he was the direct ancestor of those, to whom the covenant of the law of works was delivered at mount Sinai; yet all the circumstances of his history, which we have so far considered, tended to that great ultimate object, the new law of "righteousness by faith,” which could only be then dimly foreseen, through the long prophetic vista of two thousand years. Yet we have reason to be assured, that he himself comprehended the real nature of that promise, and of that blessing, of which he was the origin, the type, and, (as it were,) the first-fruit by anticipation. For our blessed Lord declared to the Jews, "Your Father Abraham rejoiced to see my day: and he saw it, and was glad." (John viii. 56.)

SECTION XXXI.

The tests of Abraham's faith.—The credentials of his faith not more convincing than those of Christianity.

We will now consider the several points on which the faith of Abraham was tested. We shall see, that it was a faith so implicit, so firm, so deeply grounded in an assured confidence, that no outward circumstances of improbability could shake it. The whole tenour of the scripture history shews, that the communication by God to Abraham was direct and clear. It was in the nature of an announcement by the very word of Almighty God himself. We may perhaps think so appalling a manifestation of the divine presence as an intercourse by actual speech, could leave no possible room for doubt, or misgiving. It may seem, therefore, that a faith, established on such evidence, was inevitable; and that it could prefer but slight pretensions to that imputation of righteousness, with which, nevertheless, it pleased God to distinguish it. But do we, in fact, find, from historical

testimony, or from our own experience, that a true, lively and animating faith is the necessary consequence of divine manifestations, even though they may be, we may almost say, fully equal to that which was vouchsafed to Abraham ? Our blessed Lord has shewn, first by parabolic precept; secondly by examples in his own ministry; and, thirdly, by his own personal experience; how weak is the principle of faith in the human mind, even when the most convincing demonstrations are presented to it.

It has been an argument of modern sceptics," shew me a person raised from the dead, and I will believe.” But our Lord knew far better the infirmity of human faith. In his parable of "Dives," he represents Abraham himself as saying, that the evidence of prophecy, and the records of the Mosaic history and law, are equivalent, as evidence, to the restoration of life to a dead man. "Abraham saith, they have Moses and the Prophets. Let them hear them." Nay, father Abraham," Dives replies-" but, if one went unto them from the dead, they will repent."-" He said unto him, if they hear not Moses and the prophets, neither will they be persuaded, though one rose from the dead." (Luke xvi. 29, 31.)

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This was no figure used by our Lord to describe with all the emphasis, which an imaginary representation could confer, the feeble character of faith, as a principle in the human mind. He furnished, as we shall shew, the clearest proofs, that the words which

he had put into Abraham's mouth were true in fact, by the incidents which occurred in his own ministry; and by the conduct which he experienced from his own chosen disciples.

It was in the house of a ruler of the synagogue, that our Lord uttered these words of divine power, "Talitha-cumi!" They, who were present, "were astonished with a great astonishment!" (Mark v. 38.) It could not be otherwise! So was Abraham, doubtless," astonished with a great astonishment," when he heard the voice of the Lord speaking unto him. So we, also, of the present day, can hardly fail to be astonished with a great astonishment, when we read the following words which we know were first recorded 700 years before the Christian æra; and compare them with the account of their literal accomplishment contained in the first chapter of St. Matthew. 66 'Behold, a Virgin shall conceive, and bear a son, and shall call his name Immanuel." (Is. vii. 14.) So, also, when we read in the same prophet, "I gave my back to the smiters, and my cheeks to them that plucked off the from shame and spitting. when we read in the

hair; I hid not my face (Isaiah 1. 6.) And again, Psalm xxii. which we

know was written a thousand years before Christ, these words, " My God! my God! look upon me ; why hast thou forsaken me; They part my garments among them, and cast lots upon my vesture." They pierced my hands and my feet. All they

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that see me laugh me to scorn; they shoot out their lips, and shake their heads, saying, He trusted in God that he would deliver him: let him deliver him if he will have him."-When we read these words, and see that it is related in St. Matthew's gospel xxvii. "They spit upon him, and took the reed, and smote him on the head:" and in chapter xxvi. "Then did they spit in his face, and buffeted him ; and others smote him with the palms of their hands," -"They crucified him, and parted his garments, casting lots." 'They that passed by reviled him, wagging their heads."-When we read, that "about the ninth hour Jesus cried with a loud voice, saying, "Eli! Eli! lama Sabacthani!" My God! My God! why hast thou forsaken me!"--When we contemplate the prophecies to which we have referred, uttered so many hundred years before their fulfilment to the very letter; surely we cannot be otherwise than "astonished with a great astonishment."

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But, alas! as it was with the ruler of the synagogue, so is it with us. The Ruler and his family, and they who beheld his dead daughter raised again to life,

were astonished with a great astonishment." But what effect did this astonishment produce? Did the father of this young child, so miraculously restored to him, like the father of him with the dumb spirit, (Mark ix. 24.) cry, with tears, "Lord! I believe, help