Lectures Upon Hosea 1-4, Lectures 1 · Part 1
THe inſcription is ſet downe, verſe, 1. The word of the Verſe 1 Lord which came to Hoſea the ſonne of Beeri, in the dayes of Vzzia, Iothan, Ahaz, and Hezechia, Kings of Iudah; and in the daies of Ieroboam the ſonne of Ioaſh, King of Iſrael. This inſcription is prefixed for theſe ends: Firſt, to make the hearer or reader attentiue; in that it is not the word of Hoſea himſelfe, or of mortall man, but of the euerliuing God.
Secondly, to gaine authority vntounto, and to ſhew the vndoubted truth and certaintie of this prophecie; in that it is the word of the Lord, not the deuice of man vttered after the things contained therein were come to paſſe, but reueiled to Hoſea, and by him to all the people long before the things were accompliſhed, not in an vncertaine time, but in the raigne of theſe Kings here named.
Thirdly, that hereby wee might be helped and furthered in the vnderſtanding of the whole prophecie; for knowing in what time and in whoſe raigne theſe prophecies were deliuered, we may in the bookes of the Kings and Chronicles, reade the ſtory of thoſe times, and ſo come to the knowledge of the ſtate of the Church and Common-wealth vnderunder the gouernment of theſe Kings, which will giuegive no ſmall light for the vnderſtanding of the prophecie.
And theſe are the maine ends of this and the like inſcriptions. Now let vsus come to the words themſelues, wherein are contained foure things. Firſt, the principall efficient cauſe of this prophecie, namely Iehouah. Secondly, the matter or maine argument thereof, that is, Gods word. Thirdly, the inſtrumentall cauſe by whom this word was deliuered, to wit, Hoſea the Prophet. Laſtly, the time of the publiſhing of this prophecie, that is, in the raigne of theſe Kings.
Concerning the firſt, the principall author of this prophecie, The Author of this Prophecie.is Iehouah, who hath his eſſence and being of himſelfe, and giueth being to all creatures. The conſideration whereof ſhould make vsus attentiuely to heare, and dutifully to performe obedience to the wordes of this prophecie, both in fleeing the vices therein condemned, and practiſing and performing the duties therein commended and commanded vntounto vsus.
For it is Iehouah, who ſpeaketh vntounto vsus, who is infinite in wiſedome, and therefore his words are to be imbraced and obeyed, as being moſt fit to guide and rule vsus. Achitophels 2. Sam. 16. 23.words were receiued as Oracles, becauſe he was wiſe, though his wiſedome was mingled with ſinne and corruption, that is, with fooliſhneſſe; how much more then are we to hearken to God himſelfe ſpeaking vntounto vsus, whoſe wiſedome is infinite and moſt perfect?
It is Iehouah that ſpeaketh, who hath his being from himſelfe, and therefore is eternall, ſo that he euerliueth to reward the obedient, aad puniſh the rebellious.
It is Iehouah, who is immutable, and therefore the ſame faults which he diſliked amongſt the people in the time of Hoſea, he miſliketh alſo now; the ſame duties he required of them, he requireth of vsus: and as then he multiplied his mercies vponupon them who heard and obeyed him, and his iudgements vponupon thoſe who were rebellious and obſtinate in their ſinnes; ſo hath he now alſo the like mercies and iudgements in ſtore for them who either heare and obey his word, or wilfully neglect and contemne it.
It is Iehouah, who is omnipreſent and omniſcient, and therefore is an eyewitneſſe and beholder of all our actions, yea of our ſecret thoughts and intentions; ſo that he taketh a ſpecial view both of our obedience to reward it, and of our diſobedience to puniſh it. If a iuſt Iudge ſhould alwaies look vponupon ye actions of a malefactor, it would reſtraine him from his wickednes, becauſe hee that ſeeth him hath power in his hand to puniſh him. If a Prince ſhould alwaies behold the ſeruice of his ſubiect, he would performe his duty with great diligence and chearefulnes in hope of reward. But our powerful Iudge looketh on vsus, and therfore let vsus not offend him for feare of puniſhmēt; our gratious King beholdeth our ſeruice, and therfore let vsus obey his word with chearefull diligence, aſſuring our ſelues y• he will not ſend vsus away empty handed.
It is Iehouah that ſpeaketh, who is omnipotent and omniſufficient, and therefore he is able to puniſh vsus if we neglect his word, be we neuer ſo mightie; and ſufficient to reward vsus and to protect vsus from all enemies and other daungers, if we hearken vntounto it and obey it.
It is Iehouah, who is not onelyonly in himſelfe infinite in all perfection and the chiefe goodneſſe, but alſo doth communicate this his goodnes vntounto his creatures: for in him we liue, and moue, and hauehave our beeing: Act. 1728. He hath created vsus of nothing, and redeemed vsus when we were worſe then Acts 17. 28.nothing: he hath giuen vsus our beeing, and doth preſerue vsus that we may continue to bee, multiplying vponupon vsus all thoſe benefits which are neceſſarie for our health, ſtrength, and welfare; and when notwithſtanding we made the end of our being to be in endleſſe miſerie, he hath procured and prouided for vsus by the price of the precious blood of his beſt beloued, an eternall being in ioy and happines. Seeing therefore Iehouah is our Lord by a treble right, both becauſe he hath created and giuen vntounto vsus our being, and hath redeemed vsus that we might euer be in happineſſe, and prouideth all things for vsus needfull at his proper charges, protecting vsus from all enemies, and deliuering vsus out of all daungers: therefore let vsus attentiuely hearken to the voice of our Lord, and diligently practiſe thoſe duties which he inioyneth vsus.
