« PreviousContinue »
Part 2. them drunk in myfury, and I will bring down their
strength to the earth. Ordinarily this paslage isinterpreted of the Passion of Jesus Christ, and I donos oppose that it should be apply'd to it by a pious rei allusion.
But I much wonder that none hath discryed its y come for true meaning, and that none hath perceived that
cha told in the the same event exactly is fore-told here, and in the of 1 on and in 19th of the Revelation from therith verfe to the
Ap the 19th of end. 'Tis fo plainly the same thing, that the expresions are in a manner the same. Tis clear that
wb the Holy Gholt alludes to this paffage of Ifaiah, and Revci . 19. when he saith, And he treadeth the wine-press of the fierceness and. wratb of Almighty God. The fi
but gures are the same , borrowed from war, Naugh-tha ter, combats, and bloodshed. So that without
the doubt, the same thing is signified in both places: thai Namely, that great victory that the Lord Jesus och must
gain over all the enemies of the Church; (before the period of the thousand years.) An unbloody victory, and which must be gain’d by the sword
the of bismouth, i.e. his Word : But 'tis represented under the figure of war , according to the custome of the Holy Ghost, who paints out spiritual viçtories, with colours borrowed froin temporal the
ling Now I would fain know, for whom this victory discribed by Isaiah, must be gain'd? Without
onl doubt, 'tis on the behalf of the people of the laws; 'tis to the Jews that he speaks, the year of my Redeemed is come ; and presently after followeth that which we have cited I will mention the leving-kinde zesses of the Lord, &c. which belongs to the people of the Jews, and can't belong to any other.
"I'is therefore for the Iews and on their behalf, that the great battel in the 19th of the Revelanen, Thallbe
ver hav the
vel. Th wh do cor Ity. but
ought; 'twill be to get a crown for them, and to Part 2.
aise them upon à Throne. Therefore this Nation s not in so great an error, as men have hitherto imagined upon the subject of the nature of the reign of their Meffiah.
It is certain, that it must advance their Nation to very great glory. But they are mistaken. I. In that they have not own'd the Messiah in his state
of Humiliation, and will not, till his glorious Appearance. ż. They doubtless mistake in the nature of their Kingdom, fixing thereto too much of what is Temporal; whereas it shall be very Spiritual, and not at all conlist in commanding over Nations, to afsemble them for War, to receive of them Triþure and Subjection. It willrather consist in this, that'this Nation shall be the most glorious of any in the World, the most zealous, the most Holy, which
Thall give Paftors, and it may be, Governors to all Dother People
In this we have the true reason; why in the book of Revelations there is'nothing formally spoken of the Recalling of the lews. It would have been a Very surprizing thing, that the Holy Ghoftshould
have omitted one of the most considerable events of 1 the Church, in a book of Prophecies, containing
the History of it. So our Interpreters would willingly find it every where, and really can find it but
in very few places ; The reason is because 'tis i only to be met with in the 20th Chapter of the Re", "velations, and in the 11th Chapter of that Book.
The Kingdom of the Messiah and of the Saints,
which is Ipoken of in those places, is that King1. dom which is to be given to the Holy People, ac
cording to the Prophecies of Daniel ; for in the style of the Prophets,
there is no other
Holy People, but the People of Israel
. So that the fews are
Part 2. to be the principal part of the fifth Monarchy.
This is the Kingdom that was promised to Jefus Christ by the Angel, who fore-told hisbirth to the B. Virgin. God will give him the Throne of David his Father. I would feign know how that Oracle hath been accomplisht. The converted Gentiles, of whom Jesus Christ hath been King for fixteen hundred
years, are they the Kingdom of David; while the fews, who are Children and Brethren of David, are the avowed Enemies of this Kingdom? It may well be said that Jesus Christ hath received a Kingdom, whereof that of David was the figure; but that doth by no means satisfy.
