An Exposition of Hosea 1-3, Chapter 3 · Lecture 3
The Third Lecture.
HOSEA 3. 5.
—And David their King,I…daos in Chriſtum nostrum credituros celeberrimum eſt in ſermonibus cordibuſ que fidelium. Auguſt. 1. Nihil iſta propheta manifeſtius quam David Regis nomine ſignificatus intel…igitur Chriſtus. Auguſt. de civit. lib. 18. c. 28. and ſhall feare the Lord and his goodneſſe in the latter dayes.
THat the Jews ſhall returne and believe in Chriſt, is moſt ordinary and famous both in the words and hearts of thoſe that are faithfull, ſaies Auguſtine.
In this their returne and ſeeking God, they ſhall ſeek David their King.
For the opening this, there are theſe five things to be inquired into.
1. Who this David was.
2. Why David is rather named then any other.
3. Why he is mentioned in this place.
4. Why joyned with ſeeking Jehovah,
5. Why this Epithet is added to David here. David their King.
For the firſt, David clearly is meant JESUS CHRIST, Nothing is more manifeſt then that Chriſt is meant by the name of David, ſayes Auguſtine. The Scripture is cleare in this, it is uſuall in the Goſpel to call Chriſt by the name of David. Compare Eſay 55. 3. with Acts 13. 34. Eſay 55. I will give you the ſure mercies of David; what are thoſe? Act. 13. that place in Iſaiah is quoted, and there the word is Sancta Davidis, the holy things of David; the holy Ghoſt there going according to the Tranſlation of the Septuagint, as it is uſuall in the New Teſtament. And that Pſalm 16. 9. 10. where David ſeemes to ſpeake in his owne perſon, Thou wilt not leave my ſoul in grave, Lect. 3.nor ſuffer thy holy One to ſee corruption: this is interpreted of Chriſt, Act. 13. 36. 37. Act. 15. 16. In the Aſſembly the Church of Jeruſalem, together with meſſengers of the Church of Antioch, James makes a ſpeech to the Aſſembly, & tels them of a propheſie that God would raiſe the tabernacle of David, that is, convert the Gentiles to the profeſſion of Chriſt. But you will ſay how is this quoted right, for that was James his intention in the Aſſembly (and it concerns thoſe who are of ſuch a grave Aſſembly as that was, to ſpeake what they ſpeake to purpoſe) But how doth James here ſpeake to the purpoſe? for the point he was to ſpeake to, was that the Gentiles were to be called, and he proveth it by that Scripture where it is ſaid that God would raiſe the Tabernacle of David, how doth that prove that God would call the Gentiles? You may ſee if you looke into the propheſie whence this was quoted, that this text was right to the purpoſe▪ The Propheſie is Amos 9. 11. 12. there it goeth thus, after he had ſaid that he would raiſe the tabernacle of David, it followeth, that they may poſſeſſe the remnant of Edom, and of all the heathen which are called by my Name: So that the Tabernacle of David indeed is the Tabernacle of Chriſt, and it ſhall be raiſed to this end that he may poſſeſſe the remnant of Edom, and all the Gentiles that were to be called by the name of God. David is Chriſt becauſe he was his type, and Chriſt was the ſeed of David.
The ſecond Queſtion, but why is David rather named then any other, rather then Abraham, Iſaac, or Jacob? others were types of Chriſt as well as he and Chriſt was, their ſeed as well as Davids,
The reaſon is, becauſe David typified Chriſt eſpecially in his Kingly power over his own people,Anſw. David was the firſt godly King that ever was over Gods own people; Melchiſedech was a King, King of Salem, but over the people of God David was the firſt type of Chriſt.
Thirdly, Why doth the holy Ghoſt adde this to ſeeking the Lord, that they ſhall ſeeke David? Why was it not as full if the holy Ghoſt had ſaid, When Iſrael, theſe ten Tribes (for he ſpeakes of them eſpecially) when they ſhall return they ſhall ſeeke the Lord, and the Meſſiah, but that they ſhall ſeek the Lord and David? The reaſon is, the expreſſion is brought to this end, to put theſe Tribes in minde of that great ſinne of theirs, in their defection from the houſe of David, there was an intimation in this expresſion of that defection they had from David, when they ſhall repent this will lye neere their hearts, they will mourne for this their ſinne, when they chooſe Chriſt to be their King, they ſhall do it under the name of David; As if they ſhould ſay, we indeed have caſt off the houſe of David ſinfully, but we now come and chooſe the Son of David to be our King. Thereby putting us in minde of this note of inſtruction.
True penitents in mourning for their ſinne and returning to God,Obſer. will go to the roote of their ſin as much as they can, to their firſt defection & mourn for that, and labour what lies in them to reforme in that very thing wherein the root and beginning of their ſin lay.
The fourth is, why ſeeking the Meſſiah (under what name ſoever) is here joyned to ſeeking the Lord, the very marrow of all the Goſpel is in theſe words, they ſhall ſeeke Jehovah, and David their King. It is added for this end, to ſhew us, that none can ſeek God rightly but through Chriſt, they muſt ſeek God in Chriſt; This is eternal life to know thee and thy Son, to know God alone is not eternall life, but to know God and his Son; ſo to ſeek God alone is not eternal life, not will it ever bring to eternal life, except there be a ſeeking of God in Chriſt, ſeeking Jehovah and David, putting them together. Grace from God the Father, and from Jeſus Chriſt, thoſe muſt goe together, no grace from God the Father, but from him through Chriſt;Non ſolum periculoſum, ſed horrtbile eſt de Deo extra Chriſtum cogitare. Luther. ſo no ſeeking of God the Father, Jehovah, but it muſt be with ſeeking of David likewiſe: it is not only dangerous, but it is a horrible thing to think of God without Chriſt; the very thought of God not through Chriſt is a moſt dreadfull thing to the heart of any who knows God. Indeed there are a company who have bold preſumptuous hearts, who will go into Gods preſence though reeking in the very guilt of their ſin lately committed, and ſeeke to God for mercy, and never think of Chriſt the Mediator; they underſtand not the necesſity of ſeeking God in Chriſt, becauſe indeed they know not with what a God it is they have to deale; but that ſoul that knows what God is,Ego ſape & lib…nter hoc inculco ut extra Chriſtum oculos & aures claudates, & dica… nullum vos ſcire Deum niſi qui fuit in graemio Mariae & ſuxit … bera ejus. Luther. dares not think of God, much leſſe come into his preſence & ſeek him but only through Chriſt. It was wont to be the way (as Plutarch in the life of Themyſtocles reports) of ſome of the Heathens, the Molosſians, when they would ſeek the favour of the Prince, they tooke up the Kings Son in their armes, and ſo went and kneeled before his Altar in his Chappell; ſo Themyſtocles did when he ſought the favour of King Admetus. It ſhould be the way of Chriſtians in ſeeking the face of God the great King, to take up his Sonne in the armes of Faith. A notable ſpeech Luther hath in Pſal. 130. Often and willingly, ſaith he, doe I inculcate this, that you ſhould ſhut your eies & your eares, and ſay you know no God out of Chriſt, none but he that was in the lap of Mary, and ſucked her breaſts; he means none out of him. We muſt not, we ſhould not dare to looke upon …od but through Chriſt, and ſeeke him together with David.
