The Resurrection Revealed, Book 3 · Chapter 2 · Section 13
SECT. XIII.
§. 1 THe third place in Iſaiah is Chapter the eleventh in whole, and throughout, with a briefe collation of the tenth Chapter preceding, and the twelfth following, and therefore too large to write out. In lieu thereof we ſhall expreſſe the ſeverall paſſages from whence we deduce any argument.
§. 2 To ſpeake as ſhortly as we may to this place of Scripture: In the tenth Chapter preceding, the Lord threatens Judah, that for their hypocriſie in Religion, and their unrighteouſneſſe in their dealings, he will ſend againſt them the Aſſyrian. But then withall it is threatned, that becauſe the Aſſyrian would afflict the Jewes without conſideration of Gods hand in it, and ſhould manage the rod with inſolent cruelty to the Jewes, that God will bring deſtruction upon the Aſſyrian for deliverance of the Jewes. The confirmation of this deliverance (as is the manner of God in the Prophets) hath its foundation laid in the ſending of Chriſt, Chapter 11. The promiſe whereof, and deſcription of whoſe perſon, we have ſet forth, and characteriſed in the firſt five verſes. There ſhall come forth a rod out of the ſtem of Jeſſe, &c. and the Spirit of the Lord ſhall reſt upon him, the Spirit of wiſdome, &c. and he ſhall not judge after the ſight of his eyes, but with righteouſneſſe ſhall he judge, &c. So that although in Hezekiahs time (wherein Iſaiah propheſied, the hoſt of the Aſſyrians were deſtroyed to the number of one hundred eighty five thouſand by the Angel of the Lord (2 Kings 19.35.) And againe, in the time of Judahs captivity in Babylon they were overthrown with a mighty deſtruction by the Medes and Perſians, Dan. 5.30. yet theſe are not the ALL of the Threat of this Propheſie againſt Aſſyria, for the Threat is carried on ſtill in Zach. 1.15. to the end of the Chapter, though at that time Judah was returned. And (to keep to this our Text of Iſa.) according to the length of the foundation of this Propheſie, muſt the ſuperſtructure be extended, viz. to the comming of Chriſt: which coming of him, being not reſtrictively determined to his firſt coming in his incarnation, muſt be left at large to reach to his ſecond coming at the great Reſtauration, as the Text doth ſeem to require, in mentioning his judging, v. 3. his ſmiting the earth, v. 4. &c. For we muſt know (to give you Mr. Medes notion Alicubi, as neare as I can) That the old Prophets for the moſt part ſpake of the coming of Chriſt INDEFINITLY, and in GENERALL, without that diſtinction of firſt and ſecond coming, which we have more cleerly learned in the Goſpel. For this reaſon, thoſe Prophets (except Daniel who diſtinguiſheth thoſe comings, and the Goſpel out of him) ſpeake of the things which ſhould be at the coming of Chriſt indefinitely, and altogether, which we who are now more fully informed by the Revelation of his Goſpel of this diſtinction of a twofold coming, muſt apply each of them to its proper time. Thoſe things which befit the ſtate of his firſt coming unto it, and ſuch things as befit the ſtate of his ſecond coming unto his ſecond. And that which befits both alike, may be applied to both.
Which notion of Mr. Mede is the more to be acknowledged, in that it may appeare by many inſtances from the Creation hitherto, that the grand promiſes of great deliverances have their ſucceſſive and graduall fulfilling from their firſt promulgation, unto the end of this world, as daily experience produceth freſh teſtimonies.Calvin on Iſa. The context ſaith, Iſa. 10.24. &c. Thus ſaith the Lord, O my people, that dwelleſt in Zion, be not affraid of the ASSYRIAN, Hee ſhall ſmite thee with a rod, and ſhall lift up his ſtaffe againſt thee after the manner of EGYPT. For yet a very little while, and the indignation ſhall ceaſe, and mine anger IN THEIR DESTRUCTION, &c. And in that day his burden ſhall be taken away from thy ſhoulder, &c. Now in Hezekiahs time the Aſſyrian did not ſmite the Inhabitants of Zion, but were ſmitten by the Angel of the Lord (as afore mentioned.) Nor was the burden of the Aſſyrian taken away from off the ſhoulder of the dwellers at Zion at their returne from Babylon, by a deſtruction on them under whom they were then in captivity. For the Lord ſtirred up the ſpirit of Cyrus their King, voluntarily to let them return, as we well know the ſtory, in the ſecond of Chron. Chapter laſt, and Ezra Chap. 1.