Laſtly, it is Iehouah that ſpeaketh vntounto vsus in this prophecie, who as he hath his being of himſelfe, and giueth being Exod. 6. 3.to all his creatures, ſo eſpecially to his word, and that both to his promiſes, and alſo to his threatnings. And therefore if we will performe obedience vntounto the words of this prophecie, then ſhall we be made partakers of all the gracious promiſes therin contained. But if we wil not hearken vntounto them, nor ſubmit our ſelues in holy obedience to walke in thē, but caſt them behind our back, and wilfully go forward in thoſe vices, which in this book are forbidden and condemned, then ſhall all thoſe plagues and puniſhments which are therein threatned fall vponupon vsus, for the Lord is moſt true of his word, and immutable in the adminiſtration of his mercies & iudgements vntounto al men, & in al times and ages. And ſo much concerning ye principall cauſe & chiefe author of this prophecie.
The ſecond thing to be conſidered, is the matter of this The matter of this prophecie, the word of the Lord.prophecie, which he ſaith, is the word of the Lord, that is, the Lords ſpeech or prophecie reuealed to the Prophet Hoſea. And this matter or argument is common to all the Prophets, yea, to all the Penmen of holy Scriptures, and therefore it is vſually prefixed and often repeated in their writings; but in diuers phraſes: as, The word of the Lord, Thus ſaith the Lord, The viſion of Iſaiah. The burthen which Habacuc did ſee, &c. which all ſignifie the ſame word of God, ſauing that the word reſpecteth the ſpeaker, viſion the hearer, and burthen ſignifieth the denunciation of ſome heauie puniſhment.
Now the reaſon why the Prophets prefix theſe phraſes, is, that they may gaine authoritie to their ſpeeches, and moue their hearers and readers to reuerence & attention, and vntounto holy obedience to thoſe things which they deliuer: becauſe they come not in their owne names, but are ſent of God, and hauehave his ambaſſage put into their mouthes: they ſpeake not according to their owne conceits and inuentions, but the pure and ſincere word of God.
And to the ſame end doe the Apoſtles likewiſe ſhew their calling from God, & that they ſpeake not their own words, but the words of God. So Rom. 1. 1. Paul a ſeruant of Ieſus Rom. 1. 1.Chriſt, called to be an Apoſtle, put apart to preach the Goſpell of God. Gal. 1. 1. Paul an Apoſtle, not of men, neither by man, but Gal. 1. 1.by Ieſus Chriſt and God the father. And verſe, 11. he affirmeth that the Goſpell which he preached, was not of man, nor receiued nor taught of man, but by the reuelation of Ieſus Chriſt. So the Apoſtle Iohn, 1. Epiſt. 1. 1. That which was from 1. Iohn 1. 1.the beginning, which we hauehave heard, &c. that declare we vntounto you. And Apoc. 1. 1. The reuelation of Ieſus Christ, &c.Apoc 1. 1.
The doctrines which herehence we learne are diuers: firſt, Gods mercy in ſeeking the conuerſion of ſinners.we may obſerue the endleſſe and boundleſſe mercy of God to his Church and people; who being iuſtly prouoked to wrath againſt them for their ſinnes, doth not ſuddainely powre forth his iudgements vponupon them, but giueth long time of repentance, and becauſe he would not hauehave them ouertaken of his plagues, ſendeth his Prophets to allure them to obedience by gratious promiſes, and to terrifie them from ſininng, by denouncing heauie iudgements. And thus did he deale with the Iſraelites in this place, &c. And the like mercy hath he a long time ſhewed vntounto vsus, &c.
Out of which we may further gather, that ſo long as hee ſendeth his Prophets, and vouchſafeth his word vntounto a people, he hath not vtterly reiected them, nor ſhut vp the dore of his mercy againſt them. For to this end he calleth them by his promiſes and threatnings, becauſe he would not the death of a ſinner, but that hee ſhould repent and liue. And Ezech. 18. 23. Ezech. 33. 10, 11.therefore when the Iſraelites tooke occaſion vponupon the threatnings of Gods iudgements denounced againſt them, deſperately to goe on in their ſinnes, becauſe they thought it now too late to repent, becauſe the iudgements of God, who is immutable, were alreadie threatned; and therefore ſhould certainely bee inflicted notwithſtanding their repentance: the Lord ſendeth his Prophet vntounto them to tell them, that his threatnings were not abſolute but conditionall, and that when he threatned, he aimed not at their deſtruction, but at their conuerſion and ſaluation. And therfore exhorteth them to repentance, that ſo they might eſcape his puniſhments.
But when the Lord ſtoppeth the mouthes of his Prophets, and bringeth a famine of his word, neither alluring his people to holy obedience by gratious promiſes, nor reſtraining them from running on in the courſe of their ſinnes by ſeuere threatnings, then are Gods iudgements euen at the dore, and ſuch a people, though neuer ſo ſtrong and ſecure, is nigh vntounto deſtruction. Of this iudgement the Lord ſpeaketh, Amos 8. Amos, 8. 11. Ezech. 3. 26.11. Ezech. 3. 26. And I will make thy tongue cleaue to the roofe of thy mouth that thou ſhalt be dumme, and ſhalt not bee to them as a man that rebuketh, for they are a rebellious houſe. And chap. 7. 26. Calamitie ſhall come vponupon calamitie, and rumour Ezech. 7. 26, 27vponupon rumour; then ſhall they ſeeke a viſion of the Prophet, but the law ſhall periſh from the Prieſt, and counſaile from the ancient. 27. The King ſhall mourne and the Princes ſhall be clothed with deſolation, and the hands of the people of the land ſhal be troubled, and I will do vntounto them according to their waies, and according to their iudgements will I iudge them: and they ſhall know that I am the Lord. The accompliſhment of which Prophecie we may ſee, Pſal. 74. 7. They hauehave caſt thy Sanctuarie Pſal. 74. 7, 8, 9.into the fire, and raced it vntounto the ground, and hauehave defiled the dwelling place of thy name. 8. They ſaid in their hearts, let vsus deſtroy them altogether, they hauehave burnt all the Synagogues of God in the land. 9. We ſee not our ſignes, there is not one Prophet more, nor any with vsus that knoweth how long.