This is the Evangel…call way of ſeeking God; when we have ſinned, if there be any way of help, it muſt be by ſeeking this mercifull God; thus farre nature goes, and moſt people goe no further, yea moſt Chriſtians, though they have the name of Chriſt in their mouths, yet the worke of their hearts is no further then natural principles carry them on. But the ſeeking God in Chriſt, is the true ſupernaturall way, the Evangelicall way, that is the myſtery of godlineſſe, to tender up a Mediator to God every time wee come into his preſence. I feare that many of our prayers are loſt for want of this. There is much Faſting and Prayer thorough Gods mercy amongſt us, and I would to God there were no abating that way; but though wee thinke, will God leave his people when there is ſuch a ſpirit of Prayer? If it be not a ſeeking of God in his Son, know it is our own ſpirits rather then the Spirit of God. VVee may be earneſt in prayer, and cry mightily to God, yet if we take not up his Son in the armes of faith, and tender him to the Father, thouſands of prayers and faſting days may be all loſt for want of this. The truth is, wee muſt not depend ſo much upon our prayers, though we are to rejoyce and to bleſſe God that there is ſo much prayer; but Gods wayes towards us ſeeme as if hee would take us off from means, and make us look up to free grace, not take us off from the practiſe of any, but from relying upon any, onelyonly to rely upon free grace in Chriſt. As this is the ſupernaturall ſeeking God, ſo it is the moſt powerfull way of ſeeking him. It is not enough to ſeeke God by vertue of a promiſe, except vve ſeek him by vertue of Chriſt, who is the foundation of all the promiſes. VVe ſeek him becauſe he is mercifull, that is one way; yea we ſeek him becauſe he hath promiſed mercy, this is a higher degree; but we muſt go higher yet, we muſt look to his Son, in whom all the promiſes are Yea & Amen; otherwiſe, though we ſeek him never ſo earneſtly, though we chalenge his promiſes, and cry to him to remember his promiſes, yet if we do not act our faith upon his Son, wee may miſſe in all,
And herein we ſanctifie that great name of God in that which is the great work of his, his maſter-piece as we may ſay, or the great deſigne hee hath to honour himſelf in the world here, and everlaſtingly hereafter. Certainely, though God hath made the creature for his own glory, & expects we ſhould honour him in beholding him in the creature, yet the great deſign God hath to honour himſelfe in and by, is in that glory of his that is manifeſted in his Son, to have the children of men behold this his glory, and reflect it upon his own face; except you give God his glory in this, he cares not much for what ſoever glory you can give him otherwiſe.
You muſt not therfore expect when you ſeek God, that you muſt have good things from him meerly becauſe he is mercifull, you muſt not thinke that the mercy of God ſerveth to eike out our righteouſneſſe. Perhaps ſome will ſay, it is true, we are poor ſinfull creatures, and what can wee expect from God being fin full? but we hope that God will pardon our ſin, and ſo will accept of the poor ſervices that we perform; This is the way that moſt goe, they do as it were imploy Gods mercy in ſuch a worke that God never intended it for, that is, they would make the mercy of God to eike out their owne righteouſneſſe, and ſo both put together, they think they will ſerve to be a means of atonement: No, you miſtake Gods mercy; the worke of Gods mercy is not this, but it is to ſhew us our unrighteouſneſſe, our miſery, our unclearneſſe, to ſhew us Jeſus Chriſt, to draw our hearts to him, to emptie us of our ſelves, that wee may wholly rely upon that righteouſneſſe that is by faith in him, and tender up that to the Father for ſanctification and attonement, that is the work of Gods mercy; when it hath this work, then it hath the true genuine work indeed.
The fifth is, why here added King. True, wee muſt ſeeke the Lord and Chriſt, but why Chriſt the King? The reaſon is, becauſe Chriſt in the latter dayes ſhall be fully honoured in his Kingly power: they ſhall looke upon him not only as Prophet and Prieſt, but as King. Hitherto Chriſt hath bin much honoured in his Propheticall and Prieſtly office, but not ſo much in his Kingly; but in the latter dayes when God ſhall call home his people (the Jewes) then Chriſt ſhall be fully honoured in his Kingly office. The Tabernacle of Chriſt was raiſed in the Primitive times, according to that ſpeech of St. James we had before, Acts 15. 16. God ſhall raiſe the tabernacle of David, hee puts it as fulfilled then; but there is a time when God ſhall not only raife the tabernacle of David, but the throne of David; Chriſt the King ſhall appeare in glory. Ezek. 37, 24, 25. And David my ſervant ſhall be King over them. It was ſpoken upon the union that there ſhould be between Judah and Iſrael, then David my ſervant ſhall be King over them. David was dead a great while before, there is a time that David muſt again be King, that is, Chriſt, upon the union of all the Tribes together; And againe, David ſhall be Prince for ever, when they are brought againe into their owne land, David ſhall be Prince over them for ever, ſaith the Text: ſurely this propheſie is yet to be fulfilled. And Luke 1. 32. The Lord ſhall give him the throne of his father David, and he ſhall reign over the houſe of Jacob for ever, and of his kingdome there ſhall be no end.
I know we uſually think that this is meant only of his ſpirituall reign, but there is a miſtake in it, certainly there is to be a fulfilling of this propheſie in a reign that ſhall outwardly appeare before the children of men, which will appea more in comparing this with other Scriptures. Revel. 11. 15. The kingdoms of this world are become the kingdoms of the Lord & his Chriſt, and ſo he ſhall reign for ever and ever. VVhy in a ſpirituall ſenſe the kingdoms of this world are always the kingdomes of the Lord and of Chriſt, but there is ſpoken of ſome famous notable time when the kingdomes of this world ſhall appeare to be the Lord, and his Chriſts, and then he ſhall reigne for ever and ever, after another manner then now he doth. Revel. 3. 21. To him that overcometh will I give to ſit with me in my throne, as I alſo overcame, and am ſet down with my Father in his throne. Mark this Text, as one of the moſt notable of any wee have.
That kingly rule that Chriſt hath for the preſent is upon his Fathers throne; he is not yet upon his own in compariſon of what he ſhall be, the kingdome that Chriſt hath now is the joynt reigne of him with the Father, but there is a time for Chriſt to have a Throne himſelfe.
