Hebrews 11

Hebrews 11:1

Heb. 11:1. Now faith is the substance of things hoped for, the evidence of things not seen. Blank Bible: “Vid. No. 66 - the word ?p?stas?? here used signifies confidence in 2 Corinthians 9:4; 2 Corinthians 11:17 and (?) concerning the meaning of the word substance or ?p?stas?? in this see Owen in Loc.” Bible Note 66 is not on Hebrews 11:1 but on John 16:16. Edwards probably meant this because the interpretation of this verse, as seen by Edwards, seems parallel to our text here.

[66] John 16:16. ‘A little while, and ye shall not see me: and again, a little while, and ye shall see me, because I go to the Father.’ A little while, and ye shall not see me, i.e. when I ascend into heaven; and a little while, and ye shall see, that is, spiritually, when I ascend into heaven; and a little while, and ye shall see, that is, spiritually, when I shall send the Holy Ghost, who would not come, if I did not go to the Father. Seeing of Christ is so understood, chap. 14:19.

Bible Note 107 is on Hebrews 11:1.

[107] Hebrews 11:1. “Faith is the evidence of things not seen:” that is, it is their being evident. This verse is as much as if he had said, Faith is the being present of things that are to come, and the being clearly seen of things that are not seen. The substance of things hoped for, might have been translated the subsistence, that is, their now subsisting.

“Concerning Faith” deals more fully with the meaning.

I come now, in the second place, to show wherein saving faith differs essentially from common faith: and shall endeavor to prove what I lay down from the Scripture, which will give further evidence to the truth of the doctrine. There is in the nature and essence of saving faith, a receiving of the object of faith, not only in the assent of the judgment, but with the heart, or with the inclination and will of the soul. There is in saving faith, a receiving of the truth, not only with the assent of the mind, but with the consent of the heart; as is evident by 2 Thessalonians 2:10 : “Received not the love of the truth that they might be saved.” And the apostle, describing the nature of saving faith, from the example of the ancient patriarchs, Hebrews 11 , describes their faith thus, verse 13: “These all died in faith, not having received the promises; but, having seen them afar off, were persuaded of them, and embraced them.” And so the Evangelist John calls faith a receiving of Christ: John 1:12, “But as many as received him, to them gave he power to become the sons of God, even to them that believed on his name.” Here the apostle expressly declares, that he whom he means by a receiver, was the same with a believer on Christ, or one that has saving faith. And what else can be meant by receiving Christ, or accepting him, than an accepting him in heart? It is not a taking him with the hand, or any external taking or accepting him, but the acceptance of the mind. The acceptance of the mind is the act of the mind towards an object as acceptable, but that in a special manner, as the act of the inclination or will. And it is farther evident, that saving faith has its seat not only in the speculative understanding or judgment, but in the heart or will; because otherwise, it is not properly of the nature of a virtue, or any part of the moral goodness of the mind: for virtue has its special and immediate seat in the will; and that qualification, that is not at all seated there, though it be a cause of virtue, or an effect of it, yet is not properly any virtue of the mind, nor can properly be in itself a moral qualification, or any fulfillment of a moral qualification, or any fulfillment of a moral rule.

But it is evident, that saving faith is one of the chief virtues of a saint, one of the greatest virtues prescribed in the moral law of God. Matthew 23:23, “Wo unto you, Scribes and Pharisees, hypocrites; for ye pay tithe of mint, and anise, and cummin, and have omitted the weightier matters of the law, judgment, mercy, and faith: these ought ye to have done, and not to leave the other undone.” It is a principal duty that God required: John 6:28; John 6:29, “Then said they unto him, What shall we do that we may work the works of God? Jesus answered and said unto them, This is the work of God, that ye believe on him whom God hath sent.” 1 John 3:23, “And this is his commandment, that ye believe on the name of his Son Jesus Christ, and love one another, as he gave us commandment.” And therefore it is called most holy faith, Jude 1:20. But if it be not seated in the will, it is no more a holy faith, than the faith of devils. That it is most holy, implies, that it is one thing where Christian holiness does principally consist.

In Religious Affections we read:

The true martyrs of Jesus Christ, are not those who have only been strong in opinion that the gospel of Christ is true, but those that have seen the truth of it; as the very name of martyrs or witnesses (by which they are called in Scripture) implies. Those are very improperly called witnesses of the truth of any thing, who only declare they are very much of opinion that such a thing is true. Those only are proper witnesses, who can, and do testify that they have seen the truth of the thing they assert; “We speak that we do know, and testify that we have seen” (John 3:11). “And I saw, and bare record, that this is the Son of God” (John 1:34). “And we have seen and do testify, that the Father sent the Son, to be the Saviour of the world” (1 John 4:14). “The God of our fathers hath chosen thee, that thou should’st know his will, and see that just One, and should’st hear the voice of his mouth: for thou shalt be his witness unto all men, of what thou hast seen and heard” (Acts 22:14-15). But the true martyrs of Jesus Christ are called his witnesses: and all the saints, who by their holy practice under great trials, declare that faith, which is the substance of things hoped for, and the evidence of things not seen, are called witnesses (Hebrews 11:1; Hebrews 12:1); because by their profession and practice, they declare their assurance of the truth and divinity of the gospel, having had the eyes of their minds enlightened, to see divinity in the gospel, or to behold that unparalleled, ineffably excellent, and truly divine glory shining in it, which is altogether distinguishing, evidential, and convincing: so that they may truly be said to have seen God in it, and to have seen that it is indeed divine: and so can speak in the style of witnesses; and not only say, that they think the gospel is divine, but say, that it is divine, giving it in as their testimony, because they have seen it to be so. Doubtless Peter, James, and John, after they had seen that excellent glory of Christ in the mount, would have been ready, when they came down, to speak in the language of witnesses, and to say positively that Jesus is the Son of God; as Peter says, they were eye-witnesses (2 Peter 1:16). And so all nations will be ready positively to say this, when they shall behold his glory at the Day of Judgment; though what will be universally seen, will be only his natural glory, and not his moral and spiritual glory, which is much more distinguishing.

But yet, it must be noted, that among those who have a spiritual sight of the divine glory of the gospel, there is a great variety of degrees of strength of faith, as there is a vast variety of the degrees of clearness of views of this glory: but there is no true and saving faith, or spiritual conviction of the judgment, of the truth of the gospel, that has nothing in it, of this manifestation of its internal evidence, in some degree. The gospel of the blessed God don’t go abroad a begging for its evidence, so much as some think; it has its highest and most proper evidence in itself. Though great use may be made of external arguments, they are not to be neglected, but highly prized and valued; for they may be greatly serviceable to awaken unbelievers, and bring them to serious consideration, and to confirm the faith of true saints: yea they may be in some respect subservient to the begetting of a saving faith in men. Though what was said before remains true, that there is no spiritual conviction of the judgment, but what arises from an apprehension of the spiritual beauty and glory of divine things: for, as has been observed, this apprehension or view has a tendency to convince the mind of the truth of the gospel, two ways, either directly or indirectly.

Another comment on the passage got Edwards into trouble with John Owen via a contemporary Scottish interpreter. We will consider this debate between two greats in our chapters in sanctification.

And here I can’t but observe, that there are certain doctrines often preached to the people, which need to be delivered with more caution and explanation than they frequently are; for as they are by many understood, they tend greatly to establish this delusion and false confidence of hypocrites. The doctrines I speak of are those of Christians living by faith, not by sight; their giving glory to God, by trusting him in the dark; living upon Christ, and not upon experiences; not making their good frames the foundation of their faith: which are excellent and important doctrines indeed, rightly understood, but corrupt and destructive, as many understand them. The Scripture speaks of living or walking by faith, and not by sight, in no other way than these, viz. a being governed by a respect to eternal things, that are the objects of faith, and are not seen, and not by a respect to temporal things, which are seen; and believing things revealed that we never saw with bodily eyes: and also living by faith in the promise of future things; without yet seeing or enjoying the things promised, or knowing the way how they can be fulfilled. This will be easily evident to any one who looks over the Scriptures, which speak of faith in opposition to sight; as 2 Corinthians 4:18; 2 Corinthians 5:7; Hebrews 11:1; Hebrews 11:8; Hebrews 11:13; Hebrews 11:17; Hebrews 11:27; Hebrews 11:29; Romans 8:24; John 20:29. But this doctrine, as it is understood by many, is that Christians ought firmly to believe and trust in Christ, without spiritual sight or light, and although they are in a dark dead frame, and, for the present, have no spiritual experiences or discoveries. And it is truly the duty of those who are thus in darkness, to come out of darkness into light and believe.

But that they should confidently believe and trust, while they yet remain without spiritual light or sight, is an antiscriptural and absurd doctrine. The Scripture is ignorant of any such faith in Christ of the operation of God, that is not founded in a spiritual sight of Christ.

