5. Faith worketh by love, and then nothing is too near and dear to him, so God may be glorified. Faith doth not only look forward, but backwaid ; not only forward to things to come, but backward to things past. It reports to the soul the great things God hath done for us in Christ ; he hath given us his Son, who is infinitely worth all that we can give to him. It apprehends the love of God in Christ, and thus argues, When God hatli given me himself, and his Christ, his only son, to die for me, shall I stick at anything ? If God give Christ, shall Abraham stick at Isaac ? If the blessed seed to come, shall his only seed be spared? God hath told Abraham, Gen xv. 1, 'I am thy shield, and thy exceeding great reward ; ' and Gen. xxii. 18, ' In thy seed all the nations of the earth shall be blessed.' And, therefore, will the Lord have my Isaac ? I love him well, but I love my God better ; Isaac shall be offered. The very comforts we part with, we had them from God, and he demandeth what he lent. Thus faith goes to work, urging the soul with the love of God, that we may out of thankfulness to God, part with those comforts which he requireth of us.
6. Faith committeth events to God, and so we are eased of many tossings of mind or unquiet agitations, that otherwise would obstruct us: Prov. xvi. 3, 'Commit thy works unto the Lord, and thy thoughts shall be established.' So Abraham here committed the event to God, not determining this or that, but was satisfied in God's all-sufficiency, ver. 19, 'Accounting that God was able to raise him up from the dead.' He was not certain that God would do it that way, but he was certain God was able to do it. This is the nature of faith, not to de- termine the event and to prescribe to God, but to refer it to him, and to wait for the promised deliverance, though we cannot imagine the manner how it shall be brought about.
Use. Well then, if we miscarry in trials, it is for want of faith ; and if we would not miscarry, set faith a-work. We do not consult with faith, but with sense and carnal reason ; and then no wonder we mis- carry. If we did but set faith a-work to solve our doubts and riddles, and to see the restitution of our comforts, we should not easily be non- plussed. Let faith judge of spiritual things, and not reason. If we let reason judge of spiritual things, then the consolations of God will seem small. But let faith tell you how able God is ; let it look forward and backward, and this will bring the soul through the temptation.
I observe one point more. It is said ' By faith Abraham offered.'
368 SERMONS UPON HEBREWS XI. [SeR. LII.
How did lie offer ? Abraham is said to have offered him, though he did not consummate and complete the oblio;ation ; in his heart he had parted with him, and given him wholly to God, and he began really to do what he had resolved upon. As to the consummation, there was no impediment on his part ; but the Lord interposed and hindered the execution of his purpose, and therefore it is said, Abraham offered; and God tells him, ' Thou hast not spared thy sou.' Isaac was rescued and spared ; yet because it was his vow and his serious purpose so to do, and all things were ready, therefore God counted it as if he had offered up his son.
Hence observe, if faith be hindered in the accomplishment, the vow and purpose is accepted with God.
Many times we are put upon services that we cannot bring to a per- fect issue ; now the purpose God takes notice of. David was troubled that he should dwell in a house of cedar, and the ark of God dwell within curtains, and that God had not a house, therefore he purposes to build a house for God. Now, saitli God, 1 Kings viii. 18, ' Since it was in thine heart to build a house for my name, thou didst well that it was in thine heart;' and 2 Cor. viii. 12, ' If there be first a willing mind, it is accepted according to that a man hath, and not according to that he hath not.' When all things are ready on our part, and there wants but a providence for our effecting what we intended, God takes notice of the ready mind. Many intend to do such a tiling, but God's providence permitteth it not. These obstacles which happen, without our fault, do not hinder the acceptance of our purpose. So God took notice of Davids purpose : Ps. xxxii. 5, ' I said, I will confess my transgressions unto the Lord, and thou forgavest the iniquity of my sin.' Though it were but a purpose, God gave in the comfort of a pardon. This may answer their doubts, who are wont to say, Abraham was called to this great trial, to show his love and obedience. When are we called thus ? Christians, every one of us, one way or other, are called to trial. There are martyrs in vow and preparation of mind, though not in actual accomplishment, because not called to suffering. There must be a solemn pui'pose to give up all to Christ, when we come to Christ. All that are saved are martyrs, either actually ov habitually ; actually, if the honour of your profession and conscience of your duty to God require it ; or else, habitually, in the purpose and preparation of your minds.