never met with any heartier or more fervid slanging of opponents than we find in this book. The reason that we have not quoted any of it is, that we find the more sober-minded of the Established ministers are ashamed of the performance. It was reviewed in the Clerical Journal a few weeks ago; in the following number appeared a letter from a minister disclaiming, on his part and that of other moderate men, any participation in the sentiments of the author.

Since writing the greater part of this article, we have received a book lately published, "The Church History of Scotland, by the Rev. J. Cunningham, Minister of Crieff." We have read as far

as to the Reformation, and we have no hesitation in saying that the work is of a superior order; it shows patient research, and a fairness and impartiality much above the average. We give one extract, not an unfair specimen of the book:

"We cannot help loving Mary of Guise, albeit she was a Papist. No Frenchwoman, before or since, ever became so naturalized in Scotland as she. Brought from the most dissolute court in Europe, her court was an example to every household in the kingdom. She herself was accustomed to visit the sick and poor, and with womanly kindness to relieve them. Justice was never more strictly administered than during her government. But she was fated to live in troublous times; and when her subjects changed their religion, she could not change hers. A collision became inevitable between a government still Catholic, a Church still Catholic, and a nobility turned Protestant. Instead of marvelling at this, it were wiser to marvel that the collision was not more violent than it was, and that so great a revolution was effected with so little loss of blood. The only thing for which we find it hard to forgive her, was her frequent violation of solemn promises. The truth is, that when affairs were threatening the woman got alarmed, and made promises which she brake when the danger was past. A resolute man would not have made the promises, and would not have been taunted with breaking them. But her death-bed scene covers all. She begged our forgiveness, shall we refuse to give it? Knox did not forgive her; and we are ashamed to write that a vindictive intolerance, now to be found only in Spain, followed her to the grave. Question being moved as to her burial,' says he, 'the preachers boldly gainstood to the use of any superstitious rites in that realm, which GOD in His mercy had begun to purge. Her burial was deferred till further advisement: her corpse was clapped in a coffin of lead, and kept in the castle from the 10th June, till the 19th October, at which time it was carried by some pioneers to a ship.' In this vessel she was carried over the troubled, restless sea to France, and buried in the Benedictine Monastery of S. Peter's, at Rheims, of which her sister René was abbess and where she herself had desired that her ashes might repose."-Vol. i. p. 344.

:

GALTON'S LECTURES ON THE BOOK OF REVELATION.

Notes of Lectures on the Book of Revelation, delivered in the parish church of S. Sidwell, Exeter. By JOHN LINCOLN GALTON, M.A., Incumbent. Two Vols.

London: Masters.

THE increased attention paid by sober-minded and devout men in all sections of the Church to the study of the Apocalypse, is unquestionably one of the significant marks of the present time.

That the minds of Christians will be more and more turned to this "Sure Word of Prophecy" as the world's twilight grows on apace; that the necessity for its Divine guidance will be more anxiously felt, as the evening closes in-is to be fully anticipated; nor can it be doubted but that, amid the deepening gloom and lengthening shadows, the Light shining from its pages will ever appear, to those who "take heed to it," to burn with a more clear, steady, and welcome radiance.

The Author of the present Lectures seems to us to have undertaken a good and seasonable work, in endeavouring, in a thoroughly sober and catholic spirit, to popularise the study of the Revelation of S. John; and, by employing it as a vehicle for earnest practical teaching, to demonstrate how replete it is-even notwithstanding its mysteries-with matter for "doctrine, reproof, correction, and instruction."

Mr. Galton's volumes take the form, not of a commentary, but of a continuous series of short, earnest, practical sermons (delivered extempore, and taken down in short-hand by one who attended the course) during the progress of which the preacher boldly conducts his hearers through the entire range of the Revelation of S. John.

To say that the work loses, in a strictly exegetical point of view, by its homiletic character; that, as an exposition of the whole Apocalypse, it bears traces of lack of system and precision; that it somewhat fails in continuity, clearness, definiteness; that it suffers from its discursive and fragmentary character-is only to say what might have been more or less anticipated of an attempt of this

nature.