That believing on Christ, which accompanies a title to everlasting life, is a seeing the Son, and believing on him, John 6:40. True faith in Christ is never exercised, any further than persons behold “as in a glass, the glory of the Lord,” and have “the knowledge of the glory of God in the face of Jesus Christ” (2 Corinthians 3:18; 2 Corinthians 4:6). They into whose minds “the light of the glorious gospel of Christ, who is the image of God,” does not shine: they believe not (2 Corinthians 4:4). That faith, which is without spiritual light, is not the faith of the children of the light, and of the day; but the presumption of the children of darkness. And therefore to press and urge them to believe, without any spiritual light or sight, tends greatly to help forward the delusions of the prince of darkness. Men not only can’t exercise faith without some spiritual light, but they can exercise faith only just in such proportion as they have spiritual light.

Men will trust in God no further than they know him; and they can’t be in the exercise of faith in him one ace further than they have a sight of his fulness and faithfulness in exercise. Nor can they have the exercise of trust in God, any further than they are in a gracious frame.

They that are in a dead carnal frame, doubtless ought to trust in God; because that would be the same thing as coming out of their bad frame, and turning to God: but to exhort men confidently to trust in God, and so hold up their hope and peace, though they are not in a gracious frame, and continue to still to be so, is the same thing in effect, as to exhort them confidently to trust in God, but not with a gracious trust: and what is that but a wicked presumption? It is just so impossible for men to have a strong or lively trust in God, when they have no lively exercises of grace, or sensible Christian experiences, as it is for them to be in the lively exercises of grace, without the exercises of grace.

Hebrews 11:2-3

Heb. 11:2-3. For by it the elders obtained a good report. Through faith we understand that the worlds were framed by the word of God, so that things which are seen were not made of things which do appear.

Blank Bible: “See Owen in Loc. p. 12 and p. 14 at place marked in the margin.”

It is disappointing that I have found no direct statement of Edwards on this text so important for apologetics. He only cites Stoddard here in an oblique cryptic reference.

Those that thus insist on persons living by faith, when they have no experience, and are in very bad frames, are also very absurd in their notions of faith. What they mean by faith is, believing that they are in a good estate. Hence they count it a dreadful sin for them to doubt of their state, whatever frames they are in, and whatever wicked things they do, because ’tis the great and heinous sin of unbelief; and he is the best man, and puts most honor upon God, that maintains his hope of his good estate the most confidently and immovably, when he has the least light or experience; that is to say, when he is in the worst and wickest frame and way; because, forsooth, that is a sign that he is strong in faith, giving glory to God, and against hope believes in hope. But what Bible do they learn this notion of faith out of, that it is a man’s confidently believing that he is in a good estate? If this be faith, the Pharisees had faith in an eminent degree; some of which, Christ teaches, committed the unpardonable sin against the Holy Ghost. The Scripture represents faith, as that by which men are brought into a good estate; and therefore it can’t be the same thing, as believing that they are already in a good estate. To suppose that faith consists in persons believing that they are in a good estate, is in effect the same thing, as to suppose that faith consists in a person’s believing that he has faith, or believing that he believes.

Heb. 11:4

Hebrews 11:4

Heb. 11:4. By faith Abel offered unto God a more excellent sacrifice than Cain, by which he obtained witness that he was righteous, God testifying of his gifts: and by it he being dead yet speaketh.

Blank Bible: “[4] see note on Gen. 4:3, 4 pp. 453. B.3. and by it he being dead yet speaketh] see Owen in Loc. p. 20,21 at the place marked in the margin agreeable to the doctor’s exposition in Revelation 6:9-11 and Chap. 8:3, 4.

Heb. 11:5

Hebrews 11:5

Heb. 11:5. By faith Enoch was translated that he should not see death; and was not found, because God had translated him; for before his translation he had this testimony, that he pleased God. Blank Bible: “[5.6] see p. 698. _H.”

Hebrews 11:5; Hebrews 11:6 - Before his translation he had this testimony that he pleased God. But without faith it is impossible to please God for he that cometh to God must believe that he is and that he is a rewarder of them that diligently seek him. The apostle refers to that testimony which the SS [Scriptures] give of Enoch that he walked with God which expression implies Friendship and friendly Intercourse and mutual complacence for how can men walk together except they be agreed and therefore the apostle might well say that he had this testimony that he pleased God and he most properly observes that there is no pleasing God in this (?) sense no maintaining Friendship and mutually complacential Intercourse without believing that God is and without believing that he is a Rewarder of them that diligently seek him in the sense explained in my distinct note on v. 6 when the apostle says He that cometh to God, He may be understood to mean He that comes to him to walk with him he unites himself to him in friendly complacential union and Intercourse. Dr. Doddridge here says in his note, Raphelius hath shewn that the original word p??se???µe??? is applied in the Greek classics to coming to God by prayer; and it is used in Hebrews 10:1; Hebrews 10:22 and Hebrews 12:22; Hebrews 12:23 for approaching to God in any act of divine worship. He therefore justly observes that it may here be taken in a larger sense, and refer to that steady course of Piety and virtue which is implied in pleasing God, or walking with him.

Enoch, as in this verse, represents a significant development in The History of Redemption: 8. The next remarkable thing towards carrying on this work that we have an account of in Scripture is the translation of Enoch into heaven. The account we have of it is in chapter 5 [of Genesis, verse] 24 (Genesis 5:24) [“And Enoch walked with God: and he was not; for God took him”]. Here Moses in giving an account of the genealogy of those that were of the line of Noah don’t say, he lived so long and he died, as he does of the rest, but “he was not for God took him,” i.e. he translated him in body and soul, carried him to heaven without dying, as ’tis explained in Hebrews 11:5, “By faith Enoch was translated that he should not see death.” By this wonderful work of God the Work of Redemption was carried to a greater height in several respects than it had been before. You may remember that when I was showing in my first discourse from this text what were the great things God aimed at in the Work of Redemption, and what the main things were that he intended to bring to pass, I among other things mentioned the perfect restoring the ruins of the fall with respect to the elect, and restoring man from that destruction that he had brought on himself both in soul and body. Now this translation of Enoch was the first instance that ever was of restoring the ruins of the fall with respect to the body. There had been many instances of restoring the soul of man by Christ’s redemption, but none of redeeming and actually saving the body till now. All the bodies of the elect are to be saved as well as their souls at the end of the world; all the bodies of the saints shall actually be redeemed: those that then shall have been dead, by a resurrection; and others that then shall be living, by causing them to pass under a glorious change. And before this there was a number of the bodies of saints raised and glorified at Christ’s resurrection and ascension, and before that was an instance of a body glorified in Elijah, but the first instance of all was this of Enoch, that we are now speaking of. And the Work of Redemption by this was carried on further than ever it had been before as by this wonderful work of God. There was a great increase of gospel light to the church of God in this respect, that the church hereby had a clearer manifestation of a future estate and of the future glorious reward of the saints in heaven. We are told, 2 Timothy 1:10, that “life and immortality are brought to light by the gospel,” and therefore the more of this is brought to light, the more clearly does the light of the gospel shine in that respect. What was said in the Old Testament of a future state is very obscure in comparison of the more full and plain and abundant revelation of it given in the New. But yet even in those early days, the church of God in this instance was favored with an instance of set before their eyes, in that one of their brethren was actually taken up to heaven without dying; which we have all reason to think the church of God was knowing in the time of it as they were afterwards of Elijah’s translation. And as this was a clearer manifestation of a future state than the church had had before, so it was a pledge or earnest of that future glorification of all the saints which God intended through the redemption of Jesus Christ. Heb. 11:6

Hebrews 11:6

Heb. 11:6. But without faith (it is) impossible to please (him); for he that cometh to God must believe that he is, and (that) he is a rewarder of them that diligently seek him.

Blank Bible:

6. • He that cometh to God] i.e. that has real access admittance and acceptance comes so as to be truly united to God and walk with Him. [must believe that he is.] i.e. must believe that his is a (?) God which implies his having supreme Glory and sufficiency and dominion.

A believing those things concerning God which are implied in that name of God I AM.

diligently seek Him.] seeking God in Scripture commonly implies trusting in God or the Exercise of true Faith. The word is e??te?? which is a stronger expression and what the apostle means seems to be seeking Him with the whole Heart as the Phrase in Psalms 119:2 seeking Him in Reality in earnest and with a true Fervour [sic] of soul.

See Pool’s Synopsis in Loc. p. 1358. U.d. Place marked in margin.

must believe that He is a Rewarder.] i.e. that it is not in vain to seek him and trust in that one may do it with safety and just confidence of success and a firm persuasion that He is sufficient, faithful and ready to bestow the benefit we trust in Him for. The word is used to signify success and Benefit. Heb. 10:35 . There is forgiveness with God that He may be feared. He hath not said to the seed of Jacob seek ye me in vain. Blessed are all they that trust in Him.

Heb. 11:7

Hebrews 11:7

Heb. 11:7. By faith Noah, being warned of God of things not seen as yet, moved with fear, prepared an ark to the saving of his house; by the which he condemned the world, and became heir of the righteousness which is by faith. One of the most influential early awakening sermons was based on Genesis 6:22 but could have used Hebrews 11:7. We cite the opening introduction and recommend reading of the sermon to understand Edwards’s Noah.

Concerning these words, I would observe three things:

1. What it was that God commanded Noah, to which these words refer. It was the building of an ark according to the particular direction of God against the time when the flood of waters should come; and the laying up of food for himself, his family, and the other animals, which were to be preserved in the ark. We have the particular commands which God gave him respecting this affair, from Genesis 6:14, “Make thee an ark of gopher wood,” etc.
2. We may observe the special design of the work which God had enjoined upon Noah: it was to save himself and his family, when the rest of the world should be drowned. See Genesis 6:17; Genesis 6:18. We may observe Noah’s obedience. He obeyed God: thus did Noah. And his obedience was thorough and universal.: according to ALL that God commanded him, so did he. He not only began, but he went through his work which God commanded him to undertake for his salvation from the flood. To this obedience the apostle refers in Hebrews 11:7, “By faith Noah, being warned of God of things not seen as yet, moved with fear, prepared an ark to the saving of his house.”

Later Edwards answers a point in apologetics.

Ans. The sinners of the old world had the very same objection against what Noah told them of a flood about to drown the world. Yet the bare word of God proved to be sufficient evidence that such a thing was coming. What was the reason that none of the many millions then upon earth believed what Noah said, but this, that it was a strange thing, that no such thing had ever before been known? And what a strange story must that of Noah have appeared to them, wherein he told them of a deluge of waters above the tops of the mountains! Therefore it is said, Hebrews 11:7, that “Noah was warned of God of things not seen as yet.” It is probable, none could conceive how it could be that the whole world should be drowned in a flood of waters; and all were ready to ask, where there was water enough for it; and by what means it should be brought upon the earth. Noah did not then know how it should be brought to pass; he only told them that God had said that it should be: and the mere word of God, who was able, who knew how to bring it to pass, and who could not lie.

This text also shows for Edwards that “subsequent acts of faith” justify:

So that not only the first act of faith, but subsequent acts of faith and perseverance in faith, do justify the sinner; and that, although salvation is in itself sure and certain after the first act. For the way in which the first act of faith justifies, is not by making the futurition of salvation certain in itself; for that is certain in itself by the divine decree, before the first act of faith as afterwards. But it is only in these two ways that any act of ours can connect salvation with the subject; 1, as it may give a congruity; and 2, as it gives such a divine manifestation of the futurition of salvation to us, that we can lay hold of and depend on the divine truth and faithfulness, that we shall have salvation. Salvation is in some sense the sinner’s right, before he believes. It was given him in Christ, before the world was. But before a sinner believes, he is not actually possessed of that which gives the congruity, nor has he any thing from God that he can lay hold of, so as to either challenge it, or on good grounds hope for it.

He cannot be said to have any right, because he has no congruity; and as to the promise made to Christ, he has no hold of that, because that is not revealed to him. If God had declared and promised to the angels that such a man should be saved; that would not give him any right of his own, or any ground of challenge.

A promise is a manifestation of a person’s design of doing some good to another, to the end that he may depend on it, and rest in it. The certainty in him arises from the manifestation; and the obligation in justice to him arises from the manifestation’s being made to him, to the effect that he might depend on it. And therefore subsequent acts of faith may be said to give a sinner a title to salvation, as well as the first. For from what has been said, it appears that the congruity arises from them, as well as the first; they in like manner containing the nature of union to Christ as mediator; and they may have as great, nay, a greater hand in the manifestation of the futurition of salvation to us for our dependence, than the first act. For our knowledge of this may proceed mainly from after acts, and from a course of acts. This is all that is peculiar to the first act, that so far as the act is plain, it gives us evidence from God, for our dependence; both for continued acts of faith, and also the salvation that is connected with them.

So that, so far as this act is plain to us, we can challenge both these as our right. The Scripture speaks of after acts of faith in both Abraham and Noah, as giving a title to the righteousness which is the matter of justification.

See Romans 4:3, Hebrews 11:7.

In 1745 Edwards preached in a brief outline discourse another aspect of Heb 11:7. “When God gives warning of destruction coming upon the world, it concerns men to take care beforehand that they have a refuge where they may hide themselves from that destruction.” Heb. 11:8

Hebrews 11:8

Heb. 11:8. By faith Abraham, when he was called to go out into a place which he should after receive for an inheritance, obeyed; and he went out, not knowing whither he went.

Here, too, Edwards finds evidence

to confirm his (Paul’s) doctrine of justification by faith alone, was not Abraham’s first act of faith, but was exerted long after he had by faith forsaken his own country, Hebrews 11:8 , and had been treated as an eminent friend of God.

The text comes in for mention in Religious Affections in relation to the covenant of grace.

Practice is the most proper evidence of trusting in Christ for salvation. The proper signification of the word “trust,” according to the more ordinary use of it, both in common speech, and in the Holy Scriptures, is the emboldening and encouragement of a person’s mind, to run some venture in practice, or in something that he does, on the credit of another’s sufficiency and faithfulness. And therefore the proper evidence of his trusting, is the venture he runs in what he does. He is not properly said to run any venture, in a dependence on anything, that does nothing on that dependence, or whose practice is no otherwise than if he had no dependence. For a man to run a venture, on a dependence or another, is for him to do something from that dependence by which he seems to expose himself, and which he would not do, were it not for that dependence. And therefore it is in complying with the difficulties, and seeming dangers of Christian practice, in a dependence on Christ’s sufficiency and faithfulness to bestow eternal life, that persons are said to venture themselves upon Christ, and trust in him for happiness and life.

They depend on such promises as that, “He that loseth his life for my sake, shall find it” . And so they part with all, and venture their all, in a dependence on Christ’s sufficiency and truth.

And this the Scripture notion of trusting in Christ, in the exercise of a saving faith in him. Thus Abraham, the father of believers, trusted in Christ, and by faith forsook his own country, in a reliance on the covenant of grace God established with him . Thus also “Moses, by faith, refused to be called the son of Pharaoh’s daughter, choosing rather to suffer affliction with the people of God, than to enjoy the pleasures of sin for a season” (Hebrews 11:23 , etc.). So by faith, others exposed themselves to be stoned, and sawn in sunder, or slain with the sword; endured the trial of cruel mockings and scourgings, bonds and imprisonments, and wandered about in sheep skins, and goat skins, being destitute, afflicted, tormented. And in this sense the apostle Paul, by faith, trusted in Christ, and committed himself to him, venturing himself, and his whole interest, in a dependence on the ability and faithfulness of his Redeemer, under great persecutions, and in suffering the loss of all things; “For the which cause I also suffer these things, nevertheless I am not ashamed; for I know whom I have believed; and I am persuaded, that he is able to keep that which I have committed unto him, against that day” .

Heb. 11:9-10

Hebrews 11:9-10

Heb. 11:9-10. By faith he sojourned in the land of promise, as (in) a strange country, dwelling in tabernacles with Isaac and Jacob, the heirs with him of the same promise: For he looked for a city which hath foundations, whose builder and maker (is) God.

In “Observations Concerning Faith”:

§ 48. Faith is not all kind of assent to the word of God as true and divine. For so the Jews in Christ’s time assented to the books of Moses, and therefore Christ tells them, that they trusted in Moses; John 5:45 , “There is one that accuseth you, even Moses, in whom ye trust.” Yet the very thing that Moses accuses them for, was not believing in him, i.e., believing so as to yield to his sayings and comply with him, or obey him, as the phrase in the New Testament is concerning Christ. And therefore Christ says in the next verse, “For had ye believed Moses, ye would have believed me; for he wrote of me.” There may be a strong belief of divine things in the understanding, and yet no saving faith; as is manifest by 1 Corinthians 13:2 , “Though I have all faith, so that I could remove mountains, and have not charity, I am nothing.” Not only trusting in Christ, as one that has undertaken to save us, and as believing that he is our Saviour, is faith; but applying to him, or seeking to him, that he would become our Saviour, with a sense of his reality and goodness as a Saviour, is faith; as is evident by Romans 15:12 , “In him shall the Gentiles trust,” compared with the place whence it is cited, Isaiah 11:10 , “To it shall the Gentiles seek;” together with Psalms 9:10 , “And they that know thy name, will put their trust in thee: for thou, Lord, hast not forsaken them that seek thee.” Which agrees well with faith’s being called a looking to Christ, or coming to him for life, a flying for refuge to him or flying to him for safety. And this is the first act of saving faith. And prayer’s being the expression of faith, confirms this.

