The Preface or Introduction .

BEfore I come to expound this our Prophet , I will prefixe somewhat , Why the 12. Prophets are called the lesser , the other foure the greater . both concerning the twelue Prophets , of which this our Prophet is one ; and also concerning the Prophet himselfe in generall . Concerning the former , we will consider in the first place , why they are called the smaller or lesser Prophets , the other foure the greater . Not because the other were before them in time ; for this our Prophet in this respect had the precedence of them all , as afterwards shall appeare ; nor yet because they excelled them in dignity and authoritie , for in these respects also this our Prophet giueth place to none of the greatest : but because the bookes containing the prophecies of the other foure , are much more large then these which containe the prophecies of these twelue . And therefore , because the dignity and authoritie of the bookes of holy Scriptures is not deriued from their length and greatnesse , but from God , who is the Author of them , and from the truth which they containe , wee are not to make lesse account of the shortest then of the longest , nor of the smallest Prophet then of the greatest .

In the second place let vs consider , why all these twelue Why these were ioyned in one vollume . were originally ioyned in one booke or volume : not because they liued , prophecied and wrote in the same time , and so ioyned their workes together ; for some of them were the first , some the last of all the Prophets , whose writings are extant ; some before , some in , and some after the captiuity : but by Gods all-ruling prouidence it came to passe , that their prophecies which were written in diuers ages , and scattered in diuers bookes , should afterwards bee collected into one volume , to this end , that they might be the better preserued from losing and perishing , to which danger they would haue beene more exposed , if they had beene seuered and scattered .

Where by the way , we may obserue Gods vigilant care in preseruing all the writings of his Prophets , Apostles , and holy men inspired by his Spirit , which were necessary for the instruction and saluation of his whole Church and euery member thereof . So that the Church of Rome hath but a slender argument for their traditions , when as they alledge , that they are inuented to supply the defect of those bookes of holy Scripture which are lost and perished .

The third thing to be considered of , is , the seuerall people vnto which these Prophets prophecied ; for some prophecied Vnto what people the seuerall Prophets prophecied . to the Israelites , namely Hosea , Ioel , Amos , Micheas ; some to the Iewes , as Zophonias , Haggeus , Zacharias , Malachias ; some to the Gentiles , as Ionas and Nahum to the Niniuites ; Habacuc to the Babylonians , Abdias to the Edomites : the which consideration is very profitable , as bringing great light to the vnderstanding of their prophecies .

The last thing which I will consider , is the generall subiect The subiect of these prophecies . or matter which the Prophets handle ; the which is partly legall , and partly Euangelicall . For that which was briefly and somewhat darkely set downe by Moses in the Law , is inlarged and expounded by the Prophets . First therefore they containe holy precepts , prescribed by God for the guiding and directing of men in the waies of godlinesse and righteousnesse . To which are annexed gracious promises of both outward , temporall , and also spirituall and eternall benefites to those that yeelde obedience to Gods Commandements ; for neither would the Lord haue men to serue him for nought , nor yet bestowe his benefites vpon such as will not vouchsafe him their seruice : and therefore as on his part he promiseth his graces and benefites , so he requireth that those vpon whom he bestoweth them , should liue in holinesse and righteousnesse , as it becommeth the people of God .

Secondly , they containe reprehensions and seuere threatnings of grieuous punishments against the transgressours of these holy precepts , and that both temporall and eternall .

Thirdly , there are intermixed with these threatnings of common calamities , speciall consolations for those who continue in their integrity , and are not carried away with the vniuersall deluge of wickednesse which ouerfloweth the land .

Lastly , they foretell the comming of the Messias , who should be the Sauiour of the world ; for this was the maine end both of the Law & the Prophets , to bring men to Christ , in whom ( notwithstanding their imperfections and wants in their legall obedience ) they were to be iustified , reconciled vnto God , and eternally saued .

