remain in humble, teachable ignorance of a great deal, that we can make any progress in this most difficult and mysterious Book.

Dr. Huntingford follows Professor Hengstenberg in his interpretation of chap. xx.; regarding the thousand years of Satan's incarceration as the thousand years of the Church's quiet establishment during the Middle Ages, extending from the times of Charlemagne till the French Revolution. Now, while fully admitting that this period of general tranquillity for the Church may be considered as one, very partial, fulfilment of the Prophecy, and as a dim shadow of the glorious fulfilment yet in future; still to regard this, as our Author does, as the full and adequate realization of the prediction, we confess ourselves wholly unable.

What can be clearer than that the thousand years of triumph succeed the 3 years of distress; and that, of the glorious band of Martyrs and Confessors that share in the Kingdom, they have the highest place who have withstood Antichrist himself, and have passed through all the horrors of " the great tribulation." According to Dr. Huntingford's theory the 1000 years either precede, or form a part of the 34 years. This surely cannot be.

Our Author's great objection to placing the 1000 years, (where S. John places them,) after the coming of CHRIST to destroy Antichrist, is, that he cannot understand there being any "Resurrection of the just," or avάoτaois, prior to the general "resurrection of the dead." He seems to think that all the dread events attendant upon the Resurrection and Last Judgment must be crowded up into one literal day. But no, Holy Scripture seems rather to indicate that this great series of transactions will be no more simultaneous than were the first and second Advents, which, seen through the Prophetic perspective, undoubtedly seemed to comprehend but one event.

S. Paul distinctly warns us: "Every man in his own order: CHRIST the First-fruits: afterwards (ETETa) they that are CHRIST'S at His nagovoía: afterwards (elta) cometh the end, when He shall deliver up the kingdom," &c. We cannot throw away our cheering belief that the petition we are taught to offer day by day shall yet be fully and gloriously realized, and that "God's will shall yet be done on earth as it is done in Heaven." "Thou hast made us kings and priests, and we shall reign on the earth.”

We have ventured to differ in several respects from our Author. We do not the less entertain a high estimate of the general ability and value of his work.

COLQUHOUN'S PRE-REFORMATION SKETCHES.

Life in Italy and France in the Olden Time. By JAMES CAMPBELL COLQUHOUN. London: Wertheim, Macintosh, and Hunt.

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In order to form a correct estimate of important events in history it is often necessary to look a long way back, and the experienced gaze of the historian can frequently detect indications of their proach, where a less practised eye would fail to see anything remarkable. No great political or religious revolution ever takes place without giving unmistakeable warnings of its advent. To trace these at first hardly perceptible, then gradually becoming more and more visible, until at length the event which they foreshadow bursts forth in its full development, has ever been one of the most instructive, as well as attractive, pursuits to the student of history. Each comparatively insignificant circumstance seems to form a link in the chain of causation, until at length the great effect is manifested to an astonished world ignorant of the concurrence of causes, which have under Providence combined to produce it. Nothing perhaps tends to give us a better insight into the philosophy of History than to take a given period before some great revolution, and mark the gradual upheavings as it were of the ground, which seem to portend the approach of some great convulsion.

In the volume before us Mr. Colquhoun has furnished his readers with four sketches of 'life in the olden time' in Italy and France-the period chosen being the time immediately preceding the Reformation; and by presenting us with a graphic picture of the life of the time, he enables us to trace a few of the causes which produced that event so fraught with mingled consequences to Catholic Christendom. Whilst we must confess ourselves unable always to sympathise with his sentiments, and unprepared often to admit the justice of his conclusions, it is yet impossible to deny that his work is well conceived, and vigorously executed. He seems to have what really is a great quality in an historical writer, the power of himself realising the scenes, which his pen depicts, and bringing them with great intensity and reality before the mental eye of his readers. His thorough appreciation of the beauty of nature and the triumphs of art, render him peculiarly in his element as the historian of Italy, and lend a richness of colouring to his description of its homes, and palaces, its cloudless skies, and its deep blue lakes.

Mr. Colquhoun illustrates life in the olden time' by four sketches of illustrious characters, two of which are selected from Italy, and two from France. It is not a little remarkable that

three of the examples should be taken from the gentler sex, but surprise ceases when we remember what an important part women have ever played, especially in foreign countries, in political intrigues, and in the internal life of courts. The chosen specimens of life and thought in Italy are Girolamo Savonarola and Olympia Morata, of whom Biographies already exist by Dr. Mc Crie, whilst French life is represented by Marguerite D'Angoulême, Sister of Francis I., and Queen of Navarre, and by her daughter Jeanne D'Albret.

After giving a brief sketch of the political history of Florence, and stating that as early as the beginning of the twelfth century "the demand for ecclesiastical reform sprang up in Italy," and that a monk of Brescia was at that time burned at the Castle of S. Angelo "for proclaiming the corruption of his Church," Mr. Colquhoun proceeds to the following description of the spirit of the time in which Savonarola arose.

"It was in this era of new inquiries, when Europe began to be stirred from its slumbers, when strange voices were heard beyond the Alps, when Bohemia had offered her martyrs to death, and in England the popular movement had spread so far that a parish priest preached against monks and popes, and yet lived and died in peace-a champion arose in Italy to vindicate the rising spirit, and advancing morality of the South. He too, like the monk of Brescia, and the more famous Luther, was found in a monastery. He had to grope his way to truth through a labyrinth of error, and we cannot wonder that he did not reach the distincter views, and bolder antagonism of the German Reformer; but if we allow for his position, and form a right estimate of his difficulties, we shall appreciate the work which he wrought, and adore the Hand Which sustained him."—P. 23.

