The Pulpit Of The Reformation Part 3

First, G.o.d revealed himself to Abraham, to let all flesh understand, by the means of his word, that G.o.d first called man, and revealed himself unto him; that flesh can do nothing but rebel against G.o.d; for Abraham, no doubt, was an idolater, before G.o.d 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 G.o.d, his wisdom, justice, mercy, and power, were more amply declared in their captivity, than at any time before, then we cannot deny, but that G.o.d, 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 G.o.d, nor yet the spirit of sanctification, but that all should have come to a like contempt of G.o.d. 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 G.o.d. Well, G.o.d 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 G.o.ds, 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 G.o.d 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 G.o.d of Abraham, who alone was and is the true G.o.d. Which being understood, the king burst forth in his confession, saying, "Of a truth your G.o.d is the most excellent of all G.o.ds, 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 n.o.bility, 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 G.o.d'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 G.o.d of Shadrach, Meshach, and Abed-nego, is to be praised, who hath sent his angels, and delivered his wors.h.i.+ppers 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 wors.h.i.+p another G.o.d, except their own G.o.d. By me therefore is there made a decree, that whosoever shall blaspheme the G.o.d 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 G.o.d 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 wors.h.i.+pping, by those that were taken prisoners, yea, that were despised, and of all men contemned; so that the name and fear of the G.o.d of Abraham was never before notified to so many realms and nations. This wondrous work of G.o.d 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 G.o.d'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 G.o.d, 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 G.o.d of Daniel, because he is the Living G.o.d, 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 G.o.d 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 G.o.d be with him, and let him pa.s.s up to Jerusalem, and let him build the house of the Lord G.o.d of Israel; for he only is G.o.d 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 G.o.d 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 G.o.d 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 G.o.d 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 G.o.d 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 G.o.d; and so did G.o.d 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 s.p.a.ce than Israel was prisoner in Babylon itself: for if we shall consider, upon the one part, the mult.i.tude 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 G.o.d, 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 G.o.d 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 rest.i.tution of his glorious gospel. Shall we then think that he will leave his church dest.i.tute 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 G.o.d nor his judgments, were compelled, by sharp corrections, to seek G.o.d; 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 G.o.d's children do give unfeigned obedience, until the hand of G.o.d turn them. For if quietness and prosperity make them not utterly to forget their duty, both towards G.o.d and man, as David for a season, yet it makes them careless, insolent, and in many things unmindful of those things that G.o.d 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 G.o.d, 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 G.o.d doth visit man, and how man doth visit G.o.d; and what difference there is betwixt the visitation of G.o.d upon the reprobate, and his visitation upon the chosen.

G.o.d 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 G.o.d 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 G.o.d 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 G.o.d layeth his correction upon his own children, to call them from the venomous b.r.e.a.s.t.s 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 b.r.e.a.s.t.s, 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 G.o.d's children, that, unless they are weaned from the pleasures of the world, they can never feed upon that delectable milk of G.o.d'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 G.o.d 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 l.u.s.t of the eyes, the l.u.s.t 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 chast.i.ty, 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 G.o.d himself shall violently pull his children from these venomous b.r.e.a.s.t.s, 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 l.u.s.ts of the corrupt fles.h.!.+ We understand then how G.o.d 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 G.o.d. Man doth visit G.o.d, when he appears in his presence, be it for the hearing of his word, or for the partic.i.p.ation 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 G.o.d himself, wheresoever the gospel of Jesus Christ is truly preached, and his sacraments rightly ministered.

But men may on this sort visit G.o.d hypocritically; for they may come for the fas.h.i.+on, they may hear with deaf ears; yea, they may understand, and yet never determine with themselves to obey that which G.o.d requires: and let such men be a.s.sured, that He who searches the secrets of hearts will be avenged of all such; for nothing can be more odious to G.o.d, 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 G.o.d; yea, with what ear he hears it, and what testimony his heart gives unto him, when G.o.d commands virtue, and forbids impiety.

