An Exposition of Hosea 4-7, Biblical commentary 1 · Chapter 5 · Verse 11

An Exposition of Hosea 4-7 · Biblical commentary 1 · Chapter 5 · Verse 11

p. 462VER. 11.

Ephraim is oppreſſed, and broken in judgment; becauſe he willingly walked after the commandement.

WRATH in the former verſe was threatned againſt the Princes of Judah, who removed the bound: And here the Lord returns again to Ephraim, in this 11. verſe; and the 12. verſe to Judah and Ephraim both together, they being both a provocation to God, are plagued both together.

foreignThe word Oppreſſed, in the original is, Naſhuk, tranſlated by Hierom, Calumnia; Ephraim ſuffered and was oppreſſed by falſe accuſations and ſlanderings, (for there is an oppoſition in mens names and eſtates) which the Seventy uſually tranſlate by Sycophantia; The 70. foreign.and then we may render i… thu…, Ephraim by Sychophants doth ſuffer a great deal of wrong. When there are falſe reports raiſed againſt men, they ſuffer wrong by it: falſe reports are as a falſe Medium, which repreſents things in another manner than they are: As put a ſtaff into the water,ſimile and it ſhews to be crooked, but take it out and 'tis not ſo. So the actions of men in the reports of others may ſeem crooked, p. 463when in themſelves are ſtrait and good. And thus was Ephraim, broken in judgment; though his cauſe was good, yet 'twas made bad, if he were wronged he could have no releef for himſelf. So that good cauſes by bad men are many times perverted: but the Sain…s may ſupport themſelves with Pauls comfort, who paſſed not much for mans judgment. In this ſignification the Seventy Tranſlators do often take the word; but in this place they expreſs it by another word, thus,**foreign Engliſh tranſlatiō. Ephraim hath over-powered his adverſaries, and ſo hath trod down judgment: they interpret it actively. But the words are well rendred in your books in the paſſive participle, and ſo they are to be read, Ephraim is broken in judgment.

Concuſſus judicio concuſſio is a Law word, ſignifying ſuch a kind of breaking and oppreſſion as threatneth the utter ruine and undoing of a man by Law; As many rich men threaten poor men when they do them any wrong, I'le be even with you, I'l ow you a good turn: Or as Magiſtrates that are corrupt and wicked, when they cannot bring poor men to ſay or do what they would have them, they will threaten to undo them, or if ever it lie in their power they wil ow them a good turn; of which carriage Samuel cleers himſelf 1 Sam. 12.3.Crimea cō cuſſionis. foreign Whom have I defrauded? or whom have I * oppreſſed? (the word is the ſame here) That is, uſed my power to threaten men to yeeld up their liberties, their rights, their enjoyments by any power which was in my hands. This was the ſin of the great Princes here of the ten Tribes.

Broken in judgment] That is,Expoſ. Not in Gods judgment upon them, but in the judgment of their own cauſe, they were cruſhed in their eſtates, liberties and laws, and that not only by their own Magiſtrates and Governors, but alſo by the Aſſyrian; by their own Magiſtrates they were broken and oppreſſed, good men were diſcountenanced, juſt cauſes betraied, the whole Court was corrupted, and the Laws of the Land which ſhould have held up the bounds, were broken; they were ſo broken as a thing which is broken, but not quite ſpoiled with the fall, ſome ſhreds of it may be made uſe of; ſo the generality of them were ſo broken that there was little right p. 464to be had for any wrong that was done; and as they were thus oppreſſed in the Prophet Hoſea his time, ſo alſo in the Prophet Amos his time,Hoſea and Amos contemporaries. who propheſied at the ſame time that our Prophet did, Amos 2.7. They p…nt after the duſt of the earth on the head of the poor: What's that? Thus, they did not only ſeek to bring poor men under them, but even utterly to deſtroy them, they ſought to ruin them, and that by perverting of judgment. So in Amos, 5.11. their oppreſſion grew to ſuch a height that they took the poors wheat from them, that if the poor had but gleaned a little wheat in the fields, as they brought it home they robbed them of it, or if they carried it to the mill they took it from them; this was the oppreſſion which was at this time among the ten Tribes, from their own Governors. But they were alſo oppreſſed by the Aſſyrian, they calumniated and reproached them, ſaying, Where is now your God, in whom you ſo much truſted? Thus much for the opening thoſe words.