And these are the maine subiect , matter and scope of both Moses and the Prophets . The differences which are betwixt The difference betweene the bookes of Moses and the Prophets . them are these : Moses expoundeth these things briefly and darkely ; these more largely and plainely , as being expositions of him . Moses setteth downe both the threatnings & the promises generally and indefinitely , without limitation of punishment , person , time , or place : the Prophets specially determine these circumstances , setting downe the particular punishments which shall be inflicted , the persons against whom , the time when and the place where . Moses generally and obscurely promiseth that the Messias should come , saying , that a Prophet should bee raised by God from among the people , like vnto himselfe , &c. Deut. 18. 18. The Prophets particularly describe him , what kinde of Messias hee should be , namely , that he should be of the Tribe of Iuda , of the seede of Dauid , borne of a virgin , in Bethlem of Iurie , how hee should liue , and how hee should die for the people , &c.

And so much in generall of these twelue Prophets : now wee will adde something of this our Prophet Hosea . And That Hoseahs prophecie is authentical . first concerning the authoritie of this prophecie . It is manifest that it was indited by Gods Spirit , and by his commandement deliuered to the Church . First , because it is cited and alledged by Christ and his Apostles , and so by them approued for canonicall Scripture . So Matth. 2. 15. Out of Egypt haue I called my Sonne : spoken by Hosea , chap. 11. 1. Matth. Matth. 2. 15. Hos. 11. 1. Matth. 9. 13. Hos. 6. 6. Rom. 9. 25. Hos. 2. 23. 1. Cor. 15. 55. Hos. 13. 14. 9. 13. I will haue mercy and not sacrifice : spoken by Hosea , chap. 6. 6. Rom. 9. 25. As hee saith also in Hosea , I will call them my people which were not my people , &c. Hose. 2. 23. 1. Cor. 15. 55. O death I will be thy death ; O graue where is thy victory ? Hos. 13. 14.

Secondly , the authority of this prophecy is sufficiently approued by the certainty of the euent , which is a certaine signe that it was inspired by God , and an infallible note to distinguish true prophecies from those which are false . Deut. 18. 21 , 22. Deut. 18. 21 , 22

The second thing to be considered , is the time in which he prophecied : but of this I shall haue occasion to speake in the first verse of this prophecie .

Lastly , we are to set downe the summe of this prophecie , which consisteth in these points : First , he seuerely reprehendeth The summe of this prophecie . the sinnes of the Israelites , especially their sinne of Idolatry : for whereas the Lord had restrained his publicke worship and seruice to be performed in the Temple at Ierusalem , these ten Tribes by the instigation of Ieroboam , made choice of two other places , Dan and Bethel for this purpose , where they erected golden calues and other Idols , and built strange altars , that they might ( as the Papists doe in their images ) worshippe God in these Idols , whereas in trueth , in stead of God , they worshipped the diuell .

This sinne of Idolatrie the Prophet sharpely reprehendeth , shewing the heynousnesse thereof , how odious it is in Gods sight , the miserable effects which it produced , and the fearefull plagues and punishments wherewith the Lord would punish it .

Secondly , hee exhorteth and vseth diuers arguments to perswade them to repentance , that so they might escape these plagues and heauie iudgements , shewing also how they should repent and turne vnto God .

Lastly , he prophecieth of Christ and of his kingdome , for the comforting of all those who did expect him , and did rest vpon him for their saluation .

All which points are set downe , partly vnder shadowes and types , and partly euidently , simply , and clearely .

And so much in generall of this prophecie : now I will proceede The order in this booke obserued . to the more speciall handling thereof . Wherein I will obserue this order ; first I will briefly set downe the summe or maine argument of euery chapter ; secondly , I will diuide it into his generall parts ; thirdly , I will expound and explane the particular verses ; and lastly , gather out of them such doctrines and vses as shall offer themselues to our consideration , and shall be most fit for our instruction and edification .