Now that Throne of Chriſt it may be you will thinke it is in heaven at the day of judgement; but we finde 1 Cor. 15. 24. that at that day he comes to refigne the kingdome, the words do not ſeeme to import as if hee came to take it, but that then hee doth give up the kingdome unto God the Father, therefore there is a time for Chriſt himſelf to have a Throne, with whom the Saints shall reign. Matth. 21. 9. The children cryed out Hoſanna to the ſonne of David, becauſe they looked upon the ſonne of David as one who was to reign.
In theſe latter dayes CHRIST ſhall breake the Kings of the earth who ſtand againſt him, as indeed many, yea moſt of the Kings of the earth have ever ſtood out to hinder this kingdome of his. There will be a mighty ſhaking of the kingdoms of the earth when this ſhall be, Heb. 12. 26. Whoſe voyce then ſhook the earth, but now he hath promiſed, ſaying, yet once more I ſhake not the earth onelyonly but alſo the heaven; quoted out of Hag. 2. 6. 7. God in giving the law ſhooke the earth, but he will ſhake the earth and the heaven…, which ſome Interpreters expounds thus, not only the meaner power of people, but the powers of Kings and Emperours the higheſt powers in the world, whatſoever is lofty in the world ſhall be ſhaken when Chriſt comes to take the kingdom to himſelf, the Father will ſet him King upon his holy hill;
Though the Kings of the earth ſet themſelves, and the Rulers take counſell together againſt the Lord & againſt his Anoynted, ſaying, Let us break their bonds aſunder, and caſt away their cords from us; he that ſitteth in the heavens ſhall laugh, the Lord ſhall have them in deriſion, then ſhall he ſpeake to them in his wrath, and vex them in his ſore diſpleaſure, Yet have I ſet my King upon my holy hill of Zion, yet have I done it, though the kings of the earth and great ones of the world fret, vex, and rage, and gather power together, though they blaſpheme and ſay he ſhall not raigne, the Lord ſitteth in heaven and laugheth at them, let them do what they can, and gather what ſtrength they can, & oppoſe to the uttermoſt they can, Yet will I ſet my King upon my holy hill.
This is acceptable news, it is the joyfull voyce of the Goſpel to tell you of Chriſts comming to raigne in the world, Eſay, 52. 7. How beautifull upon the mountaines are the feet of him that bringeth good tidings? What are thoſe good tidings? this tidings, that ſaith unto Zion, Thy Godraigneth, This is the triumph of the Church, Eſay 33. 22. The Lord is our judge, the Lord is our law-giver, the Lord is our King, for then ſhall the Churches be delivered from the oppreſſion of all Tyrants in the world.David and Chriſt paraleld in their exerciſe of kingly power. And this Kingdom of Chriſts ſhall indeed be like Davids kingdome, Chriſt ſhal be David the King. I might ſhew you the parallels in many things, but I will only parallel the kingdome of Chriſt and of David in theſe two particulars.
Firſt, David of all the Princes that ever were was one of the moſt gentle, he was exceeding loving and ſweet unto his ſubjects; that you ſhal finde 1 Chron. 28. 2. Then David the King ſtood up upon his feet, & ſaid, he are me my brethren, and my people. Marke how a King ſpeaks ſpeaking to his people, he ſtood upon his feet, and ſaid, heare me my brethren, and my people. Thus the kingdome of Chriſt is ſet out to us, Pſal. 45. 4. In thy Majeſty ride proſperouſly becauſe of truth and meekneſſe. Chriſt ſhall be a moſt meeke King, hee ſhall not be a bloody King to his people, he ſhall not be a King …ing in viòlence and harſhneſs, ſo as not to care for the love of his people, his ſinger ſhall not be heavier then the loynes of others, but he ſhall rule his people with all gentleneſs. Therefore the government of Chriſt is ſet out … a ſhe…he … leading thoſe that are with young; & … …his, David David and CHRIST are parallel, Pſal. 78. 70. 71. He choſe David his ſervant, & tooke him from the ſheep-folds, from following the ewes great with young, he brought him to feed Jacob his people, and Iſrael his inheritance. So the Kingdome of Chriſt, Eſay 40. having ſpoken ver. 9. of the glad tidings of the Kingdome, it followeth, He ſhall feed his flocke like a ſhepheard, he ſhall gather the lambs with his arme, and carry them in his boſome, and ſhall gently leade thoſe that are with young. When Chriſt ſhal raigne he shal have great reſpect to the good and comfort of his people over whom heraigneth, he ſhall not raigne over them without regard to their liberties, and what may be for the comfort of their lives, the good of his people, and his own glory ſhall be put both in one.
Secondly, David their King, in regard of faithfulneſſe. David was exceeding faithfull to his people, and therefore the mercies of God in Chriſt are called the ſure mercies of David, becauſe David was found faithfull before the Lord. Pſal. 45. 4. is the Propheſie of Chriſts Kingdom, the Text ſaith, In thy majeſty ride proſperouſly, becauſe of truth, and meekneſs, and righteouſneſſe; there ſhall be righteouſneſs in the Kingdome of Chriſt.
This is a bleſſed thing when we may confide and fully venture our eſtates, liberties and our lives upon the promiſes of thoſe who are above us. VVe know how many there are about great perſonages to take them off from thoſe things that they have promiſed, though never ſo ſeriouſly, and with never ſuch ſolemne proteſtations to performe them. I will give you a ſtory or two remarkable for this, to ſhew what danger people have been in when they have confided upon the promiſes of Princes, when there have beene thoſe about them that endeavoured to take of their hearts from performing what they had ingaged themſelves to.
