Lectures vpon the foure first chapters of the prophecie of Hosea Wherein the text is exponded and cleered, and such profitable instructions obserued, and applied, as naturally arise out of this holie Scripture, and are fit for these times. By Iohn Dovvname Bacheler in Diuinitie, and preacher of Gods word.

ANd thus much concerning the Legall comminations. Now follow the Euangelicall consolations: for our Prophet Hosea hauing in the former part of the chapter (ac∣cording to the vsuall method of the Prophets) first set down their sins, and then the iudgements of God, and the punish∣ments due vnto 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 in∣largement of the kingdome of Iesus Christ, the promised Messias, and the propagation of the Church through the mercie of God forgiuing their sinnes, and reconciling them vnto himselfe in his Sonne, vnto whom they are vnited by Gods spirit and a liuely faith.

Where Gods Ministers may obserue in Gods owne pra∣ctise, 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 haue 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 mercie 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. So Peter, Act. 2. 23. 37. 38. And Paul, Rom. 1. & 2. & 3. &c.

But let vs 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 vnto them, ye are not my people; it shall be said vnto 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 Gods Church, vnder the Kingdome and gouernment of Ie∣sus 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 multi∣tude; that they should be in number numberlesse. The second is their dignity; that they should be not onely Gods people, but also the sonnes of the liuing God. The third is, their vni∣tie and vnanimity; that they should be gathered together, and appoint vnto themselues one head, vnder 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 vnto the true Church of God.

The first argument of consolation taken from the multi∣tude 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 hypocriti∣call 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 A∣braham, not according to the flesh, but according to the spi∣rit: 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 haue been ouer∣whelmed 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 ru∣ine: 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 re∣iection of the rebellious Israelites, should be so far from hin∣dering of it, that he would in his infinit wisedome, make it an occasion of accomplishing his promise, and multiply∣ing his Church; because in regard of his promise made to A∣braham, he would in the ministery of the Gospell by his A∣postles and Ministers, call into his Kingdome of grace; first the Israelites, and then by occasion of them, the Gentiles, a∣mongst whom they were scattered; and so of both, the re∣liques 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 vnto the stars of heauen, and sands by the sea side in multitude.

But let vs come more particularly vnto 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 haue denoun∣ced, may seeme to contradict Gods promise made to Abra∣ham, concerning the multiplying of his seede; but notwith∣standing that the Lord will execute those iudgements which

I haue denounced, yet he is not vnmindfull of his promise, but will, though he cast off the rebellious Israelites, multi∣ply the true sonnes and children of Abraham, consisting not onely of the beleeuing Israelites, but also of the beleeuing Gentiles, which by the preaching of the Gospell shall be conuerted vnto 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 haue no reason to insult in their security, as though Gods Church could not stand if they fall, but must needes be ouerthrowne in their ru∣ine; and as if God could not be true of his word, vnlesse they were preserued and multiplied; seeing the Lord in his infi∣nite wisedome and power, can of stones raise vp children vn∣to Abraham, and of vnbeleeuing Gentiles, make beleeuing Christians.

Yet the number of the children of Israel, &c. By children of Israel, we are to vnderstand the whole Church of God, vnder 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 onely who were Israelits according to the flesh by naturall generation; and not according to the spirit, borne by spiri∣tuall 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 they are of the seede of Abraham, &c. And 1. Cor. 10. 18. Be∣hold 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 ver∣ses, 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 gene∣ration,

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 Gentiles. 6. But rather to the lost sheepe of the house of Israel. And Matth. 15. 24.

Sometimes it is taken for those which are not the sons of Abraham according to the flesh, but according to the spi∣rit, borne vnto him not by nature, but by grace, and accor∣ding to the promise, Gen. 17. 5. which were all the beleeuers amongst the Gentiles that imbraced the faith of Abraham. And of both these latter kindes of Israelites, is this pro∣phecie 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 haue ima∣gined, who expound this prophecy onely 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. 11. 25, 26. That Israel likewise shall be saued, when the fulnesse of the Gentiles is come in; and seeing many also by the mi∣nistery 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 onely, 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 pro∣mise here made of multiplying the Israelites like the sands by the sea side in number, could not be verified, if it should be vnderstood onely of the children of Abraham, according to the flesh, whereas it is fully accomplished, if it be vnder∣stood of his children according to the spirit; as the Apostle also sheweth, 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 A∣brahams children should haue their name in Isaac, Rom. 9. 7. 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 onely true Israelites. And this is signified when as it is said, that his children should be cal∣led in Isaac, who was not borne vnto Abraham, according to the course of nature; for Abraham was almost an hundred yeares old, and Sara was likewise stricken in yeares and bar∣ren; but his birth was rather to be ascribed to the free pro∣mise 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 Abra∣ham, and not like Ismael, his children onely according to the flesh.

