changes his countenance. He measures his Isaac; measures those limbs which he had so frequently and so tenderly caressed; and if not for the coffin, yet for immediate slaughter.

Having bound him-surprising resolution !-bound him for the sword and for the flame, he "lays him upon the altar, on the wood." There now lies Isaac; the dear, the dutiful, the religious Isaac! Abraham's joy: Sarah's delight; the heir of the promises! there he lies, all meek and resigned; expecting every moment the stroke of death to fall. O parents! parents! do not your bowels yearn? is not humanity itself distressed at the scene? Say, thou who art a father, what thinkest thou of Abraham's obedience? couldst thou, to such a son, have acted such a part?

See! the father, resolute to the very last, unsheaths the murdering blade; makes bare the innocent bosom; and marks the place where life may find the speediest exit. "His heart is fixed!" he stretches his arm; and now, even now, is aiming the mortal blow; when,-rejoice, ye worshippers of a gracious God! break forth into singing, ye that are in pain for the tried parent!-the Lord Almighty interposes in this article of extreme need The Angel of the covenant speaks from heaven, and withholds the lifted hand, in the very act to strike. God, who only intended to manifest his faith, and make it honourable, bids him desist. God applauds his obedience; substitutes another sacrifice in Isaac's stead; renews his covenant with the father; and not only reprieves the life of the son, but promises him a numerous and illustrious issue; promises to make him the progenitor of the Messiah, and thereby a public blessing to all the nations of the earth.

"

Tell me now, Theron, was there ever such an astonishing effort of obedience? such a perfect prodigy of resignation? "Yet this hath faith done t†.' If you should ask, How was it possible for Abraham to perform all this, in the manner described? The answer is obvious: because Abraham believed; or, in other words, was fully persuaded, that the God who had given him this son from the barren womb, was able to raise him again from the smoking ashes. As the same God who required this sacrifice had expressly declared, "In Isaac shall thy seed be called," the patriarch doubted not but the promise would, in a way known to infinite Wisdom, be punctually accomplished. Hence he made no dispute, and felt no reluctance. His faith banished every uneasy apprehension; and neither fear nor sorrow had place in his breast. By faith he was enabled, speedily and cheerfully, without so much as a parting tear, to obey this unparalleled precept.

Upon this most seasonable interposition, the inspired historian makes a very judicious and edifying remark; which seems to be greatly obscured, if not entirely spoiled, by our translation: "In the Mount of the Lord it shall be seen." I must confess, I have always been puzzled to find, not only a pertinent sense, but any sense at all, in these words. Whereas the original is as clear in its signification, as it is apposite to the purpose. "In the mount the Lord will be seen;" or "In the mount the Lord will provide." g. d. "This memorable event gave rise to, at least is an eminent exemplification of, that proverbial expression which is commonly used at this day. In the mount of difficulty, or in the very crisis of need, when matters seem to be irretrievable and desperate, then the Lord appears as a present help. Man's extremity is God's opportunity." See Gen. xxii. 14.

+ Heb. xi. 17. By faith, Abraham, when he was tried, offered up Isaac." The faith, of which such glorious things are spoken, to which such admirable achievements are ascribed, through this whole chapter, was a faith in "the seed of the woman," the promised Messiah. He seems to have expected not only the certain, but the immediate restoration of his slain son; that he should be revived on the very spot, before he left the place, so as to accompany his return. For he says to his servants, not I, but we will go, and worship, and return, ver. 5.

And if all this, which would otherwise have been utterly impracticable, was wrought by faith, you need not suspect of weakness and insufficiency so approved a principle. Far from enervating, it will invigorate every good disposition; and instead of damping, will give life to every religious duty Cherish faith, and you will of course cultivate obedience. Water this root and the branches of universal godliness will assuredly partake the beneficial effects; will spread their honours, and bring forth their fruits. Through the power of faith, the saints have wrought righteousness, in all its magnani mous and heroic acts. The doctrine of faith is called by St. Paul " doctrine according to godliness," 1 Tim. vi. 3; exquisitely contrived to answer all the ends, and secure every interest, of real piety. The grace faith St. Jude styles "our most holy faith." Jude ver. 20; intimating, that it is not only productive of holiness, but that the most refined and exalted holiness arises from this stock.

