the Israel of God and being of the Faith of Abraham to be the children of Abraham Gal. III. 7. and so to have right to the truth which God had by oath confirmed to Iacob and his mercy to Abraham to whom was before preached that Gospell in thee shall all Nations be blessed v. 8. for the Promise was not to Abraham or to his â—eed through the Law but through the righteousness of Faith Rom. IV. 13. and is sure to all the seed not to that only which is of the Law but to that also which is of the Faith of Abraham who is the Father of us all ibid. v. 16. On refelling his calumny therefore in calling Christians Edâ—mites or Esauites and excluding us in that notion from any part in that mercy to Abraham we shall not longer stand it having no other ground then the inverterate malice of those who have refused their own mercy towards those who have embraced and laid hold on it That we may return therefore from this digression to the words of the Prophet we may from the words and concessions of him who hath occasioned it by this his question and answer to it take advantage for our summing up of what is given us to understand from them as 1. that the mercy in them mentioned belongeth not only to Israel after the flesh but to those of other Nations also as he allows to the children of Ishmael and Keturah who shall come in to God by the obedience of Faith and so become of his Israel being of Israel's Faith 2 ly That the mercy here promised was to be made good at and by the coming of the Messiah which is meant by the time of Redemtion or restauration by him mentioned Thus therefore as to the scope of the words we conclude that these words as a conclusion of the former Prophecy concerning the restauration of the Jews and the confusion of their Enemies contain an assurance of a temporal or corporal deliverance to them and were accomplished when God remembring his Covenant made with their Fore-fathers accepting of their conversion pardoning their sins and blotting out their iniquities did free them from the Babylonish captivity and bring them back into the promised Land but that the expressions are such as giving to expect all that by vertue of Gods truth to Iacob and mercy to Abraham and oath to their Fore-fathers was to be expected seem to include a Promise of Christ that seed of Abraham in which all the kindreds of the Earth were to be blessed with all the benefits of his Redemtion and so were by him fulfilled in an higher manner not of giving to the Jews any victory over all Nations and earthly possessions and dominion as they fondly expect as we have above shewed and the Author we have last mentioned here plainly intimates in his words cited but of rescuing all that come in to him and lay hold on his Redemtion both Jews and Gentiles of all Nations out of the hands of worse Enemies then the Babylonians even sin and Satan and making them Citizens not of the Earthly but of the Heavenly Ierusalem heirs of the Kingdom of Heaven and conferring on them all spiritual blessings This also being comprehended in these words was fully made good by Christs taking on himself the seed of Abraham and coming into the World for the work of our Redemtion and setting up his Kingdom among men and calling them without exclusion of any Nation or condition into his Church Thus to understand the words of Christ and his Kingdom we learn both out of the Hymn of the blessed Virgin Mary and of Zachary in the first Chapter of S. Luke in both which much like the same expressions are used as here and in the first it is said that by Gods sending of Christ he had holpen his servant Israel in remembrance of his mercy as he spake to our Fathers to Abraham and to his seed for ever vers 54 55. and in the other that God had visited and redeemed his People and had raised up an horn of Salvation for us in the house of his Servant David as he spake by the mouth of his holy Prophets which have been since the World began That we should be saved from our Enemies and from the hand of all that hate us To perform the mercy promised to our Fathers and to remember his holy Covenant the oath which he sware to our Father Abraham that he would grant unto us vers 68 c. In Christ therefore was that which is here mentioned Gods truth to Iacob the mercy to Abraham which he had sworn unto the Fathers from the daies of old performed in him fully yet so as to be still in performing unto the Worlds end by his calling into his Church both Jews aâ—d Gentiles and offering his Salvation to them and blessing them with all spiritual blessings which Salvation that the Jews will not acknowledg but reject and him that brought it to expect only a temporal restauration by one whom they fancy yet to come is their mere groundless obstinacy envying the extent of Gods boundless mercy promised in the seed of Abraham to all Nations for which we pity them and desire God that he would open their eies that they may see and acknowledg and lay hold on his Salvation which he hath prepared before the face of all People a light to lighten the Gentiles and the glory of his People Israel Thus much as to the words of this Prophet We may only add an observation which the fore-mentioned Jew takes from an ancient Author of theirs viz. that there is not any denuntiation of hard things to Israel which is not concluded with promise of mercâ— Among other instances as out of Moses Hosea Ioel Amos Ieremiah he brings this conclusion of Micah's Prophecy in which after several Judgements he shuts up all with words of comfort And very remarkable in that kind is indeed this conclusion which to shew how greatly God delights in mercy is uttered in words giving assurance of mercy not only to Israel after the flesh upon their repentance but to all that shall in Christ the promised seed by Faith lay hold on his Promise made to Abraham and in him to all the kindreds of the Earth so that the Gentiles also reading it cannot but glorify God and rejoice with his People and sing unto him that Hymn which the Apostle shews to be fitted to them viz. O praise the Lord all ye Nations praise him all ye People for his merciful kindness is great towards us and the truth of the Lord endureth for ever praise ye the Lord. The LORDS Name be praised Some things to be taken notice of and inserted in the places cited MICAH 4. 5. in the Note on that Verse the last line of the first Column after rendred adde by many But we will be rather rendred as it is by ours And we c. at the end of the Note
of the World Rom. X. 17 18. and that Law that Word viz. the Gospel which by this means went forth of Zion and Ierusalem must all of all Nations that will learn of the waies of God and be instructed rightly to walk in his paths embrace and attend to as the only Doctrine that teacheth what ought to be known of him and his will and how to please him and so to obtain those good things promised to the obedient subjects of his Kingdom 3 ¶ And he shall judge among many People and rebuke strong Nations afar off and they shall beat their swords into plow-shares and their spears into pruning hooks Nation shall not lift up a sword against Nation neither shall they learn Warr any more And he shall judge among many People and rebuke c. Who is this that shall judge and rebuke The Lord say some mentioned last in the foregoing words his Word say Others there likewise mentioned which without doubt shall be done by the mediation of one constituted by him which shall divulge such truths as should be received from him Others Sion or the Mountain or house of the Lord that is the Church Some Iews of great learning and Authority among them expresly say Messiah though not expressed is here meant according to the manner of Scripture leaving the person which is necessarily understood unnamed that he is the teacher in the former words the judge and rebuker in these spoken of and so diverse Christians and this way taken comprehends all the rest God in the Church judging by Christ and he by his word for the Father having set Christ as King upon his holy hill of Sion Psal. II. 6. hath committed to him all Judgment and the Scepter by which he judgeth or rebuketh among People is his Word by which