Here it will be observed that Mr. Colquhoun seems to make Luther his beau ideal, and to regret that Savonarola did not come up to his standard. Now from a perusal of Savonarola's life it seems to us that his position was in every respect totally and entirely distinct from that of the German reformer. The Italian monk rather directed his preaching against corruptions of morality among the Priesthood and monastic orders, than against corruptions of doctrine in the Church's dogmatic teaching. His aim at least at first-seems rather to have been to purify the Church's inner life, whilst he preserved intact her ecclesiastical regime, whereas the German reformer in his zeal against her doctrines regarded neither the order nor authority of the Church, but stood forth as a rebel against both.

But to resume. At the age of twenty-two Savonarola embraced the religious life in the Dominican Convent at Bologna in the year 1475. Conceiving himself unworthy of the priesthood, it was his own wish to remain a lay-brother, but in obedience to the

wishes of his Superior, he was ordained after a year's noviciate. He was speedily appointed to preach at the Church of San Lorenzo in Florence; but here he was not successful, and retired to the more congenial task of instructing the novices in the Convents. After comparative retirement of nearly four years he was recalled to Florence, and there commenced his career of astonishing popularity as a preacher. He first delivered some discourses at the Church of San Marco on the Apocalypse, but overflowing crowds of listeners speedily compelled him to transfer his sermons to the Cathedral. "Three propositions," says Mr. Colquhoun, "formed his theme; that the Church of GOD must be purified; that Italy would be visited by GoD's wrath; and that these sore evils were near." He was soon appointed Prior of the Convent of S. Mark and here set himself diligently to reform abuses. "The chalice," he was wont to say, "may be of wood, but the priest should be of gold!" Nor did he make, as is too often the case, any exemptions in his own favour.

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"He attended punctually the offices of his Church, and took part in the vigils and night-watches, as well as in the daily service. He allowed himself only five hours' sleep, and his food was frugal and sparing. He allotted stated hours to see those who wished to consult him. All who were pricked in conscience, or troubled by doubts, were gladly received, and to all of these he was a tender and faithful friend." P. 53.

So great was his fame that he was summoned to attend the death-bed of Lorenzo de Medici. We cannot resist transcribing the touching description which our author gives of that scene.

"In the upper chamber of the delightful villa of Careggi, Lorenzo, whose strength, after some years of gradual weakness, had suddenly failed, prepared for death. His final illness left his mind calm and undisturbed, and he was able to the last to hold intercourse with his friends. When Savonarola arrived, he found the great prince surrounded by the works of art, which he had accumulated, and even the Crucifix, which he pressed to his lips, was chased in rare gold, and set in costly jewels. But the striking features which the portrait of one of his favourite painters has preserved to us, were now pale with approaching death. Into Lorenzo's bed-room the spare form of the monk was ushered, carrying, as was his wont, his bronze crucifix. In age Savonarola was but few years younger than Lorenzo. The countenances of both were strongly marked-the one by vigils, fasting, and anxiety; the other by the cares and toils of power. But the easy gesture, unembarrassed dignity, and serene composure of the monk were undisturbed in the presence of one whom he had never courted when powerful, and whom he now regarded with the sympathy and interest due to a dying man. The night was far advanced; Pico had withdrawn, and Politian overcome by his feelings, with his face buried in his hands, sat silent by the bedside. Savonarola approaching the dying

prince, exhorted him to put his firm trust in JESUS CHRIST. Lorenzo assured him that he did. He admonished him to live thenceforth, if he recovered, in that faith, and if death were near, he bade him meet it with the resignation of a Christian, and submit himself to the Divine Will. Lorenzo then craved his blessing, and Savonarola read those prayers of the Church which were suited to the last hours of a penitent, to which Lorenzo responded with deep feeling. And thus they parted.” -P. 81.

This is a touching scene beautifully drawn, and we cannot but think such scenes more suited for one devoted to GOD than the turmoils of political life, in which Savonarola so soon after began to mix. The fall of the Medici caused him to take a prominent part in the factions by which Florence was rent. His preaching produced a revival in the city, which vented itself in a wild enthusiasm and destruction of property unparalleled in the records of Wesleyan Methodism, or the still more startling ebullitions of American religionism. Savonarola continued to preach against the corruptions of the age-sparing neither Pope, Prelate, nor Priest-until at length the storm, which had been for some time gathering, burst upon him, and in 1497 the Pope pronounced a formal excommunication, which, however, the monk continued to disregard, until at length in 1498 he was put on his trial. He was sentenced to be burnt, and met his fate with exultation on the 23rd of May, 1498. We need hardly say that here we can read the history of a good, but injudicious, enthusiast, to be admired for his earnestness, his asceticism, and his devotion, but to be condemned for that mixing in political life, and that wholesale and ruthless condemnation of his spiritual superiors, which ultimately proved his temporal ruin. In the eyes of his biographer, his great defect appears to be that he did not go far enough in his denunciation of Roman corruptions; in our eyes, his great defect is that he denounced them apparently in a spirit of self-sufficiency. Although he saw some of the more glaring errors of Rome, such as the extreme devotion rendered to the Blessed Virgin, for which he said that Holy Scripture appeared to give no authority, yet he could hardly be called a Reformer in the popular sense of the term. That daring violation of all ecclesiastical order, which found a ready acceptance with Luther and with Calvin, would, we cannot doubt, have been very abhorrent to his feelings. He lived in an age when morals were very corrupt, and when licence was at its height, and his aim seems to have been to endeavour to lead the Priesthood, and the monastic orders to live more in accordance with their sacred vocation, which they had grievously forgotten.

From the monastery of Florence we are conducted to the court of Ferrara, and the daughter of a duke occupies the place on Mr. Colquhoun's canvass just vacated by an ascetic Dominican. Still we have the sunny skies of Italy, and its glorious works of deco