You ſhall finde in the life of Edward the ſixth this ſtory; The King ſends his Letters to London in the behalfe of the Duke of Somerſet the then Protector; there were divers of the Lords roſe up againſt him, thinking he did oppreſſe the people, and they ſent the ſame time their Letters to London for their aide and aſſiſtance; hereupon there was a Common Counſell called in the City, and amongſt them there was one that the ſtory ſaith was a wiſe and an honeſt man, one George Stadlowe, and he ſpeakes thus to the Counſell, I remember, ſaith he, a ſtory written in Fabians Chronicle, of the wars between Henry the third and his Barons, at which time the Baronsdemanded aide of the City of London, as our Lords do now, and that in a rightfull cauſe, for the good of the Common-wealth, for the execution of divers good lawes againſt the King, who would not ſuffer thoſe lawes to be put in execution, and the City did aide them, and it came unto an open bartell, and the Lords prevailed againſt the King and tooke the King and his ſonne priſoners, and upon certaine conditions the Lords reſtored the King & his ſon again to their liberties, amongſt other conditions this was one, that the King ſhould not only grant his pardon to the Lords, but alſo to the Citizens of London, which was granted, and the condition of their accommodation of peace were ratif…ed by act of Parliament; but ſaith the ſtory, what followed of it? was it forgotten? no ſurely, nor forgiven neither, during the Kingslife, the libeties of the Cities were taken away, ſtrangers were appointed to be our head & governours, the Citizens, their bodies and goods were given away, and ſo from one perſecution to another they were moſt miſerably afflicted. Again, in the hiſtory of Queen Maries time we find, that Qeene Mary, becauſe there was ſome diſpute about her comming to the Crowne, at that time ſhe went down into Suffolke, to the place where the Duke that then roſe up for another was moſt hated, and ſhe being at Framingham Caſtle the Suffolke men came to her, and promiſed their …ide, upon condition that ſhe would not attemp the alteration of Religion, which her brother King Edward before had eſtabliſhed; ſhe promiſed them there ſhould be no innovation of Religion, no God forbid, yea ſhe ſo promiſed that the ſtory ſaith, no man would or could miſdoubt of the performance: But afterward when ſhe came to get the power in her hand, the Suffolk men came to make ſupplication to her, that ſhe would be pleaſed to performe the promiſe ſhe made them, ſhe anſwered them thus, Foraſmuch as you being but members deſire to rule your head, you ſhall one day well perceive that members muſt obey their head, and not looke to beare rule over the ſame; And not only ſo, but to cauſe the more terrour, a Gentleman one Maſter Dobs that lived about Windſor, who did but in an humble requeſt advertiſe her of her promiſe made to the Suffolke men, he was three times ſet on the Pillory, and others for the ſame cauſe were ſent to priſon. We may ſee what hold hath been heretofore in the promiſes of thoſe who had power to breake them, you know what temptations they have to withdraw their hearts from what they have ingaged themſelves unto. But when this our Prince comes, David our King we ſhall finde the ſure mercies of David, we ſhall finde nothing but faithfulneſſe in all his dealings.
And they ſhall feare the Lord and his goodneſſe in the latter dayes.
They ſhall feare the Lord. Obſer.The words are, they ſhall feare to the Lord, pavebunt ad dominum. The feare of God is ſtrong in a repenting ….The feare of God is much upon the heart of a ſinner in his returne to God. Such a ſinner hath high and honourable thoughts of God, They ſhall returne and feare the Lord. The ſlightneſſe, the vanity of his ſpirit, the boldneſſe of his heart, it is taken off, and the feare of God ruleth in it. The Majeſty, the power, the authority of the great God is ſtrong upon him, when he comes to worſhip him, the feare of God makes him to worſhip God as a God, and in all his converſation he walkes in the feare of God, even all the day long, you may ſee written upon his life the feare of the great God, And this not a ſervile ſlaviſh feare, but a holy, reverenticall, fil… feare, Jſaac had ſuch a feare of God that God hath his dominion from Iſaac… feare, He is called the feare of Iſaac. This is a moſt precious feare, others feare poverty, feare impriſonment, feare diſgrace, feare men, but ſaith a true repenting heart, I feare the Lord; this feare is the well-ſpring of life to him, it is the very treaſure of his ſoul, Eſay 33. 6.
I ſhall ſpeake of the feare of God here onelyonly as it concerns this place, the intent of bringing it in here, that is to ſhew that in the time when this glorious Church ſhall be, when God ſhall call home his own people the Jewes, and bring in the fulneſſe of the Gentiles, then ſhall the feare of God mightily prevayle upon the hearts of people more then ever, and the greater Gods goodneſſe ſhall be, the more ſhall the feare of God be upon their hearts, this we ſhall finde almoſt in all the Propheſies of the glorious condition of the Church (which is very remarkable) there is ever ſpeaking of the feare of God that ſhould be upon the hearts of people. One would rather thinke there ſhould be ſpeaking of the joy that they ſhould have, that there ſhould be nothing but mirth and triumph in thoſe times; but the Scripture ſpeakes exceeding much of feare that ſhall be then, and more then, then at any other time. Thus Revel. 11. 18. a moſt famous Propheſie of Chriſts comming, and taking the kingdomes of the earth,The fear of God wil be moſt ſtrong when the Church shall bee moſt glorious. and bringing his reward with him, he ſhall come and give a reward to thoſe that feare him. And Revel. 14. 7. I ſaw an Angel flee in the middeſt of heaven having the everlaſting Goſpel to preach unto them that dwell on the earth, ſaying with a loud voyee, feare God and give glory to him. Marke, an Angel when he comes to preach the verlaſting Goſpel, how doth he preach it? what, now caſt away fear and rejoyce in this everlaſting Goſpel? No, preaching this everlaſting Goſpel, ſaith with a loud voyce, feare God and give glory to him. So Rev. 15. 3. 4. There is the ſong of the Saints when they are delivered from the power of Antichriſt, what is it, be jocund and joviall? No, Great and marvailous are thy workes, Lord God Almighty, juſt and true are thy wayes thou King of Saints, who ſhall not feare thee, O Lord, and glorifie thy name? for thou onelyonly art holy, for all Nations ſhall come and worſhip before thee, for thy judgements are made manifeſt. And again Rev, 19. 5. And a voyce came out of the Throne, ſaying, Praiſe our God all ye his ſervants, and yee that feare him both ſmall and great.
But feare the Lord now in theſe times,Foure grounds of the feare of God in the times of he Churches deliveranc… why ſo?
Upon theſe foure grounds,
Firſt, Feare the Lord now, becauſe of the glory of Chriſt their King, they ſhall behold their King in that glory that ſhal cauſe fear, Rev, 19. 12. Chriſt is deſcribed with his eyes as flames of fire, and on his head many Crownes, cloathed with a veſture dipt in blood, at wo-edged ſword out of his month, and on his veſture and on his thigh written, King of Kings, and Lord of Lords. Thus they ſhall behold Chriſt, and therefore they ſhall feare.
Secondly, in thoſe times the feare of God will much prevaile in the hearts of people, becauſe of the great workes of God that ſhal be then, the heavens ſhall depart like a ſcrole, and the elements melt with fervent heate. This is meant of the time when there ſhal be new heavens & a new earth, which referreth to the Propheſie of Eſay, and it is apparantly) and ſo generally Interpreters carry it) meant of the eſtate of the Church, then the heavens ſhall depart like a ſcrole. Heb. 13. 26. quoted out of Hag. 2. 6. The Lord did ſhake the earth once, but he hath promiſed, ſaying, Yet once more, I ſha… not the earth onelyonly, but alſo heaven. There ſhall be wonderfull workes of God in the earth when thoſe dayes come, therefore there ſhall be much of the feare of God.
