We saw before the foundation of his faith and the entrances of his believing here we have a progress of them proposed unto our imitation. And that wherein we are instructed hereby, is, that when we are once engaged, and have given up ourselves to God in a way of believing, there must be no choice, no dividing or halting, no halving; but we must follow him fully, wholly, and universally, living by faith in all things.

Secondly. For the external part or manner of his life, it was a pilgrimage, it was a sojourning. Two things are required unto such a state of life: 1. That a man be in a strange country. 2. That he have no fixed habitation of his own. If a man be freed from either of these, he is not a pilgrim. A man may want a habitation of his own as his inheritance, and yet being in his own country, not be a pilgrim; and a man may be in a strange country, and yet having a fixed habitation of his own therein, he may not be a pilgrim; but when both these concur, there is a state of pilgrimage. And so it was with Abraham. He was in a strange land, though it were the land of promise: yet having no interest in it, no relation, no possession, no inheritance, it was unto him a strange land. And he did but sojourn in any place, having no habitation of his own. And this of all others is the most disconsolate, the most desolate estate, and most exposed unto dangers; wherefore he had nothing to trust unto, or rest upon, but divine protection alone. So is his state and protection described, Ps. cv. 12—15. And we may observe,

Obs. I. That where faith enables men to live unto God, as unto their eternal concerns, it will enable them to trust unto him in all the difficulties, dangers, and hazards of this life.-To pretend a trust in God as unto our souls and invisible things, and not resign our temporal concerns with patience and quietness unto his disposal, is a vain pretence. And we may take hence an eminent trial of our faith. Too many deceive themselves with a presumption of faith in the promises of God, as unto things future and eternal. They suppose that they do so believe, as that they shall be eternally saved, but if they are brought into any trial, as unto things temporal, wherein they are concerned, they know not what belongs unto the life of faith, nor how to trust in God in a due manner. It was not so with Abraham: his faith acted itself uniformly with respect to the providences, as well as the promises of God. Wherefore,

Obs. II. If we design to have an interest in the blessing of Abraham, we must walk in the steps of the faith of Abraham.-Firm affiance in the promises for grace, mercy, and eternal salvation, trust in his providence for preservation and protection in this world, with a cheerful resignation of all our temporal and eternal concerns unto his disposal, according to the tenor of the covenant, are required hereunto. And they are all indispensably necessary unto that obedience wherein we are to walk with God, as he did. The faith of most men is lame and halt in the principal parts and duties of it.

Obs. III. Where faith is once duly fixed on the promises, it will wait patiently under trials, afflictions, and temptations, for their full accomplishment; as did that of Abraham, which is here celebrated.--Sée the Exposition of ch. vi. 12, 15.

Obs. IV. Faith discerning aright the glory of spiritual promises, will make the soul of a believer contented and well satisfied with the smallest portion of earthly enjoyments, &c.

VER. 10.-THE apostle gives a full indication in this discourse, that Abraham was very well satisfied with this state and condition to which God had called him in the world, of a stranger and pilgrim, without possession, and without inheritance. And therefore he proceeds in the next place to declare the grounds and reasons whereon he was so satisfied.

VER. 10.—Εξεδέχετο γαρ την τους θεμελίους εχουσαν πολιν, ἧς τεχνίτης και δημιουργος ὁ Θεος.

VER. 10.--For he looked for a city (that city) which hath foundations, whose Builder and Maker is God.

The conjunction yap, intimates that a reason is given in these words, why Abraham behaved himself as a sojourner on the earth; it was because he knew that his portion did not lie in the things here below, but he looked for things of another nature, which by this means were to be obtained. For it is the end that regulates our judgment concerning the means.

And there are in the words, 1. What is assigned unto Abraham or his faith, namely an expectation of, a looking for, somewhat more than he at present enjoyed. 2. What he so looked for, which is a city, in opposition unto those tents, or moveable habitations which he lived in. 3. That city is described, 1st. From the nature of it: it hath foundations. 2dly. From the Builder and Framer of it, which is God.

First. Our first inquiry must be, what that city was, and then how he looked for it.

Some late expositors, not for want of wit or learning, but out of enmity unto the efficacy of the office of Christ under the Old Testament, and the benefit of the church thereby, have laboured to corrupt this testimony, some by wresting that word, 'the city,' the object of Abraham's expectation; and others that of his looking for,' or expecting of it, which must therefore be vindicated.

That city,' Tny Toλv. The article prefixed denotes an eminency in this city; that is Jerusalem, saith Grotius, and so interprets the words: He hoped that his posterity should in those places have, not wandering habitations, but a city that God would prepare for them in an especial manner.' But he is herein forsaken by his follower. Nor do the Socinians dare to embrace that interpretation, though suited unto their design. But,

1. This is expressly contrary unto the exposition given by the apostle himself of this expression, or rather the repetition of the same thing, ver. 16, 'They desire a better country, that is an heavenly: wherefore God is not ashamed to be called their God, for he hath prepared for them a city. The city and country which they looked for was heavenly, and that in opposition unto the land of Canaan, and Jerusalem the metropolis thereof.

2. It is not suitable to God's dealing with Abraham, to his promise to him, to the nature and effects of his faith, that he should have nothing to encourage him in his pilgrimage, but a hope that after many generations his posterity should have a city to dwell in, in the land of Canaan, wherein the condition of most of them was not better than his in tents.

3. Whereas the framing and making of this city respects the being and substance of it, there is no reason why the building of that Jerusalem should be so ascribed to God, as to exclude the work and workmanship of men by whom indeed it was built. For the sense of that expression, 'whose maker and builder is God,' is the same with that of ch. viii. 2, which the Lord pitched and not man.'

4. It is plain that this was the ultimate object of the faith of Abraham, the sum and substance of what he looked for from God on the account of his promise and covenant. To suppose that this was only an earthly city, not to be possessed by his posterity till eight hundred years afterwards, and then but for a limited time, is utterly to overthrow his faith, the nature of the covenant of God with him, and his being an example to gospel believers, as he is here proposed to be.

This city therefore which Abraham looked for, is that heavenly city, that everlasting mansion, which God hath provided and prepared for all true believers with himself after this life, as it is declared, ver. 16. It is also sometimes called 'a tabernacle,' sometimes a house,' sometimes 'a mansion,' 2 Cor. v. 1; Luke xvi. 9; John xiv. 2. It being the place of their everlasting abode, rest, and refreshment.

And herein is comprised also the whole reward and glory of heaven in the enjoyment of God. With the expectation hereof did Abraham and the following patriarchs support, refresh, and satisfy themselves, in the midst of all the toil and labour of their pilgrimage. For,

Obs. I. A certain expectation of the heavenly reward, grounded on the promises and covenant of God, is sufficient to support and encourage the souls of believers under all their trials in the whole course of their obedience.

Obs. II. Heaven is a settled quiet habitation.-A suitable dwelling for them that have had a life of trouble in this world.

First. The first part of the description of this city is taken from the nature of it, namely, that it is such as Tove Jeueλiovs exovσav, 'hath foundations.' It is generally granted, that there is an opposition herein to tents or tabernacles, such as those wherein Abraham sojourned, which had no foundation, being supported only by stakes and cords. But the especial nature of the foundations of this city is intended, in comparison wherewith, the foundations of other cities laid in stone and mortar are none at all. For experience hath manifested that they also are fading, temporary, and subject to ruin. But these foundations are such as give perpetuity, yea eternity to the superstructure, all that are built on them. Wherefore these foundations are the eternal power, the infinite wisdom and immutable counsel of God. On these is the heavenly city founded and established. The purpose of God in his wisdom and power to make the heavenly state of believers immutable, and eternal, subject to no change, no alteration, no opposition, is the foundation of this city. For,

Obs. III. All stability, all perpetuity in every state here and hereafter, ariseth from the purpose of God, and is resolved thereinto.

Secondly. The second part of the description of this city is from the maker and builder of it, that is God. Most expositors judge that both the words here used are of the same signification; and indeed the difference between them is not material if there be any. Texvitno, is properly artifex, he who in building projecteth, contriveth and designeth the whole frame and fabric, that regularly disposeth of it according to the rules of art. And Enuovoyos, is conditor, the builder' or maker. That is, not he whose hands are employed in the work, but he whose the whole work is, at whose charge, on whose design, and for whose service it is made. So are condo and conditor always applied in Latin authors. Between these two, namely artifex and conditor, contrivers and the chief author and disposer of the whole, there is in other buildings an interposition of them that actually labour in the work itself, the workmen. Here is nothing said of them, because they were supplied in this building by a mere word of infinite and sovereign power without labour or toil; he said 'Let it be so, and it was so.' Wherefore, God alone is the only contriver, framer, and erecter of the heavenly city, without the least concurrence of any other agent, without the least use of any instrument.

Next to the constitution of the person of Christ, and the tabernacle which he pitched therein, this was the greatest instance of his infinite wisdom and skill in architecture. Heaven, with respect to the visible fabric of it, with its immense spaces, luminaries, and order, is the principal means of the demonstration of the divine glory to us, among all the works of creation. But here it is considered as the habitation of God himself, with all that enjoy his presence, and the polity or order which is therein. And this is the most ineffable effect of infinite wisdom and power. And,

Obs. IV. This is that which recommends to us the city of God, the heavenly state, that it is, as the work of God alone, so the principal effect of his wisdom and power.

Secondly. Of this city it is said, that Abraham by faith SedexεTO, 'looked for it,' that is, he believed eternal rest with God in heaven, whereon he comfortably and constantly sustained the trouble of his pilgrimage in this world. This expectation is an act and fruit of faith, or it is that hope proceeding from faith whereby we are saved. Or rather it is a blessed fruit of faith, trust, and hope, whereby the soul is kept continually looking into and after the things that are promised. This was in Abraham a signal evidence of his faith, as also of the power of his faith in his support, and the way whereby it did support him. The same with what the apostle ascribes to all believers, 2 Cor. iv. 16-18, For which cause we faint not, but though our outward man perish, yet the inward man is renewed day by day. For our light affliction, which is but for a moment, worketh for us a far more exceeding and eternal weight of glory; while we look not at the things which are seen, but at the things which are not seen; for the things that are seen are temporal, but the things which are not seen are eternal.' This is a full description of the faith of Abraham, in the operation and effect here

ascribed to it by the apostle. And herein it is exemplary and encouraging to all believers under their present trials and sufferings, which is the apostle's present design.

Slichtingius takes great pains to prove, that indeed Abraham did not by faith look for a heavenly city or eternal reward, in direct contradiction to the express words and argument of the apostle. Some general notions and apprehensions of the future reward he grants he might have from the goodness and power of God; but faith of an eternal estate he had not, because God had not revealed nor promised it. Why then is it said, that he expected it or looked for it? Because God did purpose in himself to do it in his time, it was as certain as if Abraham had believed it, whence he is said to expect it. But to suppose that Abraham, who had the first promise of a deliverer and deliverance from all the effects of sin, and the promise of him in whom all nations should be blessed, and was entered into that covenant with God, wherein God engaged himself to be his God after this life, as our Saviour expounds it, should have no faith of eternal life, is to deny the faith of God and the church. And we may observe that,

Obs. V. A constant expectation of an eternal reward, argues a vigorous exercise of faith, and a sedulous attendance to all duties of obedience. For without these it will not be raised nor preserved, 2 Cor. iv. 16-18; 1 John iii. 1.

VER. 11.—THE instances of the faith of Abraham insisted on by the apostle in this discourse, may be referred to two heads. First. Such as respect his call. Secondly. Such as respect the promise made to him. Those of the first sort are two, 1. His obedience to the divine call in leaving his country, and father's family. 2. His patience in enduring the troubles of a pilgrimage all his days, in a land wherein he was a stranger. The consideration of both these we have passed through.

Here he proceeds to the instances of his faith with respect to the promise made to him, namely, that in his seed all the nations of the earth should be blessed. And these also are two. 1. That which concerned the birth of Isaac, by whom the promise was to have its accomplishment. 2. What he did by faith on the command of God, in offering up of the son of the promise.

In the first of these, or what concerned the birth of Isaac the son of the promise, Abraham was not alone, but Sarah his wife was both naturally and spiritually no less concerned than himself. Wherefore the apostle in the midst of his discourse concerning Abraham and his faith, in this one instance introduceth Sarah in conjunction with him, as on many reasons she ought not to have been omitted.

VER. 11.Πιστει και αυτη Σαρρα (στειρα ουσα) δυναμιν εις καταβολην σπερματος ελαβε, και παρα καιρον ἡλικιας επεκεν, επει πιστον ήγησατο τον επαγγειλάμενον.

Σrupa ovoa, being barren.' Vul. Lat. Sterilis, py, who, was barren.' And the words are retained in many vulgar translations. We omit them, for they are found only in two copies of the original ;

YOL. IV.

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