God; rendering Abraham's title "the Father of the faithful," and his example in believing so useless, that it is a wonder men of any tolerable sobriety should indulge to such an imagination. 2. It was a life of faith with respect to things temporal also; for as he was a sojourner in a strange land, without friends, or relations, not incorporated in any political society, or dwelling in any city, he was exposed to danger, oppression, and violence, as is usual in such cases; besides, those amongst whom he sojourned were for the most part wicked and evil men, such as, being fallen into idolatry, were apt to be provoked against him for his profession of faith in the most High God. Hence, on some occurrences of his life, that might give them advantage, it is observed, as a matter of danger, "the Canaanite and the Perizzite dwelt then in the land," Gen. xiii, 7; and xii, 6; chap. xx, 2; moreover, he had sundry particular trials wherein he apprehended that his life was in imminent danger, Gen. xii, 11-13; xx, 2; but in all these dangers, being helpless in himself, he lived in the continual exercise of faith and trust in God, his power, all-sufficiency, and faithfulness. Hereof his whole history is full of instances, and his faith in them is frequently celebrated. In things of both sorts, spiritual and temporal, he lived by faith, in a constant resignation of himself to the sovereign will and pleasure of God, when he saw no way or means for the accomplishment of the promise; so it was with respect to the long season that he lived without a child, and under the command he had to offer him for a sacrifice, when he had received him; on all these accounts he was the father, the example of believers in all generations. $6. (II.) For the external part or manner of his life, it was a pilgrimage, a sojourning. Two things constitute such a state of life;-that a man be in a strange country;-that he have no fixed habitation of his own; 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 the land of promise; for having no interest in it, no relation, no possession, no inheritance, it was to him a strange land; wherefore, he had nothing, to trust to, but Divine protection alone. §7. (III.) And we may observe, 1. That where faith enables men to live to God, as to their eternal concerns, it will enable them to trust him in all the difficulties and hazards of this life. To pretend a trust in God as to our souls and invisible things, and not resign our temporal affairs with patience and quietness to 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 to things future and eternal; for if they are brought into any temporal trial, they seem utter strangers to the life of faith. It was not so with Abraham, his faith acted itself uniformly with respect to the providences as well as the promises of God. Wherefore, 2. If we design to have an interest in the blessings of Abraham, we must walk in the steps of his faith; and to this end is justly required a 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 into his disposal, accord ing to the tenor of the covenant. Is not the faith of most professors lame and halt in these parts and duties of it? 3. Where faith is once duly fixed on the promises, it will wait patiently under trials, afflictions, and temptations, for their full accomplishment, see the Exposition on chap. vi, 12, 15. 4. 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. VERSE 10. For he looked for a city which hath foundations, whose builder and maker is God. $1. Introduction, 2. (I.) What the city Abraham looked for. §3--5. (II) What included in the description of it. 66. (III.) Observations. §1. THE apostle abundantly indicates in this discourse, that Abraham was very well satisfied with his condition as a stranger and pilgrim in the world, and now he proceeds to declare the grounds and reasons of that satisfaction; he knows that his portion did not lie in 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. Let us briefly inquire, I. What the city is, which he looked for? §2. "For he looked for a city;" (TY TOλ) that city, the article prefixed denoting an eminency. Jerusalem, saith Grotius, and he so interprets the words, as if Abraham hoped that his posterity should have in the land of promise a city that God would prepare them in a special manner. 1. This is expressly contrary to the exposition given by the apostle himself of this expression, ver. 16. 2. It is not suitable to God's dealing with Abraham, and to the nature and effects of the holy patriarch's faith, that he should have nothing to encourage him in his pilgrimage, but an 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. The sense of that expression, "whose builder and maker is God,” is the same with chap. viii, 2; "which the Lord pitched, and not man." 4. To suppose that this was only an earthly city, not to be possessed by his posterity until eight hundred years afterwards, and that 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, ver. 16; it is also sometimes called a tabernacle, sometimes an house, sometimes a mansion, 2 Cor. v, i; Luke xvi, 9; John xiv, 2; it being the place of their everlasting abode, rest, and refreshment; and herein is comprised 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 labor of their pilgrimage. §3. (II.) As to the description of this city, the first part is taken from the nature of it, being such as (TOUS θεμελιες έχεσαν) hath foundations. It is generally granted that here is an opposition to tents or tabernacles, (in which Abraham sojourned) which had no foundation, being supported only by stakes and cords; but the special nature of the foundation of this city is intended, in comparison of which the foundations of other cities laid in stone and mortar are none at all; for experience manifests how temporary and subject to ruin they all are; but these foundations are such as give perpetuity, yea, eternity, to the superstructure, even all that are built upon 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, is the immoveable foundation of the city we look for by faith. §4. The second part of the description is from the maker and builder of it-"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; properly the one is (TExVilns artifex) he who in building projecteth and designeth the whole frame and fabric; that regularly disposeth of it according to the rules of art; and the other is (spyos conditor) the builder or maker; that is, he whose the whole work is, at whose charge, and for whose service it is made. Between these two, the (architect and proprietor) there are in other buildings those who actually labor in the work itself, the workmen; there is nothing said of them; for this building is erected by a mere word of infinite and sovereign power, without labor or toil; -Let it be so, and it was so; wherefore, God alone is the only contriver and erector of the heavenly city, without the least concurrence of other agents, without the least use of any instrument;-in short, it is the |