John Trapp on Hosea 4:1

CHAP. IV.

Verſe 1. Heare the word of the Lord] This is the beginning of a new Sermon, or judiciall act of God againſt the ten tribes, which are here convented, convinced, ſentenced. It begins with an Oyes, like that of St. Paul. Act. 13.16. Men of Iſrael and ye that feare God (if any ſuch be in ſo generall a defection) give audience. Ye have heard Gods mind before parabolically delivered and in types: now heare it in plaine tearmes,Heb. 12.25. that you may ſee and underſtand and be converted and I may heale you. Heare and your ſouls ſhall live. Heare him that ſpeaketh from heaven, even that excellent ſpeaker, as he is calld Dan. 10. that Arch-prophet whom ye are bound to heare Deut. 18.18. Mat. 17.5. upon paine of death Heb. 12.25. the Lord Chriſt I mean who ſpeaketh with Authority and is mighty in word and deed.Act. 10. He it was whom Iſaiah ſaw upon his throne, and heard ſpeaking Job. 12.41. And it is a Rule in Divinity, that where the old Teſtament bringeth in God appearing and ſpeaking to the Patriarches,Jer. 13.18. Prophets and people, it is to be underſtood of the ſecond perſon. Hear therefore and give ear, be not proud for the Lord hath ſpoken it. Am. 3.7. The Lion hath roared, who will not fear? The Lord God hath ſpoken, who can but hear and fear, humble and tremble?

ye children of Iſrael] But oh how altogether unlike your father? Even as unlike,Ezek. 34.27. as Jehoachim (that degenerate plant) was to his father Joſiah, that plant of renown? His heart melted when he heard the law, 2 Chron. 34. but Jehoiachim cut it with a penknife and caſt into the fire Jer. 35.23. Theſe were Iſraels children, and named the houſe of Jacob, as thoſe in Micah chap. 2.7. but an empty title yeelds but an empty comfort at laſt. Is the ſpirit of the Lord ſtraitened? (ſaith the Prophet there:) were theſe Jacobs doings? Do not my words do good to him that walketh uprightly? were you Iſraelites indeed, I ſhould not thus loſe my ſweet words upon you: but you would incline your ears and come unto me,Eſay 55.3. 1 King 14.6. hear as for life it ſelf: eſpecially ſince I am ſent unto you (as once Ah[illegible: 1 letter]jah was to Jeroboams wife) with heavy tidings, with ſuch a Citation or proceſſe from heaven as may well be unto you as Samu[illegible: 1 letter]ls meſſage was to Eli; that made both his ears to tingle; or as the hand writing was to Balthaſar, that made his knees knock together.

For the Lord hath a controverſie with the inhabitants of the Land] The former title (children of Iſrael was too good) for them: they had diſgraced their fathers family, and were therefore (Reuben-like) fallen from their dignity. They ſhall henceforth be called the inhabitants of the Land, as the wicked are called Revelation 12.12. in oppoſition to the heavens and thoſe that dwell therein, the Burgeſſes of the new Jeruſalem: Abraham had ſeed of two ſorts ſome were as the duſt of the earth Gen. 13.16. others as the Stars of heaven Gen. 15[illegible: 1 letter]5. And all are not Iſrael that are of Iſrael, Rom. 9.6. Multi ſacerdotes et pauci ſacerdotes, ſaith Chryſoſtome. There are many Miniſters, and yet but few: many in name, but few indeed: workmen that need not be aſhamed; Nomen inane, crimen immane. It was cold comfort to Dives in flames, that Abraham called him Son; or to Judas, that Chriſt called him Friend; or to theſe rebellious Jewes, that God ſometimes called them his people, and had rooted out the curſed Canaanites to make room for them, when as they lived in Gods good Land, but not by Gods good Law[illegible: 2 letters]. for which cauſe the Lord hath here a controverſie with them, a ſuit at law, and being himſelf both plaintiffe and Judge,Mals fidei poſſeſſores. he is ſure to caſt them; yea to caſt them out of that good Land as evils tenants, that ſhould hold no longer: for verſ. 3. he threateneth to plead againſt them non verbis ſed verberibus with [illegible: 1 word] and with blood as Ezek. 38.22. to make them ſay as Iſai. 45.9. Wo to him that ſtriveth with his Maker, that hath him for his adverſary at Law; ſuch a one is ſure to be undone unleſſe he agree with him quickly,Mat. 5.25. whiles he is yet in the way with him, and before he be brought to the tribunall, For even our God is a conſuming fire, Heb. 12.29. his tribunall alſo is of fire, Ezek. 1.27. his pleading with ſinners in flames of fire, 2 Theſ. 1.7. the triall of mens works ſhall be by fire, 1 Cor. 3.13. the place of puniſhment a lake of fire [illegible: 1 letter]ed with a river of brimſtone, Iſai. 30.33. O pray therfore and prevent, that God enter not into judgement with us: for if ſo, no man living ſhall be juſtified in his ſight. [non-Latin text not transcribed]. Gods people may have and ſhall be ſure to have the devil an adverſary at Law againſt them, as Saint Peters word ſignifies 1 Pet. 5.8. The accuſer of the brethren he is called, which accuſeth them before God day and night Rev. 12.12. But him they may reſiſt ſtedfaſt in the faith, and recover coſt and charges of him, as I may ſo ſay: for they have Chriſt to appear for them in heaven, Heb. 9.24. as a lawyer for his client. 1 Joh. 2.2. to nonſuit all the devils accuſations. The Spirit alſo (as a Paracletus or Advocate) maketh requeſt for them to God in their hearts, and helpeth them, to make Apologies for themſelves 2 Cor. 7.11. Again, if a man ſin againſt another, the judge ſhall judge him, ſaith old Eli to his wicked ſons: that is the Umpire may come and take up the controverſie and put an end to the quarrell. But if a man have ſinned againſt the Lord, 1 Sam. 2.29. who ſhall intreat for him? who dare be his [illegible: 2 letters]yesman? no mediation of man can make his peace: no reconciliation can be here hoped for, but by running from God as a Judge, to God as a Father in Chriſt. Let men therefore be wrought upon by the reprehenſions of Gods faithfull Miniſters, by whom he appealeth and impeacheth them. If they ſtand out as the old world did againſt that Preacher of righteouſneſs, by whom he went and preached to thoſe ſpirits now in priſon, (becauſe they would not take up the matter in time, but futured and fooled away their own ſalvation) he will break off his patience and ſay as Gen. 6.3. My ſpirit ſhall not alwayes ſtrive with theſe men, for that they alſo are fleſh, &c. and are therefore the worſe, becauſe they ought to be better:Ideo deteriores quia me liores eſſe debebant. therefore they ſhall fare the worſe, becauſe they would be no better. I have hewed them by my Prophets, Hoſ. 6.5. but can make no good work of them. Like ill timber, they fall to ſplinters: and like ill ſtones, they crumble all tto crattle: They are therefore fitter for the highway & chimney corner, then for my building. My ſpirit ſhall therefore ſtrive no more with theſe perverſe perſons, either by preaching, diſputing, convincing, &c. in the mouth of my miniſters; or in their own minds and conſciences by inward checks and motions which they reject, refuſing to be reformed, hating to be healed. I will take away my ſpirit, and ſilence my Prophets (as he doth verſe 4. of this chapter) and reſolve upon their utter ruine: ſith there is no good to be done upon them, See Verſ. 17. of this chapter, with the Note there. Currat ergo poenitentia, ne praecurrat ſententia, &c.

