would be a very great and essential deficiency in his duty toward God. And in this he is convinced, that “without faith it is impossible to please him."

In regard of the matter of duty also, the influence of reason is far from being universal.

However decidedly and clearly it may lead to some duties, there are others which, if unassisted by faith, it never discovers. This is the case, not only where the grounds of duty lie beyond the apprehension of reason, but also where they are plain and obvious. Such is the spiritual worship we owe to God-christian self-denial, and christian love and kindness toward them that are Christ's, as are also love toward our enemies, supreme and ardent love to God, and love toward our neighbour as ourselves. The influence of reason alone, seldom, and perhaps never, leads to these and other matters of duty essential and indispensable in true christian morality, So that it is evidently insufficient in point of extent, both as to the grounds, and the matter of duty.

2d. In its efficient power to produce holy obedience, the influence of reason is deficient, as a principle of duty.

This is evident in the multitudes of mankind who, although no strangers to the dictates of reason, yet deliberately and daily disregard them.

It is evident also, in the many instances in which passions and prejudices lead men on in violation of the clearest dictates of reason.

In

every instance, where reason is relied on to direct and encourage in duty, it is evident how feeble are its influences, opposed to the feelings of interest, and to the fear and the love of the world.

Faith alone enables a man effectually to resist, and to triumph over these. Therefore, the scripture saith,

"this is the victory that overcometh the world, even our faith."

3d. In the manner of influencing the heart, the insufficiency of reason is great, and will cause a radical defection from holy obedience.

Its influence is primarily and chiefly on the understanding and judgment; and the affections of the heart are untouched and unmoved. Every one knows, that the judgment may be clearly and powerfully convinced, and yet the feelings and sentiments of the heart be entirely opposed and unyielding to such convictions. Reason exerts its influence by instruction and argument; but faith worketh by love." While, therefore, the former produces only a constrained and unwilling subjection to the laws of duty, the latter has effectual influence to produce a ready and cheerful obedience, in which the best affections of the heart are engaged. Such alone carries in it the marks and distinguishing characteristics of a pure and holy obedience to God.

He that is moved to duty only by the convictions of reason, even with the aid of the power and authority of conscience, engages in it with a very different spirit from what the man does whose best affections lead him, and whose strongest emotions prompt and support him in a cheerful obedience. This is the obedience of faith ;" and is conformable to that requirement in which God saith," my son, give me thine heart." "Man looketh on the outward appearance, but the Lord looketh on the heart."

Let us now observe the illustration of these positions in the example referred to in the text.

The apostle had taught the doctrine of justification by faith; and that the necessity of faith, in order to justi

fication, might fully appear, he devotes the whole of this eleventh chapter to the subject; beginning with the declaration, that "faith is the substance of things hoped for, the evidence of things not seen," and then by an induction of particular examples, shewing its operations and influence. With others he introduces also this," 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, even from the dead; from whence also he received him in a figure."

In considering this example, we may observe, 1st. As to the grounds and the matter of duty—

Had the Patriarch relied chiefly on reason to determine his duty in this case, he would have found much to object, even against the immediate and plain command of God; and would have argued, as faithless professors often do, that the fitness and propriety of obedience to a command directing him to sacrifice his beloved and only son, did not, on any principle which he could discover, appear to him; and inasmuch as his Creator had not giv en him an understanding or penetration to discover any grounds of duty, that would justify him to his own reason and conscience in such a deed, it would be highly absurd in him to think of doing it. However fit and proper it might be in the sight of God, or of any intelligent beings superior to himself; yet it never could be a duty for him, who could discover no propriety in it. And he would therefore conclude, either that there must be some mistake in supposing it to be the command of God, or else that he did not give it with a purpose of having it executed, or with any design or expectation VOL. I.

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that he should obey it. He would also have argued, as deists and unbelievers continually do, that it was against every principle of his nature; and inasmuch as God had given him that nature, he could not suppose that he would seriously call on him to violate all its strongest principles, and act contrary to its most amiable dictates: and he would therefore have concluded, that however plain the command of God might be, yet he must not interpret it according to its plain and evident import, or else he must not suppose it was designed for him strictly to obey. As to the nature of the duty, he would have argued, how can God be honored, or how can any good possibly come of such a deed by my hand. If my Son had been guilty of any great crime, or meditated any serious injury against society, public justice might require of me the necessary means of prevention, or the merited punishment. But, when he has done nothing, and meditates nothing of this kind, it would be unnatural and wicked in me thus to sacrifice a beloved son, and it could be productive of no good to fellow-creatures, and of no honor, but on the contrary of dishonor, to God. His justice, his goodness, and above all his promise forbids it for in this very son he has promised me a seed in whom all nations shall be blessed. What therefore would be the consequence of obeying this strange command? And how could I justify myself, even to God himself, in view of the promise he has made me, and of the covenant he has established with me?

In consideration of such arguments as these, reason would have rejected, without scruple, the plainest and most direct command, and would probably have made high pretensions to piety and religious feeling in doing so. After this manner, carnal and unbelieving men dai

ly reason concerning commanded duties, of which they do not readily perceive the fitness, the propriety, and the end to be answered by them. And they think they argue correctly, and are led by the clearest reason to neglect such duties; and having the utmost confidence in their conclusions, they think they may rest in them with a good conscience toward both God and men. Perhaps the greater part of professed believers allow themselves to be guided mostly by the same principles, and to rest in the same conclusions.

But it was not thus that Abraham's faith wrought with his works, when it made them perfect before God.

His faith esteemed the word and authority of God paramount to every authority, and to all law; and instead of looking to nature and to reason, looked to nature's God, the fountain of all true reason, for direction in the way of duty.

All that such faith needs, is only to know the command and word of God, and it can trust all the consequences of obedience to his disposing. Abraham's confidence in the wisdom, power, and faithfulness of God enabled him to submit the event, and trust in God concerning the consequences, while he was satisfied that he obeyed his command. This enabled him "against hope, to believe in hope, that he might become the Father of many nations." It was by this faith, that " Abraham when he was tried, offered up Isaac; and he that had received the promises offered up his only begotten son; accounting that God was able to raise him up, even from the dead." His faith required nothing more than to know the command of God, and by this all the pleadings of nature and of reason were answered; and for the apparent contrariety between the promise and the