sessed it in quietness, as Samuel and David, that they received not the promise, ver. 39.

Wherefore this promise is no other but that of the actual exhibition of Christ in the flesh, with all the privileges of the church thereby, which the apostle had so fully insisted on, ch. vii.-x. foregoing. So in particular, Abraham's seeing the promises afar off, and embracing them, is interpreted by his seeing the day of Christ, and rejoicing, John viii. 56. This was the great fundamental promise of the blessing Seed made unto Abraham, which virtually comprised in it all other promises and blessings, temporal and eternal. This was that 'better thing' which God had provided for us under the new testament, that they without us should not be made perfect, ver. 40. And,

Óbs. V. The due understanding of the whole old testament, with the nature of the faith and obedience of all the saints under it, depends on this one truth, that they believed things that were not yet actually exhibited nor enjoyed. This is the line of life and truth that runs through all their profession and duties; the whole exercise of their faith and love, without which it was but a dead carcase. It was Christ in the promise, even before his coming, that was the life of the church in all ages. And,

Obs. VI. God would have the church from the beginning of the world to live on promises not actually accomplished. For although we do enjoy the accomplishment of the great promise of the incarnation of the Son of God, yet the church continues still to live on promises which, in this world, cannot be perfectly fulfilled. And,

Obs. VII. We may receive the promises as to the comfort and benefit of them, when we do not actually receive the things promised; see ver. 1. And,

Obs. VIII. As our privileges in the enjoyment of the promises are above theirs under the old testament, so our faith, thankfulness, and obedience, ought to excel theirs also.

Thirdly. The third thing in the words is the exercise and actings of their faith towards those promises which they had not yet received; that is, in their full accomplishment. And this is expressed under two heads: 1. What did immediately respect the promises themselves. 2. What profession they made thereon, as unto all other things.

First. With respect to the promises themselves, there were three degrees of the actings of their faith. 1. They saw them afar off. 2. They were persuaded of them. 3. They embraced them: wherein the whole work of faith, with reference unto divine promises, is comprised and regularly disposed. For sight or knowledge, with trust or assured persuasion, and adherence with love, comprise the whole work of faith.

1. They saw them afar off,' at a great distance, Toppw0ev avras doVTEC. This farther makes it evident, that it is the things promised, and not the promises themselves, that are intended; for the promises were present with them, given unto them, and not afar off. The word respects time,' and not distance of place:' E longinquo. It was then a long space of time before those promises were to be accomplished. And this space was gradually taken off and shortened, until it was said to be a very little while,' Hag. ii. 6, 7, and he that was promised was

6

to come suddenly,' Mal. iii. 1. But at present it was far off. This kept the church in a longing expectation and desire of the coming of this day, wherein the principal work of its faith and love did consist.

Obs. IX. No distance of time or place can weaken faith as unto the accomplishment of divine promises. There are promises still left unto us upon record, that are, it may be, afar off; such as those which concern the destruction of antichrist, and the glory of the kingdom of Christ in the latter days. The rule of faith concerning them is given us, Hab. ii. 3, 4. Yea,

Obs. X. Quiet waiting for the accomplishment of promises at a great distance, and which most probably will not be in our days, is an eminent fruit of faith. He that believeth will not make haste.

Thus they saw them,' dovres. It is an act of the mind and understanding that is expressed by this verb of sense. They understood the mind of God in the promises, that is, in general; and had the idea of the things promised in their minds. It is true, they discerned not distinctly and particularly the whole of what was contained in them; but they considered them, and diligently inquired into the mind of God in them, 1 Pet. i. 11, 12. They looked on the promises, they saw them as a map, wherein was drawn up the whole scheme of divine wisdom, goodness, and grace, for their deliverance from the state of sin and misery; but at such a distance as that they could not clearly discern the things themselves, but only saw a shadow of them.

And this is the first act of faith with respect unto divine promises, namely, the discerning or understanding of the goodness, wisdom, love, and grace of God in them, suited unto our deliverance and salvation. And this I take to be intended in this expression, they saw them ;' which expositors take no notice of.

