< 232613 > Verse 13. “O Lord, our God, other lords besides thee have ruled us,” etc. ¾ As the cunning mariner, being master, having his ship tossed with vehement tempest :red winds contrarious, is compelled oft to traverse, lest that either by too much resisting to the violence of the waves, his vessel might be overwhelmed; or by too much liberty granted to be carried whither the fury of the tempest would, his ship should be driven upon the shore, and so make shipwreck ¾ even so doth our prophet Isaiah, in this text which presently ye have heard read. For lie, foreseeing the great desolation that was decreed in the council of the Eternal against Jerusalem and Judah; to wit, that the whole people that bare the name of God should be dispersed; that the holy city should be destroyed; the temple, wherein was the ark of the covenant, and where God had promised to give his own presence, should be burnt with fire; the king taken, his sons in his own presence murdered, his own eyes immediately after to be put out; the nobility, some cruelly murdered, some shamefully led away captives; and finally, the whole seed of Abraham razed, as it were, from the face of the earth, ¾ the prophet, I say, fearing these horrible calamities, doth as it were sometimes suffer himself, and the people committed to his charge, to be carried away with the violence of the tempest, without further resistance, than by pouring forth his and their dolorous complaints before the majesty of God; as in the 13th, 17th, and 18th verses of this present text we may read. At other times he valiantly resisteth the desperate tempest, and pronounceth the fearful destruction of all such as trouble the church of God; which he pronounceth that God will multiply, even in such time as when it appeareth to be utterly exterminate. But because there is no final rest to the whole body, till the Head return to judgment, he calleth the afflicted to patience, and promiseth such a visitation, as whereby the wickedness of the wicked shall be disclosed, and finally recompensed in their own bosoms. These are the chiefest points which by the grace of God we intend more largely at this present to entreat.

First the prophet saith, verse 13, “O Lord, our God, other lords besides thee have ruled us.” This no doubt is the beginning of the dolorous complaint, in the which he first complaineth of the unjust tyranny that the poor afflicted Israelites sustained during the time of their captivity. True it is, that the prophet was gathered to his fathers in peace, before that this extremity apprehended the people. For an hundred years after his decease, was not the people led away captive. Yet he, foreseeing the assurance of the calamity, did beforehand indite unto them the complaint that afterwards they should make. But at the first sight it appeareth, that the complaint hath small weight. For what new thing was it, that other lords than God in his own person ruled them, seeing that such had been their regiment from the beginning? For who knoweth not, that Moses, Aaron, and Joshua, the Judges, Samuel, David, and other godly rulers, were men, and not God?

And so, other lords than God ruled them in their greatest prosperity.

For the better understanding of this complaint, and of the mind of the prophet, we must First observe, from whence all authority and dominion floweth; and Secondly, to what end powers are appointed of God. The which two points being discussed, we shall the better understand what lords and what authority rule beside God, and who are they in whom God and his merciful presence rules.

The first is resolved to us by the words of the apostle, saying, “There is no power but of God.” David bringeth in the eternal God speaking to judges and rulers, saying, “I have said ye are gods, and the sons of the Most Highest.” And Solomon, in the person of God, affirmeth the same, saying, “By me kings reign, and princes discern the things that are just. Of which places it is evident, that it is neither birth, influence of stars, election of people, force of arms, nor finally, whatsoever can be comprehended under the power of nature, that maketh the distinction betwixt the superior power and the inferior, or that doth establish the royal throne of kings; but it is the only and perfect ordinance of God, who willeth his power, terror, and majesty, in a part to shine in the thrones of kings, and in the faces of his judges, and that, for the profit and comfort of man. So that whosoever would study to deface that order of regiment which God hath established, and by his holy word allowed, and bring in such a confusion, as no difference should be betwixt the upper powers and the subjects, doth nothing but evert and turn upside down the very throne of God, which he wills to be fixed here upon earth ¾ as in the end and cause of this ordinance more plainly shall appear; which is the second point we have to observe for the better understanding of the prophet’s word and mind.

