of their inheritance. 5th. They were both in the prime of life doomed to die; but neither of them on his own account-Isaac, as a proof of his father's faith in God and love to him; Jesus, as a proof of God's faithfulness and of his love to us. 6th. Each of them carried the wood of his own offering, and voluntarily submitted to the will of his father without the least resistance. 7th. They were both respited and raised from the dead-the one in figure and the other in fact. In the 8th place, not a little remarkable, each rose on the third day from the pronunciation of the sentence of death upou him. Aud in the 9th place, each after he rose from the dead returned to the place where he was before, to his father's house, and afterwards became the father of many nations. Do you, Reuben, now comprehend these nine capital points of typical coincidence between Isaac and Jesus our Saviour?

Reuben. I do not know that I can repeat them, but I will try-1st. They were both the children of prophecy and promises. 2nd. They were both of supernatural birth. 3rd. They were only begotten sons. 4th. They were only heirs. 5th. They were, though both innocent and unoffending in any one point, in the prime of life doomed to die, not for their own sake, but for the sake of others. 6th. Each of them voluntarily resigned his life. 7th. They were both released from death, and raised from the dead. 8th. They rose on the third day from the time of the sentence of death. And 9th. After they returned to their father's house, they each became the father of nations-Isaac, of the Jewish people; and Jesus, of the nation of the elect, gathered out of all nations,

kindreds, tongues, and people. But I do not see the proof that Isaac voluntarily offered himself.

Thomas. It must have been so for Abraham being one hundred and twenty-five years old, and Isaac twenty-five, in the prime and vigour of life, he could have escaped either by violence or flight. And had there been any resistance in the case, it would doubtless have been recorded, inasmuch as it would have been a still more illustrious display of Abraham's obedience, as it would have called for a greater effort to have compelled the death of

his son.

Olympas. It is certainly fairly deducible from all the premises, from the whole narrative, that Isaac acquiesced in the matter; and hence in this transaction was exhibited as perfect obedience to the will of an earthly father as Abraham displayed to his heavenly Father.

Eliza. What was meant by his leaving his servants and his ass at the foot of the hill?

Olympas. As no creature can effect any thing in the great work of redemption, neither angels nor ministering spirits, the Father and the Son by themselves alone accomplished this great work, the Father resigned and spared not his own Son, and the Son gave his life in obedienee to the will of his Father; for, said he, “I have power to lay down my life, and power to resume it; therefore no one forces it away from me."

As human reason is both stupid and blunt in the things of redemption till irradiated from above, as it cannot ascend to the Mount of God, there have not been wanting some who imagined that they saw this pourtrayed in the ass on which Abraham rode to the foot of the hill, but no

farther. Abraham by faith and on foot ascended to the appointed place. Can you tell me, Susan, any incident in the life of Christ that exactly resembles Isaac's carrying the wood of his own burnt-offering upon his shoulder?

Susan. It is written that Jesus was compelled to carry his own cross up the Hill of Calvary; but it was much heavier than the wood which Isaac bore; for he almost fainted under the load. Olympas. In what year of the world did this event transpire ?

Eliza. As Abraham was born in 2008, and as this was in the one hundred and twenty-fifth year of his life, it must have been in the year of the world 2132 or 3.

Olympas. Then it greatly antedates all the human sacrifices found in the profane and mythological histories of the world. The idea of human sacrifice and self-immolation seems to have originated from an apprehension that because of the blessings pronounced on Abraham in consequence of this display of obedience, the Divinity was better pleased with human sacrifices than any other. Hence arose the practice in the Pagan world, as may be gathered from the most ancient facts on record, as to the place of its commencement and progress through the East. But what think you, Thomas, is the most useful lesson taught us in this whole transaction?

Thomas. That the faith which triumphs is a working, active, and efficient principle-indeed, that John spoke the whole truth when he said, "This is the victory that overcomes the world, even our faith."

Olympas. The triumph of faith over self in the

way of obedience-over the temptation of this world, is, my good children, I would have you all learn, the only guarantee and pledge that it will overcome death. When you see any one's faith triumphing over the lusts of the flesh, and of the eye, and of the pride of life, rest assured that man's faith will triumph over death and the grave. You must, then, early learn to walk by faith, and thus you will walk with God and overcome the world.

CONVERSATION XXIII.

NEW TESTAMENT.

Olympas. Nor merely for the sake of variety, but for your farther improvement in the first principles of the Christian institution, I have thought it expedient to intermit for a few lessons the book of Genesis, and to take a few readings in the New Testament. You will, therefore, turn over to the evangelical history, and read this morning the first chapter of Luke.

Thomas. Why not begin with Matthew, seeing he is placed at the beginning of the book?

Olympas. Matthew, indeed, it is agreed is the oldest of the four Evangelists. He wrote first; but he is not so full, nor so methodical as Luke, especially in the early incidents of the Christian history. Now, as we wish to trace every thing with accuracy belonging to our holy religion, and to arrange in order and harmony the incidents, facts, and events found in the sacred biographers, and his views of the New Institution, I desire read Luke's preface, and to observe the reason which he offers by way of apology for his attempting the

matter.

you to

[Thomas having read the Preface, Olympas proceeded.]

You will observe from this apology and dedication to Theophilus, that the Christian Religion, its Author, and its propagators had even at this early period attracted much attention; and that the demand for information on the whole subject

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