Expoſ.The reaſon follows, Becauſe he willingly followed after the Commandement.

Queſt. But ſome may ſay, What is this ſuch a thing? is there ſo much in this to provoke God?

The Cō mand.Yea, this was a great ſin; for the opening whereof, take notice of theſe three things.

1. Whoſe.Firſt, Whoſe Commandement was it they followed? it was the Commandement of Jeroboam and his Princes, men which had authority and power in their hands, and this provoked God ſo highly againſt them, becauſe they followed the commandements of men who had authority over them: this is very ſtrange that this charge ſhould be againſt Ephraim for this, no queſtion but they pleaded thus, What, am I wiſer than my Governors? muſt not I do as they bid me?

2 What.Secondly, What commandement was it that they followed? it was to worſhip the Calves at Dan and Bethel, he worſhiped God but it was in a falſe way, and this was the cauſe which provoked God ſo againſt him.

3 How ſoon followed.Thirdly, He willingly followed the commandement, as ſoon as ever he was commanded he yeilded without any deliberation, p. 465or conſultation with himſelf; whereas he ſhould have ſtood it out and have bid the worſt, rather ſuffered the loſs of all, than yeilded to their commands: as the three children, rather ſuffer the firy furnace, than fal down to the Image, and thus they ſhould have done; as there were ſome which did, though the generallity of them followed after the commandement, yet there were ſome found among Ephraim who would go to Jeruſalem to worſhip, the place of Gods appointment: in 1 Chron. 11.16. thoſe which ſet their hearts to ſeek God they would go up to Jeruſalem and not follow Jeroboam to Dan and Bethel; though the moſt went with Jeroboam, yet there was a handful that knew God would be worſhiped in his own way and in his own place: the generallity of the people liked well enough of the Commandement, becauſe it was will-worſhip which pleaſeth mans nature beſt, and then it was moſt for their eaſe, and this was Jeroboams plea, I love my peoples eaſe, I would not be ſo harſh to them, therefore come, we will worſhip the true God ſtill, 'tis but the circumſtance of place and that's no ſuch great matter:Vulg. Sordes, quaſi foreign 70. foreign. Now they willingly followed after the commandement, and thereby encouraged Jeroboam in his wicked deſign, they willingly walked after the Command? the old Latin expreſſeth it thus, they willingly followed after dregs; and the Hebrew word is very nigh the ſame, they walked after filthy dregs, and if this were the meaning of it, it notes two things.

Firſt, That Jeroboam was willing to have the people enjoy their luſts ſo he might but enjoy his ends; he was willing to give the people their full ſwing and liberty in their luſts, and upon this the baſer ſort of the people clave to him: Jeroboam reaſons thus, well I muſt rend the Kingdom from David, but how ſhall I accompliſh it? I muſt have the people to aſſiſt me in it, but how ſhall I gain them? I will let them have their pleaſures in ſin, they ſhall have their luſts without contradiction, and then the moſt will follow me, I ſhall be ſure of the rude multitude the profane in the Kingdom.

Secondly, Poſt ſordes, that is, after their Idols: the Calves p. 466which he had ſet up, and the filth which is in them, for the Scripture lets out the filthineſs of Idolatry, by the baſeſt things in the world, to dogs vomet, the excrements of men.

Thus much of the words in that ſenſe: But they are more full as read in your books and more agreeable to the Original, the Notes from them are many.

