Chapter 6

No doubt satan intended, by the dispersion of the Jews, so to have profaned the whole seed of Abraham, that among them neither should have remained the true knowledge of God, nor yet the spirit of sanctification, but that all should have come to a like contempt of God. For, I pray you, for what purpose was it, that Daniel and his fellows were taken into the king’s court, were commanded to be fed at the king’s table, and were put to the schools of their diviners, soothsayers, and astrologers? It may be thought that it proceeded of the king’s humanity, and of a zeal which he had, that they should be brought up in virtue and good learning; and I doubt not but it was so understood by a great number of the Jews. But the secret practice of the devil was understood by Daniel, when he refused to defile himself with the king’s meat, which was forbidden to the seed of Abraham in the law of their God. Well, God began shortly after to show himself mindful of his promise made by his prophet, and to trouble Nebuchadnezzar himself, by showing to him a vision in his dream; which the more troubled him, because he could not forget the terror of it, neither yet could he remember what the vision and the parts thereof were. Whereupon were called all the diviners, interpreters of dreams, and soothsayers, of whom the king demanded, if they could let him understand what he had dreamed: but while they answered, that such a question used not to be demanded of any soothsayer or magician, for the resolution thereof only appertained to the gods, whose habitation was not with men, the charge was given, that they all should be slain: and amongst the rest, Daniel, whose innocence the devil envied, was sought to have suffered the same judgment. He claimed, and asked time to disclose that secret; (I only touch the history, to let you see by what means God increased his knowledge) which being granted, the vision was revealed unto him; he shewed the same unto the king, with the true interpretation of it; adding, that the knowledge thereof came not from the stars, but only from the God of Abraham, who alone was and is the true God. Which being understood, the king burst forth in his confession, saying, “Of a truth your God is the most excellent of all gods, and he is Lord of kings, and only he that revealeth secrets, seeing that thou couldst open this secret.” And when Nebuchadnezzar after that, being puffed up with pride by the counsel of his wicked nobility, would make an image, before which he would that all tongues and nations subject to him should make adoration; and when Shadrach, Meshach, and Abed-nego, would not obey his unjust commandment, and so were cast into the flaming furnace of fire; and yet by God’s angels were so preserved, that no smell of fire remained on their persons or garments; this same king gave a more notable confession, saying, “The Lord God of Shadrach, Meshach, and Abed-nego, is to be praised, who hath sent his angels, and delivered his worshippers that put trust in him, who have done against the king’s commandment; who have rather given their own bodies to torment, than that they would worship another god, except their own God. By me therefore is there made a decree, that whosoever shall blaspheme the God of Shadrach, Meshach, and Abed-nego, he shall be cut in pieces, and his house shall be made detestable.” Dan. iii.

Thus we see how God began, even almost in the beginning of their captivity, to notify his name, to multiply his knowledge, and set forth as well his power as his wisdom, and true worshipping, by those that were taken prisoners, yea, that were despised, and of all men contemned; so that the name and fear of the God of Abraham was never before notified to so many realms and nations. This wondrous work of God proceeded from one empire to another; for Daniel being promoted to great honour by Darius king of the Persians and Medes, fell into a desperate danger; for he was committed to prison among lions, because he was found breaking the king’s injunction; not that the king desired the destruction of God’s servants, but because the corrupt idolaters, who in hatred of Daniel had procured that law to be made, urged the king against his nature; but God, by his angel, stopped the lions’ mouths, and so preserved his servant; which being considered, with the sudden destruction of Daniel’s enemies by the same lions, king Darius, besides his own confession, wrote to all people, tongues, and nations, after this form; “It is decreed by me, That in all the dominions of my kingdom, men shall fear and reverence the God of Daniel, because he is the Living God, abiding for ever, whose kingdom shall not be destroyed, and his dominion remaineth; who saveth and delivereth, and sheweth signs and wonders in heaven and in earth, who hath delivered Daniel from the lions.”

