together, and appoint themſelues one head; and they ſhall come vp out of the land: for great is the day of Izreel.

In which words is contained a ſweete conſolation for all Gods afflicted children, taken from the flouriſhing eſtate of The expoſition.Gods Church, vnderunder the Kingdome and gouernment of Ieſus Chriſt. The which their proſperitie and happineſſe, is firſt deſcribed in the 10. verſe, and part of the 11. verſe, and then magnified in the laſt words: for great is the day of Izreel. It is deſcribed by foure arguments. The firſt is their multitude; that they ſhould be in number numberleſſe. The ſecond is their dignity; that they ſhould be not onelyonly Gods people, but alſo the ſonnes of the liuing God. The third is, their vnitie and vnanimity; that they ſhould be gathered together, and appoint vntounto themſelues one head, vnderunder whom they ſhould ioyntly be gouerned. The laſt is, their liberty and full redemption; that they ſhould come out of the land polluted with idolatry, and ſhould be adioyned vntounto the true Church of God.

The firſt argument of conſolation taken from the multitude of Gods Church, is contained in theſe words: Yet the number of the children of Iſrael ſhall be as the ſand of the ſea, which cannot be meaſured nor told. Whereas he ſaith; Yet the number, &c. he meeteth with an obiection of the hypocriticall Iſraelites; and withall, comforteth Gods children, who were deiected with the former threatnings. For the Prophet hauing ſhewed, that the Lord would reiect the people of Iſrael from being his people, the hypocrites among them would be ready to charge the Prophet, that his prophecie Obiection. could not be true, ſeeing it contradicted Gods promiſe made to Abraham, that he would multiply his ſeed as the ſtarres of heauen, and as the ſands by the ſea ſide; the which he ſhould not performe, if now he ſhould reiect and caſt them off. To which the Prophet anſwereth, that though God did reiect, all theſe rebellious Iſraelites, which were the ſeed Anſwer. of Abraham according to the fleſh; yet he would be as good as his promiſe: which is to be vnderſtood of the ſeede of Abraham, not according to the fleſh, but according to the ſpirit: that is, both of the Iſraelites, and alſo the Gentiles, which ſhould in great numbers be gathered into the Kingdome of Ieſus Chriſt, and be true members of his Church.

Secondly, whereas the faithfull might hauehave been ouerwhelmed The multiplying of Gods Church, by ioyning together the Iewes and Gentiles.with ſorrow, and troubled with many doubtings, when they heard of the vtter reiection of the Iſraelites; as though the Church of God ſhould thereby come to ruine: the Prophet comforteth them, and ſtrengtheneth their ſaith againſt ſuch doubtings, by aſſuring them that the Lord would make good his promiſe, concerning the multiplying of Abrahams ſeed as the ſtarres of heauen; and that this reiection of the rebellious Iſraelites, ſhould be ſo far from hindering of it, that he would in his infinit wiſedome, make it an occaſion of accompliſhing his promiſe, and multiplying his Church; becauſe in regard of his promiſe made to Abraham, he would in the miniſtery of the Goſpell by his Apoſtles and Miniſters, call into his Kingdome of grace; firſt the Iſraelites, and then by occaſion of them, the Gentiles, amongſt whom they were ſcattered; and ſo of both, the reliques of Abrahams poſterity, according to the fleſh, and of the beleeuing Gentiles his children, according to the ſpirit, he would multiply the number of his Church, like vntounto the ſtars of heauen, and ſands by the ſea ſide in multitude.

But let vsus come more particularly vntounto the words of the text: Yet the children, &c. Here the Prophet ioyneth thoſe things which in their owne nature ſeeme to differ: as though he ſhould ſay; The former threatnings which I hauehave denounced, may ſeeme to contradict Gods promiſe made to Abraham, concerning the multiplying of his ſeede; but notwithſtanding that the Lord will execute thoſe iudgements which I hauehave denounced, yet he is not vnmindfull of his promiſe, but will, though he caſt off the rebellious Iſraelites, multiply the true ſonnes and children of Abraham, conſiſting not onelyonly of the beleeuing Iſraelites, but alſo of the beleeuing Gentiles, which by the preaching of the Goſpell ſhall be conuerted vntounto the faith, and ſo adioyned to the Church, as the ſtarres of heauen, and like the ſands by the ſea ſide in number. And therefore the wicked Iſraelites hauehave no reaſon to inſult in their ſecurity, as though Gods Church could not ſtand if they fall, but muſt needes be ouerthrowne in their ruine; and as if God could not be true of his word, vnleſſe they were preſerued and multiplied; ſeeing the Lord in his infinite wiſedome and power, can of ſtones raiſe vp children vntounto Abraham, and of vnbeleeuing Gentiles, make beleeuing Matth. 3.Chriſtians.

Yet the number of the children of Iſrael, &c. By children of Iſrael, we are to vnderſtand the whole Church of God, vnderunder the gouernment of Chriſt, conſiſting of all beleeuers, both Iewes, Iſraelites, and Gentiles. For Iſrael in the Scriptures … diuerſly taken: ſometimes for the whole people which were the poſterity of Iacob, according to the fleſh; and ſometimes for the ten Tribes alone, and that both elect and reprobate, beleeuers and vnbeleeuers: ſometimes it is taken for them onelyonly who were Iſraelits according to the fleſh by naturall generation; and not according to the ſpirit, borne by ſpirituall regeneration, neither children of the promiſe made to Abraham, becauſe they were not indued with the faith of Abraham. Of ſuch the Apoſtle ſpeaketh, Rom. 9. 6. All are not Iſrael which are of Iſrael. 7. Neither all children, becauſe Rom. 9. 6, 7.they are of the ſeede of Abraham, &c. And 1. Cor. 10. 18. Behold 1. Cor. 10. 18.Iſrael which is after the fleſh. Of theſe the Prophet here ſpeaketh not, becauſe they were not members of the Church of Chriſt; but rather theſe are thoſe whom in the former verſes, the Lord threatned to reiect and to withdraw all mercy from them.

