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sons.

They were both of supernatural birth. 31. They were only begotten

41h. 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 9ih. After they returned to their father's house, they each became the father of nationsIsaac, 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 125 years old, and Isaac 25, in the prime and vigor of life, he could have escaped either by violence or flight. And had there been any resistance in the case, it would doubiless 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 dedueible 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 gels nor ministe ng 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 obedience 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 portrayed 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 ihat 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 125th 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 laught 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 obedienceover 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.

A. C.

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CHRISTIAN CHARACTER AND PRIVILEGE,

[CONTINUED FROM PAGE 204 ) Sect. 6.--"GODLINESS with contentment is great gain; for we brought nothing into this world, and it is certain we can carry nothing out. Having, then, food and raiment, let us be therewith content. For they that will be rich fall into temptation, and a snare, and into many foolish and hurtful lusts, which drown men in destruction and perdition. For the love of money is the root of all evil: which, while some coveted after, they have erred from the faith, and have pierced themselves through with many sorrows. But thou, O man of God, flee these things; and follow after righteousness, godliness, faith, love, patience, meekness. Fight the good fight of faith, lay hold on eternal lise. Charge them that are rich in this world, that they be not highminded, nor trust in uncertain riches, but in the living God, who gives us richly all things to enjoy; that they do good; that they be rich in good works, ready to distribute, willing to communicate; laying in store for themselves a good foundation against the time to come, that they may lay hold on eternal life.-For the grace of God, that brings salvation, has appeared to all men, teaching us that, denying ourselves to all ungodliness and worldly lusts, we should live soberly, righteously, and godly in this present world; looking for that blessed hope (of eternal life) and the gloriolis appearing of the great God and our Saviour, Jesus Christ; who gave himself for us, that he might redeem us from all iniquity, and purify to himself a peculiar people, zealons of good works.-That, justified by his grace, we might be made heirs according to the hope of eternal life.” 2 Tim. vi. 6.; xii. 17-19.; Titus ii. 11--14; and iii. 7.

In the preceding section we are led to consider the infinite obligation incumbent upon Christians to live intentionally and entirely devoted to God; not only as their incumbent duty, but as their supreme privilege-their very heaven upon earth. In the section under con sideration, we are divinely instructed how to feel and act in relation to the goods of this world, that so we may continue to maintain and enjoy that most blissful privilege. For this happy purpose, we are here exhorted to be content with the mere simple necessaries of lifesofood and raiment "-To consider these, in connexion with godliness, as great gain. And this important exhortation enforced with argu. ments the most decisive;—"for it is certain we brought nothing into world; and it is equally certain, we shall carry nothing out." What, then, do we really want during our short abode here, but the mere necessaries of life? And is it not equally certain, that the love and pursuit of earthly things, as above described, are altogether incompatible with a life of holiness? and must, therefore, necessarily prove eternally ruinous to the deluded votries: “for without holiness no man shall see (that is enjoy) the Lord.” Wherefore, the poor are commanded to be content in their humble station, with the mere necessaries of life, and not to labor to be rich." Prov. xxiii. 4.This prohibition, however, is not intended for the indulgence of idleness; but for the all-important scriptural reasons above specified. For the Christian is divinely admonished to be diligent in business, fervent in spirit, serving the Lord”—To labor, working with his hands, the thing that is good, that he may have to give him that is needy;" also, that he may walk honestly toward them that are without, and may have lack of nothing, being fruitful in every good work.” Rom. xii. 11; Eph. iv 28.; 1 Thess. iv. 12.; Col. i 10. These, then, are the blissful, honorable, lawful purposes, for which the poor Christian is to labor, while on earth, according to his ability and opportunity; and, in so doing, he not only enjoys a heaven upon earth; but also says up for himself a good foundation against the time to come;" thus securing to himself the blissful enjoyment of an.eternal life.

In the mean time, the rich are also divinely admonished to use their riches for the same blissful purposes;- not to be high-minded;"'. not to use their wealth, or seek to increase it, for the sake of selfaggrandizement, or family distinction; but to make a beaevolent and heneficent use of it, both for the spiritual and temporal good of others. What a happy people would Christians be, if those divine injunctions were faithfully reduced to practice! · And what a powerful tendency would such practice have to recommend our holy religion to an ignor ant, thoughtless, ungodly world!