The end and cause, then, why God printeth in the weak and feeble flesh of man this image of his own power and majesty, is not to puff up flesh in opinion of itself; neither yet, that the heart of him that is exalted above others, shall be lifted up by presumption and pride, and so despise others: but that he shall consider, that he is appointed lieutenant to One whose eyes continually watch upon him, to see and examine how he behaveth himself in his office. St. Paul in few words declareth the end wherefore the sword is committed to the powers, saying, it is “To the punishment of the wicked doers, and to the praise of such as do well.” ( Romans 13) Of which words it is evident, that the sword of God is not committed to the hand of man, to use as it pleaseth him; but only, to punish vice, and maintain virtue, that men may live in such society as before God is acceptable. And this is the very and only cause why God hath appointed powers in this earth. For such is the furious rage of man’s corrupt nature, that unless severe punishment were appointed, and put in execution upon malefactors, better it were that man should live among brute and wild beasts, than among men. But at this present, I dare not enter into the description of this common-place, for so should I not satisfy the text, which by God’s grace I purpose to absolve. This only by the way I would, that such as are placed in authority, should consider, whether they reign and rule by God, so that God ruleth them; or, if they rule without, besides, and against God; of whom our prophet here doth complain.

If any lust to take trial of this point, it is not hard: for Moses in the election of judges, and of a king, describeth not only what persons shall be chosen to that honor, but doth also give to him that is elected and chosen, the rule, by the which he shall try himself whether God reign in him or not; saying, “When he shall sit upon the throne of his kingdom, he shall write to himself an exemplar of this law in a book, by the priests the Levites: it shall be with him, and he shall read therein all the days of his life, that he may learn to fear the Lord his God, and to keep all the words of this law, and these statutes, that he may do them; that his heart be not lifted up above his brethren, and that he turn not from the commandment, to the right hand, or to the left.” ( Deuteronomy 17.)

The same is repeated to Joshua, in his inauguration to the government of the people, by God himself, saying, “Let not the book of this law depart from thy mouth, but meditate in it day and night, that thou mayest keep and do all that which is written in it. For then shall thy way be prosperous, and thou shalt do prudently.” ( Joshua 1.)

The First thing then that God craveth of him that is called to the honor of a king, is, the knowledge of His will revealed in his word: the Second, is an upright and willing mind to put in execution such things as God commandeth in his law, without declining either to the right hand or the left.

Kings then have not an absolute power to do in their regiment what pleaseth them; but their power is limited by God’s word. So that if they strike where God commandeth not, they are but murderers; and if they spare, where God commandeth to strike, they and their throne are criminal, and guilty of the wickedness that aboundeth upon the face of the earth for lack of punishment. Oh, if kings and princes would consider what account shall be craved of them, as well of their ignorance and misknowledge of God’s will, as for the neglecting of their office!

But now, to return to the words of the prophet: ¾ In the person of the whole people, he doth complain unto God, that the Babylonians (whom he calleth other lords besides God, both because of their ignorance of God, and by reason of their cruelty and inhumanity,) had long ruled over them in all rigor, without pity or compassion had upon the ancient men, and famous matrons. For they being mortal enemies of the people of God, sought by all means to aggravate their yoke, yea, utterly to have exterminate the memory of them and of their religion from the face of the earth.

