features of a friend, we surely recognize the picture in which they are faithfully represented. If we find a series of drawings delineating these singly and in various combinations, separate from the entire portrait, we shall have our attention forcibly called to many beauties and imperfections which passed unnoticed before. In virtue of this principle, a great practical importance belongs to the study of the Old Testament, as a repository of wisdom in the mystery of redemption. These types are not available for proving any doctrine not otherwise revealed, as the picture cannot prove the existence of any feature or peculiarity in a supposed living original, which on comparison we are not able to verify by direct inspection. But they suggest new views of truth, while they confirm and render vivid perceptions which were previously feeble and obscure. The mystery contained in the types hidden from ages and generations' having now been revealed in the manifestation of Jesus Christ, we have a word of prophecy more sure,' whereunto we do well that we take heed, as unto a light that shineth in a dark place, until the day dawn and the day-star arise in our hearts.

2. The type and type-symbol are related to the spiritual reality which they represent, not on any arbitrary principle of representation, but by a specific and certain, and generally a natural and essential resemblance.' The use of this definition will preserve us from arbitrary and fanciful accommodations of the Old Testament letter. It is not enough that we find even a spiritual reality to which the earthly figure is capable of being accommodated, in virtue of some superficial resemblance, such as those very generally fixed on by writers on the types. The case here, in the interpretation of material figures of spiritual things, is entirely parallel to that of the interpretation of written or spoken language, composed of verbal descriptions of the same things. It is not enough that the doctrine derived from the representation be true in itself. It is necessary that it be the very truth which, according to the established laws of the mode of representation employed, whether this be emblematical or verbal, may be shown in the instance in question to have been designed to be conveyed. This illustration will, at the same time, serve to show the unsoundness of the conclusion adopted by Bishop Marsh and many other writers on Scripture interpretation, who argue against the possibility of interpreting any Scripture types which have not been expounded by the Scripture writers themselves, on the ground of our being unable to demonstrate to other minds the truth of any spiritual sense which we may have adopted as that of the author of the type. There is a certain ambiguity characterizing all human language, which leaves room for an indefinite amount of misunderstanding,

misunderstanding, especially in the interpretation of ancient writings, or those treating of subjects in themselves obscure, or to the reader previously unknown. This applies to the Scriptures above all other books; yet, by the blessing of God, on a careful and single-minded study of the sacred writings, examining texts in their scriptural connection, comparing one part with another, and every single passage with the ascertained scope of the whole revelation, they become in all their important intimations plain and sure to the most unlearned. Thus it would be found to be in the study of Old Testament types, did we once address ourselves to it on the principles which the New Testament writers have prescribed. However slow and painful the process, by keeping in view the great character and design of the typical system as a representation of good things to come, by using the inspired specimens of typical interpretation left on record in the New Testament to fix the meaning of other parallel types, and by applying ascertained expositions as a key to decipher the whole system in virtue of its divinely-framed connections; and, finally, by comparing our conclusions with the revelations of the Gospel, and the latent references to the Old Testament with which the New Testament Scriptures abound, we should constantly approximate to a sure and perfect vision of that glory which Moses temporarily covered with a veil.

3. The representations of the type and type-symbol stand immediately related to God, He himself being unrepresented, and their relation to God being analogous to that of the spiritual reality which they represent. This, with, often, the preceding definition, will enable us to distinguish the letter of the Old Testament, having its fulfilment uniformly in spiritual things, from mere symbols often representing things earthly; and will guide us in looking for the spiritual reality in every case in which it is intended to be shadowed forth. It will also furnish us with important aid, as explained in our former article, in understanding, in any given case, the designed representation of the Old Testament letter. It will, besides, guard us against a frequent mistake then adverted to, of applying to the Father-the supreme authority in the economy of Godhead-representations intended to cast important light upon the character and offices of Christ; as in Abraham offering his son Isaac, and in the visible glory of the most holy place of the earthly tabernacle, the appointed figure in the Levitical economy of the anavyaoμa of Heb. i. 3.

II. The second use of the principles laid down is in directing us to the maintenance of the purity of the New Testament administration: this has already been partly anticipated. A grand peculiarity of the New Testament system is the absolute abolition

which it enforces of the Old Testament shadows. This is largely and strongly insisted on in the apostolic epistles, especially in those to the Galatians, the Colossians, and the Hebrews: Let no man, therefore, judge you in meat, or in drink, or in respect of an holiday, or of the new moon, or of the Sabbath days, which are a shadow of things to come, but the body is of Christ Wherefore if ye be dead with Christ, from the rudiments of the world, why, as though living in the world, are ye subject to ordinances (touch not, taste not, handle not, which all are to perish with the using) after the commandments and doctrines of men ?' This, with similar passages, does not merely import the change of the outward form of divine ordinances, the substitution of one earthly shadow for another; it announces the entire repeal of the fleshly principle of Old Testament administration, to give place to the manifestation of Christ, the antitype, and his image in his saved and regenerated Church. In our former article we stated the ground on which we are able to maintain the consistency of this change of principle with the fact of the institution of new ordinances, earthly in their outward form, usually called Sacraments in the New Testament Church. These ordinances have no independent standing or virtue in the Christian Church as the carnal ordinances of the law had, at least in their own earthly sphere, under the former dispensation. They are the mere badge of a vital union to Christ, the mere form or shape in which the New Testament Church, first made manifest in its spirituality by the operation of Divine grace, presents itself to the outward eye. Importing, as they do, by their clear Scriptural definition a recognition of a man's standing in the house of God; to assign to them such an independent place and virtue by administering them to those on whom the sovereign grace of the Spirit has not first impressed its own visible and credible marks, is plainly to corrupt the spiritual Church of the New Testament by mingling it with the abolished shadows of the law and the beggarly elements of the world-it is practically to subvert, as the Apostle has shown in the Epistle to the Galatians, the foundations of the gospel of the grace of God.

