with him herein, having said that the dragon (or persecuting pagan emperor of Rome) should yield up his seat and universal imperial despotism, to be wielded (though in a somewhat different manner,*) by this worthy successor, the man of sin. And he describes him as "having two horns as a lamb," but the voice (or language) and imperious stile of the dragon, or original roman pagan emperors, (Rev. xiii, 11.) He had a double power, ec

opinion current amongst the fathers is, that he alluded to the roman empire where he says, " Καὶ νῦν τὸ κατέχον οἴδατε,—what the obstruction that lies in the way is, ye know." Irenæus, the disciple of Polycarp the disciple of St John, says it is the roman empire; and from this source the tradition was probably derived at all events, time has since proved that opinion to be true.

* Daniel everywhere describes this motley power as being şingular in its kind, and like none of the former occupiers of the imperial seat." He shall be diverse from the first, and shall subdue three kings. And he shall speak great words against the Most High, and shall wear out the saints of the Most High, and think to change times and laws; and they shall be given into his hand, until a time and times, and the dividing of time." (Dan. vii. 24.) "A king of fierce countenance, and understanding dark sentences, shall stand up, and his power shall be mighty, but NOT BY HIS OWN POWER, &c." (Dan. viii. 23, 24, 25. See also Dan, xi. 36, 37, 38, 39.)

elesiastical and temporal. He feigns himself the representative of the Lamb, and the vicar of Christ; but his bulls and excommunications are thundered forth with all the terror which formerly accompanied the cruel edicts of the dragon.

But such marks as these, though they coincide with the general tenor of the prophecies, and point out plainly the person meant, yet they decide nothing with respect to the time of his appearance, which yet is, doubtless, determinately fixed; because it is said to be bis own time, or the season appointed for him. Thus the coming of the Messias is spoken of in the same manner, to have been in the end of the world, (or Mosaic dispensation,) and in the fullness of time; which amounts to the same as ἐν τῷ ἑαυτῷ καιρῷ· suo præstituto tempore-in the time afore ordained for his coming. And we know that that time was precisely fixed, even to the very year, by Daniel, in his prophecy of the seventy weeks. But as that prophecy was by divine wisdom so contrived, that it should not be fully understood until

explained by the event; so there is the same necessity for a like uncertainty, as to the exact date in this. When our blessed Lord foretold the destruction of Jerusalem, he spoke of it, for the same reason, in terms equally undefined, and by dropping general hints and signs of the time approaching; and declared that " of that day and hour knoweth no man, no not the angels which are in heaven, neither the Son, but the Father." (Mark xiii. 32.)* So Saint Paul might know nothing more of the precise time of the rise of antichrist, than that the decline and fall of the empire was to prepare the way for it, and as St James, when he said that the ruin of Jerusalem, or coming of the Lord, was at hand, might have gathered his intelligence from the twenty-fourth chapter of Saint Matthew's gospel, and traditional opinion.

"For the mystery of iniquity doth already work, only he who letteth, will let, until he be taken out of the way." - There were even at that time, symptoms of those corruptions in the church, by the pride of pre-eminence in the episcopal dignity, and a false humility in worshipping of angels, which were in after ages to be carried to their greatest height, when the obstructing cause being removed, Antichrist should start from the canvass in his proper form. In the very days of the apostles many detestable heresies were broached, of which the great apostacy of the man of sin, in his own time, would embrace the greater part; and establish them by decrees of councils, and edicts from the infallible chair; the scriptures being then of very inferior authority, and generally unknown, and the fathers, and other ancient evidences for Christ, having been by pious frauds and seasonable interpolations, taught to speak as good catholics.

The apostle here calls it a mystery, as well he might. Christ has his mysteries, for "great is the mystery of godliness," (1 Tim.

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iii. 16,) and it is made up of many mysteries, which all surpass our present comprehension.* Antichrist also has his, a mystery of iniquity !† So wonderful a mystery, that St John, when he had it represented before him in prophetic vision, though he had seen many wonders before, was now above measure astonished to behold the church of Christ in such a garb! ἐθαύμασα, ἰδὼν αὐτὴν, θαῦμα μέγα-(Rev. xvii. 6,)-miratus sum, quum viderem illam, admi ratione magna! I wondered with a great astonishment!"

Our wonder in these days is greatly abated, even though the thing itself still exists, of which St John only saw the type. Long acquaintance with things wears off the astonishment of a first impression. And besides, after so much acrimonious discussion as the