The Resurrection Revealed, Book 3 · Chapter 2 · Section 5
SECT. V.
Wherein the Promiſes God made to Abraham, Gen. 12.1, 2, 3. Gen. 15.4, 5, 6. Gen. 17.1, 2, 3, 4, 5, 6, 7. Gen. 18.18. Gen. 22.18. paralleled with other promiſes to his poſterity, Gen. 26.4. Gen. 48.19. v. 26. and with the Apoſtles explications and applications of thoſe Promiſes, Rom. 4. v. 3. to v. 25. Gal. 3. v. 6. to 17. Heb. 11. v. 8. to 17. are diſcuſſed, for the cleering of the ſaid generall Poſition.
Gen. 12. v. 1.
Now the Lord had ſaid unto Abram, Get thee out of thy Country, &c. Verſe 2. And I will make of thee a great Nation, and I will bleſſe thee, and make thy name great, and thou ſhalt be a bleſsing. Verſe 3. And I will bleſſe them that bleſſe thee, and curſe him that curſeth thee, and in thee all families of the earth ſhall be bleſſed.
Gen. 15. v. 4.
Behold the word of the Lord came to Abram ſaying, This ſhall not be thine heire, but he that ſhall come forth out of thine owne bowels ſhall be thine heire. And he brought him forth abroad, and ſaid, Look now toward heaven, and tell the Starres, if thou be able to number them: And he ſaid unto him, ſo ſhall thy ſeed be. Verſ. 6 And he beleeved in the Lord, and he counted it to him for righteouſneſſe.
Gen. 17. v. 1.
The Lord appeared to Abram, and ſaid unto him, I am the Almighty God, &c. Verſe 2. And I will make my Covenant between me and thee, and will multiply thee exceedingly. Verſe 3. And God talked with Abram ſaying, Verſe 4. As for me, behold my Covenant is with thee, and thou ſhalt be a Father of many Nations.*In the Heb. it is both in the 4. v. & 5. verſ. foreign that is, A Father of a MULTITUDE of Nations. Neither ſhall thy name be called any more Abram, but thy name ſhall be Abraham; for a Father of many Nations have I made thee. * Verſe 6. And I will make thee exceeding fruitfull, and I will make Nations of thee, and KINGS ſhall come of thee. V. 7. And I will eſtabliſh my Covenant between mee and thee, and thy ſeed after thee, in their Generations, for an everlaſting Covenant. Verſe 8. And I will give unto thee, and thy ſeed after thee, the land wherein thou art a ſtranger, all the land of Canaan for an EVERLASTING poſſeſsion, and I will bee THEIR GOD.
Gen 18.18.
Abraham ſhall ſurely become a great, and a mighty Nation, and all the Nations of the earth ſhall be bleſſed in him.
Gen. 22. v. 15, 16.
The Angel of the Lord called to Abraham, &c. by my ſelfe have I ſworne that in bleſsing, I will bleſſe thee, and in multiplying I will multiply thy ſeed as the ſtarres of Heaven, and as the ſand which is upon the Sea-ſhore, and thy ſeed ſhall poſſeſſe the gates of his enemies. ver. 18. In thy ſeed all the Nations of the earth ſhal be bleſſed.
Gen. 26.4.
The Lord appeared to Iſaac, and ſaid, I wil make thy ſeed to multiply as the Stars of Heaven, and wil give unto thy ſeed all theſe Countries, and in thy ſeed ſhal all the Nations of the earth bee bleſſed.
Gen. 48. ver. 19.
And his father (Jacob) refuſed, and ſaid, I know it my Sonne, I know it (that Manaſſeh is the firſt borne) he alſo ſhal become a People, and he alſo ſhall be great, but truly his younger brother (Ephraim) ſhall be greater then he, and his ſeed ſhal become a MVLTITUDE of NATIONS*Heb. foreign that is, THE FVLNESSE OF THE GENTILES, whence the Apoſtles phraſe, Rom. 11.25. The fulneſſe of the Gentiles ſhall come. ver 20. And he bleſſed them in that day, ſaying, In thee ſhal Iſrael bleſſe, ſaying, God make thee as Ephraim, and as Manaſſeh, and he ſet Ephraim before Manaſſeh.
Gen. 49. ver. 26.
The bleſsings of thy Father have prevailed above the bleſsings of my Progenitors, unto the utmoſt bounds of the everlaſting hills, they ſhal be on the head of Joſeph, and upon the crowne of the head, &c.