Obſer. 1 Firſt, That 'tis a great judgment for a people to be under oppreſſion: 'Tis a very ſad affliction for a nation, family, or perſon to be under oppreſſion, and broken in judgment, when good men, and good cauſes are cruſht and ſlighted, and wicked men and bad cauſes prevail and proſper, when a mans innocency ſhall be no help to him. Solomon ſaith this to be a great evil, in Eccleſ. 3.16. wickedneſs was got into the place of judgment: God hath promiſed to deliver his people from this judgment, In righteouſneſs ſhalt thou be eſtabliſhed, thou ſhalt be far from oppreſſion, Iſa. 54.14. But theſe times are not yet come, all the world (for the moſt part) at this day is under oppreſſion, 'tis ſad to have our eſtates and our liberties to be broken for conſcience, Cconſcience-oppreſſion is the worſt oppreſſion; and this was our condition not long ſince, nay and is the condition of many of our deer brethren in many places of this Kingdom, it was not long ſince that he which departed from iniquity made himſelf a prey; was it not come to that paſs that the meaneſt, yea the baſeſt perſons in a City or Country had power enough in their hands to undo the beſt Miniſters in a Kingdom? Oh how was the Kingdom oppreſſed, Parliaments broken, the edg of the Law turned againſt the godly party, witneſs the baniſhing of men, Miniſters were oppreſſed in their eſtates, in their liberties, but eſpecially in their conſciences, if they would not be like the fidlers boy, be ready to dance after every pipe, in ſo much that when the Lord gave us a little reviving, we were even as men in a dream: when we were under it we were ready to ſay, O we ſhal never be delivered, how is it poſſible that we ſhould be reſcued from the oppreſſors? how was heaven fild with our cries and earth with our moans! thus it was; and worſe now it is in many places of the Kingdom with many of our brethren: but let p. 467them and us be comforted in this, it was thus with Iſrael, when God delivered them out of captivity, but for our adverſaries that text may be verified of them, Iſa. 30.12.Iſa. 30.12 opened,Isa 30:12 They truſt in oppreſſion; what is their language but this? we will get a great Army and muſter up ſtrong forces, and then we will be maſter of the field, and bring the Rebels under, ſo that they truſt in oppreſſion, and make cruelly their arm of power, take away that and their cauſe falls to the ground: But Gods people are commanded to the contrary in Pſal. 62.10. truſt not in oppreſſion and for thoſe that do oppreſs, they ſhall be like thoſe in Iſa. 30.13. Whoſe breaking and miſery ſhall come in an inſtant, and you that have friends in oppreſſion ſend them theſe Scriptures to comfort them Pſal. 12.5, 6. For the oppreſſion of the poor and the ſighing of the needy, I will ariſe ſaith the Lord and ſet him at liberty from him that puffeth at him.

But you will ſay, 'tis true, God will ariſe, but not yet, Obj. theſe are good words, but we may ſuffer extreamly in the mean while.

But mark what the Lord ſaith in the 6. and 7. verſes, Anſw. The words of the Lord are pure words; and this word among the reſt,Pſa. 12.5, 6, 7. opened.Ps 12:5Ps 12:6Ps 12:7 that God will ariſe, and ſet his people in ſafety frow this generation to the end; and if any of your friends be in danger of oppreſſion ſend them that Scripture in Iſa. 51.12, 13. Where is the fury of the oppreſſor? nay God will ſo work out things in His own time, that we ſhall be able to ſay, where is now the fury of the oppreſſor? Now if God hath made us to know the ſmart of this ſore and heavy burden he looks that we ſhould have very tender carriages and loving diſpoſitions towards our brethren eſpecially towards their conſciences; mark the charge of God concerning this, Exod. 23.9. You ſhall not oppreſs a ſtranger, why ſo? Oh ſai…h God, for ye know the heart of a ſtranger; perhaps there are ſome who walk cloſe with God have tender conſciences, which cannot yeild to what may be impoſed upon them by authority, Oh take you heed of oppreſſing theſe, God expects that you ſhould uſe them gently and kindly.

A Second Note is this, That Idolaters are great oppreſſors. Obſer. 2 p. 468When was it that Ephraim was oppreſſed? When he walked after the commandement of Jeroboam. Changes in Religion brings people to opreſſion. Therefore the Scripture ſets out Antichriſt by Egypt, becauſe the people of God were there moſt grievouſly oppreſſed. The Woman in the Revelations is ſaid to ſit upon the waters, and the Beaſt a top of her oppreſſing. That ſtory is famous of a Biſhop who would oppreſs the people; one ſtanding up and told him he could not do it by law: He anſwered him, that if there were any Law againſt him he would carry it on his ſleeves. Likewiſe that opreſſion of the Wallenſes was very great, who deſired that they might but enjoy their liberty to worſhip God in woods and groves, but it would not be granted them. And was not this our condition ſome few years ſince? when the Saints durſt not appear for God in publick, but only in private rooms and chambers.

