King of Asshur who in the pride and vanity of his heart nameth himselfe the King of Princes the mighty and most potent King with the pilling polling and burdening of your subiects 11. Secondly he declareth the iudgements against hypocrisie Their hypocrisie such and so great by multiplying alâ—aâ—s to sin against God vainely and sinfully through their hypocrisie abusing his name 12. That the excellent things which God prescribed in his Law those outward ceremonies of that sanctiue and holinesse hee maketh no more account of then if they were strange things that he neuer heard of before 13. The oblations and sacrifices hee taketh no pleasure in them But their punishment shall be hee will remember their iniquitie and punish it in his time vpon those false persons that are faithfull neither to God nor to the King of Asshur but goe their wales to Egypt after couenant made with the Assirians 14. Thirdly he declareth the punishment against their renouncing of all good That it shall be as a fire to consume the cities of Iuda and the pallaces of Israell For Iuda was grieuouslie vexed by Senacherib and Israell before that wasted and carried away captiue CHAP. 9. 1. Be not glad O Israel vnto reioycing as other people that thou goest a whoring from thy God louest a harlots reward in all the corne floores 2. The floore and the wine-presse shall not feede them and the new wine shall lye vnto her 3. They shall not dwell in the Land of Iehouah but Ephraim shall returne to Aegypt and in Assyria eate that which is vnclâ—ane 4. They shall not effer wine to Iehouah neither shall those offerings be sweete vnto him their Sacrifices should be vnto them as the meate of mourners all that eat thereof should pollute themselues for their meate for their dead commeth not into the house of Iehouah 5. What would ye doe in the day of solemnitie and in the day of the feast of Iehouah 6. For lo they shall perish by destruction Aegypt shall gather vp Memphis shall bury them the pleasant tents for heir siluer the nettle shall inherite the thorne shall bee in their Tents CHAP. 9 1. The third part of the Prophesie is a contestation against the Israelites ouer confident reioycing and pleasing of themselues in their present good estate which maketh them of the true worship and seruice of God for First these men who despise the Law of God and the iust obseruations thereof shall contrary to the Law eare in the Countries whether they shall bee carried captiues things impure and vncleane no way acceptable vnto God neither consecrated by offering the first fruits thereof as holy vnto him nor any other way 4. Againe their sacrifices and oblations shall cease it shall not bee permitted to them to offer drinke offerings to the Lord And it were as good they did not for their Sacrifices could not bee pleasing to him because if they did sacrifice it could not bee done according to the Law which requireth mirth and cheerefulnesse before the Lord when men sacrifice whereas these in their captiuity haue no cause but of mourning and heauinesse for as the Law of God shutteth out meate offered for their dead ones from comming into the Temple by the same analogye and proportion the sacrifice of those than mourne are vngratefull ad not accepted of God 5. Lastly how can they celebrate the solemnities and feasts of the Lord which are to be done with cheerefulnes and gladnes 6. The third iudgement hee foretelleth is death and horrible desolation death euen in those Countries whither they did flye for refuge The desolation such as their pleasant tents and dwelling places made to hide their treasures in shall be ouergrowne with nettles and thornes 7. Come are the dayes of visitation come are the dayes of recompence let Israel know the Prophet is a foole the man of winde is madd for the multitude of thine iniquity the great priuie hatred 8. Hee watcheth Ephraim â—â—yned to my God the Prophet is a snare of a fouler in all his wayes hee setteth priuie hatred in the house of his God 9. They corrupt deeply as in the dayes of Gibeah he will remember their iniquity he will visite their sinnes 10. As grapes in the Wildernesse found I Israel as the first ripe fruite in the figtree at her first time did I see your fathers they went to Baalpeor and separated themselues to that shamefull one and the detestations were according as they loued 11. The glory of Ephraim shall flee away like a bird from the birth and from the wombe and from the conception 12. But if they bring vp their children yet will I bereaue them that there shall not a man bee left yea euen woe to them when I depart from them 13. Ephraim as as I see Tyrus is planted in pleasant habitation but Ephraim shall bring forth his children to the murtherer 14. Giue to them O Iehouah what thou shouldst giue giue them a miscarrying wombe and drie breasts 15. All their wickednesse in Gilgal for there did I hate them for the wickednesse of their doings out of my house will I expell them I will loue them no more all their Princes are vnrulie 16. Ephraim shall bee smitten their roote shall drye vp they shall not bring forth fruites yea though they beget children yet will I slay the dearest of their wombe 17. My God will reiect them because they hearkened not to him therefore shall they be wandring among the nations CHAP. 10. 1. Israel is an empty Uine hee bringeth forth fruit for himselfe according to the multitude of his fruit he multiplyeth altars according to the goodnesse of his Land they make goodly statues 2. Their heart diuideth now are they faulty hee shall breake downe their altars hee shall waste their statues 3. For now they say wee haue no King for we feare not Iehouah and what should the King doe to vs. 4. They haue spoken words cursing falsly in making a couenant And iudgement springeth vp as hemlocke in the furrowes of my field 5. Because of the Calfe of Bethauen shall the inhabitants of Samaria euery one be affraid when his people shall mourne for it yea and his black ones who reioyce of it because of the glorie thereof for it is departed from it 6. Hee also shall be brought to Ashur a present to the King that will protect Ephraim shall receiue shame and Israell shall blush because of his owne counsell 7. Samaria's owne King shall be cut off like the foame vpon the water 8. The high places also of Auen the sinne of Israell shall be hewen downe the thorne and the thistle shall come vp vpon their Altars and they shall say to the mountaines couer vs and to the hills fall vpon vs. The fourth part of the Prophecie is a confirmation of denounced indgements as certaine as if it were now come that they may know and learne by miserable experience how
