the torments of Calvary, which, springing out of the French Revolution with a helmet on his head, FELL TO RISE AGAIN, imitating the Divine Example." This belief was strengthened by the ingenious manipulation of the Greek numeral letters, which may be made to yield the mystic number 666, given in Rev. xiii. 18: "Here is wisdom. Let him that hath understanding count the number of the beast for it is the number of a man; and his number is Six hundred threescore and six." It is well known to scholars that by the exercise of a little ingenuity "the number of the beast" may be made to apply to the names of a great many distinguished individuals : so that this part of the argument possesses really very little force. It deserves, however, some attention.

Mr. Nangle said: "It is to be noted that the name as branded on the adherents of the beast is a mark of dedication, and should therefore be read in the dative case, as the altar at Athens, dedicated to the Unknown God, bore the inscription AyvwoTW Oe. Taking the word as NAPOLEONTI, the dative of Napoleon, we arrive at this result:

The conclusion which he drew from a consideration of the whole subject was this: that if Napoleon III. failed to satisfy the requirements of the problem, one of his successors in the Napoleonic dynasty would certainly do so. His words are: "It must not be imagined, from what we have said, that we apply this remarkable prophecy to Louis Napoleon personally, or to any other individual. We believe that it refers to the seventh and last form of the secular power of Rome, by whomsoever represented; and that the Spirit of God has connected that power with the name of an individual, because that name was to be as inseparably connected with the dynasty as was the name of Pharaoh with the line of Egyptian kings, or Cæsar with the ancient Roman Emperors."

The subject is one deeply interesting to the student of Holy Scripture. Just at the present moment there does not seem to be the slightest chance of Mr. Nangle's anticipations in this respect being realised. We all know how Napoleon III. died soon after the terrible disaster to his army at Sedan, an exile from his home; and how the young Prince Imperial, his son, fell beneath the "assegais of the Zulus in South Africa, when serving honourably as a volunteer in the British Army. "Napoleonism" is now a name, and nothing more; but he would be a bold man indeed who would venture to assert that there is no longer any possibility of its becoming some day a terrible

reality. It is not too much to say that the world may yet be compelled to acknowledge that Mr. Nangle was right after all.

The

The foregoing sketch of Mr. Nangle's literary work will show what manner of man he was apart from the main object of his life, the maintenance and development of the Achill Mission. thoughts, many of them noble and beautiful, to which he gave expression in his books, pamphlets, and fugitive pieces of literature, he has left as a legacy to his friends.

We may well say with Martin Tupper :

"As a fossil in the rock, or a coin in the mortar of a ruin, So the symbolled thoughts tell of a departed soul:

The plastic hand hath its witness in a statue, and exactitude of vision in a picture,

And so, the mind that was among us, in its writings is embalmed."

CHAPTER XI.

THE PULPIT AND THE PLATFORM.

"Would I describe a preacher such as Paul,
Were he on earth, would hear, approve, and own,
Paul should himself direct me.

WE

I would express him simple, grave, sincere;
In doctrine uncorrupt; in language plain,
And plain in manner: decent, solemn, chaste,
And natural in gesture; much impress'd
Himself, as conscious of his awful charge,
And anxious mainly that the flock he feeds
May feel it too."

CowPER.

E left Mr. Nangle in his study; let us follow him now into his pulpit.

Of all the numerous subjects on which human eloquence may be employed, there are none which can for one moment bear comparison with those which are intrusted to the Christian minister to discuss on all suitable occasions, and especially in the pulpit. "Death and life," says Solomon, "are in the power of the tongue." It is by "the power of the tongue" that the truths of the Gospel were first communicated to the world; it is by the same

power, aided by the Divine Spirit, that those truths have held their place in the world amidst much. surrounding error. We welcome the agency of the press as of unspeakable importance, so long as it is enlisted on the side of truth; but, after all, the tongue writes on the memory far more impressively than the pen. There is in the human voice a power to impel which is sometimes irresistible. There are some classes of minds that books will not perceptibly influence, but the human tongue arouses the most careless and instructs the most ignorant. No books can quicken generous and active impulses so well as can the spoken words of a man who is thoroughly in earnest. The pulpit may therefore successfully compete with the press; provided it be always borne in mind that whilst every subject useful to man may be discussed through the medium of the press, only those subjects which deal with man's spiritual wants, and with his hopes and fears as a being destined for immortality, can with propriety be discussed in the pulpit.

The late Bishop of Cork-himself one of the most gifted preachers that Ireland has ever produced— said in one of his Charges to his clergy: "The tongue is God's marvellous instrument for producing every sound suited to the human ear. It can soothe and satisfy by sound, gladden or grieve, calm or excite the soul of man. You can, if gifted and cultivated, give pleasure to many by the tongue, and, what is of far more consequence, administer thereby