An Exposition of Hosea 4-7, Biblical commentary 1 · Chapter 5 · Verse 1
Verſ. 1.
Hear ye this, O Prieſts; and hearken ye houſe of Iſrael, and give ear Oh houſe of the King, for judgment is towards you, becauſe ye have been a ſnare in Miſpah, and a net ſpread upon Tabor.
IN this Chapter we have the ſummoning of all ſorts unto judgment.The ſum of the Chapter A heavy charge laid and condemnation pronounced againſt Iſrael, and Judah too brought in as guilty and ſentence paſt upon her alſo; And at laſt the good effect that the judgments of God ſhould produce is ſhewed. That is the ſumme of the Chapter.
This Chapter is the beginning of another Sermon of Hoſea. CoherenceIt ſeems to be preached (as ſome think) in the reign of Pekah ſon of Remaliah king of Iſrael, that you reade of in 2 King. 15.The time and eſpecially toward the end of his reign, which was the ſame time that Ahaz reigned in Judah, when that horrible confuſion was brought into Religion, much defilement in the Worſhip of God, he having placed the Altar that he brought the faſhion of from Damaſcus in the houſe of God; therfore the Lord enveigheth by his Prophet not only againſt Iſrael, but againſt Judah here.
The ſummons to judgment you have in the firſt verſe. The accuſation and condemnation of Iſrael by themſelves,Analyſis to the end of the 5. verſe. The accuſation of Judah, at the end of the 5th and 6th verſes. Then Iſrael and Judah together, to the 15th verſe. And at laſt the cloſe of the Chapter ſhews the iſſue of all, what all ſhall come to.
SumōnsIn the ſummons obſerve theſe three ſeveral words.
Hear ye. Hearken. Give eare.
Hear ye Prieſts.
Hearken ye houſe of Iſrael.
Give ear O houſe of the King.
Obſer.When God cometh in waies of judgment he expects we ſhould ſeriouſly mind what he is a doing. We ſhould not only Hear, but Hearken, and Give ear: God will force audience then. We are bound to hearken and to give ear to Gods commanding Word; But if we refuſe it, he will have us to hear and give ear to his threatning Word; and if that be refuſed, he will force us to hear and give ear to his condemning Word; for ſo it is here, Hear ye, Hearken, Give ear, for judgment is againſt you all.
There are Three ſorts named here.
Prieſts.
People.
Houſe of the King.
All ſorts are cited to judgment, for corruption was gone over all, and judgment cometh againſt them all. From thence the Note is, That Obſer.Generality in ſins is no means to eſcape judgments.
It is true, Generality of offences with men may be a means to eſcape puniſhment; One and all with men is a word of ſecurity. When Souldiers offend if there be multitudes of them in the ſame offence and they cry, One and al, there is no medling then with any of them. But it is not ſo with God, God regards not multitudes and generality of all ſorts, when all ſorts are involved in the offence. Men think, I do but as others do, and I ſhall ſcape as well as others: With men it is ſomwhat, but it is nothing with God; though all ſorts offend yet there is never a whit the more ſecurity thereby unto any. We have a notable Scripture for that, Nah. 1.12. Though they be quiet, and likewiſe many, yet thus ſhall they be cut down when he ſhall paſs thorow. Though they be many, yes thus ſhall they be cut down.