Thirdly, Much of the feare of God then, becauſe of the holineſs of the worſhip of God and of his Ordinances, the purity of them ſhall cauſe fear:
Did we ſee the Ordinances in the true and native purity and holineſſe of them, it would ſtrike much feare in us. Some have but ſeene the execution of that one Ordinance of Excommunication in a ſolemn gracious way, and it hath daunted their hearts, it hath ſtruke feare in a moſt proud, profane, ſtubborn, wicked heart, the beholding then of all the Ordinances, and all duties of worſhip in their true native purity, holineſs and glory, cannot but cauſe much feare, Pſal. 68. 35. O God thou art terrible out of thy holy places; God will be terrible out of his holy places and out of all his holy Ordinances.
Fourthly, Much feare there will be at that day, becauſe of the holineſs of the Saints, there ſhall be ſo much holineſs that ſhall appeare bright in the very faces and converſations of the Saints that ſhal ſtrike great feare. Holy & reverent is thy n…me; you know it is ſaid of God, and ſo it ſhall be ſaid of the Saints in that day, their graces ſhall be much raiſed, they ſhall ſparkle with abundance of the graces of Gods Spirit in them; their wiſdome & holineſs ſhall make their faces ſhine, holy and reverent shall be their names, Pſal. 89. 7. God is greatly to be feared in the aſſembly of the Saints, thoſe Saints of his who walke cloſe with him, have a daunting power in their appearance. I appeale to guilty conſciences, to apoſtates, to profeſſors who have ſecret haunts of wickedneſs, ſometime when you come but into the preſence of one who is a truly gracious godly man or woman, whom your conſcience tels you walkes cloſe with God, doth not even the very ſight of ſuch a one terrifie you? the very luſtre of that holineſs you ſee in ſuch a one ſtrikes upon your conſcience, then you thinke ſuch an one walkes cloſe with God indeed, but I have baſely forſaken the Lord, and have had ſuch a haunt of wickedneſſe, I have brought dreadfull guilt upon my ſoul ſince I ſaw him laſt. Eccleſiaſticall ſtories tell us of Baſil, when the officers came to apprehend him, he being then exerciſed in holy duties, that there was ſuch a majeſty & luſtre came from his countenance, that the officers fell down backward (as they did who came to apprehend Chriſt) they were not able to lay hold of him. Surely when the Saints ſhall be raiſed in their holineſs, when every one of them ſhall have their hearts filled with holineſſe, it will cauſe abundance of fear even in all the hearts of thoſe that converſe with them.
But wicked ones ſhall feare too as well as the Saints. Luke 21. 26. Mens hearts ſhall faile them for feare, it ſhal be true in theſe dayes as it was in the deſtruction of Jeruſalem.
The Saints shall feare the Lord and his goodneſs; foreignthe words in the original are they ſhall feare, ad Dominum to the Lord, & ad bonum, to his good.
It is all one in effect, that good that God ſhall manifeſt shall cauſe this feare to be in their hearts.
You will ſay, what goodneſſe? what shall that goodneſs of God be that ſhall move the hearts of this people with ſo much feare?
I will tell you briefly, I need not ſpend much time in it, for I have ſpent a whole Sermon about it when I ſpake of the laſt words of the firſt Chapter of this Propheſi…, great ſhall be the day of Jezreel; I ſhal now adde to what I had then. This ſhall be the goodneſs of God in that day that they ſhall feare.
Firſt,What is that goodneſſe they shall feare. The goodneſſe of God that ever he ſhould regard ſuch a wretched people as we are, and pardon all our ſins! What Iſrael, the ten Tribes, who had moſt wretchedly forſaken God, who had crucified Jeſus Chriſt, crucified David their King, yet that blood they have ſhed is applyed to them for the pardon of their ſin; Oh the goodneſs of God! they ſhall feare this goodneſs in being mercifull to ſuch a hard-hearted, ſuch a ſtubborne, ſuch a ſtiffe-necked people as they have been, this goodnes of God will break their hearts. Secondly, then God ſhal make the difference between him that feareth God, and him that feareth him not. Then ſhall God take away all the reproach of his Saints. What bitter reproach hath been upon the Saints ſince the beginning of the world, eſpecially ſince the times of the Goſpel… Reproach, firſt becauſe they are meane people, of the lower ſort. 2. Reproach, becauſe they ſuffer much, and God lets his adverſaries prevaile over them. 3 Reproach, becauſe they waite upon God, and God ſeems not to come,God will take away the reproach of his Saints. the adverſaries ſay, where is your God? No marvaile you pray and Faſt, what is become of all? Here will be the goodneſs of God at that day to wipe off all this reproach. They ſhall have ſo much mercy, ſo much honour from God, that it ſhall appeare before all the world that it was good to waite upon him, ſo much as ſhall countervaile abundantly all their ſufferings, they ſhall bleſſe God that ever it was put into their hearts to ſuffer for him, to waite upon him. And becauſe God foreſeeth this, what goodneſs he hath laid up for his people, that they ſhall enjoy ere long, (and we know a thouſand years with him are as one day) that is the reaſon why he ſuffereth his people to be ſo under for the preſent, he knows he hath that goodneſs for them hereafter, yea in this world, that all the world ſhal ſay that God hath dealt well with them, that he was not a hard Maſter to them to make them waite ſo long, and to let them ſuffer ſo much as they do. I will give you for this one excellent Scripture, perhaps you have not conſidered of the emphaſis of the argument that is in it. It is Heb, 11. 16. They deſired a better Countrey. that is, an heavenly; wherefore God is not aſhamed to be called their God, for he hath prepared for them a City. The poor perſecuted Saints wandred up & down, they were content to leave their own Country, their eſtates here, and ſought another Country, an heavenly, but they had it not, their enemies prevailed over them, as if God had forſaken them; but God is not aſhamed to be called their God, what is the argument?
For he hath prepared for them a City; Marke the force of the argument, for he hath prepared for them … City: This City is this text I am now ſpeaking of; ſometimes it is deſcribed as a Tabernacle, The Tabernacle of God ſhall come downe from Heaven; ſometime a City, ſometime a Countrey, ſometime a Kingdome, ſometime an Inheritance. Here God hath prepared for them a City: that is, there is a glorious time for Gods people, when they shall have the new Jeruſalem come down from heaven unto them.
Now then, ſaith God, though my people be in a ſuffering condition, I am not aſhamed to be called their God. I am not aſhamed to own this people, for I have glory enough for them, as if God ſhould be aſhamed that he ſhould ever profeſſe ſuch an intereſt in his people, and this people profeſſe ſuch an intereſt in him, if there were nothing to come for them, if there were not a time to recompence all their ſuffering. As if a Maſter ſhould own a ſervant, or a Prince a ſubject, if this ſervant or ſubject ſuffer extreamely, and hath no help, but ſtill when he expects help, there comes none, and when he thinketh, ſurely now it will come, ſtill it fayls him; yet if you know that at ſuch a day you ſhall recompence all this, you ſhall advance him and bring him to ſuch honour that he will bleſſe God that ever he was in your ſervice; you will not be aſhamed to owne this ſervant: But if this ſervant ſhall ſuffer in your cauſe, and you have no time, nor no ability to recompence him, but he muſt ſuffer and ſuffer for ever, it would be a ſhame to you to owne him. So God is pleaſed to ſpeake here, becauſe I have prepared for them ſuch a City, though they be in preſent perſecution, I am not aſhamed to own them for my people, and I doe not account it any diſhonour to me, for there is a time coming that will anſwer all objections whatſoever. This is the goodneſs of God.