it is said Rom. 11. 15. which the Apostle in that place calleth life from the dead from the death of sinne and infidelity And therefore is heere gloriously described vnder the form of the generall resurrection Whereunto the Scripture in this argument doth ordinarily allude Ezech. 37. Esay 26. 19. Dan. 12. 2. Hosh 13. 14. Rom. 11. 15. vers 11. 12 13. 14. Though this be not the common condition of all some will remaine obstinate whose end shall bee most iniferable As Dan. 12. 2. vers 15. The fourth and last steppe is the glory of the Christian Iewish Church dwelling in their owne homes when their enemies are once subdued vnder them in the 21. and 22. chapters The last 8. chapters of Ezechiel are of the same argument but as the dispensation of those times made it needfull vnder the shadowes of heauenly things heere more magnificently by heauenly things themselues It was shewed vnto Iohn in two visions first in a kinde of generalitie then more distinctly The former containeth 1. A new face of things in their happy and glorious renouation by the power of the Gospell which shall bring them quite out of loue with their former legall worship chap. 21. 1. as Esay 65. 17. for this passing away of the first heauen and the first earth and that the Sea was no more is that shaking of heauen and earth of the sea and of the dry land whereof Haggai prophesieth Hag 2. 7. 2 The sanctitie of this Citie for first it is altogether New if you compare it with the staynes and blemishes that the Churches of vs Gentiles are tainted with though wee also make a part of the heauenly Ierusalem Gal. 4. 26. Heb. 12. 22. Secondly it is of a diuine off-spring comming downe from God out of heauen Thirdly shee is clothed with the righteousnesse of the Saints as a bride trimmed for her husband verse 2. 3. Gods tabernacle his presence and dwelling there 1. part of vers 3. as Ezechiel calleth the name of the City Iehouah Shammah Iehouah there Ezech 48. 30. 4. His couenant being their God and taking them for his people 2. part of vers 3. 5. Heauinesse and sorrow shall bee taken from them vers 4. as Esay 25. 8. All which things are solemnely confirmed by the authority of him that cannot lye vers 5. 6. 7. Yet euen here also notwithstanding all the illustrious arguments of Gods glory shining so cleerely some will remaine fearefull to professe Christ vnbeleeuers c. as before chap. 20. 15. vers 8. Thus farre of that vision which was in a kinde of generalitie The other more distinct to the beholding whereof Iohn was carried in the Spirit vnto a great high mountaine vers 10. declareth 1. Her glory so great that she shall be the enlightener of the world as Esay 60. 1. 2. vers 11. 2. The elegancie of the City most royally set forth from vers 12. to vers 22. 3. The sincerity of Gods worship No Legall rites which God prescribed for a time much lesse humane ordinances or the inuentions of mans braine I saw saith Iohn no Temple there for the Lord God Almighty and the Lambe are the temple of it vers 22. 4. A wonderfull light of knowledge as if they were rather taught immediately of God then by booke-learning or the ministry of man They need neyther Sunne nor Moone Candle nor any light for the Lambe himselfe is their light vers 23. 5. As she giueth ver 11. so the Nations shall receiue light from her 1. part of vers 24. 6. The honour they shall doe vnto her bringing all their glory to adorne this City for which purpose the gates shall be open day and night for there is no cause to feare any thing 2. part of vers 24. 25. 26. 7. The purity of Church-discipline that no impure or vncleane thing shall enter thither vers 27. 8. Plenty of spirituall graces through the pure streams of liuing water flowing out of the throne of God chap. 22 vers 1. by the tree of life Christ Iesus most fruitfull in it selfe most medicinable vnto others the very leaues whereof are able to heale all the diseases and vlcers of the soule vers 2. Compare Zach. 14. 8. and Ezek. chap. 47. But where Zacharie speaketh of waters flowing out of Ierusalem Ezekiel out of the Temple Iohn expoundeth both to be meant of the throne of God and the Lamb that is from the grace and fauour of God in Christ 9. Sanctitie of life There shall be no cause of the heauie censure of Gods Curse against any 1 part of vers 3. 10. Constancie in Gods seruice 2. part of vers 3. 11. A sweet and ioyfull communion with God They shall see his face 1. part of vers 4. 12. Such a starre of excellency shining in them as maketh Gods glory most euident and conspicuous His name shall be written in their forehead 2. part of vers 4. 13. A wonderfull light of knowledge as before Reu. 21 23. 1 part of vers 5. 14. And lastly Perpetuity of their happinesse and of Gods glorious presence raigning for euer in and among them 2. part of vers 5. wherewith Ezechiel also doth conclude AN EXPOSITION Vpon the 24. 25. 26. and 27. Chapters of the Prophet ESAY Together with some few Obseruations thereupon 1. Behold IEHOVAH emptieth the land and layeth it waste and turueth it vpside-downe and scattereth abroad the inhabitants thereof 2. And it shall be as with the people so with the Priest as with the seruant so with his master as with the maid so with her mistresse as with the buyer so with the seller as with the lender so with the borrower as with the taker of vsury so with the giuer of vsury to him 3. The land shall be cleane emptied and vtterly spoyled for IEHOVAH hath spoken this word 4. The land shall mourne and fade away the inhabited world shall languish and fade away she haughty people of the land shall languish EXPOSITION THese foure Chapters containe one whole and entire Prophesie It hath two deuided members One of the reiection of the Iewes the other of their receiuing in the last daies into the flocke of Christ The reiection in the first 20. verses of the 24th chapter setteth forth the most wofull desolation that any storie can giue example of Which though it be of things to come many hundred of yeares after the Prophet as one that saw them in the Spirit as if they were then done vttereth not onely in the future but sometimes in the present sometimes in the time past by an Idiom proper to the Prophets to note how certaine they are to take effect This threatned desolation is garnished and set forth fiue manner of waies First needs must it be a matter of some rare and maruellous consequence that Behold the O-yes of the Holy Ghost is set