He begins here with the Prieſts, Hear O ye Prieſts.] They were the principal cauſe of all the evil; firſt of the evil of ſin, and then of the evil of puniſhment, and therefore he begineth with them. They are called Prieſts, not that they were true Prieſts, for they were not of the tribe of Levi, Obſerv Prieſts.but they were ſo reputed to be. The Prieſts have uſually been the cauſes of all the wickedneſs in, and judgments on a Nation. Jer. 23.15. Prophaneſs is gone throughout the Land, from the Prophet and the Prieſts. Multitude of Scriptures are evident before us that layes the evil of Nations upon Prieſts. And hath it not been ſo with us? and is it not ſo at this day?Applic. There was never a more filthy ſink of ſcandalous ſuperſtitious Prieſts in a Kingdom than of late amongſt us, as hath begun and will yet further appear unto you. There hath been an accuſation againſt our Parliament, that orthodox, grave, godly Divines have been put out of their livings;See the firſt Century of malignant Miniſters ejected I ſuppoſe you begin to ſee what thoſe grave, orthodox, godly Divines were that were put out, under evident and plain proofs it is made known to the world to the ſatisfaction of them, and you have but the beginning of it, you will have a great deale more afterward. Heare ye Prieſts:
And hearken ye houſe of Iſrael] that is the next.Expoſit. The houſe of Iſrael, by that is meant the common people. Prieſts firſt, the houſe of Iſrael next, and the houſe of the King, that is laſt. And the houſe of Iſrael is ſet between the Prieſts and the houſe of the King upon this ground, becauſe by theſe two, by the corruption of the Prieſts and the houſe of the King all was ſwaied: the cauſe of the evil of the people came from them both, partly from the Prieſts and partly from the houſe of the King: It came both waies to the people and between them both the people were undone.Obſer. Let theſe two join in any ſinful way in a Kingdom, the Prieſts and the houſe of the King, let them joyn and ſet up what they wil in worſhip, the people will go that way they go. If but one of them be right there is a great deal of hope of much good, but wo to a people when both of them are corrupt, when both Prieſts and the houſe of the King too are corrupt. If the houſe of the King ſhould be corrupt, yet if the Prieſts and ſo the Miniſters, if they kept up the truth and vigor and life of Religion, things would go reaſonably well in a Kingdom, though Religion might be perſecuted yet the life of it would not be taken away. Whatſoever Laws Magiſtrates did enact againſt the waies of God except Miniſters be brought to comply thoſe Laws will not be brought to prevail with the conſciences of people, nor with their practices. Jeroboam and the other Princes ſaw it was in vain for them to think to prevail with the people except they could get the Prieſts to be for them, therefore it was the great de…gn of Jeroboam to get the Prieſts of his ſide, which he eaſily did, for all preferment came by him, he raiſed whom he would, and then becauſe that their means and preferment lay upon him they would joyn with him in what way he went.
Object. But mark, Might not the people excuſe themſelves and ſay, what ſhould we do? On the one ſide authoritie enjoyns us, on the other ſide our Miniſters teach us to do thus and thus, what ſhall we do? they might think to excuſe themſelves.
Anſw. No, judgment is againſt you Oh houſe of Iſrael; notwithſtanding the Prieſts and the houſe of the King have done thus and thus, yet you are not to be excuſed. A great many reaſons may be given why the people may not be excuſed though they be commanded thus and thus.Arias Montan. I remember Arias Montanus upon this Scripture, gives this reaſon why men are not to be excuſed though they be commanded by the King;Kings. for he laies down this for a rule, That no King can make any Law but by the people, they cannot ſaith he make Laws by themſelves alone, the people muſt conſent to th…m ſome way or other; therefore the people are involved in al the wicked Laws in a Kindom: It is not enough therefore for you to ſay ſuch and ſuch Laws are made and we cannot help it; we are to know it is not meerly the wil of a King that is a Law to a Kingdom, but Laws enacted is, where people have their hands one way or other in them. This anſwer he gives, and he quoteth an Heathen to ſhew that people muſt have their hand in the Laws that are made, eſpecially ſome people, for ſome Kingdoms are otherwiſe governed than others;Not alike Abſolute as ſom in Scripture. therefore there is no reaſon for people to ſay, in the Scripture ſuch Kingdoms did ſo and ſo: We know in one Countrey the Kings authority reacheth ſo far, and in another ſo far; in one Countrey Kindoms are by Election, in another by Inheritance; in one Countrey the female inherits, in another none but the male, therefore the power of Kings and their limits is not what hath been heretofore in ſuch and ſuch a place, but what is the conſtitution of that Kingdom of which he is King, for many are limitted in their power in one Countrey more than in another; Therefore the people are not to be excuſed becauſe of their evil eſpecially in theſe times.
Now this ſheweth evidently that God would have every one examine what is taught him and what is commanded him by his ſuperiours. It is cleer from hence; The people art here cited to judgment, and placed between the Prieſts and the Kings houſe, though the Prieſts taught them ſuperſtitious waies, though the Kings houſe commanded them, yet they muſt be judged, then I ſay it is cleer that God would have every one examine what is taught him and commanded him by his ſuperiours, and himſelf to know the rule of his own actions. It is no anſwer for God, to ſay I am taught thus, or I am commanded thus, you muſt know the rule of your own actions your ſelves, for you your ſelves muſt give an account unto God.