We cannot but feel, moreover, that the "Notes" would have gained by compression and retrenchment. The frequent digressions-whether explanations of other portions of Holy Scripture, or allusions to matters of ephemeral or local concern, or applications of the several Sermons to the successive seasons of the Christian year in which they chanced to be preached-although often striking and felicitous, interesting doubtless to those who heard

the Sermons, and calculated to impart a life-like reality to the whole, are yet hardly possessed of sufficient permanent and intrinsic importance to warrant their reproduction, in a published form, in a work devoted to the elucidation of the most mysterious and difficult of all books. These extraneous accretions swell the volumes needlessly, arrest the regular flow of thought; and, by increasing the labour of reading, and the difficulty of reference (there is no index), in some measure detract from the value and usefulness of the book to the ordinary Apocalyptic student.

Still we not the less regard Mr. Galton's "Notes as a valuable and successful attempt, as abounding in beautiful and suggestive matter, and well worthy the perusal of all thoughtful Christian people.

In Mr. Galton's general system of interpretation we find so much with which we cordially coincide, that, in adverting to one or two points wherein we are compelled to differ from his conclusions, we do so, not with any view to depreciate his work as a whole; but rather, by suggesting differences of opinion, to contribute, in however slight a degree, in forwarding the common aim of author and reviewer-namely, the clearing up of some of the multitudinous difficulties which encompass the Apocalyptic Visions.

The very first verse of the Revelation presents two points on which we are unable to accept the conclusions of the Lecturer:

"The Revelation of JESUS CHRIST, which GOD gave unto Him, to show unto His servants things which must shortly come to pass."

Now the Lectures open with the consideration of this question : What is the meaning of the expression, "The Revelation of JESUS CHRIST?" Does it signify that our LORD Himself is the Revealer, or that the object of the Revelation is to reveal Him? Is it "CHRIST the Revealer, or CHRIST the Revealed ?"

Mr. Galton decides, erroneously as we think, in favour of the latter. "The Revelation of JESUS CHRIST," he says, "is the Revealing of JESUS CHRIST: that is, the subject-matter of the book is to unfold Him in His glory, even as the Gospels do in the main unfold Him in His humiliation."

But if this be the meaning, what (we would ask) is the force of the accompanying words, "which God gave to Him?"

We must remember that our Blessed LORD, in the days of His humiliation (as our Author forcibly reminds us) was a participator in human ignorance. The mysteries of the latter days were hidden from Him as man. In unutterable condescension He "took upon

Him the form of a servant." But" the servant knoweth not what His LORD doeth." Hence in that Gospel which peculiarly reveals our LORD under the aspect of the Servant, we meet with the

1 The Gospel according to S. Mark; vide Ecclesiastic, vol. xv. p. 362-4.

astounding announcement, "Of that day and that hour knoweth no man; no, not the Angels which are in Heaven, neither the Son; but the FATHER."

But with His Resurrection and Ascension, His Human Nature received new and transcendent capacities. It became penetrated and invested with "all the fulness of the Godhead." "GOD highly exalted Him." That Dignity and Divinity which, as GOD, He had possessed from all eternity, as Man, He received from the FATHER as a reward for His meritorious obedience and sufferings. And as one evidence of this exaltation, and forming part of the vast endowment, GOD gave to Him, as Mediator and Head of the Church, this Revelation as to the future of His Visible and Mystical Body. No sooner does He receive the Revelation than He communicates it to His Church, in conformity with His own previous words, "All things which the FATHER hath showed to Me, I have made known unto you." We conceive then that the expression under notice evidently brings before us "CHRIST as the Revealer."

The orderly and mysterious chain of communication between Heaven and earth in the Economy of Grace, as indicated in this verse, is not a little worthy of attention. The FATHER gives the Revelation to the SON. The SON communicates the Revelation to an Angel. The Angel in turn, by means of a marvellous system of symbols, exhibits it to the entranced gaze of the Holy Seer of Patmos. The Apostle transcribes these symbols, and bequeaths them to the reverent contemplation of the Church.

