John Trapp on Hosea 5:11

Verſe 11. Ephraim is oppreſſed and broken in judgement] Calumniam paſſus eſt Ephraim ſo the vulgar hath it: Ephraim was falſe accuſed and ſlandered: he ſuffered much by Sycophants, who depraved his good actions, drew him before the judgement-ſeats and there oppreſſed him; as Jam. 2.6. But the word here uſed ſignifieth all manner of injuries and oppreſſions, whether by vexatious ſuits, by fraud or by force, virulent tongues or violent hands, wrangling or otherwiſe wronging a man, to his cruſhing and utter undoing many times: For a poor man in his houſe is like a ſnaile in his ſhell: cruſh that, and you kill him. Ephraim was cruſhed in judgement by his countrymen, who would do him no right: but much more by the cruell Aſſyrians, who ſoon after this carried him captive, and left him without all remedy of law, without hope of a better condition or place for a worſe. And what wonder though men ſo ſet againſt him, when God was pouring out his wrath upon him as water? ſith all creatures are up in arms againſt Gods rebels. If the cauſe go againſt a man though he have never ſo much right on his ſide (for oft-times cedit viribus aequum, might overcomes right) and he be broken in judgement, Let him ſee whether things be right between God and himſelf: and if broken in judgement, let him be of a broken ſpirit, and he ſhall be relieved.

becauſe he willingly followed after the commandment] He was too ſequacious and obſequious to Jeroboam and his Princes, commanding him to worſhip the golden calves. Queniam voluit, juit, like a tame fool; or, at leaſt, as a fooliſh childe (ſo this Prophet calleth him) he was ſoon won over, he came off with little ado. Jeroboam did but hold up his finger, and he had him ſtraight: A mere fatuellus carried away to thoſe dumb idols even as he was led. 1 Cor. 12.2. a Melchite, ſuch a generation of Heretickes there were in the Primitive Church;Niceph. ſo called becauſe they followed the examples and decrees of the Emperours: reſolving to be of the Kings Religion, whatſoever it were, right or wrong. The Ruſſians are ſuch at this day. God and their Emperour they ſay know beſt what's truth or falſhood: and it is their part to obey, not to enquire. But all Chriſts ſheep are rationall; and will try before they truſt, look before they leap: the ſpirituall man judgeth all things, yet he himſelf is judged by no man, 1 Cor. 2, 15. Shew him a clear text of Scripture for what you would perſwade him to, and convince him thereby that it is the minde of God, and you may have what you will of him.Jam. 2.1. But for theſe maſters of opinions ſuch as are magiſtri noſtri Pariſienſes, that obtrude their own placits upon people, and require to be beleeved upon their bare word without further proof, he abhors them. And for the decrees of Princes and Rulers, if they croſſe the Scriptures, he will take leave to diſobey them, as the Apoſtles did, Acts 4.19. as the three children in Daniel did, and Daniel himſelf Chap. 6. and as all the holy confeſſours and Martyrs both ancient and modern did.Act. and Mon. The Biſhop of Norwich asked Roger Coo Martyr whether he would not obey the Kings Lawes? he anſwered yes, as far as they agree with the Law of God, I will obey them. Then ſaid the Biſhop, whether they agree with the word or not, we are bound to obey them, if the King were an infidell.Act. and Mon. fol. 1550. Coo anſwered, If Shadrach Meſhach and Abednego had done ſo, Nabuchadnezzar had never confeſt the living God. True it is that Magiſtrates muſt be obeyed: [non-Latin text not transcribed] Baſil. thoſe that are good muſt be obeyed as God, thoſe that are bad, for God: but then it muſt be in licitis in things lawfull, and warrantable by the word: and herein we muſt not frame excuſe. The bleſſed Virgin, though unweildy, went four dayes journey (ſo far it was from Nazareth to Bethlehem) to obey Auguſtus his decree, the charge was not ſo peremptory, but the obedience was as exemplary. Whoſo keepeth the commandment, ſc. of the King ſhall know no evil thing, Eccleſ. 8.4.5. And whereas ſome might reply, why then, let's do all the King bids us without ſciſcitation, without further delay or enquiry: Solomon anſwers in the next words. And a wiſe mans heart diſcerneth both time and judgement, that is, he knowes both when and how, and how far forth fitly and lawfully the commands of a King may be diſpatched; and no further will he go, then he can with a good conſcience. The Pope writing to Bernard, requiring him to do that which was unlawfull, Bernard writes back again this anſwer and it was taken; I as a childe, do not obey, and I obey in diſobeying. Antigona in Sophocles ſaith well, Magis obtemperandum eſt Dijs, &c. We ſhould rather obey God with whom we muſt live ever, then men with whom we have but a while to ſojourn. Lo blind nature ſaw ſo much. See the Note on Act. 4.19. It may not be forgotten or ſlipt over, that the word here rendred the Commandment ſignifies Command thou: [non-Latin text not transcribed] Becauſe he willingly walked after Command thou: he danced after Jeroboams pipe, ſaying to him as he did once to Julius Caeſar, Juſſa ſequi tam velle mihi quàm poſſe, neceſſe eſt.Lucan.

Or as Tiberius anſwered Juſtin. Ʋtere me pro rota figulari Plaut. (though upon a better ground & end) Si tu volueris, ego ſum: Situ non vis, Ego non ſum, I am onely thy clay, and thy wax, &c. Or laſtly, as Luther at firſt ſubmitted to the Pope in theſe words (though afterwards, God gave him more courage in his cauſe) I proſtrate my ſelf at your Holineſle feet, with all that I am and have. Vivifica, occide, voca, revoca, approba, reproba; vocem tuam vocem Chriſti in te praeſidentis et loquentis agnoſcam: Anne 1518. Epiſt. ad Leon. Pontific. Kimchi. that is, Quicken me, kill me, call me, recall me, receive me, reject me: I ſhall acknowledge your voice as the voice of Chriſt himſelf ruling and ſpeaking in you. Jeroboam is not once named here: nor the word (Commandment) ſet down at large out of deteſtation (likely) both of it, and Him, becauſe it was a wicked commandment: and He no better then an Uſurper. For although he had it cleared to him, that Gods will was that he ſhould be King over the ten tribes, yet becauſe it was a will of Gods decree, and not of his Command, as of a duty done by him, he goes among Divines for an intruder and uſurper in and for that fact of his. 'Tis obedience when we follow a Divine precept: but not ever, when we follow a divine inſtinct.