Sometimes it is taken for thoſe, who like Nathaniel, are true Iſraelites indeed, both in regard of their naturall generation, and alſo their ſpirituall regeneration; the children of Abraham, both becauſe they iſſued out of his loynes, and likewiſe becauſe they were indued with his faith. And of theſe Chriſt ſpeaketh, Matth. 10. 5. Goe not into the way of the Matth. 10. 5. 6.Gentiles. 6. But rather to the loſt ſheepe of the houſe of Iſrael. And Matth. 15. 24.Matth. 15. 24.

Sometimes it is taken for thoſe which are not the ſons of Abraham according to the fleſh, but according to the ſpirit, borne vntounto him not by nature, but by grace, and according to the promiſe, Gen. 17. 5. which were all the beleeuers Gen. 17. 5.amongſt the Gentiles that imbraced the faith of Abraham. And of both theſe latter kindes of Iſraelites, is this prophecie to be vnderſtood: firſt, of the beleeuing Iſraelites, which from the comming of Chriſt to the end of the world, ſhould be effectually called by the preaching of the Goſpell: neither are they here excluded (as ſome hauehave imagined, who expound this prophecy onelyonly of the calling of the Gentiles) ſeeing our Sauiour profeſſeth, that he was ſent in the firſt place to them: Math. 15. 24. And the Apoſtle, Rom. Matth. 15. 24. Rom. 11. 25, 26.11. 25, 26. That Iſrael likewiſe ſhall be ſaued, when the fulneſſe of the Gentiles is come in; and ſeeing many alſo by the miniſtery of Chriſt and his Diſciples, were conuerted to the faith.

But howſoeuer this prophecy is to be vnderſtood of them in the firſt place, yet not of them onelyonly, but likewiſe of the beleeuing Gentiles, which were added to the beleeuing Iewes, and became one Church with them; as appeareth Ioh. 10. 16. And this is manifeſt; firſt becauſe otherwiſe, the promiſe John 10. 16.here made of multiplying the Iſraelites like the ſands by the ſea ſide in number, could not be verified, if it ſhould be vnderſtood onelyonly of the children of Abraham, according to the fleſh, whereas it is fully accompliſhed, if it be vnderſtood of his children according to the ſpirit; as the Apoſtle alſo ſheweth, Rom, 4. 16, 17, 18.Rom. 4. 16, 17, 18.

Secondly, the Apoſtle meeting with an obiection which might ariſe from the comparing of the ſmall number of thoſe who did beleeue, with the promiſe made to Abraham, concerning the multiplying of his ſeede as the ſtarres and ſands, which alſo is repeated in this place) affirmeth, that Abrahams children ſhould hauehave their name in Iſaac, Rom. 9. 7. Rom. 9. 7, 8.and expounding himſelfe, verſe 8. he ſaith; that they which are the children of the fleſh, are not the children of God, but the children of the promiſe are counted for the ſeede. So that all the elect of God, indued with the faith of Abraham, are to be accounted his children, and the onelyonly true Iſraelites. And this is ſignified when as it is ſaid, that his children ſhould be called in Iſaac, who was not borne vntounto Abraham, according to the courſe of nature; for Abraham was almoſt an hundred yeares old, and Sara was likewiſe ſtricken in yeares and barren; Rom. 4. 19, 20.but his birth was rather to be aſcribed to the free promiſe of God, apprehended by the faith of Abraham, and not to naturall ſtrength and ordinary generation. And hence it is that he is called the child of the promiſe, and not the child of the fleſh, as Iſmael was, who was borne according to the ordinary courſe of nature; and likewiſe according to his example, thoſe are reputed the true childrē of Abraham, who are the children of the promiſe, begotten not according to nature, but Gods free grace, indued with the faith of Abraham, and not like Iſmael, his children onelyonly according to the fleſh.

And this may further appeare by plaine teſtimonies of Scripture: Rom. 4. 11, 12. the Apoſtle ſaith; that Abraham Rom. 4. 11, 12.was the father not onelyonly of the circumciſed, but alſo of the vncircumciſed, who beleeue and walke in the ſteps of his faith. The which argument he more fully handleth, verſe 13, 14, 15, 16, Gal. 3. 7.17, 18. Gal. 3. 7. They which are of faith, the ſame are the children of Abraham.

Laſtly, the Apoſtle Paul, who was indued with the ſame ſpirit of God, that our Prophet was, and therefore moſt fit to interpret his meaning, expoundeth this prophecy of all the faithfull, both Iſraelites and Gentiles; as appeareth Rom. 9. 24, 25, 26. ſo Pet. 1. Epiſt. 2. 10.Rom. 9. 24, 25.

And thus it appeareth, whom we are to vnderſtand by the children of Iſrael. In the next place we are to conſider the number of the Church, which is expreſſed comparatiuely: as the ſand in the ſea, which cannot be numbred nor told. In which words, he alludeth vntounto the promiſe of God made to Abraham, Gen. 22. 17. Therefore I will ſurely bleſſe thee, and Gen. 22. 17.will greatly multiply thy ſeede as the ſtarres of the heauen, and as the ſand which is by the ſea ſhore, &c. ſo Gen. 15. 5. and withall, Gen. 15. 5.expoundeth that promiſe, ſhewing of whom it was meant; namely, of the whole Church of God, Iſraelites and Gentiles, who being indued with the faith of Abraham, were alone to be eſteemed his ſeed; as the Apoſtle likewiſe interpreteth it, Rom. 4. 18. The like place vntounto this we hauehave, Ier. 33. 22.Rom. 4. 18. Jer. 33. 2.