The vſe which wee are to make hereof is, that whileſt the Lord graunteth vntounto vsus the miniſterie of his word, we praiſe his name for this benefite; and perſwading our ſelues that the Lord hath not yet forſaken vsus, let vsus bee moued thereby to turne vntounto him by vnfained repentance. But if the Lord cauſe the Prophets tongue to cleaue to the roofe of his mouth, and take away from vsus the miniſtery of his word, then let vsus certainely expect ſome fearefull iudgement, &c.
Secondly, whereas he ſaith, that the prophecies of Hoſea The authoritie of this prophecie.are the word of the Lord, hence wee obſerue, that they are of great authority and aboue all exceptions, that they are true, certaine, and moſt vndoubtedly to be beleeued, ſeeing they hauehave God for their author. We are not therefore to eſteeme theſe Prophecies as the conceits of men, but as the word of the moſt true God, inſpired into his Prophets by his holy Spirit. For we are to know this, that no Prophecie in the Scripture is of priuate motion. For the Prophecie came not in olde time by the will of man; but holy men of God ſpake as they were moued by the holy Ghost. 2. Pet. 1. 20, 21. So it is ſaid, Luke, 1. 70. That 2 Pet. 1. 20, 21. Luke 1. 70. Acts 3. 18. 2. Tim. 3. 16.God ſpake by the mouth of his holy Prophets, which were ſince the world beganne. And the Apoſtle, 2. Tim. 3. 16. ſaith, that the whole Scripture is giuen by inspiration of God, &c.
And as we are thus to eſteeme the words of the Prophets; ſo likewiſe the words of Gods true Miniſters, truely expounding and giuing the ſenſe and meaning of the Prophets, and gathering out of them either eſſentially or by neceſſary conſequence, ſound doctrines for our inſtruction and edification, are no leſſe to bee eſteemed the word of God. And hence it is that our Sauiour Chriſt ſaith to his Apoſtles, and in them to all his true Miniſters, Matth. 10. 20. It is not you Matth. 10. 20.that ſpeak, but the Spirit of your father which ſpeaketh within you. And Luke, 10. 16. He that heareth you, heareth me, and hee that Luke 10. 16.despiſeth you, despiſeth me, &c.
Thirdly, whereas he ſaith, that theſe prophecies are the word of God, we hence gather, that they neede not the confirmation and approbation of men, or of the Church, ſeeing they are confirmed vntounto vsus by a greater authority, euen of God himſelfe. As therefore Chriſt ſaid of himſelfe, Iohn, 5. John 5. 34.34. I receiue not the record of man, ſo may wee ſay of his word, &c.
Fourthly, we hence learne, that there cannot be a better interpreter of the word of God then God himſelfe, who is the Author of it, and therefore wee are not wholly to depend vponupon the interpretation of the Church or Councels, & much leſſe of the Pope, but to expound one Scripture by another; for eueryevery author is the beſt expoſitour of his owne worke, euerie lawgiuer of his owne law: and therefore let vsus not derogate from God that prerogatiue which wee giuegive vntounto men, &c.
Fiftly, ſeeing the Scriptures are the word of God, wee hence gather, that they are the beſt rule of our life and manners, and the ſureſt foundation whereupon we may build our faith: ſo that we are not to pinne our faith vponupon the Churches ſleeue, becauſe wee hauehave a most ſure word of the Prophets, to which we muſt take heede, as vntounto a light which ſhineth in a darke place, &c. as it is 2. Pet. 1. 19. And are built (not on the foundation of the Church) but of the Apoſtles and Prophets, Ieſus 2. Pet. 1. 19.Chriſt himſelfe being the chiefe corner ſtone; as it is Eph. 2. 20.Eph. 2. 20.
And theſe are the doctrines which concerne all men in generall. More ſpecially, the Miniſters of Gods word may here That Gods word is the alone ſubiect of true preaching.learne to deliuer nothing to the people but the pure word, and what is grounded on it, and warranted thereby; ſo as they may ſay with the Prophets, The word of the Lord, Thus ſaith the Lord, &c. And with the Apoſtle Paul, 1. Cor. 11. 23. I hauehave receiued from the Lord that which I alſo hauehave deliuered 1. Cor. 11. 23.vntounto you. And this the Apoſtle Peter requireth, 1. Pet. 4. 11. If any man ſpeake, let him ſpeake as the words of God. They muſt 1. Pet. 4 11.not therefore deliuer vntounto the people in ſtead of Gods word their owne inuentions, their owne frothy conceits of wit, which onelyonly delight and tickle the eare, but neither informe the iudgement, nor reforme the affections, like pleaſing muſicke or witty poetry, which are more fit for the ſtage then for the pulpit: they muſt not when they deliuer Gods ambaſſage come with excellencie of wordes, or in the inticing ſpeech of mans wiſedome, which Paul diſapproueth in his owne 1. Cor. 2. 1. 4.practiſe, but in the plain euidence of the ſpirit & of power; which graue maner of ſpeaking beſt becommeth the ambaſſadours of Ieſus Chriſt. Neither muſt they (vnleſſe it be ſparingly and for ſpeciall purpoſes) cite the authorities of men, of the Fathers, Doctors, Councels, much leſſe of Poets and Philoſophers, labouring to beautifie the pure golden veritie of Gods word, by painting it ouer with the duskiſh colours of humane learning: whereby they make no difference betweene the Prophets and Apoſtles and other writers, betweene the authority of mans word, and the word of the eternall God.
