But it is time that we should pass onwards from the Prophecieswhich we earnestly request our readers to peruse, as they are here explained to a consideration of the Types. These constitute a branch of christian evidence, which is in itself very conclusive, and is in its nature nearly allied to prophecy, but at the same time one which requires a remarkable exercise of the judgment; as an uncontrolled fancy will be found very apt to detect types and antitypes where they really have never existed. In this department Mr. Thompson leaves us nothing to desire; he has proceeded with caution, and has brought his types into comparison with their antitypical relations on the authority of the inspired writers of the New Covenant. He is likewise free from the error of mistaking an allegory for a type, into which several persons have fallen; thus constructing a system which will not endure investigation, and which has been found detrimental to the cause which it has been intended to serve. Characters, institutions, and events, are examined by Mr. Thompson with great care, as to their analogies to the dispensation of Christianity; the points of coincidence are brought forward; and more especially in the Levitical ordinances the evidence of the design of accommodation to some things, then as yet to be revealed in the fulness of time, is incontrovertibly adduced. The original intent of the Deity in religious institutes, as far as we can by the help of the Scriptures develop it, is here portrayed as in a picture before us.

In the critical scrutiny which Mr. Thompson has applied to the miracles, he is wonderfully felicitous and original. Paley and others have treated of them as christian evidences; but here they are arrayed in a new dress. They are examined with reference to the leading object of the book, and are shown to be superabundant in proof, that Christ was actually, essentially, and inseparably possessor of the Divine nature. For, the argument is, that “ upon the miracles of Jesus rests his Divinity; that' if the miracles were real, that must necessarily be established; if false, that' Jesus was an impostor." Hence Mr. Thompson vindicates the reality of the miracles, and by consequence demonstrates that Jesus was Divine.

After the preliminary and general vindication of them, they are examined seriatim. In St. Peter's confession of Christ's divine character, in consequence of the conviction which the miraculous draught of fishes produced upon him, Mr. Thompson deduces an additional corroboration of the fact from the words themselves which the disciple used. We cannot better give the illustration to our readers than in his own language. "The words, Depart from me, O Lord! appear to show, that Peter, having received a conviction of Christ's divine power, according to the idea of the ancient Hebrews feared, that his Omnipotence might break forth with a consuming energy; for the Jews believed, that he who saw the manifested God, would die." The analysis of

the other miracles, which is given according to their order, yields proofs of various kinds, all of which in different respects attest the more than earthly nature with which Jesus was endued, and his claims and exertion of a power, which was equal to that of the Supreme Being. The possession of this power was exhibited in the cure of the man sick of the palsy; with which we must connect his frequent forgiveness of sins-a property which, as his enemies confessed, belonged to God only: and here the writer calls our attention to the remarkable words of the Evangelist, who says, and THE POWER OF THE LORD was present to heal them; which the slightest acquaintance with the terms belonging to the Jewish theology will assure us, denoted a higher nature in Christ, and intimated that it was inalienably resident. We may recognise a similar expression in the fable of Sephiroth. This power of the Lord having thus been exemplified by an exertion of the Divine attribute of forgiveness, and by an instantaneous and miraculous cure, and the people who witnessed the cure having glorified God on account of the exertion of this power, the evidence that Christ acted as a Divine Personage, and that the multitude accounted him thus to have acted, becomes incontrovertible. Similar inferences Mr. Thompson draws from the occasions on which Christ displayed his knowledge of the thoughts of the heart, and from those on which he performed cures by his mere command; showing, that the different circumstances and modes of operation in the different miracles collectively establish this high and distinguishing doctrine of the Christian Church. The acknowledgment that Christ was the Son of God, which was the consequence of some of his mighty acts, is evinced by all these supporting testimonies to have been made and to have been accepted in its literal and obvious sense.

The resurrection of the son of the widow at Nain from the dead, and the instantaneous calming of the tempest, are cited in this work, as further exemplifications of this leading proposition; and the confession of the demoniacs at Gadara, "that he was the Son of the Most High God, was a confession of his divinity." With respect to the swine into which the devils entered, the history is vindicated and elucidated by the fact, "that it was an express violation of the law of God to keep swine, and that their destruction was a proper manifestation of the justice of the Almighty; consequently, we here see Christ both in the exercise of his mercy and justice :-of his mercy, in restoring the demoniacs to their right minds-of his justice, in vindicating the provisions of the Mosaic law. As swine were forbidden altogether in the land of Israel, it is clear, that whether they belonged to Jews or Gentiles, the law ought to have been observed; and that He who came to fulfil, not to destroy it, acted consistently with his divine character."