By all which is ſignified, that the Church of God, after the comming of Chriſt, gathered together by the preaching of the Goſpell, ſhould be in numbers numberleſſe, euen like vntounto the ſands by the ſea ſide: which, howſoeuer God, infinit in knowledge; can number, yet vntounto man they are innumerable. And not onelyonly ſo, but that alſo it ſhould not, as in former times, be contained within the narrow limits of Canaan, but extend it ſelfe very ſpatiouſly ouer the face of the earth. For here he vſeth two words; the firſt is referred to a continued quantity of place; which cannot be meaſured: the other to a diſcrete quantity, that is, to the number or multitude, which cannot be told. By both which ioyned together, he ſheweth, that the Church of God and Kingdome of Chriſt, ſhould be ſo ſpatious, that it ſhould be contained in no limits, and ſo many in multitude, that it ſhould be defined with no number.

But here it may be demanded, how this can ſtand with the ſaying of our Sauiour Chriſt, who calleth his Church a little flocke. I anſwer, that Chriſt ſpeaketh of it being compared with infidels & worldlings which are not of the church; in reſpect of whoſe huge multitude, y^e true church of Chriſt is but a little flock; but yet being conſidered in it ſelfe, the number thereof is great, euen like the ſtarres of heauen, and ſands by the ſea ſhore, which cannot be meaſured nor told.

And thus much for the number of the Church. In the next place is ſet downe the time in which this increaſe of Gods people ſhould be; not in the time preſent, but in the time to come, euen after the comming of Chriſt, when by the preaching of the Goſpell, the Gentiles ſhould be called and ioyned to the Church of the Iewes. So that firſt the children of Iſrael, who were the children of Abraham according to the fleſh onelyonly, muſt be caſt off, before his children, according to the ſpirit, ſhould be receiued into the couenant: firſt the naturall branches of the Oliue muſt be broken off, becauſe they were vnfruitfull, and then the wilde branches muſt be grafted in; and therefore their reiection ſhould be ſo farre from bringing Gods Church to ruine, that God after their caſting off, would exceedingly multiply and inlarge it.

And thus hauehave I ſhewed the meaning of the firſt point. The Do∣ctrines. The doctrines which from hence ariſe, are theſe. Firſt, we may learne what is the diſpoſition and behauiour of hypocrites, The diſpoſition of hypocrites to boaſt themſelues in outward titles.who boaſt themſelues of their outward titles, ſhewes, and ceremonies, whereas they are deſtitute of al correſpondency in ſubſtance, ſincerity, and truth: and together, how we may beate downe their pride, and anſwer their vaine brags. The Iſraelites reſting in the outward titles, of the poſteritie of Abraham, the Church and people of God, and in performing ſome externall worſhip, conſiſting rather in ceremonies, then in ſubſtance, in vaine ſhewes and ſhadowes, and not in ſpirit and truth; were hereby ſo puffed vp in pride, and lulled aſleepe in ſuch deepe ſecurity, that they imagined God could not be true of his word, vnleſſe they were preſerued, and that there was no way, but the Church muſt needes vtterly periſh, if they were ouerthrowne and reiected: and therefore againſt all the threatnings of the true Prophets, they oppoſed theſe titles and ſhadowes, that they were the poſterity of Abraham, the Church of God, his choſen people, who were in the couenant, and ſuch as had the Temple, Arke, and Law amongſt them; and with theſe bucklers they fenced and bore off all threatnings of their ruine and deſtruction, and kept them from wounding their conſciences with vnfained ſorrow for their ſinnes; and withall, were moued hereby to condemne the Prophets to be liars, who ſpake not frō the Lord, but according to their own melancholie phantaſies, and diſcontented conceits. To theſe our Prophet by a Prolepſis anſwereth, that though they were the poſteritie of Abraham and Iacob, yet they were not true Iſraelites, but degenerated Iizreelites, ſuch as had onelyonly outward titles, ſhewes, ceremonies, and external prerogatiues, but that they were not the children of Abraham, according to the ſpirit, not in the couenant of grace, which they had often broken, not the true Church and people of God, ſeeing they had forſaken him, and in ſtead of his true worſhip, which ought to be performed in ſpirit and truth, they offered vntounto him a falſe worſhip, according to their owne inuentions, and in the hypocriſie of their hearts. And therefore though the Lord ſhould reiect them, yet this ſhould bee no impeachment to his truth in his promiſes, nor bring any damage to the Church, for as much as he would in their ſtead, who were hypocrites, rotten members, and the ſonnes of Abraham only according to the fleſh, make choice of ſincere profeſſours, true beleeuers, and the ſonnes of Abraham according to the ſpirit, vntounto whom hee would make good his couenant and promiſe, and multiplie them in innumerable numbers.

The like obiection at this day is made by the Papiſts in The Papiſts like the idolatrous Iſraelites. 1. Tim. 3. 15.their pride and ſecuritie, againſt thoſe who charge them with their errours and apoſtaſie. For, ſay they, the Church of Chriſt cannot erre, ſeeing it is the pillar of truth, 1. Tim. 3. 15. nor fall away in life or doctrine, ſeeing Chriſt hath promiſed to leade it in all truth, and to continue with it, ruling and guiding it by his word and ſpirit vntounto the end of Math. 23. 20.the world: but we (ſay they) are the Church of Chriſt, as may appeare by our vnitie, vniuerſalitie, antiquitie and ſucceſſion of Biſhops; and therefore if we fall away, the Church falles away, and conſequently Chriſt cannot bee true of his promiſe. But vntounto them we may anſwere, as the Prophet to the Iſraelites, that they are the Church onelyonly in name, and not in deede; ſeeing they hauehave forſaken the pure worſhip of God deſcribed in his word, and in ſtead thereof hauehave imbraced their owne wil-worſhip, ſuperſtition and idolatrie; and therefore they are not now the ſpouſe of Chriſt, but adulterous harlots, which are for their whoredomes diuorced from him; they are not the true Church of God, notwithſtanding thoſe outward titles and notes thy bragge of, ſeeing they want the chiefe and onelyonly vnfallible notes of the true Church, Gods word ſincerely preached and his Sacraments purely adminiſtred. And though they bee reiected, yet this will not infringe the truth of Gods promiſes made to his Church; neither will God want a Church, though they be caſt off: ſeeing in their places hee hath, and will multiplie his faithfull children, the true poſteritie of Abraham, as the ſands by the ſea ſhore, vntounto whom he will accompliſh his promiſes of his preſence, protection, and direction in all truth.