Let us then be diligent to exercise, and careful to increase, faith in Jesus Christ. Let us maintain the same zealous solicitude for this leading capital grace, as the renowned Epaminondas expressed for his shield. When that gallant general was, in an engagement with the enemy, struck to the ground, his soldiers carried him off, breathless and fainting, to his tent. The very moment he opened his eyes, and recovered the use of speech, he asked-not whether his wound was mortal, nor whether his troops were routed, but whether his shield was safe?-May we be enabled, my dear friend, to keep our shield safe! May we be strong, be steady, be lively in faith! Then doubt not we shall give glory to God, receive comfort to ourselves, and abound in the works of the Lord.

Nothing can be more pertinent to my purpose than the apostle's prayer: "That we may know what is the hope of our calling in Christ Jesus, and what is the exceeding greatness of his power to themward who believe." And nothing can be more expressive of the very soul of your affectionate ASPASIO.

LETTER XII.-ASPASIO TO THERON.

DEAR THERON,-It is very probable, while I am reading yours, you are! perusing mine. But how unlike is my friend to the representation he receives! How unlike the satisfied, unsuspecting, cheerful Abraham! Why this dejected air in your temper? why those pensive strokes in your letter? Let! me anticipate your reply, and make answer to myself. This gloom, I trust, is a sign of approaching day. Just before the morning dawn, the nocturnal] darkness is blackest and just before the appearance of the Sun of Righteousness, the penitent's distress is frequently the deepest. I promise myself, the hour is at hand which will "put off your sackcloth, and gird you with gladness."

Another favourable presage is, that you take the direct and certain way to obtain substantial comfort. The righteousness of our Lord Jesus Christ, after which you inquire, about which you are solicitous, is a never-failing spring of consolation: because it acquits from all sin: secures from all condemnation; and renders the believer unblamable and unreprovable in the sight of God. Therefore says the Holy Ghost, "His name is as ointment poured forth," Cant. i. 3; even that divinely precious name, by which he has been celebrated in the preceding epistles; by which he is distinguished in the Scriptures of truth; by which, I hope, he will be more and more revealed

in my Theron's mind, "The Lord our Righteousness." The discovery of him ander this most aimable and glorious capacity, will indeed be like breaking pen a vial of the richest unguents; which not only fill the room, and regale the ense with their delightful fragrance, but refresh the spirits, and "rejoice the very heart." Might my writing, or my discourse, be as the alabaster box, contain, to convey, and present these reviving odours; how highly should I think myself honoured, and how signally my endeavours blessed!

You ask, “How this righteousness of the divine Redeemer becomes ours?" It is a question which I receive with the utmost pleasure; and, with equal pleasure, shall attempt an answer. Or rather, as the Spirit of our God prompted the first, may the same unerring guide suggest the last! This he has abundantly done by his prophets and apostles; so that I need only have recourse to their writings, and collect some of the hints which lie treasured up in those storehouses of wisdom.

There we are often told of union with Christ. Believers are said to be "in Christ," Col. i. 2; and to be "one with Christ," Heb. ii. 11. What is still higher, and implies a greater degree of nearness, they are "members of his body, of his flesh, and of his bones," Eph. v. 30. And, which denotes the most intimate connexion imaginable, "They that are joined to the Lord Jesus are one Spirit" (1 Cor. vi. 17.) with him! As these expressions appear dark, and their sense lies deep, it has pleased our all-condescending Instructor to illustrate them by a variety of significant types and lively imilitudes. This remark very opportunely reminds me of an engagement which, some time ago, I undertook to execute, but have hitherto omittedto make it evident, that the blessed doctrine for which we have been pleading, is deducible from several Scripture images." A short descant upon some of the principal, will, I hope, at once discharge my former obligation, and satisfy your present inquiry.