After the first part of this dolorous complaint, the prophet declareth the protestation of the people, saying, “Nevertheless, only in thee shall we remember thy name.” Others read it, “But we will remember thee only, and thy name;” but in the Hebrew, there is no conjunction copulative in that sentence. The mind of the prophet is plain, to wit, that notwithstanding the long sustained affliction, the people of God declined not to a false and vain religion, but remembered God, that sometime appeared to them in his merciful presence; which albeit then they saw not, yet would they still remember his name, that is, they would call to mind the doctrine and promise which sometimes they heard, albeit in their prosperity they did not sufficiently glorify God, who so mercifully ruled in the midst of them. The temptation, no doubt, of the whole Israelites, was great in those days. They were carried captives from the land of Canaan, which was to them the gage and pledge of God’s favor towards them; for it was the inheritance that God promised to Abraham, and to his seed forever. The league and covenant of God’s protection appeared to have been broken. They lamentably complain, that they saw not their accustomed signs of God’s merciful presence. The true prophets were few, and the abominations used in Babylon were exceeding many. And so, it might have appeared to them, that in vain it was that they were called the posterity of Abraham, or that ever they had received law, or form of right religion from God. That we may the better feel it in ourselves, the temptation, I say, was even such, as if God should utterly destroy all order and policy that this day is within his church; that the true preaching of the word should be suppressed, the right use of sacraments abolished, idolatry and papistical abominations erected up again; and therewith, that our bodies should be taken prisoners by Turks, or other manifest enemies of God, and of all godliness. Such, I say, was their temptation. How notable then is this their confession that in bondage they make; to wit, that they will remember God only; albeit he hath appeared to turn his face from them, they will remember his name, and will call to mind the deliverance promised.

Hereof have we to consider, what is our duty, if God bring us (as for our offenses and unthankfulness justly he may,) to the like extremity. This confession is not the fair flattering words of hypocrites, lying and bathing in their pleasures; but it is the mighty operation of the Spirit of God, who leaveth not his own destitute of some comfort, in their most desperate calamities. This is then our duty, not only to confess our God in the time of peace and quietness, but he chiefly craveth, that we avow him in the midst of his and our enemies. And this is not [in us] to do; but it behoveth, that the Spirit of God work in us, above all power of nature. And thus we ought earnestly to meditate, before the battle rise more vehement which appeareth not to be far off.

But now, must we enter in somewhat more deeply to consider these judgments of God. This people entreated as we have heard, was the only people upon the face of the earth, to whom God was rightly known: among them only were his laws, statutes, ordinances, and sacrifices used, and put in practice. They only invocated His name, and to them alone had he promised his protection and assistance. What then should be the cause, that he should give them over into this great reproach, and bring them into such extremity, as that his own name in them should be blasphemed? The prophet Ezekiel, that saw this horrible destruction forespoken by Isaiah put in just execution, giveth an answer in these words, “I gave unto them laws that were good, in the which, whosoever should walk, should live in them. But they would not walk in my ways, but rebelled against me; and therefore I have given unto them laws that are not good, and judgments, in the which they shall not live.” ( Ezekiel 20.)

The writers of the books of Kings and Chronicles declare this in more plain words, saying, The Lord sent unto them his prophets rising early, desiring of them to return unto the Lord, and to amend their wicked ways, (for he would have spared his people and his tabernacle:) but they mocked his servants, and would not return unto the Lord their God, to walk in his ways. Yea, Judah itself kept not the precepts of the Lord God, but walked in the manners and ordinances of Israel, that is, of such as then had declined to idolatry, from the days of Jeroboam. And therefore, the Lord God abhorred the whole seed of Israel, that is, the whole body of the people; he promised them and gave them into the hands of those that spoiled them, and so, he cast them out from his presence.

Hereof it is evident, that their stubborn disobedience unto God, and unto the voices of his prophets, was the cause of their destruction. Now, have we to take heed how we should use the good laws of God; that is, his merciful will revealed unto us in his word, and that order of justice that by him, for the comfort of man, is established among men. It is no doubt, but that obedience is the most acceptable sacrifice unto God, and that which above all things he requireth: that when he manifesteth himself by his word, that men follow, according to their vocation and commandment. Now, so it is, that God by that great Pastor, our Lord Jesus, now manifestly in his word calleth us from all impiety, as well of body, as of mind, to holiness of life, and to his spiritual service. And for this purpose, He hath erected the throne of his mercy among us, the true preaching of his word, together with the right administration of his sacraments. But what is our obedience?