Let vs therefore come to speake of the first chapter , the The argument of the first chapter . maine argument whereof is this . After that he hath prefixed the inscription , wherein is contained the Author of this prophecie , his calling from God , and the time of his prophecying , to the end that hee might make the hearers and readers more attenttiue , hee accuseth the people of Israel of their sinnes , and namely of their grieuous Idolatry , vnder the type of an infamous harlot and her adulterous issue : setting downe withall , comminations of heauy iudgements which the Lord would shortly execute vpon them for their sinnes . To which hee adioyneth a singular consolation to the faithfull ; that notwithstanding the sinnes and punishments of the rebellious people , the Lord would shew himselfe constant in his promises which hee made to their forefathers , and would multiply their spirituall seede in great numbers , making them not onely his people , but also his sonnes and children .

And this is the argument of this chapter , out of which we The parts of this chapter . may gather the seuerall parts thereof , which are two : First , the inscription of the prophecie , verse 1. And secondly , the prophecie it selfe , in the rest of the chapter ; the which may be diuided into two parts : first , legall comminations : secondly , Euangelicall consolations . In the comminations is set downe , first the sinne , vers. 2 , 3. and secondly , the punishment , vers. 4 , 5 , 6 , 8 , 9. The consolations are first proper to the house of Iudah , vers. 7. and secondly , common to Iudah and Israel , vers. 10 , 11.

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 vnto , 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 vnder the gouernment of these Kings , which will giue no small light for the vnderstanding of the prophecie .

And these are the maine ends of this and the like inscriptions . Now let vs 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 vs 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 vnto vs .

For it is Iehouah , who speaketh vnto vs , who is infinite in wisedome , and therefore his words are to be imbraced and obeyed , as being most fit to guide and rule vs . 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 vnto vs , 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 vs : and as then he multiplied his mercies vpon them who heard and obeyed him , and his iudgements vpon 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 vpon the 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 vs , and therfore let vs not offend him for feare of punishment ; our gratious King beholdeth our seruice , and therfore let vs obey his word with chearefull diligence , assuring our selues that he will not send vs away empty handed .

It is Iehouah that speaketh , who is omnipotent and omnisufficient , and therefore he is able to punish vs if we neglect his word , be we neuer so mightie ; and sufficient to reward vs and to protect vs from all enemies and other daungers , if we hearken vnto it and obey it .

It is Iehouah , who is not onely in himselfe infinite in all perfection and the chiefe goodnesse , but also doth communicate this his goodnes vnto his creatures : for in him we liue , and moue , and haue our beeing : Act. 1728. He hath created vs of nothing , and redeemed vs when we were worse then Acts 17. 28. nothing : he hath giuen vs our beeing , and doth preserue vs that we may continue to bee , multiplying vpon vs 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 vs 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 vnto vs our being , and hath redeemed vs that we might euer be in happinesse , and prouideth all things for vs needfull at his proper charges , protecting vs from all enemies , and deliuering vs out of all daungers : therefore let vs attentiuely hearken to the voice of our Lord , and diligently practise those duties which he inioyneth vs .

Lastly , it is Iehouah that speaketh vnto vs 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 vnto the words of this prophecie , then shall we be made partakers of all the gracious promises therin contained . But if we wil not hearken vnto them , nor submit our selues in holy obedience to walke in them , 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 vpon vs , for the Lord is most true of his word , and immutable in the administration of his mercies & iudgements vnto al men , & in al times and ages . And so much concerning the 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 vnto holy obedience to those things which they deliuer : because they come not in their owne names , but are sent of God , and haue 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 haue heard , &c. that declare we vnto 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 vpon them , but giueth long time of repentance , and because he would not haue 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 vnto vs , &c.

Out of which we may further gather , that so long as hee sendeth his Prophets , and vouchsafeth his word vnto 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 vpon 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 vnto 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 vnto 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 vpon calamitie , and rumour Ezech. 7. 26 , 27 vpon 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 vnto 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 haue cast thy Sanctuarie Psal. 74. 7 , 8 , 9. into the fire , and raced it vnto the ground , and haue defiled the dwelling place of thy name . 8. They said in their hearts , let vs destroy them altogether , they haue burnt all the Synagogues of God in the land . 9. We see not our signes , there is not one Prophet more , nor any with vs that knoweth how long .