And further, the Apoſtles do bring downe many paſſages of this eleventh of Iſaiah unto the Tranſactions of their times, and downwards, applying them to the coming of Chriſt, yea to the coming of Chriſt after his aſcention. For example:
¶ 1. Firſt, that in verſe 1. There ſhall come forth a rod out of the ſtem of Jeſſe, &c. is applied by the Apoſtle, Act. 13. v. 22. &c. to v. 42. to Chriſt as the eminent ſeed of David, of the ſeed of Jeſſe, conjoyning a quotation out of Pſal. 2. Thou art my Sonne, this day have I begotten thee: which with other paſſages in that Pſalme (as hath been demonſtrated) ſignifies Chriſts viſible Kingdome on earth yet to come. And a quotation out of Iſaiah 55.3. Touching the ſure mercies of David. And one other quotation out of Pſ. 16. That his holy one ſaw no corruption, of purpoſe to prove that though David himſelfe be dead, yet Chriſt lives, to be the ſure mercies of David, and to keep off his ſeed from ſeeing corruption, that in him the ever-living ſeed of David may reigne to the end of this world, and that in ſome peculiar way, priviledge, and relation, and proportion to David, or elſe the dint and vigor of Iſaiahs, and the Pſalmiſts Text, and the Apoſtles Commentary is made to languiſh. Which priviledge, peculiarity, relation and analogy to David, what can it bee, but a viſible Reigning, or Kingdome of Chriſt? For Chriſts Kingdom, purely ſpirituall, by his Word and Spirit, what doth it more relate to David then to other Chriſtian Kings and Princes of the Gentiles converted from Heatheniſme? or how more over Davids people or Kingdome, more then over all Indians and Heathens, where the Goſpel is ſpread and received?
¶ 2 Again, that in verſe the tenth of this eleventh of Iſaiah, There ſhall be a root of Jeſſe, which ſhall ſtand for an enſign of the people, to it ſhall the GENTILES ſeek, the Apoſtle Rom. 15.12. draws down to Chriſt then aſcended, and gives us this ſenſe of the Prophet, That Chriſt is not onelyonly the OBJECT of faith to the Gentiles, but that the Gentiles ſhall be his SUBJECTS, he reigning over them. How reigning over them? Marke curiouſly the Apoſtles words, and you may perceive ſomething. Againe (ſaith the Apoſtle) There ſhall be a root of Ieſſe, and he that ſhall RISE to REIGNE over the Gentiles, in him ſhall the Gentiles truſt. His reigning, as in relation to David, doth not commence from his Incarnation, but he ſhall RISE to reigne, ſpoken by the Apoſtle after Chriſts Reſurrection, and Aſcention, and rendred (as you heare) by our Tranſlators under a future notion, He ſhall riſe to reigne. Yea follow the words yet cloſer, even home to the very doores of the Original, and you will ſee (I thinke) yet more, foreign &c. There ſhall be a root of Ieſſe, and he ſhall RISE AGAINE to reigne over the Gentiles, or ſtand up AGAINE, to reigne over them. Chriſt had, before the Apoſtle penned that, riſen the firſt time, viz. from the grave of the earth. But now that he hath aſcended long ſince up into heaven, and there as it were had been (in the opinions of moſt men) buried in oblivion, and his glory covered, he muſt riſe againe from that obſcuring himſelfe from men, to reign over them. Which the Prophet Daniel c. 12. calls His ſtanding up as a great PRINCE to deliver his people; which ſhall begin, ſaith the Angel, one thouſand two hundred and ninety dayes, that is, ſo many yeers, from the ceaſing of the daily ſacrifice, and ſhall bee five and forty yeers in finiſhing, ere all the Iews enemies ſhall be thrown down. After which immediately begins the great Reſtitution of all things, the Reſurrection of the Saints, Daniel ſtanding up in the lot.
¶ 3 So that this Text of the 11 of Iſaiah is moſt cleerly to bee extended beyond the Iewes deliverance out of Babylon, unto Chriſts perſonall coming, and on the other ſide, cannot be confined, ſtinted and terminated in Chriſts firſt perſonall coming, in his Incarnation, but muſt be carried on far beyond that, as theſe arguments following will evince.