Let every man examine his own conscience, and consider what statutes and laws we would have to be given unto us.

Wouldst thou, O Scotland, have a king to reign over thee in justice, equity, and mercy? ¾ subject thou thyself to the Lord thy God, obey his commandments, and magnify thou that word that calleth unto thee, “This is the way, walk into it.” And if thou wilt not, flatter not thyself: the same justice remaineth this day in God to punish thee, Scotland, and thee, Edinburgh in especial, that before punished the land of Judah, and the city of Jerusalem. “Every realm or nation (saith the prophet Jeremiah,) that likewise offendeth, shall be likewise punished.” But if thou shalt see impiety placed in the seat of justice above thee, so that in the throne of God (as Solomon doth complain, Ecclesiastes 3,) reigneth nothing but fraud and violence, accuse thy own ingratitude and rebellion against God.

For that is the only cause why God taketh away (as the same prophet in another place doth speak,) the strong man and the man of war, the judge and the prophet, the prudent and the aged, the captain and the honorable, the counselor and the cunning artificer. And I will appoint, saith the Lord, children to be their princes, and babes shall rule over them. Children are extortioners of my people, and women have rule over them. ( Isaiah 3.)

If these calamities, I say, apprehend us, so that we see nothing but the oppression of good men, and of all godliness, and wicked men without God to reign above us, let us accuse and condemn ourselves, as the only cause of our own miseries. For if we had heard the voice of the Lord our God, and given upright obedience to the same, God should have blessed us, he should have multiplied our peace, and should have rewarded our obedience before the eyes of the world.

But now, let us hear what the prophet saith further. <231401> Verse 14 . ¾ “The dead shall not live (saith he,) neither shall the tyrants, or the dead arise, because Thou hast visited and scattered them, and destroyed all their memory.” From this 14th verse, unto the end of the 19th, it appeareth, that the prophet observeth no order; yea, that he speaketh things directly repugning one to another. For first he saith, “The dead shall not live;” after, he affirmeth, “Thy dead men shall live.” Secondly, he saith (verse 15), “Thou hast visited and scattered them, and destroyed all their memory:” Immediately thereafter he saith, “Thou hast increased the nation, O Lord, thou hast increased the nation. They have visited thee, and have poured forth a prayer before thee.” Who, I say, would not think that these are things not only spoken forth of good order and purpose, but also, manifestly repugning one to another? For to live, and not to live; to be so destroyed that no memorial remaineth, and to be so increased, that the coasts of the earth shall be replenished, seem to import plain contradiction.

For removing of this doubt, and for better understanding of the prophet’s mind, we must understand that the prophet had to do with diverse sorts of men. He had to do with the conjured and manifest enemies of God’s people, the Chaldeans or Babylonians, even as such as profess Christ Jesus, have to do with the Turk and Saracens. He had to do with the seed of Abraham, whereof there were three sorts. The ten tribes all degenerate from the true worshipping, and corrupted with idolatry, as at this day are our pestilent Papists in all realms and nations, there rested only the tribe of Judah, and Jerusalem, where the form of true religion was observed, the law taught, and ordinances of God outwardly kept. But yet there were in that body (I mean, in the bosom of the visible church,) a great number that were hypocrites, as at this day are yet among us, that profess the Lord Jesus, and have refused papistry; not a few that were licentious livers; some that had turned their back to God, that is, had forsaken all true religion; and some that lived a most abominable life, as Ezekiel saith in his vision. ( Ezekiel 8.) And yet, there were some godly, as a few wheat-corns oppressed and hid among the multitude of such chaff. Now, according to this diversity, the prophet keepeth diverse purposes, and yet in most perfect order.

