An Exposition of Hosea 1-3, Chapter 1 · Lecture 1

An Exposition of Hosea 1-3 · Chapter 1 · Lecture 1

AN EXPOSITION Of the Propheſie of HOSEA. Begun IN DIVERS LECTƲRES VponUpon the firſt three Chapters, At MICHAELS Cornhill, LONDON,

By JER. BURROUGHES.

The Second Edition Newly corrected.

Inter omnia dona, donum verbi Dei est ampliſſimum: Si hoc auferas, ſoleme mundo ſuſtuliſti: Quid erit mundus, ſublato verbo, quaminfernus?

Luther.

LONDON, Printed for R. Dalwman, in the Year, 1652.

TO THE READER.

YOu have theſe Lectures as they were taken from me in preaching, Iperuſed the notes, but I could not bring the ſtyle to that ſuccinctneſſe that I deſired, except I ſhould have wrote all over again, which I had no time to doe: my peruſall was but curſory, therefore many things have ſlipt me: You have them as I preached them, without any conſiderable alteration. I had thought to have been far briefer: that which cauſed me to goe ſomewhat beyond an expoſitory way, was the meeting with ſo many things almoſt in every Lecture ſo neerly concerning the preſent times: in the remaining part of the Propheſie, if God give life to goe through it, I ſhall keep my ſelfe more cloſe to an expoſitory way: what here you have, take it as you finde it: what good you meet with, receive it in. This will be the encouragement of

Thy friend in Chriſt, J. B.

Aug. 10. 1643.

Imprimatur,

Ioſeph Caryll,

p. 1AN EXPOSITION OF The Propheſie of Hoſea.

The Firſt LECTVRE.May 8. 1642.

Chap. 1. Verſ. 1, 2. &c.

1. The word of the Lord that came unto Hoſea the ſon of Beeri, in the dayes of Vzziah, Iotham, Ahaz, and Hezekiah, Kings of Iudah, and in the days of Ieroboam ſon of Ioash King of Iſrael.

2. The beginning of the word of the Lord by Hoſea: and the Lord ſaid to Hoſea, &c.

The Preface To The Work.

THis day beginneth a Scripture Expoſition Exerciſe, which hath loſt much of the honour of it, by the diſuſe of it: The beſt Apology for it is to ſet preſently upon it. It is ancient in the Church of God, old enough to ſpeak for itſelf. Nehem. 8. 8. we read, that Ezra, Ieshua, Bani, and the reſt read in the book of the Law, and gave the ſenſe, and cauſed the people to underſtand the reading. You love brevity; in this Exerciſe you ſhall have it, in all that ſhall be delivered unto you.

I have pitched upon the Books of the ſmall Prophets, to open them unto you, of whom Ierome hath this expreſſion:aaNeſco utrum brevitatem ſermonum, an magnie tudiuem ſenſuum admirari debeas. You cannot tell which to wonder at moſt, either the brevt…y of ſpeech, or the greatneſs and abundance of ſenſe. And this Prophet Hoſea in ſpeciall is excellent this way, of whom the ſame Author ſpeaking, calls himbbCommaticum & qua ſi perſentias loquen tem. exceeding conciſe, & ſpeaking by ſentences.

Being the Propheticall books is the work that falls to me, why I choſe rather to begin with Hoſea then Iſaiah, I ſhall afterward give you an account. If God continue this Exerciſeand life, we may goe through them all, both ſmall and great.

In theſe Prophets we have moſt admirable divine Truths revealed to us, and pity it is, that the minde of God contained in them ſhould be ſo little p. 2known, even unto his children, that ſuch treaſures of heavenly truths that are there ſhould lie hid from ſo many ſo long a time as they have done.

We might preface this our work (becauſe this is the firſt dayes entrance into it) vvith labouring to raiſe and ſweeten your hearts with the conſideration of the excellency of the Scriptures in generall. Luther hath an high expreſſion about them; he calls themccGe…s generalisſimum omnium benorum. Si hoc auferas, ſol…m e mundo ſuſtuliſli: quid mundus ſublate verbo quam infernus. foreign. the higheſt genus that containes in it all good whatſoever. Take away the Scripture, and you even take away the Sun from the world. What is the world without the Scriptures, but hell it ſelf?

We have had indeed the word of God to be as the Sun in the world, but oh hovv many miſts have been before this Sun! We have ſeldome the Sun ſhine clearly to us. It is pity, ſeeing there is ſuch a glorious Sun riſen, that there ſhould be ſuch a miſty day. Now this is the work we are called unto, to diſpell the miſts and fogs from before this Sun, that it may ſhine more brightly before your eyes, and into your hearts.

Chryſoſt. in his 29. Sermon upon Geneſis ddforeign, &c. Quid eſt Scriptura ſacra niſi quaedam epiſtola emnipotentis Dei ad creaturam ſuam. Greg. 1. Ep. …0. ad. Gregorium Theodorum Medicum.exhorting his Auditors to get the Scriptures into their houſes, and to a diligent exerciſe of himſelfe in them, tells them that by them the ſoul is raiſed and elevated, and brightned, as with the beame of the Sun of righteouſneſſe, and delivered from the ſnares of unclean thoughts.

The Scripture is that wherin the great God of heaven hath ſent his mind to the children of men, wherein he hath made known the counſel of his wil, & opened even his very heart unto Man-kind. It is the Epiſtle that God hath ſent into the world. And did wee but heare of ſuch a Book that were dictated imediatly by God himſelf, to the end to ſhew the children of men what the eternall counſels of his will were for the ordering of them to their eternall eſtate, and to open his thoughts and intentions concerning their everlaſting condition what it ſhall be: Did wee I ſay but heare that there were ſuch a book in the fartheſt part of the Indies, would we not rejoyce that the world was bleſt with ſuch a merciemercy? what ſtrong and vehement deſires ſhould we have to enjoy but one ſight of it before we dye! Wee would be willing to venture upon any hazard, to paſſe through any difficulty, to be at any charges, that we might have but a ſight of ſuch a booke as this. My brethren, you need not ſay, Who ſhall goe to the fartheſt part of the Indies to ſetch this book? Who ſhall deſcend into the depth, or goe to the uttermoſt part of the earth to help us to a ſight of this booke of Scripture? For behold, the word is nigh unto you, it is in your houſes, and we hope in your hearts,Sacrae ſcripturae expoſitio eſt emnium quae ad cul…m Dei fiunt …pus maximum, & utilitates humano generi max … efferens. and in this exerciſe is to be in our mouths, not only to tell you what it ſaith, but open unto you the mind of God in it.