he instructeth them in his waies and governeth them and by this he shall judge distinguish and teach them to discern between right and wrong that they may walk in the waies and observe the rules of Justice and Charity whensoever or wheresoever they be or live and rebuke them that do otherwise then they ought that they may amend their waies The King Messiah saith a learned Iew shall as Lord over all nations judge among them so as that if any have quarrels or differences with others they shall make addresses or refer the matter to him and he shall bid him that hath done wrong to do right to his Neighbour He shall compose all quarrels and differences between them He shall judge and rebuke not by the sword or spear and violence but by his word and Spirit The effect of which his so judging and rebuking shall be that being wrought on and disciplinated by his word they shall lay aside all Animosities and dissensions and desire to live in peace one with another which is expressed by saying they shall beat their Swords into plow-shares c. i. e. they shall be so averse from Warr one with another that they shall turn their Instruments of Warr as having no more need of them or resolving no more to use them into such as are proper and necessary for times of peace an expression contrary to what is us'd Ioel III. 10. for expressing times of Warr and tumult Beat your Plow-shares into Swords c. This being promised as the effect of Christs reigning and the Preaching of the Gospel which we call the Word of God the Iew who acknowledges not Christ to be yet come requires us to shew how this hath been made good under the Gospel that so we may prove this Prophecy to have been made good and so Christ to be come For answer to which objection several things are said as first that these words are figurativly to be understood not precisely according to the sound of the letter not so much of outward peace in the World as of inward peace of Conscience that peace which being justified by Faith we have in God Rom. V. I. that which Christ promiseth to his that they shall have in him though they have trouble in the World Ioh. XVI 33. and this peace have Christians alwaies found and shall find in Christ he left it with his and will continue it to them Secondly that the Gospel is a Doctrine of peace commending it to Men and disposing their minds to it so that whosoever as much as lieth in them live not peaceably with all Men Rom. XII 18. live not according to the rules thereof and Animosities Wars and dissensions argue a deficiency of Faith in Men and that they have not ascended up to the Mountain of the house of the Lord nor learned as they ought his waies to walk in them But seeing the word of Christ instructeth to bear wrongs and not to revenge c. and disposeth to peace and requireth it it may be well said that by the preaching thereof Men should be so dispos'd as that they should beat their Swords into ◠low-shares c. that they should not leavy Warr any more Thirdly Some think this made good in that about the time of Christs coming there was peace in the known World under Augustus in token of which the gates of the Temple of Ianus at Rome were shut as after again under Nero c. but that peace seems to others not much to respect this peace as not being an effect of Preaching the Gospel Fourthly it may seem rather to have been fulfilled in what is said that when great multitudes were converted to Christ by the preaching of the Gospel they were all of one heart and one Soul Act. IV. 32. and as the Doctrine farther diffus'd it self so did also peace and charity among all those many and of different Nations that received it so far as that it was a Note and character of Christians acknowledged by the unbelieving Heathens who were forced to say of them with envy and admiration See how they mutually love one another If it continued not so it argues as we said in Men a falling as from their first love so too much from the Faith and is a sign of those perillous times that the Apostle foretold should come in the last daies 2 Tim. III. 1. c. They that faithfully adhere to Christ and sincerely love him will still be known to be his by their loving one another and living peaceably as far as is possible with all Men and of such only to some seems this Prophecy to be spoken and to have respect not generally to all Men but to the Godly and true Believers who have alwaies endeavoured and alwaies will endeavour to make it good and shew it fulfill'd in themselves If any think not these answers sufficient but expect a more literal fulfilling of the words by a general peace in the World they must expect what time will hereafter produce and if they be the Iews that this answer may suffice them and that there is
of Some who would have this Epithet given to them as the posterity of halting Iacob Gen. XXXII 31. and perhaps then that of Others too who would have it to denote their wavering or unsteadfastness in their Religion and the service of God in which regard they are elsewhere said to halt 1 Kin. XVIII 21. though the word be there different in the Original although such halting was cause of their other halting or fainting under afflictions thereby pulled on them The word here us'd is elsewhere also us'd for fainting or failing for want of strength to go upright as Psal. XXXVIII 17. and Ier. XX. 10. And in Zephaniah III. 19. the same Epithet is us'd that is here and in the same sense and hath the same word subjoyned to it viz. her that is driven out c. I will gather her that is driven out from her own Country and from the more visible presence of God and his protection which they had in manifest manner formerly enjoyed cast out by God and from him whom being her husband she had like an Adulteress forsaken and dispersed among the Nations And her that I have afflicted sent evills and afflictions upon and evill intreated for the Sins of my People as the Chaldee adds These Epithets here being in the Feminine Gender it may be inquired what the Person or Substantive understood to which they are to be applied is whether the house of Iacob or the Kingdom of Israel without distinguishing between that of Iudah and that of the ten Tribes as some Iews do applying the first to the one and the second to the other or Synagogue or Congregation or Daughter of Sion or Ierusalem mentioned ver 8. Or else whether the Feminine Gender here be put as usually for the Neuter and so may be rendred or understood whatsoever halteth c. i. e. all that halt and are driven out all Israel all or any of them who are in such condition But which will still be to the same sense and purpose if we shall as a learned Iew directs for the better perceiving the meaning of these words compare them with what is said Ezek. XXXIV 16. I will seek that which was lost and bring again that which was driven away and will bind up that which was broken and will strengthen that which was sick c. where the Epithers are as here in the Feminine Gender her that was lost c. and manifestly agree to Sheep or Cattel to which the weak of Gods Flock that is of the People of Israel are compar'd and withall consider how it is the usual custom of the Scriptures to call Gods People his Sheep and to compare such as are distressed or go astray among them to silly weak or lost Sheep as Ier. L. 6. My People hath been lost Sheep and ver 17. Israel is a scattered Sheep considering I say these things it may seem very agreeable to understand here likewise Sheep or Cattel the weak or distressed of Israel Gods peculiar flock and then will this Prophecy appear manifestly to be fulfilled in what Christ saith Matth. XV. 24. that he was sent to the lost Sheep of the house of Israel and his commanding his Apostles to go to the lost Sheep of the house of Israel and to preach to them saying the Kingdom of Heaven is at hand and to heal the Sick to cleanse the Lepers to raise the Dead and to cast out Devils Matth. X. 6. c. This his bringing them into his fold the Church by his own Preaching and that of his Apostles and Disciples was a more signal and illustrious assembling of her that halted and gathering her that was driven out and afflicted then any restauration of theirs or bringing them home to their own Country from among the Nations where they were dispersed That did but make way for this greater healing of their breaches and better benefit to them in description of which proceeding he saies ver 7. 