system Mr. Sharp has advanced, which is supported by an accumulation of evidence in its favor. Yet it is sound surgical practice to probe the wound to the bottom, in order to its cure.

The miracle of fire from heaven, whatever it be, which the writer singles out of the whole budget of false wares vended by the beast, as being of all the rest the most remarkable, and truly characteristic of his wickedness, is doubtless something of principal importance to the furtherance of his views, and which the suffering saints would have need to take a particular notice of, for their own security in guarding against it; otherwise it would not have been so particularly expressed. His other wonders are very numerous, and all great and marvellous, but in this he expends the whole force of his zeal, and displays the transcendent power of his art; so that the whole papal heaven and earth resound with the praises of his omnipotence. All his forgeries and cheats are figuratively dignified by St. John with the

name of miracles, onμeia, (117) as they are also by St. Paul, εν παση δυνάμει, και σημείοις, και τέρασι ψευδες (118) “ with all power, and miracles, and lying wonders." Impositions that would confound and astonish the vulgar, and pass in popular opinion for what they are pretended to be, that is, really divine miracles. But this was a terrific annual display (119) of the bestial thunder, and fire, and smoke, which would make a strong impression upon both the believers in the papal omnipotence, and the heretic unbelievers; the one beholding the miracle with fear and abhorrence, the other with reverential prostration, and worship of the present Deity. This miracle, moreover, is brought forward to our particular notice, with a specific de

(117) Rev, xiii, 13.

(118) 2 Thes. ii. 10. The same word is used by St. John in the gospel for the real miracles of Christ. John ii, 11, 23.

(119) Besides occasional interludes of blood for particular gratification." In those countries where the inquisition hath been established, the church of Rome hath offered up her annual sacrifice by burning infidels and heretics in honor of the God of mercies, and the father of all consolation." Sir John Therold's view of Popery p, 148.

pow

claration of that which should constitute its chief converting power, and work with almost irresistible force upon those callous hearts, which nothing but fire can soften to the admission of the popish faith. And fire it should be, of no vulgar kind, but drawn down from heaven, by the force of his erful inchantments: and being done in professed imitation of Elijah, (120) it is sanctified by the prophetic example, as much as Lot's incest, and Simeon's treacherous murder of the Sechemites. (121) And the same argument proves also, that its chief object is the sweeping away from the earth the impious contemners of his new divinity, and the supporting of his claim to Deity, by cloathing it with dignity and terror,

I can hardly think, therefore, that an imperial decree, which to the pope was cherishing and honorary, and not immediately punitive

(120) This example, though rejected by Christ, was a fa vorite argument used against the Iconoclasts, by the furious zeal of the image worshipping councils, as we see repeatedly in Bower's lives of the Popes.

(121) Gen, xix. 36.-Gen, xxxiv. 30,

even to the faithful, but only, in its remote consequences, the occasion of sufferings to the true church, can in any respect be compared to "fire," called down by miraculous, power from heaven; and I think there is nothing analogous to it in prophecy to support such an exposition. The original words seem strongly to convey an idea of the high and peculiar degree of importance which I have ascribed to this miracle. ἵνα και πυρ ποιη καταβαιναν εκ τε έρανε εις την γην ενωπιον των ανθρωπων. The force of which seems to lie very much in the little neglected word xxi, etiam. He not only doeth great miracles, but passing strange! insomuch that "be EVEN causeth fire to come down from heaven upon earth before men," or in public view. So that this is not a private miracle, of which the evidence is no more than the bare report of some silly dreamer, or lying monk, as many of the popish wonders had no other foundation, but a public and edifying spectacle for the catholic world to gaze upon with delight. The xa here is by no means redundant, but is design. ed to bear more than its own weight, and has a peculiar use and emphasis attached to it,

though omitted in our translation. It shews the superior greatness of this miracle, and the importance of it to the church of the witnesses, who were so frequently to be the pitiable victims of its exhibition. It is also said expressly," he maketh fire to come down," which is much weakened by being turned to "coming down like fire," (122) as here is no ws, as in the other case, relating to the voice of the dragon, which if it was not his very voice, (but somewhat softer, being not latin, but greek,) yet it was like him (ws pax) in many respects.

If it were absolutely necessary to restrict this miracle of fire to the person of Justinian, I rather think it should be applied to the terror and anguish caused to the vanquished Goths and Vandals, by his destruction of their kingdoms in Italy and Africa. But the carnage and devastation of conquerors is a common event in most wars; whereas this is uncom

(122) I fear that if this were all the meaning intended, it would hardly escape the sarcasm of Juvenal,

Quid proferat dignum tanto promissor hiatu! But the being burnt alive is surely no trivial matter,