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be considered as one body. If I mistake not, when the Apostle says, the promises were made to Abraham and to his feed, he points to the formula of the covenant, which we have Gen. 17.7, I will be a God unto tbee and to thy feed ofter thee, On this occasion the Apostle declares, that seeing all the families of the earth were, in their proper time, to become partakers of this blfling, it was necessary, they should be accounted to the feed of Abraham, and united to him in one body, and, as he speaks Eph: 1. 10, gathered together in one in Christ. But this is not done by circumcision, or the other jewish ceremonies. For besides that the A promise was made to Abraham, while he was yet uncircumcised, and 430 years before the giving of the law; these ceremonies are the middle wall of partition, which separate the Ifraelites from the Gentiles, and therefore cannot be the band of union. But this incorporation or coalition bis effected by the spirit of faith, which indiffolubly unites believers to Christ the head, who is the principal feed, and with one another mutually: wand thus they all form together one spiritual seed of Abraham, a whole Christ, with his mystical body. For, here we take the word CHRIST in the same sense, as I Cor. 12. 12. Seeing therefore, as is evident, the promises were made to the fpiritual feed of Abraham alone, exclusive of all others; but that spiritual seed ought to have also the same spiritual stock and origin; it must needs form one mystical body, whose head undoubtedly is Christ, from whom allthe other members have the honour to be called. Well therefore did the Apostle urge, that by the appellation feed, an union was intended, not precisely of perfon, but of fome mystical body, united by faith under the head Christ. See on this place Drufius, Cameron. Gomarus, Diodati and others, who explain it of Christ and his mystical body

s brow rotus XIX. But we are not to overlook a notable diver. The bfera sity of expression, that occurs here. God severalfing in

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Abraham times repeats to Abraham, in the 1973) fall be blessed

It all families of the earth, Gen. 12. 3 and Gen. 18. 1861 in differ. entref. But of the feed of Abrahom it is said, and in him fball pects. all nations of the earth inanm blefssthenifelves, Gen.

22. T8, which is repeated, Gen. 26. 47 of the feed of

Jaag. But furely, we are one way bleffed in Abra bam, and another in his feed, Chrifti In Abraham as the type and exemplar, in Christ, as the mericu orious cause and real bellower of the bleflingo Epboz 1. 3. We are not only bleffed, but also bless ourselves in Christ, acknowledging and praising him was the fountain and fource of the bleffing, flowing down to us : 1133 x2 7720 POND, Anandanown that he who blesseth bimself in the earth, Joalt bless himselfs in fube God of truth, Ifa. 65. 16.

caesad baliori External XX. The corporal or external promifes made toi promiles.

Abraham are chiefly threen (1) Thelmultiplication of I bis Seed by Ifaacz, Gen.1/1.37716, zand Gena 5.15, andi Gen. 17.12. and Gen. 22. 163 (2). The inberitance of the land of Canaan, Gen. 121: 17, Gens 13.915, Gen. 15. 17, and Gen. 170 171 wwhich was fulfilled in the 12 tribes of Ifrael, especially under David and Solomon; and afterwards, during the second temple when all Palestine and Jdumea were conquered and subdued by the Jews. (3). Tbe deliverance from the Egyptian bondage, Geno 15. 13 14. But we are to observe, that there external promises were types of spiritual and heavenly things. For, the multiplication of the carnal feed denoted the greatnumber of spiritev ual children, both from among the fows and the Gentiles, that was ta be brought to the faith, Revan 7.3. And Canaan was a pledge of heaven; and the deliverance from Egypt, signified the deliverance of

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# Or in the God Amen; fo that our author, with great prowa priety, quotes this paisage, as it is very evident thats the bleffed seed is called anen, even the AMEN, the true and faithful witness. Rev. 3. 14.

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the church from sin, from the world, the devil and ": Babylon. .. . . point

? XXI. But we ought not to omit the fundamental Abraham: doctrine of justification by faith alone, which, ao that jultified by time, was very much illustrated by the example of

e faith. Abrabem, and the divine declaration concerning him., For, thus it is said, Abraham believed in feborah, and be counted it to bint for righteousnefsGenu. I596. Thiếm testimony is the more to be observed, because the Apostle frequently uses it, in order to affert the righteousness of faich, Rom. 4. 3. Gal. 3. 6.5*0 .

XXH. The faith of Abraham had, for its general The obobject, all the promises made to him." He gave gloryject of that to God, and was fully persuaded, that wbat be had promised he was able also to perform, Rom. 4. 20, 21, He therefore believed, and, by faith, embraced the promises of the heavenly and eternal blessing, of the *** birth of a fon from his barren: wife, of the multiplication of his feed, both the spiritual and carnal, of the calling of the Gentiles, &c. But more especially he believed that promise, whereby God engaged to be bis Jbield and exceeding great reward, Gen. 15. 1. Thac is, the relied on God, as the averter of every evil, and the bestower of every good. But in a most especial manner, he believed the promife concerning that feed, who was to be the repository and the cause of the blessing; and he expected, that the Son of God would manifest himself in the flesh, which he would affume from his posterity, and thus his faith was in Chrift: for, he rejoiced to fee Christ's day, and be faw it and was glad, Fobn 8. 56.2. * , :

XXII. But this faith, this believing, was imputed Imputed unto him for righteousness., Not that the faith of to him ..? Abraham was by a gracious estimation, accounted

righteoui: by God in the room of perfect obedience, which che covenant of works required: but that by his faich, he laid hold on, and spiritually unired or appropriated .. iu lutdzist bis 9 .b. A 30.11

evil, and then der, he bebe the report that the bich he

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to himself, the promised seed, by virtue of which union, all the righteousness of that seed was reputed to be his righteousness.' Thus in the book of God's accounts, the great bleflings of God are written on one page, as so many talents bestowed on men; and the fins of men, not rendring to God the thanks due for so great benefits, as, so many debts: and lastly, the condemnnatory sentence, by which they are declared guilty of eternal death. But as man's own righteousness could not stand on the other page, the satisfaction and merits of Christ for the elect are inscribed, and likewise their faith, as the gratuitious gift of God, and that by which the elect are united. to Christ, and become partakers of all his righteousnefs. And thus upon balanceing the account, from their faith it appears, that all their debts are cancelled, and that they have sufficient to give them a right to eternal life.' Thus faith is imputed for righteousnels. See what we have considered at large book III. chap,

VIII. Se&t. 42.. The doce ' XXIV. The promises made to the father, and trine of especially that concerning the feed, in which all predesti

nations of the earth were to bless themselves, were nation.

not only confirmed to ISAAC the son of Abrekem Gen. 26. 4, but also the doctrine of gratuitious reprobation and most free election, was evidepily published in the oracle concerning his sons, Jacob and Efau. For, Jehovah said to Rebeccah, when with

twins, two nations are in thy womb, and two manner of · people fall be separated froin thy bowels; and the one

people hall be stronger than the other people, AND THE ELDER SHALL SERVE THE YOUNGER, Gen, 25.

23. The histo- °XXV. We find, in scripture, that this prophesy rical ful. was two ways fulfilled, the one hisorically the other fillment of mystically ; both regarding as well the stocks chem

Om felves, as the nations, which were to arise from them. phefy con

ing A's to the stocks and heads of the nations, the elder Jacob and served the younger, that is, Jacob appeared more Efa.

worthy worthy than Esau (1). In respect of the birth right; which Efav fold. (2). Of the inheritance of the land of Canaan, from which Efau was excluded, as Ilomaet and the other children of Abraham had been formerly. (3). Of communion in the covenant of God, which Esau, by his profaneness, had forfeited. If we consider the nations, they were often at war, and there was a time, when the Edomites seemed to prevailover the Israelites, Edom pursued his brother with the sword and cast of all pity, Amos 1. 11. See Numb. 20. 18; 19. But at last the Israelites proved conquerors, when David put garrisons throughout all Edom, and the Edomites became Devid's servants 2 Sam. 8. 14. And they continued fo, untill the reign of Joram; under whom they again shook of the yoke, 2 Kings 8. 20, according to the prophecy of Isaac Gen. 27. 40. Buy afterwards, under the second temple, they were again conquered, and entirely subjected to the Israelites. See Jofeph. Antiq. Lib. 136. 17. v

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XXVI. But these things had likewise a further And the prospect; for, as the inheritance of the land of Canaan myftical was a type of the heavenly inheritance, and the national covenant included the fpiritual covenant of grace; so also the exclusion from the national coveriant and typical inheritance, was a sign of the exclufion from the covenant of grace and the heavenly inheritance. So that Efau and Jacob are here instances of the most free reprobation, and gratuitious election of God. And that this was the mystical sense of this prophecy, the Apostle shews Rom.9. 1o and following verses.

XXVII. God renewed the same promises made to Promises the father and grand father to JACOB Gen. 28. made to 13-15. Tho' Jacob declared his twelve fons, the Jaco

1 Judah. patriarchs, to be the heirs of these promises; yet, by the inspiration of the Spirit of God, he gave the tribe of Judah such prerogative above the rest, that not only kings, but also the prince of kings, even the Meshab, was to descend from it, Gen. 49. 10, the VOL. II. Dd

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