7 And I will make her that halted a remnant and her that was cast far off a strong nation and the Lord shall reign over them in Mount Zion from henceforth even for ever And I will make her that halted a remnant c. God reserving them for better things though they be distressed and dispersed will not suffer them utterly to fail and be lost or perish but so preserve them that there shall be a remnant that shall return and increase yea tho now they be cast far off and seemingly in a lost condition they shall become a strong Nation Which promise may appear manifestly made good in the flourishing and growing condition of the Church from beginnings low in the sight of Men growing to such a height and greatness as it hath attained both for extent multitude and power by the calling into it first the lost Sheep of Israel that remnant according to the Election of grace that should be saved Rom. IX 27. and XI 3. in so great multitudes as appears by the History of the Acts of the Apostles and then those of the Gentiles also which were before aliens from the common wealth of Israel and strangers from the covenants of promise and so every way far off out of all parts of the World in such abundance as it is ever since to this day as that in all regards they may be justly call'd not only a remnant which should continue without fear of failing but a strong Nation against which the gates of Hell it self have never since been or ever shall be able to prevail that we may not confine this appellation of a strong Nation only to the Apostles who were for the effecting of this endued with power from on high and with a mouth and wisdome which no adversaries were able to gainsay or g resist as Some seem to do nor yet to the strength and undaunted courage of the Martyrs but extend it as due to the whole Church in regard to their multitude above any Nation and their Spiritual strength This part of this Prophecy though it might seem as Some will partly fulfill'd in the return of the Iews from the Babylonish Captivity and that form of a Kingdom which under Zorobabel they were restored to and under the second Temple which was then built yet do the following words plainly shew that it cannot be said to have been wholly then fulfill'd and that what was then done in the restoring of Iews and Israelites from their dispersion was but to prepare and make way for greater things after to be done under Christ for the making good of what is here promised for it follows and the Lord shall reign over them in Sion from henceforth even for ever Now that this hath not been according to the letter and in any temporal respect fulfill'd to the Iews is manifest all form of government being long since cut off from them and Zion that place properly so called in the hands of
and splendour as to be compared to David and Solomon or that his Dominion might be equalled to theirs over Israel And he that relates that opinion of theirs confesseth that in these prophecies are greater things as those in the first verse spoken then can be said in him to have been fulfilled or under the second Temple though this and some other passages he thinks to belong to those times but that the other are yet to be expected and saies withall that by Some all these Prophecies are looked on as belonging to the times of Messiah the speedy coming of whom he and they earnestly desire And that indeed seems the opinion of most of them viz. that these are things not yet fulfilled looking on them as carnal and temporal promises of an Earthly glorious reign of Messiah on Earth wherein he shall rule over all Israel all the twelve Tribes as David and Solomon did having his seat at Ierusalem which shall never more be destroyed which state of his power they look on as signified by the first Dominion And that this Prophecy was antiently looked on as respecting the Messiah is plainly declared by the Chaldee Paraphrast of great antiquity and authority among them who makes him by the Name it self of Tower of the Flock to be described thus rendring it And thou O the Messiah or Christ of Israel which art hidden because of the Sins of the congregation of Zion unto thee shall the kingdom come the first or antient Dominion shall be to the Kingdom of the Congregation of Ierusalem So that on all hands as well the most of the Iews as Christians will it be agreed that this Prophecy was to be fulfilled in the Messiah and respects his Kingdom and the times under him but with a vast difference between them the Iews looking on it as we said as a promise of an Earthly Kingdom in this World which is not yet come nor any Messiah in Earthly pompe and splendour to assert it yet revealed for their Sins as the Chaldee intimates retarded but that such a one shall come and make good what they expect agreeable to the litteral sense of the words according to their interpretation but Christians firmly believing the promised Christ to be allready come and to have made good all that by vertue of the Prophecies was to be expected in that way that they are to be understood to wit in a Spiritual way and of better things then the things of this World And to him do we say and to the Sion and Ierusalem here meant viz. the Church that the words may as they ought to be in their best and highest sense and full latitude be applied To him and in him to Ierusalem did the first Dominion i. e. that of David and Solomon come So the Angel of him that the Lord God should give unto him the Tâ—rone of his Father David and that he should reign over the house of Iacob for ever Luc. I. 32 33. over the whole house of Iacob all the twelve Tribes and not only over them but that his Kingdom he set by God on his holy Hill of Sion should take in the Heathen also for his Inheritance and the utmost parts of the Earth for his possession as David Prophesieth of him Psal. II. 7 8. So that under him is no difference between Iudah and Israel no nor between Iew and Gentile all believers in him being as one all the Israel of God Gal. I. 11. 28. Coll. III. 11. Ephes. II. 12 c. To him was given Dominion and Glory and a Kingdome that all People Nations and Languages should serve him and his Dominion be an everlasting Dominion Dan. VII 14. Vnto all whom the sound of his Kingdom went forth Rom. X. 18. And so in the second Notion the first that is the chief Dominion came to the Tower of the Flock to Ierusalem in and by him a Dominion and Kingdom greater and larger then that of David or Solomon or any other David in Spirit therefore called him his Lord Psal. CX 1. Mat. XXII 44. and of himself he witnesseth and his witness is true that he was greater then Solomon Mat. XII 42 and hath therefore deserved a Name given him King of Kings and Lord of Lords Rev. XVII 14. and XIX 16. Prince of the Kings of the Earth chap. I. 5. None of their dominions were ever like his for extent or duration Davids and Solomons were in all their greatness but Types of his their Kingdom being even quite overthrown and the Tabernacle of David which was faln down was in him raised up to a greater height and more excellent manner then ever it was in under the Iews Thirdly to the Tower of the Flock to Sion and Ierusalem to the Nation of the Iews in and by our Lord Christ came the first Dominion i. e. there it was first set up and divulged by the Preaching of the Gospel of the Kingdom to the Iews and lost Sheep of Israel there he himself proclaimed it and shewed his Disciples that repentance and remission of Sins should be Preached in his Name among all Nations beginning at Ierusalem Luc. XXIV 47. and so S. Paul tells the Iews that it was necessary the Word of God should have been first spoken to them Act. XIII 46. And it may perhaps not be impertinent to observe that he was even at first acknowledged for the expected King at Ierusalem by much People when riding on an Asse into the City whether through that gate which was called the Sheep gate and