The exerciſing our ſelves in this book is ſweet indeed; Luther profeſſes himſelfe out of love with his own books, and wiſhed them burnt, leſt men ſpending time in them, ſhould be hindered from reading the Scriptures; which ſaies he are the only fountain of all wiſdome: and I tremble ſaies he at the former age, that was ſo much buſied in reading of Ariſtotle and Averroes.

p. 3Wee read in that 8.Lect. 1. of Nehem. verſ. 5, 6. when Ezra opened the book of the Law to expound it to the people, he bleſſed the Lord the great God, and all the people anſwered, Amen, Amen. And now bleſſed be the Lord, the great and gracious God, for ſtirring your hearts up to ſuch a work as this is,Wolfius in loc. and bleſſed be his name for thoſe liberties we have thus freely to exerciſe our ſelves in this ſervice;Luther in Gen. c. 19. Ego adi lie beos me…s & ſaepe opto eos interire, quod metuo, nemorentur lectores & abducant lectione ipſias ſcripturae, quae ſola omnis ſapientiae fons eſt, &c.Gen 19 O praiſed be the name of the great God for this dayes entrance into ſo good a work as this is.

Yea they did not only bleſſe God, but the Text ſaith, They lifted up their hands, and they bowed their heads, and worshipped the Lord with their faces to the ground. Why? becauſe the book of the Law was read to them and expounded. How comes it to paſſe that their hearts were ſo taken with it now to hear the book of the Law expounded to them? Surely it was becauſe they were newly returned out of their Captivity; and now they came into their owne Land, and heard the Law of God opened to them, they bleſſed his great Name, & bowed their faces to the ground, worshipping him. This day (my brethren) witneſſeth to us our great deliverance and returne from our bondage. It was not long ſince that wee could have either Ordinances, or Truths, or Religious exerciſes, but onelyonly according to the humors of vile men: But now through Gods mercy a great deliverance is granted to us (as this day witneſſeth) that wee may come and have free liberty to exerciſe our ſelves in the Law of our God: O doe you bleſſe the Lord, and bow your faces to the ground, worshipping of him.

In the 12. verſ. of that Chap. we read, that after they had heard the Law read and expounded to them, they went their way to eate and to drink, and to ſend portions, and to make great mirth: Why? Becauſe (ſaith the Text) they had underſtood the words that were declared unto them. I hope if God shall pleaſe to give in aſſiſtance unto this work, many of you shall goe away hereafter from this Aſſembly rejoycing, becauſe you will come to know more of Gods mind revealed in his word then formerly: And this will be the comfort of your meat and drink, and of your trading, and the very ſpirits of all the joyes of your lives.

As the ſweetneſſe of the fruit comes from the graft, rather then from the ſtock, ſo your comforts, and the bleſſings of grace in you, muſt come from the word ingrafted in your ſoules, rather then from any thing you have in your ſelves.

In the firſt verſ. the Text ſaith, that all the people gathered themſelves together as one man, into the ſtreet that was before the water-gate, to deſire Ezra to bring the book of the law, and to read it, and to open it unto them. Behold it is thus this day in this place; here are a great company met together, perhaps ſome to know what the buſineſſe will be, ſome for novelty, and ſome for other ends; howſoever, come unto us you are, and we hope many for this end, that you might have the booke of the Law read & opened unto you. Now we expect that from you, which is ſaid of p. 4them, ver. 3. And the ears of all the people were attenti…e unto the book of the law, when it was read & opened to them. And truly that attention that you now begin withal, doth promiſe unto us that we shall have an attentive auditory. But that is not all; let us have further a reverential demeanor and carriage in the hearing of the Law, as it becomes thoſe that have to deale with God in it. The Text ſaith, verſ. 5. that when Ezra opened the book of the Law, all the people ſtood up. We doe not expect the ſame geſture from you, but by way of Analogie we expect a reverentiall demea nour in the carriage of he whole worke, as knowing we are to ſanctifie Gods Name in it. And as thoſe people after the firſt dayes exerciſe were ſo encouraged, that they came again the ſecond day, (for ſo the Text ſaith, verſ. 13. On the ſecond day were gathered together the cheife of the fathers of all the people, the Prieſts and the Levi…es, unto Ezra, to underſtand the words of the Law) ſo (I hope) God will ſo carry on this worke, that you shall find encouragement too, to come again and again, that you may know more of the mind of God; and that this work shall not be only profitable to the younger and weaker ſort, but to the Fathers, to the Prieſts and Levites too.

Let it be with you as it was with them, according as you have any truth made known unto you, ſubmit to it, yeeld to it, obey it preſently, and then you shall know more of Gods mind: He that will doe my will, shall know my doctrine to be of God: Ioh. 7. 17.John 7:17Thus did they, for verſ. 14. when they found it vvritten in the book of the Law, that the children of Iſrael should dwell in booths in the feaſt of the ſeventh monethmonth, (This was one paſſage of the Law that was expounded, how they should keep the feaſt of Tabernacles, and what booths they should make) the people went forth preſently unto the mount, and fetched Olive branches, and Palm branches, and branches of thick trees, and made themſelves booths, every one upon the roofe of his houſe. In this Propheſie of Hoſea you ſhall find many ſutable truths to the times wherein we live, the Lord grant you obedient hearts to what shall be delivered.