in place of it is come mourning and complaint pining away for the calamitie and hard estate which their grieuous transgression hath brought vpon them But as the punishment is most heauy so the sinne here pointed at is a sinne of all sinnes the most superlatiue degree of sinne Such a transgression as exceedeth without comparison all other transgressions that euer were Detestable aboue and beyond all the sinnes whatsoeuer of all ages in the world What is that The crucifying of Christ the Lord of Glory vpon a desperate and deepe malice adding to the same so many circumstances of most notorious contumacie and ingratitude Obseruations 14. These shall lift vp their voyce and sing For the excellencie c. 21 The children of God haue their eyes open to see an excellencie of wisedome iustice goodnesse where the world is blind and can discerne nothing but deformitie and confusion Wherefore though their mouthes be stopped vp and mousled that not a word can come from them to the honour and praise of God yet the godly finde matter not onely to speake but to lift their voyce aloud yea to sing and shout There is a difference betweene Gods children and the wicked in obseruing the workes of God For the wicked themselues are forced to acknowledge Gods iustice As I haue done so hath God rendred vnto me Iudg. 1. 7. But Gods children behold an excellencie in Gods workes which maketh them with cheerefull and ioyfull hearts to magnifie his name The deformities that are in the world which seeme to minister nothing but iust complaint and discontent fill their mouthes with songs and hymnes For they with spirituall eyes discerne that excellencie of Gods worke such an aboundance of wisedome power goodnes holinesse truth iustice that maketh them perforce to breake forth into his praises And this is a holy vse of singing and vsing mirth when it tendeth as Dauids Psalmes to the glorifying of the high and mighty workes of God which he would haue to be had in euerlasting remembrance In the Iles of the Sea 25 No place should discourage vs from seruing God the solitarie wildernesse the Iles that are most comfortles What and how noble visions did God reueale to his seruant Iohn in the I le of Patmos when vpon the Lords day he gaue himselfe in that barbarous place to heauenly meditations Glorifie yee Iehovah 26 It is an excellent and a holy dutie to quicken others in pietie and godlinesse as God by his Spirit hath quickned vs. Psal 122. 1. I was glad of them that said vnto me Let vs goe to the house of Iehovah Zach. 8. 21. The inhabitants of one Citie shall say vnto another Let vs go diligently to be sutors to Iehovah and to seeke Iehovah of Hoastes I also will goe And where the zeale of God warmeth at the heart it will breake forth as fire to the kindling and inflaming of others The God of Israel 27 The true God as he reuealeth himselfe in the Church is he that we must honour and serue The memoriall of whose name is alwaies one and the same Heretofore knowne to his people by the name of the God of Israel but now manifested vnto vs more clearely in his Sonne Christ Iesus who with the brightnes and excellencie of the New Testament obscureth and drowneth the former couenant And here haue you the very marke of the true Church which is to celebrate and professe the great and glorious name of the true God the God of Israel the Father of our Lord Iesus Christ 15. Sea valleys 30 In what place of the world soeuer any such may be found though lurking and lying hid in the middest of most barbarous and sauage Nations they are to be acknowledged the liuely members of the Church invisible From the skirt of the land we haue heard Psalmes 31 It is a holy and sweet musicke in Gods eares when as his benefits are generall so generall thanks is giuen of many 2 Cor. 1. 11. 16. Comelines to the iust 32 A land flourisheth and it is well with them when they feare God and walke in his commandements Contrariwise the rejecting and setting light by Gods mercies offred vnto a people is the cause of ruine and destruction of flourishing States and Kingdomes Neuer did any people flourish more then the Israelites when they kept close to Gods ordinances Neuer was there example seene of such a fearefull desolation as befell them when they fell from God which Moses had before threatned Deut. 32. and all the world hath seene to come to passe That in them as in a picture you may behold the truth of that which Solomon saith in his Prouerbes Prov. 14. 34. Righteousnes exalteth a Nation But sinne is the reproch of people To the iust one 34 The cause of the blisse of a whole State is for the iust that are among them Contrary to that the world esteemeth which ascribeth the growth of Kingdomes to the wisedome policie and power of the State yea thinke the seruants of God many times the cause of the calamities that light vpon them as appeareth in many of the Edicts of the first Heathen Emperors Who notwithstanding haue beene oft driuen to acknowledge that God blessed them for the Churches sake that harboured in their kingdomes Most treacherous treacherie 35 What a fearefull sinne it is to lend a deafe eare to Christ For if it shall be easier for Sodome and Gomorrha in the day of Iudgement then for those that despise his Ministers what shall be thought of those that do despise himselfe This is to be noted because of the steps whereby men climbe vp to the height of sinning For those that make no conscience of Christs Ordinances nor to entertaine the Prophets whom he sendeth will at the last make no conscience of killing Christ himselfe if they might come by him All sinnes therefore are not equall neither is there an equalitie of punishments Mans nature is so dull and heauy so vncapable of holy admonitions that they had neede to be beaten vpon againe and againe with varietie and heape of words and particularizing of Gods iudgements so to fasten them into their hearts as with goades and nayles Eccles 12. 13. 17. Feare and the pit and the snare shall come vpon thee O inhabitant of the Land 18. For it shrll be that he that fleeth because of the noise of the feare shall fall into the pit and he that getteth vp out of the pit shall be taken in the snare for the windowes from on high shall be opened and the foundations of the earth shall shake 19. The land shall be vtterly broken downe the land shall be cleane dissolued the land shall be moued exceedingly 20. The land shall reele to and fro like a drunken man and shall flit like a lodge and the transgression thereof shall be heauie vpon it so that it shall fall and rise no more EXPOSITION FIftly and lastly the threatned iudgement is
