heart; and therefore, there was cause enough for Christ's true Witnesses still to wear their mourning garb. The other consideration is, that though in Germany, England, and other places, Protestantism triumphed; yet in Italy, Spain, Portugal, and France, it was crushed by the persecuting violence of its enemies. Hence Protestant countries sympathised with their afflicted brethren abroad; Elizabeth and her court after the massacre of St. Bartholomew, received the French ambassador "clad in deep mourning : so that even the ascended Witnesses were not allowed to put off their sackcloth.

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The third Part of the Hora Apocalypticæ concludes with the announcement of the termination of the second, or Turkish Woe, and the sounding of the seventh trumpet. The fourth part comprises the 12th, 13th, and 14th chapters of the Revelation, which are supplemental to the former prophecy, and explain more minutely the rise, character and reign of the Papacy.

As the roll containing the Apocalyptic visions was said to be written within and without, Mr. E. supposes that there is a correspondence of dates and of leading events in the parts thus written on the opposite sides of the roll. The visions now alluded to are regarded by him as occupying the outside of the roll; and as commencing with the events, and concluding at the same period with those before considered.

The sun-clothed woman and the great red dragon of the 12th chap., represent respectively Christ's true Church, and the Roman empire. The man child brought forth, signifies the children of the Church united into a body politic, and raised to dominant power;' and his being caught up to God's throne, is his exaltation to the supreme authority in the empire. The suitableness of the dragon as an emblem of imperial Rome, appears from the fact, that a dragon was used as a Roman ensign.

The history, correspondent with the prophecy, records the Diocletian persecution; the division of the empire, which, after several changes, settled into three parts, in one of which the violence of the persecuting power was continued; while in the other two, under Constantine and Licinius, toleration was granted to the christians. And now the crisis was come which was to decide whether the man-child should be safely born and subsequently preserved, or whether the dragon should prevail. The contest between Constantine and the other emperors, issued as the prophecy had predicted. Maximin perished, after him the traitor Licinius, and Constantine was raised, the first Christian, to the imperial throne. Then was the song of victory sung over the dragon, now expelled from the heaven of authority, and cast down to the ground. For the triumph thus expressed, reference is made to Eusebius. Yet scarcely was this song begun, when the disappointed enemy commenced a persecution against the woman-the true and spiritual Church of Christ. The Arian heresy was the instrument by which he effected his purpose: and Arianism-as Milner expresses it, after detailing its successes- seemed well nigh to have avenged the cause of fallen Idolatry.'

The flight of the woman into the wilderness, indicates the state of seclusion into which the true church was gradually brought at this time. She was however, sustained and nourished, though but scantily; till at length, two wings of a great eagle were given her, that is, the 1844.

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powerful help of the eastern and western empire once more united under the great Theodosius. By his influence, Arianism was subdued, and the orthodox faith encouraged and protected. But the serpent cast water out of his mouth as a flood to overwhelm her. This was the invasion of the empire by Pagan, Goths, and Vandals, and by Arian Visigoths. The earth, however, helped the woman, that is, the Roman ten kingdoms, though defective in the spiritual piety which marks the true church, yet absorbed the flood of idolatry and Arianism; for instead of adopting the creed of the conquerors, it induced the conquerors to accept their own. The period of seclusion is declared to be 1260 prophetic days or literal years. For the proof that days in these several prophecies signify years, we refer to the able discussion contained in these volumes, a discussion which, we must think, sets the question completely at rest.

Having adduced arguments to prove the identity of the wild beast in the thirteenth chapter, with that ridden by the harlot in the seventh, and also with Daniel's ten-horned beast, and with St. Paul's " man of sin," and St. John's Antichrist; the author proceeds in his exposition of the prophecy, taking the thirteenth chapter as his basis, and interweaving the corresponding portions of the other prophecies in their place.

