The Bishop of NORWICH seems really as if he would be an exception to Lord Palmerston's Bishops, and strive to serve the Church rather than his not very creditable patron. At all events his Primary Charge (Rivingtons,) deserves high commendation. It is eminently practical, and uncontroversial. We are glad also to note that the celebration of the Holy Eucharist formed part of the Visitation.

How shall the Parish Feast be dealt with? is the title of a rightprincipled Visitation Sermon, preached at Bedford, by the Rev. J. HARRIES THOMAS, (J. H. Parker.) We gladly commend the sermon and the subject to the consideration of the country Clergy.

The Rev. THOMAS YARD has published a series of short Sermons, preached at Torquay, on Our Relation to the Holy Trinity, and to the Church of God. (J. H. Parker.) The subject is well chosen, and the Sermons contain some excellent statements of doctrine; but upon the whole it is scarcely an adequate treatment of the thesis proposed.

We are glad to meet with another Charge from Bishop FITZGERALD, of Cork, (J. W. Parker and Son.) It is somewhat rambling in its character, but contains a few excellent points. First of all, it is on the duty of Catechising, which he is careful to say must not be "explaining the Catechism away," as we suppose it generally has been in Ireland. Then he has an excellent remark on Conversion, pointing out that the proper subjects for this process are unbelievers; and that it is only an abnormal state of things which requires Christians to be converted. And, once more, following out a distinction of Archbishop Whately's, he suggests that for a Parish Priest to be week by week preaching the Gospel, (in the popular sense of enunciating certain elementary and partial views of truth to any settled congregation,) would be "rather a reproach, than a matter of praise." It were much to be wished that the "Evangelical" Clergy would take these three points in.

We quite agree with Mr. ASHLEY GIBSON, in his disapproval of Religious Bazaars. But we cannot say that his Few Words (Masters,) on the subject, are so forcible as they might have been.

We call attention to this year's Ramsden Sermon, (J. H. Parker,) preached before the University of Oxford, by the Rev. H. M. WHITE. The author was formerly Principal of the Diocesan Collegiate School, at Cape Town; and here tests the state of the Home Church, in its external relations, by the results of his colonial experience. It is a subject well worthy of consideration. To the statement, however, that no provision was made in the Law to enforce the payment of tithes," we must demur, remembering that the productiveness of the whole land was made dependent upon the tithes being duly paid.

We are glad to see that the Laying on of Hands, in the "Churchman's Library," has reached a second edition. A considerable reduction has been made in the size and price of the manual; while, at the same time, Questions for Self-examination have been added. We know of no treatise which so well and persuasively sets forth the whole Catholic theory of the dispensation of grace to the soul. And we would strongly advise all Clergy to use it with their better-educated parishioners.

THE VOICE OF THE LAST PROPHET.

The Voice of the last Prophet. A Practical Interpretation of the Apocalypse. By the Rev. EDWARD HUNTINGFORD, D.C.L., late Fellow of New College, Oxford. London: William Skeffington. 1858.

WE have here another work on the Apocalypse.

Though unable to endorse the Author's own estimate of his labours, as expressed in a somewhat pretentious and unpromising preface, we yet gladly accord the book the merit of originality and ability. It is written in a clear, vigorous, and interesting style; and, though but small in compass, has evidently been the result of much patient thought and conscientious labour. As the Author distinctly disclaims writing for "the student," and only professes to address himself to the "sensible and practical Christian reader," we ought not, perhaps, to complain of rather a loose way of dealing with the Inspired text. His object, however, is not to explain and examine the language of S. John, but rather to furnish a general view of the interpretation of the whole book. He assures us, with honest self-complacence, that his is the only consistent scheme of interpretation of the entire Book of the Revelation that has ever yet been offered; that it has been patiently and independently worked out, and that he doubts not it will commend itself to all candid readers as, in the main, correct.

But we will proceed to take a hasty glance at a few of the points in Dr. Huntingford's scheme of interpretation.

