to be called their God, or contain an evidence that he was so called. In the first way the casual conjunction (rap) for, denotes the reason or cause whence it was that God was not ashamed to be called their God. It is true, they were poor wanderers, pilgrims in the earth, who had neither city nor habitation, so that it might be a shame to own them. But, saith the apostle, God had not therein respect to their then present state and condition, but that which he had provided for them. Or, in the second way, 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 (later avlos) "he hath prepared for them a city;" the allusion is to colonies, with cities and towns ready prepared for their habitation and entertainment; and the word here used is constantly applied to the preparation of heaven and glory for believers, Matt. xx, 23, &c. and two things are included in it:

1. The eternal destination of glory to all believers; Matt. xxv, 34, “a kingdom prepared for you from the foundation of the world;" that is, designed, destinated for you in the eternal counsel of God.

2. It denotes the fitting and suiting of that city to them, as the means of their eternal rest and blessedness. So our Savior useth the word, John xiv, 3, "I go to prepare a place for you;" his entrance into heaven being pre-requisite to that glorious state which is promised to New Testament believers.

$6. We may hence make some observations;

1. To avow openly in the world, by our walking and living, with a constant profession, that our portion and inheritance are not in it, but in things invisible, in heaven above, is an illustrious act and fruit of faith;

but then it is incumbent on us, that we do not in any thing contradict this testimony; if we love the world like others, use and abuse it like others, we destroy our own profession, and declare our faith to be vain.

2. Faith looks on heaven as the country of believers, a glorious country, an habitation of eternal rest; thence they derive their original; they are born from above; there is their portion and inheritance; and the blessed God is the one and the other; thereunto they have right by their adoption; heaven is prepared for them as a city, a house full of mansions; therein they have their conversation, and after it they continually long.

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

4. This is the greatest honor, advantage, and security that any can be made partakers of, that God will bear the name and title of "their God;" and thus it is with all believers by virtue of their relation to 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 hereon depending cannot be numbered.

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

6. Divine wisdom hath so ordered the relation between God and the church, that what is in itself an infinite condescension in God, and as it were a reproach to him in the wicked idolatrous world, should also be his glory and honor, wherein he is well pleased.

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

8. We may see here the woful condition of them, who are ashamed to be called his people, and make that name a term of reproach to others.

9. 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.

VERSES 17-19.

By faith Abraham when he was tried, offered up Isaac; and he that had received the promises offered up his only begotten Son. Of whom it was said, that in Isaac shall thy seed be called; accounting that God was able to raise him up from the dead; from whence also he received him in a figure.

$t. Connexion. 2. (I.) Exposition. Abraham's trial. $3. His offering Isaac. $4-6. The amplification of his obedience. $7, 8, Exposition continued. $9-14, (II.) Observations,

$1. HAVING Spoken of the faith of the patriarchs in the last period of time, in general, with respect to their peculiar state as pilgrims in the land of Canaan, he now singles them out in particular, giving single instances of their faith, beginning with Abraham.

§2. (I.) "By faith Abraham when he was tried." The instance is such as became him who was to be an example in believing to all that should succeed him; that through which he was renowned, and esteemed blessed, in all generations. The trial of Abraham was by a private command that he should sacrifice his son, which was unlawful for him to do of hiso wn accord;

both as it was a sacrifice that God had not ordained, and because he had no such power over the life of an obedient son; but in this command God, by virtue of his sovereign right and authority over all, changed the nature of the act and made it lawful, yea, a duty to Abraham; Isaac was his absolutely, and by way of sovereignty, before and above any interest of Abraham in him; He is the supreme Lord of life and death, and may appoint what means of them he pleaseth; so when he commanded the Israelites to borrow jewels of the Egyptians, which they carried away with them, he did it by transferring the right and title of them from one people to the other; Exod. xii, 35, 36; wherefore, it was no part of Abraham's trial, that what he was to do had any thing of sin in it; no, for he knew full well that God's command had made it not only lawful, but his indispensable duty; but his trial arose from other considerations; and the internal work of God under this temptation was the corroboration of the faith of Abraham unto a blessed victory, which was in his design from the beginning; and the temptation is said to be for his trial, as if God had done it for his own satisfaction respecting the faith and love of Abraham; "Now I know that thou fearest God," Gen. xxii, 12; but these things are spoken after the manner of men; God knew his faith and the strength of it, as also the sincerity of his love, for they were both from himself; he knew what would be the issue of the trial, and what he had himself determined concerning the life of Isaac; and therefore, "Now I know," is no more than "now I have made known," to thyself and others; thus therefore he was tried; God by his command, which could not be obeyed but by a vigorous, victorious faith, fervent love, and a reverential fear of God, made it known unto Abraham for his comfort, and to all the church

for their example, to his everlasting honor, what power of grace was in him, and by what principles he was entirely actuated in his walking before God; and it is remarkable that the trial must have been greatly augmented by the casting out of Ishmael, which is reported in the foregoing chapter, so that he being gone from his family, he had no other son but Isaac, in whom all his expectations were centred.

§3. The act and effect of his faith was "He offered Isaac;" the command was to "offer him for a burnt offering," which was first to be slain, and then consumed with fire; accordingly the apostle affirms that he offered him; that is, he "fully obeyed the command of God;" but that command did not respect the event; Abraham was not obliged to believe that he should actually be offered in sacrifice; but he believed that it was his duty to obey the divine command, which he accordingly did; reflect, therefore, in what sense God commanded Isaac should be offered, in the same did Abraham offer him; for he fulfilled the command of God.

1. He parted with his own interest in him, and gave him up wholly to God and his will, which was the principal thing in every offering or sacrifice; this God takes notice of in an especial manner, as that which answered his mind; "Thou hast not withheld thy son, thine only son from me," Gen. xxii, 12.

2. He complied in the way designed in the command for the giving him up unto God, viz. as a sacrifice by blood and fire, wherein himself was to be the offerer; herein was the great convulsion of nature; but his faith rose superior to it. What! to have an only beloved son slain by the effusion of his blood, visibly under his eyes; yea, to do it with his own hand, and to stand by his consumption in the fire! How unparal