2. They were persuaded of them,' TETES, 'fully or certainly persuaded of them,' as the word is used frequently. This is the second act of faith with respect unto divine promises, and it is the mind's satisfactory acquiescence in the truth of God, as unto their accomplishment; for when we discern the excellency of the things contained in them, the next inquiry is after an assurance of our participation of them. And herein, on the part of God, his truth and veracity do represent themselves unto us, Tit. i. 2. Hence ariseth a firm persuasion of mind concerning their accomplishment. And to confirm this persuasion, God, in infinite condescension, confirmed his promise and his truth therein unto Abraham with his oath, as the apostle at large declares, ch. vi. 12-18. Hereon they were assuredly persuaded, that they were not empty flourishes, mere promises, that they were not subject unto any disappointment; but notwithstanding their great distance, and the intervenience of all sorts of difficulties, they should certainly be accomplished in their appointed time and season, Isa. lx. 22.

Obs. XI. This firm persuasion of the truth of God in the accomplishment of his promises unto us, upon a discovery of their worth and excellency, is the second act of faith, wherein the life of it doth principally consist.

3. On this persuasion, they embraced them,' aoаoaμεvo. The word signifies to salute,' and is applied unto such salutations as are

accompanied with delight and veneration. And because this kind of salutation is usually expressed by stretching out the hands to receive and embrace that which is saluted, it is used also for to embrace,' which is the most proper sense of it in this place. Wherefore this embracing of the promises is the heart's cleaving to them with love, delight, and complacency, which, if it be not a proper act of faith, yet is it an inseparable fruit thereof.

The apostle therefore hath here given us a blessed representation of the faith of these primitive believers, and therein of the frame of their hearts and minds in their walking before God. God had given unto them, had confirmed and repeated the great promise of the blessing Seed, as a recoverer from the state of sin, misery, and death. They knew that this, as unto the actual accomplishment of it, was yet at a great distance from them; howbeit they saw that of the divine wisdom, goodness, and grace in it, which was every way suited unto their satisfaction and reward. Hereon they thrust forth the arms of their love and affection, to welcome, entertain, and embrace him who was promised. And of this embracement of the promises, or of the Lord Christ in the promise, the book of Canticles is a blessed exposition. This was the life, this was the comfort and support of their souls in all their wanderings, under all their sufferings, in all the hazards and trials of their pilgrimage; and seeing it succeeded so well with them, as the apostle in the next verses declares, it is an eminent encouragement unto us to abide in the profession of the faith of the gospel, notwithstanding all difficulties, oppositions, and persecutions, that we meet withal; we having already received that great privilege, whereof they were only in the expectation.

And we may observe by the way, the impiety of many in our days, who even deride such a faith as hath the divine promises for its especial object, which it embraceth, mixeth itself withal, and which produceth in them in whom it is, an affiance in God for the accomplishment of these promises unto themselves. For this was that faith whereby the elders obtained a good report, and not a mere, naked, barren assent unto divine revelation, which is all that they will allow unto it.

Secondly. The second effect of their faith was, that they confessed that they were strangers and pilgrims on the earth. To confess,' is to grant that which we cannot deny, whether we do it willingly or unwillingly. But that is not the sense of the word here used: it hath another signification. 'Ouodoyia is the profession that we make of our faith and hope, 2 Cor. ix. 13; 1 Tim. vi. 12; Heb. iii. 1, iv. 14, x. 23. And it is applied unto the witness which the Lord Christ gave unto himself, and his doctrine, 1 Tim. vi. 13. So is the verb Suokoye constantly used, to avow publicly,' to profess openly, what is our faith and hope, especially when we meet with danger on the account of it. See Matt. x. 32; Luke xii. 8; Rom. x. 9, 10.

That therefore which is ascribed unto these believers, is, that on all occasions they avowedly professed that their interest was not in, nor of this world; but that they had such a satisfactory portion in the promises which they embraced, that they publicly renounced such a concern in the world, as other men take whose portion is in this life. And,

Obs. XII. This avowed renunciation of all other things besides Christ in the promise, and the good-will of God in him, as to the repose of any trust or confidence in them for our rest and satisfaction, is an eminent act of that faith whereby we walk with God; Jer. iii. 23, 24; Hos. xiv. 2, 3.

That in particular which they thus professed of themselves, is that they were ξενοι και παρεπίδημοι, ' strangers and pilgrims on the earth. Rest or home is the perfection of our natures or beings; and it was originally intrusted with powers of operation for the attaining of it. But by sin those powers are lost, and the end is no more by them attainable; yet we cannot but continue still to seek after it, and the most of men do look for it in this world, in this life. This therefore is their home, their country, their city of habitation. These believers professed that it was not so with them, that this was not their rest, they did but wander about in the world for a season. This profession made Abraham, Gen. xxiii. 4, and Jacob, Gen. xlvii. 8, 9, and David, 1 Chron. xxix. 15; Ps. xxxix. 12. And that all believers are such, the apostle Peter declares, 1 Pet. ii. 11.