I muſt not retard the work, nor your expectations any longer with large prefacing to it, only ſomewhat have been ſaid about the rules for interpretation of Scripture; I will ſay no more of that but this, to interpretation of Scripture, a Scripture frame of heart is neceſſary, a heart holy & heavenly, ſutable to the holineſſe & heavenlineſſe that is in the word: as it was ſaid of Tullies eloquence, that nothing but the eloquence of Tully could ſet out the excellency of it: So it may be ſaid of the Scriptures ſpiritualneſs, nothing but a heart filled with Scripture ſpiritualneſs can ſet forth the excellencies of it: and becauſe the authority of Scripture is dreadfull, wee deſire the prayers of you all to God for us, that his feare might fall upon our hearts that ſeeing we are menfull of errour, and full of evill, yet howſoever wee may not bring any Scripture to the maintenance of any erroneous conceit of our own heads, nor any evill of our own hearts: This wee know to be a p. 5dreadfull evill. It was a fearfull evill for Lucifer to ſay, I will goe and aſcend up, & be like the Higheſt, it is as great an evill for any to ſeek to make the Higheſt to become like Lucifer; for ſo do they that make the Scripture come down to juſtifie any erroneous opinion, or any way of evill they goe about to make the bleſſed God and the holy Ghoſt to be the fathers of lies. It is counted a great evill in a Common-wealth to put the Kings ſtamp upon falſe coine; and to put the ſtamp of the Spirit of God upon an error, upon a conceit of a mans owne, is certainly a great evill before the Lord: and it was for this that God did make the Prieſts vile and contemptible before the people, becauſe they were pa…tiall in the Law, Mal. 2. 9. And for you (my brethren) our prayer shall be, that the feare of God may fall upon you likewiſe, that you may come to theſe Exerciſes with Scripture-frames of heart.

What frame of heart is a Scripture-frame?

The holy Ghoſt tells you, Iſa. 66. 1. God looks at him that trembleth at his word: come with hearts trembling at the word of God; come not to be Iudges of the Law, but doers of it.

You may judge of your profiting in grace by the delight you finde in Scripture, as Quintilian was wont to ſay of profiting in eloquence, a man may know that, ſaies hee, by the delight hee findes in reading Cicero; much more may this be ſaid of the Scriptures, it is a true ſigne of profiting in Religion, to whom the Scriptures are ſweeter then the honey, and the honeycombe.

And now I shall onelyonly tell you what the work is we have to doe,…um debere ſcire ſe aliquid profeciſſe cui Ciceronis lectio eft valde iucunda. and then we shall fall upon it, and that is to open Scripture unto you, not onelyonly difficulties, but to shew unto you what divine truths are contained in them what may come fresh, and ſpring up from the fountain it ſelfe, to preſent them unto you with adding ſome quickneſs. This is our worke not to enlarge any thing with long Explication, Probation, or Application.

There are theſe five things to be enquired concerning this our Prophet, whoſe Propheſie I have now pitched upon to open.

1 Who he was.

2 To whom he was ſent.

3 What his errant was.

4 His Commisſion.

5 The time of his propheſie

All theſe you have either in the firſt verſe, (where moſt of them are) or you shall find them in the Chapter.

For the firſt then, who this Prophet was. I will tell you no more of him then what you have in the firſt verſe,foreign in Hiphil. foreign Hoſea the ſon of Beeri. His name ſignifieth a Saviour, one that brings ſalvation. It is the ſame root that Ioshua had his name from; and many ſaving and ſavory truths wee shall finde this Prophet bringing to us.

p. 6He was the ſonne of Beeri. This Beeri we doe not find who hee was in Scripture,Salvavit. only in that he is here named as the father of the Prophet in the entrance into this Propheſie, Surely it is honor is gratia to the Prophet, and from it we may note thus much.

That ſo ſhould parents live and walke,Obſ. as it may be an honour to their children to be called by their names, that their children may neither be afraid nor aſhamed to be named by them.

The Iews have a tradition that is generally received among them, that whenſoever a Prophets Father is named, that Father was likewiſe a Prophet as well as the Son. If that were ſo, then ſurely it is no diſhonor for any man to be the Son of a Prophet.

Let thoſe that are the children of godly, gracious Miniſters, be no diſhonour to their Parents, their Parents are an honour unto them: But we find it by experience, that many of their children are farr from being honours to their godly parents. How many ancient godly Miniſters, who heretofore hated ſuperſtitious vanities, whoſe ſonns of late have been the greateſt zealots for ſuch things. It puts me in mind of what the Scripture notes concerning Iehoiakim the ſonne of Ioſiah, … King. … 2. 19.the difference betweene his father and him. Ioſiah when he heard the Law read, his heart melted, and he humbled himſelfe before the Lord. But now Iehoiakim his ſonne, when hee came to heare the Law of God read, he tooke a pen-knife, and cut the roll in which it was written, Ier. 36. 23.Jer 36:23in peices, and threw it into the fire that was on the hearth, untill all the roll was conſumed. A great deale of difference there was between the Son and the Father, and thus it is between the ſons of many ancient godly Miniſters and them: their Fathers indeed might be an honour unto them, but they are diſhonour to their Fathers.

The ſonne of Beeri. This word Beeri hath its ſignification from a Wel that hath ſpringing water in it,foreign Puteus. freely and cleerly running: So Miniſters should be the children of Beeri, That that they have should be ſpringing water, and not the mud and dirt, and filth of their own conceits mingled with the word. This only by way of alluſion.

To whom was this Prophet Hoſea ſent.

He was ſent eſpecially to the Ten Tribes. I ſuppoſe you all know the diviſion that there was of the people of Iſrael in Rehoboams time, tenn of the Tribes went from the houſe of David, only Iudah and Benjamine remained with it. Now theſe tenne Tribes renting themſelves from the houſe of David, did rent themſelves likewiſe from the true worship of God, & there grew up horrible wickedneſſes, and all manner of abominations amongſt them. To theſe ten Tribes God ſent this Prophet. He ſent Iſaiah & Micah to Iudah, Amos and Hoſea he ſent to Iſrael, all theſe were contemporary.