Sonne of God so deere 10. Let fauour c. Doe wee maruell if all this doe the wicked no good at all Why it is true in Gods Children the flesh indeed lusteth against the Spirit and is not easilie brought into subiection wherefore they also haue much need to be kept vnder But in the wicked it is farre other They had need not to be chastised and corrected but to be beaten and ground to pieces for nothing will reclaime and bring them home All Gods gracious and mercifull dealing sinketh no whit into them euen when things go as they would haue them with an euen and a faire current that they can take no exception to when they enioy most their hearts ease they cease not to offend and prouoke God vnto his face And consider not For they looke not to the hand from whom they haue all those good things esteeming it eyther chance and fortune or that their owne arme hath procured them that happinesse They thinke of any thing rather than of the true cause indeed Gods bountie and goodnesse his high and mighty outstretched arme their deliuerances to come from him hee to be the author and fountaine of all blessings 11. O Iehoua A wonderfull thing and much to be admired which causeth the Prophet to turne his speech and to make his moane to God that men should be so like buzzards blinde as Moales not to see the hand of God so high and glorious so lifred vp and exalted They shall see But will they nill they they shall haue their eyes opened to see and be ashamed Gods iustice shall be so euident his vprightnesse and equall proceeding so manifest in the world as shall stop the mouth of all his foes yea to their vexation two things shall before their eyes torment them Gods zeale and loue vnto his Church his hatred of the wicked and his wrath that shall burne them vp God though he beare and for beare long yet is tender hearted to his people and iealous of their good Zeale c Fire Contrariwise he hath wrath in store for the wicked and vngodly their end shall be lamentable howsoeuer for a while they looke aloft and hold vp their heads Both these are notably expressed Zacharie 1. 14. 15. Thine enemies Here is an excellent comfort to Gods children that their enemies God esteemeth his as he saith to Abraham I will curse them that curse thee What need we then to feare them when they doe nothing to vs but God taketh it as done to him and who euer hardened himselfe against God and made his party good Iob 9. 4. 12. O Iehoua thou wilt ordaine peace for vs Also our affaires thou hast wrought for vs. 13. O Iehoua our God Lords besides thee haue mastred vs onely through thee doe we make mencion of thy name 14. They dead shall not liue deceased shall not rise therefore thou hast visited and cut them off and destroyed all the memorie of them 15. Thou hast added to this Nation O Iehoua thou hast added to this Nation life glorifying thy selfe whom thou didst remoue farre off vnto all the ends of the earth 16. O Iehoua in trouble they visited thee they powred out submisse prayer when thy chastisement was vpon them 17. Like as a woman with childe that draweth neere to trauell is in paine cryeth out in her pangs so haue we beene at thy sight O Iehoua 18. We were with childe we were in paine we did as it were bring forth winde no helpe could wee haue done in the land neyther should the inhabitants of the world haue fallen 19. Thy dead men shall liue my carcase they shall euery one of them arise awake thou savest and sing ye that dwell in dust for thy dew is as the dew of herbes after thou hast made men fall dead vpon the ground EXPOSITION THe fourth part of the Hymne is a magnifying of God for their deliuery ascribing the whole glory vnto him alone the onely Author both of their peace and of the meanes whatsoeuer was needfull for the procuring of it Which is amplified first by the Lordlinesse of the Tyrants keeping them so vnder that it must needs be the onely worke of God to enable them to be in case to remember his name and to returne praise vnto him for the accomplishment of his promises Secondly by consideration of the power and mercy of God raising them from so low estate Set out by a noble Antithesis or opposition of the worke of God towards those tyrants and vnto these his owne children they once down shall neuer rise againe nor their name be euer heard of For Gog and Magog shall vtterly be subuerted Reuel 20. 9. 10. This Nation the Nation of the Iewes brought to so low an ebbe shall haue life more and more heaped vpon them to Gods praise and glory In such wonderfull manner that they do as it were clap their hands for ioy to think vpon it which the Hebrew notably expresseth so as no other language can reach vnto Thirdly by comparing the former miseries with their great deliuerance the more to set forth the riches of Gods mercie We were say they driuen into the furthest parts of the earth as what Nation is there in the world which I say not hath not heard but hath not seene and felt the misery of their dispersion 2. We were in extreame anguish and heauinesse which wrung from vs teares and submisse prayers one excellent fruit of affliction No lesse then a woman ready to be deliuered when her throwes and pangs are vpon her 3. We were in a most desperate condition and estate no way able to helpe our selues or to preuaile against our foes All our endeuours could do nothing brought forth but winde Nay we were altogether dead and yet for all that thou hast restored life vnto our soules by thy word quickening vs. As the dew of heauen out of the seed rotted in the earth bringeth forth herbes and fruit for what is the wonderfull taking to of that Nation by the Ministery of the Gospell but life from the dead Rom. 11. 15. Obseruations 12. Thou disposest peace As God is the Author of all iudgements so is he the worker of all our peace Esay 45. 7. I frame light and create darknesse I make peace and create euill I Iehoua doe all these That in affliction we may learne not to despaire his hand is as mighty to pull vs out as euer it was to plunge vs in To vs. But this is the comfort of Gods people who are his fauourites and depend vpon his prouidence The wicked haue nothing to doe with it Ordainest In this fatherly dealing of God with his Church and people both the end and the meanes are to be respected The end is peace for all things sort for good vnto them Though he scourge and beat them it is but with the rods of the sonnes of men moderately and in measure 2. Sam. 7. 14.