But what doth the Answer of our Lord Jesus
Christ to bis Apostles signify? They demanded of I. Christ him, Wilt thon at this time restore the Kingdom promised again to Israel? Jesus replyed, by remitting them Ales to re-to another time ;, 'Tis not for you, faith he establish know the Times and Seasons, which the Father bath dom of the put in his own Power. If the Kingdom should
never be restored to Israel, why doth not our Lord tell them so? and why doth he hold them in fuspence? if the Kingdom of Israel be nothing else than the Calling of the Gentiles and our Christian Church, why doth he refer them to a longer time; saying, that God hathreserved to himself the know. ledge of that Time that was a thing should be effected within a few years in their own time, before their eyes, and by themselves. Lally, why hath he commanded us to pray daily; Thy Kingdon come , since that Kingdom is already come? for by that Kingdom cannot be understood the eternal Kingdom of Paradise, where Jesus Christ, so far as man, is only the first Subject. They say, 'tis the Kingdom of the Father we pray for, si e. of the Heavenly Paradise, the Eternal Kingdom, But we
need only read what follows in the Lords prayer, Part 2. to be assured that it must be understood of a Kingdom upon earth. Thy Name be hallowed, Thy will be done on Earth, as it is in Heaven. That clause on Earth, as in Heaven, is common to all three Petič. tions. Thy Kingdom come upon Earth, as it is already come in Heaven.
So great a difficulty have these Gentlemen, the 'Tis rea. Antimillenaries, to conceive a Kingdom of God up-think, thar on earth; and for my own part I find as great a refervata one, not to conceive it. How can we reconcile time for it to the wisdom and goodness of God to have aban-thie Kinga don'd and forsaken the World, thorowout all the grace, duration of it, without preserving a certain time in that duration for himselfand his own Kingdom ? ken place. Now when was it; that God did reign in the world by his Kingdom of grace? It was not in the first World before the Flood, where wickedness prevailed to that degree, that obliged him to destroy iç by the Deluge. It was not in the Time from Noah to Moses; for in those Ages Idolatry sprung up increas't and multiplied. Much less in those Ages from Mofes to lefus Chrift; for the Devil reigned every where, oftentimes not excepting that little corner of the Earth , which God had reserved to himself. It is not from the Appearance of Christ to that of Antichrift ; for saving about one hundred years, since the Emperors were Christians, Paganism hath always been uppermost, and the prevailing Religion. It cannot be fince the birth of Antichrift; for the 1260 years of his reign, are the Empire of the Beast, and of the Dragon ; and this will lead us even to the end of the World , according to these Gentlemen. And the course of the World will be finisht, and God and bais Kingdom of Grace have found no
which hack not yet ta
Part 2. place in it. I confess, that in all ages God hath
saved some persons, but that is not to Reign; for Truth and Grace have never yet ruled, and been uppermolt. They never had the Empire, the num ber, and the multitude of their side. The number of wicked and worldly men hath always carried it. How much more reasonable then is it to conceive; that God, after having abandon'd fix periods to the World and the Dragon, hath at least reserved one seventh to himself, wherein Truth and Grace shall rule and prevail, whereas in the other preceding they have been supprest:
I find nothing more odd and singular. than the ver Gon of Hypothesis of these Gentlemen ; They
acknowledge and of the that all the Nations , hitherto under Infidelity; Iems, shall shall be converted; St. Paul hath expresly said it, Kingdom in the eleventh Chapter of his Epistle to the Ro
mans; according to them also, the lewsare to be converted. Behold the fairest Empire of Grace which can be imagined ! why should we makeit fall afloon as it is raised, and make the World it self to end soon after? Is it not more reasonable to conceive, that God will preserve the Church in that glorious state for several ages, to injoy as it were the fruit of his Labours, and see the Intelligible World compleated, and brought to its perfection.
Since the Iews & the fullness of the Gentiles are to be brought in to 7. Chrift; as all the World grants, is it not reasonable, that in that period of the reunion of all People, that they who have been an holy People, to whom we owe the Patriarchs, and the sacred Oracles; for observe it, there is no one book
of the N. Testament, any more then of the Old, but was made by a lew; isitnotjust, I say, that that Nation should then have the Pre-eminenceabove