writers, who would fain persuade us that, until they began to philosophize-in other words, to doubtthere were neither wisdom nor common sense in the world; and taking the pieces of the ancient language, which their prattle has not broken to atoms, or Jewish superstition perverted, what have we found awaiting us at the fountain of knowledge and instruction first opened up to man?

Creation itself coming into existence by progressive stages; indicating a settled purpose in its birth, and a fixed period for its continuance: each step illustrating the ways of Him, who is wonderful in counsel-even those ways of heaven which never can be comprehended by mortals, save when they are clothed in figurative images and language.

We have beheld it finished, a temple, every whit of which utters forth the glory of God;-even that glory which consists in doing what no created intelligence or power could do-bringing light out of darkness, and making evil productive of good.

A creature is placed in that temple, fitted to appreciate the glory of God, so wonderfully displayed in his works-who, though abundantly warned against yielding to temptation, fell; and so brought in the first practical knowledge of evil into the visible creation. While he is trembling under a fear of the righteous judgment of God, and the old enemy is exulting, in having marred the merciful purposes of God towards man; behold the first practical moral illustration of God's ultimate and great purpose that of mercy rejoicing over judgment! the introduction of the promise manifesting, how,

though sin appeared reigning unto death, grace would ultimately reign, through the righteousness of the seed of the woman, unto eternal life.

In the situation Adam then stood, we were led to contemplate the amazing power that would be given to the promise, as a comforter, by the evidence afforded, at the creation, that the promise and the fulfilment of it had been God's ETERNAL purpose. Adam was thus assured, that mercy was built in the very heavens, and that 'God was not a man that he should lie, or the son of man that he should repent.' For the still more efficient strengthening of the faith of Adam's family and descendants, we have seen also a remarkable course of instruction provided. God had not yet done any of those marvellous works among the children of men, which now fill the pages of his book, and are recorded there, that we, through the patience and comfort of the Scriptures, might have hope.' But, in lieu of this, He furnished the elements of 'instruction in righteousness,' of a nature which, while it was, to them, the evidence of things not seen, laid the foundation of all knowledge and all prophecy, in such a connexion between language and the visible emblems stamped upon and around the creation, as enriched most marvellously the medium of communication between God and man, proved its Divine origin and authority, and incontestibly demonstrated that THE God who keepeth covenant and mercy for ever, is THE God who made the heavens and the earth, and all that in them is.

It remains for us, in the following chapters, to

trace the influence of this mode of instruction on the families and tribes of the earth-on the seed of the serpent, as well as on those with whom they have always made war; even on those who kept the commandments of God, and held by the testimony of our Lord Jesus Christ.

CHAPTER IX..

THE PERFECT IN THEIR GENERATIONS.

THE branch of the posterity of Adam which naturally first claims our attention, is the line of the antediluvian patriarchs, extending from Adam to Noah. As Paul, in writing to the Hebrews, has given a very interesting commentary on the most remarkable passages in their history, we propose taking that commentary in connexion with the brief record left by Moses. But, ere doing so, there are some considerations which it is necessary to keep in mind, in consulting that commentary. We shall therefore offer a few preliminary remarks on

1st. The nature of all the New Testament commentaries on the Old Testament.

2d. The nature of Faith. And,

3d. The example given, by the Apostle, of Faith in the abstract, ere he proceeds to show how it influenced the Old Testament worshippers.

In regard to the New Testament commentaries on the Old Testament, we observe, in them all, a close adherence to the record. The Spirit of God, which was bestowed on the Apostles, does not appear to

have revealed to them any circumstances in the lives or characters of the elders, with which they were not previously acquainted, or which were not matters of historical record; but it explained to them, as they explain to their readers, the causes which influenced them to act as they did-the reasons for the course of conduct they pursued. But, even in explaining these causes and reasons, they always prove their assertions by what is recorded; and not by something in the characters or conduct of those of whom they write, previously unknown to those to whom they addressed themselves. A forcible illustration of this is afforded by our Lord himself, when he proves that Moses was instructed in the doctrine of the resurrection. Our Lord, who knew all things from the beginning, could, if he had seen meet, have set the question at rest, as to whether the hope of the resurrection had been revealed to Moses, by saying, 'Before Moses was, I am; and I, who know the nature of the faith and hope of Moses, can assure you, that he did possess that hope.' This is, however, never the way in which he, or his servants the Apostles, referred to the Old Testament. It was always with them, 'What is written? How readest thou?' Accordingly, he proves that Moses was not ignorant of the doctrine of the resurrection, by what is recorded to have taken place at the bush. In the same manner, when Paul wishes to prove that the elders lived by faith, he demonstrates that their recorded acts bore testimony to this.

But, in consulting him concerning these men of