"The token announced was made, not to sense, but to faith; and therefore the sign was consequent to the event confirmed by it. As though God had said, I promise to meet thee and Israel at this mountain; this promise is thy assurance of success; depend on my power and faithfulness, and go, and bring them forth, nothing doubting." Now, why may we not suppose that this was the case in the text? The prediction that the Messiah should be born of a virgin was the surest pledge that could be given to the pious, that the designs of the confederate kings, and of all their other enemies, should be defeated, and the nation preserved under those calamities, which the prophet foretold should be brought upon them. If God had such a blessing in store for his people, would he suffer them to be destroyed? If he would raise up the Messiah from the family of David, would he permit that family to be extirpated? And is it going beyond the truth to say, that the text, if understood as a prediction of Christ, would be a more satisfactory sign or pledge to the pious in Israel, than it could be, if understood of a common child to be born within less than three years from that time?

It has, however, been confidently asserted, that the language of the 16th verse as clearly implies that Immanuel was to be born, as it does that he was not to be capable of knowing good from evil, before the overthrow of the confederate kings. But where is the proof of such an assertion? With equal truth I might say, that the language of Micah, v. 3. 'Therefore will he give them up until the time that she which travaileth hath brought forth; then shall return the remnant of his brethren,' &c. as clearly implies that the Jews were not to be given up into the hands of their enemies after, as it does that they were to be thus given up before, the birth of Christ. But who does not know that they have been given up for a longer time and in a more rsmarkable manner since, than they were before, the coming of the Messiah? Nor is there any more difficulty attending Isaiah's prediction of his birth in the text, than attends Micah's prediction of his birth-place, in the chapter referred to. In both, the prediction itself is plain; and in both, what follows is attended with obscurity and difficulty. And I may add, this is the case with some other remarkable prophecies respecting the Messiah.

I have now examined all the objections to the common interpretation of the text, that have come to my knowledge. And however forcible some of them may be, I cannot think them unanswerable. Indeed I am persuaded, that whatever difficulties may attend the common interpretation, they are by no means equal to those that press on the one that has been substituted in its room. And the same principles of exegesis, that lead to a denial that the text is a prediction of Christ, would, for aught I can perceive, lead to a denial that there is any direct prediction of him in the Old Testa

ment.

For I scarcely know of a prediction of him more plain, or

applied to him in a more decisive manner in the New Testament, than this. And when we consider with what plainness the prophets foretold the remarkable circumstances of his birth, life sufferings and death, it appears truly unaccountable, that they should pass over his miraculous conception in silence, and that Matthew, in order to show that it was foretold, should be under the necessity of quoting a prediction, that had no direct reference to it.

IOTA.

THE NATURE, CERTAINTY, AND EVIDENCE OF TRUE
CHRISTIANITY.

THE following little tract was handed us by a friend, with the expectation that, if approved, it might be presented to our readers. It is entitled "The Nature, Certainty and Evidence of True Christianity; in a Letter from a Gentlewoman in Rhode Island to another, her dear friend, in great darkness, doubt, and concern, of a religious nature." The following advertisement appears on the title page: "Though this letter was written in great privacy from one friend to another, yet, on representing that, by allowing it to be printed, it would probably reach others in the like afflicted case, and, by the grace of God, be helpful to them, the writer was at length prevailed on to suffer it, provided her name and place of abode might remain concealed." The letter is dated July 2, 1753, and was probably published soon after it was written. It was re-printed at Providence in 1793. With the omission of a few sentences, and with slight verbal alterations, we feel a pleasure in laying it before our readers, that the excellent authoress, long since gone, we doubt not, to behold the face of her Redeemer in the heavens, may still dispense light and consolation to those who here walk in darkness.

Some, probably, will think that the writer expresses too great confidence in regard to her own piety. But on this subject several considerations may be suggested. And, in the first place, we must be permitted to inquire, whether Christians, at the present day, are not too fond of harboring and expressing doubts? Has not the language of doubt become so common, that some would even be alarmed, if they could not freely and in good truth adopt it? They would be led to doubt, because they had not (as they thought) doubts enough. We would be far from encouraging a false or an unseemly confidence ; but is the language of doubt, perpetually recurring, honorable to religion? Ought not Christians to love their Savior so well as to be satisfied that they love him? And are not expressions of doubt much more frequent now, than we have any reason to suppose they were among the early disciples of our Lord?