And this may further appeare by plaine testimonies of Scripture: Rom. 4. 11, 12. the Apostle saith; that Abraham was the father not onely of the circumcised, but also of the vncir∣cumcised, who beleeue and walke in the steps of his faith. The which argument he more fully handleth, verse 13, 14, 15, 16, 17, 18. Gal. 3. 7. They which are of faith, the same are the chil∣dren 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.

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 vnto the promise of God made to Abraham, Gen. 22. 17. Therefore I will surely blesse thee, and 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, expoundeth that promise, shewing of whom it was meant; namely, of the whole Church of God, Israelites and Gen∣tiles, who being indued with the faith of Abraham, were a∣lone to be esteemed his seed; as the Apostle likewise interpre∣teth it, Rom. 4. 18. The like place vnto this we haue, Ier. 33. 22.

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 vnto the sands by the sea side: which, howsoeuer God, infinit in knowledge; can number, yet vnto man they are innu∣merable. And not onely 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 multi∣tude, 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 li∣mits, 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 re∣spect 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 prea∣ching of the Gospell, the Gentiles should be called and ioy∣ned to the Church of the Iewes. So that first the children of Israel, who were the children of Abraham according to the flesh onely, 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 haue 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, 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 perfor∣ming some externall worship, consisting rather in ceremo∣nies, 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 preser∣ued, 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 peo∣ple, 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 destru∣ction, 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 phan∣tasies, 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 onely 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 vnto 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 impeach∣ment 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 on∣ly according to the flesh, make choice of sincere professours, true beleeuers, and the sonnes of Abraham according to the spirit, vnto 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 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, ru∣ling and guiding it by his word and spirit vnto the end of 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 pro∣mise. But vnto them we may answere, as the Prophet to the Israelites, that they are the Church onely in name, and not in deede; seeing they haue forsaken the pure worship of God described in his word, and in stead thereof haue im∣braced their owne wil-worship, superstition and idolatrie;

and therefore they are not now the spouse of Christ, but a∣dulterous harlots, which are for their whoredomes diuor∣ced from him; they are not the true Church of God, not∣withstanding those outward titles and notes thy bragge of, seeing they want the chiefe and onely vnfallible notes of the true Church, Gods word sincerely preached and his Sacra∣ments 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 multi∣plie his faithfull children, the true posteritie of Abraham, as the sands by the sea shore, vnto 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 vnto God with their lips, whilest with their hearts, they goe farre from him, and therefore we may fit vnto them the like answere, &c.

The second thing which wee are to obserue is, that the 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 ful∣filling 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 a∣gainst the wicked, let not them doubt that this will be an im∣pediment to stay the performance of the gracious promises which are made vnto them; for although they bee not ac∣complished 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 glorie, and their saluation.

The third thing to be obserued, is the great multitude of Gods people and children vnder 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 Israe∣lites 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 vpon the occasion of their reiection, who were but hypocrites, he multiplied the num∣ber 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, be∣ing 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, vpon 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.

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 re∣iect 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 in∣finit 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 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 ser∣uiceable; when the ancient by their praises doe not glorifie him, hee can giue strength to babes and sucklings to per∣forme

this dutie which they neglect, Psalm. 8. 2. and though they likewise should say nothing, yet the heauens, with their dumbe eloquence, would declare the glory of God, Psal. 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 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) 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 should be multiplied like the sands by the sea side; this ser∣ueth 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 ap∣peare by their owne practise, who haue 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 restrai∣ned to their conuenticles, scarsely deseruing the name of a congregation.

Lastly, here we may obserue the certaintie of the calling of the Gentiles; for the Israel of God must bee multiplied like vnto 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. 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 testimo∣nies we haue concerning the calling of the Gentiles, Psa. 2. 8. where God the Father promiseth to his sonne that he would giue him the heathen for his inheritance: and Esa. 2. 2. it is said,

that all nations shall flow vnto the house of God. So Esa. 65. 1. Amos 9. 11. 12. Ioh. 10. 16.