If you would know what ſtate Iſrael was in, in Hoſeas time, read but 2 K. 15. 19. & you shall find what their condition was, Ieroboam did that which was e…ill but he fight of the Lord, he departed not from all the ſins of Ieroboam the ſonne of Nebat which made Iſrael to ſinne.

p. 7But notwithſtanding Iſrael was thus notoriouſly wicked, and given up to all Idolatry, yet the Lord ſendeth his Prophets, Hoſea and Amos, to Propheſie to them even at this time. O the goodneſſe of the Lord to follow an apoſtatizing people, an apoſtatizing ſoule! It was mercy yet while God was ſpeaking; but woe to that people, to that ſoul to whom the Lord shall give in charge to his Prophets, propheſie no more to them.

But what was Hoſea his errand to Iſrael?

His errand was to convince them clearly o… this their abominable Idolatry, and thoſe other abominable wickedneſſes that they lived in, and ſeverely to denounce threatnings, yea moſt fearfull deſtruction. (This was not done before by the other Prophets, as wee shall afterward make it appeare, but it was Hoſea his errand to threaten an utter deſolation to Iſrael more than ever was before) and yet withall to promiſe mercy to a remnant to draw them to repentance, and to Propheſie of the great things that God intended to doe for his Church and children in the latter dayes.

What was his Commisſion?

The words tells us plainly, The word of the Lord came to Hoſea. It was the word of Iehovah. It is a great argument to obedience to know it is the word of the Lord that is ſpoken. When men ſet reaſon againſt reaſon, and judgment againſt judgment, and opinion againſt opinion, it prevails not: but vvhen they ſee the authority of God in the Word, then the heart and conſcience yeeldeth. Therefore hovvever you may look upon the inſtruments that bring it, or open it to you, as your equalls or inferiours, yet knovv there is an authority in the Word that is above you al: It is the word of the Lord.

And this word of the Lord, it came to Hoſea. Mark the phraſe, Hoſea did not goe for the word of the Lord, but the word of the Lord came to him:foreign he ſought it not, but it came to him, factum fuit verbum, ſo are the words, the word of the Lord came, or was made into him, was put into him. Such a kind of phraſe you have in the new Teſtament, Iohn 10. 35. If hee called them Gods unto whom the word of God came; foreign.that is, to whom the commiſſion came, to put them in the place wherein they were. So the word of the Lord came to Hoſea. The knowledg of a call to a work, will help a man through the difficulties of the work. One of the notableſt Texts of Scripture to encourage a man to that work to which he ſees he is clearly called,Magna ſemper facerunt, qui Deo vocaute docuerunt. Luther. is that which is ſpoken of Chriſt himſelfe, Iſa. 42. 6. I the Lord have called thee in righteouſneſſe: what follows then? I will hold thy hand, and will keep thee, and give thee for a covenant to the people, for a light to the Gentiles. If wee know Gods call to a work (as for the preſent this of ours is exceeding clear unto us) though the worke will be difficult and liable to much cenſure, Yet the Lord will hold our hands, and will be with us, and with our minds, and our tongues, and our hearts, and will keep us in this work, and make us inſtruments to give ſome light unto you.

p. 8But the principall buſineſſe is to enquire of the time when Hoſea propheſied. You have it in the Text, In the dayes of Ʋzziah, Iotham, Ahaz, and Hezekiah Kings, of Iudah, and in the dayes of Ieroboam the ſon of Ioaſh King of Iſrael. It is computed by Chronologers, that Hoſea lived about 814. years before Chriſt: In his time was the City of Rome built. It was the beginning of the Olympiads. Euſebius tells us that there was no Grecian Hiſtory (and if no Greek learning, then not any that was of any authority) extant before this time of Hoſea.

He propheſied in theſe Kings reigns,Euſeb. de Prapar. Euan. l. 20. c. ult. Ab hec tempore Graeca de temporibus historia vera creditur. Vzziah, Iotham, &c. You ſhall find that we shall have much of Gods mind revealed in this, more then at firſt view we can comprehend. We shall find by this that Hoſea propheſied a very long time, it is very probable fourſcore years, but it is certaine he was in the work of his Miniſtry above ſeventy yeares, and I make that clear thus, He propheſied in the dayes of Ierobam (who though he be here named laſt, yet he was the firſt of theſe Kings, and we shall shew you the reaſon by and by, why he was named laſt) that then took up ſome of his time: But ſuppoſe you reckon from the end of Ieroboams reign, yet from that to the beginning of Hezekiah, here were 70. years, and yet the Text ſaith he propheſied both in Ieroboams time, and in Hezekiahs time too: after the death of Ieroboam, Vzziah lived 38. years (he reigned 52. in all) He began his reign in the 27. of Ieroboam, 2 King. 15. 1. Now Ieroboam lived after that 14. years, for he reigned 41. in all, take 14. out of 52. and there remains 38. and after him Iotham reigned 16. years; and then Ahaz. ſucceeded him, and reigned ſixteene yeares more: ſo that between theſe two Kings, Ieroboam and Hezekiah, there was 70. yeers, in which Hoſea propheſied, beſides the 41. yeers of Ieroboam, and 29. yeers of Hezekiah, in both whoſe reigns too you ſee he lived, and therefore it is probable it was 80. yeares at leaſt that Hoſea continued in the work of his propheſie. See what of Gods minde we have that will ſpring fresh from this.

Hoſea continued ſo long,Obſ. 1. and yet you ſee there is not much of his propheſie extant, only 14 short Chapters. It pleaſeth God ſometimes that ſome mens labours shall abide more full to poſterity than others, though the labours of thoſe others more large, and as excellent as theirs: this is according to the diverſity of Gods adminiſtrations. Let the Miniſters of God learn to be faithfull in their worke, and let God alone for to make them eminent by having their labours extant.