They ſhall feare his goodneſſe. Feare it, how?
In theſe ſeverall regards.How the goodneſſe of God is to be feared.
Firſt, They ſhall admire at his goodneſſe, and in their admirations even ſtand amazed at it, the feare of amazement. 2 Theſ. 1. 10. When Chriſt ſhall come, he ſhall come to be admired of his Saints; Luke 5. 26. The text ſaith they were all amazed, and glorified God, and were filled with feare, ſaying, We have ſeene ſtrange things to day. VVhen this goodneſſe of God ſhall come, all the Saints ſhall ſtand admiring it with amazement, & ſay one unto another, we did heretofore heare of Propheſies and promiſes, and we thought when they were opened to us, our hearts did burn within us, O they were bleſſed things! but now here is goodneſs we never thought of, this is higher and more glorious then ever we imagined. Thus they ſhall feare the Lord & his goodneſs. You have ſuch a place Jer. 23. 9. It ſhal be to me a name of joy, apraiſe, and an honour before all the Nations of the earth, & When people ſhal heare of all the good that I do unto them, they ſhal fear & tremble for all the goodnes, & for all the proſperity that I procure unto it.
Secondly, Feare this goodneſs; they shall upon this fall down and worſhip this God with feare: Oh how ſhall their hearts adore this God; becauſe of this his goodneſſe! As we reade of Moſes, Exod. 34. 8. God had told him that he would make all his goodneſſe paſſe before him; now when God came and paſſed by before him, and proclaimed his goodneſs, The Lord, the Lord God; mercifull and gracious, long-ſuffering, and abundant in goodneſſe and truth, keeping mercy for thouſands, forgiving iniquity, and tranſgreſſion, and ſinne; The Text ſaith, When Moſes heard this, he made haſte, and bowed his head and worſhipped before the Lord. There is nothing will cauſe a gracious heart to make more haſte to worship God then the beholding the glory and luſtre of Gods grace and goodneſſe: then the heart will not ſtand dallying and triffling any longer, but will make haſte to worship before the Lord. Many times God shews his greatneſs unto you, and that convinceth your conſciences a little, and you think you muſt leave your ſinfull wayes, then temptation prevailes over you againe; but when God comes and makes known his goodnes, then the heart ſtands out againſt the Lord no more, but it gives up it ſelfe to the Lord in an everlaſting covenant. Thirdly, They shall feare his goodneſs, they shall feare to offend this goodneſs of God. It shal be a mighty ingagement upon their hearts to walke cloſe with God becauſe of his goodneſs. This is a ſweet diſpoſition indeed. Then it is a ſweet diſpoſition when the heart hath been likewiſe humbled before God and his juſtice, and now feares God and his goodneſs,
Mark a note in this by the way: Whereas many will ſay, O the goodnes of God will breake our hearts; if Miniſters did preach onelyonly his goodneſ…; but when they preach the Law, when we heare of terrour, that hardneth our hearts. Take heed of this, there is more evil in this then you are aware. A heart that is truly gracious will fall down before the Lord any way, and it is not a good ſigne to be wrought upon only by the goodneſs of God, it may come through much ſtubbornneſs of heart for one to be of ſuch a diſpoſition, to be onelyonly wrought upon by kindneſs. Did you never know a ſtour ſervant or a ſtout child, that ſo long as you are diſpeaſed with him, he would ſtand out againſt you ſtill, but perhaps if you yeeld to him a little, he would yeeld to you? Is this a good diſpoſition? is not this ſtoutneſs and pride in a child, or in a ſervant, or in a neighbour, that will never yeeld to you till you yeeld to him? This is juſt for all the world the diſpoſition of many people, ſo long as they heare of Gods greatneſs, and terrours of the Law, and Gods juſtice, they are hardned; what is that? that is, they ſtand it out ſtoutly againſt God, notwithſtanding his wrath is revealed from heaven: But ſay they, when Gods goodnes is preached, then they yeeld, that is as much as to ſay except God yeeld to them they will not yeeld to God. But when I can yeeld hoth ways, fear his goodnes & his juſtice, then it is as a ſigne of a gracious diſpoſion indeed. They ſhal feare his goodneſs, ſo as they shall be no longer wanton upon the goodnes of God, they ſhal not ſlight Gods goodneſs, they ſhal not do evil becauſe God is good, but they shall fear his goodneſs. We have a generation of men who doe extreamely abuſe the goodneſs of God at this day, even Gods goodneſs in the Goſpell, in thoſe bleſſed things revealed to us in JESUS CHRIST. As thus, VVe finde this revealed in the Goſpel,Wantons who abuſe Gods goodneſſe. that it is God that muſt worke the will and the deed, the Covenant of grace is ſuch, as that God doth not only require but work all for us; how is this goodneſs miſ-interpreted and abuſed! Therefore ſay they, what need we do any thing? Why doe Miniſters urge people to duties? Your principle is good, the truth is good, that it is God that works all in the Covenant of grace, but this diſtinction is very abſurd and vile, and an abuſe of Gods goodneſſe, and therefore you muſt not work together with the Lord as rational creatures.