The consideration whereof, as it ministreth vnto vs all sound matter of consolation, in that the wall of separation is broken downe, so that the mercies of God haue as free a course vnto vs as euer they had to the Iewes: so it should fill our hearts with true thankfulnes, and our mouthes with prai∣ses and thanksgiuing to God, who hath now effectually cal∣led vs and reconciled vs vnto 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 vnto them, Ye are not my people, it shall be said vnto them, Ye are the sons of the liuing God. Where 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 vnto 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 onely of the change of speech, and not of amplitude of place: as Pagnine and Tremellius. But for as much as the other translation a∣greeth with the originall, with antiquitie, with their owne translation of the like phrase, Leuit. 4. 24. Ier. 22. 12. and see∣ing also the Apostle Paul inspired with the same spirit, retai∣neth the same, Rom. 9. 26. therefore I rather imbrace it then the other. The meaning of this phrase is this, that God would gather vnto himselfe a Church, not out of Canaan on∣ly: 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 onely: and therefore God here promiseth, that his Church and the world should haue 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 man∣ner 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 priui∣ledge of Gods people.

The second thing to be considered, is, the parties who are exalted vnto this high dignity; namely, they to whom it was 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 a∣way his people whom he knew before. Secondly, in respect of ad∣mission 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 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 in∣ward admission into the couenant of grace; for this coue∣nant can neuer be broken betweene God and his people, be∣cause it is so written in their hearts by his holy spirit, that they cannot depart from it; and those whose sinnes God for∣giueth, he will neuer remember; as appeareth Ier. 31. 32, 33, 34. But it is to be vnderstood of the couenant of workes; in 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 admit∣ted into it.

Whereby it appeareth, who they are that are exalted to be the sonnes of the liuing God; namely, both Iewes and Gen∣tiles, seeing of both it was said, y^t they were not Gods peo∣ple; of the Israelites, because they were reiected; of the Gen∣tiles, 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, that they should be called the soones of the liuing God; yet not of all and euery of them: neither must we imagine that these two; not my people, and the sonnes of the liuing God, are a∣like generall; as though all and euery 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 onely, 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 iustifi∣ed, 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 vnto 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 vnto 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, vnto all that beleeue: Rom. 1. 16. and the onely or∣dinary meanes of begetting faith: Rom. 10. 17. by which faith, we attaine vnto 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 vnto God, he shew∣eth 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 vnto them; without expressing by whom: but we are to vnder∣stand it of God himselfe, who had said, ye are not my people: for he onely 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 mi∣nistery of his Prophet; so he saith, yee are the sonnes of the li∣uing 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 prero∣gatiue it selfe, expressed in these words; Yee are the sonnes of the liuing God. Where we are to note, that he doth not ob∣serue a perfect antithesis betweene these and the former words, which should haue bin thus expressed; In the place where it was said, yee are not my people, it shall be said vnto 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, be∣cause he would hereby signifie, that through Christ in the couenant of grace, we haue a far more excellent estate then vnder 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 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 ob∣serued not, they lost this dignity, and were reiected from be∣ing 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. be∣cause they shall neuer fall from the couenant, nor for∣sake, or be forsaken of God, seeing his seed remaineth in them. 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, see∣ing 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 contai∣neth 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 ther∣fore predestinate vs to bee adopted through Iesus Christ vnto himselfe, as it is Eph. 1. 5. If we are sonnes, then need we not to doubt of the loue 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 vnto 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 haue we receiued the spirit of adoption, which leadeth and ruleth vs, mortifieth our corruptions, and quickneth vs in the inner man, raising vs vp from the death of sin to holines and new∣nes of life. Finally, if we are sons, then also we are heires and coheires with Christ of the kingdome of glorie. Rom. 8. 17.

Lastly, as hereby he expresseth the inestimable benefits of the Gospell, so also doth he hereby stirre vs vp to all Euan∣gelicall duties; for sonnes more beleeue, trust, hope in, loue their fathers, then people their gouernours, and with more alacritie and diligence performe obedience vnto their com∣mandements; and therefore if wee bee the sonnes of God, wee must bee mindfull to performe these duties to our hea∣uenly father.

The last thing to bee considered in this royall dignitie is, that they shall be called the sonnes of the liuing God; where∣by the greatnesse of this benefit is amplified, as though hee

should say, Ye shal be the sonnes of a God, not like vnto the idols, and Gods of the heathen, which either neuer liued, or but for a short time, but of the eternall and euer liuing Ieho∣uah, 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 vs his children; For, as Christ saith, God is not the God of the dead, but of the 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, sa∣uing of his onely 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 do∣ctrines [The doctrines.] which arise out of them are diuers. First, we may ob∣serue 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 euery nation he that feareth God, and wor∣keth righteousnesse is accepted of him, as it is, Act. 10. 35.

