of number, becomes now totally inapplicable. The idea of a double oblation in the case of Abel, which it was intended to support, has been shewn to be intirely groundless: and indeed his observations on the force of the word λv itself, seem not less so. That "the notion of number is included in every application of the word throughout the New Testament," is so far from being true, that numerous passages may be cited, in which no such idea can possibly attach to the word. Thus, in Mat. vi. 25. Is not the soul more (ewv) than meat?-and again, xii. 41. Behold, a greater (λ) than Jonas is here. Many other such instances may be seen in Stephanus's Greek Concordance, to which Dr. Kennicot has referred in support of his opinion. But the true force of the word, both in the positive and the comparative, may be best seen in Schleusner's Lexicon. It will thence appear, that the just value of the expression in the passage in Hebrews has been given in the text: a more ample, or fuller sacrifice, expressing in emphatical terms, that which partook more largely and essentially of the true nature and virtue of sacrifice. Vatablus renders the word uberiorem.

NO. LXIII.

ON THE NATURE AND GROUNDS OF

THE FAITH EVIDENCED BY THE SACRIFICE OF
ABEL.

PAGE 50. ()-FAITH (we are informed by the apostle, Romans x. 17.) cometh by hearing, and hearing by the word of God. This account of Faith, combined with the numerous examples exhibited in the xith ch. of Hebrews, in illustration of its nature, can leave us at no loss to pronounce, that Abel's offering was in obedience to a divine revelation. For it must be remarked, that in the several instances adduced in this chapter, of persons actuated by this exalted principle, the belief of something declared, and a mode of action conformable to that belief, are uniformly exhibited. In like manner, then, as Noah, Abraham, and the rest, are represented, as acting in consequence of a divine cominand, placing an entire reliance in the promise of him who commanded; so Abel, in the sacrifice which he offered, must be supposed to have acted under the same impression,-believing what God had promised, and therefore sacrificing as God had ordered. Indeed, as Heidegger remarks, the divine revelation was in his case even more necessary, than in any other of those mentioned.

The sacred writer again informs us, at the 13th verse of the same chapter, that Abel and

all the others whom he had named, died in faith (i. e. as Hallet paraphrases it, "retained their faith, until their death, or the time of their leaving the world,") not having received the promises, (not having received the completion of them: that being reserved for later times, as is intimated in the concluding part of the chapter, and is clearly expressed in Acts xiii. 32, 33: We declare unto you glad tidings, how that THE PROMISE which was made unto the FATHERS, God hath FULFILLED the same UNTO US THEIR CHILDREN)but having seen them afar off; and were persuaded of them, and embraced them.

Now, that these promises included the promise of the Messiah, Kennicot says, is plain: "first, because this is THE PROMISE, peculiarly and emphatically so called throughout Scripture: and secondly, because that the temporal promises, respecting the land of Canaan, cannot alone, if at all, be meant here, as the apostle speaks of all the patriarchs, whom he had mentioned in the beginning of the chapter: and Abraham, who is one of those mentioned, is expressly said to have sojourned in the land of Promise; whilst, on the other hand, Abel, Enoch, and Noah, (three of the patriarchs included in the word ALL,) had not received the promise of entering the land of Canaan. So that some other promise, made in the first ages, and frequently repeated, must be that to which the apostle here alludes. And what

promise can that be, but the promise of a future Redeemer made to Adam?"-the promise, that the seed of the woman should bruise the serpent's head: a promise, which was to be commemorated in the patriarchal and all succeeding sacrifices, until the seed should come. Agreeably to this the Homily on Faith applies this xith ch. of Hebrews, stating, that holy men of old, although they were not named Christian, yet exercised a Christian faith; seeking, as we do, all the benefits of God the Father, through the merits of his Son Jesus Christ; and differing from us only in this, that whereas " they looked when Christ should come, we be in the time when he is come."

To the fulfilment of this promise then, was the faith of Abel directed; and the enjoined manifestation of this faith, the apostle justifies us in pronouncing, to have been the kind of sacrifice which he offered; and which, as being of the true nature of the sacrifice required of the faithful, procured from God that acceptance, and wit nessing of his offerings, which was refused to Cain. See Heideg. Hist. Patr. Exerc. iii. §. 52. tom. i.-Shuckf. Connect. vol. i. pp. 86, 87.Kennic. Two Dissert. p. 212–215. and Edwards's Survey of the various Methods, pp. 99, 100. See also Witsius, (Misc. Sac. Lib. II. Diss. ii. §. 7-10.) who removes the objections brought by Spencer against the application of

this chapter of Hebrews, here contended for; and Jenn. Jew. Ant. vol. i. p. 57-59. where some excellent remarks are to be found, on the difficulty, which the mention of Jephthah, in the catalogue of distinguished believers, might appear

to create.

It must be confessed that certain commentators, among whom are to be reckoned Grotius, Hammond, Le Clerc, Rosenmuller, and Primate Newcome also if I rightly understand him, interpret the promises alluded to in this chapter as temporal; and are consequently reduced to the necessity of confining the expression, ετοι παντες, ALL these, in the 13th verse, to some of those that had been named; or of referring it to ALL the descendants of Abraham, of whom mention had been made in the sentence immediately preceding. Now, it is obvious, as Whitby remarks, that all the descendants of Abraham did not die in faith: and how, on the other hand, any particular individuals of those before named, can be selected by an expression, which comprehends ALL, it is not easy to discover. And if all, who had been before named, are referred to, (as is unavoidable,) then, as we have already seen, the promises cannot have been temporal, there being some to whom no temporal promises were made, as Abel and Enoch. As to the difficulty arising from the declaration, that the persons enumerated had DIED in faith, when it is known that Enoch