In the miracle of the loaves and fishes, Mr. Thompson rightly contends, that they cannot be conceived to have supplied the multitude by

means of a miraculous amplification or extension of substance, but rather by means of a direct act of creation; from whence he considers this "a practical exemplification of that divine and energetic attribute which operated at the beginning of things. Viewing the miracle in this its true light, we cannot fail to see that Christ was very God." Whilst on other occasions it was admitted, that a great prophet had been raised up among them, this was so stupendous that the multitude was compelled to confess him as THAT Prophet that should come into the world—THAT Prophet predicted by Moses-the Messiah of the Prophets. His suspension of the laws of gravitation by walking on the lake of Genesareth, is exhibited as another unlimited manifestation of his power; and Peter's immediate desire to approach him on the waters, is a positive evidence of the strong conviction which influenced his mind. In the cure of the daughter of the Syrophoenician woman, herself a Gentile, our Saviour is shown to have prepared the way for the reception of the Gentiles into his church: this act was a verification of prophecy, and was itself an authority to his Apostles. At the Transfiguration on Mount Tabor, Mr. Thompson forcibly urges that the three present disciples had a visible proof that He was God: the change in his external appearance, "his face shining as the sun, his raiment white as snow or as the light, and darting radiance from it, (Eασrρánтwy: St. Luke,) convince us that the human form gave place to the divine, and that the Godhead burst forth in its splendour and glory. Christ, by various miracles, had shown to his disciples that he exerted the Omnipotence of God: here he revealed himself to the three, who were afterwards most signalized, as God. . . . The voice from heaven virtually announced the abrogation of the Mosaic law; it showed the fulfilment of Deut. xviii. 15: it proved that God's beloved Son was present, whom Moses had enjoined Israel to hear."

In the other miracles, among which we must particularize the treatment of the resurrection of Lazarus, Mr. Thompson equally maintains the critical character which all the other parts of the book must assign to him. In that of the withered fig-tree, which some have accounted an act of severity, he appears to us the only person who has developed the latent sense. The rulers having openly refused to credit the divine mission, and others having feared to confess their belief from the fear of the Pharisees, and the love of popularity and human estimation-both equally exhibiting the perverseness and moral blindness predicted by Isaiah Christ, from the time that he had raised Lazarus to that of his crucifixion, went to Bethany every evening, and returned to Jerusalem every morning. The fig-tree having had leaves, but no fruit," was a fit emblem of the state of the Jews, which he revolved in his mind; ' it had not even the fruit in the incipient state to be perfected in another season, according to the nature of the tree. It seemed an emblem, that

the Gospel was about to be given to them who should bring forth fruits of righteousness. We nowhere read that Christ cursed it, as some have said; but in the sentence which he pronounced upon it, and its instantaneous withering, "shall we err in supposing that he performed this miracle to give proof to his disciples that his words respecting the impenitent Jews would equally come to pass? . . . That there was no severity, but simply an exemplification of coming facts, the sequel, in which he inculcates on them the necessity of forgiving others, and praying to God to be forgiven themselves, is an incontestable evidence."

After this analysis and these extracts, our readers will require but few words explanatory of our opinion. The book is one summi gradûs, and affords in its various subjects a complete refutation of the objections usually urged by infidels and sceptics. It is one with which the theologian cannot well dispense, and one which the unlearned reader may peruse greatly to his edification. Questions also are appended to it, which will be found most useful as a praxis to candidates for holy orders, and excellently calculated to ground and build up every one in the faith. To Mr. Thompson we cannot sufficiently express our obligations for the service which he has rendered to religion: we leave him to seek his reward from Him who once said, and again will say,— Εὖ, δοῦλε αγαθὲ καὶ πιστέ.—Matt. xxv. 23.

Histoire de l'Ancien Testament: ouvrage contenant l'Histoire complète des Institutions Religieuses, Morales, et Civiles, de Moïse et du Peuple de Dieu, &c. &c. &c. Par l'Abbé A. F. JAMES. Approuvée par Monseigneur l'Archevêque de Paris, et par plusieurs autres Prélats Français et Etrangers. 4to. Paris. 1838.

Histoire du Nouveau Testament et des Juifs, confirmée par l'Histoire et par les Sciences Profanes, depuis Incarnation de notre Seigneur JésusChrist; jusqu'à l'Accomplissement de ses Prophéties relatives à Jérusalem, ou à la Destruction de cette Ville et de la Nation Juive. Redigée à l'Usage du Clergé, des Séminaires, et des Gens du Monde, par M. l'Abbé A. F. JAMES. Dediée à notre saint Père le Pape, &c.; et approu

vée par Monseigneur l'Archevêque de Paris, &c. Seconde Edition. 4to. Paris. 1837.

M. JAMES is one of the chief organs of the Romanist party in Paris. He is the gérant of a weekly periodical, entitled Le Propagateur de la Foi, of which the grand object is to promote a due veneration for the Pope and his vassals, and a proportionate hatred for Protestants, among the lower classes. It must therefore be expected that his History of the Old and New Testament would be made the vehicle, upon occasion, of the peculiar tenets of his creed; and that the latter, more especially, would contain a fair proportion of anathemas against the heresies of the Anglican Church. Such, however, is not the case to any very offensive extent; and the two works, of which the latter is scarcely yet complete, form an