n the philosophy of Leibnitz and that of Hobbes, to permit the
former to furnish the most satisfactory refutation of the argument of the
latter.

This command to Abraham does not show that there ever was any such
contrariety between the revealed and the decretal wills of God, as is
contended for by Hobbes and Edwards. God intended, as we are told, to
prove the faith of Abraham, in order that it might shine forth and become
a bright example to all succeeding ages. For this purpose he commanded him
to take his only son, whom he loved, and go into the land of Moriah, and
there offer him up as a burnt-offering upon one of the mountains. Abraham
obeyed without a murmur. After several days travelling and preparation,
Abraham has reached the appointed place, and is ready for the sacrifice.
His son Isaac is bound, and laid upon the altar; the father stretches
forth his hand to take the knife and slay him. But a voice is heard,
saying, "Lay not thine hand on the lad; neither do thou anything unto
him." Now, the conduct of Abraham on this memorable occasion, is one of
the most remarkable exhibitions of confidence in the wisdom and goodness
of God, which the history of the world has furnished. It deserves to be
held up to the admiration of mankind, and to be celebrated in all ages of
the world. We sincerely pity the man, who is so taken up with superficial
appearances, or who is so destitute of sympathy with the moral greatness
and beauty of soul manifested in this simple narrative, that he can
approach it in a little, captious, sneering spirit, rather than in an
attitude of profound admiration. But our business, at present, is not so
much with the laughing sceptic as with the grave divine.

What evidence, then, does this story furnish that the secret will of God
had anything to do with the simple but sublime transaction which it
records? God commanded Abraham to repair to the land of Moriah with his
son Isaac; but are we informed that his secret will was opposed to the
patriarch's going thither, or that it opposed any obstacle to his
obedience? Are we told that God so arranged the events of his providence
as to render the disobedience of Abraham, in any one particular, certain
and infallible? We cannot find the shadow of any such information in the
sacred story. And is there the least intimation, that when Abraham was
commanded to stay the uplifted knife, the secret will of God was in favour
of its being plunged into the bosom of