Firſt, after the Prophet had in the firſt of verſe this 11 of Iſaiah propheſied of Chriſts coming, and verſe 2, 3,1 Arg. of his qualification with gifts, and graces, then in the fourth verſe he propheſies that Chriſt with righteouſneſſe ſhall judge the poore, and reprove with equity, for, or in behalfe of the meek of the earth, and ſhall ſmite the earth with the rod of his mouth, and with the breath of his mouth ſhall he ſlay the wicked. But Chriſt did not reprove in the behalf of the meek, nor ſlay the wicked at his firſt coming in the fleſh. But it is extended by the Apoſtle, 2 Theſſ. 2. (after Chriſts aſcention) unto future times, when Chriſt ſhall deſtroy Antichriſt (who was not revealed when the Apoſtle wrote) whoſe deſtruction is the introduction to the future Reſtitution, as hath been afore demonſtrated upon that 2 Theſſ. 2. &c. in our ſecond Book.
Secondly, when the Prophet had propheſied of Chriſts coming, and the excellency of his perſon and gifts in the 1, 2, 3, 4, and 5 verſes,2 Arg. before he comes to the maine of the Propheſie, whereon I ſhall chiefly inſiſt, in verſe 10, 11, &c. he inſerts between in the 6, 7, and 8 verſes, a Propheſie that the Wolfe ſhall dwell with the Lamb, and the Leopard ſhall lye downe with the Kid, &c. meaning the reſtitution of the creatures from the enmity of the curſe by Adams fall, according to Rom. 8.19, 20, 21, 22, 23. For which (ſaith the Apoſtle) not only the Saints, but the creature it ſelf earneſtly expects, and the whole creation groaneth to bee delivered from the bondage of corruption, and vanity, to which it is now ſubject, and to be put into the glorious liberty of the Sonnes of God. Which yet never was; nor can it be imagined to be at the ultimate day of doom, and therefore is yet to come. I know full well that divers underſtand this part of this Propheſie metaphorically, of men by nature fierce as beaſts, to be made tame and loving by the power of the Goſpel at Chriſts firſt coming. Too common a fault in Writers, through lazineſſe or blindneſſe to take the ſent and cry of the former, and to run with full mouth after them. But if this be a ſufficient argument to aſſert the ſence of a place of Scripture, we can produce both Jewes, and Chriſtians, averring that this place is to be underſtood literally, of the change of the nature of the wilde Beaſts at the reſtitution (of which we ſpeake.) The Jewes take this according to the Letter, as if the Prophet ſhould ſay: In the time of the Meſsiah the Wolfe, the Leopard, the Lion, and the reſt of the wilde Beaſts ſhall be made tame, and ſhal no more hurt juſt and good men. And thus much is acknowledged by Alapide upon this place.
Calvin *Unde ſequitur eum formare ipſis (fidelibus) ingenia, caeleſti ſuo ſpiritu, quanquam longius ſpectat Prophetae oratio. Perinde enim eſt, acſi promiiteret BEATAM MƲNDI REPARATIONEM, &c. Calv. in Iſa. cap. 11. v. 6. & 7.alſo doth in his owne judgement aſſert hence, the change of the nature of wilde Beaſts, and the reſtitution of the Creation as at firſt. Hence, ſaith he, it followes that God will forme the ſpirits of Beleevers by his holy Spirit. Howbeit the ſpeech of the Prophet lookes farre beyond this; For it is all one as if he ſhould promiſe, that there ſhall be a bleſſed REPARATION of the world. For he deſcribes what was that order from the beginning, before that unhappy and ſad ſubverſion, or diſorder befell us, by the fall of man, under which wee now groane, &c. Surely there had been no diſagreement between the Creatures of God, if they had ſtood in their firſt and perfect originall, &c. Seeing therefore when Chriſt ſhall come, he ſhal by aboliſhing the Curſe, reconcile the world to God, the INSTAURATION OF A PERFECT STATE is not impertinently aſcribed to him. As if the Prophet ſhould ſay, THAT GOLDEN AGE ſhal returne, in which, before the fall of man, full felicity flouriſhed. Thus Calvin, with much more to very good purpoſe to our point, which I forbeare to repeat, or quote other latter Writers*Mair, &c. of the ſame opinion, becauſe I may have occaſion in that kinde to ſpeake more to this Text, upon the WHAT this glorious RESTITUTION ſhall be. Meane while I attaine what I aimed at, that if ſome Learned men be oppoſite to us in their giving the ſence of this