But you may ſay, Queſt. Shall it be left to every one to judge of the truth of what is taught, and of the lawfulneſs of what is commanded? If every one ſhall judg of what he thinks in his conſcience lawful, what order can there be?
For anſwer unto that, Anſw. Whatſoever the inconvenience may be, it appears evidently to be a truth, for we muſt anſwer unto God for our actions, therefore we muſt know the rule of our actions; therefore, Firſt, let the inconveniency be what it wil, the truth is good. But ſecondly, I ſay this, that every one muſt judge ſo far as it concerns his own act, he cannot judge ſo far as it concerns the Magiſtrates act what is fit for the Magiſtrate to command,Note nor the Miniſters act what is fit for him to teach, but he may and he ought to judge ſo far as it concerns his own act; what I am to do ſo far as I muſt anſwer before God, I muſt judg it ſo, but if I be taught and commanded by authority one thing and I judg another, I go upon mine own peril, that is, if I do not judge right I ſin againſt God and incur puniſhment from God and I muſt run the hazard; but to judge that which muſt be the rule of my act, that is a certain truth belonging unto every man.
Give ear ye houſe of the King.] And there is put an Ob unto this beſides the other, Give ear Oh houſe of the King, for though it comes in laſt yet that's the principal indeed, for what can ſuperſtitious and Idolatrous Prieſts do? what hurt? except they be countenanced by the houſe of the King; Give eare therefore, Oh houſe of the King.
Oh houſe] that is, the King himſelf with, all his Courtiers: Kings and Princes muſt have ſin charged upon them and be made to know that they are under the threats of God as well as any.Obſer.
For judgment is againſt you.] Mark it, he doth not put all this evil upon ill Counſellers that got into the houſe of the King, but he puts it directly upon the houſe of the King it ſelf. Ill Princes may be as great a cauſe why there are ill Councellors, Note.as ill Counſellors why there are ill Princes. Ill Counſellors uſually ſee what the deſign of a Prince is, and what is ſutable to his diſpoſition, and they blow up, nouriſh and help that with their evil counſel. But were it that the deſign of Princes and their diſpoſitions were right they might have Counſellors about them to further that which is right too. Certainly it is no excuſe for Princes to cheriſh flatterers and wicked ones about them, & then to ſay they were adviſed to ſuch a way; For if the teaching of the Prieſts, and the cōm…nds of Princes do not excuſe people but they muſt ſee a rule for what they do, then Counſellors about Princes connot excuſe them, but they ought to ſee the rule for what they do too. It is the unhappineſs of Princes to have none about them to charge them perſonally with their ſins, I mean in the Name of God, to ſhew them the evil and the danger of their ſins. It was wont to be ſaid (as heretofore I have told you) Da Ambroſios & plur. habebimus Theodoſios. Let us have Ambroſes and we ſhall have Theodoſius's, becauſe of his freedom of ſpirit with that Emperor; And beſides to another Emperor, Valentinian, ſaith he, Noli te extollere Imperator, ſi vis diutius imparare, eſto Deo ſubditus. Do not lift up thy ſelf Oh Emperor, if you will be Emperor longer, if you will reign longer, be willing to be ſubject unto God. And we know with what freedom of ſpirit the Prophets in former times ſpoke even to Kings houſes. You know that of Samuel, 1. Sam. 12. ult. If you do wickedly you ſhall periſh both ye and your King; So Elijah to Ahab, Thou art he that troubleſt Iſrael: So Eliſha to Jehoram, 2 King. 3.13, 14. What have I to do with thee? (and yet Jehoram came to the Prophet in an humble way) what have I to do with thee, Get thee to the Prophets of thy father, And were it not that I regard the preſence of Jehoſaphat the King of Judah, I would not look toward thee nor ſee thee. This he ſaid to a great King. Great liberty have others had in the Primitive times to ſpeak thus unto Princes; And a great cauſe of the evil of theſe latter daies hath been the flatteries of thoſe that have been at Court, therefore ſaith the Prophet here, Hear ye Oh houſe of the King. Kings are great indeed above other men, but what are they before the great God? Pſal. 76.12. He ſhall cut off the ſpirit of Princes, he is terrible to the Kings of the earth. Pſal. 105.12. When they were but few in number, yea very few and ſtrangers in the land, when they went from one Nation to another, from one Kingdom to another people, he ſuffered no man to do them wrong, yea, he reproved Kings for their ſakes; He reproved Kings for the ſake of his own people when they were but few in number and went wandring from one Nation to another, & ſaid, Touch not mine anointed, that is, touch nor my Saints. He gave Kings warning that they ſhould take heed how they did ſo much as Tou…h his Church, touch his own people; Gods people are there called his Anointed, and it is ſaid unto Kings that they ſhould not touch his anointed that were ſo few and wandered up and down from one Nation to another. Say thus even to the houſe of the King.