a trade of it that transported with blinde loue shee forgat her law-band By this of Idols which hee mentioneth according to the state of those times is meant the worship of false Gods whatsoeuer as all worship is that looketh not to God in Christ 14. Therefore behold I will allure her and bring her into the Wildernesse and will speake to her heart 15. And I will giue her her Uineyards from thence and the valley of Achor for the doore of hope that shee shall sing there as in the dayes of her youth that is as in the day when she came out of the Land of Aegypt 14. The third part of the Chapter hath a promise of the Iewes restoring vttered Allegorically by an elegant allusion to the whole manner and course that it pleased God to vse for the bringing of that people into the Land of Canaan when they came out of Aegypt First the power of his spirit mouing her as hee sent Moses and Aaron to inuite them whilst they were slaues in Egypt Secondly the sore distresse she shall be in vpon making head to repaire to her owne home As the Israelites were when God led them into the wildernesse and there made them to wander so vp and downe see Ezech. 20 35. 36. Thirdly the promises of God vpholding her the whilst as his word and the Symbole of his presence strengthend the Israelites in their toylesome iourneyes 15. Fourthly the bringing of her into her owne country againe freed and deliuered out of that desert those troubles and calamities which he spake of the sorest time of affliction as Daniel prophesieth Dan. 12. 1. that euer was since there was a nation vnto that day This the Prophet setteth before their eyes by pointing at the ports and gates whereby this people hauing wandered first a long time in the wildernesse were brought from the desert beyond Iordan vnto the hither side for the first doore and entrance as it were into the Land of promise which they so hoped and wished for after they were once passed Iordan was the valley of Achor famous for the story of Achan stoned there Fiftly faith hope and spirituall blessings a pledge and earnest pennie of the promised inheritance as the first footing ouer Iordan and the fruitfulnesse of those soyles lifted vp their hearts with a certaine expectation of a thorow possessing of the whole countrey Sixtly the ioy of the Church restored to her ancient seates as both men and women Miriam and the maidens song when they came out of Aegypt And so hee lifteth vp their hearts to the waiting for of another and a more famous deliuerance when as in the yeare of Iubile they shall not onely returne to their possessions againe but haue the same accompanied in their natiue soyle with spirtuall freedome from sinne and Sathan and with such noble graces and first fruits of the spirit 16. And it shall bee in that day the speech of Iehouah that thou shalt call mee my Husband and shalt call mee no more my Baal 17. For I will take away the names of Baalim out of her mouth yea they shall be no more remembred by their name 18. And in that day will I make a couenant for them with the beasts of the field and with the foule of the heauen and with that which creepeth vpon the earth and breaking the bow and the sword and the battell out of the Land I will make them to lye downe in safety 19. And I will espouse thee vnto me for euer I will I say espouse thee vnto me in righteousnesse and in iudgement in kindnesse and in mercy 20. And will espouse thee into mee in faith that thou maist know Iehouah 21. It shall bee also in that day that I will heare the speech of Iehouah I will heare the heauens and they shall heare the earth 22. And the earth shall heare the Corne and the new wine and the oyle and they shall heare Izreel 23. For I will sow her for me in the Land and I will haue mercy vpon Loruhamah and will say vnto Loammi thou art my people and he shall say my God 16. In the fourth part of the Chapter are Euangelicall promises made vnto the Iewes being restored and brought home First her receiuing of Christ acknowledging him for her iust and lawfull Husband and calling him by that name 17. Secondly Reformation of the Church from all corruption in Gods seruice noted by that one of rooting our Idolatry 18. Thirdly the Churches safety through God speciall care and protection making the verie beasts of the field and all things to be at peace with them 19. Fourthly hee will communicate vnto them all good both the fountaine of good and the streames flowing from it The fountaine is the betrothing vnto Christ that is their spirituall coniunction with him which the Apostle calleth a taking of them to Rom. 11. 15. enlarged First by the constancie and eternitie of it Secondly by the fundamentall cause the righteousnesse and mercy of God to whom in my iudgement these words are to be referred As Rom. 3. 24 25 26. 1. Pet. 1. 1. 1. Ioh. 1. 9. But if you list to vnderstand them otherwise then is this spirituall coniunction with Christ heere secondly enlarged by the guifts and graces going there withall and which hee will bestow vpon them which are of two sorts First righteousnesse and iudgement then kindnesse and mercy one noting the sincerity and integritie of their wayes the other their prompt and cheerfull performance of all brotherly duties But the former sence agreeth better 20. Thirdly by the instrument or means of apprehending all this and making it their owne euen faith which is the true and sauing knowledge of God 21. The streames flowing from this fountaine of our coniunction with God are all manner of blessings First temporall in the fruitfulnesse of their Land all the creatures in heauen and in earth conspiring as it were together and in their kinde desiring it at his hands 22. God will furnish aboundantly for the Churches good the remnant of that Izreel whereof hee spake before Chapter 1. 2. which are her Children of the seed of Iaacob begotten through faith in Christ 22. Secondly Gods couenant with the whole Church the naturall mother of the true Israel with her children whō before hee said hee would haue no pitty of nor they should be none of his But now hee promiseth to except those remnant the true griffes and Plants wherewith he wil sow his Church And so haue you admirably set forth the beauty of the holy Citie new Ierusalem comming down from God out of Heauen furnished as a Bride trimmed for her husband Reu. Chapt. 21. 23. that is of the Church of the Iewes when they shall embrace Christ CHAP. 3. 1. Afterwards Iehouah said vnto mee yet goe loue a woman beloued of a friend and playing the adultresse Such as is Iehouahs loue toward the
