4 If the Law curſeth all thoſe who continue not in all thing contained in the Law (as the Apoſtle had ſaid, verf, 15, and proved from Deut. 27. 26.) It might be objetted, how will Believers then eſcape more than others? For none of them continue in all that is written in tne Law; The Apoftle here obviateth this Ob- jection, by telling the Galatians, that as to Believers Chrift had 12- deemed them from this Curſe. The word generally fignifies delivering; here it fignihes a deliverance by a price paid. This was b by lin; himſelf made a Curſe for us; not only execrable to Men, but bear- ing the wrath and indignation of God due for Sin ; For {o it was written, Deut. 21. 23. c He that is bavged is accurſed of Goi; that is, hath born the wrath or curſe of God due to him for his $5 The Apoſtle, applying this to Chrift, teacheth us, that Cluif allo hanging upon the Crols, bare the curſe of God due to the vins 0: Believers; in whoſe ſtead, as well as for whoſe good and benefit, he died. And indeed he could no other way redeem Believers from the Curſe of the Law, but by being made himſelf a Curſe tor them. Some think, that under the Law he who was hanged was made a Curſe, not only politically, but typically; as fignitying m__ Curſe which Chriſt ſhould be made on the behal: of the Elect.
14 That the bleſſing of Abraham might come 0! the Genriles through Jeſus Chriſt 4, that we might rc-
ceive the promiſe of the ſpirit through faith e.
4 The Apoſtle, by the bleſſing of Abraham, here underftancs thoſe ſpiritual Bleſſings of Fuſtification, Reconciliation and Ado>tion, which came to Abraham upon his believing, and the imputation of 1igi teouſnels thereupon unto him. Chrift (he ſaith) was made £ Curſe for us, that all thoſe bleſſings through Him might come 01 the Gentiles; and ſo all the Nations of the Earth might be bleſſed i him. Particularly e that the Gentiles might receive the prom!? the Spirit, which promiſe is not to be interpreted ſo narrowly, 35 only to fignifie its miraculous Gifts, but to be extended t0 al thoſe Gifts and Habits of Grace which are the effetts of the holy Spirit in the Hearts of Believers, whether ſan&ifying or [cali them ; which holy Spirit is received upon Perſons believing : * ch. 4.6. Rom. S. 13.
15. Brethren, I ſpeak after the manner of men | p though it be bur a mans -+ covenant f;, yet if it be cOt- | firmedg, no man diſannulleth or addeth thereunto P. fant
f The word here tranſlated Covenant, No$izn is ordinarily tral lated Teſtament, Matth. 26. 28. It ſignifies in the General, a1 ordering or diſpoting of things; more eſpecially, a gi which 1s the diſpoſition of the Teſtators Goods after his on Now (ſaith the Apoſtle) T here argue according to fe ordinary methods and doings of Men, who have ſuch a relpect for a gi Teſtament, as that g if it be once confirmed, according oh methods of Law and civil Sanctions of Men, or rather by me 2 -5# of the Teſtator (for a Teſtament is of no force while the 7eſtator lis a Men will not alter it, nor will Men alter the Will or laft Twas of a. deceaſed Perſon, tho' it be not as yet confirmed acorn © the methods of humane Laws, h No Man, that 15, no juſt yert- will go about to diſannul it, or add to it, nor will any juft G0)
. . . . » - rouem ment endure any ſuch violation of it. Hence the Apottlc arg _—
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1012. fore .. Was + nul. effec 7 rily ff ment. to the was b ſels, 7 (he fa God t titions by, G Rom. 4 its fina before ter the numb from t here) whenct with | years, ( Gen, 4" cludes, 430 Ve Promill mM.5, 18 more pron1 q it Earthly be obtai then *tis the Apc Rom. 11, 70 More C Work ts ; Grace an and of t and the
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bath the certainty and unalt-rablencſe of the Covenant of Grace with Ubrthams and until the death of Chriſt it was but a Covenant, or + Teftament not fully confirmed, but yet analterable, becauſe the Covenant of that God who cannot liz nor repent 3 but by the J-ath of Chrift, it became a Teſtamenr, and a Teſtament ratified and confirmed by the death of the perſon that was the Teſtator 3 therefore never to be diſannulled, never capable of any additions. Thoſe words, nor added ther2to, are fitly added, becauſe thele falic
eachers, tho* they might pretend not to diſannul God's Covenant, holding ftill Juſtification by Chriſt ; yet they added therero, making Circum-iſion, and other legal obſervances neceſſary to Juſtification 3 whereas by God's Covenant or Teſtament, confirmed now by the Death of Chriſt, Faith in ChriſtZonly was neceilary.
1.17. 16 Now * to Ahraham and his ſeed were the pro- 17.3. miſes made /; he ſaith not, and to ſeeds, as of many, but as of one, and to thy ſeed, which is Chriſt m2.
] The promiſes, Gez. 12. 3. chap. 22. 18. In the one of which | places it is ſaid, Jn thee z in the other, in thy ſeed ſhall all the Natt- ).1 ons of the Earth be bleſſed. He ſaith, promiſes, either becauſe of the repetition of the ſame promiſe, or taking in alſo other promiſes. m Some may objett againſt the Apoftle's concluſion that the pro- miſe reſpe&ed only one, and that was Chriſt, becauſe God ſaid, not ſeeds of many, bur ſeed; whereas the Term $S2e4 is a Noun of multitude, and fignifieth more than one: Behides that the Hebrew word which is uſed Ge7. 22. 18. admitteth not the Plyral number. But it is anſwered, That tho” the word tranſlated ſe24, admitteth not the Flural Number, yet had God intended more than oxe, he could
have 2xprefſed it by words, fignifying Children or Generations, ©c.
0M. 2. That the Term Seed, tho' a Noun of multitude, yet is often ap-
ib plied to a ſingle Perſon, as Gen. 2. 15. (where it alſo fignifieth
"0 Chriſt 3) Seth is called another ſeed, Ger. 4. 25. (and ſo in many
y other places.) Some think that by Seed he meaneth Believers, and
" ſo interpret it of Chriſt myſtical : And that the ſcop2 of the Apo-
þ {tle in this place 1s to prove, that both the Fews and Gentzles were
. to be juſtified the ſame way z becauſe they were juſtified in force,
and by virtue of the Promiſe, which was not made to many, but
« to one Church, which was to conſiſt both of Fews and Gentiles, for
(according to the Propheſie of Caiaphas, Fobn 11.52.) Chrift died,
that he might gather together in one the Children of God that were ſcatter-
ed broad. The Promiſes made to Abraham, were but the Exhibition