Obſer. 3 Thirdly, God hath a righteous hand in the delivery of men into the hands of unrighteous oppreſſors: For they followed after the commandement ſaith God. It may be your enemies into whoſe hands I have delivered you, may deal unjuſtly and oppreſs you out of meaſure; yet am I juſt in the thing.

We are often times ready to complain of inſtruments which oppreſſe us; and never look at the hand of God that ſmites us by them: we ſhould look within our ſelves, and find the cauſe there which provokes God, what ſins we are guilty of, and make our peace with God: And ſo likewiſe in the Kingdom, this is the way to be delivered from our oppreſſors. I remember a ſtory out of Cedrenus concerning Phocas that murdered his Maſter the Emperor Mamicuis with his wife and children, uſurped the Empire, and opened a floudgate to all impiety; there was an honeſt poor man at that time who was wonderful importunate at the Throne of grace, to know a reaſon why that wicked man proſpered ſo in his deſ…gn: he was anſwered again by a voice, That there could not be a worſe man found, and that the ſins of Chriſtians, and the City of Conſtantinople did require it. Sins unrepented of, gives ſtrength to an enemies ſide.

p. 469A ſpecial cauſe of oppreſſion is, Peoples following of falſe worſhip. Obſer. 4 We never reade of Iſraels great oppreſſions, but when they followed after the command; and that is very obſervable,Why the 10. tribes had never good King. after they once began to follow the commands of Jeroboam, the ten Tribes never had any good Kings after; Judah indeed ſometimes had good Kings, becauſe they kept ſomething of God amongſt them, the Temple and ſome part of of Hi… worſhip among them. If we ſubmit to wicked men in our conſciences, no wonder if they are quickly uſurpers over our eſtates.

The giving too much to men God many times puniſheth, Obſer. 5 by making them the greateſt inſtruments of our trouble and miſery: If you will make Governors gods, Men made Idols becom Devils'tis juſt with God to make them devils to you. We ſhould labor truly to inform our ſelves in that obedience which we ow to Governors, yeild them that but no more; if people will give that to men which is Gods due, it's juſt with God to make them the greateſt plagues to us.

Here we may ſee the ill nature of wicked men. Jeroboam and his Obſer. 6 Princes are very fair and ſquare and give good words to the people, and all to gain their own ends, and when they had their own ends, then they broke them in judgment, and oppreſſed them exceedingly, the more they are yeilded to, the more they oppreſs: 'tis a ſign of a baſe ſpirit for men thus to abuſe poor people, The wicked boaſteth himſelf of his hearts deſire, and bleſſeth the covetous whom the Lord abhors, Pſal. 10.3.

It is an old way of Satan to get falſe worſhip backed with the commands Obſer. 7 of authority. Satans cheif deſign is to get his worſhip into the throne and for the effecting of this, he labors to corrupt the pure worſhip of God, and preſſeth his own upon the people, backt with the command of authority; the Devil knows that there is no way ſo prevalent as this to take with the people, that if authority commands it, that overpowers al reaſon brought to the contrary; and this is the aſperſion which is laid upon the godly at this very day, that they rebel againſt authority,Applic. this hath been the Devils old plot which in all ages he hath uſed to get advantages againſt the p. 470Saints; this was Hamans argument, that it was not for the Kings honor to ſuffer the Jews to live in his provinces. Sanballet and Tobiah would not ſuffer the people of God to build the Temple, why? becauſe they were factious people, diſobedient to authority. So Paul himſelf was accuſed of ſedition: and the falſe Prophets tell the King, that Amos was ſuch a turbulent fellow that the Land would not bear his words he uttered.