Secondly, we are to obserue, y^t there first goeth an exclusi∣on from being Gods people, before an admission to the be∣ing 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 vs: 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 ther∣fore both farre from meriting any thing but death and con∣demnation; and yet such was Gods infinit mercie, that when they were in this case vnworthy of the least glimpse of his fa∣uour, he caused the bright beames of his loue with full raies to shine on both, by the death of his sonne reconciling them vnto himselfe, who before were strangers and enemies. And this the Apostle notablie sheweth, Rom. 3. 23. There is (saith he) no difference, namely, betweene Iew and Gentile, for all haue

sinned, and are depriued of the glorie of God. 24. And are iustifi∣ed freely by his grace, through the redemptiō that is in Christ Ie∣sus. If the Israelites had still been retained in the couenant of workes, they would haue ascribed their saluation to their workes and worthinesse; God therefore when they had ma∣ny 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 obedi∣ence, but to the free mercie and vndeserued grace of God.

Thirdly, we learne what is the instrument and means, wher∣by we become the sons of God; not by our own works, or a∣ny 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 vpon 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 con∣sideration wherof should moue vs highly to esteem this pre∣tious 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 vs to this dignitie of being the sonnes of the euer∣liuing God, and heires of his glorious kingdome? And if this estimate were made by all, then would neither the peo∣ple for small occasions refraine from hearing the word prea∣ched; 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 onely excep∣ted) leaue their callings, and desist from preaching Christ crucified, seeing it is the onely ordinarie meanes of the sal∣uation of soules, and of adopting men to be the children of God.

Fourthly, we may obserue, vnto what dignitie and high degree of excellencie we are exalted in the new couenant,

vnder the kingdome of Iesus Christ, when as we are admit∣ted, 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 com∣mon vnto al nations, and all sorts of men, who receiue Christ by a liuely faith, Ioh. 1. 12. As many as receiued him, to them he gaue right to be the sonnes of God. 2. Cor. 6. 18. I will bee a father vnto you, and yee shall be my sonnes and daughters, saith the Lord almightie. Gal. 3. 26. Ye are all the sonnes of God by faith in Christ Iesus. Chap. 4. 6.

Where we may note the infinite mercie of God, who ta∣keth occasion euen of mens sinnes, and his owne punish∣ments to shew and extend vnto them his bountie and good∣nesse; for he reiected the people of Israel out of the coue∣nant of workes, that he might receiue them into his coue∣nant 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 vnto the kingdome of Christ, by whom the lost sheep of the house of Israel were to be ga∣thered together, he might with them call the Gentiles like∣wise: for the Israelites by a certaine right, in regard of Gods promises, made to their forefathers, were to haue the first of∣ter of Gods mercies, and in the first place to bee called into the couenant of grace; and therefore God in his infinite wise∣dome and mercie, scattereth them amongst all nations, that vpon the occasion of their calling, hee might call the Gen∣tiles together with them.

Whereby the infinitnesse of Gods bountie, and his vn∣searchable wisedome appeareth: hee executeth his punish∣ments, that he may inlarge his mercies, hee abaseth his peo∣ple, 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 scatte∣reth his seed, the naturall sons of Iacob, ouer the face of the whole earth, that they may multiplie and returne vnto him

with great increase, the Gentiles being added vnto them. He shutteth them out of the couenant of works, that he may re∣ceiue 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 Gen∣tiles in vnbeleefe, and in the state of condemnation, that hee may haue mercie on all, and deriue vnto them eternall salua∣tion: Rom. 11. 32. And therefore we haue iust occasion to exclaime 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 to∣wards his seruants: so hee suffered Adam to fall into sinne, that hee might haue more ample occasion of shewing his mercie; he banished him out of the the earthly paradise, that he might receiue him into the kingdome of glorie; hee pu∣nished 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 vpon them light and momentarie afflictions, that they may cause vnto them a superexcellent and eternall waight of glorie, as it is 2. Cor. 4. 17. The consideration whereof should make vs patiently to submit our selues when wee are afflicted, vnto Gods good will and pleasure, seeing his iudgements end in mercie, and seeing in respect of his infinite wisedome and almightie power he can, and in respect of his loue and fa∣therly kindnesse, hee will raise benefits out of punish∣ments, and make those things turne to our good and eter∣nall saluation, which in their owne nature, seeme to bring destruction and vtter damnation: Heb. 12. 9.