And first, after the first part of the complaint of the afflicted, as we have heard, in vehemency of spirit he bursteth forth against all the proud enemies of God’s people, 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 arise; thou hast scattered them, and destroyed their memorial.” In which words, he fighteth against the present temptation, and dolorous estate of God’s people, and against the insolent pride of such as oppressed them: as the prophet should say, O ye troublers of God’s people, howsoever it appeareth to you in this your bloody rage, that God regardeth not your cruelty, nor considereth not what violence ye do to his poor afflicted, yet shall ye be visited, yea, and your carcasses shall fall, and lie as stinking carrion upon the face of the earth: ye shall fall without hope of life, or of a blessed resurrection. Yea, however ye gather your substance, and augment families, ye shall be so scattered, that ye shall leave no memorial of you to the posterities to come, but that which shall be execrable and odious.

Hereof have the tyrants their admonition, and the afflicted church inestimable comfort. The tyrants that now do oppress, shall receive the same end as they which 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 have the wicked their counsels, their thrones, and final handling, for the most part, of all things that are upon the face of the earth; but the poor servants of God are reputed unworthy of men’s presence, yea, they are more vile before these proud tyrants, than is very dirt and mire that is trodden under foot. But in that glorious resurrection this estate 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. ( Revelation 1.) 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, that utterly we despair not, as if there were neither wisdom, justice, nor power above in the heavens, to repress such tyranny, and to redress the dolors of the unjustly afflicted. No, brethren; let us be assured, that the right hand of the Lord will change the state of things that be 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.

Let us therefore in these apparent calamities ¾ and marvel not that I say calamities apparent, for he that seeth not a fire begun, that shall burn more than we look for, unless God of his mercy quench it, is more than blind ¾ yet, I say, 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; and so shall our temporal sorrows be converted into joy everlasting.

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 through the text. Now proceedeth the prophet, and saith, <231501> Verse 15. “Thou hast increased the nation, O Lord, thou hast increased the nation; thou art made glorious; thou hast enlarged all the coasts of the earth.” 16. “Lord, in trouble have they visited thee; they poured out a prayer when thy chastening was upon them.” In these words, the prophet giveth consolation to the afflicted, assuring them, that how horrible soever that 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 dispersion, 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 of the benediction promised thereto.

First, God revealed himself to Abraham, and that by the means of his word, to let all flesh after understand, that without God first call man, and reveal 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. ( Joshua 24.) 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 speaketh. ( Romans 9.) 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 ever it was at any time before, then can we not deny, but that God, even when to man’s judgment he had utterly razed them from the face of the earth, did increase the nation of the Jews, so that he was glorified in them, and did extend 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. It is no doubt but that Satan intended, by the dispersion of the Jews, so to have profaned the whole seed of Abraham, that among them should neither have remained the true knowledge of God, nor yet the spirit of sanctification, but that all should have come to a like ignorance, and 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 divines, soothsayers, and astrologers?

It may be thought, that it proceeded from the king’s humanity, and of a zeal that he had that they should be brought up in virtue and good learning; and I doubt not but it was so understood of a great number of the Jews.

But the secret practice of the devil was understood of 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. ( Daniel 1.)

Well, God beginneth shortly thereafter, to show himself mindful of his promise made by his prophet; and he beginneth to trouble Nebuchadnezzar himself, by showing to him a vision in his dream; which did the more trouble him, because he could not forget the terror of it, neither yet could he remember what the vision, and the parcels thereof were. Whereupon were called all diviners, interpreters of dreams, and soothsayers, of whom the king demanded, if they could let him understand what he had dreamed.

But while they answer, that such a question used not to be demanded of any soothsayer or magician, for the resolution thereof appertained only to the gods, whose habitation was not with men, the charge was given, that they all should be slain; and amongst the rest, Daniel was sought, (whose innocence the devil most envied,) to have suffered the same judgment. He claimeth, and asketh time to disclose that secret; (I only touch the history, to let you see by what means God increaseth his knowledge:) which being granted, the vision is revealed unto him. He showeth the same to 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 only was, and is, the true God. Which thing 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 the secrets, seeing that thou couldst open this secret.” ( Daniel 2.)

