Abraham it is said expressly, that he did receive the promises, ver. 17; as also that all other believers under the Old Testament did obtain them, ver. 33. Again, the promises in the plural number is the same with the promise in the singular, ver. 33. For the promise intended was but one; but whereas it is frequently renewed, it is called the "promises;" as also because of the manifold occasional additions that were made to it, and declaratery of it. 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, chap. vii-x. This was that better thing which God provided for us under the New Testament, that they without us should not be made perfect, ver. 40. §4. But (Topplev avles doutes) having seen them afar off; at a great distance of time. This farther makes it evident, that the things promised, and not the promises themselves, are intended; for the promises were not afar off but present with them. They saw them; understood in general the mind of God in the promises, and had the idea of the things promised in their minds. They saw them as a map, wherein was drawn the 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. And this is the first act of faith with respect to divine promises; a discerning or understanding of the goodness, wisdom, love, and grace of God in them, suited to our deliverance and salvation. And this I take to be intended in this expression, "they saw them." §5. "And were (TETEVES) persuaded of them;" fully or certainly persuaded of them, as the word is fre quently used, denoting the satisfactory acquiescence of the mind in the truth of God as to 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 represent themselves to us, Tit. i, 2. Hence arises a firm persuasion of mind concerning their accomplishment. And to confirm this persuasion, God in infinite condescension, confirmed his promise and his truth to Abraham with his oath, chap. vi, 12—18. Hereon they were assuredly persuaded, that they were not empty flourishes, mere promises, or subject to any disappointment; but, notwithstanding their great distance, and the intervenience of all sorts of difficulties, they should certainly be accomplished in their appointed time, Isa. ix, 22. §6. On this persuasion they (aonucuμevoi) embraced them. The word signifies to salute, and is applied to such salutations as are accompanied with delight and veneration; and because it is usually expressed by stretching out the hands to receive and embrace, it is used also for to embrace, which is here the most proper sense of it. 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 it is an inseparable fruit. This was the faith whereby the elders obtained a good report, and not a mere naked, barren assent to divine revelation, which is all that some will allow to it. §7. "And confessed that they were pilgrims and strangers on the earth;" (opoλoynoavles) they confessed, avowedly professed, that their interest was not in this world; but they had such a satisfactory portion in the promises which they embraced, that they openly de clared, they were (Eεvoi naι Tapetidиpoi) strangers and pilgrims on the earth. Rest, or home, is the perfection of our nature; and it was originally intrusted with powers for the attaining of it; but by sin these powers are lost, and the end is no more by them attainable; yet we cannot but continue still to seek after it; and most men look for it in this world, in this life. This, therefore, is their home, their country, their city of habitation. But these believers professed that this was not their rest, they did but wander about in the world for a season. Abraham made this profession, Gen. xxiii, 4; and Jacob, Gen. xli, 8, 9; and David, 1 Chron. xxix, 15; Psal. xxxix, 12; and that all believers are such, the apostle Peter declares, 1 Epis. ii, 11. If we distinguish these two sorts, (Eevo) strangers are such as are always moving, having no abiding place at all; such was the state of our Lord Jesus Christ during his ministry, where he had not to lay his head; and (Tepetidyμoi) pilgrims, are such as take up an abode for a season, without an intermixture with the rights, duties, or privileges of the place where they are. This they are said to be (ETI Tμs Yus) 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 lay, which is heaven. §8. (II.) Hence observe, 1. It is the glory of true faith that it will not leave them in whom it is, that it will not cease its actings for their support and comfort in their dying moments; when the hope of the hypocrite shall perish. 2. The life of faith eminently manifests itself in death, when all other reliefs and supports fail. 3. That is the crowning act of faith, the great trial of its vigor and wisdom,—what it doth in our dying. 4. Hence it is, that many of the saints, both of old and of late, have evidenced the most triumphant actings of faith in the approach of death. 5. 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. Christ in the promise, even before his coming, was the life of the church in all ages. 6. 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. 7. We may receive the promises as to the comfort and benefit of them, when we do not actually receive the things promised. 8. 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. 9. No distance of time or place can weaken faith as to the accomplishment of divine promises. There are still left us upon record, some promises 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, Heb. ii, 3, 4. 10. Quiet waiting for the accomplishment of prom ises 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. 11. This firm persuasion of the truth of God in the accomplishment of his promises to us, upon a discovery of their worth and excellency, is the second act of faith, wherein the life of it doth principally consist. 12. 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; Hos. xiv, 3, 4. VERSE 14. For they that say such things, declare plainly that they seek a country. $1. The words an inference from their foregoing account; the exposition. $2. Obs. 1. The proper way of interpreting Scripture is to consider the words themselves, with relation to the persons speaking, and all their circumstances. $3. 2. Some Scripture proofs are uncontrollably evident only from a due regard to peculiar circumstances, §1. 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. "For they that say such things," &c. (Oı yap) for they, be they who they will, that speak such things as these sincerely; or, these persons in their circumstances saying such things, as recorded in scripture (EpPavilon) declare plainly; they make it manifest to all, that they did seek a country, or "a city for themselves," as the Syriac expresseth it; (801) they diligently inquired after it, as the word signifies. There is an entrance in these words on a train of evident |