Expoſ. 2.But yet further, The houſe of the King is named laſt here, is named after the houſe of Iſrael, why ſo? Not that the houſe of Iſrael were more guilty than the houſe of the King, but becauſe the houſe of the King could leaſt endure reproof, that is one reaſon given of it, they could hardly bear reprehenſion, therefore in wiſdom ſo far the Prophet would go, he would begin with the other and being in a way of reprehenſion with the other, then he comes in with the houſe of the King.Obſer. Though they are to be reproved for evil yet ſome due reſpect ought to be given unto them.
JudgmentJudgment is toward you ſaith the Prophet. Judicium here is taken either actively or paſſively. Actively, pro actu Judicij, ſo Junius, it was their part to judg out of the Law, and ſo he would reade it thus, Judgment is yours, Oh houſe of the King, you ought to judg the people in righteouſneſs. But I rather think that here it is to be taken paſſively, that is, that God calls you to judgment, to ſuffer Judgment, judgment is toward you,Note or againſt you. And obſerve I beſeech you the difference between the beginning of the fourth Chapter and the beginning of the fifth. In the fourth Chapter it was but a controverſie, a ſtrife that God had with them, Hear the Word of the Lord, ye children of Iſrael, for the Lord hath a controverſie with the land: But here you have another word, now it is come to judgment; that which before was but a contending with them is now come to a judgment of them, to a paſſing of ſentence upon them, judgment is againſt you, ſentence is out upon you. The former was Gods pleading againſt them, and this now is Gods judging of them. When God pleadeth againſt us (that is the Note from thence) let us not neglect his pleas,Obſerv. Gods pleadings for they will come to a ſentence and then we are gone. If we neglect when he begins to plead his cauſe with us, if we neglect it becauſe judgment is not upon us, it will proceed to a ſentence. God hath laid his plea againſt many a man in his Word, and perhaps ſome of you ſee it and know it that God hath laid his plea againſt you; and God laies his plea againſt many a man in his conſcience, but he nelgecting this plea of God laid againſt him in his Word and in his conſcience, he hath afterward received the ſentence of death in his ſoul which hath ſunk his heart into diſpair. Many a man hath had God ſpeaking againſt him in his word and in his conſcience I ſay, and there hath been Gods controverſie, God hath been laying his plea there, thou haſt gone on in thy ſin, and at length it may be there comes the ſentence of death upon thy ſoul, that thou doeſt as it were feel, ſom have ſaid it,The ſentence of condemnation felt that they have felt God paſſing a ſentence of death upon them, and ever after that ſpeech they have roared out through deſpair and ſo have died. There hath been ſuch works of God heretofore, yea and many times continued that thoſe that go againſt their conſciences and have had Gods plea againſt them often, they have as it were felt God paſſing a ſentence of death upon them in this world and that hath ſunk them into deſpair; it hath been a particular day of judgment unto them, they have heard as it were God ſpeaking from his Throne this ſentence upon them, thou art a dead man, a loſt man. Oh take heed of neglecting Gods pleas leſt they come to judgments.
Judgment is againſt you; why? what is the cauſe?
You have been a ſnare upon Miſpah and a net ſpread upon Tabor.
