And first, after the first part of the complaint of the afflicted as we have heard, in vehemency of spirit he bursts forth against all the proud enemies of God's people, against all such as trouble them, and against all such as mock and forsake God, and saith, “The dead shall not live, the proud giants shall not rise; thou hast scattered them, and destroyed their memorial.” In which words he contends against the present temptation and dolorous state of God's people, and against the insolent pride of such as oppressed them; as if the prophet should say, O ye troublers of God's people! howsoever it appears to you in this your bloody rage, that God regards not your cruelty, nor considers what violence you do to his poor afflicted, yet shall you he visited, yea, your carcases shall fall and lie as stinking carrion upon the face of the earth, you shall fall without hope of life, or of a blessed resurrection; yea, howsoever you gather your substance, and augment your families, you shall be so scattered, that you shall leave no memorial of you to the posterities to come, but that which shall be execrable and odious.
Hereof the tyrants have their admonition, and the afflicted church inestimable comfort: the tyrants that oppress, shall receive the same end which they did who have passed before; that is, they shall die and fall with shame, without hope of resurrection, as is aforesaid. Not that they shall not arise to their own confusion and just condemnation; but that they shall not recover power, to trouble the servants of God; neither yet shall the wicked arise, as David saith, in the counsel of the just. Now the wicked have their councils, their thrones, and finally handle[9] (for the most part) all things that are upon the face of the earth; but the poor servants of God are reputed unworthy of men's presence, envied and mocked; yea, they are more vile before these proud tyrants, than is the very dirt and mire which [pg 042] is trodden under foot. But in that glorious resurrection, this state shall be changed; for then shall such as now, by their abominable living and cruelty, destroy the earth, and molest God's children, see Him whom they have pierced; they shall see the glory of such as now they persecute, to their terror and everlasting confusion. The remembrance hereof ought to make us patient in the days of affliction, and so to comfort us, that when we see tyrants in their blind rage tread under foot the saints of God, we despair not utterly, as if there were neither wisdom, justice, nor power above in the heavens, to repress such tyrants, and to redress the dolours of the unjustly afflicted. No, brethren, let us be assured, that the right hand of the Lord will change the state of things that are most desperate. In our God there is wisdom and power, in a moment to change the joy and mirth of our enemies into everlasting mourning, and our sorrows into joy and gladness that shall have no end.
Therefore, in these apparent calamities, (and marvel not that I say apparent calamities, for he that sees not a fire is begun, that shall burn more than we look for, unless God of his mercy quench it,[10] is more than blind,) let us not be discouraged, but with unfeigned repentance let us return to the Lord our God; let us accuse and condemn our former negligence, and steadfastly depend upon his promised deliverance; so shall our temporal sorrows be converted into everlasting joy. The doubt that might be moved concerning the destruction of those whom God exalteth, shall be discussed, if time will suffer, after we have passed throughout the text. The prophet, now proceeds, and saith, “Thou hast increased the nations, O Lord, thou hast increased the nations; thou art made glorious, thou hast enlarged all the coasts of the earth. Lord, in trouble,” &c. verses 15, 16.
In these words the prophet gives consolation to the afflicted, assuring them, that how horrible soever the desolation should be, yet should the seed of Abraham be so multiplied, that it should replenish the coasts of the earth; yea, that God should be more glorified in their affliction, than he was during the time of their prosperity. This promise, no doubt, was incredible when it was made; for who could have been persuaded, that the destruction of Jerusalem should have been the means whereby the nation of the Jews should have been increased? seeing that much rather it appeared, that the overthrow of Jerusalem should have been the very abolishing of the seed of Abraham: but we must consider, to what end it was that God revealed himself to Abraham, and what is contained in the promise of the multiplication of his seed, and the benediction promised thereto.
First, God revealed himself to Abraham, to let all flesh understand, by the means of his word, that God first called man, and revealed himself unto him; that flesh can do nothing but rebel against God; for Abraham, no doubt, was an idolater, before God called him from Ur of the Chaldees. The promise was made, that the seed of Abraham should be multiplied as the stars of heaven, and as the sand of the sea; which is not simply to be understood of his natural seed, although it was sometimes greatly increased; but rather of such as should become the spiritual seed of Abraham, as the apostle speaks. Now, if we be able to prove, that the right knowledge of God, his wisdom, justice, mercy, and power, were more amply declared in their captivity, than at any time before, then we cannot deny, but that God, even when to man's judgment he had utterly rased them from the face of the earth, did increase the nation of the Jews, so that he was glorified in them, and extended the coasts of the earth for their habitation. And, for the better understanding hereof, let us shortly try the histories from their captivity to their deliverance; and after the same, to the coming of the Messiah.
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, [pg 044] 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 [pg 045] 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 [pg 046] 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: