[4.] They declare plainly that they seek a country. There was not only a verbal, but a real confession ; for by dwelling in tents they did more openly acknowledge their desires of another country. They did not go up and down, and tell men that they were strangers and pilgrims; but by dwelling in these poor movable habitations, when the Canaanites dwelt in cities, and built houses, hereby they declared to all that lived about them, that they looked for another country. So, christians, your business is to declare plainly that your journey lies towards heaven ; you should discover your hopes more in your lives than you do, by walking suitably and answerably thereunto, and as those that are not ashamed of their country, that so jou may draw in others to be com- panions with you in your journey to heaven. When all your cares, griefs, desires and endeavours are for civil and carnal things, you declare plainly that y^ou savour of the world ; but when the heart is taken up wdth better things, and the face of your conversation lies another way, then you declare plainly your journey is for heaven. And this is it which is meant everywhere by walking worthy of God and worthy of our vocation, that is, answerably and suitably to, and becom- ing your great hopes, and that kingdom and glory to which God hath called you. A christian should not live unsuitably to his hopes, but should discover them in his life, that all that see him may know that his heart and his hopes are above, and that God hath called him to his kingdom and glory : 1 Thes. ii. 12, ' That you would walk worthy of God, who hath called you unto his kingdom and glory.' This will discover whether you have a heavenly mind, yea or no.
SERMON L.
Wherefojx God ^s not ashamed to he called their God, for he hath 'prepared for them a city. — Heb. xi. 16.
What is the meaning of this — ' God is not ashamed to be called their God ? ' This shame might be suppo.sed to arise from the unworthiness of these patriarchs, or from the slenderness of their reward.
1. Fi-om the contemptibleuess and unworthiness of these patriarchs ; ;ind so the sense would be that God is not ashamed to abase himself to, ])Ut honour upon his servants that honour him. Abraham, and Isaac and Jacob were persons of contemptible appearance, a few poor wan-
VeR. 16.] SERMONS UPON HEBREWS XI, 339
deriug mcD, of small power auJ possessions, in comparison of the Amorites, who were lords of the soil and country where they were j and yet the great God of heaven and earth was not ashamed to take his title from them, and to be known in the world as the God of Abra- ham, the God of Isaac, and the God of Jacob. Or else —
2. From the slenderness of their present condition and reward which he had given them. If Canaan had been all the reward which they had, and if God had no better thing to give them, he would have been ashamed to be called their God ; if we had had no other recompense, but what he gave to Abraham, Isaac, and Jacob in this life, it were a poor business. But now when they sought a heavenly country. God can own the title with honour, that he is the God of Abraham, and the God of Isaac, and the God of Jacob. It is allurement enough to draw in the world to him, that they shall have the blessing of Abraham, and shall have such a country as Abraham has, and that they shall sit down with Abraham, Isaac, and Jacob in the heavenly kiugdom. Hence it is that Christ proveth the resurrection from this title : Mat. xxii. 32, ' I am the God of Abraham, and the God of Isaac, and the God of Jacob.' Tlie argument standeth ou three feet.
[1.] To be a God to any is to be a benefactor, and to do them good. The tenor of the covenant on God's part is expressed by this, I will be their God ; the tenor of the covenant on our part is expressed by this,. They shall be my people. Now God cannot be called the God of any, but he must do them good.
[2.] To be a God to any is to be an eternal benefactor, not only in this life, but after this lite was ended, that he had benefits for them in the other world. Tor it was after the death of the patriarchs that God assumed this title : Exod. iii. 6, ' I am the God of thy father, the God of Abraham, the God of Isaac, and the God of Jacob.' This argues that there shall be an eternal communication of glory to them.
[3.] This covenant was made with the whole man; not only with their souls, but with their bodies. As whole God in the covenant is made over to Abraham, so God will be a God to the whole of Abraham; and therefore he bore circumcision, which was the mark of the covenant, on his body. Kowif Abraham, Isaac, and Jacob had perished in their death, it had been a dishonourable thing for God to be called their God ; and therefore as the soul hath a blessed immortality, so the body shall have a glorious resurrection.