Mark,Expoſ. Obſer. God paſſeth not judgment but he gives the cauſe for it. Men are raſh and they will paſs judgment upon ſuch and ſuch that they know not: When you come ſometimes into a Tavern or Inn, or into a Shop you ſhall hear men railing upon ſuch and ſuch, Ask them, do you know them? No: What have they done? they know not neither, only there is a generall noiſe of them that ſuch men do thus and thus diſturb the peace of the Kingdom. But in this they deal not righteouſly. God he paſſeth nor judgment but he gives a full and ſufficient cauſe why he doth it; You have been a ſnare ſaith he on Miſpah and a net ſpread upon Tabor.
There is much of the mind of God in theſe words. Some take that firſt, Miſpah, appellatively pr…ſpeculatione, you have been a ſnare upon the watch, for ſo foreign (Speculor) from whence the word cometh ſignifies, and Speculatio they take to be for thoſe for whom they ſhould watch over, as Congregatio pro Congreg…ti…, Circumciſio pro Ci…cumciſis, ſo Speculatio pro Cuſtoditis: As it God ſhould charge them thu…, You ſhould have been Watch men you Prieſts and you of the Kings houſe, but you have been a net to enſnare them, you ſhould have been Speculatores but you have been Venatores & Aucupes, you have been fowlers and hunters of my people. Theodoret The…dor.hath it pro Speculatoribus, that is thus, you ſpread a net for the watchmen, you ſuperſtitious Prieſts, you houſe of the King, and you people generally, you ſpread a net for your faithful Watchmen, if you have any Watchmen that are more watchful than others you ſeek to enſnare them what you can. So they carry it.
But though this doth hint at the meaning of the words, yet I think it cannot be taken from the word Miſpah, therefore as the word Tabor is taken properly, not appellatively, ſo I think is the word Miſpah. Therefore we are to remember that both Miſpah and Tabor were the names of two mountains that were in the land of Iſrael. Indeed the firſt ſignifies a Watch, and the other, Tabor, ſignifies a high place, and becauſe it was a famous & high mountain it is called Tabor by way of eminency.
Now both theſe Mountains, Miſpah and Tabor were very eminent among the people of Iſrael.Miſpah. Miſpah, ſo Judg. 20.1. The children of Iſrael were gathered together unto the Lord in Miſpah, an eminent place. It was that mountain where Laban and Jacob met Gen. 31.49. ſo ſome think it to be, and called Miſpah by Laban, For (ſaith he) the Lord watch between me and …hee when we are abſent one from another. That for the mountain, Miſpah.
Tabor.So Tabor, that was very ancient too, Pſal. 89.12. Tabor and Hermon are joyned together. Hermon was famous too, as C…nt. 4.8. Come with me from Labanon my ſpouſe, look from the t…p …f Amana, from the top of Shenir and Hermon: Therefore it is very ill turned in your meeter in the Pſalms, (as there are a great many ill places in the meeter in the Pſalms, that are not only poor kind of rime;The common ſinging Pſalms, They are now much better done by Mr. Rowſe, that learned a pious Member of the H. of Commons in Parliament, and by them Authoriſed for the Preſs. but are turned againſt the very ſenſe of the text, againſt the meaning, as may be ſhewed in many places, ſo in that one) in Pſal. 42.6. The little hill Hermon; whereas the truth is, He…mon was an high and famous hill; A miſtake in the reading, for in the reading Pſalms it is, I will remember thee from the land of Jordan, and of the Hermonites, from the hill Miſter, that ſignifies ſmal indeed; but they make it as if Hermon and Miſter were all one: but the Pſalm i… rather to be interpreted thus, I wil remember thee O Jeruſalem where ever I am, in all quarters of the world, from Jordan, that was eaſtward from Jeruſalem, and Hermon, that was an high mountain in the North, and Miſſ…r, that is, of the South, becauſe the mountains of the South were ſmall; As if he ſhould ſay,pſal. 42.6. illuſtrated. whether I be Eaſt or North or South from the Te…ble I will remember Jeruſalem where ever I am. that the meaning of that Pſalm is not as if Miſſer and Hermon were one and the ſame, as if it ſhould be turned the little hil Hermon, for it was a high and famous hil joyned with Tabor, that famous mountain Pſalm 89. And Tabor was ſo famous, that it was a proverbial ſpeech among them to ſay, As Tabor am…ngſt the mountains. It was the mountain on which Chriſt was tran…figured, a moſt brave ſtately mountain every way equal. J…phus in his 4th book, cap. 21. of the wars of the Jew…, ſaith it was 30.a3. mile and three quarters Stadiums or Furlongs high, and on the top, twenty; Now abPlin. lib. 2. cap. 23. Stadium is 125. paces as I remember, or 625. feet; and on the top it was ſo plain that there wa not one place of it higher than another, but it lay ſo equal as if it had been made by the art of man; And a mountain that was very fertile and full of trees, a very pleaſant and delightful place.