The punishment is that as the fouler taketh the Doue so God will ensnare and catch these foolish ones and lay vpon them the scourges and corrections threatned by his Prophets 13. All because of their sinnes especially their hypocrisie which hypocrisie of theirs is set forth by a dissimilitude when they haue need of mee that I am to doe them good and helpe them out of trouble in their difficulties and distresses then they call vpon me but all is nothing else but meere dissimulation 14. For they doe it not from their hearts what face soeuer they set vpon it whether it bee priuately in the night or openly in the day yet in those times of their need in famine and want they make a pretence as if they would come towards me 15. But when I as a kinde Phisition hold vp their arme and bring them case and comfort they goe on in their wickednesse 16. Turne they doe but not vnto God it is falsly and deceitfully But they haue their reward according The sword that serueth to work their conspiracies doth slay and kill the Princes And this sword is whet on and sharpened by virulent tongues setting debate betweene them These murders so rife and their common and dayly plotting of stirres and troubles in the state make them a scorne euen to their friends and allies CHAP. 8. 9. 10. 1. Set the Trumpet to the roofe of thy mouth and say hee hee shall come as an Eagle against the house of Iehouah because they transgresse my couenant and trespasse against my Law 2. The Israelites crye vnto me my God we know thee 3. Because Israel hath cast of the thing that is good the enemie shall pursue him CHAP. 8. The third Sermon touching the Peoples sinnes and Gods iudgements for the same in the 8. 9. and 10. Chapters hath 5. parts The first part is a proposition of iudgements against the people of Israel and the cause of those iudgements The iudgements are first set forth by a military Hypotiposis or liuely representation of the enemies comming against them as if it were now a doing then they are amplified by circumstances on the part of the enemy and on the peoples part of the enemie that hee shall come swiftly and powerfully on the peoples part for that they are those which were before through grace of Gods houshold the causes are three First Their reuolt and falling away from the Couenant between God and them and from the Law wherein that Couenant is written 2. Secondly Hypocrisie calling vpon God and making profession of his name not in truth but with a counterfait pietie 3. Thirdly the renouncing of all good 4. They haue set vp a King but not by me they haue made made Princes which I know not of their siluer and their gold haue they made them Idols that Israel may be cut off 5. Thy Calfe O Samaria shall cast them off when mine anger is kindled against them how long will they not abide innocencie 6. For he also is from Israel the workman made it and it is no God for the Calfe of Samaria shall be broken in pieces 7. Seeing they haue sowne the winde they shall reape the whirle-winde it hath no stalke the bud shall yeeld no meale if perhaps it doe yeeld strangers shall swoop it vp 8. Israel shall be swooped vp now shall they be among the Nations as a vessell wherein is no pleasure 9. Because these goe vp to the Assirian a wilde Asse onely for himselfe the Ephraimites hire louers 10. Yea because they haue hired among the nations now will I gather them together for they haue begun a little because of the burden of the King of Princes 11. Because Ephraim hath multiplied Altars to sinne Altars are vnto him to sinne 12. The things I prescribe vnto him in the excellent documents of my Law are counted as a strange thing 13. The sacrifices of mine offerings those that sacrifice flesh and eat Iehouah accepteth not now will he remember their iniquitie and visit their sinnes that they returne to Egypt 14. To conclude Israell hath forgotten his maker and hath built Temples and Iudah multiplied fenced Cities Therefore I will send downe a fire vpon the Cities of him after it hath deuoured the Pallaces of the other 4. The second part is an Enarration or larger declaring of those iudgements First against their reuolt being of two kinds one from the temporall kingdome of Dauid figuring the kingdome of Christ wherein what Kings soeuer they set vp whether you consider Ieroboam or any of his successors it was not from God he knew them not nor approued them because it was not according to the promise made to Dauid but by the peoples rebellion or their owne vsurpation The other is from the spirituall worship and seruice of God and both these reuolts the latter especially shall be vnto their ruine 5. For to speake of the latter first O Samaria that art the Kings chamber and Metropolitan citie thy Calfe shall doe thee no good Nay it shall hurt thee exceedinglie and prouoke my wrath against thee Thou that canst neuer away to keepe touch with God in the duties of spirituall wedlocke 6. The reason thereof is rendred in detestation of Idolatrie First from the cause the nature and orginall of these Idoll gods men inuented them so did Israell this as well as that other Calfe in the wildernes which brought so many heauy plagues vpon Gods people The makers are Smiths Carpenters and Artificers a token it was not God The matter is some course and base mettall Secondly from the lamentable and fearefull destruction not onely of the Idolls themselues which shall turne into drosse and rubbish but of the Idolaters their worshippers 7. Set forth by three similitudes as they haue sowne so shall they reape and a great deale worse too 8. Secondly they shall be swallowed vp their substance eaten out and consumed Thirdly they shall be as a vessell that none taketh pleasure in despised of euery one 9. And touching the other kinde of reuolt which wee set in the first place the forsaking of the house of Dauid and relying vpon forraine aide vpon the Assirian that is whollie for himselfe and hath no minde of helping others seeking it with bribes and rewards 10. Well may they bribe and hire but this will be the end The Israelites themselues shall fall by heapes the nations whom they shall hire shall come so tumbling in vpon them as Esay told Achaz Esay 8. Doe you not see it is prettily well begun already Looke vpon the late example that is yet now fresh and bleeding before your eyes so you will the better beleeue my threatning in that which is to come I meane the sacking and carrying away of the Tribes beyond Iordan by Pull and Tiglath Pileser If you aske me the reason why God should be so angry with you it is because you are so foolish or so wicked rather to send presents and tributes to the
