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one of the most contemptible provinces of the Turkish empire! I no way doubt, but on the promise of the blessed seed, they lived in that faith of heaven and glory, which some that oppose their faith, were never acquainted withal. But we see here, that,

Obs. II. Faith looks on heaven as the country of believers, a glorious country, an eternal rest and habitation.-Thence they derive their original; they are born from above, there is their portion and inheritance; God is the one and the other; thereunto they have right by their adoption; that is prepared for them as a city, a house full of mansions; therein they have their conversation, and that do they continually long after while they are here below. For,

Obs. III. In all the groans of burdened souls under their present trials, there is included a fervent desire after heaven and the enjoyment of God therein.-So was there in this complaint of the patriarchs, that they were strangers and pilgrims. Heaven is in the bottom of the sighs and groans of all believers, whatever may outwardly give occasion unto them, Rom. viii. 23.

Secondly. The consequent or effect of their faith, acting itself in their earnest desires of a heavenly country, is, that God is not ashamed to be called their God.

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1. The word do, therefore,' denotes, not the procuring or meritorious cause of the thing itself, but the consequent, or what ensued thereon, as it doth frequently.

2. The privilege granted hereon, was, that God would be called their God. He doth not say, that he would be their God, for that he was absolutely in the first call of Abraham; but that he would be so styled, called, he would take that name and title to himself: so the word εikaAutoa signifies; not vocari, but cognominari. And the apostle respects what is recorded, Exod. iii. 6, 15, ‘I am the God of Abraham, the God of Isaac, and the God of Jacob: this is my name for ever, and this is my memorial unto all generations.' He assumes unto himself this title, whereby he will be known and called on as by his own name. And this was the greatest honour that they could be made partakers of. He who is the great possessor of heaven and earth, the God of the whole world, of all nations, of all creatures, would be known, styled, and called on as their God, in a peculiar manner, and distinguisheth himself thereby, from all false gods whatever. It is true he hath revealed himself unto us by a greater and more glorious name; he hath taken another title unto himself, unto the manifestation of his own glory, and the comfort of the church, far above it; namely, the God and Father of our Lord Jesus Christ.' Howbeit, by reason of the covenant made with them, he is yet known by this name. And whilst this name stands upon record, there is yet hope of the recovery of their present forlorn, undone condition.

Obs. IV. This is the greatest privilege, honour, advantage, and security, that any can be made partakers of, that God will bear the name and title of their God.-And thus is it with all believers, by virtue of their relation unto Christ, as he declares, John xx. 17, I ascend unto my Father, and your Father; unto my God and your God.' See 2 Cor. vi. 16-18. The privileges and benefits which depend hereon,

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cannot be numbered. Their honour and safety in this life, their resurrection from the dead, as our Saviour proves, and eternal life flow from thence.

Obs. V. God's owning of believers as his, and of himself to be their God, is an abundant recompence of all the hardships which they undergo in their pilgrimage.

3. There is the way whereby he came to be so called; ouK ETαιxvvera, 'he is not ashamed' to be so called, to take that name upon himself. And sundry things are intimated in this expression. As,

First. Infinite condescension. Though it seem to be a thing infinitely beneath his glorious majesty, yet he is not ashamed of it. It is a condescension in God to take notice of, to behold the things that are done in heaven and earth, Ps. cxiii. 5, 6. How much more doth he so humble himself, in taking this title on him. This infinite condescension is intimated in this peculiar expression, 'He is not ashamed.'

Secondly. It is so, that it would be unto him a matter of reproach. So it was in the world: innumerable gods were set up in opposition to him, idols acted and animated by devils. But all agreed to reproach and despise the God of Abraham, Isaac, and Jacob, three poor pilgrims on the earth. While those idols multiplied unto themselves great swelling titles of vanity, their best conceptions of him were, that he was the 'unknown God,' Incerti Judæ Dei. But notwithstanding all the reproaches and contempt of the world, God was not ashamed of them, nor of the title which he had assumed unto himself; nor did he disuse it, until he had famished all the gods of the earth, and vindicated his own glorious being and power. But,

Thirdly. It is usual that in such negative enunciations, the contrary positive is included. So the apostle affirms, that he was not ashamed of the gospel of Christ, Rom. i. 16, that is, he gloried in it, or the faith and knowledge of it was his honour, as he every-where expressed himself. So God was not ashamed; that is, he took this title to himself, as his honour and glory. If it be asked, how this title could be any glory unto God, I say, it was so, in that by virtue thereof, and to fill it up, he glorified his grace, his goodness, his truth and power, above all that he did besides in the world. For he gives himself this name in the confirmation of his covenant, in and by which he glorifies himself, in the communication of all good things, temporal and eternal. Wherefore, to know God as the God of Abraham, &c., is to know him as he glorifies all the holy properties of his nature, in the confirmation of the covenant. Therefore he takes this title as his honour and glory.