Rom. 4. ver. 11.
And Abraham received the ſigne of Circumciſion, a ſeale of the righteouſneſſe of the faith which he had, yet being uncircumciſed, that he might be the Father of all them that beleeve, though they be not circumciſed, ver. 13. For the promiſe that hee ſhould be the Heire of the world was not to Abraham, and his ſeed through the Law, but through the righteouſneſſe of faith. ver. 16. Therefore it is of faith, that it might be by grace, to the end the Promiſe might be ſure to all the 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. ver. 17. (As it is written, I have made thee a father of many Nations, before him (or like him, as it is in the Margin) whom he beleeved, even God who quickneth the dead, and calleth thoſe things which be not as though they were) ver. 18. Who againſt hope, beleeved in hope, that he might become the Father of many Nations, according to that which was ſpoken, ſo ſhal thy ſeed be, &c. ver. 22. And therefore it was imputed to him for righteouſneſſe.
Galat. 3. ver. 5.
He that miniſtreth to you the Spirit, &c. doth he it by the workes of the Law, or by the hearing of faith? ver. 6. Even as Abraham beleeved God, and it was accounted to him for righteouſneſſe, ver. 7. Know yee therefore, that they which are of faith, the ſame are the children of Abraham, ver. 8. And the Scripture fore-ſeeing that God would juſtifie the HEATHEN through faith, preached before the GOSPELL unto Abraham, ſaying, In thee all Nations ſhal be bleſſed. ver. 9. So then they which be of faith, are bleſſed with faithfull Abraham. ver. 13. Chriſt hath redeemed us from the curſe of the Law. ver. 14. That the bleſsing of Abraham might come upon the GENTILES. ver. 15. Brethren, I ſpeake after the manner of men, though it be but a mans covenant, yet if it be confirmed, no man diſanulleth, or addeth thereunto. ver. 16. Now to Abraham and his ſeed were the Promiſes made. He ſaith not, and to SEEDS as of many, but as of one, and to thy SEED, which is Chriſt.
Heb. 11. ver. 8.
By faith Abraham, when he was called to goe out into a place, which he ſhould after receive for an inheritance, obeyed, and he went out, not knowing whither he went. ver. 9, By faith hee ſojourned in the Land of Promiſe, as in a ſtrange Country, dwelling in Tabernacles, with Iſaac and Jacob, the Heires with him of the ſame Promiſe. ver. 10, For he looked for a City which hath foundations, whoſe Builder and Maker is God. ver. 11, Through faith alſo Sarah her ſelfe received ſtrength to conceive ſeed, and was delivered of a childe, &c. ver. 12, Therefore ſprange there even of one, and him as good as dead, ſo many as the ſtars of the skie in multitude, and the ſand which is by the ſea ſhore innumerable. ver. 13. Theſe all dyed in faith, not having received the Promiſes, but having ſeen them afarre off, and were perſwaded of them, and embraced them, and confeſſed that they were ſtrangers, and pilgrims on earth. 14, For they that ſay ſuch things, declare plainly, that they ſeek a COVNTRY.*foreign Their fathers Country, a country on earth. ver. 15, And truly if they had been mindfull of that Country (viz. Meſopotamia) from whence they came out, they might have had opportunity to have returned. ver. 16, But now they deſire a better Country, that is, an HE AVENLY: wherefore God is not aſhamed to be called their God, for he hath prepared for them a CITY.
NOte firſt in the generall, That that treaſure of Promiſes of the Old Teſtament afore recited, how narrow ſoever they may look to ſhort-ſighted men, as if their eye were intent only upon Jewes, Canaan, and men under the Law; the Divine Apoſtles, the abſolute interpretors of the Old Teſtament, doe in the places of the New Teſtament annext, extend their intent, ſenſe, and meaning, unto all Nations of the world, in all Countries on earth, and under the Goſpel, and ſo, as that they were not (in their judgement) then compleatly fulfilled, when they wrote; nor yet are, according to their ſenſe, as the experience of all Generations ſince doth beare witneſſe. The quick-ſighted eye, by bare reading over all the places afore collated will ſoon yeeld this firſt aſſertion without any more words of debate on our part.