properly denoted by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Migdal Eder the Tower of the Flock as Some think or not it will not concern nicely to enquire by which fact of his is said to be fulfilled what was spoken by the Prophet Tell ye the Daughter of Sion Behold thy King cometh to thee meek and sitting upon an Asse c. he was received by the acclamations of great multitudes saying Hosanna to the Son of David c. Mat. XXI 4 5. c. or as St. Iohn hath it Hosannah Blessed is the King of Israel that cometh in the Name of the Lord Ioh. XII 17. or as in St. Mark XI 10. Blessed be the Kingdom of our Father David that cometh in the Name of the Lord which cometh nearer to these words of the Prophet here and so Luk. XIX 38. So far were they convinced by the great Miracles that he shew'd such as were before never shewed and his power not only over Men as when he drave out of the Temple those that profaned it but over seas and winds and Devils themselves that they could acknowledge him no less and therefore had he not declined it would have by force made him a King in another manner then he would be so acknowledg'd viz. an Earthly King Ioh. VI. 15. And so far it appears this opinion of him prevailed among the People that it was put in as an accusation against him by those that would not
shews him to be God Eternal and one with the Father Before we pass from the words one thing more may be observed to wit concerning the wonderful aptness and suitableness of the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Motsaoth or goings forth here used to the thing spoken of in as much as the same word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Motsa coming or going forth is used for expressing a word which is the production and going forth of the mouth as Deut. VIII 3. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Motsa Pi and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Motsa Shephataim the going forth of the lips it is therefore very appositly and significantly here used to express the going forth or eternal generation of him who is called the word of God of whom it is said Ioh. I. 1. In the beginning was the Word and the Word was with God and the Word was God the same was in the beginning with God All things were made by him c. Which words shew the same that here is said that Christ there called the word had his goings forth before all time without beginning to be being Eternal with the Father and gave certain evidence and demonstration of that his Eternal being or goings forth before time by creating and giving goings forth to time it self and all things that are dated or measured by time which Some also will have here signified though doubtless his own Eternal being as distinct from his birth at Bethleem is the thing here chiefly described and not only the manifestation of it in his works in time even at the beginning of it 3 Therefore will he give them up untill the time that she which travelleth hath brought forth then the remnant of his Brethren shall return unto the Children of Israel Therefore will he give them up untill the time that she which travelleth hath brought forth c. How these words are inferred from the foregoing as the word therefore shews them to be will be the better perceived when we shall have inquired into the meaning of them Many and different expositions are given of them that we may see which to prefer some of them are to be taken notice of The Iews report a saying of some of their ancient Doctors grounded on what is here said That the Son of David i. e. the Messiah should not come till the Kingdom of wickedness or as Others read the fourth Kingdom had over spread the whole World for nine months as it is said therefore will he give them up untill the time that she that travelleth hath brought forth c. This the latter Iews cite but do not much insist on the explication of it Perhaps they received saith one by tradition from the daies of the Prophets that exactly so long the trouble spoken of should endure according to tâ—e time of a Womans going with Child But seeing they labour not farther to inquire or cannot tell us what their ancestors meant it will not concern us to trouble our selves about it but rather to look what Expositions they themselves give Such are First That God will leave Israel or deliver them to their Enemies till their condition shall be like the condition of one that is with Child near her time of bringing forth and then shall the promised ruler and his near relations appear and return to be or become a ruler over the Children of Israel as he saith and the remnant of his Brethren shall return unto the Children of Israel Or as Others express it In the day of Salvation when God will bring Salvation to Israel he shall deliver them into great tribulation so that pangs shall take hold of them as pangs of a Woman in travail as he saith in Daniel XII 1. and there shall be a time of trouble such as never was since there was a Nation even to that same timethen the remnant of his Brethren i. e. of the Messiah i. e. the Tribes of Iudah and Benjamin which were left when the ten Tribes were led captive shall return unto i. e. with the Children of Israel the ten Tribes viz. they and these all of them shall return to their Land and the King Messiah shall rule over them Or as another saith the ten Tribes shall go up first into the Land of Israel to war against the Christians and other People of the East and North and then their Brethren of Iudah and Benjamin shall return or come unto them according to his fanciful explication of the foregoing verse The construction of the words according to this exposition must be with a supply unto a time like the time of her i. e. a Woman that bringeth forth or was with Child hath brought forth But this supply of like the time is harsh and hath no grounds for it as neither to say that this denotes a time of sorrow and pangs Those are yet while she is in travail and hath not yet passed her labour and brought forth When she hath once brought forth and is delivered of the Child her anguish is turned into joy because a Man is born into the World And here is nothing in these words that signifieth pain or anguish but it is only said word for word untill the time that she that beareth hath brought forth Secondly another exposition by some of them given is by expounding He not of the Lord but of the ruler promised to come forth out of Bethleem and the word shall give them up by shall permit or suffer or leave or let alone as it is used Gen. XX. 6. therefore suffered I thee not to touch her word for word gave I thee not c. Thus the Messiah shall suffer them i. e. shall defer his coming to them or helping of them till such a time as in the former explication Or as Thirdly Others give the meaning Till the time that she that beareth hath brought â—orth i. e. till the time of birth be come the time of appearance for him and them according to what is said in Isaiah I X. 6. Vnto us a Child is born c. or as he saith Isaiah LXVI 8. Zion travailed she brought forth her Children Or yet Fourthly somthing different as another hath it He should give them up i.e. that they shall continue in captivity till the time that she that travaileth c. i.e. Zion of which he saith chap. IV. 10. be in pain and labour to bring forth O Daughter of Zion like a Woman in travail and that in Isa. I.XVI. which we have seen without farther explication of the meaning of this bringing forth and then that the meaning of the words and the remnant of his Brethren shall return unto the Children of Israel is that they all shall be comprehended under the name of Israel and shall not be any more as two Nations nor any more divided into two Kingdoms These expositions have we from the Iews which we have thus more largely related because it