Heb. 11:11

Hebrews 11:11

Heb. 11:11. Through faith also Sarah herself received strength to conceive seed, and was delivered of a child when she was past age, because she judged him faithful who had promised.

This text is seen as:

Another remarkable confirmation and promise God gave Abraham of the covenant of grace was his giving of the child of whom Christ was to come in his old age; this is spoken of as such in Scripture, Hebrews 11:11-12 …. and so Romans 4:18etc.

Heb. 11:12-13

Hebrews 11:12-13

Heb. 11:12-13. Therefore sprang there even of one, and him as good as dead, (so many) as the stars of the sky in multitude, and as the sand which is by the sea shore innumerable. These all died in faith, not having received the promises, but having seen them afar off, and were persuaded of (them), and embraced (them), and confessed that they were strangers and pilgrims on the earth. From “Observations Concerning Faith”

In “Observations Concerning Faith” Edwards writes:

§ 17. Faith consisted in two things, viz., in being persuaded of and in embracing the promises: Hebrews 11:13, “These all died in faith, not having received the promises, but having seen them afar off, and were persuaded of them, and embraced them, and confessed that they were strangers and pilgrims on the earth.” 1 Corinthians 13:7, “Charity believeth all things, hopeth all things.” If the faith, hope, and charity, spoken of in this verse, be the same with those that he compared together in the last verse, then faith arises from a charitable disposition of heart, or from a principle of divine love. John 5:42, “But I know you, that ye have not the love of God in you,” with the context. Deuteronomy 13:3, “Thou shalt not hearken unto the words of that prophet, or that dreamer of dreams: for the Lord your God proveth you, to know whether you love the Lord your God with all your heart, and with all your soul.” 1 John 5:1, “Whosoever believeth that Jesus is the Christ, is born of God: and every one that loveth him that begat, loveth him also that is begotten of him.” From “Freedom of the Will”

Abraham’s faith, in Freedom of the Will, is obliquely related to Christ’s:

10. If it was possible for Christ to have failed of doing the will of his Father and so to have failed of effectually working out redemption for sinners, then the salvation of all the saints, who were saved from the beginning of the world, to the death of Christ, was not built on a firm foundation. The Messiah and the redemption which he was to work out by his obedience unto death, was the foundation of the salvation of all the posterity of fallen man, that ever were saved. Therefore, if when the Old Testament saints had the pardon of their sins, and the favor of God promised them, and salvation bestowed upon them, still it was possible that the Messiah, when he came, might commit sin, then all this was on a foundation that was not firm and stable, but liable to fail; something which it was possible might never be. God did as it were trust to what his Son had engaged and promised to do in future time; and depended so much upon it, that He proceeded actually to save men on the account of it, as though it had been already done. But this trust and dependence of God, on the supposition of Christ’s being liable to fail of doing his will, was leaning on a staff that was weak, and might possibly break.

The saints of old trusted in the promises of a future redemption to be wrought out and completed by the Messiah, and built their comfort upon it: Abraham saw Christ’s day and rejoiced; and he and the other patriarchs died in the faith of the promise of it (Hebrews 11:13). But on this supposition, their faith and their comfort, and their salvation, was built on a movable fallible foundation; Christ was not to them a tried stone, a sure foundation; as in Isaiah 28:16. David entirely rested on the covenant of God with him, concerning the future glorious dominion and salvation of the Messiah, of his seed; says, it was “all his salvation, and all his desire”; and comforts himself that this covenant was an “everlasting covenant, ordered in all things and sure” (2 Samuel 23:5). But if Christ’s virtue might fail, he was mistaken: His great comfort was not built so sure, as he thought it was, being founded entirely on the determinations the free will of Christ’s human soul; which was subject to no necessity, and might be determined either one way or the other. Also the dependence of those, who looked for redemption in Jerusalem, and waited for the consolation of Israel (Luke 2:25; Luke 2:38), and the confidence of the disciples of Jesus, who forsook all and followed Him, that they might enjoy the benefits of his future kingdom, was built on a sandy foundation. 11. The man Christ Jesus, before he had finished his course of obedience, and while in the midst of temptation and trials, was abundant in positively predicting his own future glory in his kingdom, and the enlargement of his church, the salvation of the Gentiles through him, etc. and in promises of blessings he would bestow on his true disciples in his future kingdom; on which promises he required the full dependence of his disciples (John 14). But the disciples would have had no ground for such dependence, if Christ had been liable to fail in his work: and Christ Himself would have been guilty of presumption, in so abounding in peremptory promises of great things, which depended on a mere contingence; viz. the determinations of his free will, consisting in a freedom ad utrumque, to either sin or holiness, standing in indifference, and incident, in thousands of future instances, to go either one way or the other. From “The True Christian Life”

Hebrews 11:13-14

One of Edwards’ most famous and most loved sermons was on Hebrews 11:13-14, “This life ought so to be spent by us to be only a journey toward heaven.”

The True Christian Life, a Journey Towards Heaven

Hebrews 11:13; Hebrews 11:14, “And confessed that they were strangers and pilgrims on the earth. For they that say such things, declare plainly that they seek a country.“Introduction

The apostle is here setting forth the excellencies of the grace of faith, by the glorious effects and happy issue of it in the saints of the Old Testament. He had spoken in the preceding part of the chapter particularly of Abel, Enoch, Noah, Abraham and Sarah, Isaac and Jacob. Having enumerated those instances, he takes notice that “these all died in faith, not having received the promises, but having seen them afar off, and were persuaded of them, and embraced them, and confessed that they were strangers,” etc. In these words the apostle seems to have a more particular respect to Abraham and Sarah, and their kindred that came with them from Haran, and from Ur of the Chaldees, by the 15th verse, where the apostle says, “and truly if they had been mindful of that country from whence they came out, they might have had opportunity to have returned.” It was they that upon God’s call left their own country. Two things may be observed in the text.

1. What these saints confessed of themselves, viz., “that they were strangers and pilgrims on the earth.” Thus we have a particular account concerning Abraham: “I am a stranger and a sojourner with you,” Genesis 23:4. And it seems to have been the general sense of the patriarchs, by what Jacob says to Pharaoh: “And Jacob said to Pharaoh, The days of the years of my pilgrimage are a hundred and thirty years: few and evil have the days of the years of my life been, and have not attained unto the days of the years of the life of my fathers in the days of their pilgrimage,” Genesis 47:9. “I am a stranger and a sojourner with thee, as all my fathers were,” Psalms 39:12:2. The inference that the apostle draws from hence, viz., that they sought another country as their home: “For they that say such things, declare plainly, that they seek a country.” In confessing that they were strangers, they plainly declared, that this is not their country; that this is not the country where they are at home. And in confessing themselves to be pilgrims, they declared plainly, that this is not their settled abode; but that they have respect to some other country, that they seek and are travelling to as their home. Doctrine

This life ought so to be spent by us, as to be only a journey towards heaven. Here I would observe, I. That we ought not to rest in the world and its enjoyments, but should desire heaven.This our hearts should be chiefly upon and engaged about. We should seek first the kingdom of God, Matthew 6:33. He that is on a journey, seeks the place that he is journeying to. We ought above all things to desire a heavenly happiness: to go to heaven, and there be with God, and dwell with Jesus Christ. If we are surrounded with many outward enjoyments, and things that are very comfortable to us; if we are settled in families, and have those good friends and relations that are very desirable; if we have companions whose society is delightful to us; if we have children that are pleasant and hopeful, and in whom we see many promising qualifications; if we live by good neighbors; have much of the respect of others; have a good name; are generally beloved where we are known; and have comfortable and pleasant accommodations; yet we ought not to take our rest in these things.

We should not be willing to have these things for our portion, but should seek a higher happiness in another world. We should not merely seek something else in addition to these things, but should be so far from resting in them, that we should choose and desire to leave these things for heaven; to go to God and Christ there. We should not be willing to live here always, if we could, in the same strength and vigor of body and mind as when in youth, or in the midst of our days; and always enjoy the same pleasure, and dear friends, and other earthly comforts. We should choose and desire to leave them all in God’s due time, that we might go to heaven, and there have the enjoyment of God. We ought to possess them, enjoy and make use of them, with no other view or aim, but readily to quit them whenever we are called to it, and to change them for heaven. And when we are called away from them, we should go cheerfully and willingly. He that is going a journey, is not wont to rest in what he meets with that is comfortable and pleasing on the road. If he passes along through pleasant places, flowery meadows, or shady groves; he does not take up his content in these things. He is content only to take a transient view of these pleasant objects as he goes along. He is not enticed by these fine appearances to put an end to his journey, and leave off the thought of proceeding: no; but his journey’s end is in his mind; that is the great thing that he aims at. So if he meets with comfortable and pleasant accommodations on the road at an inn, yet he does not rest there; he entertains no thoughts of settling there. He considers that these things are not his own, and that he is but a stranger; that that is not allotted for his home.