Again, The Goſpel reveales to us the righteouſneſs of God in Chriſt, that we muſt not ſtand before God in our own righteouſneſſe, but it muſt be in the righteouſneſs of Chriſt; this principle is good; O but what abuſe of this goodneſs is there … falſe doctrines, and abſurd conſequences drawn from it; therefore to make conſcience of duties, what is it but legall? they are but duty whore-mongers; ſuch kinde of bold and abſurd expreſſions come from them. Oh wanton, wanton ſpirits who do not feare God and his goodneſs, but abuſe God & his goodneſs! Agaiu, The Scripture tells us in the Goſpel that all ſins unto believers are pardoned in Chriſt, all ſins both great and ſmal, there is no condemnation to them that are in Chriſt, no not one moment of an houre after they are once juſtified; this is Gods goodneſſe, and thou ſhouldeſt feare it, here is the principle right, but the deductions & conſequences are vile, therefore to preach that we muſt be humbled for ſin, this is legall preaching, neither will theſe men ever confeſſe their ſins becauſe of this goodneſs of God. This is to be wanton, not to fear the goodnes of God. The goodnes of God in the goſpell telleth us that the grace of God is ſtrong, that the Saints ſhall perſevere, that thoſe that are once in Chriſt ſhall never fall away; therefore let us take liberty to our ſelves, what need we be carefull of our wayes, ſeeing the grace of God will carry us through? Oh to abuſe this goodnes of God thus is wicked, the heavens may bluſh to behold it, and the earth tremble under it. But we have not ſo learned Chriſt, the more of the goodnes of God in Chriſt is made known to us, the more ſhould we fear him. The goodneſſe of God in the Goſpel is ſo rich that the truth is becauſe the hearts of men are ſo vile, and ſo ready to abuſe it, we are almoſt afraid to preach it. Oh is this the fruit of the preaching of the Goſpel? Never was the Goſpel ſo cleare as in England, and in no Age ſo as in this Age, and is this the fruit of all, that men ſhould draw ſuch abſurd conſequences from this goodneſſe of God, that men should goe away harder from that which is the ſoftning word? VVhen we come to preach the Goſpell, the goodneſſe of it, we come I ſay with feare; with what feare? trembling leſt it should coſt the damnation of ſome ſoule. The preaching the goodnes of God in the Goſpel, doth certainly cauſe, ex accidente, the damnation of many a ſoul. Therefore in the mean time you who are Gods Saints, know how dearly God tendereth you, God will have the goodneſſe of the Goſpell preache… to you though it coſt the damnation of … a ſoul; you had need it therefore, & make a good uſe of it. Let this meditation cauſe you to improve to the uttermoſt what you hear of all the goodneſs of the Lord. That which I hear is coſtly to ſome, it coſts the periſhing of many a ſoule that I may have it, though God ſees that many ſouls will be hardned by it, well, ſaith God, let them be hardned, theſe my ſervants ſhall not want it, though they periſh for ever. When a man hath a thing in his houſe, and he hears that it coſt dear, even the lives of many men, he hath other thoughts of it then before. David had a reverent reſpect to the water of the well of Bethlem, becauſe it coſt the hazard of the mens lives, learne then to feare God and his goodneſſe.
4. Fearing God and his goodneſſe is this, in all rejoycing in, and prayſing God for his goodneſſe, there ſhall be a mixture of feare. They ſhall be well skilled in this myſtery of godlineſſe, when they enjoy ſo much of Gods goodneſs, and are called upon to ſing and rejoyce, they ſhal ſing with a mixture of feare. Their hearts ſhall be very ſerious and ſpirituall in all their joy. It is very hard for us to rejoyce in Gods goodneſs, and not to have our hearts grow ſlight and vain, it is a hard thing to keepe a day of thankeſgiving with a ſerious ſpirit, joy commonly cauſeth vanity in the hearts of men. But now the goodneſſe of God ſhall be ſo ſtrong in their hearts, that though they ſhall ſeek Gods goodneſs, and rejoyce abundantly in it, yet with a mixture of abundance of feare, their hearts ſhall be kept very ſerious, holy, and ſpirituall in the ſervice of God. I will give you a text or two for this. Exod. 15. 11. when Moſes was bleſſing God for that goodneſs in delivering his people out of Egypt (which was a typicall ſong as appeareth in the Revelation, that bondage typifying Antichriſtian bondage) mark the expreſſion, Who is like unto thee O Lord among the gods, who is like unto thee, glorious in holineſs, fearful in praiſes? God is to be prayſed, but ſo prayſed as his name muſt be fearfull in prayſes. Conſider this in all your joyfull celebrating the memoriall of Gods goodneſs, you muſt ſo rejoyce and bleſſe God, as you muſt hold forth this before all you converſe with, that the name of God is fearfull in theſe praiſes you tender to him: this a ſlight heart cannot doe. So Pſal. 52. 6. The righteous alſo ſhall ſee and feare, and ſhall langh at him. Mark what a mixture here is, the righteous ſhall ſee, and feare, and laugh, he ſhall rejoyce, but with trembling, Pſalm 2. 11.
God much delights to have the glory of his goodneſſe thus. We have much goodneſſe of God at this day, and God calleth us to feare him and his goodneſſe; if we give him not his glory in this, God may ſoone call us to feare him and his greatneſſe; to feare him and his juſtice, to feare him and his wrath. This is the argument now, there is forgiveneſſe with thee that thou maiſt be feared. But how ſoon may God juſtly turn this argument, there is wrath with thee, vengeance with thee, there is ſword, fire, blood, ſtorm, an horrible tempeſt with thee, therefore ſhalt thou be feared? Our conſciences are ready to miſgive us when wee have any evill tidings, for wee have much guilt upon our ſpirits, we … had much goodneſſe indeed from God, (who ever thought to have lived to ſee that goodneſſe you have ſeen) but becauſe you have not feared God and his goodneſſe,Differen ces between legall feare & evangelicall. here is the reaſon of thoſe miſgiving thoughts, when you heare of any ill newes, oh now God is coming againſt us with his wrath, that he may be feared.
Something might be ſaid to open a little the difference betweene fearing God and his goodneſſe, and fearing God and his wrath and juſtice in a legall way. Only thus in a word.
The fearing God and his goodneſſe is ſuch a feare as enlargeth the heart. Other feare contracts the heart. We have an excellent text for this, Iſa. 60. 1. compared with ver. 5. Ariſe, ſhine, for thy light is come, the glory of the Lord is riſen upon thee, and ſo he goeth on deſcribing Gods goodneſſe, that referreth to theſe times that we are ſpeaking of; then (verſ. 5.) Thou ſhalt ſee and flow together, and thy heart ſhall feare upon that, and be inlarged. When the heart ſo feareth, as it is inlarged unto God, this is the fearing God and his goodneſſe aright.
Again, It is ſuch a feare as yet the heart clings to God for ever; It drives not from God, but makes the heart cleave cloſer to him, that is the phraſe in the Text in the Hebrew, They ſhall feare to God and to his goodneſſe, I will put my fear in their hearts that they ſhal not depart from me. This keeps the heart to God.
Further, This fearing God and his goodneſſe workes the heart to a high degree of ſanctification. 2 Cor. 7. 1. Seeing we have ſuch precious promiſes, let us perfect holineſs in the feare of God: And Heb. 12. 28. Wherefore we receiving a Kingdome that cannot be moved, let us have grace whereby we may ſerve God acceptably with reverent and godly feare.
Laſtly, It is a feare that is joyned with love, whereas the other fear makes the heart to have hard thoughts of God; take heed for ever of that feare of God that makes you to have hard thoughts of him. In times of danger many begin to feare, then preſently they wiſh they had never ingaged themſelves ſo much in theſe wayes that have ſuch ill ſucceſſe, they now cry out of others, you would needs do thus, you ſee what is become of it. But feare of God and his goodneſſe is joyned with bleſſing God, that ever you knew his wa…es, and were ingaged in them.