This was shadowed forth by the costly, odoriferous, flowing unguent, poured upon Aaron's head; which ran down upon his beard, and descended to the skirts of his clothing," Psal. cxxxiii. 2. So the merits of our great High-priest are derived down to all the faithful; even those of the meanest Fation in life, and the lowest attainments in religion.

Was it not typified by that instructive vision which the prophet Zechariah saw? "I have looked, and behold! a candlestick all of gold, with a bowl upon the top of it, and his seven lamps thereon, and seven pipes to the seven Lamps, which were upon the top thereof; and two olive-trees by it, one upon the right side of the bowl, and the other upon the left side thereof; which, through two golden pipes, empty the golden oil out of themselves," Zech. iv. 2,3. 12. The bowl and the lamps were a proper emblem of believers; who are, by nature, dry vessels, and destitute of all good; yet should shine as Fights in the midst of a crooked and perverse generation. The olive-trees, arrayed in verdure, and abounding with sap; always emptying themselves, yet ever full; are a very just representation of Christ, of his unchangeable love, and his inexhaustible grace. The golden pipes, through which the olive-branches transmit their oil, seem to be figurative of faith, in its various and repeated actings. By these channels of conveyance, the unspeakable benefits of a Redeemer are communicated to our souls, and replenish those empty basins.

What we render skirts, is, in the original, the mouth, or, as the word is translated Job IL 18. the collar of his garments.

Another type the apostle mentions: "The first Adam," he says, was a figure of him that was to come," Rom. v. 14. So eminent a figure, and corresponding in so many instances, that he styles our "Lord Jesus the last Adam," 1 Cor. xv. 45. And why? Because, like the first, he was a covenant-head to his people, and transacted in their stead. Insomuch that what he did, and what he suffered, both are placed to their account. Is Adam's sin imputed to all his natural offspring? So is Christ's righteousness to all his spiritual seed. The consequences of both render the doctrine more intelligible, and the truth more undeniable. All men are "judged, condemned, dead," Rom. v. 15, 16; doomed inevitably to the death of the body, and justly liable to the death of the soul, on the score of Adam's transgression. All believers are "acquitted, justified, saved," Rom. v. 19. 21; saved from the first death, and made heirs of the resurrection; saved from the second death, and entitled to life eternal, by virtue of Christ's obedience. This union with Christ was not only prefigured by types, but is displayed by a variety of similitudes taken from the most familiar occurrences of life; by which it appears to be our divine Master's will, that we should live" under the habitual belief of this momentous truth, and in the constant enjoyment of this distinguished privilege.-You cannot visit a friend, or view your children; you cannot enter your garden, discourse with your spouse, or contemplate your own body, without a representation and a remembrancer of this precious blessing.

Christ says to his disciples, "Henceforth I call you not servants, but friends," John xv. 15. Friends are a second self. St. Paul, speaking of Ones mus, uses this remarkable phrase, "Receive him as myself;" and, which is still more emphatical, "Receive him, that is mine own bowels," Philem. 12. 17. Is not Christ's friendship of the most tender and exalted kind? Doubtless it must be equal, doubtless it must be superior to Jonathan's. -Jonathan loved David as his own soul: but Christ loved sinners with a love stronger than death. They were dearer to him than his own inestimable life.-Jonathan exposed himself to imminent danger in vindicating David's conduct. Jesus surrendered himself to certain death in making reconciliation for our offences.-Jonathan interceded once and again with his father in David's behalf. Christ ever liveth, to plead his blood, and make intercession for transgressors." Jonathan stripped himself of the robe that was upon him, to give it to David, and his garment, even to his sword, and his bow, and his girdle," 1 Sam. xviii. 4. Our Redeemer, without stripping himself has clothed us (such is the prerogative of a divine person!) with the robe of his righteousness, and with the garment of his salvation. He has consigned over to us all the merit of his holy life and propitiatory death.