The ſecond ſpeciall doctrine concerneth the people, who may here learne, firſt to hunger after the ſincere milke of Gods word, as Peter exhorteth, 1. Pet. 2. 2. and not (after the 1. Pet. 2. 2.manner of thoſe who hauehave itching eares, and cloyed appetites) reiect the word, the foode of their ſoules, becauſe it is brought vntounto them in an earthen veſſell, their ſurfetted ſtomackes not ſuffering them to feede vponupon any thing which is not ſauced with humane learning.
Secondly, that when pure doctrine is deliuered vntounto them by Gods ambaſſadours, they doe receiue it and eſteeme of it with the Theſſalonians, not as the word of men, but as it is indeed 1. Theſ. 2. 13.the word of God, which is the power of God vntounto ſaluation to eueryevery one that beleeueth: as it is, Rom. 1. 16. And therefore Rom. 1. 16.they are to heare it reuerently, and not contemptuouſly; attentiuely, not drouſily, ſleepily, nor carnally, hauing their mindes diſtracted with worldly cares and buſineſſes; and conſcionably treaſuring it vp in their hearts, that they may practiſe it in their liues, not ſecurely and careleſly, letting it goe (like the ſand in the houreglaſſe) in at the one eare and out at the other.
And ſo much concerning the matter of this prophecie. Now we are to ſpeake of the inſtrumentall cauſe by whom it was deliuered, expreſſed in theſe words: That came vntounto Hoſea That came vntounto Hoſea.the ſonne of Beeri. Wherein is expreſſed the manner how this prophecie was deliuered, and the perſon to whom. The manner, in theſe words; which came: that is, the word of the The manner of reuealing theſe prophecies. Num. 12. 6.Lord which was deliuered vntounto Hoſea in a diuine viſion, the which the Prophets vſually ſaw in their dreames whileſt they ſlept: as appeareth, Numb. 12. 6. If there be a Prophet of the Lord omongſt you, I will be knowne to him in a viſion, and will ſpeake to him by dreame. So Zach. 1. 8. I ſawe by night, and behold, Zach. 1. 8. Iob 33. 15. Dan 7. 1.hold, &c. But how then could the Prophets diſtinguiſh their diuine viſions from ordinary dreames? I anſwer, firſt becauſe the Lord who ſpake vntounto them, aſſured them that it was his owne voyce, as appeareth, Acts 16. 9. 10. Secondly, becauſe thoſe who were not ordinary Prophets, had their dreames Acts 16. 9, 10. Gen. 37. 5. 9. 1 Sam. 3 4. Gen. 41. 32.commonly reiterated; as Ioſephs, Gen. 37. 5 9. Samuels, 1. Sam. 3. 4. Pharaohs, as Ioſeph affirmeth, Gen. 41. 32.
Thirdly they left ſuch a deepe impreſſion as could not be blotted out, as appeareth in the dreame of Pharaohs ſeruants, Gen. 40. 6. 8. Pharaohs, Gen. 41. 8. Nebuchadnezzers, Dan. 2. 4. 2. And theſe are called ſomnia ſigillata.Gen. 40. 6. 8. Gen. 41. 8. Dan. 2. 1. 4. 2.
And thus the Lord made knowne his wil vntounto his ſeruants in former times. But now wee are not to expect dreames and viſions, for in theſe laſt times God hath ſpoken vntounto vsus by his Heb. 1. 2.Sonne, Heb. 1. 2. The which is a farre greater mercy vntounto vsus, then was ſhewed to our Fathers of olde; for whereas they were faine to waite long for the knowledge of Gods will to be reuealed by viſion, and oftentimes were not ſatisfied, becauſe for the ſinnes of the people the viſion failed, as appeareth, 1. Sam. 3. 1. Pſal. 74. 9. wee hauehave Gods will manifeſted in his written word, which at all times, and vponupon all occaſions 1. Sam. 3. 1. Pſal. 74 9.we may make our counſeller.
The vſe which we are to make hereof is, that we do not phantaſtically deſire viſions and reuelations, but vſe the meanes which God hath graciouſly graunted vntounto vsus for the attaining of knowledge, & praiſe his name for it; for they who in the light of the Goſpel deſire viſions, are like thoſe who goe out of the ſunſhine to worke by the light of a dimme candle.
And ſo much concerning the maner. The perſon to whom this diuine viſion was deliuered, was to Hoſea, whoſe name Of Hoſea.is added to manifeſt the truth of this propheſie; for when the writer expreſleth his name, it addeth credit and authoritie to his workes; and therefore Hoſea purpoſely profeſſeth his name; and the raigne of the Kings in whoſe time he wrote, that it might be manifeſt that his writings were not forged and counterfaite, but the pure word of God.