but that they expect that they shall be according to the sound of the letter fulfilled when he shall come and that if the Assyrian shall offer to invade them as in the Prophets time he did the Messiah with his Princes and chieftains denoted here by seven Shepherds and eight principal Men shall so subdâ—e them as to deliver them from all further fear of annoiance from them we then demand Where are their palaces in any land that they may call their own for the Assyrian to enter into and tread in Where if they had such any Assyrians they being so long since cut off from being a Nation to tread in them Shall the Messiah that he may fulfill these things according to the letter build up for them palaces which may be troden in and raise Assyrians out of the dust who have so long ceased to be a known Nation to come and tread in them that so he may drive them out of Israels land and waste theirs with the Sword This would be such a strange miraculous change in the course of the World as the greatest of their Doctors as we have said will not admit them to expect at the coming of the Messiah and for this reason is it that as above we intimated these words must necessarily be understood figuratively if understood as to be effected by Christ because that before his coming these Nations viz. Assyrians and Chaldeans had been so utterly destroyed as not to be reckoned among Nations much less to be in any such power as to invade the land of Israel and annoy them in hostile manner and much more now stands the case so This objection seems to one among the Iews no less learned nor observant of his own advantages then others so evidently pressing and so unanswerable that he plainly professeth that what is here spoken cannot be looked on as a promise of things yet to come and to be expected There is saith he no signification or place for a promise that Assur or the Assyrians shall in time to come be cut off or destroyed by the Sword seeing they are perished and cut off already so that there is now no remainder of them by which they are known to be and this makes him look after other waies by which the words may be expounded so as not to suspend their fulfilling on the coming of the Messiah as first not referring the word this to the person before spoken of or what is before said of him but to what is after in the following words described and so supplying thing or time viz. this thing shall be our peace or the condition of our peace at that time by this shall our peace be procured or established viz. that when the Assyrian shall come c. then we shall raise c. So making it a consolation to Israel in those daies who stood in fear of the Kings of Assyria and were threatned that they should be led into captivity by them but are here promised to fortifie them against that fear and put an end to it that after that another Nation should rise up against them that is against the Assyrians with many Princes and commanders who should revenge their quarrel on them intimating that the King of the Chaldeans should prevail over them and destroy them as saith he it is expresly foretold in the Prophecies of the Prophets in many places and as it was actually brought to pass for otherwise this promise can signify nothing if it be interpreted of the many commanders and Captains of the forementioned ruler as if they should with their Sword destroy those who were already destroyed long before that ruler was born Or else he saith there may be another exposition given by reading the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Shalom which is rendred peace in the signification of recompence or reward as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Shillam 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Shillum 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Shalmon other forms from the same root do signify that so the words may sound and this shall be the recompence of Assur who or because he taking 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Ci when to denote here as much as Asher who or because he shall come into our Land viz. that there shall rise up against him such as shall bring him to ruine as before and this exposition he likes of and thinks that no objection ought to be made against it from Grammar rules concerning change of Vowels in construction and distinction of accents seeing they are rules that do not alwaies unalterably hold This Rabbin plainly denies and takes away from those of his own Nation and sect all ground of any argument from these words whereby they would prove against Christians that the Messiah is not yet come because that is not done by our Lord Christ which they expect should be done by the Messiah but doth not in his expositions say any thing which may contradict what we believe that our Lord is the Messiah spoken of in the foregoing verses and that all that by vertue of this prophecy was to be expected from the Messiah hath had it's due accomplishment though he do not look on these present words as spoken of his person in which some among Christians agree with him also and do not understand by this this Man or person but Some taking it for a note of time This time shall be a time of peace or then shall be peace and prosperity when i.e. after the Assyrian and Chaldean shall have invaded our Land c. for then we shall raise to wit by our praiers to God against him seven Shepherds viz. Cyrus with other Kings and eight principal Men viz. great Peers or Captains and rulers Ieremiah LI. 28. and they shall subdue with their weapons the Land of Assyria and Babylon and free us so that we shall not any more fear their coming into our Land and treading in our borders as we did before Others not much from the same purpose so joining that particle with peace as to denote the condition of it as after described viz. This shall be our peace or thus the condition of it and it thus acquired viz. by the destruction of the Assyrian Army which invaded Israel by the Angel of the Lord they might add and of his Kingdom by the Chaldeans and of the Chaldeans who sacked Ierusalem and led them captives by Cyrus and Darius and those many Princes with them whom by their Praiers to God they raised up that they might perform this work who subdued and destroyed both Assyria and Chaldea And then some take it as to the connexion to depend on what went before viz. For now shall he be great unto the ends of the Earth as if this here were promised before hand to come to pass as a pledge of that promise of Christ and his greatness that seeing this come to pass they might not doubt of that But if this exposition be followed the words
down Gods blessings on them for their sakes as Laban confessed that God blessed him for Jacobs sake Gen. XXX 27. and by coaling and mitigating Gods wrath which otherwise would speedily burn them up if these were away as the moistning dew and showers preserve the grass and herbs from the scorching of the Sun see Gen. XVIII 26 c. and XIX 22. and Mat. XXIV 22. Mark XIII 20. This may be looked on as comprehended in though not the main intention of the words A Iewish Doctor expounding these words in this manner also viz. as describing how the remnant spoken of shall be in behaviour towards these many People in the midst of which they are makes the meaning of them to be That they shall be loving to and deal kindly with those that deal courteously with them and do good to them as dew doth to the grass and that of their own good nature without respect to profit or reward to them he means and to them alone being of contrary behaviour to others as will appear by what he saith on the next words And if this be all that he thinks meant surely he falleth far short of showing the duty and property of true Israelites who by this remnant are meant who are taught to do good to all Men Galat. VI. 10. to love not only those that love them but also even their Enemies and to good to them that hate them Mat. V. 44. that they may be Children of their Heavenly Father who sendeth rain on the just and on the unjust so must they be as the dew from the Lord and as rain by him given in the midst of many People striving to extend their good to all those many that as many as are capable of receiving good by them may receive it Mean while he may suggest to us another property which the comparing them to dew and showers requires in them viz. softness and gentleness in their behaviour in the midst of those or amongst those that will receive them and hear them which will the