Now God chargeth them, that they had been a ſnare on Miſpah, and a net up…n m…unt Tabor. According to ſome theſe mountains are taken ſenechdo…hically, that is, for all high places, and theſe Metenymically, for all their ſuperſtition and Idolatry committed upon thoſe high places, and then the Expoſ. 1 meaning is this, Your Idolatry upon theſe high places hath been a net and a ſnare to the people.
Expoſ. 2 But I think rather the ſenſe to be Metaphorical, thus, Theſe mountains were places very delightful, and places where was much hunting, and the Gentry of the kingdome took much delight in hunting in theſe mountains, and there they were wont to ſpread their nets and ſet their ſnares for fowls and beaſts. Now ſaith God, You have been a ſnare on Miſpah and a net upon Tabor, that is thus; Miſpah and Tabor are two mountains where there is much hunting for fowl and beaſts, and the truth is, you watchmen and other people that joyn with you, have been huntſmen that have laid ſnares for the ſouls of my people as they lay ſnares on Miſpah and Tabor; becauſe they were eminent places for hunting, therefore God chargeth them for laying ſnares for the ſouls of his people, and hunting them and catching them in their waies of ſuperſtition and Idolatry. The Goſpel is called a Net in the Scripture, and the Miniſters of the Goſpel are to ſpread it, but the cords and twiſts of that net are precious, they are the bleſſed truths of the Goſpel, the myſteries of the Goſpel, and happy are thoſe that are caught in that net: But the net of ſuperſtitious Prieſts and Governors it is made of other manner of ſtuff, they have their ness too that they ſpread and catch the ſouls of the people in. And the net that is here meant they had to catch the ſouls of the people (for at the firſt,Note. Jeroboam and the reſt of the Princes would not go on in a violent way to force people to a falſe religion, but would ſeek by their cunning devices to catch the hearts of people in their love of falſe worſhip, and they would ſpread their nets for people before they were aware, and) the threads and lines it was woven withal were theſe.
Method of Princes & Prieſts to delude the people about the worſhip of God.Firſt, The plea of Authority. Doth not authority command you to do thus and thus?
Secondly, The Prieſts, the Authority of the Prieſtly Office. Do not the Prieſts, the holy fathers do thus and thus? and have you more wit than they? more wit than all the Stateſmen and the Kings houſe? and more wit than all your Teachers too?
Thirdly, We worſhip God, we do not alter our Religion, we hope we worſhip Jehovah that you worſhip.
Fourthly, The things required of you are not very much; it is but a circumſtance of place; you worſhip at Jeruſalem, it is but worſhiping at Dan and Bethel here before theſe two Images, you ſhall not worſhip the Images, but worſhip in this place.
Fiftly, We intend nothing but that which is for your good, all that we aim at is for your benefit, for that was Jeroboams pretence, It is too much for you to go up to Jeruſalem, to go twice a year ſo great and tedious and dangerou… a journey, no ſaith he, I tender the good of my people more, therefore let them worſhip here.
Sixtly, Why ſhould you be ſo curious and ſtrict; The moſt, the ten Tribes do thus, there is but only Judah and Benjamin that go another way, the multitude go this way, and why ſhould you when only a poor handful go another way deſire to do as they do?
Seventhly, We have proſpered a long time in this way. Hath not Iſrael proſpered as much as Judah? hath not God been with us as much as with them? Judah pretends he worſhips God in the right w…y, we are ſure God is with us.