His explanation of the seven Epistles calls for no remark. He treats them but slightly, regarding them merely in their practical bearing, as containing warnings and consolations for the Church in all times; and singularly enough, postpones their consideration till nearly the close of his work, (pp. 345-353,) with a view, we suppose, of being enabled thereby to point out more clearly the allusions contained in them to other portions of the Apocalypse.

The chapters, from the 4th to the 19th inclusive, he treats as a whole; regarding them as one continuous dramatic Allegory, consisting of many separate acts and scenes, which he designates, "The Allegory of the Rider on the White Horse."

He supposes it to commence with the opening of the first sealimmediately after S. John's rapture into Heaven. Here we have introduced to us the Divine Hero of the Drama-the Solitary Rider-mounted on a White Horse, a bow in His hand, a victor's wreath on his brow, issuing forth on His eventful career, conquering and to conquer." The final scene of the Allegory he conceives to be represented in Rev. xix. 11, &c.: "I saw Heaven VOL. XX.-OCTOBER, 1858.

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opened, and behold a White Horse: and He that sat upon him was called Faithful and True. His eyes were as a flame of fire, and on His head were many crowns. . . and His Name was called the WORD of GOD. And the armies which were in Heaven followed Him upon White Horses . . . and He hath on His vesture and on His thigh a Name written, King of kings, and LORD of lords."

...

This Allegory contains a series of connected visions, embracing the 7 seals, 7 trumpets, 7 vials, together with other parenthetic visions of an explanatory or supplementary character. Its leading subject is "the warfare and final victory of the Rider on the White Horse; or, in plainer language, the warfare of CHRIST with Satan, the struggles of Christianity with the world."—P. 35.

The two sequences of Seals and Trumpets are treated by Dr. Huntingford in a very interesting and able manner. The former, (pp. 30-73,) he regards, generally, as unfolding the prophetic future of the Church; the idea being that of a book, or sealed scroll, "the seven seals of which are opened successively, and the contents of the volumes thereby disclosed in order to the Apostle." The Church's career is here revealed to us; her bright commencement, and sad progressive deterioration; the persecution of the holy souls within her who from time to time witness against her departures from primitive faith and practice; and the terrible events of the "great Day of Wrath." The Trumpets, (pp. 76143,) he regards as the successive warning-notes of judgment wherewith GOD has from time to time startled the Church and the world. They are "judgments which fall upon some for not accepting, and on others for corrupting the pure doctrines of CHRIST'S Holy Religion."

His Exposition of the 12th chapter, containing the Vision of the Sun-clothed Woman and her old enemy the Dragon, is carefully and ably worked out. We are quite unwilling, however, to accept his assertion, that "Michael and his Angels" signify "CHRIST and His Saints."

In his interpretation of the symbol of the "Beast from the sea," (c. xiii.) he adopts, what we conceive to be, the only admissible explanation, which regards it as the Personification of the GOD-opposing Power of the World; its successive heads being the several evolutions of that Power, or great World-Kingdoms, as they have appeared one after another on the stage of history.

With regard to the Harlot Babylon, our Author seems clearly to recognize the adverse and antithetical relation subsisting between her and the Mystic Jerusalem: on one side the pure woman, on the other the defiled-the Bride and the Harlot, the Holy City and the faithless City, Jerusalem and Babylon. Still, after distinctly pointing out this, it is by no means clear on what grounds he so constantly speaks of Babylon as the actual “ City

of Rome," "Rome Papal." He himself has shown, and that very clearly, that Babylon and Jerusalem are equally œcumenical in their signification, and therefore, that the idea of a literal city in either case is equally untenable. Hence we are quite at a loss to account for the apparent confusion of thought, that permits him, again and again, notwithstanding all himself has written, to speak of Babylon as the "City of Rome." He may, however, be right thus far that, Rome claiming to be the centre and Metropolis of Christendom, there may unquestionably be some particular allusion to her, independently of the more general reference to the whole of the secularised Church. We think, however, that this confused explanation of the Woman Babylon seriously injures other parts of our Author's scheme of interpretation. Thus (e. g.) he invariably speaks of the Euphrates-the river of Babylon-as symbolizing the "popular support" now given to Rome, (p. 305.) Why only to Rome?