§. 2 More particularly, we may evidently ſee before our eyes the ſaid Old Teſtament places extended, and intended according to the ſenſe aforeſaid by thoſe of the New; as Gen. 12.1, 2, 3, &c. by Gal. 3.8. & Heb. 11.8, &c. Gen. 15.4. by Rom. 4. ver. 3. ver. 9. ver. 18. ver. 22. Gen. 17.1, 2, &c. by Rom. 4. ver. 11, &c.
§. 3 And with great juſtice doth the Apoſtle ſo explaine and apply the fore-quoted places to an Evangelicall ſtate under the New Teſtament, in that thoſe Old-Teſtament Scriptures have in them ſo many Evangelicall ſtraines, all harmoniouſly agreeing to that glorious ſtate we yet expect under the New Teſtament; viz.
1 ¶ Spirituall, yet viſible ſalvation, delivered in the expreſſe terme, forme and tenor of a Covenant, and of the Covenant of Grace, that God will eſtabliſh his Covenant with Abraham between himſelf, and him, and his ſeed after him in their generations, for an everlaſting Covenant, to be A GOD UNTO HIM AND TO HIS SEED AFTER HIM, often above repeated, and illuſtrated and amplified with the plaine expreſſion of Faith, and of righteouſneſſe of faith, and of Gods accounting faith to the believer for righteouſneſſe, and of bleſsing and with ſuch a bleſſing as comes only through the one, and onelyonly one of the ſeed of Abraham.
2 ¶ An happy and bleſſed poſſeſsion upon the ſace of the whole earth, in ſpight of all their enemies, yea to the ruine of them that ſhould riſe up againſt them, ſaying, that Abraham in his ſeed ſhould be Heire of the whole world. And that he would give them Countries, and Nations, and bleſſe thoſe that bleſſed them, and curſe thoſe that curſed them.
3 ¶ A numerous multiplication of the ſeed of Abraham both of Jewes and Gentiles, who through that ſalvation ſhould attaine to that poſſeſſion. A multiplication of them as the ſands of the Sea (that waſheth through all the quarters and Countries of the world) a multiplication of them as the ſtars of heaven (that ſurround the whole univerſe) both of them being innumerable. A multiplication of them into a multitude of Nations, &c. Accordingly of Abraham by Hagar came Iſhmael, of whom came the Iſhmaelites, Agarens, Hagarens or Hagarites, Itureans and Nabeans, &c. Pſ. 83.6. 1 Chro. 5.19.*See Iunius upon that 1 Chron. 5.19. There came of Iſhmael in all twelve PRINCES according to their NATIONS. And they dwelt from Havilah to Shur that is before Egypt, Gen. 25.16.19. Of Abraham by Sarah, firſt, came Eſau, who is alſo called Edom, and dwelt in mount Seir, from whom came the Edomites, Idumeans, inhabitants of mount Seir. The fourteen Dukes that came of Eſau by his ſeverall wives are particularly named by Moſes. Gen. 36.15. to 20. Secondly, From Abraham by Sarah came Jacob, of whom came the twelve Patriarchs, of whom came the twelve Tribes, ten (as we uſually number) making the Kingdome of Iſrael, the other the Kingdome of Judah. Of Abraham by Keturah came (Gen. 25.1, 2, 3.4.) Firſt, Zimran, who gave the name to Zamrans, in the Region of Cinedocolpites in Arabia Felix. Secondly, Jokſhan, of whom was named Camaſa in Syria Palmyrina, alias Palmerene (Jun.ex Ptolom. Geograph.) Thridly, Medan, of whom was named the Town Madiana in Arabia Felix (Jun.) and the Country of Madianaea on the South of Arabia (Hieron.) Fourthly, Midian, of whom came the Midianites (thoſe arch enemies of the Jews, for which God commanded to vexe them) of whom was Balaam, (which gave that wicked counſell againſt Iſrael.) Their maine Country alſo had from them the name of Madianitis, in the borders of Arabia petraea. But becauſe alſo ſome of them dwelt in the Countries adjoyning to the Iſhmaelites, therefore they are ſometimes called Iſhmaelites, though of ſo different an original, as aforeſaid, Gen. 37.25.28 Judg. 7.33. and 8.24. Fifthly, There came of Keturah Iſhbak, who was the founder of Laodicea Scabioſa in Suria. Sixthly, Shuah, of whom came the Saccai, inhabiting the Eaſt part of Syria by Batanaea (Jun.) Seventhly Sheba, whoſe poſterity dwelt in Arabia deſerta (Prerer. Jun.) Eightly, Dedan, of whom came the 'Dedaneans, who inhabited (as Hieron ſuppoſeth) in Aethiopia, or in the Country next to the Idumeans, as it ſeems to be hinted, Jer. 49.7, 8. or in Adadi in Syria Palmerene (Jun.) Ninthly, Epha, whoſe Country is named in Iſa. 60.6. and is ſcituated beyond Arabia, called Saba (Hieron. l. 17. in Iſa.) Tenthly Epher, of whom, ſaith Joſephus, Africa had its name. Of the reſt named in that of Gen. 25. the Countries are not knowne, only they are ſaid in verſe 6. to dwell Eaſt-ward in the Eaſt-Country, that is Arabia, or Syria. So that we ſee many Kingdomes and Nations, both of Jews and Gentiles, thus far as we have computed, came out of Abrahams loynes, according ſo the aforeſaid promiſes: and how many Nations ſince, who is able to reckon? Now ſay the above-mentioned Scriptures out of the Old Teſtament, the multitude of Nations to come of Abraham are to partake of the Covenant as an everlaſting Covenant, God to be their God; Yea ALL the Nations of the earth to be bleſſed in ABRAHAM, and to be bleſſed IN HIS SEED, often there repeated.