The like obiection alſo is made by carnall goſpellers, and ſecure hypocrites, who profeſſing religion, doe in their liues denie the power thereof; and drawing neere vntounto God with their lips, whileſt with their hearts, they goe farre from him, and therefore we may fit vntounto them the like anſwere, &c.

The ſecond thing which wee are to obſerue is, that the The execution of Gods iudgements no hinderance to the performance of his promiſes.execution of Gods threatnings, is at no time any hinderance to the performance of his promiſes; nay, rather he vſeth the one as an occaſion of the accompliſhing of the other: as in this place the reiectiō of the idolatrous Iſraelites, for the fulfilling of his gratious promiſe concerning the multiplying of his Church, the true poſteritie of Abraham, according to the ſpirit. And therefore when Gods faithfull children heare his fearefull denunciation of iudgements denounced againſt the wicked, let not them doubt that this will be an impediment to ſtay the performance of the gracious promiſes which are made vntounto them; for although they bee not accompliſhed in that maner, and by thoſe meanes which they expected; yet the Lord will not faile to performe them, ſo as in his infinite wiſedome hee knoweth moſt fit for his owne The multitude of Gods people in the time of the Goſpell.glorie, and their ſaluation.

The third thing to be obſerued, is the great multitude of Gods people and children vnderunder the kingdome of Ieſus Chriſt, in the time of the Goſpel, for it is here ſaid, that God would multiplie them as the ſands and ſtarres. The Iſraelites ſuppoſed that if they ſhould be reiected, God would want a Church and people to worſhip and ſerue him; but they were wholly deceiued, for vponupon the occaſion of their reiection, who were but hypocrites, he multiplied the number of his faithfull ſeruants. And as the riuer when the courſe thereof is ſtopped in his owne channell, breaketh ouer the bankes, and ouerfloweth the whole countrie, making it fruitfull which in it ſelfe was drie and baren: So the ſtreames of Gods ſauing mercies, which in former times plentifully flowed in the land of Canaan, as in their proper current, being ſtopped, and as it were dammed vp, with the huge heape of their grieuous ſinnes, and traiterous rebellions, ran ouer the bankes and borders of Iurie, and ouerflowed the whole earth; making the Gentiles, who formerly had been barren in all goodnes, fruitefull in his ſanctifying graces and holy obedience. And this our Sauiour ſignified in the parable of the great Supper, to which the Iewes, who were the inuited gueſts, refuſing to come, vponupon the occaſion of their refuſall, the ſeruants are ſent into the ſtreets, hedges, & highwaies, to inuite the poore, maimed, halt, and blind Gentiles, that they might ſupplie their roomes, as appeareth, Luk. 14.Luk. 14. The pride of hypocrits reprooued and beaten down.

The conſideration whereof, may ſerue to beate downe the pride of hypocrites, who thinke God beholding to them for their profeſſion and ſeruice; imagining that he will neuer reiect them for his owne honours ſake, ſeeing if they were caſt off, he ſhould want ſeruants to worſhip and glorifie him. But let ſuch know, that God, who is in himſelfe abſolute, and infinit in all perfections, ſtandeth in neede of no man; and though it were ſuppoſed that he did, yet not of them, who by their ſeruing him, doe diſhonour him; for he is able of ſtones to raiſe vp children to Abraham, Matth. 3. 9. He can deſtroy Matth. 3. 9. Iob. 34. 24.the mightie, and ſet vp others in their ſtead, as it is Iob 34. 24. When the Iewes forſake him, he can make the Gentiles ſeruiceable; when the ancient by their praiſes doe not glorifie him, hee can giuegive ſtrength to babes and ſucklings to performe this dutie which they neglect, Pſalm. 8. 2. and though Pſalm. 8. 2.they likewiſe ſhould ſay nothing, yet the heauens, with their dumbe eloquence, would declare the glory of God, Pſal. 19. 1. Pſalm. 19. 1.Yea, and if all theſe ſhould hold their peace, yet the ſtones themſelues would become the heraulds of Gods praiſes. Luk. 19. 40. And therefore let not hypocrites ſecurely goe Luk. 19. 40.on in their ſinnes, thinking that for their outward ſeruice and profeſſions ſake, God will not reiect them; for (as the Lord ſpake of Coniah the ſonne of Iehoiakim, Ier. 22. 24) Ier. 22. 24.though they were the ſignet of his right hand, yet he wil plucke them off.

Secondly, whereas it is ſaid, that the Church of Chriſt The dotage of the Browniſts confuted.ſhould be multiplied like the ſands by the ſea ſide; this ſerueth to confute the dotage of the Browniſts, who imagine that there is no true Church but themſelues, and ſuch as are reformed according to their owne phantaſies: an example whereof is not to be found in all Chriſtendome, as may appeare by their owne practiſe, who hauehave refuſed to ioyne with thoſe Churches which are moſt reformed. For if in the time of the Goſpell the Church of Chriſt muſt be multiplied like the ſands in number, then certainely it cannot be reſtrained to their conuenticles, ſcarſely deſeruing the name of a congregation.