2. It appears from hence that Hoſea muſt needs begin to propheſie very young.Obſ. 2. If hee were a Prophet 80. years, certainly hee was but young when he began firſt to propheſie, and yet he was ſet upon as great an employment as any of the Prophets were (as we shall ſee hereafter.) It pleaſeth God ſometimes to ſtir up the hearts of young ones to doe him great ſervice, he ſends ſuch ſometimes about great works and employments, ſo he did Samuel, and Ieremiah, and Timothy, therefore let no man deſpiſe their youth.

p. 93. Hoſea propheſying thus long,Obſer. 3. it appeares hee lived to be old in his work. When God hath any work for men to doe, he doth lengthen out their days. So he did the days of John the Diſciple, he lived near upon an hundred years, if not more, for the time of the writing of his Goſpel (as it is noted) was in the 99. yeare of Chriſt, 66. after the Aſcenſion. Let not us be too ſolicitously carefull about our lives, to maintain our healths and ſtrengths, let us be carefull to doe our worke; for according as the Lord hath work for us to doe, ſo he will continue to us our health and ſtrength, and life: when you come to dye, you may dye comfortably, having this thought in you; well, the work that the Lord ſent me to doe, is done, and why ſhould I ſeeke to live longer in the world? God hath others enough to do his work. It was a ſweet expresſion of Iacob, Gen. 48. 21. Behold I dye (ſaith he) but God shall be with you, and bring you againe unto the land of your fathers. So may the Prophets of God ſay that have been faithfull in their work: Behold I dye, but the Lord shall be with you, my work is finiſhed, but God hath others that are young, to goe on in his work, that is the third Obſervation.

4. You may ſoe by Hoſeas continuance in ſo many Kings reigns,Obſer. 4. that hee went through variety of conditions; ſometimes he lived under wicked Kings, ſometimes under moderate Kings, ſometimes hee had encouragement from godly and gracious Kings, although they were of Iudah. Not only the people of God, but ſpecially Gods Miniſters muſt expect variety of conditions in the world, they muſt not promiſe to themſelves always the ſame ſtate.

Yet further. Hoſea propheſied in all theſe Kings reigns. Here appears the conſtancy of his ſpirit, notwithſtanding the many difficulties hee met withall in his work: for he propheſying in Jeroboams, Iotham, and Ahaz his time who were wicked Princes, ſurely he muſt meet with many diſcouragements; And though he continued 80. years, yet he ſaw but little ſucceſſe of his labour, for the truth is, the people were never converted to God by his Miniſtry.

Nay it is apparent that they grew worſe and worſe, for it is ſaid of that Ieroboams time in which Hoſea began his Propheſie, only that hee did evill in the ſight of the Lord, and continued in the wayes of Ieroboam the ſon of Nebat, 2 King. 15. 15. But after wee read moſt horrible things that Iſrael was guilty of, 2 King. 17. 17. It is ſaid, they cauſed their ſonnes and their daughters to paſſe through the fire, and uſed divinations, and inchantments, and ſold themſelves to doe evill in the ſight of the Lord, to provoke him to anger, beſides many dreadfull things, you may read in that Chapter, Iſrael was grown guilty of. This vvas in King Hoſhea his time, which was many years after Hoſea began to propheſie, towards the end of his Propheſie.

God may continue a Prophet a long time amongſt a people,Obſer. 5. and yet they may never bee converted. It is a diſtemper in Miniſters hearts p. 10to think to give over their work becauſe they ſee not deſired ſucceſſe. I remember Latimer in one of his Sermons, ſpeaking of a Miniſter, who gave this anſwer, why he left off Preaching, becauſe he ſaw he did no good, this ſays Latimer is a naughty, a very naughty anſwer. That we have here may be a great ſtay to theſe who have lived many years in the work of the Miniſtry, and yet have done little or no good. Hoſea was fourſcore yeers a Prophet to Iſrael, and yet did not convert them. Yet notwithſtanding all theſe diſcouragements, he continued conſtant, and that with abundance of freſhneſſe and livelineſſe when he comes to the end of his prophecying.

It is an honour to the Miniſters of God,Obſer. 6. that meet with many difficulties in their way, and with many diſcouragements, yet to continue freſh and lively to the very end; not to be freſh and lively only at firſt, as many yong Miniſters are when they begin firſt. O how freſh are they, how full of zeal and activity are they then? but after they have been a while in their work, or when they have gained what they aimed at, then they grow cold, and that former vigour, freſhneſſe, and zeale, which appeared to be in them, comes to be a great deale flatter. Like ſouldiers, that at the firſt were forward, and active in ſervice, but afterward come to live upon their pay, and can doe no ſervice at all; or rather as veſſels of wine, that when they are firſt tapped are very ſmart, and quick, and nimble, but at laſt grow exceeding flat: as we commend that veſſel of wine that draws quick to the very laſt of all: ſo it is an excellent thing indeed for a Miniſter of God to continue freſh, and quick, and lively, to the laſt end. It is true, nature and naturall abilities may decay, but a ſpirituall freſhneſſe may appear, when naturall abilities are decayed. To ſee an old Prophet of God, that hath gone through many difficulties, and ſufferings, and yet to continue freſh & lively in the work of the Miniſtry, and to have ſpirituall excellencies ſparkle in him then, this is a moſt honourable ſight, and calls for abundance of reverence.

Laſtly, Hoſea prophecyed ſo long that he came to ſee the fulfilling of his Propheſie, for he continued propheſying till Hezekiahs time, and in the ſixth year of Hezekiahs reign came the deſtruction of Iſrael. Hoſea had threatned an utter taking of them away, but all this while it was not done till then, and then it is moſt likely he ſaw the fulfilling of his Propheſie.

It pleaſeth God many times to let his Prophets ſee the fulfilling of their threatnings upon the people againſt whom they have denounced them.Obſer. 7. Perhaps they goe away, and ſcorn, and contemn the Prophets, and their words are but winde with them, but God many times lets his Miniſters live to ſee their words fulfilled upon them. For particular perſons, when they are caſt upon their beds of ſickneſſe or death, it is then ordinary for them to ſay, Oh the word of the Lord is true that I heard at ſuch a time, it is now come upon me. So God dealt with the people in Jeremies time, they laughed and contemned him, but Jeremy lives to ſee the fulfilling of p. 11thoſe threatnings at laſt. And if they live not to ſee the fulfilling of their words, yet preſently after their death they are fulfilled, as it was at Hippo, where Auſtin threatned judgements againſt them, they were not executed in his time, but preſently after he was taken away, they came.