place, we have other Learned men to ballance them, and that (as I conceive, grounding upon Divine reaſon) upon a better account. For to that the Analogie of other Scriptures concurre, Rom. 8. ver. 19. &c. Pſal. 8. compared with Heb. 2. fully opened afore. To that alſo agrees that full enumeration of all the worſt, and moſt hurtfull Creatures; whereas a leſſe reckoning, or a ſhorter expreſſion would have ſerved, to ſignifie an agreement among men by the power of the Goſpel. Which whiles ſome ſo peremptorily defend to be the full meaning of this place, they had done themſelves much right, and given us ſome ſatisfaction, if they had ſhewed us that effect of the Goſpel at Chriſts firſt coming, anſwerable to the minde of this Propheſie, viz. That it ſhould exceed that agreement and peace that was in the Nationall Church of the Jewes afore Chriſts coming, and that ſince Chriſts coming that hath been, as better, ſo more generall. But alas this they cannot doe, and therefore we cannot imbrace a ſence that cannot be found out. For as Chriſt himſelfe at his firſt coming ſaid, I came not to bring peace, but a ſword, and to ſet thoſe of the ſame family one againſt another; ſo we know by the Hiſtories of the foure Evangeliſts, and of the Acts of the Apoſtles, that great Oppoſitions, mighty Tumults, hideous Perſecutions followed upon Chriſts firſt coming, and ſo continued from Age to Age; the ſtreame of a deep torrent of bloud running in the channell of the Heathen Roman Empire for three hundred yeares, anon the black ſtreame of Arian Hereſie, and Perſecution by it; after that Popiſh and Turkiſh Perſecutions, with ſucceſſive Monſters of Maſſacres, Bonfires, Inquiſitions, Suſpenſions, Impriſonments, and deadly feudes and enmities of the vaſt generality, againſt the handfull of Saints throughout all Nations. So that the ſmall gleaning ſprinklings, or firſt-fruits, that were reconciled to God, and to one another upon Chriſts firſt coming, are drowned as i… were in the Ocean and ſea of enmity, that from thence forward untill now remaines with great animoſity. And therefore we beleeve another ſence of theſe words, viz. That at Chriſts next appearance there ſhal be a generall peace between men, and between the Creatures, and between both, as it followes in the next Argument.
For it followes in the ninth verſe, They ſhall not HURT, Arg. 3 NOR DESTROY (obſerve the words, nor deſtroy, nor ſo much as hurt) in all my HOLY MOVNTAINE (obſerve that alſo.) And laſtly, obſerve the confirmation of all, viz. That the earth ſhall be full of the knowledge of the Lord, as the waters cover the ſea. Now though there was an increaſe of knowledge at Chriſts firſt coming; as a fountaine, and ſpring ſtreame, which, the further it ran, the larger it was; ſutable to Ezekiels Propheſie of the waters that aroſe from under the Sanctuary (the Goſpel of Chriſt began in Zion) and ſo grew deeper, and deeper; yet from that time, untill now, the knowledge of the Lord hath not increaſed to a ſea, to cover all the earth, ſo as to drowne all iniquity, or oppoſition againſt Chriſt, or Chriſtians, ſo as to work men unto that peace, that there ſhall be neither deſtroying, nor hurting, in all the holy mountaine. Sure enough it appeares by the ſacred Story, in the Goſpel, Acts, and the Revelation, and by experience, both leading us downe from Chriſts Incarnation to theſe times, that at leaſt three parts of foure of the whole world hath not been filled with the knowledge of the Lord, but have made oppoſition againſt it, hurting and deſtroying, and that too in the holy Mountaine; whether we take it ſtrictly for Zion, or largely for the Church, whereſoever ſeated. Chriſt was condemned and Crucified, and the Diſciples perſecuted, (unto a ſcattering) at Hieruſalem. Jeruſalem both City and Temple are laid waſt by the Roman Emperours; the Ten bloudy Perſecutions by the Heathen Romans are continued for three hundred yeares; the Arian Perſecution followes that, the Papall Perſecution followes that, the Turkiſh overtakes that; and both continue to this day, the Jewes joyning with them in oppoſition againſt the truth of Chriſt, both at Jeruſalem, and where ever the Church is. Beſide, that vaſt part of the world in the Eaſt, and Weſt Indies, yet know not the Lord.