And when the king after, puffed up in pride, by the counsel of his wicked nobility, would make an image, before the which he would that all tongues and nations subject to him should make adoration; and that Shadrach, Meshach, and Abednego would not obey his unjust commandment, and so, were cast in the flaming furnace of fire, and yet, by God’s angels were so preserved, that no smell of fire remained on their persons nor garments, this same king giveth a more notable confession, saying, “The Lord God of Shadrach, Meshach, and Abednego, is to be praised, who hath sent his angels, and delivered his worshippers that put their trust in him, who have done against the king’s commandment; who have rather given their own bodies to torment, than that they should 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 Abednego, that he shall be cut in pieces, and his house shall be made detestable.”

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 trim 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 honor by Darius, king of the Persians and Medes, falleth into a desperate danger; for he was committed to prison among lions, because that he was deprehended breaking the king’s injunction ¾ not that the king desired the destruction of God’s servants, but because the corrupt idolaters that in hatred of Daniel had procured this law to be made, urged the king against his nature.

But God by his angel did stop the lions’ mouths, and so, preserved his servant. Which 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 forever, whose kingdom shall not be destroyed, and his dominion remaineth: who sayeth and delivereth, and showeth signs and wonders in heaven and in earth; who hath delivered Daniel from the lions.” ( Daniel 6.)

This knowledge was yet further increased in the days of Cyrus, who giving freedom to the captives to return to their own native country, giveth this confession: “Thus saith Cyrus, the king of Persians: 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 1.) Time will not suffer to entreat 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 of his people, and in augmenting of his true knowledge. When that both they that were the seed of Abraham, and that religion which they professed, appeared utterly to have been extinguished, above men’s expectation, 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 reparation of the walls of Jerusalem, were long stayed, so that the work had many enemies. But so did the hand of God prevail in the end, that a decree was given 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 there burnt should be ministered upon the king’s charges, but also, that whosoever should hinder that work, or change that decree, that a balk should be taken out of his house, and that he should be hanged thereupon; yea, that his house should be made a dunghill. And thereto he addeth a prayer, saying, “The God of heaven who hath placed his name there, root out every king and people (oh that kings and nations should understand!) that shall put his hand either to change, or to hurt this house of God that is in Jerusalem.” ( Ezra 6.)

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, till that the Messiah promised, 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, did replenish the whole earth with the true knowledge of God. And thus 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 the which he hath proclaimed liberty, after this fearful bondage of that spiritual Babylon, in the which we have been holden captives of longer space than Israel was prisoner in Babylon itself. For if we shall consider, upon the one part, the multitude of those that live without God, and upon the other part, the blind rage of the pestilent Papists, what shall we think of the small number of them that do 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 utterly be consumed? But against this fearful temptation, let us be armed with the promise of our God, to wit, that he will be the protector of his church, yea, that he will multiply it, even when to man’s judgment it appeareth to be utterly exterminate. This promise hath our God performed in the multiplication of Abraham’s seed; in preservation of it when Satan labored to have utterly destroyed it; 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 stick to his truth, and study to conform our lives to the same, and he shall multiply his knowledge, and increase his people.

Now, let us hear what the prophet saith more: ¾ <231601> Verse 16. “Lord, in trouble have they visited thee; they poured out a prayer when thy chastening was upon them.” The prophet meaneth, 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 deserveth small praise before men: for who can praise, or accept that in good part, which cometh, as it were, of mere compulsion?

And yet, rare it is 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 maketh them careless, insolent, and in many things unmindful of those things that God chiefly craveth of them; which imperfection espied, and the danger that thereof might ensue, our heavenly Father visiteth the sins of his children, but in 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 thereafter; as David confesseth, saying, “Before I fell in affliction, I went astray, but now, will I keep thy statutes.” ( <19B901> Psalm 119.)