be the King of Israell 9. The fift and last part followeth which is the conclusion of the Prophesie repeating first that which was said before of the peoples sinning like their fathers of Gibeah nothing moued with Gods mercifull and gracious dealing who cut them not off in that war against the wicked Beniaminites as they did deserue but suffered them to remaine 10. But because they will not learne to profit by Gods mercies Let me see whother they will profit by my Chastisements I think best to correct them to deliuer them bound in both their habitations of Israel and of Iuda to bee carried away Captiues 11. Next he doth garnish and adorne this conclusion by a double dissimilitude One is of the Israelites affection and disposition compared with Gods gracious counsell towards them Ephraim saith the Lord by the Prophet was taught true Piety and instructed in the feare of God my purpose was to haue tuned him that he might bee plyable to the yoake and draw in my plough and to occupie him in my seruice But he loues to take his ease and onely followeth after his pleasure and profit 12. The other by comparing Gods documents and instructions calling them to righteousnesse and holinesse that hath most large and ample promises annexed it 13. With their contrary deeds vnsatiable in iniquity 14. Lastly hee denounceth the Iudgement it selfe a cruell and mortall warre destroying them Amplifying this destruction First by the greatnesse set forth by a similitude That all sexes and ages shall be destroyed euen as Shalman Shalmanasar by all likelihood in that voyage which is spoken of 2. Kin. 18. 34. 19. 13. wasted and destroyed the countrey of Arbel afterwards renowned for the ouerthrow that Alexander the great gaue in that place vnto Darius 15. Secondly by the causes that brought this Iudgement vpon them They may thanke their idolatrie for it Thirdly by the speedinesse of the Iudgement Early that is to say quickly and anone it shall be done 4. By the certainty which the doubling of the word importeth CHAP. 11. 1. Because Israel is a youth whom I loue therefore out of Aegypt haue I called my sonne 1. These are the three Sermons touching the sinnes of the people and Gods iudgements against them for the same Now in two Sermonâ— more he setteth forth the promises of grace peace and reconciliation to a small remnant the little handfull of Gods elect which in this 11. Chapter being the first Sermon hee doth foure manner of wayes First is the fundamentall cause and ground worke of all the good things which God offereth or bestoweth vpon the Iewes which is the grace and fauour of God in and through Christ In whom because God loued them and adopted them for his Children therefore in his infinite mercy hee brought his sonne for their sake out of Egypt where their sinnes deserued he should perpetually remaine and neuer to haue come backe for the worke of their redemption So this place is applyed and expounded Math. 2. 2. As they called to them so went they from their presence they sacrificed vnto Baalim and burnt incense to their grauen Images 3. When as I acquaint Ephraim he taketh them in his arms and they know not that I heale them 4. With cords of a man doe I draw them with thick bands of loue and I am vnto them as those that lift vp the yoake put vpon their cheekes that I might reach meate vnto them 5. He was not to haue returned into the Land of Aegypt or of the Assyrian who is his King but they refused to conuert 6. To conclude when the sword abideth in his cities and consumeth his members and denoureth because of their owne counsels 7. My people are prone to rebellion against mee although they called them to the most high hee doth not withall exalt him 2. The second thing is the peoples extreame ingratitude refusing Christ but that is incled by mentioning the sinnes of the time hee liued in Idolatrie especially and the worship of false gods and is further amplified by comparing Gods gracious dealing in this behalfe and the holy means which he vsed to reclaim them First he called them by the Prophets 3. Secondly hee taught and enformed the people how he would be serued yet they set vp Idolls in his stead and after the manner of impudent and shamelesse strumpets tooke the puppets in their armes and embraced them before his face 4. Thirdly he heaped vpon them many fauors and tokens of his Ioue howbeit all Gods benefits could not keep them to him but they would needs flye vnto strangers for helpe Hee drew them not as beasts but gently and louinglie with the words of men Like a good husbandman hee lift vp the yoake from their necke to giue them meat 5. So as they wanted nothing there was no cause for them to runne for helpe eyther to the Aegyptian as Hoshea did or to the Assirian to whom they were tributaries from the time of Menachem yet they would not be stayd 6. Thirdly he layd vpon them heauie crosses and corrections The sword lodged in their houses it eate vp and consumed their very bodies because of their wickednesse 7. Yet they prone vnto rebellion tooke no heed nor gaue glorie vnto God though all these things the Word Gods blessings and afflictions invited them vnto him 8. How should I expose thee O Ephraim how should I deliuer thee vp O Israell how should I dispose thee as Admah how should I set thee as Zeboim Mine heart turneth it selfe within me together doe my bowels of repentance boyle 9. I will not execute the heat of my wrath I will no more destroy Ephraim for I am God Almighty and not a man the holy oxe in the middest of thee and I will not inuade the city 8. The third thing is the desolation of this people which well might haue beene a gulfe to swallow them vp and a graue to bury them in for euer being most worthy to perish as the Cities which God destroyed in his wrath Gen. 19. Howbeit God in the bowels of his mercy earning and taking pitie of them spareth to lay vpon them the extremitie of his wrath and is ready to saue them for his mercies sake This latter hath the proofes and reasons rendred for it which are three all taken from the consideration of the nature of God First his mercies as we said before 9. Secondly his vnchangeablenes being not a man that is alwaies variable and differing as well from himselfe as others but the mightie God whose purpose and decrees are constant for the sauing of the elect Thirdly his holinesse who is himselfe holy and the author of eternall sanctitie 10. After Iehouah shall they goe as a roaring Lion for hee shall roare and the children shall come trembling from the Sea 11. They shall come trembling as a bird out of Aegypt and as a doue out of Asshur and I will place them in their