Eightly, They would raiſe reproaches upon the true worſhipers of God, as in the 7. Chapter of this Propheſie, verſ. 3.Cap. 7.3. Opened They make the King glad with their wickedneſs, and the Princes with their lyes. That is, this was their cunning deviſe, to raiſe all the reproches that poſſibly they could, againſt thoſe that were true, forward, and zealous worſhipers of God, eſpecially againſt the Prophets and Miniſters, and therefore in Amos you ſhall find (and he propheſied at the ſame time) that Amaziah ſaid, the Land could not bear his words, they are a company of ſeditious men, that the Country could not bear their words, but they were even enough to ſet the people together by the ears, yea what are theſe men that oppoſe the Kings Laws but ſuch and ſuch? Theſe were the ſnares that they ſet to catch the people, to make them out of love with the true worſhip of God. Thus they were a ſnare ſet upon Miſpah and a n…t upon mount Tabor.
Applic.Thus it hath been with us, how cunningly have men l…id their nets amongſt us to catch ſouls? Say they, it is but yeelding thus far, to this thing and the other thing; and authority enjoins it, if it were more it were no great matter, and other learned and godly men they do thus and they think thus; yea, and why ſhould you hinder your ſelf of the good you may do? It is but a matter of circumſtance, it is but for decency and order, and there is much devotion this way, we may gain Papiſts in yeilding as far as we can unto them, there is none but a company of ſimple pleople againſt it, this is ancient, the Fathers of the Church have done thus, yea many Martyrs that have ſhed their blood did thus. Thus many have been caught as a bird in a ſnare, with theſe lines and twigs thus cunningly twiſted together how have they caught ſouls?ſimile and ſo caught them that they could not tell how to get out, but being once in they were enſnared more and more; as a bird that is once caught in the net it beginneth to flutter a while but at length it is caught ſo much the faſter; ſo men when they yeilded to one thing they could not tell where to ſtay but at laſt they have been ſo deep in and ſo far enſnared that they could not tell what to do; and the truth is, at length they have even given up their conſciences to thoſe things; as a bird that perhaps at firſt when the net is but ſtirred it is ſhie of it, but being once got in it is enſnared all over, ſo many men at firſt, being of tender conſciences, have been ſhie of ſuperſtitious vanities, but with cunning arguments and devices they have been caught, and they thought they ſhould never hear of them any more, but being once caught ſo as that they have power over them, they have come upon them with more violence than before, and ſo have been made to yeild ſo far that at the laſt their conſciences have wholly been given up to thoſe things; They have been vexed and troubled with their conſciences at the firſt, but at length they have been reſolved to trouble themſelves no more but to yeild to whatſoever ſhall be enjoyned. Oh how many have been thus enſnared! This was the plot of the adverſary, if poſſibly they could they would break the conſciences of men. Oh it was the moſt devilliſh plot that ever was in the world that was lately among us. When they were together in their Taverns, or jocundly ſitting together, then they were plotting & ſtudying what it was that ſuch and ſuch men did ſcruple moſt at, and oh ſaies one, this, no ſaies another not this but this will catch ſuch a one; Let him have it ſaid they. It may be the old ceremonies would catch ſome; others perhaps would break through the old, therefore there muſt be new ones deviſed; others again it may be would break through the new ones, Oh but the book of liberty on the Sabbath, that would catch them; and if they break that through, then the Oath of cannonical obedience that would catch them. Thus they laid nets to break the conſciences of men, and they knew that if they could but once break their conſciences they might do with them what they would; certainly they ſaw that there was no way to make them to be their own, to be filij Eccleſiae as they call'd them, but to crack their conſciences at firſt. Many men have found this to be true by experience, and we have ſeen it: For otherwiſe what is the reaſon when they have come with all the flatteries they could to ſome (that have ſtood out many yeers and perhaps God hath done good by their Miniſtry) to draw them but to any thing, and when they have but once prevail'd (they imagined that there was ſo much the more in it againſt their conſciences, they ſaw men look pale and trembled and were loth to yeild, but) when they had got them once, they concluded that certainly they did that which was againſt their conſciences, and now ſaid they, we have got them, and then they would heap all their injunctions upon them one after another until they had broken their conſciences all to ſhivers.