This knowledge was yet further increased in the days of Cyrus, who giving freedom to the captives to return to their own native country, gave this confession; “Thus saith Cyrus the king of Persia, All the kingdoms of the earth hath the Lord God of heaven given unto me, and hath commanded me, that a house be built to him in Jerusalem, which is in Judah. Whosoever therefore of you, that are of his people, let the Lord his God be with him, and let him pass up to Jerusalem, and let him build the house of the Lord God of Israel; for he only is God that is in Jerusalem.” (Ezra i.) Time will not suffer me to treat the points of this confession, neither yet did I for that purpose adduce the history; but only to let us see, how constantly God kept his promise in increasing his people, and in augmenting his true knowledge beyond men’s expectation, when both they that were the seed of Abraham, and the religion which they professed, appeared utterly to have been extinguished. I say, he brought freedom out of bondage, light out of darkness, and life out of death. I am not ignorant, that the building of the temple, and the reparation of the walls of Jerusalem, were long stayed, so that the work had many enemies; but the hand of God so prevailed in the end, that a decree was made by Darius, (by him I suppose that succeeded to Cambyses,) not only that all things necessary for the building of the temple, and for the sacrifices that were to be burnt there, should be ministered upon the king’s charges; but also, that “whosoever should hinder that work, or change that decree, that a tree should be taken out of his house, and that he should be hanged thereupon; yea, that his house should be made a dunghill,” (Ezra vi.); and thereto he added a prayer, saying, “The God of heaven, who hath placed his name there, root out every king and people, (O that kings and nations would understand!) that shall put his hand, either to change or to hurt this house of God that is in Jerusalem.” And so, in despite of satan, was the temple built, the walls repaired, and the city inhabited; and in the most desperate dangers it was preserved, until the promised Messiah, the glory of the second temple, came, manifested himself to the world, suffered and rose again, according to the scriptures; and so, by sending forth his gospel from Jerusalem, replenished the earth with the true knowledge of God; and so did God in perfection increase the nation, and the spiritual seed of Abraham.

Wherefore, dear brethren, we have no small consolation, if the state of all things be this day rightly considered. We see in what fury and rage the world, for the most part, is now raised, against the poor church of Jesus Christ, unto which he has proclaimed liberty, after the fearful bondage of that spiritual Babylon, in which we have been holden captives longer space than Israel was prisoner in Babylon itself: for if we shall consider, upon the one part, the multitude of those that live wholly without Christ; and, upon the other part, the blind rage of the pestilent papists; what shall we think of the small number of them that profess Christ Jesus, but that they are as a poor sheep, already seized in the claws of the lion; yea, that they, and the true religion which they profess, shall in a moment be utterly consumed?

But against this fearful temptation, let us be armed with the promise of God, namely, that he will be the protector of his church; yea, that he will multiply it, even when to man’s judgment it appears utterly to be exterminated. This promise has our God performed, in the multiplication of Abraham’s seed, in the preservation of it when satan laboured utterly to have destroyed it, and in deliverance of the same, as we have heard, from Babylon. He hath sent his Son Christ Jesus, clad in our flesh, who hath tasted of all our infirmities, (sin excepted,) who hath promised to be with us to the end of the world; he hath further kept promise in the publication, yea, in the restitution of his glorious gospel. Shall we then think that he will leave his church destitute in this most dangerous age? Only let us cleave to his truth, and study to conform our lives to the same, and he shall multiply his knowledge, and increase his people. But now let us hear what the prophet saith more:

“Lord, in trouble have they visited thee, they poured out a prayer when thy chastening was upon them,” verse 16.

The prophet means, that such as in the time of quietness did not rightly regard God nor his judgments, were compelled, by sharp corrections, to seek God; yea, by cries and dolorous complaints to visit him. True it is, that such obedience deserves small praise before men; for who can praise, or accept that in good part, which comes as it were of mere compulsion? And yet it is rare, that any of God’s children do give unfeigned obedience, until the hand of God turn them. For if quietness and prosperity make them not utterly to forget their duty, both towards God and man, as David for a season, yet it makes them careless, insolent, and in many things unmindful of those things that God chiefly craves of them; which imperfection being espied, and the danger that thereof might ensue, our heavenly Father visits the sins of his children, but with the rod of his mercy, by which they are moved to return to their God, to accuse their former negligence, and to promise better obedience in all times hereafter; as David confessed, saying, “Before I fell in affliction I went astray, but now will I keep thy statutes.”

But yet, for the better understanding of the prophet’s mind, we may consider how God doth visit man, and how man doth visit God; and what difference there is betwixt the visitation of God upon the reprobate, and his visitation upon the chosen.

God sometimes visits the reprobate in his hot displeasure, pouring upon them his plagues for their long rebellion; as we have heard before, that he visited the proud, and destroyed their memory. At other times God is said to visit his people, being in affliction, to whom he sends comfort or promise of deliverance, as he visited the seed of Abraham, when oppressed in Egypt. And Zacharias said, that God had visited his people, and sent unto them hope of deliverance, when John the Baptist was born. But of none of these visitations our prophet here speaks, but of that only which we have already touched; namely, when God layeth his correction upon his own children, to call them from the venomous breasts of this corrupt world, that they suck not in over great abundance the poison thereof; and he doth, as it were, wean them from their mother’s breasts, that they may learn to receive other nourishment. True it is, that this weaning (or speaning, as we term it) from worldly pleasure, is a thing strange to the flesh. And yet it is a thing so necessary to God’s children, that, unless they are weaned from the pleasures of the world, they can never feed upon that delectable milk of God’s eternal verity; for the corruption of the one either hinders the other from being received, or else so troubles the whole powers of man, that the soul can never so digest the truth of God as he ought to do.

