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verfe 16. that the promife (that is, the fame | faith goes out of a man, and feeks righpromife mentioned here, as the threed of teoufnefs in another. And The 2. prothe difpute will evince) might be fure to all mife should be of no effect; that is, the the feed; and therefore we think it moft promise fhould not be a promife, but a fale to take the meaning to be this: That debt; for what is procured by works is under this all the promises made to Abra- debt, and not promifed of mere free grace. ham are comprehended, fo that the world 3. Because the law works wrath; it fenmust be taken for all the promifes, for tenceth all, and pronounceth God's venthis life, and for the life to come; for geance upon all, without exception; and this world, and for the world to come: fo no-body can procure any thing at God's and fo under this is comprehended God's hands, but wrath; by trufting to it. All bleffing of him, promife of protection, of are obnoxious to the curfe of God by nabeing his exceeding great reward, Gen. xii.. ture, and the law helps this on further;. 2. 3. and xv. 1. 5. and of being his God, And why fo? Because, where there is no Gen. xvii. 7. and that he would give him law, there is no tranfgreffion; and fo where all the land of Canaan, which was an ear- there is law, there is tranfgreflion, and neft of heaven, and reft above; and fo it that because of the corruption of our natakes in both grace and glory, both the tures, that cannot obey the law; and fo promifes for this life, and that which is the law worketh wrath. to come. All which he knits together in one bundle, becaufe they come all one way unto his own, viz. through Chrift; even thofe things touching this life, and what concernéth grace, is fo linked to glory, as it is begun glory, and glory is but grace perfected; fo that who has the promife of grace and glory are heirs of all the world; for what is more needful in all the world? Now, then, this comprehenfive promife, or all the promises, concerning a believer's well-being here or hereafter, are not made thro' the law; that is, neither Abraham nor his feed have fuch ample promifes made them, because of their own righteoufnefs, or obedience to the law, or any thing they do, or can do, but thro' the righteoufnefs of faith, that is, thro' the righteoufuefs which faith apprehendeth.

That thofe promifes are not through the law, he confirmeth in the following verfe, (which alfo proveth the way of Abraham's juftification) in that, 1. then faith fhould be void; for, fays he, if they that are of the law be heirs, faith is made void; that is, If any attain to be heirs, of the promifes, and of the good things promif ed, by the law, or his thinking to keep the law, then faith ferves for no ufe; for

Moreover our understanding that pro-mife, that he should be the heir of the world thus comprehenfively, feemeth not a little to receive confirmation and clearnefs from a parallel place, viz. Gal. iii. 16. 17. 18. where the apoftle is clearing. the doctrine of juftification by faith, and fhewing that the law that came fo many years after, could not annul that covenant which God made with Abraham: where we may confider thefe particulars for clear-ing of this. 1. This covenant made with Abraham is called a promife; fo here it is called fo likewife. 2. As it is called a promife, fo it is called promifes, in the plural number, verse 16. to fhew that it is a comprehenfive promife; and fo takes in many.. And 3. it is called an inheritance, verfe 18. as here he is called the heir.

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III. By virtue of the covenant of grace, believers in Chrift, the true heirs of Abraham, have just right and title unto all the promifes touching this life, even the temporal things thereof, in so far as may ferye for God's glory, and the promoting of their fpiritual and faving intereft, so as all things are theirs, 1 Cor. iii. 22. 23.; and are heirs of all the fpiritual mercies, as juftification, adoption, fanctification, and at length, of glorification: for the promife is to Abraham and his feed, that they shall be heirs of the world.

IV. These promises held forth in the covenant of grace, were not made upon the confideration of works, as being thereby procured and purchafed, or of obedience done to the law of God; and in particular, they were not granted to Abraham's pofterity, becaufe of obedience | done to the ceremonial law, and fo did not belong to them allenarly: for the promife that he should be the heir of the world, was not to Abraham or his feed through

the law.

V. The only meritorious cause of all the rich bleffings promifed and held forth in the covenant of grace, is the righteoufnefs of Jefus Chrift, who only is the mediator of this new covenant: for the promife was through the righteousness of faith.

