not die with him, but that there may remain some fruits of a holy, useful life, and of a peaceful, happy death. "Now to the work of God awake, Behold the Master near!" His presence is with us, His eye is upon us, and soon the summons will come for us to stand more immediately before Him. O to meet His gracious smile, His divine approval! Shall we not, then, Christian brethren, seeing that we have been taught, in some degree, the great moment of our everlasting concerns, attend to them with increasing earnestness as time advances and the full salvation approaches? Shall we not have our dependence on Christ more entire, our love to Him more deep and exalted, while we are ardently concerned after more conformity to Him? Shall we not prize His ordinances, delight to meet Him at His table, and with holy vigour observe every means He gives for an improvement, and every opportunity of usefulness He presents, while we seek to breathe the spirit of love to all the family of God? Let us keep heaven more in our eye and on our heart, that we may obtain a brighter prospect or clearer view of the land in which we "shall behold the King in His beauty," and be "satisfied when we awake in His likeness." THOMAS COLEMAN. THE FAITH OF ABRAHAM. ABRAHAM has long been the object of universal reverence. His example has been fraught with instruction from which millions have profited. It is not without good reason that he has been designated the "Father of the Faithful; for, of all the ancients, he gave the most splendid illustration of implicit confidence in God. Never man had such promises as he; never man's faith was so tried touching their performance. But he went bravely through the trial, inherited the blessing, and will now to the close of ages retain his position. The offering of Isaac is a wonderful affair. It seemed, at the first sight, to blast the whole of his prospects, and to render impossible that of which he had been assured. Nothing was more difficult than to reconcile the Divine promises with the Divine precept. But his faith "laughed at impossibilities, and said, it shall be done." As to the promise, his sole concern was to believe, and as to the precept, to obey. The reader of the narrative, of course, can form but an imperfect conception of the workings of his mind in that awful and perplexing hour; but some idea can be formed of it; we behold him "hoping against hope," that is, hoping when all the palpable grounds of hope, apart from the Divine veracity, were gone. He had the utmost temptation, however, to distrust that veracity. Nevertheless, it deserves notice, that the patriarch manifested the utmost promptitude; he rose early, and prepared at once to carry into accomplishment the terrible order. There is no appearance either of regret, remorse, or remonstrance. When he stood before the Lord, and pleaded, in his sublime prayer, for the doomed city, we find him returning to the office of intercession, making one effort after another, and only ceasing when his heart would suffer him to proceed no further; but, in the present case, there is nothing of this; he sets out on his journey, taking Isaac with him, builds the altar, prepares the wood, binds his son, and lays him out for immolation. The act is inexplicable on any other principle than that he was sustained by Omnipotent grace, which lifted him high above all doubts and difficulties. The meek compliance of Isaac is not less remarkable. A young, strong man, he might easily have escaped from the hands of his aged parent. Considering all that he himself knew touching the promise, he might well have sup posed that his father had been momentarily struck with derangement, and that he was about to perpetrate a murder on himself. But not so; the son was not less composed, tranquil, confiding, and submissive than the father. In truth, both were raised high above nature, and supported by the power of Him who had given the promise. We have here, then, an illustration of the spirit in which Abraham yielded obedience, securing for himself the glorious designation he now bears. The principle which governed him is clear; it was simple, implicit obedience. Notions of merit had no place in the matter. Isaac was not offered to God as a sacrifice in order to obtain favour. From beginning to end we find nothing of a meritorious character mixed with it, nothing beyond this desire to please God; and in this respect he will remain to the close of ages a noble example to his spiritual children. They have only to walk in his footsteps to obtain a share of that approbation with which his conduct was honoured and rewarded. Seeing that this is the most distinguished act of Abraham's life, it is proper that believers should fully comprehend it. This is the great thing which God counted to him for righteousness, or through which righteousness was imputed to him. He was justified, not by this act, but by faith in Him whose "day he saw afar off, and was glad." His own works, past, present, or prospective, had nothing to do with the matter of his justification: it was an act of the free grace of God; and so it is with all that constitute the family of heaven. Their own doings make no portion of the ground of their confidence, which is based solely on the doings of Him, who "magnified the law and made it honourable," and who "died the just for the unjust that He might bring them to God." Such is the proper explanation of this wonderful event, which furnishes a singularly impressive illustration of the relations of the spiritual child to the spiritual parent. His Father speaks, and he believes; his Father commands, and he performs. Whatever difficulties may seem to be in the way of the one or the other, he makes light of them; he asks no questions; it is enough for him that God hath spoken. So far, the faith is attended with appropriation, acquiescence, and dependence; but these are not the essence of it; they are simply the concomitants, things which are inseparable from it, although not constituting an element. 