Yea but he did not only propheſie in theſe Kings dayes, but in the dayes of Jeroboam King of Iſrael. Here are three Queſtions:

1. What is the reaſon that Jeroboam, who in truth was the firſt of theſe Kings, that he is named laſt?

2. Why only one King of Iſrael is named, and three Kings of Judah? for beſides him in the time of Hoſea's propheſie there were 6. other Kings of Iſrael, Zechariah, Shallum, Menahem, Pekahiah, Peka, Hoſhea.

3. Why Jeroboam is named at all?

One anſwer will be ſufficient for the two firſt Queſtions, why Jeroboam is named laſt, and why there is but one King of Iſrael named. The anſwer is this, God took no great delight in the Kings of Iſrael, for they had forſaken the true worſhip of God. Though there was much corruption in Judah, yet becauſe they kept to the true worſhip of God, God took more delight in Judah then in ſrael. Therefore hee nameth Jeroboam in the laſt place, though he was firſt, and only him.

But why was Jeroboam named at all?

This is of great uſe. You ſhall finde that it was for this end, that you might underſtand what eſtate the people of Iſrael were in at this time of Hoſea's Propheſie. Much you ſhall ſee is to be learned from hence. The ſtate of the people of Iſrael in the time of Jeroboams reign was very proſperous, though their wickedneſſe was very great. For if you look into 2 K. 14. you ſhall find there, that a little before this they had been in very great diſtreſſe, and under ſore afflictions: Now in Jeroboams time they were in the greateſt proſperity that ever they had been in: for this Jeroboam was not the firſt Jeroboam the ſon of Nebat, that cauſed Iſrael to ſin, and was a means of the rent of theſe Ten Tribes from the houſe of David, that was 140. years and more before this; but this Jeroboam, in whoſe time God ſent Hoſea to propheſie this greatwrath againſt the houſe of Iſrael, was the ſonne of Joaſh. Now in all this time this Kingdome was never in a more proſperous condition then in the dayes of this Jeroboam.

Two things are to be obſerved concerning the condition of this people at this time.

Firſt, That they were a little before this in great adverſity, and then after they grew upto great proſperity. For if you read that 14. Chap. of 2 Kings, you ſhall find that they were under ſore affliction, for the Text ſaith, verſ. 26. There was not any ſhut up, nor any left, nor any helper for Iſrael. It is a compariſon taken from Shepheards, that uſe to ſhut up their flocks when they would keep them ſafe from danger; but now here was ſuch a generall deſolation and wofull affliction upon Iſrael, that there was none ſhut up, nor no helper left. But then comes this Jeroboam, and it is p. 12ſaid, ver. 25. That he reſtored the coaſt of Iſrael from the entring of Hamath unto the Sea of the plain. And ver. 28. He recovered Damaſcus and Hamath, which belonged to Judah, for Iſrael. This Hamath that he ſpeaks of was of great uſe, it was the in-let of the Aſſyrians, and for Jeroboam to conquer that place, land to recover Damaſcus, and to add that to the Crown of Iſrael, which belonged to Judah, it ſhews that after their bitter affliction, God granted a great mercy by Jeroboams means, and that now Iſrael flouriſhed greatly, and grew exceeding proſperous. There is much of Gods mind held out to us in this: As, in that the people of Iſrael had been under ſore affliction, and delivered, yet God ſent Hoſea to them, to ſhew them their horrible wickedneſſe, and to threaten deſtruction.

Hence ſee the perverſeneſſe of the children of men,Obſ. 1. that after great deliverances granted them from bitter and ſore afflictions, yet they will continue ſtill in their wickedneſſe and rebellion. The Lord grant this may not be true concerning us. God hath delivered us in great meaſure from thoſe ſore and bitter afflictions, and heavy oppreſſions, under which wee lately vvere, and many gracious liberties are reſtored to us; Now have we not need of an Hoſea to be ſent unto us to rebuke us, and to threaten judgment for the evill of our wayes? This is a ſad thing.

Further,Obſ. 2. God may let a ſinner continue a long time in the way of his ſin, and when he hath flouriſhed many years, and thinks ſurely the bitterneſſe of death is paſt, then God may come and threaten judgment. Jeroboam reigned 4…. years, and it cannot be but that Hoſea propheſying ſo long after Jeroboams death, came in the latter end of Jeroboams time. Jeroboam might think, what doth he come to conteſt with me, and to tell me of my ſin and wickedneſſe, and to threaten judgment? have not I continued theſe 40, years King, and have proſpered? and ſurely God hath been with me. Well, a ſinner may hold out long, and yet afterward judgment may come.

Thirdly,Obſer. 3 A people in a flouriſhing condition, when they proſper moſt, and overcome their Enemies, and have all according to their hearts deſire, even that may be the time for God to come out in his wrath againſt them. So it was here, therefore we muſt not judg our Enemies to be happy, nor feare them becauſe of their flouriſhing eſtate for the preſent, neither let us be ſecure our ſelves becauſe of the mercies wee enjoy. God doth not alwayes ſo, but ſometimes he is pleaſed thus to deale with ſinners, to ſtay till they be at the height of their proſperity, and then to come upon them, as here he did.

Sometimes God is more ſudden, it is like Zechariah the ſon of this Jeroboam thought he might venture as well as his Father, his Father proſpered in ſuch wayes 41 years, and why may not I? No, God came upon him in ſix moneths, 2 King. 15. 8.

Fifthly, Hoſea when he came to propheſie againſt Iſrael, he ſaw them p. 13in their proſperity, and yet continueth to threaten judgment againſt them. It was a further argument of the Spirit of God that taught him, and of a ſpeciall inſight he had into the mind of God, that he ſhould thus propheſie deſtruction to them when they were in the height of their proſperity. It is true, if Hoſea had come afterward in Zachariah his dayes, when the Kingdome was declining; or if Hoſea had popheſied in Shallums time, and others after him, then he might have ſeene by the working of ſecond cauſes, that the kingdome was going downe indeed. No, but he comes in Jeroboams time, when there was no appearance of ſecond cauſes at all of their deſtruction, and then propheſieth deſtruction unto them.