Repinest thou when G.o.d requires obedience? Thou hearest to thine own condemnation. Mockest thou at G.o.d'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 G.o.d, who, in the time when G.o.d 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 G.o.d's children: for the reprobates can never have access to G.o.d'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 G.o.d abounds, "he will do wickedly." Which is a crime above all others abominable; for to what end is it that G.o.d 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 G.o.d requires of them, do malapertly fight against all equity and justice, what I pray you, do they else, but make manifest war against G.o.d? Yea, when they have received from G.o.d such deliverance, that they cannot deny but that G.o.d 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 G.o.d, 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 G.o.d, 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 a.s.sured him of victory? The prophet of G.o.d only, who a.s.sured 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 G.o.d promised, so it came to pa.s.s; victory was obtained, not once only, but twice, and that by the merciful visitation of the Lord.

But how did Ahab visit G.o.d 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 G.o.d 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 G.o.d 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 G.o.d for mercy; which being obtained, they magnify G.o.d's name, and afterwards manifest the fruits of repentance. Let us therefore that bear these judgments of our G.o.d, call for the a.s.sistance 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 G.o.d'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 G.o.d, 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 G.o.d's people were not taken away, but still remained and continued blasphemers of G.o.d, and troublers of his church. But because I perceive the hours to pa.s.s 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 G.o.d himself calling upon his people; and, last of all, he a.s.sures his afflicted, that G.o.d 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 G.o.d's word, the afflicted see life. Hypocrites, in the time of quietness and prosperity, can generally confess, that G.o.d is true to his promises; but bring them to the extremity, and there the hypocrite ceases further to trust to G.o.d, than he seeth natural means, whereby G.o.d useth to work. But the true faithful, when all hope of natural means fail, flee to G.o.d 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 G.o.d."

(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 G.o.d'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 G.o.d, which whosoever despises, refuses life and joy everlasting.

The prophet transfers all the promises of G.o.d to himself, saying, "Even my dead body shall arise;" and immediately after, gives commandment and charge to the dwellers in the dust, that is, to the dead carcases of those that were departed, (for the spirit and soul of man dwells not in the dust,) "That they should awake, that they should sing and rejoice;" for they should arise and spring up from the earth, even as the herbs do, after they have received the dew from above.

Time will not suffer that these particulars be so largely treated as ought, and as I gladly would do; therefore let us consider, that the prophet, in transferring the power and promise of G.o.d to himself, does not claim to himself any particular prerogative above the people of G.o.d, 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 if he should say, My words appear to you now to be incredible, but the day will come, that I shall be taken from you, my carcase shall be inclosed in the bosom of the earth; and you shall be led away captives to Babylon, where you shall remain many days and years, as it were buried in your sepulchres.

But then call to mind what I said unto you before hand, that my body shall arise; even so shall you rise from your graves out of Babylon, and be restored to your own country, and city of Jerusalem; this, I doubt not, is the true meaning of the prophet. The charge that he gives to the dwellers in the dust, is to express the power of G.o.d's word, whereby he not only gives life, where death apparently had prevailed; but also, by it, he calls things that are not, even as though they were. True it is, that the prophet Isaiah saw not the destruction of Jerusalem, much less could he see the rest.i.tution of it with his corporeal eyes; but he leaves 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 G.o.d had before spoken.

And lest that his doctrine, and this promise of G.o.d made unto them by his mouth, should have been forgotten, as we are ever p.r.o.ne and ready to forget G.o.d's promises when we are pressed with any sorrow, G.o.d raised up unto them, in the midst of their calamity, his prophet Ezekiel, unto whom, among many other visions, he gave this-The hand of the Lord first led him in a place, which was full of dry and dispersed bones. (Ezek. x.x.xvii.) The question was demanded of the prophet, If these bones, being wondrous dry, could live? The prophet answered, The knowledge thereof appertained unto G.o.d. Charge was given unto him, that he should speak unto the dry bones, and say, "Thus saith the Lord G.o.d to these bones, Behold, I will give you breath, and you shall live: I will give unto you sinews, flesh, and skin, and you shall live." And while the prophet spake as he was commanded, he heard a voice, and he saw every bone join its fellow; he saw them covered with flesh and skin, albeit there was no spirit of life in them. He was commanded again to speak, and to say, "Thus saith the Lord G.o.d, Come, O Spirit, from the four quarters, and blow on these that are slain, that they may live." And as he prophesied, the spirit of life came; they lived, and stood upon their feet. Then the Lord interprets what this vision meant, saying "O son of man, these bones are the whole house of Israel.

