[3.] The third circumstance in tlie text, the effect and influence of faith upon the call — ' He obeyed, and went out ; ' ijKovarjv koI e^rfkOe, he ' obeyed,' that signifies the consent of the mind ; and ' went out,' that notes his practice and actual obedience ; he obeyed not only in word but in deed ; there was a promise of obedience with actual performance. It is easy to speak of these things, as the rebellious son said, Mat. xxl. 30, ' I go, sir, and went not.'
[4.] The fourth circumstance, the commendation of his obedience — ' Not knowing whither he went.' God did not at first tell him of the place, for the greater trial of his faith. It is true, God had showed him in the general how he should take his course and journey ; you must not think he was ignorant whether he should go west or east, towards Canaan or from it, but he did not know whether he went towards the particular place where this inheritance lay. Gen. xi. 31. As soon as Abraham received the call, he went towards Canaan. He knew not what kind of land the land of promise was, nor when it was fixed—' The land that I shall show thee ; ' but when he was in Canaan, then God told him, This is the land I will give to thee ; so Gen. xii. 7, ' Unto thy seed will I give this land.'
I shall draw the words thus explained to some doctrinal issue and conclusion. The main point is faith's ready obedience to the call of God. Now there is a threefold call, and the text may be applied to either of them. There is a general call to the obedience of the gospel, a particular call to some office and course of life wherein we may glorify God, and a pei'sonal call to the exercise of that office.
1. There is vocaiio a(i/cKcZMS, a general call to the covenant of grace, by which they are called "by the ministry of the word, and the efficacy of the Spirit, to the faith and obedience of the gospel. It is called general because it concerns all christians.
2. There is vocaiio ad munus, a calling us to some office and course of life wherein we may glorify God by exorcising the gifts he hath bestowed upon us, which is called a particular calling because it is not common to all christians.
3. There is vocaiio ad exerciimm muneris, a personal call, by which
VeR. 8.] SERMONS UPON HEBREWS XL 227
the particular circumstances are determined, and we are directed to the choice of the place and the people among whom we are to exercise this office and function to the glory of God. Of all these I shall treat in order, for to all these the circumstances of the text may be accom- modated. Here was vocaiio adfoedus ; when God appeared to Abraham it was not merely in a prophetical manner, and for some special intent ; but to call him to grace, for he was an idolater then, and that he might serve him by the obedience of faith. It is true, the reason was extraordinary, as all dispensations then were ; but this call was the means of his conversion, for by this means he was taken out from the idolatry and other corruptions of life, to which Chaldea was extremely given, and Abraham among the rest, so that he could not remain there Avithout great danger. Then there was vocaiio ad mimus, to an office ; Abraham was called to a strange country, that God's blessing might appear in multiplying his seed, and he might be a means to glorify God in the sight of the Canaanites. Then there was vocaiio ad exerciiium muneris, a personal call to Canaan, the fixed place, that he might take possession of that country by faith and hope, and in that country typically of heaven, as in the next verse.
First, I shall apply the verse to the general call, and so many points are notable —
1. Observe, that faith, wherever it is, it bringeth forth true obedi- ience — by faith Abraham, being called, obeyed God. Faith and obedience can never be severed; as the sun and the light, fire and heat. Therefore we read of the ' obedience of faith,' Kom. i. 5. Obed- ience is faith's daughter. Faith hath not only to do with the grace of God, but with the duty of the creatm-e. By apprehending grace, it works upon duty : Gal. v. 6, ' Faith works by love ; ' it fills the soul with the apprehensions of God's love, and then makes use of the sweet- ness of love to urge us to more work or obedience. All our obedience to God comes from love to God, and our love comes from the persuasion of God's love to us. The argument and discourse that is in a sancti- fied soul is set down, Gal. ii. 20, ' Hive by the faith of the Son of God, who loved me and gave himself for me.' Wilt not thou do this for God, that loved thee ? for Jesus Christ, that gave himself for thee ? Faith, it works towards obedience by commanding the affections of love, of hope, of fear ; it makes use of love — ' Faith works by love,' fills the soul with apprehensions of God's love ; then what wilt thou not do for him ? Then it makes use of fear — ' Noah, moved with fear, prepared an ark, for the saving of his household,' Heb. xi. 7. Some- times it makes use of hope, as here, when Abraham hoped and expected these things of God, then ' he obeyed him, and went forth, not know- ing whither he went.' There are no hopes equal to the reward it proposeth, no fears comparable to the terror it representeth, no motives so strong as it urgeth.