of which their brethren, the Japhethites, were as deeply interested as they were.

Had Abram been called away from amongst idolaters, or corrupters of the true worship, he would not have been so anxious afterwards to procure from among them a wife for his son Isaac. God had hitherto, from the very beginning, chosen families, by whom the true worship was to be publicly observed and contended for. He now

appears selecting publicly ('this thing was not done in a corner') an individual, to whom more explicit promises were to be given, and by whom lessons in the faith were to be exhibited, for instruction in righteousness in every age. These instructions were just as interesting to the Japhethites as to the children of Eber. The Japhethites, by whom the Isles of the sea were peopled, were, like the prodigal son, taking their departure; yet, ere they go, their participation in what was to be transacted in the family of Abraham, was secured to them, even by this early note in the genealogical record. Their brotherhood with the Heberites was not for ever cut off by Abram's separation. A time was afterwards to arrive, when those, who had been aliens from the promises, were to be made fellow-citizens with the saints and of the household of God. prodigal son was 'to come to himself,' through the preaching of the Apostles; to return, and seek his father's face; and the father, who had never forgotten him, was to say, 'It was meet we should make merry and be glad, for this MY SON was dead, and is alive again; he WAS LOST, and is found.'

The

When we proceed to trace, then, in the history of Abraham and his descendants, the mode by which God preached and illustrated his purposes to them, we must not think of these preachings as insulated and detached glimpses afforded them of some dark and mysterious matter, which neither they nor those around them knew the object or meaning of; but, rather, as fearful things in righteousness,' known and heard of throughout the world, which not only proved that the Lord God of Israel was God in heaven above and in the earth beneath,' but which 'made the hearts of the people melt' who heard of them.

Thus, in reading of Abram going away, at the command of God, to a land which He was to shew him, going out, not knowing whither he went,—we see, in this, a great trial, as well as a strong indication of his faith in something not seen. But even, before he went, while he was still in Mesopotamia,' the blessing was as publicly spoken as the call was publicly made, for several of his relations accompanied him. Abraham, then, and all, who heard of the call might have been, and were, in great darkness, in respect to the place which he was afterwards to receive for an inheritance. His own faith, as well as that of his family and descendants, was greatly tried, while they sojourned in it, in tabernacles, and did not receive, during their lives, so much as to set their foot on; but they were in no doubt or darkness regarding the ultimate object of their separation. They looked for a city which hath the foundations, and 'they counted Him faithful who

had promised.' They met with many things to confirm them in this confidence in the Lord. The path of the just, in which they walked, was widened to them; and it shone more and more unto the perfect day. But every new confirmation they got, was just a further illustration of what had preceded. Their faith had been early founded on an acquaintance with the character and works and promises of God; and every trial of their faith issued in a confirmation of what they had learned and received. Abram no sooner reaches the promised land, than he rears an altar,-evidence of his faith in the atonement. This was not the act of one beginning to be instructed in the doctrine of Christ, but of one who had 'served him from his forefathers with pure conscience.' He gives tithes to Melchisedek, -evidence that the Lord's portion was then understood as well as under the law. He accounted that God was able to raise his son Isaac again from the dead;—an intimation that the doctrine of the resurrection was no new subject to Abram.

He receives Isaac again from the dead ' in a figure ;'-a proof that figurative teaching was a mode of instruction which, from previous education, he was fitted to understand. He desires anxiously to know,-not that he is to inherit the land, for that he is often assured of,-but how the inheritance is to be obtained; and an horror of great darkness,' attending the sacrifice of the very animals and birds afterwards ordered by the law, through the pieces of which 'a smoking furnace and a lamp of fire passed,' was the remarkable figurative

preaching by which his request is answered. He dies, without having obtained any portion in the promised land, save a burying place; -the finest figurative preaching, as we shall afterwards find, of the hope of the resurrection, which is contained in all the Old Testament scriptures.

We have glanced at these few passages in the wonderful life of the father of the faithful, merely as specimens of the abundant proofs that might be brought, from the history of the wandering heirs of the promise, that their faith, which respected things not seen as yet, was founded on evidence regarding God and his gracious purposes; gathered from a previous acquaintance with the character and proceedings of Him who is light, and in him is no darkness at all. So well founded, so clear were the views they entertained of Him, that they all died in faith, not having received the promises, but having seen them afar off.

Having noticed these, both as establishing the continuous nature of God's revelation, and the figurative mode in which every new illustration and confirmation of His eternal purpose was made, we shall proceed to the more immediate object of our enquiry,-how far the signs employed, at first, to convey knowledge of Divine things, were continued in, and made instructive to, the seed of Israel?

CHAPTER XIII.

THE SHINING LIGHT.

THE sign or figure which first claims our attention, is that which stands connected, in the proverb, with 'the Path of the Just.' That path is said to be like 'the Shining Light, which shines more and more unto the perfect day.'

In the history of Abraham, which we have been considering, and as much so, might it be observed in the histories of Isaac and Jacob, we see servants of the Lord placed in situations of great trial. Their minds were often darkened in regard to their present situation; yet, in the midst of these trials of their faith, that faith stood firm. They looked forward, with hope and confidence, to a time when God was to dwell in the tents of Shem, and to persuade (literally open the door of faith to) Japheth,' when there would be a light to lighten the Gentiles, and the glory of his people Israel.' They saw this day of Christ,' this dawning' afar off' they saw it and were glad.'

The nature of this true light,' its more private as well more public manifestations, were preached