Behold, they say, Our bones are dried, our hope is perished, we are plainly cut off. But behold, saith the Lord, I will open your graves, I will bring you forth of them, ye shall live, and come unto the land of Israel, and ye shall know that I am the Lord."

This vision, I say, given to the prophet, and by the prophet preached to the people, when they thought that G.o.d had utterly forgotten them, compelled them more diligently to advert to what the former prophets had spoken. It is no doubt but that they carried with them both the prophecy of Isaiah and Jeremiah, so that the prophet Ezekiel is a commentary to these words of Isaiah, where he saith, "Thy dead, O Lord, shall live, with my body they shall arise." The prophet brings in this similitude of the dew, to answer unto that part of their fidelity, who can believe no further of G.o.d's promises than they are able to apprehend by natural judgment; as if he would say, Think ye this impossible, that G.o.d should give life unto you, and bring you to an estate of a commonwealth again, after that ye are dead, and as it were rased from the face of the earth?

But why do you not consider what G.o.d worketh from year to year in the order of nature? Sometimes you see the face of the earth decked and beautified with herbs, flowers, gra.s.s, and fruits; again you see the same utterly taken away by storms, and the vehemence of the winter: what does G.o.d to replenish the earth again, and to restore the beauty thereof? He sends down his small and soft dew, the drops whereof, in their descending, are neither great nor visible, and yet thereby are the pores and secret veins of the earth, which before by vehemence of frost and cold were shut up, opened again, and so does the earth produce again the like herbs, flowers, and fruits. Shall you then think, that the dew of G.o.d's heavenly grace will not be as effectual in you to whom he hath made his promise, as it is in the herbs and fruits which from year to year bud forth and decay?

If you do so, the prophet would say your unbelief is inexcusable; because you neither rightly weigh the power, nor the promise of your G.o.d.

The like similitude the apostle Paul uses against such as called the resurrection in doubt, because by natural judgment they could not apprehend that flesh once putrified, and dissolved as it were into other substance, should rise again, and return again to the same substance and nature: "O fool," saith he, "that which thou sowest is not quickened, except it die; and that which thou sowest, thou sowest not that body that shall be, but bare corn, as it falleth, of wheat, or some other, but G.o.d giveth it a body as it pleaseth him, even to every seed his own body." In which words and sentence, the apostle sharply rebukes the gross ignorance of the Corinthians, who began to call in doubt the chief article of our faith, the resurrection of the flesh after it was once dissolved, because that natural judgment, as he said, reclaimed thereto.(11) He reproves, I say, their gross ignorance, because they might have seen and considered some proof and doc.u.ment thereof in the very order of nature; for albeit the wheat, or other corn, cast in the earth, appears to die or putrify, and so to be lost, yet we see that it is not perished, but that it fructifies according to G.o.d's will and ordinance.

Now, if the power of G.o.d be so manifest in raising up of the fruits of the earth, unto which no particular promise is made by G.o.d, what shall be his power and virtue in raising up our bodies, seeing that thereto he is bound by the solemn promise of Jesus Christ his Eternal Wisdom, and the Verity itself that cannot lie? Yea, seeing that the members must once communicate with the glory of the Head, how shall our bodies, which are flesh of his flesh, and bone of his bones, lie still for ever in corruption, seeing that our Head, Jesus Christ, is now exalted in his glory? Neither yet is this power and good-will of G.o.d to be restrained unto the last and general resurrection only, but we ought to consider it in the marvellous preservation of his church, and in the raising up of the same from the very bottom of death, when by tyrants it has been oppressed from age to age.