The doctrine which we here learne, is, that as the Prophets hauehave ſet downe many arguments to proue, that that which they hauehave written, was inſpired by Gods Spirit; ſo we labour to acquaint and confirme our ſelues with them, leſt through ignorance wee imbrace as grounds of our faith, humane conceits for diuine prophecies. And to this dutie the Apoſtle exhorteth Timothy, 2. Tim. 3. 14. And the Apoſtle Iohn, thoſe to whom he writeth, 1. Iohn 4. 1. Eſpecially let vsus 2. Tim. 3. 14. 1. Iohn 4. 1.learne to put a difference betweene the apocryphall and canonicall Scripture, ſeeing the errour is more dangerous, becauſe they are in our Church, ioyned in our bookes, and read promiſcuouſly in the ſeruice of God.
But let vsus come to the name it ſelfe, the ſignification wherof is the ſame which Ieſus and Ioſua, a Sauiour, the which Of the name Hoſea.name was giuen to this Prophet by his parents, directed by the ſpeciall prouidence of God; and doth fitly agree vntounto him; firſt becauſe he was a type of our Sauiour Chriſt in his wife of fornications, as afterwards ſhall appeare; ſecondly, becauſe God vſed him as his meanes and inſtrument in ſauing the people by bringing them vntounto God from their ſinnes by true repentance, and to their Sauiour Ieſus Chriſt by a liuely faith.
But how could his parents foreſee this when he was in his infancy? I anſwere, that it was the cuſtome of the Hebrewes to giuegive vntounto their children ſignificant names, whereby either they expreſſed their owne deſires, that their children ſhould be ſuch, and ſo vertuous as their names portended; or thereby were put in mind of ſome notable worke of God done about the time of their natiuitie, or of ſome dutie, which by them was to be performed. And ſo this name was giuen to the Prophet by his parents, partly to ſignifie their deſire and hope that he ſhould helpe forward the ſaluation of the people, and partly to put him in minde of the performance of this dutie.
And thus hauehave I ſhewed the ſignification of his name, and the cauſes why it was giuen him. The doctrines which hence we are to learne are theſe. Firſt, whereas this name by Gods all-ruling prouidence is giuen to his Prophet; hence wee learne how we are to eſteeme of Gods true Prophets, Apoſtles and Miniſters, namely, as petty or inſtrumentall Sauiours, becauſe God vſeth them as his inſtruments and means for the conuerſion and ſaluation of his people: and this the Apoſtle plainly ſetteth downe, 1. Tim. 4. 16.1. Tim. 4. 16
But how farre men are from this conceit of Gods Miniſters, appeareth by their vtter neglect of them, neither yeelding vntounto them the honour of reuerence, nor the honour of maintenance, &c. 1. Tim. 5. 17. The Elders eſpecially which labour in the word and doctrine, are worthy of double honour. 1. Tim. 5. 17.And good reaſon, for if our carnall fathers are iuſtly to be honoured which beget vsus in the fleſh; how much more our ſpirituall fathers who beget vsus vntounto God.
Furthermore, if Gods Miniſters ſaue vsus by the miniſterie of the word; and by this liuely ſeede regenerate vsus, without which regeneration there is no ſaluation, Iohn 3. 3. Hence John 3. 3.we learne highly to prize the Miniſterie of Gods word, and with all reuerence to giuegive heede vntounto it, ſeeing it is the onelyonly ordinarie meanes of our regeneration and ſaluation.
Secondly, we learne to giuegive vntounto our children ſuch names as may ſignifie our faith hope and earneſt deſire that they Fit names to be giuen vntounto children.may be gracious and vertuous, and alſo put them in minde of ſome good dutie, which when they come to age they are to performe, according to the example of the godly in former times; and not ſuffer them to bee called by heatheniſh and prophane names, whom we deſire ſhould be godly and religious: no, though ſuch names be contained in the Scriptures: as Apollos, Fortunatus, Hermes, Tychicus, Syluanus, and ſuch like: for although ſuch names being giuen, may lawfully be vſed, becauſe the chiefe end of a name is to diſtinguiſh one from another, yet it is vnlawfull, or at leaſt very inconuenient to impoſe them.
But here it may be demanded, whether it be not lawfull to name our children by our ordinary names, which hauehave no ſignification. I anſwer, that although thoſe ſignificant names afore ſpoken of, be the beſt and fitteſt; yet I thinke theſe not vnlawfull or inconuenient in ſome caſes: as namely, when as they put vsus in minde of ſome of our neere and deere friends called by ſuch names, who hauehave beene, or are, vertuous and religious; for as the other names ſignifie in themſelues ſome good grace or duty to be performed, ſo theſe put vsus in minde of the like in the perſons of our honeſt and godly friends, whoſe example we are to propound vntounto our ſelues, for our imitation.
And ſo much for the Prophets name: he is further deſcribed by his parent, that he was the ſonne of Beeri. What this Beeri was, there is no mention in the Scriptures. For whereas The ſonne of Beeri.as the Hebrewes affirme that hee was that Beera mentioned, 1. Chro. 5. 6. It is without warrant; neither hath it any great 1. Chro. 5. 6.probability, ſeeing their names are diuerſly written. There is mention alſo of one Beera, 1. Chro. 7. 37. of the Tribe of Aſher; but neither can this be he, if ancient writers truly affirme 1. Chro. 7. 37.him to hauehave beene of the Tribe of Iſſachar. Leauing therefore to ſearch in the darke for that, which if wee found, were not Hieron. in gl. ord. Iſidor.greatly material: let vsus further conſider why mention is made heere of one Beeri. Some of the Hebrewes affirme, becauſe he was alſo a Prophet: the which reaſon is grounded vponupon a common obſeruation amongſt them; that where the father of the Prophet is named, we are to conceiue that he alſo was a Prophet. Where the grandfather is alſo mentioned, it is to ſignifie the dignitie and honour of his ſtocke. The like rule they hauehave vntounto this; namely, that where no mention is made of his countrey, we are to conceiue that hee was a Citizen of Ieruſalem. But theſe obſeruations being preſſed vponupon vsus without any reaſon, may without reaſon alſo bee denied: eſpecially ſeeing it is their vſuall cuſtome ſtifly to affirme that which they weakely, or not at all proue.