VII. Faith in Jefus Chrift, and obedience to the law, in point of obtaining right unto the bleffings of the new covenant, are diametrically oppofite, and utterly inconfiftent; fo that to expect the privilege of thofe fpecial bleffings, because of obe .dience to the law, is to quit the righteoufnefs of Chrift laid hold on by faith: for if they which are of the law be heirs, faith is made void; for faith goeth quite out of a man, for fomething to trust to.

VIII. To expect the bleffings of the new covenant, in and thro' any thing in ourselves, or done by us in obedience to the law, is to make the reward of debt, and to make the free promife of grace void and null; feeing that whatever is promised freely, cannot be properly merited by any thing done by us: therefore it is added, and the promife fhould be of none effect.

IX. Man by nature being now fallen from the state of grace, is altogether unable to keep the law, or to perform any commanded duty acceptably; fo, as to know that there is a law above a man's head, may be ground enough to affirm that there is tranfgreffion of the law: This is fuppofed, in that he fays, the law works wrath; and clearly held forth, where he fays, where there is no law, there is no tranfgreffion; and fo, where there is law, there it is fure, there is tranfgreffion.

X. Sin being a tranfgreffion of the law of God, 1 John iii. 4. which is holy and juft. Rom vii. 12. deferveth God's curfe and wrath, here and hereafter, Rom. vi. 23 Matth. xxv. 41. 46.; wherefore the law is faid to work wrath.

XI. The law of God being holy, juf, and good, doth not, nor cannot properly

VI. Faith laying hold upon the righte-be faid to work wrath, but only in refpect oufnefs of Jefus Chrift, is only that which of us, who cannot obferve the fame; and entitles us to all the bleffings and benefits fo it brings forth to light God's curfe aof the new covenant; therefore it is call.gainst fin: The law worketh wrath, only ed the righteousness of faith, to thew that by holding forth God's wrath against trantit must be laid hold on by faith, for the greffors; for where there is no law, there effect before mentioned. is no tranfgreffion.

XII. It

XII. It is our ignorance of what the law binds on us, by reafon of our tranfgreffion, and of what we may, and fhould, in justice expect from the law, now being tranfgreffed by us, that makes us truft fo much to our own works, and expect fo mach for what we fuppofe we do in obedience to the law: and therefore to let them fee, that they could not be heirs of the promises by the law, as they thought, he tells, that the law works wrath.

VERSES 16. 17. Therefore it is of faith, that it might be by grace; to the end the promise might be fure to all the feed, not to that only which is of the law, but to that alfo which is of the faith of Abraham, who is the father of us all. As it is written, I have made thee a father of many nations,) before im----

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and nature, being naturally defcended of him, (and thus, of the law, must be taken to be the fame with, of the circumcifim, verfe 12. and not as it is taken, verle 14. fince then the pro nife fhould be no ways fure to fuch; for it is not made to fuch as trust to their works at all,) but also to believing Gentiles, who are Abraham's fpiritual feed; not as defcended naturally of him, as were the Jews, but as ferving themselves heirs to him by faith, who had not the law as Abraham's natural pofterity had. So this feed of Abraham takes in both Jews and Gentiles who believe; spiritual promifes are fure to all who believe, tho' they be not Jews; and why fo? he gives a reafon thereof in thefe words, who is his feed, but even the believing Gentiles, the father of us all; not only the Jews are following the steps of Abraham's faith, Fter he has fet down the conclufion are his feed, because he is the father of all which he has been proving from thefe. Before God whom he believed; that verfe 13. as following clearly from the is, he became a father in a fpi itual manformer reafons; faying, Therefore it is of ner, and after a fpiritual kindred, or in faith: he confirms it further from thefe rea- fuch a way as hath place before God; fo fons; 1. The inheritance was to be grant- that he was not father in a carnal manner; ed thro' faith that it might be of grace. It nor promised to be a father fo much that was one of God's fpecial ends, why he way, even to the Jews, but rather by purpofed this way of granting the inheri promife, beyond nature, as is clear aftertance; viz. that his free grace, and rich ward, and gripped to by faith. good-wil might the more clearly fhine Lord faid to him, now ftricken in years, forth; which would be much darkened, if his wife Sarah's womb being dead, that the inheritance had been granted by the he fhould be the father of many nations; law, or for works done by us in obedience and this promife he believed against hope, to the law. 2. That the promife might be and fo, after this fpiritual manner, which fure. If the promife had been made only is only in account before God, he became. upon the confideration of our works, it a father of many nations: and for this had been most changeable and unfure; but caufe he cites the words of the promife God defigned this way, that the pronife made to Abrahan, Gen. xvii. 5. So then, might not depend on us, frail mutable being a father of his natural iffue, not fo creatures, but on God, and his free grace, much by nature (it being rather against which is ftill one and the fame, and cannot nature, that Sarah, bein; without ordinary alter, for all our fins and provocations; ftrength of nature for conception, fhould and that to the whole feed, not to that only conceive) as by promife, Gal. iv. 23. and which is of the law, but to that affo by faith laying hold on the promife, he which is of the faith of Abraham; that is, not to the believing Jews only, who are of Abraham's feed according to ftrict law