Although this appears hard, yet it is most evident; for what can we receive from the world, but that which is in the world? What that is, the apostle John teaches; saying, “Whatsoever is in the world, is either the lust of the eyes, the lust of the flesh, or the pride of life.” (1 John ii.) Now, seeing that these are not of the Father, but of the world, how can it be, that our souls can feed upon chastity, temperance, and humility, so long as our stomachs are replenished with the corruption of these vices?

Now so it is, that flesh can never willingly refuse these fore-named, but rather still delights itself in every one of them; yea, in them all, as the examples are but too evident.

It behoves therefore, that God himself shall violently pull his children from these venomous breasts, that when they lack the liquor and poison of the world, they may visit him, and learn to be nourished of him. Oh if the eyes of worldly princes should be opened, that they might see with what humour and liquor their souls are fed, while their whole delight consists in pride, ambition, and the lusts of the corrupt flesh! We understand then how God doth visit men, as well by his severe judgments, as by his merciful visitation of deliverance from troubles, or by bringing trouble upon his chosen for their humiliation; and now it remains to understand how man visits God. Man doth visit God, when he appears in his presence, be it for the hearing of his word, or for the participation of his sacraments; as the people of Israel, besides the observation of their sabbaths and daily oblations, were commanded thrice a-year to present themselves before the presence of the tabernacle; and as we do, and us often as we present ourselves to the hearing of the word. For there is the footstool, yea, there is the face and throne of God himself, wheresoever the gospel of Jesus Christ is truly preached, and his sacraments rightly ministered.

But men may on this sort visit God hypocritically; for they may come for the fashion, they may hear with deaf ears; yea, they may understand, and yet never determine with themselves to obey that which God requires: and let such men be assured, that He who searches the secrets of hearts will be avenged of all such; for nothing can be more odious to God, than to mock him in his own presence. Let every man therefore examine himself, with what mind, and what purpose, he comes to hear the word of God; yea, with what ear he hears it, and what testimony his heart gives unto him, when God commands virtue, and forbids impiety.

Repinest thou when God requires obedience? Thou hearest to thine own condemnation. Mockest thou at God’s threatenings? Thou shalt feel the weight and truth of them, albeit too late, when flesh and blood cannot deliver thee from his hand. But the visitation, whereof our prophet speaks, is only proper to the sons of God, who, in the time when God takes from them the pleasures of the world, or shows his angry countenance unto them, have recourse unto him, and, confessing their former negligence, with troubled hearts, cry for his mercy. This visitation is not proper to all the afflicted, but appertains only to God’s children: for the reprobates can never have access to God’s mercy in time of their tribulation, and that because they abuse his long patience, as well as the manifold benefits they receive from his hands; for as the same prophet heretofore saith, “Let the wicked obtain mercy, yet shall he never learn wisdom, but in the land of righteousness,” that is, where the true knowledge of God abounds, “he will do wickedly.” Which is a crime above all others abominable; for to what end is it that God erects his throne among us, but that we should fear him? Why does he reveal his holy will unto us, but that we should obey it? Why does he deliver us from trouble, but that we should be witnesses unto the world, that he is gracious and merciful?

Now, when men hearing their duty, and knowing what God requires of them, do malapertly fight against all equity and justice, what I pray you, do they else, but make manifest war against God? Yea, when they have received from God such deliverance, that they cannot deny but that God himself hath in his great mercy visited them, and yet they continue wicked as before; what deserve they but effectually to be given over unto a reprobate sense, that they may headlong run to ruin, both of body and soul? It is almost incredible that a man should be so enraged against God, that neither his plagues, nor yet his mercy showed, should move him to repentance; but because the Scriptures bear witness of the one and the other, let us cease to marvel, and let us firmly believe, that such things as have been, are even at present before our eyes, albeit many, blinded by affection, cannot see them.

Ahab, as it is written in the book of the Kings, received many notable benefits of the hand of God, who visited him in divers sorts, sometimes by his plagues, sometimes by his word, and sometimes by his merciful deliverance. He made him king, and, for the idolatry used by him and his wife, he plagued the whole of Israel by famine; he revealed to him his will, and true religion, by the prophet Elijah; he gave unto him sundry deliverances, but one most special, when proud Benhadad came to besiege Samaria, and was not content to receive Ahab’s gold, silver, sons, daughters, and wives, but also required, that his servants should have at their pleasure whatsoever was delectable in Samaria. True it is, that his elders and people willed him not to hear the proud tyrant, but who made unto him the promise of deliverance? And who appointed and put his army in order? Who assured him of victory? The prophet of God only, who assured him, that by the servants of the princes of the provinces, who in number were only two hundred thirty-and-two, he should defeat the great army, in which there were two-and-thirty kings, with all their forces. And as the prophet of God promised, so it came to pass; victory was obtained, not once only, but twice, and that by the merciful visitation of the Lord.