66 as When Abraham answered the inquiry of his son Isaac as to the lamb, stating that God would provide one for Himself, he made a wonderful communication, which pointed with singular beauty to the coming of the Lord Jesus, and the work He was to perform, the lamb slain from the foundation of the world." He was not, in fact, slain, but he was virtually, seeing that from the days of Abel downwards, all that were admitted to the favour of God were so for His sake, and in consequence of His coming satisfaction to the law which man had broken, and the government which he had dishonoured. By this means the believer rests on the righteousness of faith, having no confidence in his own righteousness. He receives all from God as a gift, and his gratitude prompts him to such returns as he is able to make by works of faith and labours of love. The prophets and the apostles are at one on this great matter. James and Paul only view it from different points. Feb. 1864. 0. THE CHRISTIAN'S CONFLICT. THE believer's life is frequently represented in Scripture as a conflict. We are enjoined to fight the good fight of faith, and lay hold on eternal life: "For we wrestle," says the Apostle, "not against flesh and blood, but against principalities, against powers, against the rulers of the darkness of this world, against spiritual wickedness in high places." As followers of the Lamb, we have to meet much opposi tion, and encounter many foes. Our enemies are many in number; their name is legion. It is important, therefore, that we know their nature and mode of operation. A knowledge of our enemy's tactics is of great avail in spiritual as well as in temporal warfare. Satan is our first and our great opponent. He seduced our first parents, and having gained an advantage, continues his work of destruction with great tenacity of purpose. "As a roaring lion," he "walketh about seeking whom he may devour." He has all the qualities that render him truly formidable. He is possessed of knowledge, great guile, and great power. That he is very subtle appears from his conduct in the "garden of Eden." He commenced his temptation with Eve, "the weaker vessel." He sought her when alone and near the "tree of knowledge of good and evil," with its forbidden fruit. With great caution and enticing words did he proceed, "Yea, hath God said, ye shall not eat of every tree of the garden ?" "Ye shall not surely die." "Ye shall be as gods knowing good and evil." Proceeding in this stealthy, plausible manner, he succeeded in his object of bringing sin and all its woes into our globe, and blighting the fair scene of man's earthly paradise. That Satan has great power is seen from the ruin he brought on Job. When the words were spoken, "All that He hath is in thy power," he brought even the elements of nature to fight against the devoted man. He heaped calamity after calamity on the Patriarch's head till, in bitterness of soul, the saintly victim opened his mouth and cursed his day. Formidable, therefore, is Satan as an enemy; but he is not to be feared. Cravenhearted, we are not to yield or basely succumb. "Whom resist, steadfast in the faith." We are to resist, having the assurance of success. 66 'Resist the devil, and he will flee from you " "Satan trembles when he sees The weakest sinner on his knees." Further The world is our enemy. For reasons sufficient in the sight of God, he has permitted the wicked One to obtain great power on this nether globe. Hence we find him called in Scripture the god of this world, "whom the God of this world hath blinded;" also, the prince of this world, "The prince of this world cometh, and hath nothing in me." We live, therefore, in an enemy's land; we are surrounded by evil influences by which he can effect our destruction. Hence we are enjoined not to be " conformed to this world, but to be transformed by the renewing of our mind." There are many ways in which the world works our ruin, and several ways in which the adversary employs it for that purpose. Its prosperity, "The cares of this world and the deceitfulness of riches choke the word." Its adversity turns aside from the path of duty, "for when tribulation or persecution ariseth because of the word, by and by he is offended." It is said that the extremes of heat and of cold have a bad effect on our corporeal system. The natives of very warm, and the inhabitants of very cold, climes are not so robust as those who inhabit temperate zones. The Bengalee, who lives in a vapour-bath, or the Laplander, is far inferior in vigour and strength to the Frenchman or Englishman. A similar bad effect has the heat of prosperity or the chill of adversity on our spiritual welfare. Hence, in the highest and in the lowest circles of society, the least vital godliness is found. Therefore, Agur prayed, “Give me neither poverty nor riches; feed me with food convenient for me, lest I be full, and deny thee, and say, 'Who is the Lord?' or lest I be poor, and steal, and take the name of my God in vain." The same prayer should we all present. In the same manner should we all act. We should all rise above the world, both in its bland and forbidding aspects. If fortune smile, and pour into our lap an abundant plenty, we ought to remember that our coffers may be full of silver and of gold, and yet our hearts full of sorrow; that riches cannot ensure happiness here nor happiness hereafter. Moreover, our sun may go down at noon-day. "Having food and raiment, let us therewith be content." If low in the social scale, if poor and afflicted, we should bear in mind the words of the Apostle, "that the sufferings of this present time are not worthy to be compared with the glory which shall be revealed in us." The night may be dark, and the ocean may be stormy, and the bark of the mariner may be buffeted by many a rude billow. He may have to encounter much danger, and to suffer much fatigue ; but when he arrives at the desired haven all past sufferings are forgotten. In like manner the believer may be buffeted by the billows of adversity on the stormy ocean of life; but when he arrives at the rest that remaineth for the people of God, the trials of life will pass from his mind. In the light of eternity he will be able to say, with David "It hath been very good for me Finally The flesh is our enemy, and Satan's chief ally. God made man perfect, but man made himself imperfect. By the Fall the understanding became