Obſer. 8 That mens authority commanding us to do duty in a wrong manner is not ſufficient for our warrant: No evil may be committed upon pretence of the commands of authority. Therefore the Papiſts blind obedience is too great a burden and bondage for man, Uſe as man to bear; then much more as Chriſtians: 'tis not enough for children or ſervants to obey their parents or maſters in things which are evil, becauſe they command it; the wrath of God may break out upon us for obeying Princes and Governors in things which are evil. If God command any thing we muſt look more at the quis, Quis.than at the quid, Quid.but in the commands of men we muſt look at the quid, what 'tis that is commanded, more than the quis, who commands: the commands of men may be ſuch that the beſt obedience is to diſobey: the Pope writing to Bernard requiring a thing of him which was unlawful,The Pope to Bernard Bernard writes back again this anſwer, I as a child do not obey, and I obey in diſobeying. Gods authority is that which we muſt look at in all our actions. Authority at the firſt was ſet up for the good of Common-wealths, and not for their hurt, therefore it was no wonder that ſo many in former times did deny obedience to the unlawful commands of Magiſtrates when the edge of juſtice was turned againſt them; but now ſince authority is good, joyning for God, puniſhing ſin and wickedneſs, who obeys more than thoſe who formerly were accounted diſobedient to authority:Applica. therefore 'tis a falſe reproach which is caſt upon the profeſſors of the Goſpel, that they are diſobedient to Governors and contemn authority: who are they which venture moſt in this cauſe, in their eſtates, liberties, and lives? is it not the people of God? nay is not this uſed as an argument p. 471to godly Souldiers to be content in the want of their pay, becauſe they are the owners of this war? 'tis for Religion and liberty they ſtand for, 'tis conſcience puts them on to ſhew themſelves active for God and venture largely for his ſake, though they verily beleeve they ſhall never ſee a return of their coſt: let but Law and authority go on Gods ſide, and then they will obey willingly.

It is true, Authority againſt God muſt not be obeyed; Object. but ſuppoſe the command be in indifferent things?

I anſwer, Anſw. That abſolute indifferent things are not in the reach of the Magiſtrate, he is to command that which in his conſcience and according to Law he conceives to be for the good of the Common-wealth.

But in this caſe who muſt be judg? Queſt.

'Tis true, the Magiſtrate is to be Judg, Anſw. whether the thing be indifferent or no, and accordingly are we to yeild obedience if it do not apparantly appear to the contrary.

But may not a man judg of his own actions? 'Tis true, he may; but with a twofold peril, that if it be right and ſincere to put it to the venture, and if it prove to be light and falſe then to lie liable to the Magiſtrates cenſure; now if the Magiſtrate ſhould command any thing which you in conſcience think is not right according to the rule, you muſt diſobey them, obſerving but theſe cautions.

1. With much ſuſpicion and ſelf-jealouſie, thinking that 1they may underſtand better than we.

2. Pray and beg earneſtly of God with much humility 2that he would diſcover the truth to you, and not preſently to diſobey them, but upon ſerious deliberation.

3. Account it your affliction and trouble that you cannot 3agree with them, and make it not matter of joy to you.

4. If in ſome things you cannot obey them, do it as ſecretly 4as you can, make not a publick buſineſs of it, to prevent ſcandal, boaſt not of that which ſhould be thy trouble and affliction.

5. You muſt be very modeſt in your not yeilding to them, p. 4725not proud and ſelf-conceited, thinking your ſelves before them, or better than they.

66. You muſt have a high and reverend eſteem and reſpect to them, for their place-ſake, although they require that from you, you cannot yeild unto.

77. You muſt be careful to be ſo much the more obedient in other things; if in ſome things you cannot yeild to them, in other things that you can you ſhould be the more obedient, that ſo your Maſters and Governors may ſee that it is not ſtoutneſs, but conſcience which you plead; and this will mightily convince Maſters and Governors.

88. You muſt be ſo much the more conſcientious in your walking with God, in all things: if in ſome things you plead conſcience, and be remiſs in other things, your Governers may juſtly ſay, that 'tis out of humor and fancy, not out of conſcience.

99. If after all this, the Magiſtrate ſhall in a legal way inflict puniſhment upon you, you are to ſubmit to it and patiently to bear it, or elſe avoid the place.

Thus, obſerving theſe Cautions, you may with a good conſcience diſobey Magiſtrates of Governors, in things which your conſcience tels you are not according to truth. And thus much of the Eighth Note.

Obſer. 9 The more willing any men are in ſin, the greater is the ſin.

the more Will, the greater Sin.The more of the will there is in any thing, if it be evil, the worſe it is; if it be good, the better it is. Many men make this for their excuſe, in things done which are evil: It was againſt their wil…: but this doth not excuſe, for rather than they would ſuffer &c. they choſe this, now where the will goes along with any thing, if evil, it is very evil indeed.