4 ¶. The Lord addes in the ſaid Old-Teſtament quotations, an obſignation, or ſealing (if I miſtake not) of all the three particulars afore mentioned, viz. Of ſpirituall ſalvation; Of an happy poſſeſsion of the earth; and of a numerous multiplication in Jewes and Gentiles, over the face of whole earth, accompanied with that ſalvation, in that their injoyment of that univerſal poſſeſſion. 1 Of ſalvation, he gave them the ſeale of Circumciſion, which was a ſigne and ſeal of the Covenant of grace, viz. of the righteouſneſſe of faith, Rom. 4.11. And it is ſaid afore in that Gen. 17. that this Covenant, or token of the Covenant ſhould be in their fleſh for an everlaſting Covenant; becauſe, as in the ſubſtance, God would continue a Seal of his Covenant for ever (till the Reſtitution of all things) as the Covenant it ſelfe ſhould bee for ever; ſtill the ſame ſalvation ſhould be ſealed; ſtill the ſame uſe of the ſeale, to confirme the aſſurance of faith; ſtill upon the ſame ground of the tenor of the Covenant of grace (as we ſhall ſee after) onelyonly the matter of the ſeale to bee changed, viz. the Green waxe of water to be put in the room of the Red waxe of bloody Circumciſion. Secondly, Of that happy poſſeſſion upon the face of the whole earth, he gave them the ſeale of the ſeven Kingdomes of the whole Country of Canaan, and that for an everlaſting poſſeſsion, ſo as ſtill (as it is annexed) to be their God. For from the time they firſt entred Canaan, according to the promiſe, they were never univerſally and abſolutely expelled out of it; and ſhall there keep poſſeſſion till they be moſt gloriouſly reſtored to the poſſeſſion of it; the ſeed of Abraham, the beleeving Jews, and Gentiles ru…ng there, and over the whole earth, as long as ever there ſhall be any habitation on earth, as the Rere of teſtimonies, yet to march up, ſhall abundantly teſtifie. And if any enemies ſhall riſe up againſt the Nations of Jewes and Gentiles (the ſeed of Abraham by faith) they ſhall as ſurely conquer them, as they did the land of Canaan. Thirdly, Of their numerous bleſſed multiplication, God gives the ſeale of changing Abrams name to Abraham. He ſhould not be onelyonly Ab-rom, that is, an High-father, but Ab-Rom-Hamon an High-father of a multitude; even as he changed Sarais name to the ſame intent from Sarai, my Miſtreſſe, to Sarah, A, or the Miſtreſſe.
§. 4 Sutably, how are the ſaid promiſes to Abraham extended in their utmoſt breadth to his poſterity, viz. Iſaac, Jacob, Joſeph, Ephraim, and Manaſſeh, Gen. 26.4. Gen. 48.19. Gen. 49.26. quoted afore at large, all ſounding of an univerſall happy dominion over the face of the whole earth.
§. 5 Conſonant to this Old-Teſtament Plat-forme, doe the excellent Maſter-builders the Apoſtles in the New Teſtament reare the ſuperſtructure, with diſtinct reference to the places and particulars of the Old.