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 visiteth 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. Other times, God is said to visit his people being in affliction, to whom he sendeth comfort or promise of deliverance; as he did visit the seed of Abraham, being oppressed in Egypt. And Zachariah saith, 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, speaketh our prophet here; but of that only which we have already touched, to wit, when that 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 ¾ and doth as it were wean them from their mother’s paps, 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 be 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 doth either hinder the other to be received, or else, so troubleth the whole powers of man, that the soul can never so digest the truth of God as that he ought to do.

Albeit this appeareth hard, yet it is most evident. For what liquor can we receive from the breasts of the world, but that which is in the world? And what that is, the apostle John teacheth, saying, “Whatsoever is in the world, is either the lusts of the eyes, the lusts of the flesh, or the pride of life,” ( 1 John 2.)

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 that our stomachs are replenished with the corruption of these vices?

Now, so it is, that willingly flesh can never refuse these forenamed, but rather still delighteth itself in every one of them, yea, in them all, as the examples are but too evident. It behoveth therefore, that God himself shall violently pull his children from these venomous breasts, that when they lack the liquor and poison of the one, 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 humor and liquor their souls are fed, while their whole delight consisteth in pride, ambition, and lusts of the stinking flesh!

We understand then, how God doth visit men, as well by his severe judgments, as by his merciful visitation of deliverance from trouble, or by bringing trouble upon his chosen, for their humiliation. And now, it resteth to understand, how man visiteth God. Man doth visit God, when he appeareth in his presence, be it to the hearing of his Word, or to 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, as 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 requireth.

And let such men be assured, that He who searcheth the secrets of all hearts, will be avenged of all such. For nothing can be to God more odious, than to mock him in his own presence, Let every man therefore examine himself, with what mind, and what purpose he cometh, to hear the Word of God; yea, with what ear he heareth it, and what testimony his heart giveth him, when that God commandeth virtue, and forbiddeth impiety. Repinest thou, when God requireth 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 speaketh, is only proper to the sons of God, who in the time when God taketh from them the pleasures of the world, or showeth his angry countenance unto them, have their recourse unto him, and confessing their former negligence, with troubled hearts cry for his mercy. This visitation is not proper to all afflicted, but appertaineth only to God’s children; for the reprobate can never have access to God’s mercy in time of their tribulation, and that, because they abuse, as well his long patience, 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 aboundeth,) he will do wickedly;” which is a crime above all others abominable. For to what end is it, that God erecteth his throne among us, but that we should fear him? Why doth He reveal his holy will unto us, but that we should obey it? Why doth 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 even as before? What deserve they, but effectually to be given over unto a reprobate sense, that headlong they may run to ruin both of body and soul. It is almost incredible, that man should be so enraged against God, that neither his plagues, nor yet his mercy showed, should move them 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 presently before our eyes, although many, blinded by affection, cannot see them.

Ahab (as in the book of Kings it is written) received many notable benefits of the hand of God, who did visit him in diverse 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 all Israel by famine. He revealed to him his will and true religion, by the prophet Elijah; he gave to 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 whatsoever was delectable in Samaria. True it is, that his elders and people willed him not to hear the proud tyrant. But who made to 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 deface that great army, in the 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 former impiety. But what was the end hereof? 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 may 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 obtained, they magnify God’s name, and after declare the fruits of repentance. Let us therefore that hear these judgments of our God, call for the assistance of his Holy Spirit, that howsoever it pleaseth him to visit us, that we may stoop under his merciful hands, and unfeignedly cry to him when he correcteth 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: <231701> Verse 17. “Like as a woman with child, that draweth near to the 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.” 18. “Salvations were not made to the earth, neither did the inhabitants of the earth fall.” This is the second part of the prophet’s complaint, in the which he, in the person of God’s people, complaineth, that of their great affliction there appeared no end. This same similitude is used by our Master, Jesus Christ; for when he speaketh of the troubles of his church, he compareth them to the pains of a woman travailing in her child-birth, ( John 16;) but it is to another end. For there he promiseth 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 speaketh no doubt of that long and dolorous time of their captivity, in the which they continually travailed for deliverance, but obtained it not, before the complete end of seventy years; during the 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 ¾ 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 done at other times, I mind to contract that which resteth of this text into certain points.

