things as God commands in his law, without declining to the right, or to
the left hand.
Kings then have not an absolute power, to do in their government what
pleases them, but their power is limited by God’s word; so that if they
strike where God has not commanded, they are but murderers; and if they
spare where God has commanded to strike, they and their throne are
criminal and guilty of the wickedness which abounds upon the face of the
earth, for lack of punishment.
O that 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. In the person of the whole people he complains unto God, that the
Babylonians (whom he calls, “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 great rigour, without pity or compassion upon
the ancient men, and famous matrons: for they, being mortal enemies to the
people of God, sought by all means to aggravate their yoke, yea, utterly
to 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 declares the
protestation of the people, saying, “Nevertheless 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, namely, that notwithstanding
the long sustained affliction, the people of God declined not to a false
and vain religion, but remembered God, who sometime appeared to them in
his merciful presence; which although they saw not then, yet they would
still remember his name—that is, they would call to mind the doctrine and
promise, which formerly they heard, although in their prosperity they did
not sufficiently glorify God, who so mercifully ruled in the midst of
them. The temptation, no doubt, of the 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 favour towards them: for it was the inheritance
that God promised to Abraham, and to his seed for ever. 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 exceedingly 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 the 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 abomination
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, namely, That they will remember God only; although
he has 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 to the like
extremity, as for our offences and unthankfulness justly he may. 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 leaves not his own destitute of some comfort, in their most
desperate calamities. This then is our duty, not only to confess our God
in time of peace and quietness, but he chiefly craves, that we avow him in
the midst of his and our enemies; and this is not in us to do, but it
behoves 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 appears not to be far off. But now must we somewhat more deeply
consider these judgments of God.
This people dealt with thus, as we have heard, were 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 unto this great reproach; and bring them into such
extremity that his own name, in them, should be blasphemed? The prophet
Ezekiel, who saw this horrible destruction, forespoken by Isaiah, put into
just execution, gives 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.” (Ezek. xx.) 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.” (2 Kings xvii.) 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
punished 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 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 will
revealed unto us in his word; and that order of justice, which by him, for
the comfort of man, is established amongst men. There is no doubt but that
obedience is the most acceptable sacrifice unto God, and that which above
all things he requires; so that when he manifests himself by his word, men
should 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
calls 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 has erected
the throne of his mercy among us, the true preaching of his word, together
with the right administration of his sacraments: but what our obedience
is, 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? Subject thou thyself to the Lord thy God, obey his
commandments, and magnify thou the word that calleth unto thee, “This is
the way, walk in it;” (Isa. xxx.) and if thou wilt not, flatter not
thyself; the same justice remains this day in God to punish thee,
Scotland, and thee Edinburgh especially, which 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. (Jer. ix.)
But if thou shalt see impiety placed in the seat of justice above thee, so
that in the throne of God (as Solomon complains, Eccles. iii.) reigns
nothing but fraud and violence, accuse thine own ingratitude and rebellion
against God; for that is the only cause why God takes away “the strong man
and the man of war, the judge and the prophet, the prudent and the aged,
the captain and the honourable, the counsellor 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.” Isa. iii.
If these calamities, I say, apprehend us, so that we see nothing but the
oppression of good men, and of all godliness, and that wicked men without
God 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 unto the same, God would have multiplied our
peace, and would have rewarded our obedience before the eyes of the world.
But now let us hear what the prophet saith further: “The dead shall not
live,” saith he, “neither shall the tyrants, nor the dead arise, because
thou hast visited and scattered them, and destroyed all their memory,”
verse 14.
From this 14th verse, unto the end of the 19th, it appears, that the
prophet observes no order; yea, that he speaks things directly
repugning(6) one to another; for, _first_, he saith, “The dead shall not
live:” afterwards, he affirms, “Thy dead men shall live.” _Secondly_, he
saith, “Thou hast visited and scattered them, and destroyed all their
memory.” Immediately after, he saith, “Thou hast increased thy nation, O
Lord, thou hast increased thy 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 without
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 remains, and
to be so increased that the coasts of the earth shall be replenished,
seems to import plain contradiction. For removing of this doubt, and for
better understanding the prophet’s mind, we must observe, that the prophet
had to do with divers sorts of men; he had to do with the conjured(7) and
manifest enemies of God’s people, the Chaldeans or Babylonians; even so,
such as profess Christ Jesus have to do with the Turks and Saracens. He
had to do with the seed of Abraham, whereof there were three sorts. The
ten tribes were all degenerated from the true worshipping of God, and
corrupted with idolatry, as this day are our pestilent papists in all
realms and nations; there rested only the tribe of Judah at Jerusalem,
where the form of true religion was observed, the law taught, and the
ordinances of God outwardly kept. But yet there were in that body, I mean,
in the body of the visible church, a great number that were hypocrites, as
this day yet are among us that profess the Lord Jesus, and have refused
papistry; also not a few that were licentious livers; some that 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; and yet
there were some godly, as a few wheat-corns, oppressed(8) and hid among
the multitude of chaff: now, according to this diversity, the prophet
keeps divers 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 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 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, 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.