With regard to the symbol of the Beast from the earth, or False Prophet, Dr. Huntingford appears to us to narrow unwarrantably its scope and significance, by confining its reference to the Pope.

To a limited extent, and in a certain secondary sense, we might perhaps admit the correctness of the interpretation. The False Prophet is the spiritual ally of the Beast; his devoted attendant, and the secret source of his stability and power. Hence, during the present stage of the world's history, while the Beast itself is externally Christian, the Pope may be considered as the visible, personal representative of the spiritual Power. In a later stage of the Church's downward progress, we find her realizing the terrible image of Babylon, "the Mother of Harlots and abominations," and showing herself the active and overt ally of the now wellnigh un-Christianized and anti-Christian World Power. Like the " salt," she has "lost her savour;" she has failed in keeping the world from rapid deterioration and decay; and now, in judicial retribution, she is about to be destroyed by the world, being, in her LORD's stern language, "henceforth good for nothing but to be trodden under foot of men." It is only when this destruction of Babylon has taken place, and the kingdom of Antichrist is rising out of its ruins, that the False Prophet officially succeeds to the place once occupied by the Harlot, and enters actively upon the career of wickedness predicted for him in the Apocalypse. His history seems to be as follows.

It is well known that amongst the three great classes of Apocalyptic Expositors, Præterists, Presentists, (if such a term is admissible,) and Futurists, three distinct explanations of this symbol are offered.

The first class, among whom we may mention such names as Bossuet, the late Archdeacon Wilberforce, Hengstenberg, with

many others, regard him as a personification of ancient Pagan Philosophy, an embodiment of the Religion of old Rome.

The second class-among whom we may rank our Author, although he is far in advance of the ordinary type of the class— consider him to represent the corrupt Church, (special reference being had to the Roman Communion,) of the present day.

The third class, the school of Dr. Todd, Dr. Maitland, &c., regard him as the High Priest, or Priesthood, of the still future Antichrist.

Now it appears plain to ourselves that there is reason in all these interpretations. The fact being, (as we have suggested in these pages before,1) that as the World Power itself passes through its three predicted stages of Heathen, Christian, and Antichristian, (represented as the Beast from the "Sea;" the Beast "wounded to death;" the Beast from the "Abyss ;") its spiritual ally will necessarily undergo a similar transformation. We have now Satan at work in the Church, and through the Church, clad as an Angel of Light, seeking to corrupt the Church's Faith, mutilating or developing (as the case may be,) her Sacred Deposit; acting the part of the old false Prophet at Bethel, and teaching that the explicit commands of GOD must give way to the fancied authority of some subsequent revelation. ("I am a Prophet as thou art; and an Angel said unto me," &c.)

It is evident, however, that the fearful description of this ArchEnemy, the "Beast from the earth," as recorded in the 13th chapter, cannot be fully realized till he appears in his final and Antichristian stage of development.

It is when the deadly wound of the first Beast is being healed; when the Monster, once seemingly dispossessed and humanized, is regaining his proper bestial nature; when the Beast, designated now by the enigmatical title, "an eighth," to symbolize its terrible Resurrection and Re-possession, is rising from the Abyss, reinforced with new powers from Hell, and tenanted by seven other spirits more wicked than that which of old held it in thrall; it is then that the False Prophet, in his true character, appears upon the arena. What will be his particular form, or mode of manifestation, it seems presumptuous to imagine. We may merely assume thus far: that in him we see an embodiment of the various supernatural agencies; an ideal, (possibly a real,) head of that vast array of "false Prophets showing great signs and wonders," coming in with "all deceivableness of unrighteousness," by means of which the future World-King will be enabled to maintain, during the foreordained period, his absolute and undisputed sway over the bodies and souls of men, as the one manifested object of civil and religious adoration on the part of "all the world whose names are not written in the Book of Life."

1 See Ecclesiastic. June, 1857. P. 283.