It is a ſign of ſpeciall inſight the ſoule hath in the wayes of God,Obſer. 4 that can ſee miſery under the greateſt proſperity. The Prophet did not think Iſrael in a better condition, becauſe of their outward proſperity. A ſigne his propheſie was from God.

Yet further, this being in the reign of Jeroboam, when they were in great proſperity, ſurely their hearts were exceedingly hardned againſt the Prophet; and it cannot be imagined, but that they entertayned his propheſie with ſcorn and contempt: for it is an uſuall thing, when men are in the height of their pride, and in their ruffe, then like the wild aſſes colt, to ſcorn and contemn all that comes againſt them.

It is nothing for a Miniſter of God to deale plainly with people in the time of adverſity, when they are down the wind, but when men are in the ruffe of their pride, and in all their jollity, to deale faithfully with them then, this is ſomething, and thus the Prophet Hoſea did.

That their great proſperity did raiſe up & harden their hearts with pride againſt the Prophet,Obſer. 5 it appears plainly, if you will but read Amos 7. 10. (for we muſt finde Gods minde by comparing one place with another) there you ſhall find what the fruit of Jeroboams proſperity was, for Amos and Hoſea were contemporary. When Amos was propheſying, Amaziah the Prieſt of Bethel ſent to Jeroboam King of Iſrael, ſaying, Amos hath conſpired againſt thee, the land is not able to beare his words. This was ſaid of Amos, it is like that Hoſea did not meet with better meaſure then this. Amaziah the Prieſt of Bethel did this. If there be any enemies againſt the faithfull Miniſters in a place, they are the Prieſts of Bethel, idolatrous and ſuperſtitious Miniſters. And what courſe doe they take? They ſend to the King, to the Governours, O they have conſpired againſt the King, they are ſeditious perſons, factious men, that keep a ſtirre in the kingdome, and break the peace of the Church, the Land cannot bear their words. Such a meſſage as this you ſee did Amaziah ſend concerning Amos; he turns off all from himſelf to the King, and all the puniſhment that muſt be inflicted upon Amos, muſt be in the name of the King. And mark the 12. ver. of that Chap. Alſo Amaziah ſaid unto Amos, O thou ſeer, goe, flee away into the land of Judea, and propheſie there. We are not holy enough for you forſooth, we are Idolaters, we doe not worſhip God p. 14aright, we are no true Church, get you to Judah among your brethren, and propheſie not any more here at Bethel, why? Becauſe it is the Kings Chappell, & it is the Kings Court. It ſeems then in thoſe times, that the Kings Chappell, the Kings Court could not beare with a faithfull Prophet. And what was the ground of it, but becauſe at this time Jeroboam proſpered in his way, and the kingdome was in ſuch a flouriſhing condition as it never was before? Here then was the tryall of the faithfulneſſe of Hoſea's ſpirit, yet to goe on in the work of his Propheſie.

Yet further.Obſer. 6. In that Hoſea did propheſie in the time of Jeroboam, by that it will apppear that he was the firſt Prophet that ever brought theſe hard tidings to them, of the utter deſtruction of Iſrael, It will appeare by that which is ſaid, 2 King. 14. 27. that before this time God had not ſo threatned Iſrael; for the Text ſaith: The Lord ſaid not before this time that he would blot out the name of Iſrael from under heaven, but hee ſaved them by the hand of Jeroboam the ſonne of Joaſh. Mark, there is given the reaſon why the Lord ſaved them by the hand of Jeroboam, becauſe he had not yet ſaid he would blot out the name of Iſrael from under heaven, that is, the Lord never before ſent any of his Prophets thus plainly and fully to declare his intention to them for the utter blotting out th name of Iſrael, upon their going on in their ſins. So that it is clear, that Hoſea was the firſt that was ſent about this meſſage. And certainly it was ſo much the harder, he being the firſt of all. For they might have ſaid, why do you come with theſe new things, and in ſo great ſeverity, who did ever ſo before you? It was a hard task: For we know if a Miniſter come with any thing that ſeems to be new, if he preſents any truth to you that hath but a ſhew of Novelty, that you heard not before, though it be never ſo good aud comfortable, he ſhall find little encouragement. Nay if hee doe but come in a new way, as this very exerciſe, becauſe it is like to goe on in a way that yet hath been diſuſed, it will meet with many diſcouragements. What then will the threatnings of hard things, of judgments, and deſtruction do when they come with novelty? Surely Hoſea had a hard taske of this, and yet he went on faithfully with it.

Thus much for the time wherein Hoſea propheſied.

Now to make a little entrance into the propheſie.

The beginning of the word of the Lord by Hoſea.

Some from theſe words doe gather that Hoſea was the firſt Prophet that ever was, Though it is true, we cannot gather it directly from hence, yet it is apparent, that notwithſtanding Iſaiah be ſet firſt, yet Hoſea was before him; for if you look into the 1 Iſa. you ſhall find that his beginning was in the dayes of Ʋzziah. Now Hoſea was in the dayes of Jeroboam, and Jeroboam was before Vzziah. And this may be one reaſon why though I intend the whole propheticall books, yet I rather pitch upon Hoſea firſt, becauſe indeed he was the firſt Prophet: it is cleare you ſee from the Scripture, though we cannot gather it from theſe words in this ſecond verſe.