And when he has refreshed himself, or tarried but for a night, he is for leaving these accommodations, and going forward, and getting onward towards his journey’s end. And the thoughts of coming to his journey’s end, are not at all grievous to him. He does not desire to be travelling always and never come to his journey’s end; the thoughts of that would be discouraging to him. But it is pleasant to him to think, that so much of the way is gone, that he is now nearer home; and that he shall presently be there; and the toil and fatigue of his journey will be over. So should we thus desire heaven so much more than the comforts and enjoyments of this life, that we should long to change these things for heaven. We should wait with earnest desire for the time when we shall arrive at our journey’s end. The apostle mentions it as an encouraging, comfortable consideration to Christians, when they draw nigh their happiness. - “Now is our salvation nearer than when we believed.” Our hearts ought to be loose to these things, as it is with a man that is on a journey. However comfortable enjoyments are, yet we ought to keep our hearts so loose from them, as cheerfully to part with them, whenever God calls. “But this I say, brethren, the time is short. It remaineth that both they that have wives, be as though they had none; and they that weep, as though they wept not; and they that rejoice, as though they rejoiced not; and they that buy, as though they possessed not; and they that use this world, as not abusing it; for the fashion of this world passeth away,” 1 Corinthians 7:29-31. We ought to look upon these things as only lent to us for a little while, to serve a present turn; but we should set our hearts on heaven as our inheritance forever. II. We ought to seek heaven, by travelling in the way that leads thither. The way that leads to heaven is the way of holiness. We should choose and desire to travel thither in this way and in no other. We should part with all those sins, those carnal appetites that are as weights, that will tend to hinder us in our travelling towards heaven. “Let us lay aside every weight, and the sin which doth so easily beset us, and let us run with patience the race set before us,” Hebrews 12:1. However pleasant any practice, or the gratification of any appetite may be, we must lay it aside, cast it away; if it be any hinderance [sic], and stumbling-block in the way to heaven. We should travel on in a way of obedience to all God’s commands, even the difficult as well as the easy commands. We should travel on in a way of self-denial; denying all our sinful inclinations and interests. The way to heaven is ascending; we must be content to travel up hill, though it be hard and tiresome, though it be contrary to the natural tendency and bias of our flesh that tends downward to the earth. We should follow Christ in the path that he has gone in. The way that he travelled in was the right way to heaven. We should take up our cross and follow him.

We should travel along in the same way of meekness and lowliness of heart; in the same way of obedience and charity, and diligence to do good; and patience under afflictions. The way to heaven is a heavenly life; we must be travelling towards heaven in a way of imitation of those that are in heaven. In imitation of the saints and angels there, in their holy employment, in their way of spending their time, in loving, adoring, serving, and praising God and the Lamb. This is the path that we ought to prefer before all others, if we could have any other that we might choose. If we could go to heaven in a way of carnal living, in the way of the enjoyment and gratification of our lusts, we should rather prefer a way of holiness and conformity to the spiritual self-denying rules of the gospel. III. We should travel on in this way in a laborious manner. The going of long journeys is attended with toil and fatigue; especially if the journey be through a wilderness. Persons, in such a case, expect no other than to suffer hardships and weariness in travelling over mountains and through bad places. So we should travel in this way of holiness, in a laborious manner, improving our time and strength to surmount the difficulties and obstacles that are in the way. The land that we have to travel through is a wilderness; there are many mountains, rocks, and rough places that we must go over in the way; and there is a necessity that we should lay out our strength. IV. Our whole lives ought to be spent in travelling this road.

1. We ought to begin early. This should be the first concern and business that persons engage in when they come to be capable of acting in the world in doing any business. When they first set out in the world, they should set out on this journey. And,
2. We ought to travel on in this way with assiduity. It ought to be the work of every day to travel on towards heaven. We should often be thinking of our journey’s end; and not only be thinking of it, but it should be our daily work to travel on in the way that leads to it. As he that is on a journey is often thinking on the place that he is going to and it is his care and business every day to get along; to improve his time, to get towards his journey’s end. He spends the day in it; it is the work of the day, whilst the sun serves him. And when he has rested in the night, he gets up in the morning, and sets out again on his journey; and so from day to day, till he has got to his journey’s end. Thus should heaven be continually in our thought; and the immediate entrance or passage to it, viz., death, should be present with us. And it should be a thing that we familiarize to ourselves; and so it should be our work every day, to be preparing for death, and travelling heavenward.
3. We ought to preserve in this way as long as we live: we should hold out in it to the end. “Let us run with patience the race that is set before us,” Hebrews 12:1. Though the road be difficult, and it be a toilsome thing to travel it, we must hold out with patience, and be content to endure the hardships of it. if the journey be long, yet we must not stop short; we should not give out in discouragement, but hold on till we are arrived at the place we seek. We ought not to be discouraged with the length and difficulties of the way, as the children of Israel were, and be for turning back again. All our thought and design should be to get along. We should be engaged and resolved to press forward till we arrive. V. We ought to be continually growing in holiness; and in that respect coming nearer and nearer to heaven. He that is travelling towards a place comes nearer and nearer to it continually. So we should be endeavoring to come nearer to heaven, in being more heavenly; becoming more and more like the inhabitants of heaven, and more and more as we shall be when we have arrived there, if ever that be. We should endeavor continually to be more and more, as we hope to be in heaven, in respect of holiness and conformity to God. And with respect to light and knowledge, we should labor to be growing continually in the knowledge of God and Christ, and clear views of the glory of God, the beauty of Christ, and the excellency of divine things, as come nearer and nearer to the beatific vision. We should labor to be continually growing in divine love; that this may be an increasing flame in our hearts, till our hearts ascend wholly in this flame. We should be growing in obedience, and in heavenly conversation; that we may do the will of God on earth as the angels do in heaven. We ought to be continually growing in comfort and spiritual joy; in sensible communion with God and Jesus Christ. Our path should be as “the shining light, that shines more and more to the perfect day,” Proverbs 4:18. We ought to be hungering and thirsting after righteousness; after an increase in righteousness. “As newborn babes desire the sincere milk of the word, that ye may grow thereby,” 1 Peter 2:2. And we should make the perfection of heaven our mark. We should rest in nothing short of this, but be pressing towards this mark, and laboring continually to be coming nearer and nearer to it. “This one thing I do, forgetting those things which are behind, and reaching forth unto those things that are before, I press toward the mark, for the prize of the high calling of God in Christ Jesus,” Philippians 3:13; Philippians 3:14. VI. All other concerns of life ought to be entirely subordinate to this. As when a man is on a journey, all the steps that he takes are in order to further him on his journey; and subordinate to that aim of getting to his journey’s end. And if he carries money or provision with him, it is to supply him in his journey. So we ought wholly to subordinate all our other business, and all our temporal enjoyments to this affair of travelling to heaven. Journeying towards heaven, ought to be our only work and business, so that all we have and do, should be in order to that.

When we have worldly enjoyments we should be ready to part with them, whenever they are in the way of our going toward heaven. We should sell all this world for heaven. When once any thing we have becomes a clog and hinderance [sic] to us, in the way heavenward, we should quit it immediately. When we use our worldly enjoyments and possessions, it should be with such a view and in such a manner as to further us in our way heavenward. Thus we should eat, and drink, and clothe ourselves. And this should we improve the conversation and enjoyment of friends. And whatever business we are setting about; whatever design we are engaged in, we should inquire with ourselves, whether this business or undertaking will forward us in our way to heaven? And if not, we should quit our design. We ought to make use of worldly enjoyments, and pursue worldly business in such a degree and manner as shall have the best tendency to forward our journey heavenward, and no otherwise. I shall offer some reasons of the doctrine. I. This world is not our abiding place. Our continuance in this world is but very short. Man’s days on the earth are as a shadow. It was never designed by God this world should be our home. We were not born into this world for that end. Neither did God give us these temporal things that we are accommodated with for that end. If God has given us good estates; if we are settled in families, and God has given us children, or other friends that are very pleasant to us; it is with no such view or design, that we should be furnished and provided for here, as for a settled abode; but with a design that we should use them for the present, and then leave them again in a very little time. If we are called to any secular business; or if we are charged with the care of a family; with the instruction and education of children, we are called to these things with a design that we shall be called from them again, and not to be our everlasting employment. So that if we improve our lives to any other purpose, than as a journey towards heaven, all our labor will be lost. If we spend our lives in the pursuit of a temporal happiness: if we set our hearts on riches, and seek happiness in them; if we seek to be happy in sensual pleasures; if we spend our lives in seeking the credit and esteem of men; the good-will and respect of others; if we set our hearts on our children, and look to be happy in the enjoyment of them, in seeing them well brought up, and well settled, etc. All these things will be of little significancy to us. Death will blow up all our hopes and expectations, and will put an end to our enjoyment of these things. The places that have known us will know us no more: and the eye that has seen us shall see us no more.