I looke vpon them 8. I met them as a Beare robbed of her whelpes and I brake the fall of their heart and I deuoured them there as a huge Lyon as a beast of the field tearing them 7. These things propounded now hee doth amplifie and enlarge each part and first the sinnes of the Israelites couetousnesse Idolatrie Pride First extreame couetousnesse in fraud and oppression 8. Reiecting all honest meanes of comming by their wealth and scorning whatsoeuer iumped not with their wicked desires 9. Albeit God from the beginning had heaped blessings manifoldly vpon them which they ought to haue rested in and not to flie vnto vnlawfull meanes 10. Yea not so onely but had made ample and large promises of further fauours by his Prophets Both which doe adde to the vnworthinesse of their sinne 11. Their second sinne is Idolatrie wherein more thorowly to conuince their benummed consciences the Prophet reasoneth with them in this sort What thinke you the men of Gilead those beyond the riuer of Iordan whom Tiglath Pileser spoyled and led captiues that they onely were guiltie of Idolatrie and you not because you remaine at home vntouched of the Assyrian Nay saith he the very entrance into the countrey Gilgall it selfe so aboundeth with Idolatrie that it is not to be doubted but in the rest of the parts of the kingdome their altars are as thicke as furrowes in the field that is to say innumerable 12. A horrible thing if it be well considered that these two places should now become the nurceries of euill which heretofore were the meanes of so great comfort to Gods people For Gilead serued as a sanctuarie vnto Iacob when hee fled from Laban 13. In Gilgall God by Iosua renewed his couenant with your Fathers after he had brought them out of Egypt by the hand of Moses and Aaron 14. But notwithstanding all that Israell hath so sinned as hath beene said and prouoked Gods heauie indignation and therefore his bloud be vpon him he shall remaine guiltie and subiect vnto punishment and must be content to take that that commeth of it CHAP. 13. 1. For this sinne of Idolatrie hath brought three fearefull iudgements vpon them First They that before were a terrour vnto all are now of no reckoning The time indeed was that if Ephraim did but speake all the tribes trembled and quaked But as soone as he offended with Baal following after Idolatrie he was no more set by then a dead carkasse 2. Secondly God in his iudgement hath giuen them vp into hardnesse of minde and to their hearts Iust that for all this suddaine change they repent not but run more and more into Idolatrie 3. Thirdly Being made very fooles at the length they shall vanish and come to nothing 4. Thus by the place and by the effects hee hath made odious their Idolatrie Now lastly he doth the same by comparing on the contrary part his couenant with them from the beginning and his former benefits euen in the wildernesse 5. Both which ought to haue beene motiues to keepe them fast vnto him 6. The third sinne is their pride and loftinesse of heart which made them to forget God and that in the middest of his blessings when they had most cause to remember him A thing that Moses warned them of before Deut. 8. 7. 8. But they went not so away with it I met with them sayth God and handled them roughly as they did deserue 9. He hath marred thee O Israell when as in me in thine helpe thou mightest haue stood 10. Where is thy King Where now that he may saue thee in all thy cities and thy Iudges of whom thou saidest giue me a King and Princes 11. I giue thee a King in mine anger and take away in my wrath 12. The iniquitie of Epbraim is bound vp his â—â—nne is layd vp 13. The sorrowes of a woman in trauell shall come vppon him he is no wise sonne for then he would not stay a what in the mouth of the matrixe 9. And so hauing done with the sinnes of the Israelites he doth now amplifie and enlarge his former inuitation vnto repentance First taking arguments from the good that thereby shall come vnto them compared with the euils that before they were in for their offences Hee saith God by his Prophet meaning the King of whom he speaketh in the next verse in whom thou puttedst thy trust Was the cause of thy Confusion Whereas in me who am thy strength and sauing health all good things are to bee found and by repentance shall come vnto thee 10. The former part is proued for that none of their Kings and Princes were able to doe them good 11. For God in his wrath set them vp and pulled them downe and in a little while made many changes and alterations in the kingdome 12. Their iniquitie which God tied vp as a man doth his purse full of money and kept in store to pay them home for it was the cause of all this 13. Yet were they so foolish that though throwes came vpon them as vpon a woman with Childe for so is their Common-wealth compared to a mother Chapter 23. yet they had no list to rid themselues out of those dangers and to put forth into the hands of God as vnto a Midwife And this may well seeme to be a prophecie of the great miserie they are now in because of the promises which do follow 14. From the power of the graue will I redeeme them from death I will auenge them where are thy plagues O death where thy destroying O graue repentance shall be hidden from mine eyes 15. For he shall bring forth fruit among the brethren after that an East winde comming a winde of Iehouah comming vp from the desert his spring shall become drie and his fountaine shall drie vp the same shall spoyle the treasure of all pleasant vessels 16. After that Samaria shall be laid desolate for that shee hath rebelled against her God After that by the sword they shall fall their infants be dashed in peeces and their women with childe ript 14. In the second part from the panges and sorrowes before mentioned he passeth presently to most sweet and comfortable promises Being of foure kindes The first promise is The deliuerie of them out of that depth of miserie wherein they were plunged and making them to flourish againe which is first set out by a double similitude One comparing their wretched estate to death and the graue Out of the which he will set them free by raising them from death to life For such and so wonderfull shall their restoring be that it is called life from the dead Rom 11. 15. And this resurrection as it were of their is an euident argument of the generall rising from the dead Ezech. 37. To which purpose the Apostle aptly and properly doth alledge it 1. Cor. 15. 15. The other similitude is from a peece of ground all dryed vp and