darkened, and the heart deceitful above all things and desperately wicked. Being deceitful and wicked, it is a most dangerous enemy. A deceitful friend or treacherous enemy is far more dangerous than an open and avowed opponent. Troy, it is said, was taken after a ten years' siege, not by the military daring of martial Greece, but chiefly in consequence of a traitor inside its walls.. Hence our danger. When Satan assails us outwardly, our hearts fail us inwardly; when he brings before our view, in panoramic array, the temptations of time, our sinful desires rise up in mutiny against conscience, the ruling power of the soul craving continual indulgence, like the horse-leech's "daughters, crying, Give, give." When the cup of intemperance is brought before the drunkard, how does the rage for strong drink burn! We require, therefore, to keep the heart. Keep the heart," says Solomon, "with all diligence, for out of it are the issues of life." We rejoice to "set our affections on things above, not on things on the earth;" to guard the weak side of our character, to cut off the right hand, to pluck out the right eye, to crucify the flesh with its affections and lusts, to put off the old and to put on the new man. Far better thus to act, than that both soul and body should" be cast into hell." Such are our enemies, and such is our conflict. Our enemies are powerful, our conflict is difficult. Many have been the heroes and many the conquerors who have trodden the stage of time-who have gained signal victories on the tented battle-field, but who were never able to overcome the world, the devil, and the flesh. We, however, are not to be discouraged. 66 The Captain of our Salvation sends none a warfare" at his own expense. Saul could enclose David's body in a coat of mail; he could put a helmet on his head and a sword in his hand; but he could not put strength in his arm, nor courage in his heart. All this, and more than this, does Christ do for His people. He gives "the whole armour of God," which preserves from "the wiles of the devil." He gives a sword infinitely better than that of Goliah, a sword "quick and powerful, piercing even to the dividing asunder of soul and spirit, and of the joints and marrow." He gives strength, to help in the time of need, and finally makes us conquerors, and more than conquerors. Let us forward to the contest, nothing doubting. Moreover, this conflict has a good effect both in the present and future. The best timber is grown, not in the garden, sheltered from every breeze, but on the brow of the bleak, northern hill, where it is tossed by the storm and rocked by the tempest. The strongest arm belongs not to the son of sloth, nursed in the lap of luxury, but to the hardy son of toil. In like manner the storms and trials of life promote our spiritual maturity and our growth in grace. When our warfare is finished, and victory gained, the Lord will confer a reward infinitely more valuable than ever king or crowned head bestowed on their faithful followers, even 66 an inheritance incorruptible, undefiled, and that fadeth not away." Belfast. GEORGE STEWART, A.M. CALVIN AND ARMINIUS. JOHN CALVIN is regarded as the second great Reformer of the sixteenth century. He was a bold innovator, and struck out an original path, both in regard to doctrine and discipline. He was the first to break loose from the Episcopal form of church government, and is the father of the Presbyterian system, which has been adopted by some churches which reject his doctrines. The distinguishing features of the Calvinistic system are set forth in the "five points" submitted to the Synod of Dort, in the celebrated dispute between the Calvinists and Arminians. They are as follows: 1. Of Predestination.-That all men have sinned in Adam, and are become liable to the curse; but that God bas chosen a portion of the race from the beginning, to whom He should impart faith of His free grace, and consequently salvation. 2. Of the Death of Christ.-That it is a sufficient sacrifice for the sins of the whole world, although a part only believe and are saved; whereas the rest perish in unbelief, and because of unbelief from perversity. 3. Of Man's Corruption.-That all men are conceived in sin and born the children of wrath, and will not return to God without the influence of the Holy Spirit. 4. Of Grace and Free Will.—That the influence of the Spirit upon our fallen natures does not force, but only quicken and correct them, inducing men penitently to turn towards God by an exercise of their free will. 5. Of Perseverance.-That God does not wholly take away His Spirit from His own erring children; nor does He permit them to fall finally from the grace of adoption and the state of justification. There are shades of difference between many of the followers of Calvin upon various points; but they are generally agreed as to the fundamental articles of the creed as set forth above. These articles do not comprise the whole system; but they are the foundation of it. Arminius, a Protestant Professor in the University of Leyden, was the founder of the system which bears his name. He began to disseminate his doctrines in 1691, and soon a bitter controversy arose between his followers and the Calvinists. The latter being the prevailing religion, entered upon a severe persecution of the new sect. The Arminians were also a party in the Synod of Dort, already referred to, and submitted their tenets in five propositions, nearly the reverse of those of Calvin. They are 1. That God has not fixed the future state of mankind by an absolute, unconditional decree; but determined from all eternity to bestow salvation upon those who he foresaw would persevere to the end in their faith in Jesus Christ, and to inflict punishment on those who shall continue in their unbelief, and resist to the last His divine assistance. 2. That Christ, by His death and sufferings, made atonement for all mankind in general, and for each individual in particular; that, however, none but those who believe in him can be partakers of the divine benefit. 3. That mankind are not totally depraved, and that depravity does not come upon them by virtue of Adam being their public head, but that mortality and |