In verses 19th and 20th, the prophet first fighteth against the present desperation; after, he introduceth God himself calling upon his people; and last of all, he assureth his afflicted, that God will come, and require account of all the blood-thirsty tyrants of the earth.

First, fighting against the present desperation, he saith, <231901> Verse 19. “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.” The prophet here pierceth through all impediments that nature could object, and by the victory of faith he overcometh, not only the common enemies, but the great and last enemy of all, to wit, death itself. For thus would he say, Lord, I see nothing to 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 appeareth to have devoured them. For thy dead shall live, yea, not only shall they live, but my very dead carcass shall arise. And so, I see honor and glory to succeed this temporal shame. I see joy permanent 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 in the midst of death, throughout 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 in his promises. But bring them to the extremity, and there ceaseth the hypocrite further to trust in God, than he seeth natural means whereby God useth to work. But the true faithful, when all hope of natural means faileth, then fly they 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 faileth, his power and promise also therewith fail.

Let us further observe, that the prophet here speaketh not of all dead in general, but saith, “Thy dead, O Lord, shall live;” in which words, he maketh difference betwixt those that die in the Lord, and those that die in their natural corruption, and in old Adam. Die in the Lord can none, except those that live in him ¾ I mean, of those that attain to the years of discretion ¾ and none can live in him, except those that with the apostle can say, “I live; not I, but Christ Jesus liveth in me. The life that now I live, I have by the faith of the Son of God.” ( Galatians 2.)

Not that I mean, that the faithful have at all hours such sense of the life everlasting, that they fear not the death, and the troubles of this life. No, not so, for the faith of all 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 living and everlasting God; which whosoever despiseth, refuseth life, and joy everlasting. ( 1 Peter 1.) The prophet transferreth all the promises of God to himself, saying, “Even my dead body shall arise.” And immediately after, he giveth commandment and charge to the dwellers in the dust, that is, to the dead carcasses of those that were departed ¾ for the spirit and soul of man dwelleth not in the dust ¾ that they should awake, they should sing and rejoice; for they should arise, and spring up from the earth, even as do the herbs, after they have received the dew from above.

Time will not suffer that these particulars be so largely entreated as they merit, and as I gladly would. And therefore let us first consider, that the prophet in transferring the power and promise of God to himself, doth not vindicate to himself any particular prerogative above the people of God, as that he alone should live and arise, and not they also. But he does it to let them understand, that he taught a doctrine whereof he was certain, yea, and whereof they should have experience, after his death. As he should say, My words appear to you now to be incredible. But the day shall come, that I shall be taken from you; my carcass shall be enclosed in the bosom of the earth, and therefore, shall ye be led away captives to Babylon, where ye shall remain many days and years, as it were, buried in your sepulchres. But then, call to mind that I said unto you beforehand, that my body shall arise.

Even so shall ye rise from your graves out of Babylon, and be restored to your own country, and city of Jerusalem. ¾ This I doubt not is the true meaning of the prophet. The charge that he giveth to the dwellers in the dust is, to express the power of God’s word, whereby He not only giveth life where death apparently had prevailed, but also, by it, He calleth things that are not, even as if they were. True it is, that the prophet Isaiah saw not the destruction of Jerusalem, much less, could he see the restitution of it, with his corporal eyes. But he leaveth this, as it were, in testament with them, that when they were in the extremity of all bondage, they should call to mind what the prophet of God had before spoken.

And lest that his doctrine, and this promise of God made unto them by his mouth, should have been forgotten ¾ as we are ever prone and read