command, he confided in God to reconcile them, and make both good. And as at the first, he staggered not at the promise through weakness of faith, so now he still accounted him faithful who had promised, and trusted to him to reconcile the hopes which he had inspired with the command he had given.

The event eminently justified this confidence, and entitled him, who thus believed, to be accounted the Father of all them that believe. The maxims of human reason would have condemned such conduct, as rash and unnatural. A self-righteous spirit would call it impious. And the affected wisdom and philosophy of men would charge it to the account of superstition, and by the reproachful epithet of fanatic endeavor to shake off the obligations of duty. But in all the scriptures, there is, I believe, no one action of any man more frequently and more decidedly commended as partaking of the nature of true piety and obedience to God, than this of Abraham and all these cavils and objections can only serve to shew the great influence of faith above reason to produce holy obedience, and to support men in the path of duty before God.

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Superstition and fanatieism do not consist in implicit obedience to the command of God, where reason and nature seem, in the apprehensions of men, not to countenance or justify it. On this principle, there never would be any call or opportunity for the exercise of faith; and this first of christian graces, so much commended and insisted on in the scriptures, would be in fact, nothing more than philosophising professors and teachers represent it-the mere result of reasoning and reflection upon obvious truths, level with our own feeble understanding, and according with our own preju

diced notions and opinions. This would be to invert the whole order of gospel doctrine, and to make the cross of Christ of none effect.

Fanaticism consists in men's substituting their own or others' fancies, conceits, or dogmas in the place of God's commands, and paying a blind regard and reverence to them as such and superstition, in deranging the order of christian truth and duty; scrupulously adhering to some, and disregarding or despising others. There can be no superstition, or fanaticism, in the most serupulous and implicit adhering to the word of God, and obeying his commands. It is but our reasonable duty. And yet reason, connected with our depraved nature, and guided by our limited understanding, would never prompt us to this, in all cases, or support us in it. Therefore it is that the scripture saith, "without faith it is impossible to please him." This is the vital principle of all holy obedience and without faith, works however correct in the view of reason and philosophy, and however painful or splendid to the senses of men, are dead. Destitute of that vital principle in which the true spirit and nature of holy obedience consists, they can be accounted, in a righteous judgment, only a "departing from the living God," and "coming short of his glory." "There is none righteous; no, not one; there is none that understandeth, there is none that seeketh after God. They are all gone out of the way, they are together become unprofitable; there is none that doeth good, no, not one : there is no fear of God before their eyes."

2dly. In considering the example before us, we may observe also the inefficiency of the power of reason to strive against all the workings of natural passions and feelings, in promoting holy obedience.

Had Abraham been ever so thoroughly persuaded of his duty in this case-though no question had been left unanswered concerning his obligation to obey the command of God; yet reason alone could never have surmounted the difficulties that lay in the way of obedience. We all know that reason never stifles the natural affections and desires; and there is nothing in all the resources of reason and philosophy to hold that commanding station, which imposes stillness and submission on the heart, and animates duty in opposition to its tenderest emotions. The feelings of parental love would have plead powerfully, at least for delay; and instruction and argument could never have strengthened the mind, or supported the resolution, in a purpose of obedience. Nothing less than that faith which rejoices in God's holy sovereignty, and confides in his wisdom, power, and goodness, could overcome these difficulties, and put that restraint upon the natural feelings, which would leave the heart free to rejoice that the Lord reigneth," "giving thanks at the remembrance of his holiness."

And, 3dly. If we could suppose Abraham's reason and judgment to have been wrought upon by fear, or by the force of authority, or by any other means, to yield obedience to the divine command; yet reason alone could never have engaged the feelings and affections of the heart on the side of duty. It could have been only by their being extinguished or overawed, that they would have ceased opposition; and there would have been no concurrence of the heart in performing the duty. So that, in the manner in which reason influences the heart, it is insufficient to promote holy obedience in men.

Faith alone could reconcile in Abraham's breast, the feelings of parental love and tenderness, with the spirit

of piety and obedience to God, and enable him, with all the feelings of a father, to fulfil the part of a dutiful son and servant of the living God. In the mingled feelings of tenderness and piety that wrought in Abraham's heart, parental love was not extinguished-it probably never wrought deeper; but it was brought to harmonize with the spirit of piety toward God, and was relieved and consoled by confidence in his power and goodness.

This is the genuine influence of true faith, when it is tried. It brings the believer sensibly near to God, and while it regards his will and his authority, above every other consideration, it also invigorates the mind to rest with confidence in his love, and to "wait for his salvation."

In ordinary cases, the influence of faith will not be so conspicuous in the sight of others, and they who speculate on the subject, will discover nothing, that may not be attributed to the influence of reason and conscience. But every true believer knows there is an essential difference, between that conduct which proceeds from the convictions of reason alone, and that which is animated by love and duty to God, with a just confidence in his power and grace, and guided by a clear understanding and knowledge of his will.

If christians seldom feel themselves moved by that respect and duty toward God, which are the fruits of faith, it is because they yield themselves to the influence of inferior and unworthy principles. And if they seldom have confidence to venture much in the service of God, it is because their faith is weak.

Habits of pure obedience may make the genuine influence of faith less novel and surprising, and on this account less observable; but they can never make the be

liever insensible of its refreshing and constraining power. The love of God and the love of Christ, are always arguments of duty, which have access to his heart: and to be found waiting on God, is infinitely better to him, than the utmost confidence of the approbation of reason and philosophy. The former always secures to him the latter; but the approbation of reason will not always satisfy him, that he is waiting on God in that respect and duty which he owes him.

Therefore it is, that a christian conscience is always better satisfied to take its directions immediately from the word of God, than from the most laboured systems of religion and duty, that human ingenuity can compile.

Brethren, is this influence of faith well known to us, and familiar in our daily experience? Are we partakers with Abraham in this, and followers of his faith?

It is the same faith that God requires in all ages of them that would approach, with acceptance, his altar. That principle which could so direct and support Abraham, and Moses, and Daniel, in former ages, is not, since the coming of Christ, debased to a mere uninteresting acknowledgment of the truth of the gospel; or chilled into an inert, mysterious, and uninfluential principle, that does not affect the life and manners; nor is it changed to a vain and presumptuous confidence, which regards chiefly a supposed security of God's mercy and approbation. Wherever christian faith exists now, it is the same as it was with Abraham; and it is as impossible to please God without it now, as it was in the days of Enoch. It was the same faith that Christ intended, when he said, "He that believeth and is baptized, shall be saved; and he that believeth not, shall be damned."