Others affirme, that mention is made of his father, becauſe he was of famous and honourable parentage, that hereby his 1. Cor. 1. 26, 27, 28.prophecie might receiue more authoritie and credit. But this likewiſe hath no ground; nay, contrariwiſe we know, that it is not the manner of Gods Spirit, to ſeeke authority vntounto his writings from the nobility of his penmen, but rather ſheweth his wiſedome in mans fooliſhneſſe, and his glory in mans baſeneſſe, that God may be all in all.
Leauing therefore others opinions, who leaue the light of Gods word, and grope for the trueth in the darkeneſſe of their owne inuentions, the likelieſt cauſe why the Prophets father is here named, is, that hee might bee diſtinguiſhed from others of his name; for foure names being common to many, ſurnames were added to put a difference betweene one and another, which amongſt the Hebrewes were vſually taken from their fathers and grandfathers, as the manner among the Welchmen is at this day. So Simon was called Peter, Matth. 10. 24.to diſtinguiſh him from Simon the Cananite: Iames the ſonne of Zebedeus, to diſtinguiſh him from Iames the ſonne Verſe 2, 3.of Alpheus. Whereby alſo it appeareth, that this was vſuall, not onelyonly when they were of noble, but alſo of meane and poore parentage.
And ſo much concerning the inſtrumentall cauſe of this The time wherein Hoſea prophecied.prophecie. In the laſt place wee are to obſerue the time, wherein and how long hee prophecied, expreſſed in theſe words, In the daies of Ʋzziah; & c. That is, in the raigne of theſe Kings of Iuda and Iſrael, or in the yeares wherein they In the daies of Vzziah, &c.raigned; which by a figuratiue ſpeech common with the Hebrewes, is called daies, becauſe raignes, times, and yeares conſiſt of daies.
The Kings of Iudah, in whoſe time Hoſea prophecied, are foure; Vzziah, Iotham, Ahaz, Hezechias: of the Kings of Iſrael one onelyonly is mentioned, namely Ieroboam, who is ſaid to be the ſonne of Ioaſh, to diſtinguiſh him from Ieroboam, the ſonne of Nabat, who firſt vſurped the Kingdome of Iſrael. Not that hee raigned onelyonly all this time, for Hoſea prophecied in the time of fiue other Kings of Iſrael (if they may be all called Kings, ſeeing ſome of them were tyrannicall vſurpers) to wit, Zachariah, Shalem, Menahem, Pekahiah, Pekah, and as it is very probable in the daies alſo of Hoſheah: but mention is made of him, that light might be giuen to the Cronologie, & that it might appeare how long Hoſea prophecied, as we ſhall ſhew afterwards.
The cauſes why mention is here made of the raigne of theſe Kings are. Firſt, to ſhew the certaintie of this prophecy, in that ye particular time wherin it was deliuered is ſpecified.
Secondly, becauſe in Cronologies no fitter courſe can be taken for the numbring of times and yeares wherein things were done, then by the raignes of Kings; becauſe the time by this meanes is better obſerued and remembred; Kings raignes, and the things done by them, being often repeated in common diſcourſe.
Thirdly, becauſe it giueth light vntounto the vnderſtanding of the prophecie, by hauing recourſe to the hiſtorie of theſe Kings; where vnderſtanding their diſpoſition, life, & actions, wee may thereby gueſſe at the ſtate and condition of the Regis ad exemplem, totus componitur orbis.times and people ouer whom they raigned; ſeeing the ſubiect either for feare or fauour, vſually imitateth and conformeth himſelfe to the nature, diſpoſition, and behauiour of his Prince.
Fourthly, that it might appeare that theſe prophecies were not deliuered for priuate ends and reſpects, but for the publike vſe and profite, as well of their people as of their Princes, that all with one accord, both by Gods ſweete promiſes, and ſeuere threatnings, might bee brought vntounto true repentance.
