effective by imbibing a portion of their fervour and passion. There is nothing that so immediately wins the attention and attracts the good-will as an appeal to natural feeling naturally made. And even the sublimest discoveries of truth, and most radiant visions of fancy, would derive from their wedlock to the sympathies of human emotion a new and heartfelt charm, a new and resistless energy; while, on the other hand, the exhibition of the simplest truths, when touched by this magic, acquires a freshness and a masterdom not easily imagined, except by those who have witnessed or experienced its effects.

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It is not as the source of a little perishable distinction that I have thought of the eloquence of the pulpit in dwelling on the subject at such length. Independently of its utility at all times as the means of recommending truth to the attention and acceptance of mankind, I conceive that the peculiar circumstances of the present age render it especially necessary that the teachers of Christianity should enter their career as fully accomplished and armed as possible. It is not to be denied that lettered and scientific men in our day are very deeply and very widely tainted with that spirit of indifference to religion which, more than open hostility, requires on the part of those who would assail it with success a high degree of intellectual and literary accomplishment. The defenders of the truth are now called upon to

adopt a more aggressive system of spiritual tactics than they have hitherto pursued. Literary and scientific infidelity has not ceased to exist or operate, but seems only willing to purchase tranquillity for itself by ceasing to attack. Overwhelmed with discomfiture as all its assaults on Christianity have been, it seems to feel the hopelessness of the contest, and to be desirous of striking a hollow peace with its victorious enemy. Infidel men now talk of Christianity as a very respectable and venerable thing. It is the cant of the day; poets sing its sentimental loveliness, and philosophers talk with complacency-admiring all the while their marvellous candour-of the vast improvement which has been accomplished on the state of mankind since the ages of antiquity, by the operation of better systems of philosophy, government, and religion. But this is not the way in which they are to be suffered to leave the field. The time has come for more decisive measures on the part of Christianity. On the field of Waterloo the British host stood on the defensive for many a bloody hour, beating back with signal defeat the surges of war, but making no general movement on the hostile line. At length the thunder of allied artillery was heard afar. It was the crisis of the day and with unanimous heart, and voice, and step, the thinned battalions which survived that bitter strife advanced "in mighty quadrate joined of union irresistible." Fear blanched the cheek of Na

poleon, and his Invincible Guard was scattered in irrecoverable rout. So is it now with Christianity. She has hitherto contented herself with gloriously repelling the assaults of her enemies. It is time she should do more. Her omnipotent ally is approaching to his great triumph over evil in our world. "Hark! heard ye not even now the thunder of his wheels ?" It is time to exchange the buckler for the and to lift up the lofty war-cry, "Let God spear, arise, and let his enemies be scattered, and let them that hate Him flee before Him!" The best desire I can cherish on behalf of this Society is, that by continuing to send forth, as she has done in time past, well-armed and accoutred champions into the ranks of this high crusade, she may be privileged to share its generous labours and its immortal glory!

No. VI.

ESSAY ON GALATIANS IV. 25.*

THE passage on which I take the liberty of asking your opinion by stating my own, is one of very considerable interest, when regarded either with reference to its own special interpretation, or in connexion with the general subject of typical theology. We are all aware that many distinct shades of opinion have been held in regard to the extent of typical meaning to be found in the Old Testament history. The general tendency of late has obviously been to forsake more and more that mystical and spiritualizing method of interpretation which was once so much in use; and with this tendency we are ready to confess that on the whole we are disposed to sympathize.†

* This essay was read to the Clerical society noticed p. 257, ante. + Here it is proper to state that, in these general remarks, we do not refer to the types embodied in the Levitical ritual, but to those supposed to be embodied in the Old Testament history. The typical character of the ancient worship, not only in its general principle, but in its minute details, is placed beyond all doubt by the Epistle to the Hebrews. We are speaking now of the extent of typical meaning which it is proper to ascribe to the narrative part of the Old Testament Scriptures.Note by Author.

The general principles which we account it safe to hold and proceed upon in this department of interpretation are the following:-That throughout the whole system of Divine Providence of which we have the record in the Holy Scriptures, those especially of the Old Testament, there are interspersed many events which bear very striking resemblances, and afford very apt illustrations of the great facts and doctrines of Christ's gospel. If, then, a type means nothing more than an expressive emblem or image of truth, there can be no doubt that the Old Testament is full of types; and that analogies drawn from it may be employed with equal or greater propriety than those derived from any other quarter in illustrating and expounding Christian truth. Nay more: we are willing to allow that in many cases the analogy is so striking and complete, that we cannot but suppose the event to have been arranged from the beginning, that it might serve as an illustration of the spiritual truth to which it bears resemblance. In those cases, at least, in which the New Testament has traced the resemblance, it is obvious that "He who knoweth the end from the beginning" must have at first arranged and recorded the circumstance, with the intention of using it as he actually has used it, —as an emblem of a greater truth to come. All this may be admitted, and we be left at liberty notwithstanding to condemn as utterly unauthorized and unsound that method of interpretation which, in