The

might no lefs this fame way, become the father of other nations, according to a divine and fpiritual fatherhood gained by faith.

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OBSERV

OBSERVATIONS.

I. God, in conveying the inheritance of grace and glory unto fuch as he had chofen, as he intended a demonftration of his own glory, particularly of his rich and wonderful free grace; fo did he choofe fuch a courfe as might moft ferve for that end: and tho' we could not fee occafion why the Lord taketh fuch a courfe, rather than another; yet herein fhould we reft, that it is a way that will moit preach forth his free love and rich grace and good-will. And in particular, to expect any fpiritual or covenanted mercy, here or hereafter, for any thing we can do, is to raise a mist to darken the glorious face of God's free grace and matchlefs good-will; and this is to crofs the high and fovereign defign of God: all which is clear, in that he fays, It (viz. the inheritance) was of, or thro', faith, that it might be by grace.

II. Faith, carrying a man out of himfelf, denying all merits in himself, in lefs or more, and expecting all in and thro' the merits of another, and refting upon these merits as every way fufficient, fays, all is free, and all comes from free grace and undeferved love; it is of faith, that it might be by grace: faith cries down felf, and up free grace.

III. As God is a God of truth, and every way unchangeable, James i. 17. and one that cannot lie, Tit. i. 2. Heb. vi. 18. fo is he serious and ingenuous in all his dealings with the children of men; his words are all true, and his promifes firm and fure, ftanding upon a fure foundation, that the promife might be fure: therefore he chofe that the way of conveyance of the inheritance fhould be by faith.

unfure; and fo, if God's beftowing of fpiritual bleffings upon us did depend upon us, or any action of ours, they would prove moft uncertain, and we would hence ga ther no ground of confidence: This is fuppofed, in that he fays, it is of faith, that the promife might be fure.

V. The benefits of the new covenant being all purchafed in and through Jefus Chrift the mediator thereof, and nothing being required of us, but to go out of ourfelves, and reft upon thofe merits of his; they are moft fure, and fo the best way for us to read the firmnefs of them, when we begin to flagger, confidering our own wants and unfitnefs, is to look to the folid ground, that cannot be fhaken, on which they ftand, the unchangeable good. will of God, and the rich merits of Jefus Chrift: it is of faith, that the promife might be fure.