But how did Ahab visit God again for his great benefit received? Did he remove his idolatry? Did he correct his idolatrous wife Jezebel? No, we find no such thing; but the one and the other we find to have continued and increased in their former impiety: but what was the end thereof? The last visitation of God was, that dogs licked the blood of the one, and did eat the flesh of the other. In few words then we understand, what difference there is betwixt the visitation of God upon the reprobate, and his visitation upon his chosen. The reprobate are visited, but never truly humbled, nor yet amended; the chosen being visited, they sob, and they cry unto God for mercy; which being obtained, they magnify God’s name, and afterwards manifest the fruits of repentance. Let us therefore that bear these judgments of our God, call for the assistance of his Holy Spirit, that howsoever it pleaseth him to visit us, we may stoop under his merciful hands, and unfeignedly cry to him when he corrects us; and so shall we know in experience, that our cries and complaints were not in vain. But let us hear what the prophet saith further:

“Like as a woman with child, that draweth near her travail, is in sorrow, and crieth in her pains, so have we been in thy sight, O Lord; we have conceived, we have borne in vain, as though we should have brought forth the wind. Salvations were not made to the earth, neither did the inhabitants of the earth fall,” verses 17, 18.

This is the second part of the prophet’s complaint, in which he, in the person of God’s people, complains, that of their great affliction there appeared no end. This same similitude is used by our Master Jesus Christ; for when he speaks of the troubles of his church, he compares them to the pains of a woman travailing in child-birth. But it is to another end; for there he promises exceeding and permanent joy after a sort, though it appear trouble. But here is the trouble long and vehement, albeit the fruit of it was not suddenly espied. He speaks no doubt of that long and dolorous time of their captivity, in which they continually laboured for deliverance, but obtained it not before the complete end of seventy years. During which time, the earth, that is, the land of Judah, which sometimes was sanctified unto God, but was then given to be profaned by wicked people, got no help, nor perceived any deliverance: for the inhabitants of the world fell not; that is, the tyrants and oppressors of God’s people were not taken away, but still remained and continued blasphemers of God, and troublers of his church. But because I perceive the hours to pass more swiftly than they have seemed at other times, I must contract that which remains of this text into certain points.

The prophet first contends against the present despair; afterwards he introduces God himself calling upon his people; and, last of all, he assures his afflicted, that God will come, and require account of all the blood-thirsty tyrants of the earth.

First, Fighting against the present despair, he saith, “Thy dead shall live, even my body (or with my body) shall they arise; awake and sing, ye that dwell in the dust; for thy dew is as the dew of herbs,” verse 19.

The prophet here pierces through all impediments that nature could object; and, by the victory of faith, he overcomes, not only the common enemies, but the great and last enemy of all, death itself; for this would he say, Lord, I see nothing for thy chosen, but misery to follow misery, and one affliction to succeed another; yea, in the end I see, that death shall devour thy dearest children. But yet, O Lord! I see thy promise to be true, and thy love to remain towards thy chosen, even when death appears to have devoured them: “For thy dead shall live, yea, not only shall they live, but my very dead carcase shall arise;” and so I see honour and glory to succeed this temporal shame, I see permanent joy to come after trouble, order to spring out of this terrible confusion; and, finally, I see that life shall devour death, so that death shall be destroyed, and so thy servants shall have life. This, I say, is the victory of faith, when to the midst of death, through the light of God’s word, the afflicted see life. Hypocrites, in the time of quietness and prosperity, can generally confess, that God is true to his promises; but bring them to the extremity, and there the hypocrite ceases further to trust to God, than he seeth natural means, whereby God useth to work. But the true faithful, when all hope of natural means fail, flee to God himself, and to the truth of his promise, who is above nature; yea, whose works are not so subject to the ordinary course of nature, that when nature fails, his power and promise fail also therewith.

Let us further observe, That the prophet here speaks not of all the dead in general, but saith, “Thy dead, O Lord, shall live:” in which words he makes a difference betwixt those that die in the Lord, and those that die in their natural corruption, and in the old Adam. Die in the Lord can none, except those that live in him, (I mean, of those that attain to the years of discretion;) and none live in him, but those that, with the apostle, can say, “I live, and yet not I, but Christ Jesus that dwelleth in me: the life that I now live, I have by the faith of the Son of God.” (Gal. ii.) Not that I mean, that the faithful have at all hours such a sense of the life everlasting, that they fear not the death and the troubles of this life; no, not so; for the faith of God’s children is weak, yea, and in many things imperfect. But I mean, that such as in death, and after death shall live, must communicate in this life with Jesus Christ, and must be regenerated by the seed of life; that is, by the word of the everlasting God, which whosoever despises, refuses life and joy everlasting.