Laſtly, here we may obſerue the certaintie of the calling The certentie of the calling of the Gentiles.of the Gentiles; for the Iſrael of God muſt bee multiplied like vntounto the ſtarres and ſands in number: but this cannot bee vnderſtood of the ſonnes of Abraham according to the fleſh, whoſe number ſince the comming of Chriſt is not multiplied, but exceedingly diminiſhed: and concerning them God ſaith, that though the children of Iſrael were as the ſands of the ſea▪ yet ſhall but a remnant be ſaued: Iſai. 10. 21. Eſay. 10. 21. Rom. 9. 27.Rom. 9. 27. and therefore it muſt needs be vnderſtood of the whole Church of God, both Iewes and Gentiles gathered together, by the preaching of the Goſpell. The like teſtimonies we hauehave concerning the calling of the Gentiles, Pſa. 2. 8. Pſalm. 2. 8.where God the Father promiſeth to his ſonne that he would giuegive him the heathen for his inheritance: and Eſa. 2. 2. it is ſaid, Eſa. 2. 2. & 65.that all nations ſhall flow vntounto the houſe of God. So Eſa. 65. 1. 1. Amos 9. 11. 12. Ioh. 10. 16. The calling of the Gentiles miniſters matter of ioy and thankfulneſſe.Amos 9. 11. 12. Ioh. 10. 16.

The conſideration whereof, as it miniſtreth vntounto vsus all ſound matter of conſolation, in that the wall of ſeparation is broken downe, ſo that the mercies of God hauehave as free a courſe vntounto vsus as euer they had to the Iewes: ſo it ſhould fill our hearts with true thankfulnes, and our mouthes with praiſes and thankſgiuing to God, who hath now effectually called vsus and reconciled vsus vntounto himſelfe, which were not only ſtrangers but alſo enemies, vnworthie of his leaſt fauour, nay worthie of his eternal wrath and diſpleaſure; ſeeing we went forward in our ſins, in the blindnes of our minds and hardnes of our harts, not ſo much as deſiring grace & reconciliation.

And ſo much concerning the multitude of Gods Church. In the ſecond place is ſet downe the dignitie thereof: And in the place where it was ſaid vntounto them, Ye are not my people, it ſhall be ſaid vntounto them, Ye are the ſons of the liuing God. Where Expoſition.firſt is ſet downe the amplitude of the place, which ſhould receiue this ineſtimable priuiledge. Secondly, the parties or perſons who are exalted to this high dignitie. Thirdly, the meanes or inſtrument, whereby it ſhould be conferred. Laſtly, the dignitie and prerogatiue it ſelfe.

The amplitude of place is deſcribed in theſe words: And in that place where it was ſaid vntounto them, ye are not my people. Others reade it thus: Et pro eo quod dicebatur, &c. and for that, or in ſtead of that, &c. vnderſtanding it onelyonly of the change of ſpeech, and not of amplitude of place: as Pagnine and Tremellius. But for as much as the other tranſlation agreeth with the originall, with antiquitie, with their owne tranſlation of the like phraſe, Leuit. 4. 24. Ier. 22. 12. and ſeeing alſo the Apoſtle Paul inſpired with the ſame ſpirit, retaineth Leuit. 4. 24. Ier. 22. 12.the ſame, Rom. 9. 26. therefore I rather imbrace it then the other. The meaning of this phraſe is this, that God Rom. 9. 26.would gather vntounto himſelfe a Church, not out of Canaan only: but out of al places, and from amongſt al nations, which were not called in times paſt the people of God, or which were called, Not my people. Now in all places and nations of the world it might be ſaid of them before the comming of Chriſt, that they were not Gods people, ſauing in Iudea onelyonly: and therefore God here promiſeth, that his Church and the world ſhould hauehave the ſame limits, and that he would gather it out of all nations, which in times paſt had not been his people.

The truth of which expoſition, may appeare by the manner of ſpeech here vſed; for it is not in the originall as in our tranſlations; in the place where it was ſaid; but, in the place where it ſhall be ſaid: not reſtraining it to the land of Canaan, where they now were, but extending it to all the nations amongſt whom the Iſraelites were afterwards ſcattered; when, and not before, they were excluded from the name and priuiledge of Gods people.

The ſecond thing to be conſidered, is, the parties who are exalted vntounto this high dignity; namely, they to whom it was That we are called the people of God three waies. Rom. 11. 2.ſaid; ye are not my people. Now we may be ſaid to be, or not to the people of God three waies: firſt, in reſpect of his eternall decree of predeſtination: ſo Rom. 11. 2. God hath not cast away his people whom he knew before. Secondly, in reſpect of admiſſion into the couenant of workes; in which reſpects the Iſraelites were called peculiarly the people of God: Deut. 7. 6. 14. 2, 26. 18. Exod. 19. 5, 6. Thirdly, in reſpect of our Deut. 7. 6. 14. 2. 26 18. Exod. 19. 5, 6. Hoſ. 2. 1. Tit 2. 14.admiſſion into the couenant of grace: ſo Hoſ. 2. 1. Tit. 2. 14.

In the firſt ſenſe we are not to vnderdand this place; for thoſe that are reiected in Gods eternall councell from being his people, ſhall neuer be called his ſonnes, ſeeing his decree is vnchangeable. Neither are we to vnderſtand it of the inward admiſſion into the couenant of grace; for this couenant can neuer be broken betweene God and his people, becauſe it is ſo written in their hearts by his holy ſpirit, that they cannot depart from it; and thoſe whoſe ſinnes God forgiueth, he will neuer remember; as appeareth Ier. 31. 32, 33, 34. But it is to be vnderſtood of the couenant of workes; in Ier. 31. 32, 33.which reſpect, both Iewes and Gentiles were ſaid, not to be Gods people. The Iewes, becauſe breaking the couenant, they were reiected from being Gods people; as appeareth in the 9. verſe. The Gentiles becauſe they were neuer admitted into it.

Whereby it appeareth, who they are that are exalted to be the ſonnes of the liuing God; namely, both Iewes and Gentiles, ſeeing of both it was ſaid, y^t they were not Gods people; of the Iſraelites, becauſe they were reiected; of the Gentiles, becauſe they were not admitted. And thus the Apoſtle Paul expoundeth it, Rom. 9. 23, 24, 25, 26.