Becauſe there is no truth, nor mercy, nor knowledge of God in the Land] Lo here the charge: and knowing the judgement of God you muſt needs ſay that thoſe that commit ſuch things are worthy of death. Rom. 1.32. For if the word ſpoken by Angels (the law given by Angels in the hand of Moſes a Mediatour) were ſtedfaſt: and every tranſgreſſion and diſobedience (that is every commiſſion and omiſſion) received a juſt recompenſe of reward, Heb. 2.2. [illegible: 1 word] ſhould theſe miſcreants eſcape, that had left off to do good: and for evil, they did [illegible: 1 word] both hands earneſtly; For the ſecond table of the Law, it is articled againſt them, (for matter of omiſſion or defect) that there was neither truth nor mercy in the land: And for the firſt table, that there was no ſound knowledge of God there; and conſequently, no care of God, either inward or outward worſhip: for there can be neither faith, nor repentance, nor due obedience yeelded to an unknown God.Joh. 4.22. A Samaritane ſervice there may be (ye worſhip ye know not what) but not a rationall ſervice, Rom. 12.1. ſuch as whereof a man can render a reaſon. Now God will not have a blind ſacrifice, Mal. 1.8. 1 Chr. 28.9. It is nothing worth that men are vertuous, unleſſe they joyn to their vertue knowledge. 2 Pet. 1.5. nor that they offer ſacrifice, if they bring the ſacrifice of fools, Ecc[illegible: 1 letter]eſ. 5.1. Thoſe muſt needs be abominable and diſobedient that are to every good work reprobate, injudicious as the word ſignifies Tit. 1.11. and what marvell though men be alienated from the life of God (or a godly life) through the ignorance that is in them? Eph. 4.18. But let us take the words in order. There is no truth. Here God declareth againſt them, (a Lawyers do againſt offendors in courts) and not for trifles, but firſt for want of truth or truſtineſſe in word and deed: without which humane ſociety is but funiculus ex arena a rope of ſand, or arena ſine calce ſand without lime, it cannot hold together. It was an old complaint of the Prophets, that Truth was fallen in the ſtreets, Eſay 99.14 Pſal. 12.1. and faithfulneſſe failed from among the children of men. When Varus was ſlain, Auguſtus grieved exceſſively; and that becauſe non eſſet à quo verum audiret, he had none about him that would tell him the truth of things, and deal plainly with him. Multis annis jam tranſactis, nulla fides eſt in pactis, &c. Jeremy bewailes it in his treacherous country men, that they bent their tongues like their bowes for lies; but they were not valiant for the truth on the earth, Jer. 9.3. they were mendaciorum loquaciſſimi (as Tertullian phraſeth it) loud an leud lairs, and (as Egeſippus ſaith of Pilat) they were viri nequam et parvi facientes mendacium, naughty men, and ſuch as made nothing of a lie. But Gods people are ſaid to be children that will not lie Eſay 63. they are [non-Latin text not transcribed] lovers of truth, which was the title of honour given to Arrianus the Greek hiſtorian: when as of all other hiſtorians Vopiſcus teſtifieth, that there is none qui non aliquid eſt mentitus that taketh not the libertie to lie more or leſſe. And for ſlipperineſſe in contracts and covenants, nothing is more common amongſt men; its counted a peccadello. But the God of truth, the faithfull and true witneſs, as Chriſt is called, counteth it not ſo. See Ezekiel 17.15. &c. 1 Tim. 4.2. and 2 Timothy 3.3. There are that take truth here for juſtice; according to Zech. 8.16. and ſo it ſuites well with that which followeth. Nor mercy] Theſe two are ſet together Mic. 6.8. (to do juſtly, nad to love mercy) as the ſumme of the ſecond Table. Mouthmercy there was enough,Jam. 2.15.16. ſuch as was that in St. Iames his dayes. But there is not any one that taketh Zion by the hand, Eſay 51.18. that draweth out his ſoul to the hungry, and dealeth his bread to ſuch, Eſay 58.7, 10. Sodom had fulneſſe of bread, but would part with none to ſtrengthen the hands of the poor and needy, Ezek. 16.49. Therefore ſhe had judgement without mercy, that had ſhewed no mercy, Iames 2.13.Eſay 23.18. Whereas Tyrus when once ſhe left heaping, and hoarding, and brought forth her merchandiſe for them that dwell before the Lord to eat ſufficiently, and for durable clothing, is renowned and reckoned among thoſe that came to Chriſt with their deſirable things, as ſome read that Text, Hag. 2.7. Colligent omnes ſuos theſauros (ſo Calvin readeth it) they ſhall come with ſtrong affections, with large contributions, as thoſe primitive Saints did, Acts 4.34. The ſame Hebrew word Chaſid, ſignifieth both Saint and Mercifull; and it comes of Cheſed, the word here rendred mercy, or bounty. The tender mercies of the Almighty ſhed forth abundantly upon ſuch, leave a compaſſionate frame upon their hearts, as in the Gaoler, Acts 16. Their thoughts ſteeped in the mercies they have received, are dyed of the ſame colour as cloth is in the dye-fat. Col. 3.12. This Text, after no mercy, fitly addes,