Further, it followes in the tenth verſe, Arg. 4 And in that day there ſhal be a root of Jeſse, which ſhal ſtand for an enſigne of the peoples (ſo the Hebr. foreign) To it ſhal the GENTILES ſeek; and his REST ſhall be glorious. In which words the Prophet mainly lookes at the great call of the Gentiles, as the Apoſtles (the beſt Expoſitors) have ſince, to that purpoſe alledged them, Rom. 15.8, 9, 10, 11, 12. Now I ſay, that Chriſt was a miniſter of the Circumciſion for the truth of God, to confirme the Promiſes made unto the Fathers; and that the GENTILES might glorifie God for this mercy, as it is written, For this cauſe I will confeſſe thee among the Gentiles (quoted out of Pſal. 18.49.) And againe he ſaith, Rejoyce yee GENTILES with his people, (quoted out of Pſal. 117.1.) And againe Iſaiah ſaith (viz. in the eleventh of Iſa. ver. 10.) There ſhall be a root of Jeſſe, and he that ſhall riſe to reigne over the GENTILES, in him ſhall the Gentiles truſt, &c. Now as there were few of the Gentiles that were brought into the faith, when the Apoſtle quoted and applied theſe words to this ſence (we heard but now in the former argument, how generally the Gentiles have, and doe oppoſe the Goſpel to this day throughout the world) ſo the Prophets cloſe in this eleventh of Iſaiah, ver. 10. HIS REST SHAL BE GLORIOUS*Which the Hebrew hightens, being in the Abſtract, viz. foreign glory, pure glory. doth more evidently demonſtrate that this place of Scripture, as to the maine intent, is not yet fulfilled. For if we will underſtand inward reſt, the beleeving Saints afore Chriſts incarnation had it, Pſal. 116.7. and often elſewhere. Yea the Apoſtles in their troubleſome times, 2 Cor. 6.10. ſo that there needed not a Propheſie to fore-tell that which had been in paſt time, and was at the preſent. And if we would underſtand here eternall glory, yet we cannot, for two reaſons;
1. Becauſe in this tenth verſe it is ſaid, Unto the enſigne Chriſt, the Gentiles ſhal SEEK, which cannot conſiſt with eternall glory; no ſeeking then.
2. Becauſe of that in the eleventh verſe immediatly following, And it ſhall come to paſſe in THAT DAY, that the Lord ſhal ſet his hand againe the ſecond time to recover the remnant of his people, &c. from Aſſyria, Aegypt, Pathros, &c. (things inconſiſtent with the ſtate of eternall glory) which laſt words bring us downe to the fifth Argument.
The fifth Argument, Arg. 5 Why this place of Iſaiah is not yet in the maine intent of the Prophet fulfilled, is, becauſe of thoſe words in the eleventh verſe of this eleventh of Iſaiah, viz. And it ſhal come to paſſe in THAT DAY, that the Lord ſhal ſet his hand AGAINE the SECOND TIME, to recover the remnant of his people (which ſhal be left) from ASSYRIA, and from AEGYPT, and from PATHROS, and from CUSH, and from ELAM, and from SHINAR, and from HAMATH, and from the ISLANDS OF THE SEA. Obſerve diligently, the Lord muſt ſet his hand againe the ſecond time, to recover the remnant of his people from the fore-mentioned places; which clearly infer, as relatives, that God muſt doe it the firſt time, and then next, the ſecond time. Now when the Prophet Iſaiah Propheſied this eleventh Chapter, the Lord had not recovered his people from captivity in Aſſyria the firſt time, for the two Tribes of Judah and Benjamin had not yet been there captivated the firſt time, nor the ten Tribes, for ought we can finde. For Iſaiah Propheſied forty yeares afore the captivity of the ten Tribes, and above ſeventy yeares afore the captivity of the two Tribes, as Bulcholcerus ſtates the account. You ſee before your eyes by the length of his Propheſie, viz. conſiſting of ſixty ſix Chapters, and by the many Kings, under whoſe reigne he Propheſied, viz. Uzziah, Jotham, Ahaz, Hezekiah (the laſt of them) that Iſaiah propheſied along time; and we are now but upon the eleventh of thoſe ſixty ſix Chapters. The Two Tribes were not carried away captive till a long time after Hezekiah, viz. in the time of Zedekiah King of Judah (2 Chron. 