p. 15But yet thus much we may gather from theſe words, The beginning of the word of the Lord by Hoſea, that this was the beginning of his propheſie. And what was this beginning? what did God ſet him about firſt? Mark preſently the next words, he muſt take him a wife of whoredomes, and children of whoredomos, and ſo declare to the people of Iſrael that they had committed great whoredome departing from the Lord. The moſt grievous charge, and moſt ſevere and terrible expreſſion of Gods wrath againſt that people that you meet with in all the book of God. This is the work Hoſea muſt doe, and Hoſea was very young when firſt he went about it. Now as I told you before, God ſometimes calls young ones to great ſervices; but to call a young man to this ſervice, to goe to this people with ſuch a meſſage, now in the midſt of all their pride and flouriſh to conteſt with them thus, & to tel them that they are children of whoredomes, and no longer the people of God, for what? for a young man to do this? Why, they might have ſaid, if this came from the mouth of ſome old ancient Prophet, reverent for his years, and experience, it had been ſomewhat; but to come from a green head, for an upſtart to upb…aid us with ſuch vile things. Thus men grown old, and ſodden in their ſins,Obſer. are ready to reaſon. But let us know (my brethren) if God ſend any meſſage unto us, though by young ones, he expects your entertainment of it. When God would deſtroy Elies houſe, he ſends the meſſage by young Samuel; but Eli did not reaſon thus, what this young boy come to ſpeak thus malapartly to me! No, he ſtoops to it, Good is the word of the Lord, ſaith he.

Againe,Obſec. Hoſea muſt tell them that they are children of whoredomes, and not the people of God. What for a Miniſter when he comes firſt among a people, to begin ſo harſhly, and ſeverely, and ruggedly, is it not better to comply with the people, to come with gentle and …aire means, to ſeek to win them with love? if you begin with harſh truths, ſurely you will make them fly off preſently. Thus many do reaſon. Now I beſeech you take heed to your own hearts in reaſoning thus, Many have done ſo, and have ſought to comply with people ſo long till they have complyed away all their faithfulneſſe, and conſcience, and vigour that before they had: When they come to great men, rich men, men in place and emmency, they will comply with ſuch; but let them have any of Gods people in their Pariſh that are of a mean rank, and poor, they comply little enough with them, but are harſh and bitter to them, and regard not the tenderneſſe of their conſciences at all.

It is true. If Miniſters have the teſtimony of their own conſciences that they would take no other way but what ſhall be for the greateſt profit of their people, maintaining ſuch a diſpoſition as to be willing to undergoe any ſufferings that God ſhall call them unto: they may ſay firſt when they come to a houſe, Peace be to this houſe, eſpecially when they come to a place that hath not had the means before. But if it be to a people p. 16that goe directly againſt the light of their conſciences, a ſuperſtitious people that cannot but be convinced, and have had many evidences that it is againſt the mind of God, and yet only for their owne baſe ends will goe on and not amend; in ſuch a caſe as this wee may come with harſhneſſe at the very firſt. So Paul gives a charge to Titus in dealing with the Cretians who were evill beaſts and ſlow bellies, that he ſhould rebuke them ſharpely, Ch. 13. foreign.(ſo wee tranſlate it) the word in the Originall is, cuttingly.

The beginning of the word of the Lord by Hoſea. The particle which is tranſlated [by] ſignifyeth [in] as well as by, it is not El, but Beth, and ſo it is read by ſome, The word of the Lord came in Hoſea. This expreſſion notes the inward and intimate converſe that the Lord had with the ſpirit of Hoſea in the work of the Miniſtry. The Lord ſpake firſt in Hoſea, and then he ſpeaks out unto the people. Some ſuch expreſſion we have concerning Paul, Gal. 1. 16. That Chriſt may be revealed in me, not onelyonly to me, but in me. The more inwardly God ſpeaks, and converſeth with the hearts of his Miniſters, the more inwardly and efficaciouſly they are able to ſpeak to the people. This is the deep preaching, when it is from the heart. And ſo Auguſtine ſayes of Hoſea, Quanto … dius … em lo…itur, … into opeto…ius pene…ratur.becauſe that which he ſpake was ſo deep it wrought more ſtrongly. Hoſeas Propheſie muſt needs be deep, for God ſpake in him before he ſpake out to the people. We ſay, that which commeth from the heart will go to the heart: Surely that which commeth from the voyce of God in the heart, will goe beyond the ears to the hearts of people. And bleſſed are the people that have ſuch Miniſters that ſhal ſpeak nothing to them, Aug. de Hoſea l. 18. deciu.but what hath firſt been ſpoken by God in them.

Againe in this ſecond verſe he comes twice with the ſame expreſſion, The beginning of the word of the Lord by Hoſea, and againe, The Lord ſaid to Hoſea; and yet in the beginning of the firſt verſe, The word of the Lord came to Hoſea. Why all this, three times? All this upon good reaſon; for Hoſea was to come with a terrible meſſage to the people, and to reprehend them with much ſharpneſſe, to tell them that they were the children of whoredomes, and that they had departed from the Lord, and he would have no more mercy upon them, but would utterly take them away. He had need therefore have an expreſſe command for what he did, and to have much evidence of the Spirit, that what he ſaid was from God, and not any thing of his owne ſpirit. When a Miniſter of God ſhall come and reprehend a people ſeverely for their ſins, and threaten Gods judgement, let him then if ever look to it, that he hath a good ground for what he ſaith, that what he ſhall deliver may be nothing but the word of God in him, the ſheer word of God, without any mixture of his owne. It is an ordinary thing in Miniſters in reprehending of ſinne, and denouncing of threatnings, to mingle much of their own ſpirit and wrath: But if at any time Miniſters ſhould take heed of mixing their own wrath, then eſpecially when they are to denounce Gods wrath, then they ſhould bring nothing p. 17but the word of the Lord; for it being a hard mesſage, the ſpirits of men will riſe up againſt it, if they once ſee the ſpirit of the Miniſter in it, they will be ready to ſay as the devill in the poſſeſſed man, Ieſus I know, & Paul I know, but who are you? So they, the word of the Lord I know, but what are you? here is your own paſſion, your own humour, &c. O let not any think to oppoſe ſin with ſin,Iam. 1. 20.Jas 1:20 the wrath of man doth not accompliſh the righteouſneſſe of God. You that are Miniſters, would you have a ſentence? I wil give you one; and I have done: When you are called to reveale Gods wrath, conceals your owne.