It should be remembered, too, that the letter before us" was written in great privacy," without a thought, at the time, that it would be seen by any eye, except that of the friend to whom it was addressed. It should be recollected further, that the writer was "not a novice;" that she had been long in the school

of Christ, and, so far as appears, had adorned her profession. So great is the deceitfulness of the human heart, that it might argue more of presumption than of piety, to hear the young, inexperienced believer giving utterance to his feelings in the language of strong confi.lence. Still less would such language become the lips of one, whose religious course had been of a doubtful, suspicious character. But it well became "Paul the aged" to say, "I know in whom I have believed, and am persuaded that he will keep that which I have committed to him against that day." And we rejoice to see tried, devoted, exemplary believers now, rising above their doubts, dismissing their fears, and claiming, with a strong but humble faith, their title to the promises.

My dear Friend,

I have thought much on those few lines you began to write to me, and do not at all wonder that you expect I should improve every opportunity to relieve you. For surely the strong bonds of friendship, with which we have for some years been bound to each other, (were there no bonds of grace at al,) demand this; and how much more when these are added? And truly, my dear friend, it has not been owing to want of tenderness and compassion towards you, under your distresses, that my tongue as well as pen has oft been silent. No; my bowels yearned, and I longed to speak many times; but your difficulties were such that I dare not open my lips, lest a subtil adversary should turn that against you, which I intended for your comfort, and sink your spirits the lower, as has sometimes, you know, been the case.

And will God now bless the poor weak endeavors of a worm to refresh you! If so, it will rejoice me much; but whether it please him to use a poor creature as an instrument or no, I am persuaded he will, in his own good time, revive you; and I rejoice and praise him on your behalf, that through grace he will turn your captivity, and that he will bruise Satan under your feet shortly. For, blessed be God, Jesus Christ is stronger than he and all his combined legions: and he cannot resist his power, though he has audaciously struck at his honor, and endeavored to impede his blessed work in your soul. Has the bold-daring spirit presumed to insinuate that all religion is vain, imaginary, and delusive? Does he pretend that none can know they are right? Tell him he is a liar God has declared him so; and I am bold to say, I have proved him so. He has told me the same tale; but, blessed be God, I do know that religion is no imaginary thing, but a substantial reality. I do know that there is a God of boundless perfections, truth and faithfulness, that will not deceive, no, nor forsake the soul that puts its trust in him.

But perhaps you will say, How do I know this God is mine; and that I myself am not deceived? I answer, by the evidences of a work of grace wrought in my soul. And now, as God shall enable me, my dear friend, I will tell you truly what God has done for my soul, and what I call evidences of a work of grace. This question I could never fully answer when with you, which makes me now attempt to explain myself.

First, then, I do know that God has, by his word and Spirit, convinced me of sin; that I was by nature a child of wrath, an heir of

hell, an enemy to him and his ways; yea, enmity itself-being averse to the gospel way of salvation wrought out by Christ. 1 plainly saw the cause of that complaint, Ye will not come to me that ye might have life.' God convinced me, also, that by the deeds of the law no flesh living should be justified, and that he and his throne would be guiltless, though he should cast me off forever.

