Again, how enlarged must have been his conception of that infinitude of love which prompted the Father not to withhold His Son-His dearly-beloved and only-begotten Son-but freely give Him up for us all. Intense as had been his solicitude, deep as must have been his anguish, in the prospect of having to surrender-and that by his own personal sacrifice his dearly-loved Isaac, yet, when it came to extremities, he was spared the agony which such a sacrifice must necessarily have produced; not so God the Father. Christ must be sacrificed-not in type, not in figure merely; not simply by willingness, or mental acquiescence, as was the case with Abraham. No such sacrifice as this could suffice. It must be an offering a sacrifice-that was absolute. The altar must not only be built-the Victim chosen, bound, and laid upon it, but that Victim must die, for "without the shedding of blood, there is no remission."

"Die, man, or Justice must."

"Said Justice, Man, I'd feign know what you weigh;
If weight, I spare you; if too light, I slay."

Man leap'd the scale; it mounted, on my word.

Said Justice, Less than nothing! where's my sword?"

Virtue was there, and her small weight would try.
The scale unsunk, still kick'd the beam on high.

Mercy (the whitest dove that ever flew)

From Calvary quickly fetch'd a twig of crimson hue;
Aloft it sent the scale on th' other side:

Man smil'd, and Justice own'd, 'I'm satisfied.'”

Reader, no subject can be of more importance, especially in the days in which we live, than the having a

true scriptural view of the nature of the atonement. This, coupled with a faith's apprehension of a personal interest therein, can alone afford peace and satisfaction amid all the trials and afflictions and perplexities of life: much less can anything short of this produce a holy calm and divine serenity in the article of death and the immediate prospect of an entrance upon a neverending eternity. Reader, be it your mercy and our own to be divinely preserved from drinking any of the deadly poison prepared by philosophic minds (as the Apostle says falsely so called), and sought to be administered by men who, at the expense of the simple testimony of Scripture, of divine inspiration, would set up human reason and the power of their poor finite understanding as the alone standard of action, either with respect to things human or divine.

Such men would altogether ignore the testimony of the Apostle Paul, who, in writing to the Corinthians, refined and educated though they were, hesitated not to declare, in his memorable and emphatic epistle to that Church, "Christ sent me not to baptize, but to preach the Gospel: not with wisdom of words, lest the cross of Christ should be made of none effect. For the preaching of the cross is to them that perish foolishness; but unto us which are saved it is the power of God. For it is written, I will destroy the wisdom of the wise, and will bring to nothing the understanding of the prudent. Where is the wise? where is the scribe? where is the disputer of this world? hath not God made foolish the wisdom of this world? For after that in the wisdom of God

the world by wisdom knew not God, it pleased God by the foolishness of preaching to save them that believe. For the Jews require a sign, and the Greeks seek after wisdom: but we preach Christ crucified, unto the Jews a stumblingblock, and unto the Greeks foolishness; but unto them which are called, both Jews and Greeks, Christ the power of God, and the wisdom of God. Because the foolishness of God is wiser than men ; and the weakness of God is stronger than men. For ye see your calling, brethren, how that not many wise men after the flesh, not many mighty, not many noble, are called: but God hath chosen the foolish things of the world to confound the wise; and God hath chosen the weak things of the world to confound the things which are mighty; and base things of the world, and things which are despised, hath God chosen, yea, and things which are not, to bring to nought things that are: that no flesh should glory in His presence. But of Him are ye in Christ Jesus, who of God is made unto us wisdom, and righteousness, and sanctification, and redemption that, according as it is written, He that glorieth, let him glory in the Lord" (1 Cor. i. 1731).

CHAPTER XVII.

ABRAHAM'S KNOWLEDGE OF GOD-HIS ENDEARING NAME JEHOVAHJIREH-DIVINE FAITHFULNESS-DIVINE OMNISCIENCE-A WELLORDERED COVENANT-PLEADING WITH GOD-DIVINE ENLARGEMENTS-THE RETRACINGS OF GOODNESS AND MERCY-SPECIAL TRIALS AND SPECIAL DELIVERANCES.

ANOTHER most important and equally encouraging lesson which sprang out of the circumstances in which the patriarch was placed, and which have occupied our thoughts in the preceding chapters, was the clearer insight which he had been privileged to attain as to the character of God. Hence, after the wondrous scenes which he had been permitted to witness, and in which he had been privileged-we use the word advisedly-to take so conspicuous a part, we are told that "Abraham called the name of that place Jehovah-Jireh," that is, "The Lord will see or provide.'

How consolatory, we say, is this truth, supported as it is by so striking a display of loving, gracious, fatherly interest as that shown on the part of Jehovah towards Abraham. This cheering, soul-animating truth is reflected as with a sunbeam upon each and every part of that self-denying service to which

Abraham was called. Not in any one particular is there the very semblance of divine forgetfulness or indifference, when viewed in connexion with the faith Jehovah had implanted, and the trial to which He was pleased now sovereignly to subject it. All betokens watchfulness, care, the deepest, most profound regard. All bespeaks upon the part of Jehovah a stake and an interest of inconceivable weight and magnitude: such a stake and such an interest as could not, of necessity, allow Him to be indifferent or unconcerned. And condescendingly and graciously the Lord continues to place Himself in such a position with regard to His Church and people. He says to them, "O Israel, thou shalt not be forgotten of me;" again He says of them, "In that day sing ye unto her, A vineyard of red wine. I the Lord do keep it; I will water it every moment lest any hurt it, I will keep it night and day" (Isa. xxvii. 2, 3).

Moreover, as the Lord would in that early day, and in connexion with the special circumstances in which His servant had been placed, perpetuate this most consolatory truth of His being "Jehovah-Jireh," it is added, "as it is said to this day, In the mount of the Lord it shall be seen." As much as to tell us, that whenever and wherever the Lord sees fit to call His people into trial and affliction; that whensoever and wheresoever it pleaseth Him to subject them to the special exercise of a course of self-denial, in relation to His fatherly teaching and discipline, they shall specially and peculiarly realize Him in very