1. Now the wil may be ſaid to be in ſin, when a man doth thoſe things which produce ſin, or ſin follow upon it, or omits that which would keep him from ſin; a drunkard perhaps doth not will to ſwear, ſtrike, and abuſe men, yet being not himſelf, doing of ſuch things, his wil may be ſaid to be thoſe ſins, becauſe he did not ſhun thoſe things which occaſioned them.

p. 4732. The will may be ſaid to be in a ſin, when a man ſhall in two difficult things, in which he muſt either ſin or ſuffer, rather chuſe to ſin than to ſuffer. This people here were commanded by Jeroboam to worſhip at Dan and Bethel; but God commanded them to worſhip at Jeruſalem; now for them to diſobey Gods command, and rather chuſe to obey Jeroboams command than ſuffer Jeroboams puniſhment, was a ſin of willingneſs in them: when a man omits a duty commanded, for ſome hardſhips in it, he ſins willingly in that omiſſion of his.

The approbation and furthering Governors in that which is evil, Obſer. 10 by a willing obedience, doth bring much guilt upon people.willing obedience in evil brings guilt upō a people.

This people ſhould not preſently have yeilded to the Kings command, but petitioned againſt, yea ſuffered puniſhment rather than yeilded, then they had done ſomething; but no ſooner was the command out but they as willingly yeilded. Governors they command that which perhaps is not good, and they do not know it; but if they ſee their people ſtand out againſt it, they then will begin to bethink themſelves, there is much evil in this obedience; for by this you mightily inrage them againſt thoſe that cannot obey them, by reaſon of the tenderneſs of their conſciences. I have read a ſtory in a French Hiſtory of Lewis the 11^th. who being about to confirm unlawful Edicts, many of the Nobility came to him in their ſcarlet Gowns to petition him not to do it, and if he would proceed, that he would take their lives away, for they told him they had rather die than live to ſee the confirmation of ſuch unlawful Commands; whereupon the King ſeeing their coming in ſuch an unuſual manner, holds his hand, and ſtaies the proſecution of them. Oh! how happy are Princes and People in ſuch Nobility! Had Ephraim done thus, they had done well in it, and might have had comfort from it.

That commands for falſe worſhip do eaſily prevail with people: Obſer. 11 Witneſs in this Kingdom;Cōmands of ſuperſtitiō find obedience when King Edward would have reformed the Maſs, what Rebellion was there in Cornwel? But whem Queen Mary ſet it up, how did people pleaſe themſelves p. 474in ſuch abominations. So in our daies, what was it that a Biſhop commanded but he was obeyed preſently?

Obſer. 12 What a ſhame is it, that we ſhould not willingly obey the commands of God,The duty of Chriſtians willingly to obey God. when Devils and wicked men have ſome that will obey them willingly?

How do you think to follow after God, and put off all thoughts of God till you come to lie upon your death beds? Our hangings off from God doth mightily hinder our comforts.

Object. But you will ſay, Were we but aſſured that they were the commands of God, we would obey them.

Anſw. But if we would examin, we ſhould find that it is oft times our own unwillingneſs to obey the commands of God, rather than any ſcruple we make of it. There are many things in which the Scriptures are dark and not ſo cleer; yet if things can be proved by reaſon and conſequencesConſequences. from Scripture, we are to obey; otherwiſe how can we be ſaid to obey with the obedience of faith which we are commanded:Obedience of Faith. Now how can we be ſaid to obey with the obedience of faith if we muſt have reaſons for every thing?

Queſt. But how ſhall we know Gods mind in matter of worſhip?

Anſw. In this caſe we are to compare things together and weigh them ſeriouſly, and ſo get out the reſult and mind of God, and follow that, although for the preſent there want demonſtrative reaſon to make it out cleer. And thus much for the words ſo underſtood.

Expoſ. 2 Now from the other reading of the words after the vulgar Latin [Poſt Sordes] we may obſerve: Obſ. 1 That it is the way of bad Princes to give liberty to mens luſts.

Now ſurely that way which hath ſo much of ſin in it, cannot be the ſafe way for men to walk in.

Obſ. 2 That Idolatry is filthy ſtuff.

Therefore you that are ſo pleaſed with them, and take ſuch delight in ſuperſtitious vanities, much good may you do with them; for our parts that truly fear God, we deſire the pure Ordinances of Jeſus Chriſt.