Besides, in being thus their God, he doth such things in them, and for them, that they shall be a glory to him. For until his own Son came in the flesh, he could not be more glorified in the earth by the obedience of his creatures, which is his glory, than he was in that act of Abraham, which the apostle immediately instanceth in. Their graces, their sufferings, their obedience, were his glory. And therefore, as it is said that he will be for a crown of glory, and a diadem of beauty, unto his people,' Isa. xxviii. 5, his owning of them shall be their crown and diadem; so is it also, that they shall be a crown of glory in the hand of the Lord, and a royal diadem in the hand of their God,' Isa. lxii. 3.

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He will, by his Spirit and graces in them, make them his crown and diadem, which he will hold in his hand, to show it unto all the world. Well therefore is it said, that he is not ashamed to be called their God.' And we may observe, that,

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Obs. VI. Divine Wisdom hath so ordered the relation between God and the church,. that that which is in itself an infinite condescension in God, and a reproach unto him in the wicked idolatrous world, should also be his glory and honour, wherein he is well pleased. To trace the steps, and declare the mystery of this wisdom, is the principal subject of the Scripture, too large a subject to be here entered into.

Obs. VII. Where God, in a way of sovereign grace, so infinitely condescends, as to take any into covenant with himself, so as that he may be justly styled their God, he will make them to be such as shall be a glory to himself. And,

Obs. VIII. We may see herein the woeful condition of them who are ashamed to be called his people, and make that name a term of reproach unto others.

Thirdly. The last clause of the verse, for he hath prepared for them a city,' doth either give a reason why he was not ashamed to be called their God, or contains an evidence that he was so called.

In the first way, the causal conjunction, yap, for,' denotes the reason or cause whence it was, that God was not ashamed to be called their

It is true, they were poor wanderers, pilgrims in the earth, who had neither city nor habitation, that it might be a shame to own them. But, saith the apostle, God had not herein respect unto their present state and condition, but to that which he had provided for them.

Or it may be an evidence that he was not ashamed to be called their God, in that he did what might become that relation.

The thing itself which is either the cause or evidence of that title, is, that he hath prepared for them Toλv, a city.' What this city is, we have already declared and vindicated, namely, that city whose framer and builder is God, the same with the heavenly country which they desired. Hereof it is said, that God hath roaσev avtois, 'prepared it for them.' An allusion taken from the disposing of colonies into cities and towns, where all things are ready prepared for their habitation and entertainment. And the word here used is constantly applied unto the preparation of heaven and glory for believers, Matt. xx. 23, xxv. 34; Mark x. 40; John xiv. 2, 3; 1 Cor. ii. 9. And two things are included in it.

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1. The eternal destination of glory unto all believers, Matt. xxv. A kingdom prepared for you from the foundation of the world;' that is, designed, destinated unto you in the eternal counsel of God. Thus God had prepared a city for these pilgrims, in his eternal purpose, to bring them unto rest and glory.

2. It denotes the fitting and suiting of that city unto them, as the means of their eternal rest and blessedness. It is such, so ordered, so furnished, so made meet for them, as to answer all the ends of God's being their God, and being so called. So our blessed Saviour useth the word, John xiv. 2, 3, I go to prepare a place for you;' his entrance into heaven being prerequisite unto that glorious state which is

promised unto the believers of the New Testament, as I have shown elsewhere.

This preparation therefore of a city denotes, 1. An eternal act of the will and wisdom of God, in designing heaven and glory unto the elect. 2. An act of his power and grace in the actual disposing and producing of it of that nature, as may be an everlasting habitation of rest and glory. Thus,

Obs. IX. Eternal rest and glory are made sure for all believers, in the eternal purpose of the will of God, and his actual preparation of them by grace; which being embraced by faith, is a sufficient support for them under all the trials, troubles, and dangers of this life. Luke xii. 32.

Ver. 17—19.—HAVING spoken of the faith of the first patriarchs in the third period of time, the second from the flood, in general, with respect unto their peculiar state as pilgrims in the land of Canaan; he now singles them out in particular, giving particular instances of their faith, beginning with Abraham.