36.) between which Zedekiah and Hezekiah reigned, five or ſix Kings over Judah. And the Ten Tribes were not carried away captive into Aſſyria, till the ſixth yeare of the reigne of Hezekiah, 2 King. 18.9.10. And therefore it ſeems that Iſaiah propheſied the Propheſie of this eleventh Chapter, when Hezekiah was not come to the Crown, nor were any of all the twelve Tribes in captivity in Aſſyria the firſt time, and therefore could not be ſuppoſed to be delivered thence the firſt time. But before this Text can be fulfilled, they muſt be in Captivity in Aſſyria the firſt time, and be delivered the firſt time (as it is hinted in the Text, they had been in Egypt the firſt time, and been delivered thence the firſt time.) Now they were in Captivity in Aſſyria the firſt time (as we touched afore) in the ten Tribes, in the reign of Hoſhea King of Iſrael, 2 Kin. 18. And in the two Tribes, in the Reign of Zedekiah King of Judah, 2 Chro. 36. So here is the totall Captivity of all the twelve Tribes in Aſſyria the firſt time: And their deliverance out of that Captivity the firſt time (the firſt that we can poſſibly reckon) is ſet down in the book of Ezra Cha. 1. and Chap. 2. &c. where for the generall the two tribes of Judah and Benjamin returned to Jeruſalem, as is plain by their Genealogies, they were of the two Tribes, excepting ſome others that went up that could not ſhew their Genealogies. So that if wee make the moſt of the firſt recovery or deliverance, we can put the emphaſis no where, but upon the returne of the two Tribes. Nor can we finde where at the ſooneſt, to pitch this great emphaſis of Gods recovering his people the ſecond time, but upon that time when hee ſhall bring back the reſt of the Tribes, viz. The ten Tribes, which were (and ſtill are) in Aſſyria, from thence, and from Pathros, and from Cuſh, and from Elam, and from Shinar, and from Hamath, and from the Iſles of the Gentiles.
Thus for the leaſt and ſooneſt Second time wee can poſſibly finde out, of their deliverance out of Aſſyria, and the parts afore-mentioned, which is not fulfilled to this day.
But a greater Second, and of the ſame length too, is this: This ſame [Again the Second time, &c.] may import two conſiderations: Firſt, Two parts of the recovery, or deliverance of the All of the twelve Tribes from Aſſyria; the firſt time of the two Tribes, the ſecond of the ten Tribes, of which we have ſpoken afore. Secondly, Two diſtinct times of deliverance of the twelve Tribes, both the two, and of ſome of the ten, but eſpecially of the Two. Object. (The conceit of ſome, that the Second out of Aſſyria, anſwers to the firſt out of Egypt, is in my opinion but weak: Becauſe they muſt be delivered, according to this Text, the Second time out of Egypt, as well as out of Aſſyria. Sol.And therefore theſe are co-eve, co-etanean, of the ſame age, and not ſucceſſive. I ſay Second doth import (as appears by hiſtory, both divine and humane, abetted with experience) a Second deliverance of the twelve Tribes (more or leſſe) from Aſſyria, as well as from Egypt, but ſpecially this Second time, centers upon the two Tribes, called by the name of Jewes, (of whom Chriſt came) as the ten were called Iſrael. Which as briefly as we can we open thus:
That whereas God brought up the two Tribes from Aſſyria to Jeruſalem by Ezra (as his book makes large mention) the Jews there continued for about three hundred threeſcore and ten yeers pretty quiet, till that Antiochus Epiphanes comes up into Judea, enters the City, ſpoyles the Temple, robs the City, and kills a many of the Citizens as the learned Chronologers quote out of Macchab, 1.1. In which Macchabean wars, the Jews were much waſted and ſcattered. Yet after that act of Antiochus, the generality of the two Tribes that were left, and the ſprinklings of the ten Tribes as is ſuppoſed, Ezra 2.62. (as many as came up with them under Cyrus by Ezra) abode there, about a hundred ſixty and ſix yeers more (with much trouble in the enſuing Macchabean wars, and the Roman invaſions and domination ſucceeding them till Chriſt ſhould bee borne at Bethlehem in Judea, that the Scripture might be fulfilled touching that place of his birth. But they crucifying Chriſt, affronting his Goſpel with ſacrificing, and perſecuting his members, and with all (divine juſtice therein moſt righteouſly recompencing them) rebelling againſt the Romans their Governours, God and men conſpired in a further proſecution of this ſecond ſcattering (on foot by the Antiochian Macchabean, and Roman warres) Titus the Roman Emperour ſome forty yeers after Chriſts aſcention, deſtroying their Temple, and