Laſtly, that we might know how long the Lord vſed the conſtant miniſterie of his Prophet, in mouing the people to How long Hoſea prophecied.forſake their ſinnes, before he would inflict the puniſhments which they deſerued; the which may be gathered out of this Cronologie of the raigne of theſe Kings of Iuda and Iſrael. For Vzziah, who is called alſo Azariah, raigned two and fiftie yeares, in whoſe raigne hee beganne to prophecie: and leſt we ſhould thinke that hee beganne to prophecie in the latter end of his raigne, he addeth alſo, that hee prophecied in the daies of Ieroboam, who raigned one and forty yeares ouer Iſrael. 2. King. 14. 23. And in the ſeuen and twenty yeare of his raigne, began Vzziah to raigne ouer Iuda. 2. King. 15. 2. King. 14. 23.1. So that if we reckon but from the laſt yeere of Ieroboam, it 2. King. 15. 1.will appeare that Hoſea prophecied in the time of Ʋzziah, thirty ſeuen or almoſt thirty eight yeares: to theſe if wee adde the time of Iothams raigne, which was ſixteene yeeres, 2. King. 15. 33. And of Ahaz, which was ſixteene yeeres more, 2. King. 16. 2. it commeth in all to 69. or 70. yeares. 2. King. …. 33. 2. King. 16. ….Now it is likely, ſeeing mention is made of Ieroboam and Hezekiah, that hee prophecied alſo in ſome part of their raigne; and according to Ieromes iudgement, he prophecied fiue yeares vnderunder the raigne of Ezechias. For as hee ſaith of him, he did foreſee the future, and bewailed the preſent deſtruction of the Kingdome of Iſrael; which was effected by Salmanaſſer, in the ſixt yeare of Ezechias raigne. To all which time, if wee adde ſome yeeres of Ieroboams raigne, it will amount in all almoſt to eighty yeeres.
For whereas ſome imagine, that the yeeres of Iothams raigne, are to be numbred with the yeeres of his father Vzziah, becauſe in his time he being ſtrucken with leproſie, Iotham gouerned in his fathers ſtead; it is very probable, that beſides this time, he raigned after his fathers death ſixteene yeeres. For it is not ſaid, that he raigned as King while his father liued; but that hee gouerned his fathers houſe, and ruled the people of the land. 2. King. 15. 5. 2. Chronicles 26. 21. Namely, as Vice-roy, or his fathers Lieuetenant or Deputie.2. King. 15. 5. 2. Chro. 26. 21
The doctrines which we hence gather are diuers. Firſt, we Gods mercy in affording to his people the meanes of ſaluation.may obſerue Gods infinite mercy towards this people of Iſrael, who before he would deſtroy them, as their ſinnes deſerued, he continued this and other of his Prophets miniſtery for a long time together; to the end that they might be turned vntounto him by true repentance, and ſo eſcape his iuſt iudgements threatned. Of this mercy we hauehave the like example in the daies of Noah, before the captiuity of Iuda; and the vtter deſtruction of Ieruſalem, in the times of Chriſt and his Apoſtles; and in our owne daies.
Secondly, we may obſerue the obſtinate wickednes, and inflexible obdurateneſſe of this people; who notwithſtanding The hardnes of the peoples hearts.this mercy of God, and meanes of their conuerſion, continued in their ſinnes without repentance. The which obſtinacie and rebellion, is not proper vntounto them, but common with vsus in theſe times, wherein we ſtubbornely refuſe the like, or greater mercy, and make no profitable vſe of far greater meanes which God hath giuen vsus for our conuerſion. But if we continue in the hardneſſe of our hearts, let vsus not expect or hope for immunitie of puniſhment: for as in the time of this Prophet, after the people had long contemned Gods mercy, he brought vponupon them his fearefull iudgements: ſo will he deale with vsus, &c.
The vſe which we are to make hereof, is, that ſeeing our hearts are ſo hard and inflexible, we doe not onelyonly labour to bruiſe them by the hammer of Gods word, and by applying vntounto them the threatnings of the Law: but ſeeing this is not ſufficient, in reſpect of their more then adamantine hardneſſe, we are often to implore the aſſiſtance of Gods holy Spirit; for that onelyonly is that precious oyle whereby they are ſuppled, ſoftned, and made plyable to Gods will.
Thirdly, we may heare obſerue the painefull diligence, The patience and diligence of our Prophet.and vnwearied patience of the Prophet, who for the ſpace of ſo many yeeres continued his laborious miniſterie, and that not with a religious and obedient people, which might hauehave yeelded vntounto him ſome comfort and incouragement, when as he did ſee the fruit of his labours; but with an idolatrous and ſtiffe necked nation, who ſcorned and deſpiſed his miniſtery.
The vſe hereof ſerueth to ſtirre vsus vp to follow his example in our ſeuerall places and callings, though they ſeeme tedious and toileſome vntounto vsus; eſpecially Gods Miniſters hauehave here a patterne of diligence and painefulneſſe, for their imitation: which that they may imbrace and follow, they are often to call to minde the recompence of reward promiſed. Dan. 12. 3.Dan. 12. 3.
So likewiſe the hearers of Gods word may here learne, patiently to harken to the word of exhortation and reprehenſion; and not to waxe wearie and tired, though Gods Miniſters doe for many yeares together inueigh againſt their ſinnes, and denounce Gods iudgements due vntounto them; as the cuſtome of many is, who though they be neuer wearie of ſinning, yet they are preſently weary of hearing their ſinnes reprehended.
Fourthly, we are to obſerue, that this our Prophet was ſent as Gods ambaſſadour when he was but young, and continued No age exempted from Gods ſeruice.it vntill his old age. Whence we learne, that no age is exempted from Gods ſeruice, nor any time ſo vnfit, but that if it pleaſe the Lord to grant the aſſiſtance of his Spirit, a man may in it aduance the glory of God, and benefit the Church. And therefore we may not excuſe our ſelues by our youth, as though it were not time for vsus to begin to ſerue God; nor by our age, as though that ſhould exempt vsus from Gods ſeruice, as being too painefull and laborious; but as we are to beginne betimes, ſo we are to hold out to the end, ſeeing nothing is more honourable then a gray head in the waies of righteouſneſſe. Pro. 16. 30.Prou. 16. 30.