better bring us to the consideration of what is meant in the second similitude which is that they shall be as a Lion c. They which shall be gentle and soft in their behaviour as communicative of all good to those that will receive the truth shall against all that oppose it though many and strong be of a Lionlike courage and by God be enabled with power to beat and tread down all before them and prevail over them so as none may resist them as a Lion doth over the beasts of the forrest and a young Lion over the flocks of the Sheep This their power may well be described by the words of the Apostle 2 Cor. X. 4 5 6. in that by the weapons of their Warfare which are not carnal but mighty through God to the pulling down of strong holds they cast down imaginations and every high thing that exalteth it self against the knowledge of God and bring into captivity every thought to the obedience of Christ so hath Christ promised to them a mouth and wisdom which all their adversaries shall not be able to resist Luk. XXI 15. This was made good in the Apostles and such as have since succeeded them in their employment and administration of Christs Kingdom and others the true members thereof and he will never leave his Church destitute of a remnant of such valiant defenders of the truth and conquerers through the power of his Spirit of what is contrary to it though all the powers of Hell join their forces against them they shall disperse them Some learned Men refer what is here spoken to the times after the Babylonish captivity and especially those of the Maccabes wherein the Iews under valiant commanders overcame diverse strong Enemies and with Lion-like courage set on them and brought them under which though it may be granted and their victories looked on as a fulfilling what is here spoken in part yet sure it will appear to have been more evidently and fully made good since Christs coming into the World and setting up his Spiritual Kingdom among men by these conquests by his little flock obtained over the Devil and the World Sin and errour never so deeply rooted and strongly backed and all that may be comprehended under those names by the Apostle given them Eph. XI 12. of principalities powers rulers of the darkness of this World and Spiritual wickedness in high places The conquering and dispersing these as by the Church of Christ in the power of his might and invincible force of his Spirit hath been wonderfully done and converting rebellious sinners are things of a higher nature and signs of a greater strength and courage then any that is shewed in the conquering and destroying the greatest and most potent Nations that ever were on the Earth as to any temporal dominion or concerns in as much as the bringing the minds of Men into subjection is harder then the forceing their bodies And sure though Gods remnant have promises of temporal things as well as of Spiritual yet where such are mentioned as concern them as members of Christs Kingdom as the things here spoken of from the second verse all along have been shewed to be it is manifest that they cheifly relate to their Spiritual estate the things thereto pertaining being the peculiar priviledges of his Church and flock as so being a Kingdom not of this World and the happiness of that and them being according to those to be valued whereby their dignity may be made appear not so much by their being great in this World as their being great in the Kingdom of Heaven and their prevalency not over temporal and carnal but over Spiritual Enemies which are worse and require a greater force then those to subdue them in the conquering of these is the strength of the Lion of the tribe of Iudah cheifly seen The Iew last cited saith that as Israel shall deal kindly with those that have shewed kindness to them so on the contrary shall they deal with their Enemies that have done ill to them behaving themselves towards some of them to wit the Assyrians as a Lion among the beasts of the forrests killing whom they please and towards others viz. the Edomites so they call Romans or Christians to whom they have greatest hatred as a young Lion among the flocks of Sheep utterly destroying them and suffering none to escape You may see in them still the leaven of their old Doctrine in their false interpreting of the Law by Christ reproved Mat. V. 43 44. Thou shalt love thy Neighbour and hate thine Enemy but the Iews generally in expounding these words run on in their old errour which they will not retract viz. that the things here spoken concern a time not yet come viz. when those Nations by this Man mentioned or as others of them when Gog and Magog shall come to fight against Ierusalem because they will not
rendred rod he seems to take for scepter as it seems elsewhere taken as Psalm CX 2. and so to denote the King or Ruler to whom it belongs and then perhaps he might take the following words to signify And he who or whosoever espouses or owns it i. e. acknowledges himself a subject to that Scepter or to those that hold it which are the rest of the People of the Land This seems nearer then to introduce a different reading as Grotius doth for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Vmi yeadah reading 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Rame veadah But this man hath the liberty of a Paraphrast Among those that only translate the LXX or Greek render The voice of the Lord shall cry to the City and shall save those that fear his name Hear ô Tribe and who shall adorn the City The vulgar Latin The voice of the Lord crieth unto the City and Salvation shall be unto them that fear thy name Hear ô Tribe and who will approve it In these it is manifest that what is in the first mentioned Translation rendred Wisdom viz. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Tusâ—iah is taken for Salvation or safety not because they read the word in the Hebrew otherwise then now it is as some think but because they took it to signify Salvation as it is elsewhere also rendred in the Greek as Iob. XXX 12. and Prov. II. 7. both in the Greek and vulgar Latin That likewise which is rendred see they take to signify fear as the Chalde doth the words that signify the one and the other being very near in sound and differing only in the last letter for as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 â—ireh with 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 He in the end doth signify shall see so 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 yirâ— with yod in the end signifies those that fear or are fearing And it was anciently an opinion of a Jew of note that the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 He or H in the end was but substituted for i or yod as quiescent letters having the same sound are not unfrequently put one for the other without change of the signification and the word had the signification of fear and the sense to be they will learn Wisdom that fear thy name Though Aben Ezra thought he was out yet many we see of great authority are of the same opinion with him so far as to take the word in the signification of fear Then as to the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Matteh which is rendred rod they preferring another signification which it elsewhere often hath render it Tribe The last word also which we render appointed it the Greek rendring shall or will adorn may seem to refer it to another root viz. as if it were a future tense from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Adah to adorn yet it may be probable enough that they might think the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 yaad which more usually signifies to appoint order or prepare might so far extend it self as to signify also to adorn And the Latin gives to it the signification of approving and the Syriack of testifying to rendring the whole verse The voice of the Lord upon the City preacheth doctrine to those that fear his name Hear ô Tribe him who witnesseth although these also may seem to refer the word to another root as a more modern Translator who gives it the same signification doth seem to some to have done viz. to that root from