But howſoeuer this is ſpoken of both Iewes and Gentiles, Rom. 9. 23. 24.that they ſhould be called the ſoones of the liuing God; yet not of all and eueryevery of them: neither muſt we imagine that theſe two; not my people, and the ſonnes of the liuing God, are alike generall; as though all and eueryevery man amongſt them, of whom it might be ſaid, not my people; of them it ſhould be ſaid, that they were the ſonnes of the liuing God: but it is to be vnderſtood of Gods elect onelyonly, who ſhould be called from amongſt them both, and added to the Church. For many were eternally reiected; many who neuer heard of the Goſpel and of Chriſt; many outwardly called by the miniſtery of the word, who were not called effectually, and ſo neither iuſtified, nor made Gods ſoones by adoption and grace.

The third thing which is ſignified in theſe words, is the inſtrumentall cauſe or meanes, whereby they ſhould attaine vntounto this dignity; namely, by the preaching of the Goſpell: the which is implied by the phraſe of ſpeech here vſed: for he doth not ſay; they ſhall begin to be, or they ſhall be made, or they ſhall be adopted the ſonnes of God; but, it ſhall be ſaid vntounto them, Yee are the ſonnes of the liuing God: to wit, in the preaching of the Goſpell, which is the ſtrong power of God to ſaluation, vntounto all that beleeue: Rom. 1. 16. and the onelyonly ordinary meanes of begetting faith: Rom. 10. 17. by which Rom. 1. 16. 10. 17. Iohn 1. 12. 1. Cor. 4. 15.faith, we attaine vntounto this prerogatiue of being the ſonnes of God: Iohn 1. 12. And this the Apoſtle plainely ſheweth, 1. Cor. 4. 15. where affirming himſelfe to be the Corinthians ſpirituall father, who had begotten them vntounto God, he ſheweth likewiſe whereby they were begotten and regenerate; namely, through the preaching of the Goſpell. Furthermore it is to be obſerued, that it is ſet down abſolutely, it ſhalbe ſaid vntounto them; without expreſſing by whom: but we are to vnderſtand it of God himſelfe, who had ſaid, ye are not my people: for he onelyonly after their reiection from being his people, could make them his ſonnes: notwithſtanding we are not to vnderſtand it, that this ſhould be ſpoken by God himſelfe immediately; but as he ſaid, yee are not my people, by the miniſtery of his Prophet; ſo he ſaith, yee are the ſonnes of the liuing God, by the miniſtery of his Apoſtles and Miniſters, in the preaching of the word.

The laſt thing to be conſidered is, the dignity or prerogatiue it ſelfe, expreſſed in theſe words; Yee are the ſonnes of the liuing God. Where we are to note, that he doth not obſerue a perfect antitheſis betweene theſe and the former words, which ſhould hauehave bin thus expreſſed; In the place where it was ſaid, yee are not my people, it ſhall be ſaid vntounto them, ye are the people of God▪ but in ſtead thereof, he ſaith; ye are the ſonnes of the liuing God. The reaſon whereof is this: firſt, becauſe he would hereby ſignifie, that through Chriſt in the couenant of grace, we hauehave a far more excellent eſtate then vnderunder the law by the couenant of works; for then they were but the people or ſubiects of God, but now they are his ſons adopted in Ieſus Chriſt, and being ſonnes, they are likewiſe Rom. 8. 17.heires and coheires with Chriſt: as the Apoſtle ſpeaketh, Rom. 8. 17. Then they were the people of God on the condition of their perfect obedience to the Law; which when they obſerued not, they loſt this dignity, and were reiected from being Gods people; but now they are ſonnes on the condition of faith, and heires of an inheritance immortall, vndefiled, and that fadeth not away; as the Apoſtle ſpeaketh, 1. Pet. 1. 4. becauſe 1. Pet. 1. 4.they ſhall neuer fall from the couenant, nor forſake, or be forſaken of God, ſeeing his ſeed remaineth in them. 1. Iohn 3. 9.1. Iohn 3. 9.

Secondly, by this phraſe he excludeth in the worke of our ſaluation, all kind of merit, and ſheweth that it is wholly to be aſcribed to the free grace of God. If he had ſaid, ye ſhall be called Gods people, it had not ſo fully excluded all merit, ſeeing there may be ſome deſert in a people which mooueth the Prince to take them for his ſubiects: but when he ſaith, Ye ſhall be called ſonnes, it ſhutteth out all merit; ſeeing no ſonne can deſerue of his father to be begotten of him, before he hath his being.

Thirdly, he vſeth this phraſe of ſpeech, becauſe it containeth All the benefits of the Goſpell compriſed vnderunder this title, The ſons of God.in it, the ſumme of thoſe benefits, which are offered and beſtowed in the Goſpel, & is as it were a briefe abridgement of the whole worke of our ſaluation; for thoſe who are ſons, are likewiſe predeſtinate to eternall life, ſeeing he hath therfore predeſtinate vsus to bee adopted through Ieſus Chriſt vntounto himſelfe, as it is Eph. 1. 5. If we are ſonnes, then need we not Epheſ. 1. 5.to doubt of the louelove of our heauenly father; if we are ſons, then are we called to this high dignitie, ſeeing before our calling, we were ſtrangers and enemies; if ſonnes, then are we iuſtified in Gods ſight, freed from ſinne, and indued with righteouſneſſe, and ſo fully reconciled vntounto God, ſeeing the Lord infinit in iuſtice, would neuer admit any into ſuch a high degree of fauour, who were yet polluted in their ſinnes, and deſtitute of righteouſneſſe. If we are ſonnes, then hauehave we receiued the ſpirit of adoption, which leadeth and ruleth vsus, mortifieth our corruptions, and quickneth vsus in the inner man, raiſing vsus vp from the death of ſin to holines and newnes of life. Finally, if we are ſons, then alſo we are heires and coheires with Chriſt of the kingdome of glorie. Rom. 8. 17.Rom. 8. 17.