ſimile And as it is with ſome birds and beaſts that when they are caught they are preſently fatted up, ſo it was with ſome Miniſters and others, when they were once got in their nets, preſently they had livings and preferment and ſome got to be Biſhops Chaplains and the like; And as ſome other birds when they are caught they are preſently nipped in the head or their limbs are broken: ſo when they had caught ſome others, they would deal ruggedly, ſeverely, maliciouſly with them, and would never leave until they had broke them all to pieces. Theſe were our men that have been a ſnare upon Miſpah and a net ſpread upon Tabor; But bleſſed be God that their ſnare is broken and our ſouls are eſcaped as a bird out of the hands of the fowler,Note Pſal. 124.7. My brethren when ſo many have been caught in ſuch nets and ſnares that were laid, do not you think you would have been all caught one after another? It is likely every one of you would have been caught in their ſuperſtitious waies, for ſee how they prevailed in a few yeers. But God looked from Heaven and pittied the ſouls of his people and heard their groans and ſighs. Oh many a poor Miniſter hath gone home to his wife, and having no other way of maintainance he hath out of fear of looſing his living yeilded to their ſuperſtitious injunctions, do but you think how he hath wrung his hands and could not ſleep that night but lay toſſing upon his bed with a diſmal conſcience. Well, the Lord hath heard theſe cries and broken our ſnares and our ſouls are delivered. God forbid ſuch a judgment ſhould ever befal us again, as that God ſhould bring theſe fowlers amongſt us to enſnare our ſouls as they have done!
Expoſ. 3 But there is another interpretation of this text and it is ſomewhat ſutable to this and may well ſtand with this, and I think it is that which is intended by the holy Ghoſt here. Miſpah and Tabor were two eminent mountains (I take them in their own proper ſence, You have been a ſnare upon Miſpah and a net ſpread upon Tabor, that they did ſpread ſnares and nets upon thoſe very mountains) that did ſtand between Iſrael and Judah, between the two chief Cities, Samaria that belonged to the ten Tribes, and Jeruſalem that appertained to Judah and Benjamin. Now Jeroboam and the other Princes his ſucceſſors, they placed Watch-towers upon theſe two mountains, and there they ſet men to watch, to be as Spies to ſee who went from Iſrael to Judah. There were a company of preciſe people that would not be contented with that worſhip that was ſet up by authority, but they muſt have other manner of worſhip and they muſt now and then be ſtealing to Jeruſalem at the times appointed: Now the Prieſts they counſelled thoſe that were in authority, ſay they, we ſhall never be quiet till we catch theſe men, they muſt be going to Jeruſalem, therefore let there be ſome device to apprehend them: then comes another and ſaith, moſt of them when they go they go by Miſpah and Tabor, and there are two convenient places, if you will ſet ſome watch-towers there and place men in them they may take every one of them. Now this counſel pleaſed the Princes very well, and upon it (as I find in Arias Montanus, Arias mon.who cites it out of the Jews hiſtories) there were two Towers ſet upon theſe mountains and were intended to this very purpoſe. This God chargeth them withal, and judgment is againſt you for this. Oh you ſet ſnares upon Miſpah: They were convenient places for ſuch a buſineſs, and ſo they did catch poor people that ſought to worſhip God in his own way. Oh this is that which provokes God exceedingly and will bring fearful judgment upon a people when Magiſtrates and Miniſters will ſeek to catch poor ſouls that would worſhip God in his own right way. And hath it not been ſo in our late High-commiſſion Court?Applic. when there was but a poor Reader in a Countrey Town, that could do nothing elſe, and if there were any eminent Preacher neer hand, poor ſouls that were hungring after the bread of life would go to hear that Preacher, they would ſet men on purpoſe with pen and ink to take notice of the names of ſuch men, juſt as Jeroboan did here. The Lord hath a ſpecial eye upon poor ſouls that are oppreſt and are thus catched, to releeve them in due time; and bleſſed be his Name He hath done much for us this way, in releeving us and delivering us from theſe men, and the judgment of God is this day out againſt thoſe that have been theſe catchers. What is become of thoſe Proctors and Sumners and of all that rabble rout that were catchers and hunters of ſuch poor ſouls as were deſirous of worſhiping God in his own way?