More eſpecially the people may here learne, not leſſe to The youth of Gods Miniſters not to be deſpiſed.eſteeme Gods ambaſſage, by reaſon of the youth of the ambaſſadour, ſeeing the Lord hath called both young and old, and fitted the one as well as the other for this ſeruice; to the end that we ſhould not reſt and depend vponupon the perſon of the Miniſter, but vponupon his owne ordinance, the miniſterie of his word, and on the bleſſing of his holy Spirit, whereby onelyonly it is made effectuall for our ſaluation. Ieremy was but a childe, that is young in yeares, when he was called to be a Prophet, Ier. 1. 6. but yet he muſt not be afraid to ſpeake to Jer. 1. 6. 8.the ancient and mighty, becauſe God was with him to deliuer him. verſ. 8. Timothy was called to be an Euangeliſt whileſt he was yong, but yet no man might despiſe his youth. 1. Tim. 4. 12. 1. Tim. 4 12.Hoſea prophecied in his young daies, but they were not excuſed hereby who would not heare him; nor exempted from feeling Gods iudgements.
Fiftly, we may here obſerue, that he did prophecie the ruine The ruine of Iſrael foretold, when it moſt flouriſhed.of the kingdome of Iſrael, not in the declining ſtate thereof, but in the raigne of Ieroboam, vnderunder whom it moſt flouriſhed, when there was no appearance of ſuch future calamities, as were foretold by the Prophet; for Iehoaſh his father had gotten the vpper hand of Amaziah King of Iudah, and had carried away the treaſures of the Temple and the Kings houſe; and Ieroboam himſelfe hauing obtained many notable victories againſt his enemies, inlarged the borders of the kingdome to her ancient limits. So that now, the idolatry of thoſe times might be defended, in that it had more proſperous ſucceſſe, then the pure worſhippe of God in the kingdome of Iuda: but in theſe times God ſendeth his Prophet, being young of yeares, to reproue King and people for their idolatrie, and to denounce and foretell the vtter ſubuerſion of the kingdome.
Where firſt we may obſerue the vndoubted truth of this prophecie, ſeeing he could by no other meanes, but by the inſpiration of Gods Spirit, attaine to the knowledge of the ruine of the Kingdome, when in reſpect of the preſent flouriſhing eſtate thereof, there was nothing leſſe feared or expected.
Secondly, whereas it is ſaid, that the Prophet propheſied The Prophets courage.in the time of Ieroboam; and in that flouriſhing eſtate of the kingdome foretold the ruine thereof: hence we obſerue that notable boldnes, and couragious fortitude of this Prophet, who durſt vndertake and go through a matter of ſuch great difficultie and danger: For ſeeing the victorious King and people, were made drunke with proſperitie, exceedingly lifted vp in pride in their good ſucceſſe, and long hardned with their cuſtomable liuing in all maner of wickednes, it may eaſily be gueſſed, with what ſcoffes and taunts, they entertained the Prophet; and vntounto how many dangers hee expoſed himſelfe, where he prophecied of their deſtruction, which they not ſo much as feared.
The which ſerueth to teach Gods Miniſters in theſe times, boldly and couragiouſly to deliuer Gods embaſſage, euen before Kings and great Potentates, when they are called hereunto; and not to be daunted with the face of man, when they ſpeake in the place of God; nor to be diſcouraged with ſcoffes, taunts, and reproches, difficulties and dangers, which they vndergo in performing their dutie; for hee that hath ſet them on worke, will giuegive them their wages; ſo that they ſhal not ſuffer the leſt thing for his ſake, which he wil not recompence an hundred fould.
Thirdly, wee obſerue Gods maruelous and miraculous preſeruation of this his Prophet, in the middeſt of all theſe Gods power in preſeruing his Prophet.dangers, for the ſpace of many yeeres together; ſo that though he was compaſſed about with wicked men; and was vnderunder the gouernment of Idolatrous Kings, againſt whoſe idolatrie he inueighed, yet God deliuered him in the middeſt of all theſe perils, and brought him in peace in his very old age, vntounto his graue, as Epiphanius writeth.
The conſideration whereof, ſhould encourage Gods Miniſters, to goe on in the performance of their dutie, euen through the middeſt of dangers, ſeeing the ſpeciall prouidence of God watcheth ouer them, and will preſerue them in their waies, though it ſeeme neuer ſo impoſſible, ſo farre forth, as God thereby may be glorified, and their ſaluation furthered. Examples of this marueilous preſeruation, wee hauehave in Noah, Lot, Moſes, Elias, Iohn the Euangeliſt, Martin Luther, and many others.
Fourthly, in the example of this Prophet, Gods Miniſters Vices are to be reproued when they moſt proſper.may learne, to ſet vponupon and inueigh againſt vices, not onelyonly when they are diſcountenanced with Gods iudgements, and vnderunder foote, but then moſt eſpecially, when they are intertained with moſt proſperous ſucceſſe, and do ſeeme to be approued by God, in regard of that peace and proſperitie, which doth attend vponupon them.
Laſtly, heere we learne, that we are not to iudge of Gods louelove and fauour, nor of the vertues, and religious godlineſſe Proſpertie no true ſigne of Gods louelove.of a State, by their good ſucceſſe, and proſperous affaires; for vnderunder the gouernment of this King Ieroboam, ſuch was the eſtate of this kingdome and people; and yet the Lord ſendeth his Prophet, to ſhew them that they were out of his fauour, and that he would diuorce them from him, for their manifold adulteries: that their religion which was accompanied with proſperitie, and all worldly felicite, was falſe, idolatrous, and ſuperſtitious, and that they abounded in all ſin and wickedneſſe.