¶. 1. For Salvation, they often expreſſe it under the notion of the righteouſneſſe of faith, and of imputing faith for righteouſneſſe, and of being bleſſed through faith.
¶. 2. For Poſſeſsion, it is afore expreſſed by the Apoſtle, that their leaving of Meſopotamia, their owne native Country, and never returning, though they might, and after that their ſojourning in Canaan ſo long, as ſtrangers and pilgrims in Tents, and Tabernacles, though it was promiſed them for an inheritance, and doing all this by faith, not ſeeing the Promiſe fulfilled by ſence, did argue, that they ſought a Country, an heavenly one, a City that hath foundations prepared of God, made and built by God. All which, how can we better and ſafelier expound then by the Scriptures; which having told us, Rev. 20. we ſhall reigne with Chriſt on earth (as the meaning hath been proved, even where Gog and Magog ſhall after make oppoſition) a thouſand yeares; In the next chapter, viz. 21. they ſhew us the place and ſtate where, and how, viz. in the New Heaven, and New EARTH, in the holy City, new Hieruſalem, coming downe from Heaven, where God himſelfe will be with them, and be their God, and all teares ſhall be wiped away, with many other Characters, and Circumſtances (fully anſwering to that afore, of Heb. 11.) Which as we have before demonſtrated, cannot be meant of the Higheſt Heaven, but of a ſtate on earth. The like wherof we have in 2 Pet. 3.13. that the Saints ſhall injoy a new earth, according to Gods promiſe; which Promiſe, extant Eſa. 65.17. will not indure to be interpreted, but of a ſtate on earth, as the branches of it evince.
¶. 3. For Multiplication, As the generality of the world, Jews and Gentiles, have according to the fleſh come out of the loynes of Abraham; ſo the Apoſtles expoſition of the Promiſes holds forth, that the generality of the world ſhall be the Children of Abraham by faith, and bleſſed in THAT SEED of him, viz. Chriſt. That they that are of the faith of Abraham, are the children of Abraham; That God would juſtifie the HEATHEN through faith, according to the GOSPEL he preached to Abraham; That the ſence of that Promiſe, In thee Abraham all the Nations of the earth ſhal be bleſſed, is, that they that bee of faith, ſhal be bleſſed with faithful Abraham; That the bleſsing of Abraham ſhal come upon the Gentiles; That the promiſe to Abraham, that he ſhould be THE HEIRE OF THE WORLD was not to Abraham, and his ſeed through the Law, but through the righteouſneſſe of faith, that it might be by Grace, to the end the Promiſe might be 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.
¶. 4. For the ſealing of all theſe three likewiſe in the New Teſtament, Chriſt as incarnated, is called the Myſtery, or Sacrament (as ſome Tranſlate) of godlineſſe, 1 Tim. 3.16. becauſe in his fleſh is the glorious repreſentation of God (Heb. 1.2.) and the effectual communication of the excellencies of God to us, by union with him and us (Joh. 17.2. Joh. 1.16.) Chriſt, as teſtified unto from Heaven, (Mat. 3.17. Mat. 17.5.) is the ſealed one, or the ſealing to us, Ioh. 6 27. viz. That he is the only name under Heaven whereby we muſt be ſaved (Acts 4.12.) and he, as the meaning of all types, Joh. 1.17. is the impletion, or fulfilling of all the Promiſes to us; take him and take all, 2 Cor. 1.20. And to the end that we might be more ſure of all theſe, he hath change of names, as a ſeale, interpreted to that ſence, Matth. 1. Immanuel, that is, God with us (which the Apoſtle notably applyes to our Salvation, Rom. 8.31.) and Jeſus (ibid. Mat. 1.) for he ſhal ſave his people from their ſins. And thus Chriſt is a ſeale of our Salvation. 