Nevertheless, though I had thus destroyed myself, yet in him was my help. He discovered to me, that he had laid help upon ONE who is mighty to save to the uttermost all that come to God by him; even a glorious Christ, the great Emanuel, in whom dwells all the fulness of the Godhead bodily, one every way complete and suited to my wants; and that he was not only thus qualified, and sealed, and sent by the Father, but that he was willing as well as able to accomplish the great work, and would by no means cast out any that come to him. Upon this discovery of the amiable and lovely Jesus, I do know that the Spirit of God constrained me to throw down the weapons of my rebellion, and to submit to HIM, as Prince and Saviour, and consent to be saved by him in his own way, and upon his own terms; that he should be the Alpha and the Omega, the foundation and the top-stone in my salvation. Yea, God caused my heart to go out after him in strong and vehement desires, and to choose him in all his offices, with all his benefits, to be my portion forever. He appears to me to be the most lovely and desirable object; and God enabled me to give myself, my whole soul and body, with all my concerns, for time and eternity, into his merciful and faithful hands and had I a thousand precious souls, I would gladly venture them all with him; for I am persuaded he will keep by his mighty power what I have committed to his charge; nor shall all the hosts of hell be able to pluck me out of his hands. Upon this choice, and surrender of myself to Christ as Mediator, God the Father manifested himself to me, as my reconciled God and Father, the blessed Spirit took up his abode with me, afforded me his influences and assurance daily, and God made with me an everlasting covenant, never to be forgotten, even the sure mercies of David: and I solemnly gave myself up, all I have, am, or can do, both in life and death, in time and for eternity, to God the Father, Son, and Holy Ghost, to be his own in a covenant way, to be disposed of as shall most consist with his glory; and chose the glorious Trinity for my portion forever, in opposition to all others-even a God of infinite perfections. Oh happy choice! Oh how happy, that I lived to see that day, wherein God betrothed me to himself in loving kindness and tender mercy!

And now the foundation of my hopes are laid upon the rock of ages. And agreeably to those covenant engagements, a faithful God has ever since dealt with me. And surely I can say, Whereas I was blind, now I see; old things are done away, all things have become new.' Now, through grace, I dare appeal to a heart-searching God, and say, that none of his commands are grievous; I esteem them all holy, right, just and good, and long to yield an universal obedience. God does excite in me strong and vehement desires after an entire conformity to his law, as though my whole salvation

depended thereon; while at the same time he will not suffer me to depend on anything but Christ alone, notwithstanding a strong propensity to rely on my own merits, but enables me to account all things else as nought, in point of justification. Yet he gives me to see a beauty in holiness, which far exceeds the lustre of all created things. Nor do I know what desire means after any or all the enjoyments of time and sense, compared with those ardent longings which he at times excites in my soul after the enjoyment of himself, and for sanctifying grace.

And though grace is not always alike in exercise, (no, I am sometimes dull and lifeless) yet, blessed be God, it has been the habitual and settled bent of my soul for many years, to choose God, his Christ, and grace, for my portion, in all conditions, both adverse and prosperous. Sometimes he has bereaved me, cut off the streams of earthly comfort one after another, and then caused me to justify him, and fly to him as my all. Sometimes he has hid his face, and caused me to mourn after him, and refuse all comfort till he returned. Sometimes he has permitted Satan to tempt and tyrannize over me for a season; and many a precious jewel has been stolen from me, by clouding my evidences, and insinuating that all was delusion and hypocrisy; but a faithful God would not suffer me to be tempted above that I was able, but made way for my deliverance. Sometimes he has permitted the remains of indwelling corruption to rally all its force, and strive for mastery; but at the same time stirred up an inveterate hatred and an abhorrence of it and myself for it, because it is the abominable thing his soul hates. And sometimes unbelief has so far prevailed, that I have cried out, I shall one day perish by the hands of these enemies; or I shall at least fall into sins, to the dishonor of the dear name by which I am called; but for more than sixteen years has God preserved me from allowed transgressions, and, by grace assisting, I am determined never to lay down my arms, but fight till I die, under the banner of the great Captain of my salvation. And since my Lord is mine, all is mine, and I shall come off more than a conqueror, through him that has loved me and given himself for me, though now I groan under a body of sin and death. Never does sin appear more odious than when I am well satisfied it will not prove my ruin. God disposes me to choose any affliction, or all the afflictions in this world, rather than sin. O that Christ would entirely possess his rightful throne in my soul, wholly sway the sceptre there, and fill every room; that not a lust, an usurper, might ever dare to lift up its head again! Transporting thought! one everlasting day this shall be the happy case!

Again, God causes me to love his image, wherever I see it; in strangers, in rich, in poor, in bond or free, of what denomination soever. Surely I do esteem the saints the excellent of the earth, and they are my delight. God also enables me to love my enemies, to forgive injuries, and earnestly to pray that God would forgive them also. But I must not enumerate more.

These, my dear friend, are what I deem evidences of a work of grace; and for my part, I had rather be able to read them, than to