The vse which wee are to make hereof is , that whilest the Lord graunteth vnto vs the ministerie of his word , we praise his name for this benefite ; and perswading our selues that the Lord hath not yet forsaken vs , let vs bee moued thereby to turne vnto him by vnfained repentance . But if the Lord cause the Prophets tongue to cleaue to the roofe of his mouth , and take away from vs the ministery of his word , then let vs 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 haue 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 vnto vs 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 vpon the interpretation of the Church or Councels , & much lesse of the Pope , but to expound one Scripture by another ; for euery author is the best expositour of his owne worke , euerie lawgiuer of his owne law : and therefore let vs not derogate from God that prerogatiue which wee giue vnto 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 vpon the Churches sleeue , because wee haue a most sure word of the Prophets , to which we must take heede , as vnto 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 haue receiued from the Lord that which I also haue deliuered 1. Cor. 11. 23. vnto 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 vnto the people in stead of Gods word their owne inuentions , their owne frothy conceits of wit , which onely 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 haue itching eares , and cloyed appetites ) reiect the word , the foode of their soules , because it is brought vnto them in an earthen vessell , their surfetted stomackes not suffering them to feede vpon any thing which is not sauced with humane learning .

Secondly , that when pure doctrine is deliuered vnto 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 vnto saluation to euery 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 vnto Hosea That came vnto 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 vnto 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 vnto 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 vnto his seruants in former times . But now wee are not to expect dreames and visions , for in these last times God hath spoken vnto vs by his Heb. 1. 2. Sonne , Heb. 1. 2. The which is a farre greater mercy vnto vs , 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 haue Gods will manifested in his written word , which at all times , and vpon 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 vnto vs 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 haue set downe many arguments to proue , that that which they haue 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 vs 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 vs 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 vnto 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 vnto 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 giue vnto 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 haue 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 vnto 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 vs in the flesh ; how much more our spirituall fathers who beget vs vnto God .

Furthermore , if Gods Ministers saue vs by the ministerie of the word ; and by this liuely seede regenerate vs , 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 giue heede vnto it , seeing it is the onely ordinarie meanes of our regeneration and saluation .

Secondly , we learne to giue vnto our children such names as may signifie our faith hope and earnest desire that they Fit names to be giuen vnto 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 haue 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 vs in minde of some of our neere and deere friends called by such names , who haue 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 vs in minde of the like in the persons of our honest and godly friends , whose example we are to propound vnto 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 haue 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. . greatly material : let vs 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 vpon 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 haue vnto 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 vpon vs 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 vnto 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 onely 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 Vzziah ; & 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 onely 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 onely 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 the 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 vnto 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 vnto 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 Vzziah , 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 vnder 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 vnto him by true repentance , and so escape his iust iudgements threatned . Of this mercy we haue 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 vnto them , but common with vs 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 vs for our conuersion . But if we continue in the hardnesse of our hearts , let vs 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 vpon them his fearefull iudgements : so will he deale with vs , &c.

The vse which we are to make hereof , is , that seeing our hearts are so hard and inflexible , we doe not onely labour to bruise them by the hammer of Gods word , and by applying vnto 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 onely 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 haue yeelded vnto 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 vs vp to follow his example in our seuerall places and callings , though they seeme tedious and toilesome vnto vs ; especially Gods Ministers haue 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 vnto 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 vs to begin to serue God ; nor by our age , as though that should exempt vs 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 vpon the person of the Minister , but vpon his owne ordinance , the ministerie of his word , and on the blessing of his holy Spirit , whereby onely 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 , vnder 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 vnto 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 giue 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 vnder 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 , vnto 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 haue 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 vpon and inueigh against vices , not onely when they are discountenanced with Gods iudgements , and vnder 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 vpon them .

Lastly , heere we learne , that we are not to iudge of Gods loue and fauour , nor of the vertues , and religious godlinesse Prospertie no true signe of Gods loue . of a State , by their good successe , and prosperous affaires ; for vnder 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 .