If we distinguish these two sorts, Eevol, 'strangers,' are such as are alway moving, having no abiding place at all; such as was the state of our Lord Jesus Christ, during his ministry, when he had not where to lay his head: Tapeπidnμot, or pilgrims,' are such as take up an abode for a season, without an intermixture with the rights, duties, or privileges of the place wherein they are.

παρεπιδημοι,

This they are said to be, ET Tns yns, 'on the earth,' during their whole continuance in this world. And an intimation is given of that other state which they looked for, and wherein their interest did lie, namely in heaven.

The sum of the whole is, that they professed themselves called out of the world, separated from the world as unto interest, design, rest, and reward; having placed their faith, hope, and trust, as unto all these things, in heaven above, and the good things to come. What it is to be strangers and pilgrims in this world; what actings of faith, what frames of spirit, ought to be in them that are so, what evils and dangers they shall be assuredly exposed unto, what duties the consideration hereof is a motive unto, what use they may make of the world, and the things of it, what is required to state them in the heavenly polity, whereby, although they are pilgrims, yet they are not vagabonds, would be here too long to explain.

VER. 14. FROM the profession of these patriarchs, that they were strangers and pilgrims on the earth, the apostle makes an inference from what is contained therein, which doth more expressly declare their faith than the words themselves which they were said to use.

VER. 14.—Οἱ γαρ τοιαυτα λεγοντες εμφανίζουσιν ότι πατριδα επιζη

τουσι.

VER. 14. For they that say such things, declare plainly that they seek a country.

Oi γαρ, 'for they that say such things;' be they who they will, that speak such things as these sincerely. Or these persons in their circumstances saying such things, as they are recorded in the Scripture to have spoken and publicly avowed.

Eupavizovov, declare plainly.' They make it manifest and evident unto all; that is, there is this plain open meaning and sense in their words. This is that which may easily be known to have been their mind, and what they designed in their words or expressions.

And this was that they did seek a country or a city for themselves, as the Syriac expresseth it. That επιζητουσι, ' they diligently inquired after it,' as the word signifies, or seek it with diligence.

There is an entrance in these words on a train of evident consequences, one upon and from another, which he pursues in the next verses. For from their profession, he concludes that they desired a country; and if they did so, it must be either that from whence they came, or some other. That from whence they came it could not be, for the reason he assigns. And if some other, it must be a better than either that from whence they came, or where they were; which could be no other but a heavenly country, that is, heaven itself.

And some few things we may observe on this first inference of the apostle; as,

Obs. I. This is the genuine and proper way of interpreting the Scripture, when from the words themselves, considered with relation unto the persons speaking of them, and to all their circumstances, we declare what was their determinate mind and sense.-Hereunto, on the due apprehension of the literal sense of the words themselves, the studious exercise of reason in all proper ways of arguing, is required. Some there are who deny all exposition of the Scripture, which is to say, that it ought not to be understood. Some are feigned to suppose, that there is nothing needful hereunto but spiritual illumination. And some think there is no need of any such thing thereunto, but only the common use of our rational faculties, as in the understanding of other arts and sciences; the vanity of all which imaginations, I have at large elsewhere discovered and disproved.

The inference of the apostle from these words of the patriarchs, is so evident and uncontrollable, that he affirms that they themselves declare plainly, what he declares to be their sense contained in their words; and indeed take the words precisely, without a consideration of the mind wherewith they were spoken, the circumstances in which, and the end for which they were spoken, and they do not express any peculiar act or fruit of faith. For the very heathen had an apprehension that this life is but a kind of pilgrmage. So speaks Cicero, De Senectute. Ex hac vitâ ita discedo tanquam ex hospitio non tanquam ex domo. Commorandi enim diversorium natura nobis, non habitandi dedit. But under their circumstances, there must be another sense in the words. For they speak them not as the common condition of mankind, but as their peculiar portion in the world, with respect unto the promises of God. And herein in general they declare a sense of want, of an indigent condition; that it is not with them as with others, who have their portion in this life. And whoever declares a sense of want,