2 ¶. Againe, as Chriſt the true, or Antitypicall Abraham, or Iſaac, is the everlaſting Father of all to be ſaved, Iſa. 9.6. tooke our nature on him (Heb. 2.) ſuffered, and aſcended, (Mat. Chap. 27. Chap. 28.) ſo he is a ſeale, intereſt, or aſſurance that there ſhall be a multiplication of them that ſhall be ſaved by him, 1. By his FATHER-HOOD, PATERNITY, or Father-ſhip, Iſa. 53. ver. 10. He ſhal ſee his SEED. ver. 11. he ſhall ſee the TRAVELL of his ſoule; He ſhal juſtifie many. Heb. 2.11. &c. He that ſanctifieth, and they that are ſanctified are ALL ONE: Behold, I and the CHILDREN which God hath given me, the Children partaking of fleſh and bloud, he partook of the ſame, that through death he might deſtroy him that had the power of death, that is, the Devil. ver. 16. For he took not upon him the nature of Angels, but the ſeed of Abraham, for it behooved him in all things to be made like unto his brethren, that he might be a mercifull and faithfull High-prieſt, to make reconciliation for the ſinnes of the people. verſe 10. For it became him FOR WHOM ARE ALL THINGS, and BY WHOM ARE ALL THINGS in bringing MANY SONNES unto glory, to make the Captaine of their ſalvation perfect through SUFFERING. And that we might know that Chriſt is the ſeale, or intereſt, by his taking our nature, not onelyonly to ſave the Jews (as in this ſecond to the Hebrews) but alſo the Gentiles; the Apoſtle diſcuſſeth that his taking our nature in another root (univerſall to all mankinde) viz. Adam, called the ſecond Adam, 1 Cor. 15. and mightily extends it as wide as the ruine that came by Adam, Rom. 5. v. 15. If through the offence of one, MANY be dead, much more the grace of God, and the gift by grace by one man Jeſus Chriſt hath abounded to MANY. verſe 18. As by the offence of ONE judgement came upon ALL MEN to condemnation, even ſo by the righteouſneſſe of ONE, the free gift came upon ALL MEN unto juſtification of life. 2 He is a ſeale, or intereſt of the multiplication of beleevers, by his ſuffering, Heo. 2.9. We ſee Jeſus made a little lower then Angels, for, or by (as it is in the margine) the ſuffering of death, crowned with glory and honour, that he by the grace of God, ſhould taſte death FOR EVERY MAN. And Joh. 12.32, 33. And I, if I be lifted up from the earth, will draw ALL MEN unto me (this he ſaid ſignifying what death he ſhould dye.) 3 By his aſcention, Act. 1.11. compared with Act. 3, 21. This ſame Jeſus, which is taken up from you into Heaven, ſhall ſo come in like manner as ye have ſeen him goe into Heaven, whom the Heavens muſt receive UNTILL the TIMES of reſtitution of ALL THINGS, &c.
3 ¶ Chriſt, by reaſon of relation and union, is the ſeale or aſſurance of the poſſeſsion, Rom. 8. Coheires with him, Eph. 2.6. Set in heavenly places with him.
4 ¶ As Chriſt is the ſeale, or ſealed one of all thoſe three, ſo alſo the Holy Spirit, Baptiſme, and the Lords Supper, are ſeals of all thoſe.
The Spirit, Eph. 1.13, 14. firſt in generall, is a ſeale of all the promiſes, therefore called there, the Spirit of promiſe, ſaying, ye were ſealed with the Spirit of promiſe. For as the promiſe promiſeth the Spirit, ſo the Spirit dictated to the Penmen of the Scriptures to leave us thoſe promiſes, and the Spirit brings home and applyes thoſe promiſes to every mans particular heart (2 Cor. 3.3. 1 Theſſ. 1.5.) Secondly, In particular,
1 The Spirit is a ſeale of ſalvation, in the ſame Epheſ. 1.13, 14. After ye heard the word of truth, the Goſpel of your SALVATION, after ye beleeved, ye were ſealed with the holy Spirit of promiſe.
2 A ſeale of multiplication of Believers. For in that reſpect it is alſo there called (as we hinted but now) the Spirit of promiſe, in that it is promiſed. And how? Thus, that it ſhall be (Joel 2.28.) poured upon all fleſh. A large promiſe of innumerable effuſions.
3 A ſeale of the poſſeſsion. So in the ſame Epheſ. 1.13, 14. ye were ſealed with the holy ſpirit of promiſe, which is the earneſt of your INHERITANCE, untill the redemption of the purchaſed poſſeſsion.