T.C. 47*

VOL V. N. S.

STYLE. There ought to be a variety of style in every discourse. We should rise in our expressions when we speak of lofty subjects, and be familiar in common ones, without being coarse or grovelling. In most cases an easy simplicity and exactness are sufficient, though some things require vehemence and sublimity. If a painter should draw nothing but magnificent palaces, he could not follow truth, but must paint his own fancies, and by that means soon cloy us.

He ought to copy nature in its agreeable varieties; and after drawing a stately city, it might be proper to represent a desert, and the huts of shepherds. Most of those who aim at making fine harangues, injudiciously aim to clothe all their thoughts in a pompous gaudy dress; and they fancy that they have succeeded happily when they express some general remarks in a Horid lofty style. Their only care is to fill their discourse with abundance of ornaments to please the vitiated taste of their audience-like ignorant cooks, who know not how to season dishes in a proper, rational way, but fancy they must give them an exquisite relish by mixing excessive quantities of the most seasoning things. But the style of a Irne orator has nothing in it that is swelling or ostentatious; he always adapts it to the subject he treats of, and the persons he in. structs, and manages it so judiciously that he never aims at being subliine and lofiy but when he ought to be so —Fenelon.

AN ADDRESS, Delivered by request to the Union Lilerary Society, Washington College,

November 10, 1811. THE PHILOSOPHY OF MEMORY AND OF COMMEMO.

RATIVE INSTITUTIONS. MR. PRESIDENT,

AND GENTLEMEN MEMBERS OF THE UNION LITERARY SOCIETY, An incident occurred on the 10th of November, in the year of our Lord 1808, which has occasioned our meeting together this evening. That incident is of some interest both to you and me, else we had not assembled in commemoration of it. It was the day of the nativity of your literary institntion-a day in which the founders of your association resolved 10 prepare themselves more thoroughly for the enjoyment of the social state; by placing themselves in a new relation to one another; and solemnly agreeing to discharge to one another certain social duties and obligations, with a special reference to their mutual improvement. They very naturally imagined that they could create a miniature world, in which, on a limited scale, they could have the great world of mankind represented in all those points affecting their literary and moral improvement. They discovered in themselves cer. tain common wants and desires, as well as certain individual aptitudes and powers of supplying those wants, and of gratifying those desires;

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and, in order to this, agreed to meet on a certain day in every week,
and to come with all the available means of improving one another
and of being improved-by comparing their respective views, and
calling forth their individual energies in discussing such questions as
naturally tended to the development and cultivation of their intellec-
tual and moral powers, and thus fitting themselves for advantageously
acting their part on the great theatre of the world.

You, their successors, approving of these objects of their associa-
tion, and of the principles and motives which influenced them thus to
act, have incorporated yourselves with them as component members of
the same institution; and, in pursuance of the very laudable objects of
your association, have met this evening to receive an anniversary
address from one who cannot but feel himself both honored and happy
in being invited to further the wise and benevolent ends of your insti.
tution.

To me, gentlemen, it is frequently no easy task to select a subject, as I judge, pertinent to the occasion. During the last three months, the busiest in my life-sometimes, indeed, in reference to your anni. versary-the subject of commemorative institutions has occurred to my mind as one of some importance: and presuming it to be as apposite to the present occasion as any I could think of, I decided the other day to offer you a few practical thoughts on the PhilOSOPHY or MEMORY AND OF COMMEMORATIVE INSTITUTIONS.

Preparatory to this, however, it is expedient that we very briefly glance at the faculty of memory itself, as prerequisite to the comprehension of the philosophy of commemorative institutions. But, gentlemen, what can we say of memory that has not been already said by some of the great masters of mental philosophy, such as Bacon, Locke, Reid, Watts, Stuart, Brown, or Combe, and better said than we can say it. We shall not attempt to say what they have said, in the way developing the abstract nature or peculiar attributes of any faculty, instinctive or acquired, denominated Memory. With us memory is contemplated merely as a monumental tablet, not as an organ, nor as an active power. Recollection, indeed, is a faculty, an active power of reading what has been written and inscribed on the tablet of memory. Memory is as passive as the marble tables on which the finger of God inscribed the ten everlasting precepts, while

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