ing behaviour. Let these hints be borne in mind, and let young persons, especially who profess religion, see that they adorn it by a lovely deportment; and give occasion to those who know them most intimately, to observe that in them religion is the Source of whatever things are true, honest, just, pure, lovely, and of good report.

Abraham, in his desire to possess a family sepulchre in the land of Canaan, manifested his faith in the promises of God. To him, and to his seed, the land was given for a possession, though as yet they were but strangers and sojourners in it. "A sepulchre was like an earnest, and indicated a persuasion of future possession." It served also to endear the land of Canaan to the posterity of Abraham; wherever they might wander or sojourn, Canaan was the place of their fathers' sepulchres; a strong claim this, upon natural tenderness and affection; and considering the character of those there deposited, many a religious, as well as filial sentiment and sympathy, would hover round the sepulchre in Mamre: they walked with God in their generation, they died in faith, they rest under the promise of a glorious resurrection; and let their posterity best honour their memory, and adorn their tomb, by being "not slothful, but followers of them who through faith and patience inherit the promises." "It is natural," observes Mr. Fuller, "to wish to mingle our dust with those whom we love; but after all, the chief concern is, with whom we shall rise."

kingdoms of men; and that his truth, as well as his mercy, endureth for ever.

§7. The Offering up of Isaac. Gen. xxii. 1–19.

B. C. 1872.

This is one of the most extraordinary and affecting narratives in the sacred volume. "After these things," after God had made many promises to Abraham respecting his seed;-and had long exercised his faith in waiting for the fulfilment of those promises; and had at length begun to fulfil them in the birth of Isaac ;-and had expressly marked him as the child in whom they should be fulfilled ;-and after this child had lived long enough to advance into life, and give indications of a virtuous disposition; and when Abraham perhaps began to conclude that his trials were nearly at an end, that his mountain stood strong, and he should no more be moved; then,-" God did tempt Abraham:" that is, try and prove him. In one sense, God cannot tempt any man to evil; neither can He be ignorant of what is in man's heart, that He need prove it, for His own information; but He often sees fit, by the dispensations of His providence, to bring His people into circumstances that try their sincerity, their faith, their love, and other graces; and this both to encourage and promote their piety, by confirming to themselves the genuineness of their experience; and to manifest to those around, the reality and excellency

of the principles by which His people, and they alone, are actuated and supported. It has been justly observed, that those are most tried, who are most distinguished by their faith and spirituality; it was eminently so with Abraham.

How singular the nature of the trial! how it seems to run counter to every feeling of natural affection, every precept and principle of divine revelation, every direct declaration of Jehovah's purpose and promise. God said unto Abraham, "Take now thy son, thine only son,* Isaac, whom thou lovest, and get thee into the land of Moriah; and offer him there, for a burnt-offering, upon one of the mountains which I will tell thee of!"

Being satisfied that it was a divine command, Abraham implicitly confided in the infinite wisdom, justice, holiness, faithfulness, goodness, and power of God; and neither hesitated nor objected. He firmly believed and expected, from the promises made to him, and his past experience of their truth, that Jehovah, rather than suffer his word to fall to the ground, would from the ashes immediately restore his son to life, though there had never been an instance of the kind from the beginning of the world. (See Heb. xi. 17-19.) It appears that Sarah knew nothing of the trial, nor did Abraham's conduct indicate any thing unusual. He arose early in the morning, and set out on a journey of about sixty

Isaac was the only son of promise, and the only son of Abraham by his wife Sarab.

miles, accompanied only by his son, and two young men, to carry what was necessary. When they came within sight of the place, these servants were left behind; while Abraham and his son ascended the mount, to worship and obey their God.

"Great trials are best entered upon with little company." In our severest struggles, the presence of our fellow-creatures would tend rather to distract, perplex, and perhaps unnerve our mind. God alone is our refuge and strength; a very present help in trouble.

Abraham told his servants, that he and the lad would return. This was not holding out a false intimation to them; but was a strong expression of his own believing expectation, that in some way or other God would appear on their behalf.

"It is admirable to see, how, in this trying hour, Abraham possessed his soul. He lays the wood upon his son, takes the fire and the knife; they go both of them together; he evades the cutting question of Isaac, so as to prevent disclosure, and yet in such a manner as to excite resignation to God: he built the altar-laid the wood-bound Isaac his son, and laid him upon the altar; stretched forth his hand, and took the knife, with an intention to slay his son! At the very instant when he was about to give the fatal stroke, to which Isaac appears to have made no resistance, the angel of the Lord, who visited him at Mamre, and with whom he had interceded at Sodom, called unto him to for