whence is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Ed a witness and is by them blamed in regard that no such form as the word is now read in can thence be regularly deduced But the Author of that modern Translation shews them to be out in their conjecture concerning his reason of so rendring it seeing he in a Dictionary by him compiled doth to the root or verb 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 yaad for which they supposed him by mistake to have taken another give in the first place as the prime of all the signification of witnessing as he will have a word from the same root also to signify Iob. IX 19. as the vulgar Latin there also so rendreth it so that if he be mistaken it is not because he mistook the root but because he gave to the root a signification that they think it hath not but he thought it to have Farther yet by reason of the different acception of the words much variety is there among Interpreters both Jews and Christians As for the Jews one of good antiquity who translated the Scriptures out of Hebrew into Arabick renders the words The voice of the Lord of the Worlds crieth or proclatmeth to the City and he that hath Wisdom or understanding will proclaim in thy name 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 besmeka or will declare thy name Hear the rod and who hath threatned it or with it The greatest difference in this is that the word rendred shall see he seems to render shall shew or declare or make known although otherwise the word which he useth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 yonadi in another way of construction viz. not with the preposition Be but with an accusative case may signify shall or will know or see as well as to make known or declare and in which sense he took it may be doubted Another of good note viz. R. Solomon Iarchi thus expounds the words to this meaning The voice of the Prophets of the Lord to the City who preach to them repentance and the Prophet crieth or preacheth to them 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Tushiah Wisdom even the Prophet which sees thy name that sets his heart to understand and see thy waies so that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Tushiah Wisdom is referred to the word crieth going before Incline your ear and hear the rod of revenge or punishment which shall be upon you or chastise you which the Prophets warn you of and hear who it is which hath appointed that revenge or punishment whether he hath power to make good what he hath decreed This exposition differs but little from what we saw in the other Jews and takes the words much in the same signification But another a learned man and of some antiquity differs much in the acception of one word viz. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 lair which others render to the City and interprets it to awaken or stir up viz. to repentance and that the word may so signify and as to the present verse if taken by it self would make a good sense is no doubt but that the construction of the words so ordered as to refer to it in the 12 th verse require that it should be a noun and signify to the City it being there said the rich men thereof or of it i. e. the City called unto and spoken of and none else of them therefore follow his opinion There is yet another Jew of great name among his Nation yet of latter standing then any of the aforementioned
of his own house For the Son dishonoreth the Father Not only those that are equal with a man but those also that are inferior to him and depend on him and are by all Laws of duty most bound to respect him and to endeavor to preserve his safety and reputation cast off all the respects that they ow by the Laws of God and nature as in these relations here mentioned and are ready to do him all disgrace despite and mischeif So that he need fear not only enemies from abroad in his own house and family he shall find them even among those from whom he might expect the greatest love and respect Much the same expressions in W ch the Prophet here bewails the corruption of his times doth our Saviour use in declaring such perillous times as should be under the Gospell also Matth. X. 21. and vers 35 36. And his counsel to be wise as Serpents and harmless as Doves and to beware of men there vers 16. and 17. agrees well with our Prophets caution here not to trust in any of them By the enumeration of these several instances is made good what was said vers 2. the good man is perished out of the Earth and there is none upright among men and that may seem sufficient for the connexion between these and the preceding words Yet others not unfitly make these words to follow as a more full explication of that perplexity which vers 4. he said should be upon or among them viz. that so great it should be as should make them forget all Londs of relation all duties owing from one to another and every one shifting for themselves and looking after their own concerns and safety take no care of nor shew any respect to those whom they owed most to but so behave themselves towards them as if they were strangers and enemies so that there was need of cautioning them that would be safe not to put confidence in any of them What some would have this caution to import that they should not trust or put confidence in their false Frophets who by fair speeches would deceive them and with feigned words make merchandise of them may by way of inference be accomodated viz. If the nearest relations shall not be faithfull much less will it be safe to put trust in those whose end is to deceive but is not that which the Letter seems to aim at 7 Therefore I will look unto the Lord I will wait for the God of my salvation my God will hear me Therefore will I look unto the Lord c. The times being so corrupt and such danger from all sort of men no fidelity in no security from even those who ought to be a mans greatest helps and supports what shall a man do whither shall he betake himself for refuge The Prophet speaking as of himself in the person of any godly and prudent man or of the true Israel or Gods People or Ierasalem or in the person of that Nation in captivity leads by his example the way and shews that God alone is to be trusted on in such times of difficulty who is a rock of Salvation a sure refuge and in his due time will not fail to hear and answer them who wait on him as shall be best for them he will not fail or frustrate their expectation they shall not in vain rely on him The Prophet having hitherto denounced judgments now according to the custom of the Prophets draws towards his conclusion with consolatory words and promises 8 ¶ Rejoice not against me O mine enemy when I fall I shall arise when I sit in darkness the Lord shall be a light unto me 9 I will bear the indignation of the Lord because I have sinned against him until he plead my cause and execute judgement for me he will bring me forth to the light and I shall behold his righteousness Rejoice not against me O mine enemy c. It will easily be conceived that the Prophet here speaks in the person of the Church or Nation of the Jews looking on her self as now under hard pressures and in that captivity under the hand of her enemies which the Prophets had foretold and bid her to expect and in that regard comparing her self to a poor distressed dejected woman and her enemies to a proud imperious insolent dame insulting over her as quite cast off and given up irrecoverably to destruction and destitute of all hope Who is her enemy that she speaks to Babylon say many more particularly which led her captive and triumphed over her Others understand it rather of Idumaea or the Edomites who are every where set forth as the most inveterate enemies of Israel that had a perpetual hatred against them And though they themselves were not able to do them so much mischeif as others yet they made it up in spite and when ever any calamity befell them rejoiced greatly at it and insulted over them and did the best they could to help against them Obad. ver 10 11 c. That both of these may be here well joined under that title may appear by what is said respecting both of them