Laſtly, as hereby he expreſſeth the ineſtimable benefits of The name of ſonnes ſtirreth vsus vp to all Euangelicall duties.the Goſpell, ſo alſo doth he hereby ſtirre vsus vp to all Euangelicall duties; for ſonnes more beleeue, truſt, hope in, louelove their fathers, then people their gouernours, and with more alacritie and diligence performe obedience vntounto their commandements; and therefore if wee bee the ſonnes of God, wee muſt bee mindfull to performe theſe duties to our heauenly father.

The laſt thing to bee conſidered in this royall dignitie is, that they ſhall be called the ſonnes of the liuing God; whereby the greatneſſe of this benefit is amplified, as though hee ſhould ſay, Ye ſhal be the ſonnes of a God, not like vntounto the idols, and Gods of the heathen, which either neuer liued, or but for a ſhort time, but of the eternall and euer liuing Iehouah, who is and will be euer willing, and able to defend and prouide for you, who are his children.

And as hereby is ſignified the eternitie of our heauenlie father, ſo there is implied alſo the eternitie of vsus his children; For, as Chriſt ſaith, God is not the God of the dead, but of the Matth. 22. 32.liuing, ſo may I ſay, hee is not a father of the dead, but of the liuing: And if we his children ſhould not liue together with him, though he is a God, yet he ſhould not be a father, ſauing of his onelyonly begotten ſonne Ieſus Chriſt, ſeeing there is a mutuall relation betweene a father and children.

And thus much for the meaning of the words. The doctrines The doctrines. which ariſe out of them are diuers. Firſt, we may obſerue The largenes of Gods Church.the amplitude and largenes of Gods Church in the time of the Goſpell; ſeeing it is not now confined within the borders of Canaan, but extendeth it ſelfe ouer the whole earth to all nations and countries without any reſtraint or exception; For in eueryevery nation he that feareth God, and worketh righteouſneſſe is accepted of him, as it is, Act. 10. 35.Act. 10. 35.

Secondly, we are to obſerue, y^t there firſt goeth an excluſion Our adoption and ſaluation is of Gods free grace.from being Gods people, before an admiſſion to the being his ſonnes: by which order the Lord would ſignifie that our adoption and ſaluation commeth of his free grace and goodneſſe, and not of any worthineſſe and merit in vsus: the Iſraelites were ſo wicked that they were thruſt out of Gods ſeruice, and the Gentiles ſo prophane and ſinfull, that they were altogether vnworthie to be admitted into it, and therfore both farre from meriting any thing but death and condemnation; and yet ſuch was Gods infinit merciemercy, that when they were in this caſe vnworthy of the leaſt glimpſe of his fauour, he cauſed the bright beames of his louelove with full raies to ſhine on both, by the death of his ſonne reconciling them vntounto himſelfe, who before were ſtrangers and enemies. And this the Apoſtle notablie ſheweth, Rom. 3. 23. There is (ſaith he) Rom. 3 23. 24.no difference, namely, betweene Iew and Gentile, for all hauehave ſinned, and are depriued of the glorie of God. 24. And are iustified freely by his grace, through the redemptiō that is in Chriſt Ieſus. If the Iſraelites had ſtill been retained in the couenant of workes, they would hauehave aſcribed their ſaluation to their workes and worthineſſe; God therefore when they had many times broken this couenant excluded them out of it, that ſo they might be receiued into the couenant of grace, and learne to attribute their ſaluation not to their legall obedience, but to the free merciemercy and vndeſerued grace of God.

Thirdly, we learne what is the inſtrument and means, wherby The miniſtery of the word, the inſtrument of our adoption.we become the ſons of God; not by our own works, or any thing which we could do, but by y^e miniſtery of the word, and preaching of the Goſpel, which being made effectual by the inward operation of Gods ſpirit, begetteth true faith, whereby we lay hold vponupon Chriſt, and are ingrafted into his myſtical body, and ſo in him who is the naturall ſon of God we become the ſons of God by adoption & grace. The conſideration wherof ſhould moue vsus highly to eſteem this pretious pearle, and with all care and conſcience to receiue and lay it vp in our hearts, ſeeing it is the only ordinarie meanes whereby we become the adopted ſons of God, and heires of euerlaſting life. If therfore we highly value the means of our worldly aduancement to ſome momentany patrimony, how ſhould we eſteeme of the preaching of the Goſpell, which intitleth vsus to this dignitie of being the ſonnes of the euerliuing God, and heires of his glorious kingdome? And if this eſtimate were made by all, then would neither the people for ſmall occaſions refraine from hearing the word preached; neither would the Miniſters of the Goſpell for their worldly eaſe and pleaſure, liue idly and vnprofitable in their Miniſterie; nor for any inconueniences (ſinne onelyonly excepted) leaue their callings, and deſiſt from preaching Chriſt crucified, ſeeing it is the onelyonly ordinarie meanes of the ſaluation of ſoules, and of adopting men to be the children of God.

Fourthly, we may obſerue, vntounto what dignitie and high degree of excellencie we are exalted in the new couenant, vnderunder the kingdome of Ieſus Chriſt, when as we are admitted, not only the people and ſeruants, but the ſonnes and heires of the glorious King of heauen and earth. The which prerogatiue is not now appropriated to the Iewes, but common vntounto al nations, and all ſorts of men, who receiue Chriſt by a liuely faith, Ioh. 1. 12. As many as receiued him, to them John 1. 12. 2. Cor. 6. 18.he gaue right to be the ſonnes of God. 2. Cor. 6. 18. I will bee a father vntounto you, and yee ſhall be my ſonnes and daughters, ſaith the Lord almightie. Gal. 3. 26. Ye are all the ſonnes of God by Gal. 3. 26. 4. 6.faith in Chriſt Ieſus. Chap. 4. 6.