VER: 17-19.Πιστει προσενηνοχεν Αβρααμ τον Ισαακ πειραζομενος, και τον μονογενη προσέφερεν ὁ τας επαγγελιας αναδεξάμενος. Προς όν ελαλήθη, ότι εν Ισαακ κληθήσεται σοι σπερμα. Λογισαμενος ότι και εκ νεκρών εγείρειν δυνατος ὁ Θεός· όθεν αυτόν και εν παραβολη

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Пpоσεpepe Syr. м pos, He lifted him upon the altar,' to intimate, it may be, the event, that he was not actually sacrificed; but the word is the same with that before.

Пspaloμevoç Tentatus, cum tentaretur, 'when he was tried,' say we; more properly, when he was tempted,' to answer the original word, wherein it is said, 'God tempted Abraham.'

Ο τας επαγγελιας αναδεξάμενος, apr, Him whom he had received by promise.' But it is the receiving the promise, and not the accomplishment of it in the birth of Isaac, that the apostle intends. For he considered it as that which includes the blessing Seed, as well as the type of it in Isaac. Vul. Lat. In quo susceperat promissiones, in whom he received the promises;' against the words and sense of the place.

Пpos óv eλaλnn Ad quem dictum erat, 'to whom it was said.' Others, Respectu cujus dictum est, with respect unto whom,' or 'concerning whom it was said.' For óv, 'whom,' may be referred either unto Abraham or Isaac. It was said 'unto Abraham,' or it was said 'concerning Isaac,' namely, 'unto him;' we follow the latter sense, 'of whom,' that is, 'concerning whom.'

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Aoyioaμevoç.. Vul. Lat. Arbitrans, thinking.' It reacheth not the Λογισάμενος.. force of the word. Ratiocinatus. reasoning, computing, judging.' Syr. myn, He thought,' or 'computed in his own mind;' 'he reasoned in himself,' properly.

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Avvaroç ó Oεoç. Posse Deum, that God could.' Others, Poten

tiâ præditum esse, 'to be endued with power,' that is, to be able. Syr. That there was faculty, ability, or power, in the hands of God.'

Εν παραβολη.

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Ev Tapatoλn. Vul. Lat. In parabolam. Rhem. For a parable.' Similitudine. Syr. In a type.' We, 'In a figure;' namely, such a figure as represents somewhat else.

VER. 17-19.-By faith Abraham, when he was tried, (being tempted,) offered up Isaac; and he that had received the promise offered his only begotten. Of whom it was said, that in Isaac thy seed shall be called. (Or a seed shall be called unto thee.) Accounting that God was able even to raise him up from the dead; from whence also he received him in a figure.

We may consider in these words, 1. The person whose faith is instanced in, which is Abraham. 2. The circumstance of time, and occasion of this exercise of his faith; when he was tried or tempted. 3. The act and effect of his faith: the offering of Isaac. 4. The amplification of the exercise of his faith herein: 1st. From the person of Isaac: he was his only begotten son. 2dly. From the consideration of his own person, in that he had received the promises. 3dly. From the subject-matter of these promises, which was concerning a seed by Isaac. 5. The reconciliation that faith made in his mind between the promises and the present duty which he was called unto; Accounting,' &c. 6. The event of his faith and duty, 'From whence he received him in a figure.'

First. The person instanced in, is Aẞoaau, 'Abraham,' the father of the faithful. And the instance is such, as became him who was to be an example in believing unto all that should succeed him. That whereon he was renowned and esteemed blessed in all generations; such, so high, so glorious, as nothing under the Old Testament did equal, nothing under the New can exceed. This was that act and duty of the faith of Abraham, whereon he had that signal testimony and approbation from heaven, Gen. xxii. 15-18. Hereon a close was put unto all his trials or temptations, and an end unto the repetition of the promise. 'Now I know,' saith God, that thou fearest me.' It is enough, thou shalt be put to no more difficulties: walk now in assured peace unto the end of thy days. And the greatness of this instance, with the season of it, teacheth us.

Obs. I. That God alone knows how to ascribe work and duty proportionate unto the strength of grace received. He knew that Abraham's faith would carry him through this trial, and thereon he spared him not. As he will enjoin nothing absolutely above our strength, so he is not obliged to spare us in any duty, be it never so grievous, or of what difficult exercise soever it be, which he will give us strength to undergo; as he did here to Abraham.

Obs. II. That ofttimes God reserves great trials for a well exercised faith. So this trial befel Abraham, when his faith had been victorious in sundry other instances. So he hath called many to lay down their lives by fire, blood, and torments, in their old age.

Secondly. The occasion and season of this exercise of the faith of

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