The want of clearness in this part of his exposition, has been remarked upon by a contemporary Periodical, to the pages of which we refer. We believe the ten-horned beast of the Apocalypse to be the same with the ten-horned beast of Daniel: and the seventh or eighth head of the former to be the same with the little horn of Daniel. We are inclined to the opinion, that Mr. E will make good his theory, that the "two-horned lamb" represents the secular and regular clergy; yet we do not speak with confidence. But what is meant by the IMAGE which the two-horned lamb commanded men to make for the beast? Mr. Elliott thinks, the Councils as the representatives of the Pope, might be called his image. The reviewer above referred to, thinks with Bishop Newton and others, that the Pope himself is the image intended, which men were required to worship. To such an hypothesis, there are grave objections. Shall we venture on another conjecture respecting this difficult passage? It may be observed, that the image is not called in the first instance an image of the beast-the case is not the genitive, but the dative. It is not therefore necessary that the meaning should be a likeness of the beast. The image is afterwards called his, but that may be but the genitive of possession; as Nebuchadnezzar's image did not necessarily mean a statue representing himself, but only one erected by his command. There was to be, then, according to the terms of the prediction :

1. An image for the beast, who had the wound by the sword and yet lived that is, for the papal head of the beast; for the head only was wounded.

2. This image was to be inspired with breath, with power of speech, and with authority to demand worship, on pain of death.

Is not this, in symbolical language, the establishment generally of image-worship, especially the worship of the virgin? Were not statues of the virgin every where set up for the Pope? did they not become

*See Churchman's Monthly Review for July, p. 518; and for an answer on the part of Mr. Elliott, see the number for September.

his by the folly and superstition of the people, by whom they were erected? were not these images often represented as speaking and working miracles, with an effect on the public mind, as great as if the miracles had been real? We are, however, aware of the difficulty of the whole question, and leave it for time and the labour of skilful commentators more fully to explain. Mr. E's chapter on the mark, name and number of the beast, is very clear and satisfactory. He closes the fourth part of his work with a commentary on the fourteenth chapter of Revelations, in which is described the lamb standing on Mount Zion, and with him 144,000, having his Father's name written in their foreheads. These, as before, are regarded as the representatives of the true church, and the period of the chapter is referred to that of the reformation.

His fifth part comprises the æra of the French revolution, as figured under the six first vials of the seventh trumpet.

The second, or Turkish woe, had passed away, when the successive victories gained by the European powers over the Turks, had delivered the nations of Christendom from all apprehension of future assault in this quarter, about the year 1774. The 1260 prophetic days terminate, it is supposed, about the year 1789. The interval was a season of unwonted repose: and nothing seemed more improbable than that the calm should be soon or suddenly interrupted. But so it was. The seventh trumpet summoned the angels with their vials on the apocalyptic scene. The first four vials bear remarkable resemblances to the first four trumpets in a former part of the prophecy. The first angel poured his vial on the earth, producing a noisome and grievous ulcera fit representation of that tremendous outbreak of social and moral evil, of democratic fury, atheism and vice, which was speedily seen to characterize the French revolution.' p. 1059.

The second angel poured his vial on the sea, that is, on the maritime provinces of the Roman empire, not now including England as before, because it had fallen as a tenth part of the papal city, and was now the bulwark and the home of Protestantism. The sea, is said to have become " as the blood of a dead man," &c. That is, all the papal maritime regions were deluged in blood, and their naval power annihilated. This was effected partly by revolt in their own colonies, but still more by the extraordinary successes of the British fleets. The third vial was poured on the rivers," &c., that is, on the countries watered by the great streams of the Rhine and the Danube. This judgment was fulfilled in the victories of the French, especially under Buonaparte, and the desolations which those victories spread over the face of Europe.

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The fourth vial was poured on the sun, the representative in these prophecies, of the ruling power in a state-perhaps of the emperor of Germany, as the great head of the European family-or perhaps, generally, of all crowned heads, which it was the sport of Buonaparte to disrobe of their royalty and to lay in the dust.

The fifth vial descended on the throne of the Beast-that is on the papacy. A judgment singularly effected by the same scourge of the human race which acted so formidable a part under the former vial. Rome itself was invaded and laid under the most exhausting contributions-the Pope was deprived of his dominions, the Vatican pillaged,