Secondly, as hereby we are put in mind of Gods mercie; so also of our owne dutie, namely, that being exalted to this high dignitie of being the sonnes of God, we walke accor∣ding 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 haue 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 pud∣dle of worldly vanities, in y^e meane time forgetting his high calling, whereunto he is aduanced to be the sonne of the li∣uing God. For honours should change our manners, and as soone as we are aduanced to this high dignitie, we should like Saul, haue another heart, and not suffer our selues any more to be ruled with our own base lusts and concupiscen∣ces, but being the sonnes of God, wee ought to bee guided and directed wholly and only by his spirit: otherwise wee can haue no assurance that we are admitted to this glorious state and condition; for they who alone are led by Gods spi∣rit are his sonnes; as appeareth, Rom. 8. 14.

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 vs from transgressing the com∣mandements of our God, seeing he euerliueth to take pu∣nishment on vs for our sinnes; secondly, it is a strong in∣ducement 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 haue a God in respect of his power almightie, in respect of his loue and good will alwaies readie, that euerliueth to giue vnto 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 giue life vnto them, that together with him they may reigne in all happinesse and eternall feli∣citie in his kingdome. For as he hath giuen to his first borne Iesus Christ to haue life in himselfe, so he hath giuen vnto vs

his adopted sonnes in Christ, that we should haue life in him; as it is, Col. 3. 3.

Notes

• Euangelicall consolations.
• The best me∣thod of con∣uerting a sin∣ner.
• Acts 2. 23. 37. 38. Rom. 1. 2. 3.
• The expo∣sition.
• The multiply∣ing of Gods Church, by ioyning toge∣ther the Iewes and Gentiles.
• Matth. 3.
• Rom. 9. 6, 7.
• 1. Cor. 10. 18.
• Matth. 10. 5. 6.
• Matth. 15. 24.
• Gen. 17. 5.
• Matth. 15. 24. Rom. 11. 25, 26.
• John 10. 16.
• Rom. 4. 16, 17, 18.
• Rom. 9. 7, 8.
• Rom. 4. 19, 20.
• Rom. 4. 11, 12.
• Gal. 3. 7.
• Rom. 9. 24, 25.
• Gen. 22. 17.
• Gen. 15. 5.
• Rom. 4. 18. Jer. 33. 2.
• The disposi∣tion of hypo∣crites to boast themselues in outward titles.
• The Papists like the idola∣trous Israe∣lites. 1. Tim. 3. 15.
• Math. 23. 20.
• The executi∣on of Gods iudgements no hinde∣rance to the performance of his pro∣mises.
• The multi∣tude of Gods people in the time of the Gospell.
• Luk. 14. The pride of hypocrits re∣prooued and beaten down.
• Matth. 3. 9. Iob. 34. 24.
• Psalm. 8. 2.
• Psalm. 19. 1.
• Luk. 19. 40.
• Ier. 22. 24.
• The dotage of the Brow∣nists confu∣ted.
• The certentie of the calling of the Gen∣tiles.
• Esay. 10. 21. Rom. 9. 27.
• Psalm. 2. 8.
• Esa. 2. 2. & 65.
• 1. Amos 9. 11. 12. Ioh. 10. 16. The calling of the Gentiles ministers mat∣ter of ioy and thankfulnesse.
• Exposition.
• Leuit. 4. 24. Ier. 22. 12.
• Rom. 9. 26.
• That we are called the people of God three waies. Rom. 11. 2.
• Deut. 7. 6. 14. 2. 26 18. Exod. 19. 5, 6. Hos. 2. 1. Tit 2. 14.
• Ier. 31. 32, 33.
• Rom. 9. 23. 24.
• Rom. 1. 16. 10. 17. Iohn 1. 12. 1. Cor. 4. 15.
• Rom. 8. 17.
• 1. Pet. 1. 4.
• 1. Iohn 3. 9.
• All the bene∣fits of the Gospell com∣prised vnder this title, The sons of God.
• Ephes. 1. 5.
• Rom. 8. 17.
• The name of sonnes stir∣reth vs vp to all Euangeli∣call duties.
• Matth. 22. 32.
• The largenes of Gods Church.
• Act. 10. 35.
• Our adoption and saluation is of Gods free grace.
• Rom. 3 23. 24.
• The ministery of the word, the instru∣ment of our adoption.
• John 1. 12. 2. Cor. 6. 18.
• Gal. 3. 26. 4. 6.
• God taketh occasion of mens sinnes to shew his goodnesse.
• Gods mercy in iudgement.
• Rom. 11. 32. 33
• 2. Cor. 4. 17.
• Heb. 12. 9. B••••n•• adop∣ted the sonnes of God, wee must walke ac∣cording to our high calling.
• Rom. 8 14. The diffe∣rence be∣tweene God and idols.
• John 5. 26.
• Col. 3. 3.