Where we may note the infinite merciemercy of God, who taketh God taketh occaſion of mens ſinnes to ſhew his goodneſſe.occaſion euen of mens ſinnes, and his owne puniſhments to ſhew and extend vntounto them his bountie and goodneſſe; for he reiected the people of Iſrael out of the couenant of workes, that he might receiue them into his couenant of grace; hee caſteth them off from being his people, that he might entertaine them to be his ſons; and not them alone, but together with them the Gentiles alſo. And for this purpoſe he ſcattereth them amongſt the Gentiles, that by occaſion of calling them vntounto the kingdome of Chriſt, by whom the loſt ſheep of the houſe of Iſrael were to be gathered together, he might with them call the Gentiles likewiſe: for the Iſraelites by a certaine right, in regard of Gods promiſes, made to their forefathers, were to hauehave the firſt ofter of Gods mercies, and in the firſt place to bee called into the couenant of grace; and therefore God in his infinite wiſedome and merciemercy, ſcattereth them amongſt all nations, that vponupon the occaſion of their calling, hee might call the Gentiles together with them.

Whereby the infinitneſſe of Gods bountie, and his vnſearchable Gods mercy in iudgement.wiſedome appeareth: hee executeth his puniſhments, that he may inlarge his mercies, hee abaſeth his people, that he may exalt thē to higher dignitie, he diminiſheth the number of his Church, that hee may the more increaſe their multitude; and like the good husbandman, he ſcattereth his ſeed, the naturall ſons of Iacob, ouer the face of the whole earth, that they may multiplie and returne vntounto him with great increaſe, the Gentiles being added vntounto them. He ſhutteth them out of the couenant of works, that he may receiue them into the couenant of grace, and denieth them to be his people and ſeruants, that he may make them his ſons and heires. In a word, he ſhutteth all both Iewes and Gentiles in vnbeleefe, and in the ſtate of condemnation, that hee may hauehave merciemercy on all, and deriue vntounto them eternall ſaluation: Rom. 11. 32. And therefore we hauehave iuſt occaſion to Rom. 11. 32. 33exclaime with the Apoſtle: verſ. 33. O the deepenes of the riches, both of the wiſedome and knowledge of God, &c.

And this is Gods vſuall courſe in all his iudgements towards his ſeruants: ſo hee ſuffered Adam to fall into ſinne, that hee might hauehave more ample occaſion of ſhewing his merciemercy; he baniſhed him out of the the earthly paradiſe, that he might receiue him into the kingdome of glorie; hee puniſhed him and his poſteritie with a temporarie death, that it might be an entrance into eternall life; hee ſubiecteth their bodies to weakeneſſe and corruption, that they may riſe in power incorruptible and immortall; he laieth vponupon them light and momentarie afflictions, that they may cauſe vntounto them a ſuperexcellent and eternall waight of glorie, as it is 2. Cor. 4. 17. The conſideration whereof ſhould make vsus 2. Cor. 4. 17.patiently to ſubmit our ſelues when wee are afflicted, vntounto Gods good will and pleaſure, ſeeing his iudgements end in merciemercy, and ſeeing in reſpect of his infinite wiſedome and almightie power he can, and in reſpect of his louelove and fatherly kindneſſe, hee will raiſe benefits out of puniſhments, and make thoſe things turne to our good and eternall ſaluation, which in their owne nature, ſeeme to bring deſtruction and vtter damnation: Heb. 12. 9.Heb. 12. 9. B…n… adopted the ſonnes of God, wee muſt walke according to our high calling.

Secondly, as hereby we are put in mind of Gods merciemercy; ſo alſo of our owne dutie, namely, that being exalted to this high dignitie of being the ſonnes of God, we walke according to our high calling, and demeane our ſelues like Gods children: for as it is an vndecent thing, that one who is raiſed from baſe eſtate, or taken out of the gallies, and aduanced to be the adopted ſonne and heire of ſome great Monarch, ſhould now behaue himſelfe according to his former baſe condition; ſo much more vncomly is it that one exalted to this high dignitie of being ſon & heire to the King of kings, ſhould be hauehave himſelfe like a child of Satan and bondſlaue of ſinne, liuing as in former times in the blindneſſe of minde, peruerſeneſſe of will, vncleanneſſe of affections, and in the luſts of the Gentiles, in a baſe ſort ſuffering his minde to lie groueling on the earth, wallowing himſelf in the filthie puddle of worldly vanities, in y^e meane time forgetting his high calling, whereunto he is aduanced to be the ſonne of the liuing God. For honours ſhould change our manners, and as ſoone as we are aduanced to this high dignitie, we ſhould like Saul, hauehave another heart, and not ſuffer our ſelues any more to be ruled with our own baſe luſts and concupiſcences, but being the ſonnes of God, wee ought to bee guided and directed wholly and only by his ſpirit: otherwiſe wee can hauehave no aſſurance that we are admitted to this glorious ſtate and condition; for they who alone are led by Gods ſpirit are his ſonnes; as appeareth, Rom. 8. 14.Rom. 8 14. The difference betweene God and idols.

The laſt thing which wee are to conſider is the difference betweene the true God, and the falſe gods of the Gentiles, for he is the euerliuing Iehouah, whereas they are either without life, dead or mortall. The conſideration whereof may ſerue firſt to reſtraine vsus from tranſgreſſing the commandements of our God, ſeeing he euerliueth to take puniſhment on vsus for our ſinnes; ſecondly, it is a ſtrong inducement to holy obedience, ſeeing our Lord and Maſter euerliueth to reward our ſeruice; and laſtly, it miniſtreth to all Gods children matter of ſweete conſolation, in that they hauehave a God in reſpect of his power almightie, in reſpect of his louelove and good will alwaies readie, that euerliueth to giuegive vntounto them the good things which they deſire, and to deliuer them from the euils which they feare; and as he hath life in himſelfe, ſo he will giuegive life vntounto them, that together with him they may reigne in all happineſſe and eternall felicitie in his kingdome. For as he hath giuen to his firſt borne Ieſus Chriſt to hauehave life in himſelfe, ſo he hath giuen vntounto vsus John 5. 26.his adopted ſonnes in Chriſt, that we ſhould hauehave life in him; as it is, Col. 3. 3.Col. 3. 3.

Lectures Upon Hosea 1-4, Lectures 1 · Part 10