after him Adrian deſtroying the City of Jeruſalem; After whom Conſtantine the Great ſcattered them from Mamre, and then God himſelfe ſcattered them, being about to re-build the Temple (by the encouragement of Julian the Apoſtata) by fire from heaven, and wonders on earth. After all which, the Saracens, Arabians, and Turkes invaded their land, and miſerably ſcattered them, and ſo they continue (excepting a few Jewes in, and about Jeruſalem) to this day diſperſed in the Iſles of the Sea, or of the Gentiles, viz. in the Weſt-Indies, Italy, Poland, Spaine, Portugal, Low-Countries, Media, Perſia, Aſſyria, &c. (as we ſhall ſee preſently) and in moſt Countries in the world, as the Rabbins in their books plainly confeſſe. So that Gods ſetting his hand THE SECOND TIME to recover his people out of ASSYRIA &c. cannot be ſtreightned to the returne of the two Tribes under the conduct of Zerubbabel and Joſhua, with Ezra, for this was but the firſt time. They are again ſcattered. And the Ten Tribes as well as the Two, are his people; and the promiſe is, Rom. 11. of ſaving all ISRAEL. Therefore the whole work of reſtoring all the twelve Tribes now lyes on Gods hands to recover them from Aſſyria the ſecond time, in this ſenſe alſo. And he muſt do it univerſally, including the generality of all his people that are ſcattered, and from all places, as (ſaith our Text) from ASSYRIA] the common name of the Empire at their firſt captivity there. Of which there is abundant mention in the books of Kings, Chronicles, and Ezra. And there were of the Jews there in the time of Jeremiah the Prophet, Jer. 44.1. And from EGYPT.] Which likely afterwards was added in part or whole to that Empire, as ſeverall times in the reigne of ſeverall Kings of Iſrael and Juda, many Jews were carried thither. Of whoſe ſcattering there unto the Apoſtles time, ſee Act. 2.10. And from PATHROS] There was Pathros ſometime belonging to the Territories of Egypt, there being mention of the Country of the Inhabitants called Pathruſim, Gen. 10.14. whoſe place or land of habitation may very fitly be called Pathros, and was a Province of Egypt. Jer. 44.1. The word of the Lord that came to Jeremiah concerning all the Jews, which dwell in the land of Egypt, &c. Then (v. 15) All the men, &c. even all the people that dwelt in the land of Egypt in Pathros anſwered Jeremiah, &c. See alſo Ezek. 29.14. and chap. 30. v. 14. And thoſe Pathruſim were of the linage of Mitſraim or Egyptus, Gen. 10.14. 1 Chron. 1.12. Others ſay, it ſignifies Parthos, the Parthians of the Country of Parthia (with an eaſie and uſuall Metatheſis) which Parthia is on the borders of Media. Or (ſay others) it may be Petra in Arabia (of which ſee Eſa. 16.1. The land from SELA, or as it is in the margine Petra) whence Arabia Petrea. Others ſay, it is a part of Lybia, inhabited by the Pharuſii mentioned by Pliny and Ptolome, and ſeated neer the Atlantick Sea. Of the Jewes being ſcattered unto the Apoſtles times in the ſaid Parthia, Media, Egypt, Lybia, Arabia, we read in Act. 2.9, 10, 11. And from CUSH] that is Ethiopia. Compare chap. 18.1. And from ELAM] that is Perſia. And from SHINAR that is a region in Chaldea, Gen. 11.28. Jer. 51.24. & 35. Ezek. 23.16. And of their ſcattering even to the Apoſtles times in Elam, or Perſia, and Meſopotamia, which was part of Chaldea, &c. See Act. 2.9, 10, 11. And 1 Pet. 1.1. And from HAMATH] that is, Cilicia in Aſia the leſſe. Of their ſcattering there, ſee likewiſe Act. 2. ibid. and 1 Pet. ibid. Paul alſo an Hebrew ſaith of himſelfe, that he was borne at Tarſus a chiefe City of Cilicia. And from the ISLANDS OF THE SEA, that is, the maritine Countries bordering upon the Sea, or any Kingdome on the other ſide of the Sea from Judea, as it is a common phraſe in Scripture; the Jews not underſtanding the nature of other Countries, being no travellours, or Sea-men, to leave their Nationall Church, for the barbarous Countries, as they were in the times of the Old Teſtament. So that Iſlands of the Sea, comprehends all the World beſide the Countries of Judea and Samaria. So that according to this enumeration, and deſcription, God muſt ſet his hand the ſecond time to recover all the remnant of his people that are left in any of the ſaid Countries. Which is not yet done, and therefore yet to be fulfilled.