the head of the Roman church carried away as a prisoner to Franceand subjected to the most humiliating treatment. Yet all proved ineffectual to produce repentance; for no sooner was the stroke of wrath removed, than all the arrogance and impiety of the most palmy days of Romanism appeared in the acts and declaration of the reinstated pontiff. The sixth vial empties itself upon the Euphrates, the empire of the Sultans. Having long ceased to be a woe to Christendom, the Turkish power will soon cease to exist the river is to be dried up. How rapidly this exhausting process is now going on, is well known. On every side aggressions have been made upon this once mighty empire; and it now only waits its death-blow from the fiat of the nations of Europe. How soon that may be given, rests with Him "by whom kings reign," and who turneth the hearts of men whithersoever he will. To the awful description given by the author, of the fall of Babylon, and to the solemn warning, "Come out of her my people," we should be glad to call more particular attention, had we not already exceeded our ordinary bounds. The times call loudly for serious attention to this important subject. Could we have hoped that the rulers of our own nation would be roused to the due consideration of the fearful position in which we are placed, by tampering with popery and with error in all its forms, we should augur much better than we are now able to do, for the future prosperity of our beloved country; or could we see throughout the community a more decided abhorrence of these errors, we should still believe that much might be effected. To God's praying people we look for that earnest and effectual prayer which shall "have power with God," and which shall still bring good out of all this evil.

On the sixth part of the work before us we do not enter. The whole subject is involved in too much obscurity to enable us to discern, with the aid of all Mr. Elliott's diligence, what shall be the future condition of the church on earth. But the discussion of the points on which we differ from the author cannot be introduced at the close of a somewhat lengthened article.

We must, however, once more express our gratification with the perusal of the very valuable and important treatise. In another edition, we would suggest the necessity of a full apparatus of contents and Indexes to assist the reader's memory, and to enable him to compare one part of the work with another.

Short Notices

OF WORKS RECENTLY PUBLISHED.

1. PUBLICATIONS of the Calvin Translation Society for the year 1844.

THESE Consist of four volumes. One of them contains tracts, very important in their bearing on the controversy with Rome, in which Calvin shows the most admirable temper, joined with great force and acuteness of reasoning. The volume seems to be well translated, by the general Editor of the Works, H. Beveridge, Esq. Another of the volumes has

Calvin's Commentary on the Epistle to the Romans; and the remaining two his Commentary on the Acts of the Apostles. The former is a reprint of the translation by Christopher Rosdell, in the year 1583; the latter, of the translation by Christopher Fetherstone, in the year 1585. We confess ourselves disappointed in these translations. We think Calvin deserves better treatment of the present age, than to have his beautifully classical latin disfigured by being-as it is called-done into English,' or as it might be much more properly styled, undone in English,' through the clumsily literal versions of Rosdell and Co. If the works are worthy to appear in an English dress, let the dress be genuine English-such English as we may suppose Calvin himself would have written had he been an Englishman now living among us. We are glad to see, that we are not to be burdened with a reprint of Norton's version of the Institutes. We earnestly hope, that the Calvin Society will, (even should it take much more time,) so far depart from their original plan, as to furnish good and readable translations of all the works of this great Master which they shall publish in future.

2. LETTER from Count Montalembert to the Rev. J. M. Neale.-Dolman.

THIS letter which appeared first in the Dublin Review, the principal Romanist periodical, and is now separately published, has created surprise sufficient to render its authenticity in the first instance questionable. But it proves to be no joke, as the Tractarians are beginning to find to their cost. Poor Mr. Neale, the degenerate son of an illustrious father, put himself into the unhappy predicament of conveying to the Popish Count, the announcement that he was elected an honorary member of the Camden Society.

This was, doubtless, one of the ways in which that foolish branch of the Tractarian Section, thought to prove themselves the only persons capable of maintaining a controversy with Rome. But the Count throws back their compliment in disdain, and plainly tells them, he has no wish to be disgraced with their praise! He then turns round upon them, and wrenches from their feeble grasp the whole armour in which these modern revivers of antiquity have put their trust. What do they know on Church subjects? Are they not the children of schism, putting on a mere mask of reverence for the Church, against which they are now in a state of immediate rebellion? Shall the soul of a Montalembert come into their secret, and his honour submit to be united to their assembly? He then looks round upon them with his withering pity-"Poor creatures, you know what is right, but you have not the heart to practise it; you hate schism and yet live in it; if you were ignorant, you might have some excuse, but now you are wretchedly cut off, even from the forlorn hope which unavoidable ignorance supplies." One thing the Count makes clear, that the Camden Society are much more nearly allied to the Society of Jesuits, than he himself is willing to become.

The cause of Tractarianism has suffered many defeats, but none so humbling as this—" Save me from my friends.”