others have been dealt with that he loves, so he will deal with us.

I was much tried before I spoke from the text in Isaiah 1.; but in His light we see light, and it is He alone that can turn the shadow of death into the morning.

Your affectionate father,

ISAAC BEEMAN.

DEAR ISAAC,

TO THE SAME.

Cranbrook, June 27, 1837.

On Sunday the chapel was very warm. The subject," Whose faith follow, considering the end of their conversation, Jesus Christ, the same yesterday, to-day, and for ever." Heb. xi. furnishes the actings of faith; conversation is taken sometimes for common discourse, sometimes for the actings in common life; but here for a particular conversation directed to a particular person, "Jesus Christ," who is the end of this particular conversation. End signifies sometimes the end of a line, a limit; sometimes a certain duration; Israel could not see to the end of that which is abolished: this conversation is to a point beyond which no progress can be made, Christ being the alpha and omega as the merit of salvation : in the merit of salvation no word nor thought can go beyond him. To all who receive the mercy of God through him he becomes the end of their conversation; they, like Paul, determine to know nothing among men for salvation, but Jesus Christ and him

:

crucified this is the point beyond which no progression can be made. The Father's love to his people centres in him towards them, from which love nothing is to separate: the purchase of the Spirit is through him; and when he takes up his residence in a sinner's heart, he at length becomes within him a well of water springing up into everlasting life, which is God's gift through Jesus Christ our Lord. Where Christ becomes the end of a person's conversation, it is not tainted with the working strain; they are willing to be debtors, and put the crown on the head of the King of Zion.

Your affectionate father,

TO THE SAME.

ISAAC BEEMAN.

Cranbrook, July 14, 1837.

DEAR ISAAC,

My subject at Mayfield was from 1 Cor. ii. 6-12. Mystery first, Trinity: "The mystery of God, and of the Father, and of Christ." (Col. ii. 2.) This stands first, and is the head of all; "In whom are hid all the treasures of wisdom and knowledge." Mystery second, God manifest in the flesh, and for what; made of a woman, made under the law, to redeem them given to him in the covenants. Mystery third, the union between him and his bride, for whom he gave himself, being flesh of his flesh, and bone of his bone, that she might be made one spirit with him. Mystery fourth, the ordination of ingrafting the Gentiles into Christ by the gospel,

upon the breaking off of the Jews for their unbelief and rejection of Christ, to make the Gentiles fellowheirs and partakers of his promise of life by Christ, which was hidden for ages; but this secret mystery was revealed to Paul, and who laboured to make them see the fellowship of this mystery, that they might have Christ in them the hope of glory; for this was God's mystery among the Gentiles, and Paul would not have them ignorant of this mystery, and that it was so ordained for a time only, lest they should be wise in their own conceits, as if they were better; but that this, as all other things in the salvation of man, proceeded from this hidden mystery, which God ordained, says Paul, to our glory. The last mystery is the resurrection; and who could find out how to raise a corruptible body, dead in the grave, to an incorruptible state, and raise it in glory, power, honour, and a spiritual and eternal life? in all which this wisdom of God in a mystery shines, as also by the Spirit given to quicken the dead in soul, and to give them light to see themselves, and see a just God, and feel their condemnation, to make way for the revelation of Christ, as the woman's seed, to save fallen man, and as all flowing from this hidden wisdom, which is hid from all living that are in their natural state; witness the princes and rulers that knew not Christ, and in enmity killed the Prince of Life. They had only the spirit of the world, which is enmity to God, superstition, and pride, like unconverted Saul of Tarsus at length he lost this, and had another spirit put within him, and a new heart, as have all God's elect, that he and they may know the things freely given to them of God. The gift of God is eternal life, and this, says Mr. H., includes all others. In haste, your affectionate father,

ISAAC BEEMAN.

DEAR ISAAC,

TO THE SAME.

Cranbrook, Monday, October 17, 1837.

I received yours, and thank you for your care for me: I know I am apt to go beyond my strength. My subject yesterday was on Psalm cxiv., Israel's return from bondage; no doubt figurative of the deliverance of God's elect from the bondage of sin. The Lord told Abraham his seed should sojourn in a strange land, and, after four hundred years, they should return to the land in which he then sojourned, and have it for an inheritance. He also promised to be Abraham's God, and the God of his seed. In Abraham's, Isaac's, and Jacob's family consisted the church of God in those days: Jacob's family increased, and, in bondage, was multiplied to a nation. But among these twelve tribes, God chose the tribe of Judah to be chief ruler; and of this tribe our Lord, according to the flesh, came; he chose not the tribe of Ephraim, he refused the tabernacle of Joseph; but chose the tribe of Judah, the mount Zion which he loved; that is, Christ and the church, which in him was loved with an everlasting love; and built, in his purpose, his sanctuary, in which he would ever dwell, like high palaces, like the earth which he hath established for ever: "A glorious high throne from the beginning is the place of our sanctuary."

In Judah is God known, his dwelling-place is Zion; and when the chosen tribes were multiplied, he would make his purpose more manifest; which he effected in Israel's deliverance; for "when Israel went out of Egypt, and the house of Jacob from a people of a strange language, Judah was his sanctuary, and Israel

his dominion." Judah and Israel signify his peculiar people.

The Lord says to Moses, "Go and say to the house of Jacob, and tell the children of Israel, Ye have seen what I did unto the Egyptians, and how I bare you on eagles' wings, and brought you unto myself;" and further tells them they should be unto him a peculiar treasure above all people; "for all the earth is mine." To manifest these as his own adopted nation, he sends Moses and Aaron to say to Pharaoh," Let my people go, that they may serve me." Judah was his sanctuary and Israel his dominion; his dwelling was with them, manifested by his power in the ministry of Moses and Aaron; and he shewed plainly that Israel was his dominion when his uncontrollable power was, exerted in their behalf, and against their enemies, for Israel's sake. The judgments through the land, and Israel's preservation, the death of the first-born, and Israel's escape under the blood of the Passover, further proclaim Israel as his dominion; as also does his guiding Israel by a cloudy pillar to the borders of the Red Sea, the division of the waters for their safe passage through, decoying Pharaoh's army, yet keeping them at a distance by the darkness of the cloud reflected on them, whilst it gave light to Israel, and, when got into the depth of the sea, then taking off their chariot wheels, and preventing their retreat till the waters returned and overwhelmed them, while Israel was safely landed.