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The dawn of this one revelation did shine forth, though perhaps, more dimly, before the deluge, in those "elders," who "obtained a good report." (Heb. xi. 2.) The same revelation was fully exhibited, though, as it were by anticipation, in Abraham. "Your father Abraham rejoiced to see my day; and he saw it, and was glad." It was the promise" to Isaac: it was the birth-right of Jacob; it was the birth-right, which was taken from Reuben, and conferred on Joseph. (1 Chron. v. 1.) It is the salvation of all mankind. To this revelation there is no restriction-none are excluded from it—" neither Greek, nor Jew; circumcision nor uncircumcision; Barbarian, Scythian, bond, nor free; but Christ is all, and in all." (Col. iii. 11.).

The posterity of Jacob was appointed by God, under the law, as the conducting channel for carrying out from the first springs of the "wells of salvation," (Is. xii. 3,) those copious streams of revealed truth, by which the "earth should be full of the knowledge of the Lord, as the waters cover the sea." (Is. xi. 9.) But Israel would not understand the object of their own great privileges. They looked not to the vast expansion of that "fountain of living waters," (Jer. xvii. 13.) of which they were the destined conductors. They understood not their own prophet's prediction," In the wilderness shall waters break out, and streams in the desert," "and the parched ground shall become a pool; and the thirsty land springs of

water." (Is. xxxv. 6, 7.) They knew not that these blessed waters were freely offered, through One to be born of their nation, to "every one that thirsteth :" -that they were offered "without money, and without price."

They perceived not, that they themselves were appointed as a "chosen generation, a peculiar people," to "call a nation that they knew not ;" and that " nations which knew not them, should run unto them." (Isa. lv. i. 5.) They vainly thought, that the blessed streams, which flowed through their channel, were destined to no wider a dispersion than the narrow confines of their own banks. In their law-giver and prophet Moses, they lost sight of their Father Abraham. They did not perceive that the sacrifices of their ceremonial law were "spiritual sacrifices," acceptable to God, (only) by Jesus Christ." (1 Pet. ii. 5.) They venerated their magnificent temple, but they did not recognize its "chief corner-stone, elect, precious"-" unto them which believe, precious." They knew not that they were a "royal Priesthood," because from them proceeded the great " High Priest for ever." He who was a High Priest "not after their order of Levi-but "after the order of Melchisedek," after the order of him to whom their own levitical order paid tithes in the person of their Father Abraham.

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Hence, the perversion by Israel of their own instrumentality, and that of their law, occasioned the

one perfect revelation to be for a long period obscured; until, in the fulness of time, it shone forth in mid-day splendour-calling both them and all the world" out of darkness into marvellous light."

We repeat, that it is our earnest desire, if possible, to excite the attention of those, who may not hitherto have seriously considered the subject, to the unity of Almighty God's revelation to man; to which the Mosaic dispensation was, by His divine appointment, instrumental and subsidiary. We shall first set forth the patriarchal prophecies, and their fulfilment, temporal and spiritual, as these fulfilments are recognized and recorded in holy writ. To these we shall add reflections and remarks on the apparent intent, according to our own view, of various significant passages in Scripture, whether oral or figurative, or in connection with striking historical events.

The promise to Abraham will be the point, from whence we propose now to proceed-that gracious promise, by which he was appointed as the genealogical root, from whence should spring that seed of the woman, of whom it had been foretold to Adam, that it should bruise the serpent's head-that same seed, in which it was promised to Abraham, that all the families of the earth should be blessed.

We shall shew that this promise, which was again conferred personally on Isaac; and in like manner personally on Jacob, was also the birth-right, in which he supplanted Esau, and which was transferred from

Reuben to Joseph, and thus to the line of Ephraim, as the stick marked by prophetic figure for all the house of Israel-that is, Jews as well as Gentiles, who should embrace the faith of Abraham. We shall point out, as it appears to us, the distinction between the genealogical privilege of the house of Judah, as the stock of Christ's birth ;-as the sovereign or pastoral hand, from which the sceptre, or staff, should not depart, until Shiloh should come ;-and the spiritual privilege of the birth-right of Joseph,—namely the "promise in its full completion; that is, the extension of God's revealed salvation to all mankind, Jew and Gentile.

We shall attempt to shew that, as the Jewish dispensation was instrumental to the end of God's one universal revelation; so the universality of that revelation is a pervading principle, to be traced throughout the whole chain of prophecy by announcement, by types, and by events, from the beginning of time, to its great accomplishment in Christ Jesus our Lord.

We have ventured to express our persuasion, that the following doctrine is "the truth" revealed by the general tenor of Holy Scripture; namely—that the practical condition, (if we may use that term,) on which the free gift of salvation will be vouchsafed to man through Christ's atonement for sin, is the righteousness of God, which He will graciously impute to such a faith in Him, and his revealed word,

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as will work out an obedience, however imperfect, through love to Him.

This obedience appears to have been perfect in Adam, when, formed in the image of God, the righteousness of his Creator was fully imputed to him. The same pure and bright principle, though obscured and corrupted by sin and transgression after the fall, has never been entirely obliterated. It survived, even when oppressed under the bondage of the law. The sound of the trumpet, and the shouts of the people, proclaimed that one great principle, the obedience of Faith, before the power of which the walls of Jericho "fell down flat." (Josh. vi. 20.) By the same principle, even "the harlot Rahab perished not with them that believed not." It inspired the courage of Joshua. It conferred the power of an host on the scanty band, and on the sword of Gideon-for "the sword of Gideon" was "the sword of the Lord." (Judges vii. 18.) It supported the judgment of Deborah by the arm of Barak. It gave strength to Samson, and resolution to Jephtha. It qualified David as "a man after the Lord's own heart." (1 Sam. xiii. 14.) It was the principle of inspiration to "Samuel and the prophets." (Heb. xi. 30. &c.)

This pure principle of "faith," however it may have been obscured for ages by the idolatry of heathenism, or by the vain dependence of Israel upon the law, is a vital spark, which has never been totally extinguished. It may be compared to "oxygen,"