III. Finally, the correspondence which has been asserted between the earthly events and ordinances of the Old Testament and the spiritual realities of the kingdom of God, opens up a vast field of evidence for the divine origin of the scriptures, and of the plan of mercy which they reveal. The literal fulfilment of prophecy has, in the hands of such writers as Bishop Newton and Dr. Keith, furnished some of the most effective weapons wherewith to meet the assaults of infidelity. Yet its indications in matters of detail are very frequently uncertain; and a large part of the historical

matter

matter which, as it passed in the course of providence, would have gone to verify preceding predictions, has been irrecoverably lost. But the testimony of Jesus is the spirit of prophecy-and of this one ultimate theme of the representations of Old Testament predictions, and history, and law, we have a plain and ever-enduring record in the New Testament Scriptures. Here yet lies, almost untouched, an infinite mine of evidence which no devastations can destroy, and no labour can exhaust. Were we to meet with a rude tribe who asserted, on the faith of some tradition or record possessed by themselves, the existence in a remote bygone age of a nation of high civilization and wide renown, inhabiting the country now occupied by themselves; and were there suddenly to be disclosed under their soil the vast remains of great cities and monuments, and elaborate works of art; how overpowering would be the evidence of the account which these simple witnesses, unconscious of the existence of the forthcoming confirmation, had addressed to us. Such an evidence have we of the existence of the plan of redemption in the Divine mind in Old Testament times, arising from the latent but wondrous delineation of that plan which a close examination, in our day of light, discloses to us in the writings of Moses and the prophets who prophesied of the grace that should come unto us; to whom it was revealed, that not unto themselves but unto us they did minister the things now reported to us-searching what, or what manner of time, the Spirit of Christ which was in them did signify, when it testified beforehand the sufferings of Christ and the glory that should follow.' Probably it will be one of the distinguished privileges of the church of the latter days-in the realizing of which converted Israel will bear an important part-to read plainly, in the light of Christ's glory, that ancient record of the purposes of God's grace which was 6 written for our learning,' but which we are, even now, only painfully spelling out, through the thick and darkening medium of the Old Testament veil. Thus there will arise, from the book of Divine Revelation, a testimony to its own divinity which will at last silence the cavils of the sceptic, while from itself also there will come forth an exposition of its remaining mysteries, rendering them all plain,' and all profitable' for perfecting the man of God.b L. M.

b We have been requested to indicate the following corrigenda in the previous article:

Vol. iv. p. 10, line 19 from bottom, for 'type' read' symbol.'

16-12

p. 15, for As under the former view. . . so in the latter view,' read, ' But while under the former view. . . in the latter view? p. 20, 11 from bottom, for 'the' read 'its.'

p. 20,

1

for 'three' read 'then.'

for 'creative of righteousness' read 'creative

JOHN CALVIN.

Das Leben Johann Calvin, des grossen Reformators. Von PAUL HENRY, Prediger an der Französisch-Friedrichstädtischen Kirche zu Berlin. 3 vol. 8vo. Hamburg bei Friedrich Perthes, 1835.

The Life and Times of John Calvin, the Great Reformer. Translated from the German of PAUL HENRY, D.D., by HENRY STEBBING, D.D., F.R.S. 2 vols. 8vo. Whittaker and Co., London, 1849.

The Life of John Calvin, compiled from Authentic Sources, and particularly from his Correspondence. By THOмнS H. DYER. With a Portrait. John Murray, London, 1850.

Of all the eminent men who flourished at the era of the Reformation, Calvin may perhaps, all things considered, be justly regarded as the greatest. Zuingli had the precedence of him by several years, and may be said to have anticipated him in some of his views; and Luther, in all that regards power of influencing the popular mind, fervour of spirit and genius, as well as personal intrepidity, was greatly his superior. If we remember, however, that the peculiar glory of the Reformation, as well as the source from which all the blessings that accompanied it flowed, was the exhihition of divine truth which then took place, and if we recognize the immense and unparalleled extent to which Calvin succeeded in this department, whether as seen in his admirablyarranged and logical Institutes of the Christian Religion,' or in his penetrating and luminous expositions of the sacred volume, we shall scarcely hesitate to give to him the place of superiority.

But whatever view may be taken of the merits of Calvin, there is one point on which there can be no doubt, viz., that among all the Reformers he stands unrivalled for the amount of abuse and misrepresentation which have been heaped alike upon himself personally, and upon those views of divine truth which he made it the business of his life to illustrate and defend. To such an extent has this been carried, that one is involuntarily reminded of the words of our Lord, Blessed are ye when men shall revile you, and shall say all manner of evil against you falsely for my sake.' In this respect the servant has not been above his master.

Till the appearance of Dr. Henry's work, little had been done to set forth the real system, or to vindicate the character, of Calvin in the eyes of the world. Dr. Henry's work is upon the whole a very satisfactory one. The learned author has investigated