We must be taken away forever from all these things; and it is uncertain when; it may be soon after we have received them, and are pure into the possession of them. It may be in the midst of our days and from the midst of our enjoyments. And then where will be all our worldly employments and enjoyments, when we are laid in the silent grave! “So man lieth down and riseth not again, till the heavens be no more,” Job 14:12. II. The future world was designed to be our settled and everlasting abode. Here it was intended that we should be fixed; and here alone is a lasting habitation, and a lasting inheritance and enjoyment to be had. We are designed for this future world. We are to be in two states; the one in this world, which is an imperfect state; the other, in the world to come. The present state is short and transitory; but our state in the other world is everlasting. When we go into another world, there we must be to all eternity. And as we are here at first, so we must be without change. Our state in the future world, therefore, being eternal, is of so exceedingly greater importance than our state in this world, that it is worthy that our state here, and all our concerns in this world should be wholly subordinate to it. III. Heaven is that place alone where our highest end and highest good is to be obtained. God hath made us for himself. Of God, and through God, and to God are all things. Therefore then do we attain to our highest end when we are brought to God: but that is by being brought to heaven; for that is God’s throne; that is the place of his special presence, and of his residence. There is but a very imperfect union with God to be had in this world; a very imperfect knowledge of God in the midst of abundance of darkness; a very imperfect conformity to God, mingled with abundance of enmity and estrangement. Here we can serve and glorify God, but in an exceeding imperfect manner; our service being mingled with much sin and dishonor to God. But when we get to heaven (if ever that be), there we shall be brought to a perfect union with God. There we shall have clear views of God. We shall see face to face, and know as we are known. There we shall be fully conformed to God, without any remainder of sin. We shall be like him, for we shall see him as he is. There we shall serve God perfectly. We shall glorify him in an exalted manner, and to the utmost of the powers and capacity of our nature. Then we shall perfectly give up ourselves to God. Then will our hearts be pure and holy offerings to God; offered all in a flame of divine love. In heaven alone is the attainment of our highest good. God is the highest good of the reasonable creature. The enjoyment of him is our proper happiness; and is the only happiness with which our souls can be satisfied. To go to heaven, fully to enjoy God, is infinitely better than the most pleasant accommodations here. Better than fathers and mothers, husbands, wives or children, or the company of any, or all earthly friends. These are but shadows; but the enjoyment of God is the substance. These are but scattered beams; but God is the sun. These are but streams; but God is the fountain. These are but drops; but God is the ocean. Therefore it becomes us to spend this life only as a journey towards heaven, as it becomes us to make the seeking our highest end and proper good, the whole work of our lives; and we should subordinate all other concerns of life to it. Why should we labor for any thing else; or set our hearts on any thing else but that which is our proper end and true happiness? IV. Our present state, and all that belongs to it, are designed by him that made all things, to be wholly in order to another world. This world was made for a place of preparation for another world. Man’s mortal life was given him only here, that he might be prepared for his fixed state. And all that God has here given us, is given to this purpose. The sun shines upon us; the rain falls upon us; the earth yields her increase to us; civil and ecclesiastical affairs, family affairs, and all our personal concerns are designed and ordered in a subordination to a future world, by the maker and designed and ordered in a subordination to a future world, by the maker and disposer of all things. They ought, therefore, to be subordinate to this by us. Application

I. In the use of instruction.

1. This doctrine may teach us moderation in our mourning for the loss of dear friends, who, while they lived, improved their lives to right purposes. If they lived a holy life, then their lives were a journey towards heaven. And why should we be immoderate in mourning when they are got to their journey’s end? Death to them, though it appears to us with a frightful aspect, is a great blessing. Their end is happy, and better than their beginning: “The day of their death is better to them than the day of their birth,” Ecclesiastes 7:1. While they lived they desired heaven, and chose it above this world, or any of the enjoyments of it. They earnestly sought and longed for heaven; and why should we grieve that they have obtained it?

Now they have got to heaven, they have got home. They never were at home before. They have got to their Father’s house. They find more comfort a thousand times, now they are got home, than they did in their journey. While they were on their journey, they underwent much labor and toil. It was a wilderness that they passed through; a difficult road.

There were abundance of difficulties in the way; mountains and rough places. It was a laborious, fatiguing thing to travel the road. They were forced to lay out themselves to get along; and had many wearisome days and nights: but now they have got through; they have got to the place they sought; they are got home; got to their everlasting rest. They need to travel no more; nor labor any more; nor endure any more toil and difficulty; but enjoy perfect rest and peace; and will enjoy them forever. “And I heard a voice from heaven, saying unto me, Write, Blessed are the dead which die in the Lord, from henceforth: yea, saith the Spirit, that they may rest from their labors; and their works do follow them,” Revelation 14:13. They do not mourn that they are got home, but greatly rejoice. They look back upon the difficulties, and sorrows, and dangers of life, rejoicing that they have got through them all. We are ready to look upon death as though it were a calamity to them; we are ready to mourn over them with tears of pity; to think that those that were so dear to us, should be in the dark, rotting grave; that they should there turn to corruption and worms; that they should be taken away from their dear children, and other pleasant enjoyments; and that they never should have any part more in any thing under the sun. Our bowels are ready to yearn over them, and we are ready to look upon it, as though some sorrowful thing had befallen them; and as though they were in awful circumstances. But this is owing to our infirmity that we are ready thus to look upon it. They are in a happy condition. They are inconceivably blessed. They do not mourn, but rejoice with exceeding joy.

Their mouths are filled with joyful songs; they drink at rivers of pleasure. They find no mixture of grief at all, that they have changed their earthly houses and enjoyments, and their earthly friends and the company of mortal mankind, for heaven. They think of it without any degree of regret. This is an evil world in comparison to that they are now in. Their life here if attended with the best circumstances that any earthly life ever was, was attended with abundance that was adverse and afflictive; but now there is an end to all adversity. “They shall hunger no more, nor thirst any more; neither shall the sun light on them, nor any heat. For the Lamb, which is in the midst of the throne, shall feed them, and shall lead them unto living fountains of water; and God shall wipe away all tears from their eyes,” Revelation 7:16; Revelation 7:17. It is true we shall see them no more while here in this world, yet we ought not immoderately to mourn for that; though it used to be pleasant to us to see them; and though their company was sweet; for we should consider ourselves as but on a journey too; we should be travelling towards the same place that they are gone to; and why should we break our hearts with that, that they have got there before us; when we are following after them as fast as we can; and hope, as soon as ever we get to our journey’s end, to be with them again; to be with them in better circumstances, than ever we were with them while here? A degree of mourning for near relations when departed, is not inconsistent with Christianity, but very agreeable to it: for, as long as we are flesh and blood, no other can be expected, than that we shall have animal propensities and affections. But we have not just reason to be overborne and sunk in spirit, when the death of near friends is attended with these circumstances; we should be glad they are got to heaven, our mourning should be mingled with joy. “But I would not have you to be ignorant, brethren, concerning them that are asleep, that ye sorrow not, even as others that have no hope,” 1 Thessalonians 4:13; i.e., that they should not sorrow as the heathen, that had no knowledge of a future happiness, nor any certain hope of any thing for themselves or their friends, after they were dead. This appears by the following verse: “For if we believe that Jesus died and arose again, even so them also which sleep in Jesus, will God bring with him.” 2. If it be so, that our lives ought to be only a journey towards heaven; how ill do they improve their lives, that spend them in travelling towards hell? Some men spend their whole lives, from their infancy to their dying day, in going down the broad way to destruction. They do not only draw nearer to hell in length of time, but they every day grow more ripe for destruction; they are more assimilated to the inhabitants of the infernal world. While others press forward in the strait and narrow way to life, and laboriously travel up the hill towards Zion, against the inclinations and tendency of the flesh; these run with a swift career down towards the valley of eternal death; towards the lake of fire; towards the bottomless pit. This is the employment of every day, with all wicked men; the whole day is spent in it. As soon as ever they awake in the morning, they set out anew towards hell, and spend every waking moment in it. They begin in early days before they begin to speak: “The wicked are estranged from the womb, they go astray as soon as they are born, speaking lies,” Psalms 58:3-4.

They hold on in it with perseverance. Many of them that live to be old, are never weary in it; if they live to be a hundred years old, they will not give over traveling in the way to hell till they arrive there.

And all the concerns of life are subordinated to this employment. A wicked man is a servant of sin; his powers and faculties are all employed in the service of sin, and in fitting for hell. And all his possessions are so used by him, as to be subservient to the same purpose. Some men spend their time in treasuring up wrath against the day of wrath. Thus do all unclean persons, that live in lascivious practices in secret. Thus do all malicious persons. Thus do all profane persons, that neglect duties of religion. Thus do all unjust persons; and those that are fraudulent and oppressive in their dealings.