Now, of the former words of the prophet, we have to gather this comfort; that if at any time we see the face of the church within this realm so defaced, as I think it shall be sooner than we look for-when we shall see, I say, virtue to be despised, vice to be maintained, the verity of G.o.d to be impugned, lies and men's inventions holden in authority-and finally, when we see the true religion of our G.o.d, and the zealous observers of the same, trodden under the feet of such as in their heart say, that "There is no G.o.d," (Psal. xiv.); let us then call to mind what have been the wondrous works of our G.o.d from the beginning-that it is his proper office to bring light out of darkness, order out of confusion, life out of death: and finally, that this is He that calleth things that are not, even as if they were, as before we have heard. And if in the day of our temptation, which in my judgment approaches fast, we are thus armed, if our incredulity cannot utterly be removed, yet shall it so be corrected, that d.a.m.nable despair oppress us not. But now let us hear how the prophet proceeds:-

"Come, thou my people, enter within thy chamber, shut thy door after thee, hide thyself a very little while, until the indignation pa.s.s over."

Here the prophet brings in G.o.d, lovingly, calling upon his people to come to himself, and to rest with him, until such time as the fury and sharp plagues should be executed upon the wicked and disobedient. It may appear at the first sight, that all these words of the prophet, in the person of G.o.d, calling the people unto rest, are spoken in vain; for we neither find chambers, nor rest, more prepared for the dearest children of G.o.d, so far as man's judgment can discern, than for the rebellious and disobedient; for such as fell not by the edge of the sword, or died not of pestilence, or by hunger, were either carried captives unto Babylon, or else departed afterwards into Egypt, so that none of Abraham's seed had either chamber or quiet place to remain in within the land of Canaan. For the resolution hereof, we must understand, That albeit the chambers whereunto G.o.d called his chosen be not visible, yet notwithstanding they are certain, and offer unto G.o.d's children a quiet habitation in spirit, howsoever the flesh be travailed and tormented.

The chambers then are G.o.d's sure promises, unto which G.o.d's people are commanded to resort; yea, within which they are commanded to close themselves in the time of greatest adversity. The manner of speaking is borrowed from that judgment and foresight which G.o.d has printed in this our nature; for when men espy great tempests appearing to come, they will not willingly remain uncovered in the fields, but straightway they will draw them to their houses or holds, that they may escape the vehemence of the same; and if they fear any enemy pursues them, they will shut their doors, to the end that the enemy should not suddenly have entry.

After this manner G.o.d speaks to his people; as if he should say, The tempest that shall come upon this whole nation shall be so terrible, that nothing but extermination shall appear to come upon the whole body. But thou my people, that hearest my word, believest the same, and tremblest at the threatenings of my prophets, now, when the world does insolently resist-let such, I say, enter within the secret chamber of my promises, let them contain themselves quietly there; yea, let them shut the door upon them, and suffer not infidelity, the mortal enemy of my truth, and of my people that depend thereupon, to have free entry to trouble them, yea, further to murder, in my promise; and so shall they perceive that my indignation shall pa.s.s, and that such as depend upon me shall be saved.

Thus we may perceive the meaning of the prophet; whereof we have first to observe, that G.o.d acknowledges them for his people who are in the greatest affliction; yea, such as are reputed unworthy of men's presence are yet admitted within the secret chamber of G.o.d. Let no man think that flesh and blood can suddenly attain to that comfort; and therefore most expedient it is, that we be frequently exercised in meditation of the same. Easy it is, I grant, in time of prosperity, to say, and to think, that G.o.d is our G.o.d, and that we are his people; but when he has given us over into the hands of our enemies, and turned, as it were, his back unto us, then, I say, still to reclaim him to be our G.o.d, and to have this a.s.surance, that we are his people, proceeds wholly from the Holy Spirit of G.o.d, as it is the greatest victory of faith, which overcomes the world; for increase whereof, we ought continually to pray.

This doctrine we shall not think strange, if we consider how suddenly our spirits are carried away from our G.o.d, and from believing his promise. So soon as any great temptation apprehends us, then we begin to doubt if ever we believed G.o.d's promise, if G.o.d will fulfil them to us, if we abide in his favour, if he regards and looks upon the violence and injury that is done unto us; and a mult.i.tude of such cogitations which before lurked quietly in our corrupted hearts, burst violently forth when we are oppressed with any desperate calamity. Against which this is the remedy-once to apprehend, and still to retain G.o.d to be our G.o.d, and firmly to believe, that we are his people whom he loves, and will defend, not only in affliction, but even in the midst of death itself.