Furthermore, that in the twelfth verſe proves that the Propheſie of this Chapter is not yet fulfilled. Arg. 6 The words of that twelfth verſe are, And he ſhall ſet up an Enſigne for the NATIONS (Hebr. foreign for the GENTILES, that is, The unbeleeving people without the Church, that had not yet received the word) And ſhall aſſemble the outcaſts of ISRAEL (that is, the ten Tribes) and gather together the diſperſed of IUDAH that is, the two Tribes) from the FOURE CORNERS of the EARTH, For firſt, we ſee that this recovering of Gods Elect, the Second time is of the Iews, together with the Gentiles, which recovering them the ſecond time wee never ſaw yet. At Chriſts firſt coming at his Incarnation, moſt Iewes and Gentiles held off from imbracing the Goſpel; as we ſee in the ſtory of the Evangeliſts and Acts of the Apoſtles. And ſoon after Conſtantines time, and downward, more of both fell off. And at this day all the Iews, and the moſt of the Gentiles continue in infidelity. Therefore this gathering of both is yet to come before the deſtruction of all unbeleevers at the ultimate judgement. Secondly, obſerve how diſtinctly the Prophet names,
1 The Gentiles;
2 The outcaſts of Iſrael, that is of the ten Tribes;
3 The diſperſed of Iudah that is of the two Tribes,
which was not done at the returne of the captivity out of Babylon, or at the coming of Chriſt in the fleſh, nor to this day. Thirdly, Take notice that the elect of all Iewes, Iſraelites and Gentiles muſt be called and gathered together from the foure corners of the earth, that is, from all parts of the world, which is larger then Babylon, which is not done to this day, but the Iewes and Iſraelites are ſtill found inhabiting in all quarters of the world, as Travellours and Sea-faring men ſee with their eyes, and the Rabbins confeſſe in their books.
And yet further it appears that the Propheſie of this Chapter is not to this day fulfilled by that in verſe 13. &c. to the end of the Chapter. Arg. 7 The ſumme whereof is, That all envy between Iudah and Ephraim ſhall ceaſe, and that all other that will not obey and comply with the Iewes in a right Goſpel-worſhip of God ſhall be deſtroyed, viz. The Philiſtims in the Weſt, and the people of the Eaſt, all of them of Moab, Ammon, Edom, and Egypt, and there ſhall be a way for the remnant of the Iewes from Aſſyria, as there was to them at their coming up out of Egypt. But the Iewes in a great part are under the tyranny of the Turk, and the reſt ſcattered in all Nations, none of their enemies are deſtroyed, nor doe any Nations comply with them in point of Religion to this very day.
Laſtly, Arg. 8 It appears by the twelfth Chapter (the ſeal of the eleventh) that the Propheſie of the eleventh Chapter is not yet fulfilled. For the Iews never yet were ſo delivered (as in the 11. Chap.) as in praiſe therefore to ſing that Song of Thankſ-giving in the twelfth Chapter. Their harps are hung up, as at their ſcattering in Babylon. I my ſelfe have heard ſome of them bemoaning themſelves, that this their laſt captivity, or diſperſion, is longer then ever any before. They have not hitherto, as it is in that Song verſe 4. Declared the name, and famous facts of God among the peoples, but rather in refuſing Chriſt, have obſcured his name. Nor have they (as verſe 5.) praiſed for the excellent things that God ſhould doe for them in all the earth.
Now let the wiſe and underſtanding Reader review all that hath been ſaid, and be judge himſelfe whether the Propheſie of this eleventh Chapter of Iſaiah hath been fulfilled to this day. And if not, ſure he will not dream of a fulfilling of it at the ultimate judgement, there being ſomething almoſt in every verſe, inconſiſtent with that time, when no government (as deſcribed in the firſt five verſes) is remaining in Chriſts hands, 1 Cor. 15.28, &c. No dwelling of the Wolfe and Lamb together (as held forth in verſe 6, 7, 8.) No lifting up of an Enſign, to bring men to a ſeeking after Chriſt (as verſe 10.) No filling the earth with the knowledge of the Lord, &c. (as v. 11.) Therefore (as ſure as God is true) this is yet to be fulfilled afore the ultimate day of judgement.