Thus do all backbiters and revilers. Thus do all covetous persons, that set their hearts chiefly on the riches of this world. Thus do tavern-haunters, and frequenters of evil company; and many other kinds of persons that might be mentioned. Thus do far the greater part of men; the bulk of mankind are hastening onward in the broad way to destruction. The way, as broad as it is, is, as it were, filled up with the multitude that are going with one accord this way. And they are every day going into hell out of this broad way by thousands. Multitudes are continually flowing down into the great lake of fire and brimstone, out of this broad way, as some mighty river constantly disembogues its water into the ocean. 3. Hence when persons are converted, they do but begin their work, and set out in the way they have to go. They never till then do any thing at that work which their whole lives ought to be spent in; which we have now shown to be travelling towards heaven. Persons, before conversion, never take a step that way. Then does a man first set out on his journey, when he is brought home to Christ; and he is but just set out in it. So far is he from having done his work, that he then only begins to set his face towards heaven. His journey is not finished; he is then only first brought to be willing to go to it, and begins to look that way; so that his care and labor, in his Christian work and business, is then but begun, which he must spend the remaining part of his life in. Those persons do ill, who, when they are converted, and have obtained a hope of their being in a good condition, do not strive as earnestly as they did before, while they were under awakenings. They ought, henceforward, as long as they live, to be as earnest and laborious as ever; as watchful and careful as ever; yea, they should increase more and more. It is no just objection or excuse from this, that now they have not the same to strive for as before; before they strove that they might be converted, but that they have obtained. Is there nothing else that persons have as much reason to strive, and lay out their strength for, as their own safety? Should we not be as willing to be diligent that we may serve and glorify God, as that we ourselves may be happy? And if we have obtained grace, yet there is not all obtained that may be.

It is but a very little grace that we have obtained; we ought to strive that we may obtain more. We ought to strive as much that we may obtain the other degrees that are before, as we did to obtain that small degree that is behind. The apostle tells us, that he forgot what was behind, and reached forth towards what was before, Philippians 3:13. Yea, those that are converted, have now a further reason to strive for grace than they had before; for now they have tasted and seen something of the sweetness and excellency of it. A man that has once tasted the blessings of Canaan, has more reason to press forward towards it than he had before. And, then, they that are converted, should strive that they may make their calling and election sure. All those that are converted, are not sure of it; and those that are sure of it, do not know that they shall be always so; and still seeking and serving God with the utmost diligence, is the way to have assurance, and to have it maintained. II. Use may be of exhortation; so to spend the present life that it may only be a journey towards heaven. Labor to be sanctified, and to obtain such a disposition of mind, that you may be willing and desirous to change this world, and all the enjoyments of it for heaven. Labor to have your heart taken up so much about heaven and heavenly enjoyments, as that you may rejoice at any time when God calls you to leave your best earthly friends, and those things that are most comfortable to you here, to go to heaven, there to enjoy God and Christ. Be persuaded to travel in the way that leads to heaven, viz., in a way of holiness, self-denial and mortification, in a way of obedience to all the commands of God, in a way of following Christ’s example, in a way of heavenly life, or imitation of the saints and angels that live in heaven. Be content to travel on in this way, in a laborious manner, to endure all the fatigues of it. Begin to travel it without delay, if you have not already begun it; and travel in it with assiduity. Let it be your daily work from morning to night, and hold out in it to the end; let there be nothing that shall stop or discourage you, or turn you aside from this road. Labor to be growing in holiness, to be coming nearer and nearer to heaven, in that you are more and more as you shall be when you get there, (if ever that be). And let all other concerns be subordinated to this great concern of getting forward toward heaven.

Consider the reasons that have been mentioned why you should thus spend your life. Consider that the world is not your abiding place, and was never so intended by God. Consider how little a while you are to be here, and how little worth your while it is to spend your life to any other purpose. Consider that the future world is to be your everlasting abode; and that the enjoyments and concerns of this world, have their being only and entirely in order to another world. And consider further for motive,

1. How worthy is heaven that your life should be wholly spent as a journey towards it. To what better purpose can you spend your life, whether you respect your duty or your interest? What better end can you propose to your journey than to obtain heaven? Here you are placed in this world, in this wilderness, and have your choice given you, that you may travel which way you please. And there is one way that leads to heaven. Now, can you direct your course better than this way? What can you choose better for your journey’s end?

All men have some aim or other in living. Some mainly seek worldly things; they spend their days in the pursuit of these things. But is not heaven, where is fulness of joy forever and ever, much more worthy to be sought by you? How can you better employ your strength and use your means, and spend your days, than in travelling the road that leads to the everlasting enjoyment of God; to his glorious presence; to the city of the New Jerusalem; to the heavenly mount Zion: where all your desires will be filled, and no danger of ever losing your happiness? No man is at home in this world, whether he choose heaven or not; here he is but a transient person. Where can you choose your home better than in heaven?

The rest and glory of heaven is so great, that it is worthy we should desire it above riches; above our fathers’ houses, or our own; above husband or wife, or children, or all earthly friends. It is worthy that we should subordinate these things to it, and that we should be ready, cheerfully, to part with them for heaven, whenever God calls. 2. This is the way to have death comfortable to us. If we spend our lives so as to be only a journeying towards heaven, this will be the way to have death, that is the end of the journey, and entrance into heaven, not terrible but comfortable. This is the way to be free from bondage, through the fear of death, and to have the prospect and forethought of death comfortable. Does the traveller think of his journey’s end with fear and terror, especially when he has been many days travelling, and it be a long and tiresome journey? Is it terrible to him to think that he has almost got to his journey’s end? Are not men rather wont to rejoice at it? Were the children of Israel sorry, after forty years travel in the wilderness, when they had almost got to Canaan? This is the way to have death not terrible when it comes. It is the way to be able to part with the world without grief. Does it grieve the traveller when he has got home, to quit his staff and load of provision that he had to sustain him by the way? 3. No more of your life will be pleasant to think of when you come to die, than has been spent after this manner. All of your past life that has been spent as a journey towards heaven, will be comfortable to think of on a death-bed, and no more. If you have spent some of your life this way, your whole life will be terrible to you to think of, unless you die under some great delusion. You will see then, how that all of your life that has been spent otherwise is lost. You will then see the vanity of other aims, that you may have proposed to yourself. The thought of what you here possessed and enjoyed in the world, will not be pleasant to you, unless you can think withal, that you have subordinated them to this purpose. 4. Consider that those that are willing thus to spend their lives as a journey towards heaven, may have heaven. Heaven as high as it is, and glorious as it is, is attainable for such poor worthless creatures as we are. We, even such worms, may attain to have for our home, that glorious region that is the habitation of the glorious angels; yea, the dwelling-place of the glorious Son of God; and where is the glorious presence of the great Jehovah. And we may have it freely; there is no high price that is demanded of us for this privilege. We may have it without money and without price; if we are but willing to set out and go on towards it; are but willing to travel the road that leads to it, and bend our course that way as long as we live; we may and shall have heaven for our eternal resting place. 5. Let it be considered, that if our lives be not a journey towards heaven, they will be a journey to hell. We cannot continue here always, but we must go somewhere else. All mankind after they have been in this world a little while, go out of it, and there are but two places that they go to; the two great receptacles of all that depart out of this world; the one is heaven; whither a few, a small number in comparison, travel; the way that leads hither, is but thinly occupied with travellers. And the other is hell, whither the bulk of mankind do throng. And one or the other of these must be our journey’s end; the issue of our course in this world. I shall conclude by giving some directions.

1. Labor to get a sense of the vanity of this world, or the vanity of it on account of the little satisfaction that is to be enjoyed here; and on account of its short continuance, and unserviceableness when we most stand in need of help, viz., on a deathbed. All men, that live any considerable time in the world, see abundance that might convince them of the vanity of the world, if they would but consider. Be persuaded to exercise consideration, when you see and hear, from time to time, of the death of others. Labor to turn your thoughts this way. See if you can see the vanity of this world in such a glass. If you were sensible how vain a thing this world is, you would see that it is not worthy that your life should be spent to the purposes thereof; and all is lost that is not some way aimed at heaven.
2. Labor to be much acquainted with heaven. If you are not acquainted with it, you will not be likely to spend your life as a journey thither. You will not be sensible of the worth of it; nor will you long for it. Unless you are much conversant in your mind with a better good, it will be exceeding difficult to you to have your hearts loose from these things, and to use them only in subordination to something else, and to be ready to part with them for the sake of that better good. Labor therefore to obtain a realizing sense of a heavenly world, to get a firm belief of the reality of it, and to be very much conversant with it in your thoughts.
3. Seek heaven only by Jesus Christ. Christ tells us that he is the way, and the truth, and the life, John 14:6. He tells us that he is the door of the sheep: “I am the door: by me if any man enter in, he shall be saved; and go in and out, and find pasture,” John 10:9. If we, therefore, would improve our lives as a journey towards heaven, we must seek it by him, and not by our own righteousness; as expecting to obtain only for his sake, looking to him, having our dependence on him only for the purchase of heaven, and procuring it for us by his merit. And expect strength to walk in a way of holiness, the way that leads to heaven, only from him.
4. Let Christians help one another in going this journey. There are many ways that Christians might greatly help and forward one another in their way to heaven, by religious conference, and otherwise. And persons greatly need help in this way, which is, as I have observed, a difficult way. Let Christians be exhorted to go this journey, as it were in company, conversing together while their journey shall end, and assisting one another. Company is very desirable in a journey, but in none so much as in this. Let Christians go united, and not fall out by the way, which would be the way to hinder one another; but use all means they can to help one another up the hill. This is the way to be more successful in travelling, and to have the more joyful meeting at their Father’s house in glory.