Again, Let us observe, That the judgments of our G.o.d never were, nor yet shall be so vehement upon the face of the earth, but that there has been, and shall be, some secret habitation prepared in the sanctuary of G.o.d, for some of his chosen, where they shall be preserved until the indignation pa.s.s by; and that G.o.d prepares a time, that they may glorify him again, before the face of the world, which once despised them. And this ought to be unto us no small comfort in these appearing dangers, namely, that we are surely persuaded, that how vehement soever the tempest shall be, it yet shall pa.s.s over, and some of us shall be preserved to glorify the name of our G.o.d, as is aforesaid.

Two vices lurk in this our nature: the one is, that we cannot tremble at G.o.d's threatenings, before the plagues apprehend us, albeit we see cause most just why his fierce wrath should burn as a devouring fire; the other is, that when calamities before p.r.o.nounced, fall upon us, then we begin to sink down in despair, so that we never look for any comfortable end of the same.

To correct this our mortal infirmity, in time of quietness we ought to consider what is the justice of our G.o.d, and how odious sin is; and, above all, how odious idolatry is in His presence, who has forbidden it, and who has so severely punished it in all ages from the beginning: and in the time of our affliction we ought to consider, what have been the wondrous works of our G.o.d, in the preservation of his church when it hath been in uttermost extremity. For never shall we find the church humbled under the hands of traitors, and cruelly tormented by them, but we shall find G.o.d's just vengeance fall upon the cruel persecutors, and his merciful deliverance shewed to the afflicted. And, in taking of this trial, we should not only call to mind the histories of ancient times, but also we should diligently mark what notable works G.o.d hath wrought, even in this our age, as well upon the one as upon the other. We ought not to think, that our G.o.d bears less love to his church this day, than what he has done from the beginning; for as our G.o.d in his own nature is immutable, so his love towards his elect remains always unchangeable. For as in Christ Jesus he hath chosen his church, before the beginning of all ages; so by him will he maintain and preserve the same unto the end. Yea, he will quiet the storms, and cause the earth to open her mouth, and receive the raging floods of violent waters, cast out by the dragon, to drown and carry away the woman, which is the spouse of Jesus Christ, unto whom G.o.d for his own name's sake will be the perpetual Protector. Rev. xii.

This saw that notable servant of Jesus Christ, Athanasius, who being exiled from Alexandria by that blasphemous apostate Julian the emperor, said unto his flock, who bitterly wept for his envious banishment, "Weep not, but be of good comfort, for this little cloud will suddenly vanish."

He called both the emperor himself and his cruel tyranny a little cloud; and albeit there was small appearance of any deliverance to the church of G.o.d, or of any punishment to have apprehended the proud tyrants, when the man of G.o.d p.r.o.nounced these words, yet shortly after G.o.d did give witness, that those words did not proceed from flesh nor blood, but from G.o.d's very Spirit. For not long after, being in warfare, Julian received a deadly wound, whether by his own hand, or by one of his own soldiers, the writers clearly conclude not; but casting his own blood against the heaven, he said, "At last thou hast overcome, thou Galilean:" so in despite he termed the Lord Jesus. And so perished that tyrant in his own iniquity; the storm ceased, and the church of G.o.d received new comfort.

Such shall be the end of all cruel persecutors, their reign shall be short, their end miserable, and their name shall be left in execrations to G.o.d's people; and yet shall the church of G.o.d remain to G.o.d's glory, after all storms. But now shortly, let us come to the last point:

"For behold," saith the prophet, "the Lord will come out of his place, to visit the iniquity of the inhabitants of the earth upon them; and the earth shall disclose her blood, and shall no more hide her slain." (Verse 21.) Because that the final end of the troubles of G.o.d's chosen shall not be, before the Lord Jesus shall return to restore all things to their full perfection.

The prophet brings forth the eternal G.o.d, as it were, from his own place and habitation, and therewith shows the cause of his coming to be, that he might take account of all such as have wrought wickedly; for that he means, where he saith, "He will visit the iniquity of the inhabitants of the earth upon them." And lest any should think the wrong doers are so many, that they cannot be called to an account, he gives unto the earth as it were an office and charge, to bear witness against all those that have wrought wickedly, and chiefly against those that have shed innocent blood from the beginning; and saith, "That the earth shall disclose her blood, and shall no more hide her slain men."