The other point on which we differ from our Author in this verse is his interpretation of the words ἃ δεῖ γενέσθαι ἐν τάχει. He rejects the ordinary rendering, "the things which must shortly come to pass," and substitutes, "things which are to come to pass in a short space of time:" i. e., things which, when GOD begins to work them (whether shortly or long hence) shall be all "consummated within an incredibly brief period of man's history." This rendering is adopted in consequence of its agreeing, better than the ordinary one, with the general scheme of interpretation advocated throughout the book.

Here are two features of that scheme against which the common translation appears to militate.

The first that the whole cycle of events up to chap. xx. refers wholly and exclusively to a very brief critical period immediately preceding the Second Advent.

The second-that, previous to this period, chap. xx. predicts the thousand years reign of CHRIST and His saints; of which anon.

It is obvious, then, how much more favourable to both these points of exegesis, is the suggested, than the ordinarily received interpretation of ev Taxe. For, first, all reference to the great events of former times, as (e. g.) the Downfall of Heathen Rome, the Rise of the Mahomedan power, the Revival of the Empire under

Charlemagne-so earnestly insisted on by varying commentators— will be at once excluded, by the fact of their having extended over a long series of years: whereas the cycle of events which it is the particular province of the Apocalypse to disclose, is one which, once entered upon, must be consummated v ráxe, in "an incredibly brief period of man's history."-And, secondly, the previous position of the thousand years will be thus found to be in strict accordance with the other Revelations of the Book; inasmuch as the Interpreting Angel gives no reason for supposing that this dread series of events shall be fulfilled either before or after the expiration of a thousand years; but merely affirms that whensoever (whether shortly, or after a protracted period) "these things begin to come to pass," they will be evolved with amazing rapidity.

Now without any reference to the supposed exigencies of any system of interpretation, we must merely express our full conviction that the common translation is the correct one. The expression occurs in several places in the New Testament. Take an example from this very book, "The LORD GOD hath sent His Angel to show to His servants the things which must shortly (v Táys) be done. Behold, I come quickly." (Rev. xxii. 6.) Surely this is a note of preparation for the speedy accomplishment of what is here revealed. In like manner, Rom. xvi. 20, "The GOD of Peace shall bruise Satan under your feet shortly," (èv Táxε..)1 (ἐν τάχει.)1

In fact, our LORD's speedy approach forms the whole burden of the Revelation of S. John. "Blessed are they that hear the words of this Prophecy... for the time is at hand," (i. 3.) "Behold, I come quickly; hold fast that which thou hast," (iii. 11.) "Behold, I come as a thief." (xvi. 15.) "Behold, I come quickly: Blessed is he which keepeth the sayings of the Prophecy of this Book." (xxii. 7.) "He which testifieth of these things saith, Surely I come quickly, Amen.” (xxii. 20.)

And the other New Testament writers frequently express the same truth: "It is the last time." "The night is far spent, the Day is at hand." Upon us "the ends of the world have come." "The Judge standeth at the door." "Yet a little while, and He that shall come will come, and will not tarry." "The LORD is at hand."

Now it will not do for us to part with this idea. The attitude of the Church is to be one of constant watching and expectation of a LORD Who is always coming.2

1 Cf. Acts xii. 7; xxii. 18; xxv. 4.

2 True it is that, notwithstanding the reiterated announcements of CHRIST'S speedy return, there are yet many hints scattered throughout the New Testament, of His coming being actually delayed-that (to speak after the manner of men) our LORD's plans of mercy would be disconcerted by the faithlessness of His Church and of the "ministers and stewards sent to prepare His Way." groom tarried, they all slumbered and slept." "I gave her space to repent of her fornication; and she repented not." But these incidental intimations do not negative the general assertion made in the text.

"While the Bride