This ſhall be in the latter dayes.
God is content to ſtay for his glory untill the latter dayes, that which is indeed his chiefe glory; for though in theſe former dayes God hath had glory, yet hee hath had but very little. God is content to ſtay for that which is his chief glory untill the latter dayes. Let this be an argument for our patience, though we have ſufferings now, let us wait as God waiteth.
But the latter dayes, when are theſe? The times of the Goſpell are generally called the latter dayes; but this, though it referreth indeed to the whole time of the Goſpel, yet eſpecially unto the latter times of thoſe latter dayes. If you would know what theſe latter dayes are, though I will not take upon me to give you the day, or … I will ſhew you that it is like theſe latter dayes are at hand.
For giving light unto this, that is a good help to us that we have in Daniel, concerning the four Kingdoms, there we have a propheticall Chronologie from the Captivity of the Jews unto the time when the counſell of God ſhall be fulfilled. You have a deſcription there of four ſeverall Monarchies, the Babylonian, Aſſyrian, Grecian, and Roman: Now in the laſt of theſe Daniel ſaith, Chap. 2. 44. The God of heaven ſhall ſet up a Kingdome which ſhall never be deſtroyed, but it ſhall breake in pieces, and conſume all the other Kingdomes, and it ſhall ſtand for ever. In this latter (namely the Roman) hath the Kingdom of Chriſt begun to appear already, but God telleth Daniel, chap. 12. 13. Thou shalt ſtand in thy lot at the end of the dayes. Now obſerve, the chiefe Propheſies wee have about the time of theſe latter dayes, when they ſhall be ſet out in that expreſſion of time, and times, and halfe a time, 1260. dayes, or 42. months, all comes to the ſame three years and a halfe, reckoning every day in thoſe yeares for a yeare, compare theſe propheſies, Dan. 7. 25. And they shall be given into his hand, untill a time and times, and dividing of time. Rev. 11. 2. The holy City shall they tread under foote forty and two moneths. Verſ. 3. The witneſſes shall propheſie 1260. dayes; Now 1260. days are the days of three years and a halfe, ſo the dayes of 42. moneths. Then the woman in the wilderneſſe, Rev. 12. 6. She shall be fed there 1260. dayes, ſtill the ſame number; the witneſſes ſhall propheſie 1260. dayes; the holy Citie that ſhall be trodden under foote 42. months; and the woman in the wilderneſſe ſhall be there 1260. dayes And againe, Dan. 12. 11. From the time of the abomination that making deſolate, there shall be 1290. days, there are a few days more, not many, but about this time you ſee the Scripture propheſieth of ſome great things to be done, at the end of this time are theſe latter dayes.
But all the difficulty is to know the beginning when the three years and a halfe, or 42. moneths, or 1260. dayes begun, then we may know when theſe latter dayes ſhall be. Brightman makes the beginning of the 1290. days from Julians time, when he would have ſet up the abomination, that is, ſet up the Jewiſh worſhip again, by re-edifying the Temple, that is, ſayes he, the abomination of deſolation, reckoning 1290. dayes, for 1290. years, hi… time by computation will come out about the year 1650. The other wee have in the Revelation (and that in Daniel likewiſe refers to the ſame) notes the time that the Churches ſhall be under the perſecution of Antichriſt, for a thouſand two hundred and ſixty years, ſo long the Beaſt ſhall prevail, and the witneſſes ſhall ſo long propheſie in ſackcloath, and the woman ſhall be in the wilderneſſe for ſo long a time.
But when did Antichriſt begin to reign?
For that take this rule, It muſt be at that time when the Roman Emperour was broken, and when the Dragon giveth up his power to the Beaſt; when the power of the Dragon that perſecuted the Chriſtians under the Roman Empire is given to Antichriſt, ſo that now they come to be perſecuted under him; here is the beginning of the 1260. dayes.
That the Roman Empire muſt be given up firſt, appeareth, 2 Theſ. 2. 7 For the myſtery of iniquity doth already worke, only he who now letteth, will let, untill he be taken out of the way; that is, as generally Expoſitors carry it, the power of the Roman Empire, when that is taken out of the way, then ſhall that wicked one be revealed; the…e were many Antichriſts before, but then that wicked one that ſhall exalt himſelfe above all that is called God, ſhall have power to perſecure the Church. Hence it is obſervable, that the cuſtome of the Church was to pray for the continuing the Roman Empire upon this ground, becauſe they knew when that was broken Antichriſt would come. Now the breaking of the Roman Empire was at the raiſing up of thoſe ten ſeverall ſorts of governmens called in the Revel. tenn Kings, and the raiſing up of thoſe Kings was 400. yeares and ſomething more after Chriſt, as Chronologers tell us, between the 400. and 500. years. It is hard to reckon to a year, there is ſo much difference in Chronologers computations; after that time there muſt be 1260. days, that is 1260. years. Make this computation, and compare all theſe Scriptures one with another, it cannot be long, but in this century that is now currant, theſe latter dayes are here meant, when the people of God and the Jews ſhal return to Jehovah, and David… heir King, and fear the Lord & his goodneſſe. The nearer the time comes, the more will theſe things be cleared. Dan. 12. 9. Goe thy way Daniel, for the words are cloſed up and ſealed till the time of the end, and none of the wicked ſhall underſtand, but the wiſe ſhall underſtand. Take but one note and we have done, why the Scripture ſets …is out rather by many dayes, then by ſo many yeares? The reaſon is, becauſe God would have his people think that time untill his goodnes ſhould be revealed, but a ſhort time, if he had ſaid they ſhould be 1260. years under Antichriſts perſecution, this founds harder; No, ſaith he, it ſhall be but ſo many dayes, (though fleſh and blood may think this time long) yet look upon it as dayes, it is but a ſhort time to me, it will be but a ſhort time to you, within 1260. days you ſhall be delivered from his tyranny, and then you ſhall have this voyce from heaven, The kingdoms of the earth are become the kingdomes of the Lord and of his Chriſt, and hee ſhall reign for ever, and then ſhall ye together with the Jews ſeeke the Lord, and David your King, and fear the Lord and his goodneſſe.
Now through Gods goodneſſe wee have gone through theſe three Chapters. Tertullian hath this expreſſion of the fulneſs of the Scriptures; Ador… plenitu d…nem Scripturarum, I adore the fulneſſe of the Scriptures; By ſearching thus into the Scriptures, we may come to ſee rich treaſures in them, and ſo adore the fulneſſe of them; how do we read over texts, as if there were nothing in them? but certainly God hath revealed much more of his mind in Scripture then wee are aware of, let us all be in love with the ſtudy of the Scriptures.
End of the text · Jeremiah Burroughs, An Exposition of Hosea 1-3 (1652)