The redemption of the ſoules of the Epheſians was paſt already; therefore the redemption of the body (of which the Apoſtle ſpeaks, Rom. 8.22, 23. ſaying, That all the creation, as well as all beleevers, groan after it) muſt be meant. The Apoſtle calls it in the Greek, foreign, The redemption of much buſineſſe, which more ſounds of a ſtate on earth, then in the higheſt Heavens. And that our Coheirſhip with Chriſt, Rom. 8. the Apoſtle Paul there ſaith, verſe 21, 22, 23. it muſt begin on earth. And the Apoſtle John ſaith, We muſt reigne with Chriſt on earth, Rev. 5.10. a thouſand yeers, Rev. 20.4. Till Satan be there let looſe, and Gog and Magog thereupon make oppoſition, verſe 7.8, 9.
Next, Baptiſme is a ſeale, as of ſalvation, (as all know) ſo of the poſſeſsion, which that innumerable company of Jewes and Gentiles, Exod. 12.37, 38. paſſing through the Red ſea, Exod. 14. ſhould have, if there baptized beleeved, 1 Cor. 10.1. &c. wherein God ſealed to them among other things, that his power ſhould be Omnipotent, and his mercy indure for ever (Pſal. 136. v. 4. v. 13, 14, 15) in bringing them to the land of promiſe.
Laſtly, The Lords Supper doth not onelyonly in the elements typifie our ſpiritual nouriſhment and cheriſhment by Chriſt, but in the poſture of ſitting ſignifies our reigning, and judging with Chriſt, the whole earth, as ruling and judging is oft expreſſed in Scripture by ſitting, Mat. 19.28. Rev. 4.4. Rev. 20.4. even as in Luke 22.29, 30. Eating and drinking at a table with Chriſt, is put as a ſigne of a Kingdome, and ſitting on ſeats or thrones, a ſigne of judicature.
§. 6 The ſumme of this Section is, that there ſhall come ſo many out of the loynes of Abraham, both of Jewes and Gentiles, to whom God will be their God, and bleſſe them over the face of the whole earth, in the ſeed of Abraham, making them partakers of the righteouſneſſe of faith, &c. (as is afore more largely enumerated) that the generality of the whole world ſhall become beleevers, and be the governou of the entire univerſe. All which muſt be fulfilled as ſure as God cannot lie.
§. 7 But theſe things in all thoſe promiſes aforeſaid have never yet been fulfilled. The ten Tribes carried away by Salmanazar remaine ſtill ſcattered among the Heathen, not having received, if ever they heard of the word of faith, the Goſpel of Chriſt. And the two Tribes of Juda and Benjamin, do not to this day acknowledge the New Teſtament. The Turkes, Arabians, Hagarens, Tartarians, Perſians, Indians, &c. have no acquaintance with Chriſt and ſalvation. We ſee not yet all Nations under the Stars, numerous as the ſands of the ſea, bleſſed in the ſeed of Abraham, viz. in Chriſt, converted to the faith. Some inhabitants of a few ſpots of ground are called Chriſtians; but the moſt, and mightieſt Imperialties or dominions know not Chriſt. Wee ſee not yet Ephraims poſterity (according to Gen. 48.19. afore quoted) to become foreign the fulneſſe of the Gentiles, or to come in as the fulneſſe of the Gentiles, which phraſe the Apoſtle exactly keeping Rom. 11.25. foreign, untill the fulneſſe of the Gentiles come in, and ſo all Iſrael to be ſaved, interprets it of the converſion of the world of Iewes and Gentiles to faith in Chriſt. But alas, for the poſterity of Ephraim, they are not delivered from their captivity temporall or ſpiritual to this day. Nor is one Kingdome of ten, over the whole world converted unto the faith. Nor is Ioſephs poſterity bleſſed (according to Gen. 49.26.) to the utmoſt bounds of the everlaſting Hils, that is (ſaith learned Ainſworth) over the face of the whole earth. Nor have the Hebrews, ſince the Apoſtle wrote to them that Epiſtle, ſo named, attained any Country, or City, that is heavenly, or built by God, being not converted to this day, as fit for any better condition on earth, or in heaven. And they muſt be in a better ſpiritual condition on Earth (according to the tenour of all the Scriptures) afore they can be received into Heaven. Of which more after, eſpecially when we come to diſcuſſe the 4. Chap. of this Epiſtle to the Hebrews.
§. 8 Nor can theſe things be fulfilled at the laſt general judgement, being every way inconſiſtent with that time, being no time then of converſion, or dominion of men, but of confuſion of the wicked, and the ſubjection of all the good, yea of Chriſt himſelfe, as Chriſt to God, who then is to be all in all, as we have oft minded out of 1. Cor. 15.28.