nor knowledge of God in the land.] Heb. And no knowledge of God: or, becauſe there is no knowledge of God in the land. Did men but know God ſavingly, had they but taſted and ſeen how good the Lord is, they would not be ſo hide-bound, and ſtrait-handed to their poor brethren: but ready to diſtribute, willing to communicate. They are the dark places of the earth, that are full of the habitations of cruelty, Pſal. 74 20.1 Tim. 6.18. But in the kingdome of Chriſt they ſhall not hurt, nor deſtroy in all my holy mountain, ſaith the Lord: [illegible: 1 word] why? For the earth ſhall be full of the knowledge of the Lord, as the waters cover the ſea, Eſay 11.9. St. Paul thanks his ignorance for his perſecutions, and blaſphemy, 1 Tim. 1.13. and reſolves the ſinne of thoſe Kill-Chriſts into their not knowing of him, 1 Cor. 2.8. Surely as toads and ſerpents grow in dark and dirty ſellars: So doth all ſin and wickedneſſe in an ignorant and blinde ſoul. Hence, in this Text, after no knowledge of God in the land, followeth that black bed-roll of abominations in the next verſe. By ſwearing, and lying, and killing, and ſtealing, &c. As blinde Ale-houſes are ſinks and ſources of all villany: ſo are blind hearts.

In the land.] Though it were a land of light, a very Goſhen in compariſon of the reſt of the world: Though in Judah was God known, and his name great in Iſrael, Pſal. [illegible: 1 letter]6.1. Men may remain groſſely ignorant amidſt a multitude of means: and in a land of righteouſneſſe deal unjuſtly, and why? they will not behold the Majeſty of the Lord, Eſay 26.10. & verſe 1. They will not ſee. They are willingly ignorant, 2 Pet. 2. Joh. 3. Job 24.17. ſaith St. Peter: Ʋt liberiùs peccent libenter ignorant, ſaith Bernard. They hate the light, ſaith our Saviour; It is unto them as the ſhadow of death, ſaith Job. Hence they ſhut the windowes, leſt it ſhould ſhine upon them: or if it do, they rebel againſt it, ruſh againſt it, as Bats do againſt torches in the night. That light they have by nature, or otherwiſe (as a Prophet from God) they detain and impriſon in unrighteouſneſſe, Rom. 1.18. Their knowledge of God, if any, is onely apprehenſivè, and not affectivè, cognoſcitiva, non vitae directiva, illightning, not transforming into the ſame image, ſo as to make them children of light: It is notionall knowledge, not experimentall and practicall. Hence, ſuch outrages in their lives, ſuch errours and enormities: For,