Christ stands related to his people, not as a friend only, but as a parent. He is called by a prophet, "The everlasting Father," Isa. vi. 9; and we are said by an apostle to be his "children," Heb. ii. 13. Children look upon themselves as interested in the wealth of their parents. They expect, and not without reasonable ground, to reap benefit from it while the parents live, and to become possessors of it when they die. Accordingly, the father says in the gospel, "Son, all that I have is thine," Luke xv. 31. Since the high and holy Emmanuel vouchsafes to be our Father, can we suppose him less generous than an earthly parent? or can we imagine that his children shall ve less to hope than the heirs of an earthly progenitor? May we not, ought

we not, to regard all his communicable goods, all the benefits resulting from his meritorious sufferings and perfect obedience, as our portion? Especially, since he is the testator also, Heb. ix. 17; has bequeathed them to us by will, and, having submitted to death, they become legally ours.

"I am the vine," says our Lord, "ye are the branches," John xv. 5. They who believe, are ingrafted into Christ. Take notice of a scion. What are the consequences of its ingrafture? It is embodied with the substance of the tree, and partakes of its fatness. The sap, imbibed by the root, circulates into it, gives it vegetable life, fills it with buds, decks it with. blossoms, and loads it with fruit. If then we are one with Christ, as much as the branch is one with the stock, it must follow, even upon the principles of common experience, that his wisdom is ours, to enlighten us; his righteousness is ours, to justify us; his Spirit is ours, to sanctify us; his redemption is ours, to make us completely and eternally happy.

Christ is united to his people by a tie closer and dearer than the parental. They are not only his children, but his spouse. He is often called their bridegroom, and is not ashamed to avow the tender engagement: "I will betroth thee to me for ever; yea, I will betroth thee unto me in righteousness, and in judgment, and in loving-kindness, and in mercies. I will even betroth thee unto me in faithfulness," Hos. ii. 19. 20. The condescending God multiplies, diversifies, accumulates his words; and this with admirable propriety, as well as surpassing goodness. The honour is so high, and the favour so great, we should hardly know how to believe it, and hardly venture to apply it. Lest, therefore, by a single expression, it should not be sufficiently established, it stands ratified by repeated asseverations, and with all the energy of language; so, that, be the grace ever so astonishing, we are assured the fact is equally certain: he that is our Maker, is also our Husband, Isa. liv. 5.

Let us consider what follows upon such a union. We may take for an example the case of Boaz and Ruth. Soon as their nuptials were solemnized, she that was poor became rich; from a gleaner in the field, she commenced mistress of the harvest; and from abiding by the maidens, had a seat at the master's table. And if we are united to Christ by a marriage-contract, the same effects will take place. We that were poor, are rich in him; we who had nothing, possess all things in Christ; we that dwell in dust, are made to sit together with our divine Husband in heavenly places, Eph. ii. 6.

If you choose some modern exemplification, what can be more pertinent than the remarkable instance of your neighbour Arietta? She was lately left a widow by the dissolute and extravagant Bellario; her circumstances miserably embarrassed, and the little estate deeply mortgaged; her friends looked shy, and her creditors became clamorous; scarce a day passed but it made some new discovery of debts contracted by the deceased; so that the affairs of the survivor appeared with a more melancholy aspect, and in a less retrievable condition. But having won, first the compassion, then the affection, of the wealthy and illustrious Philander; how happily is the face of things altered! All her debts devolve upon him, and all his dignity is derived to her. He stands responsible for whatever she owes; and she is a sharer in whatever he possesses. Though little less than ruined by her late husband, she is more than restored by her present; and has reason to rejoice ↓ in his affluence, and to glory in his honours. Have not we also reason to