Mr. Faber imagined that "Republican France,—infidel and atheistical France,"—was the Antichrist; and he labored with much ingenuity to sustain his position by applying to revolutionary France the latter part of the eleventh chapter of Daniel, together with the prophecies of Paul, Peter and Jude. I presume that most divines and intelligent Christians are long since convinced, by the developments of Providence, that he was mistaken. The commotions of the French Revolution and the military achievements of the first Napoleon, however important to peninsular Europe, were on much too limited a scale to correspond with the magnitude and duration of the great Antichrist's achievements. They were, however, owing to their proximity to Britain and their threatening aspect, of sufficient importance to excite the alarm and rouse the political antipathies of the Vicar of Stockton upon Tees! Mr. Faber's Antichrist is an "infidel king, wilful king, an atheistical king, a professed atheist," of short duration, and his influence of limited geographical extent. He is not in most of these features the Antichrist of prophecy, whose baleful influence is co-extensive with Christendom, and whose duration is to be 1260 years. Mr. Faber's erudition is to be respected, his imagination admired, but his political feelings to be lamented. Indeed, his very ecclesiastical title of office,—"Vicar," is itself partly indicative and symbolical of the prophetic Antichrist.

I do not believe that infidel France, whether republican or monarchical, nor the Papacy, nor the Church of Rome, is the Antichrist of the apostle John; yet I do believe that all these are essential elements in his composition. The following are the principal component parts of that complex moral person, as defined by the Holy Spirit, by which any disciple of Christ without much learning may identify John's Antichrist. His elemental parts are three, and only three, and all presented in the thirteenth chapter of Revelation. The "beast of the sea," (vs. 1, 2,) the "beast of the earth," (v. 11,) and the "image of, or to the first beast," (v. 14,) that is, the Roman empire, the Roman church and the Pope: all these in combination, professing Christianity; these, with their adjuncts as subordinate agencies constitute the Apocalyptic Antichrist. Besides this personage, well defined by the inspired prophets, Daniel, Paul, John and others, there is no other Antichrist. An "infidel king, a professed atheist," as distinct from this one and symbolized in prophetic revelation, I find not. I conclude that such a personage is wholly chimerical, framed as a creature of a lively imagination.

THE IMAGE OF THE BEAST.

Mr. Faber is unsuccessful in his interpretation of the "image of the beast." His reasoning is ingenious, specious and intelligible as usual. He labours to prove that the worshipping of images by the Papists is the meaning of the symbol. Material images, however, whether of papal origin or otherwise, are harmless vanities: "for they cannot do evil, neither also is it in them to do good," (Jer. x. 5.) The case is quite otherwise with this image. It has "life, speaks, and has power to kill," (Rev. xiii. 15.) These properties of John's "image" are so opposite to those of the Papal images, that they effectually confute Mr. Faber's fanciful, not to say whimsical theory. It has been already shown that the "image" symbolizes the Papacy, the fac-simile of the Roman emperor.

THE BEAST'S "deadly wound."

The Erastian heresy, the usual concomitant of prelacy, will readily account for Mr. Faber's explanation of the "deadly wound," which the first beast received in his sixth head. Constantine, he thinks, inflicted that wound by abolishing paganism. He writes as though the beast had been actually killed, and had lain literally dead for a period of nearly three centuries! (viz., from 313 till 606.) Yet the apostle assures us that the "deadly wound was healed." The beast did not die. Daniel gives no hint of the death of his fourth beast, which is the same as John's beast of the sea, until his final destruction at the close of the 1260 years. It was in fact under the reigns of Constantine and his successors, that ambitious pastors were nurtured into antichristian prelates, and passed by a natural transition into Popery. The empire never ceased to be a beast during the whole period of its continuance. The sixth head was wounded, but the beast still survived. The sixth or imperial form of government was changed, but that change brought no advantage to the Christian church either in her doctrine or order. As a distinct horn of this beast the British nation with her hierarchy is easily traceable to mystic Babylon in point of maternity. Since, as well as before the time of Henry the Eighth, spiritual fornication has ever been the crime of the "British Establishment." This historical fact requires no proof.

Mr. Faber seems to me to give too little prominence in his exposition to Daniel and John's beast of the sea, as an enemy to Christ. Indeed, he appears to overlook the leading idea involved in the name Antichrist, as a substitutionary, false, and therefore inimical or hostile christ. Instead of keeping before his mind the glorious person of the Mediator as the special object of Antichrist's enmity, as prophecy requires, he places before him the church or the gospel instead of Christ. Hence he writes thus:—"We find in the predictions of St. John,—(why not St Daniel?) two great enemies of the gospel, Popery and Mohammedism." Then he adds,—"a third power is introduced," (Preface, p. 7.) This "third power" he calls "a wilful infidel king," and, as already noticed, interprets it of "atheistical France." Now, it will be evident to the intelligent reader that among his "three powers" considered by him as "enemies to the gospel," he has entirely lost sight of the seven headed ten horned beast, and his hostility to Christ! He has, in fact, manifestly substituted his imaginary "wilful king",—infidel France, for the Roman empire, the beast of Daniel and John, the agent that slays the witnesses, (Rev. xi. 7.) To almost every expositor, and in his lucid moments, even to Mr. Faber himself, it is apparent, that the Roman empire is the primary element in the complex personage that wars against the Lamb. Even kings are but horns of the beast, and Popery but a horn. (Dan. vii. 20; Rev. xvii. 12, 13.)

It is therefore a great mistake on the part of this learned author, to feign an Antichrist distinct from the three confederated enemies of Christ and his witnesses,—enemies so clearly pointed out in prophecy by appropriate and intelligible symbols:—the beast with ten, and the beast with two horns, and the image of the first. These three, all professing the Christian religion, and practically denying it, without the shadow of a doubt, constitute the Antichrist of John, (1 John ii. 19-21.) This is the identical enemy described by Daniel, and according to the inspired predictions of both prophets, doomed to eternal destruction, (Dan. vii. 11; Rev. xix. 20.) Hence it is obvious that Mr. Faber's "wilful king" is wholly a creature of his own fancy, constituting no feature of the prophetic Antichrist.

THE LITTLE BOOK.

This symbol is in the tenth chapter evidently distinguished from the one in the fifth chapter. It is considered by several interpreters as containing all that follows to the end of the book. According to this view, it would be larger than the sealed book, (ch. v. 1.) Such a view is altogether untenable, involving, as it does, almost a palpable contradiction. The little book is indeed comprehended in the sealed book, as a part of the whole; or it may be viewed as an appendix or codicil, or perhaps still more correctly as a parenthesis, interrupting the series of the trumpets, that the object of the seventh or last woe-trumpet maybe thus described and rendered intelligible when sounded.