Psal. CXXXVII 7 8. Nor will it be inconvenient to take in with them any other that did shew like hatred to the Jews at that time and rejoiced at their calamity all those her enemies whose behavior towards her is described Lam. II. 16 17. Some of the Jews will have particularly to be meant Rome or the Romans whom they usually call Edomites and under that name comprehend other Christians whom they look on as their greatest enemies and expect and pray for their destruction more earnestly then for that of the Mahometans or any other and have much less kindness for But there is more then expression of their hatred to them in this their interpretation for from this granted they would make an argument to perswade that the Messiah is not yet come at whose coming they expect that these their enemies shall be totally destroyed That which she saith to her enemy is Rejoice not against me c. She represseth the enemies taunts and takes comfort to her self from her assurance that things shall not alwaies continue in that condition with either of them as they now are but there shall be a change to her for better by the mercy of God to whom she will turn by repentance and stedfastly cleave and to her insulting enemy who contemned God and despitefully used his People for the worse by his Justice in due time exserting it self though for a while conniving at them or making use of them for the correction of his children and bringing about his ends for his own glory not to give them cause of boasting of themselves and their own might Of such Gods method in correcting his People and taking vengeance on those whom he makes use of as his instruments for that end when they grow proud and
wilt perform the truth to Iacob c. That which gives him assurance that God will do for them those good things mentioned is Gods faithful promise made from of old to them in their Fore-fathers which he had confirmed by his Oath and to it put his seal which the Jewish Doctors do not unfitly say is truth so that by these immutable things in which it was impossible for God to lie established it could not fail but give alwaies firm consolation to those who had right in it And from it therefore doth the Prophet here give assurance that God will so as he described have mercy on them neither their Enemies nor sins shall be able to hinder it because so it was necessary that he might perform and in so doing should perform the truth to Iacob and the mercy to Abraham which he had sworn c. That by Iacob and Abraham are meant not only their persons but their posterity is on all hands agreed the promises pertaining to aand having been made good more to their posterity then their persons Here is usually made a question concerning the different meaning of truth and mercy and why one is said to be performed to Iacob the other to Abraham The ordinary answer both by divers Jews and Christians is that the good promises of God as made to Abraham at first were mercy mere mercy but in respect to Iacob truth Gods truth was ingaged to make good to him and his posterity as heirs to Abraham what of free mercy was promised to him and his seed which is an easier exposition and more agreeable to the words then what Rab. Salomâ— gives viz. as if the promise which he should make good to Iacob were the reward of Abrahams goodness which he shewed in teaching his Sons to keep the way of the Lord. But here other questions are also started as why Isaac is not here named as well as Iacob and Abraham and why Iacob is named before Abraham but what ever pleasing or probable answers are or may be given to these questions it seems not convenient at all to make them For this would be to question why the holy Spirit by the Prophets spake as he did and not as men would think fit he should have spoken as if they were fit to teach him or prescribe a method to him We shall not therefore insist on them only we cannot but take notice what occasion that fierce Jewish Doctor Abarbinel takes in his answer to the first of those questions of venting as on all occasions he doth his malice against Christians while he thus saith Because from Abraham came Ismael and the Assyrians which shall hereafter be at peace with Israel therefore he saith that when God shall perform the truth to Iacob i. e. the truth of those things which he revealed to him in the Vision of the Ladder Gen. XXVIII 12 c. wherein he saith God shewed to him all that concerned both the captivity or dispersion of his posterity and their restauration therefrom in the redemption or restauration of his seed He will shew mercy also to Abraham in that the Assyrians the Sons he saith of Keturah which came from him and the Sons of Ismael shall receive the Law of God and shall be subject or submit themselves to Israel But he makes no mention of Isaac because Esau who came from him shall have no portion or inheritance in the Law of God nor in the peace of Israel for there shall be none left remaining to Esau. This is his precise determination of the question in which his aim appears to be to cut off the posterity of Esau from any lot or part in those blessings promised of old to Abraham and from all mercy But though Isaac be not named yet was not his son Esau then in his Grand-father Abraham's Loins as well as other of his posterity and so under him comprehended as well as they though Iacob as to the Land of Promise carried away the blessing of the inheritance and so did Isaac from Ismael and the Sons of Keturah And what is here to exclude him more then them Besides the Promise made to Abraham is of larger extent reaching to all Nations and families of the Earth Gen. XII 3. and XVIII 18. and XXII 18. Among those all sure those of the progeny of Esau also must be included And though Isaac be not here expresly mentioned yet is he according to the judgment of the Chalde Paraphrast who adds his name manifestly comprehended and understood and to him the like Promise was made as to Abraham that in his seed should all the Nations of the Earth be blessed Gen. XXVI 4. With him he did establish also the blessing of all men and the Covenant so that though he made it rest more peculiarly upon the head of Iacob and the right of primogeniture being transferred to him his posterity enjoyed the promised Land yea and as for spiritual blessings they had the preemmence also in that they had the Oracles of God committed to them his Law to direct them for obtaining the promised blessing and to them did pertain the adoption and the glory and the Covenants and the giving of the Law and the service of God and the Promises yea and that of them according to the flesh Christ that promised seed in whom the blessing was to be extended to all the Nations and kindreds of the Earth came and therefore at his coming he was first sent to bless them Act. III. 26. And it was necessary that the glad tidings thereof should first be published to them Act. XIII 32 and 46. yet was there by vertue of the Promise made to Abraham and repeated to Isaac mercy also and a blessing for all other Nations that should come in Why shall Esaus posterity be excepted against and utterly excluded even Isaacs Sons to whom he gave also a blessing though inferior to Iacobs when as the word all is general without limitation and we see Am. IX 12. a Promise of the reception of the remnant of Edom also as well as of other Nations But what do we plead for Esau's posterity when it is manifest that the Jews quarrel is not here against them that are really so but against those whom he with others of them is pleased to bestow that name or title upon viz. Christians without any reason at all but what is absurd ridiculous and altogether false Onely the Edomites or Esau were a name most hateful to them contrary to the plain Command Deut. XXIII 7. Thou shalt not abhor an Edomite and therefore to shew their irreconcilable hatred to them they would call them by that name We have no reason to take it to our selves nor acknowledge it but with greater reason then they who are Israel only after the flesh do all true Christians of what Nation soever and from whom soever descended challenge to themselves the name of Israelites to be