Hebrews 11:14-15

Heb. 11:14-15. For they that say such things declare plainly that they seek a country. And truly, if they had been mindful of that (country) from whence they came out, they might have had opportunity to have returned.

Heb. 11:16

Hebrews 11:16

Heb. 11:16. But now they desire a better (country), that is, a heavenly: wherefore God is not ashamed to be called their God: for he hath prepared for them a city.

In October 1751, in Northampton, a year and several months after his dismissal from the pastorate, Edwards preached on this poignant theme: “‘Tis the character of true believers while in this world to desire a better country, even an heavenly.”

Later in Stockbridge Edwards preached a second sermon on this text and theme. “I. This world is an evil country…..” (p. 1); and “II. Heaven is a better country….” (p. 4) are the two main points.

Heb. 11:17

Hebrews 11:17

Heb. 11:17. By faith Abraham, when he was tried, offered up Isaac; and he that had received the promises offered up his only begotten (son),

This text illustrates for Edwards a renewal of the covenant of grace with Abraham.

Again another remarkable pledge that God gave Abraham of the fulfillment of the covenant of grace was his delivering Isaac after he was laid upon the wood of the sacrifice to be slain. This was a confirmation of Abraham’s faith in the promise that God had made of [the] choice of Isaac’s posterity, and was a representation of the resurrection of Christ, as you may see, Hebrews 11:17-19 … And because this was given as a confirmation of the covenant of grace, therefore God renewed that covenant with Abraham on this occasion, as you may see, Genesis 22:15 etc.

Heb. 11:18-22

Hebrews 11:18-22

Heb. 11:18-22. Of whom it was said, That in Isaac shall thy seed be called: Accounting that God (was) able to raise (him) up, even from the dead; from whence also he received him in a figure. By faith Isaac blessed Jacob and Esau concerning things to come. By faith Jacob, when he was a dying, blessed both the sons of Joseph; and worshipped, (leaning) upon the top of his staff. By faith Joseph, when he died, made mention of the departing of the children of Israel; and gave commandment concerning his bones.

Heb. 11:23

Hebrews 11:23

Heb. 11:23. By faith Moses, when he was born, was hid three months of his parents, because they saw (he was) a proper child; and they were not afraid of the king’s commandment.

Blank Bible: “See Dr. Owen in Loc. p. 106, 107, 108 at the places marked in the margin.”

Not only Moses but his parents were people of faith in a dark time, Edwards learns from this passage:

[God] saved Moses in the midst of the waters in an ark of bulrushes where he was in the utmost danger of being swallowed up. The true religion was still kept up with some, and God had still a people among them even in that most corrupt and dark time. The parents of Moses were true servants of God, as we learn by Hebrews 11:23 , “By faith Moses, when he was born, was hid three months of his parents, because they saw he was a proper child; and they were not afraid of the king’s commandment.”

Heb. 11:24

Hebrews 11:24

Heb. 11:24. By faith Moses, when he was come to years, refused to be called the son of Pharoah’s daughter;

24] vid note on Exodus 2:11.

Heb. 11:25-26

Hebrews 11:25-26

Heb. 11:25-26. Choosing rather to suffer affliction with the people of God, than to enjoy the pleasures of sin for a season; Esteeming the reproach of Christ greater riches than the treasures in Egypt: for he had respect unto the recompense of the reward.

Heb. 11:27

Hebrews 11:27

Heb. 11:27. By faith he forsook Egypt, not fearing the wrath of the king: for he endured, as seeing him who is invisible.

Blank Bible: “He endured.] In the original ecarterhse which Dr. Doddridge translates he was strengthened.””

Heb. 11:28-31

Hebrews 11:28-31

Heb. 11:28-31. Through faith he kept the passover, and the sprinkling of blood, lest he that destroyed the firstborn should touch them. By faith they passed through the Red Sea as by dry (land): which the Egyptians assaying to do were drowned. By faith the walls of Jericho fell down, after they were compassed about seven days. By faith the harlot Rahab perished not with them that believed not, when she had received the spies with peace.

Hebrews 11:32

Heb. 11:32

Hebrews 11:32 . And what shall I more say? For the time would fail me to tell of Gideon, and (of) Barak, and (of) Samson, and (of) Jephthah; (of) David also, and Samuel, and (of) the prophets:

This text is evidence that Rahab the harlot was justified by faith.

And in the other instance which the apostle mentions, James 2:25: “Likewise also was not Rahab the harlot justified by works, when she had received the messengers, and had sent them out another way?” The Apostle refers to a declarative judgment, in that particular testimony which was given of God’s approbation of her as a believer, in directing Joshua to save her when the rest of Jericho was destroyed, Joshua 6:25 : “And Joshua saved Rahab the harlot alive, and her father’s household, and all that she had; and she dwelleth in Israel even unto this day; because she hid the messengers which Joshua sent to spy out Jericho.” This was accepted as an evidence and expression of her faith. Hebrews 11:31 , “By faith the harlot Rahab perished not with them that believed not, when she had received the spies with peace.” The apostle in saying, “Was not Rahab the harlot justified by works?” by the manner of his speaking has reference to something in her history; but we have no account of her history of any other justification of her but this.

Heb. 11:33-35

Hebrews 11:33-35

Heb. 11:33-35. Who through faith subdued kingdoms, wrought righteousness, obtained promises, stopped the mouths of lions, Quenched the violence of fire, escaped the edge of the sword, out of weakness were made strong, waxed valiant in fight, turned to flight the armies of the aliens. Women received their dead raised to life again: and others were tortured, not accepting deliverance; that they might obtain a better resurrection:

Heb. 11:36

Hebrews 11:36

Heb. 11:36. And others had trial of (cruel) mockings and scourgings, yea, moreover of bonds and imprisonment:

These episodes also are incorporated into The History of Redemption:

But the most wonderful preservation of of them all, in this period, was under the cruel persecution of Antiochus Epiphanes…. [He] profaned the temple in all parts of it by setting up his idols in it, and persecuted the people with insatiable cruelty, so that we have no account of an persecution like them before…. These persecutions are also spoken of in the New Testament, as in the eleventh [chapter] of Hebrews, thirty-sixth through thirty-eighth verses [“And others had trial of cruel mockings and scourgings…. they wandered about…. being destitute . . . They wandered in deserts and in mountains”].

And they make up part of the argument in Religious Affections:

Argument 2. As reason shows that those things which occur in the course of life, that put it to the proof whether men will prefer God to other things in practice, are the proper trial of the uprightness and sincerity of their hearts; so the same are represented as the proper trial of the sincerity of professors in the Scripture. There we find that such things are called by that very name, trials or temptations (which I before observed are both words of the same signification). The things that put it to the proof whether men will prefer God to other things in practice, are the difficulties of religion, or those things which occur that make the practice of duty difficult and cross to other principles beside the love of God; because in them, God and other things are both set before men together, for their actual and practical choice; and it comes to this, that we can’t hold to both, but one or the other must be forsaken. And these things are all over the Scripture called by the name of trials or proofs. And they are called by this name, because hereby professors are tried and proved of which sort they be, whether they be really what they profess and appear to be; and because in them, the reality of a supreme love to God is brought to the test of experiment and fact; they are the proper proofs, in which it is truly determined by experience, whether men have a thorough disposition of heart to cleave to God or no….

Blank Bible (crossed out):

They were tempted.] i.e. In the midst of their torments their cruel persecutors added earnest solicitations, persecutions fair tempting promises and the like if they would desert the cause they suffered for which was verified in Antiochus Epiphanes.

Heb. 11:38-40

Hebrews 11:38-40

Heb. 11:38-40. Of whom the world was not worthy: they wandered in deserts, and (in) mountains, and (in) dens and caves of the earth. And these all, having obtained a good report through faith, received not the promise: God having provided some better thing for us, that they without us should not be made perfect.

Chapter 12

Heb. 12:1