VI. Howbeit, during the Old Teftament dilpenfation, the Lord thought fit to comprize within the church only the natural iffue of Abraham, excluding all other nations, except fome few profelites, that willingly came in and joined with them; fo as to them pertained the adoption, the glory, and the covenants, Rom. ix. 4.; and at first the apoftles commission reached no further, Matth. x. 5. the reft being aliens from the common-wealth of Ifrael, and strangers from the covenants of promife, Eph. ii. 12.: yet believing Gentiles (the new covenant taking in all nations, Acts x. 35. Col. iii. 11. the partition-wall being removed in Chrift) are taken in to that fame covenant which was made with Abraham, and they are part of his feed no lefs than if they could claim carnal kindred to him for we hear here of the whole

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IV. As we are fickle and changeable, be-feed, not that only which is of the law, but ing creatures, (unchangeableness being God's that alfo which is of faith; that is, not prerogative royal) and most unconftant in only Jews, but Gentiles, they are ferved any good, our goodness being as the morning heirs to the bleffings of Abraham, Gal. cloud, and as the early dew, Hof. vi. 4.; iii. 14. being his children, verfe 7. they fo every thing that dependeth upon us, or are bleffed with him, verfe 9. our doings, must be most unc.rtain and

VIL As profeffion of the true religion

makes

makes the Gentiles external members of the church, and Abraham's external feed and may fuffice to entitle them to the ordinances in God's order, and to the external means of falvation, and other privileges. belonging to the visible church; fo that will not be enough to entitle them to faving mercies, and the fpiritual bleflings of the covenant; but there is fuch fincere and lively faith required as Abraham had, and thereby they become his fpiritual feed; and fo they are faid to be his feed of faith. VIII. God's promises, all of them flowing from free and undeferved mercy and good-will, and being procured by the merits of Chrift, which faith looks out unto, and layeth hold on, do not ebb and flow according to believers external enjoyments, whether they be many or few; but are as fure to fuch as want many external privileges, providing they have true and lively faith, as to fuch as have them all: for the promife is fure to all the feed, even to that part which is of faith, tho' they be not carnally in kindred to Abraham, nor his feed by the law.

IX. Howbeit the covenant of grace was published long before Abraham's days, even fhortly after the fall; yet was it never before fo promulgated as in the days of Abraham, as for plainnefs and clearness, the matter being formerly propounded in dark and cloudy terms and expreffions; as Gen. iii. 15.; fo in this refpect, that it was not made with any one fingle man, as the head of a family, that in and thro' him it might be conveyed unto his iffue and feed, and fo as his fucceffion fhould be confidered as confederates alfo with himfelf: for thus it was made with Abraham, who is therefore called the father of us all, and

we find none other fo called.

X. God did not enter into covenant with Abraham, considered naturally as a natural father, to all his pofterity, but as an honeft profeffor, receiving the promise which was made by faith; and fo he became a father in this covenant upon a fpi

ritual account; and therefore he is faid to be the father of us all before God, tho' not in man's account, who call thofe his children who came naturally of him.

XI. As the Spirit of God, fpeaking in the fcriptures, is the Spirit of truth, and ought to be appealed unto in all controverfies, as the final judge, in whofe determination we ought to reft; fo ought fuch as hold forth truth to people to confirm all that they deliver from the fcriptures: therefore, fays Paul, as it is written.

XII. As people ought to try the fpirits whether they be of God or not, 1 John iv. 1. and to fearch the fcriptures, whether the thing which they hear be confonant thereto or not, John v. 39. Ifa. viii. 20. Acts xvii. 11.; fo ought they to be fo well verfed in the fcriptures, as that minifters need not cite chapter and verfe, but the citeing of the very words may be fufficient: for Paul fays no more, but as it is written, I have made thee a father of many nations.

XIII. Whatever improbabilities may feem to lie in the way of the accomplishment of God's promifes; yet God being truth itself, and the fountain of all truth, his promifes are as fure as if they were accomplished already; for this promife, that he should be the father of many nations, is fet down in the præter-perfect tense, to fhew the certainty thereof; for the Lord fays, I have made thee a father of many nations.

VERSES 17. 18. 19. 20. 21. ----Whom he believed, even God who quickeneth the dead, and calleth thofe things which be not as though they were: Who against hope believed in hope, that he might become the father of many nations; according to that which was spoken, So Shall thy feed be.

And being not weak in faith, he confidered not his own body now dead, when he was about an hundred years old, neither get the deadness of Sarah's womb.

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