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The context then in the present instance teaches us, that Ezekiel, in the description of his antitypical Tyre, does not mean lleral, but mystical, commerce: because the antitypical Tyre is some one of God's enemies who perish at the close of the 1960 years, and not one of those enemies holds the rank in the modern commercial world, that Tyre did in the ancient; they all being continental powers, and some state decidedly in opposition to them being the great maritime power of the day, and consequently (if literal commerce be considered) in that point of yiew being the antitype of Tyre likewise.

But one prophecy, relative to any given period, will always be best explained by other parallel prophecies relative to the same period. Do we find then, that any one of the powers, destined to fall at the close of the 1260 years and at the era of the restoration of the Jews, is elsewhere described under the same imagery that Ezekiel uses to depict the antitypical Tyre? If we do, the union of chronological coincidence and symbolical imagery will afford us as much certainty as perhaps can be attained in these matters, that the antitypical Tyre is intended for the power thus perishing at the same era and thus similarly described.

Now it is remarkable, that St. John, as if to teach us the right interpretation of this typical prediction of Ezekiel, purposely uses the very same imagery to represent the downfall of the papal Babylon-1. If Tyre be exhibited as a great trading

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city in Ezekiel; so is Babylon in the Apocalypse
2. If the merchandise of Tyre be gold, silver, iron,
all precious stones, purple, broidered work, fine
linen, ivory, ebony, vessels of brass, the chief of
all spices, cassia, calamus, honey, oil, balm, wlieat,
wine, wool, lambs, rams, goats, horses, mules, pre-
cious clothes for chariots, horsemen, and the souls
of men ; so is the merchandise of Babylon gold,
and silver, and precious stones, and pearls, and
tine linen, and purple, and silk, and scarlet, and
all thyine wood, and all manner of vessels of
ivory, and all manner of vessels of most precious
wood, and of brass, and iron, and marble, and
cinnamon, and odours, and ointments, and frank-
incense, and wine, and oil, and five flour, and
wheat, and beasts, and sheep, and horses, and
chariots, and slaves, and souls of men-3. If the
wares of Tyre filled many people, and enriched
the kings of the earth; so the kings of the earth,
those great ones who were the merchants of Baby-
lon, waxed rich through the abundance of her deli-
cacies—4. If they of Persia, and of Lud, and of
Phut, enrolled themselves in the armies of Tyre,
and became her men of war; so the ten Roman
horns gave for a season their strength and power
to Babylon, and contributed all their force to up-
hold the empire of the beast.-5. If Tyre proudly
sit at the entrance of the sca, and her prince in the
midst of the seas ; so Babylon is the great whore,
that sitteth upon many waters-6. If all the mer-

chants

chants and mariners of Tyre bewail her fäll, saying, What city is like Tyre, like the destroyed in the midst of the sea? so all the merchants and shipmasters of Babylon exclaim, weeping and wailing, What city is like unto this great city ?-7. If the kings are sore afraid on account of the overthrow of Tyre; so the kings of the earth, wben they see the smoke of Babylon, stand afar off for fear of her torment, saying, Alas, Alas, that great city Babylon, that mighty city, for in one hour is thy juulgment come . —8. If Tyre is to become a terror, and never to be any more; so Babylon is to be violently thrown down, and to be found no more at all –9. Lastly, as Ezekiel, by connecting the fall of the antitypical Tyre with the restoration of the Jews, plainly shews us, that he cannot mean the literal Tyre; and yet leaves it uncertain whether we are to understand her commerce literally or mystically: so St. Jolin, while he effectually precludes the possibility of our mistaking the antitypical Babylon for the literal Babylon, chooses this city rather than Tyre, as a type of the power which he is describing, in order to shew us, that no common trade is intended, but some mystic trade for which the power in question was notorious; Babylon never having been, like Tyre, a cuinmercial city, in the literal sense of the words.

Thus we see, that a power, destined to perish at the close of the 1960 years, and consequently at the era of the restoration of the Ježos, is represented

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by St. John under the image of a great trading
city; and that a power, likewise destined to perisha
at the era of the restoration of the Jews, is repre-
sented by Ezekiel under the very same image of
a great trading city: whence, I think, it must ne-
cessarily follow that the same power is intended
by both those prophets. But that Babylon is the
spiritual empire of the Papacy *, and that her
traffic relates to the sale of relics and indulgences,
to the gainful absurdities of purgatory, and to the
pompously ridiculous worship of the Romish church,
cannot reasonably be doubted: Tyre therefore,
and her traffic, must mean the same monstrous
superstition, and the same nefarious trade. As if
indeed to give us a clear insight into the nature of .
this trade, both Tyre and Babylon are equally said
to deal in the souls of men.

Ezekiel however does not only give us a most ample description of the antitypical Tyre, but likewise a po less ample and particular one of her prince; consequently, if I be right in supposing Tyre to mean the spiritual empire of the Papucy, the prince of Tyre must necessarily mean the Pope. Do we find then, that the character of the Bishop

* The apocalyptic Babylon, or the great city, is the whole papal Roman empire, temporal and spiritual, Hence it is exhibited to us under the compound symbol of a hurlot riding upon a serenheaded and ten-horned beast: the harlot representing the spiritual Babylon, which is the same as the spiritual Tyre here described by Ezekiel; and the beast, the temporal Babylon.

of

of Rome accords with the character of this prince ? -). The heart of the prince is so lifted up, that he declares himself to be a god, that he sitteth in the seat of God in the midst of the seas, that he sets his heart as the heart of God. The papal man of sin sitteth as God in the temple of God, shewing himself that he is God; he is worshipped by his cardinals on the day of his inauguration, proudly seated on the altar of the Lord; he styles himself the Lord God, unother god upon earth, king of kings, and lord of lords ; he places himself, as it was predicted his symbol the little Roman horn should do, by the side of the most High, affecting an equality with God; he sits in the seat of God, claiming to be his vice-gerent upon earth; he sits upon many waters, or rules by the influence of a tyrannical superstition over peoples, and inultitudes, and nations, and tongues--2. The prince is told by the Almighty, in a strain of lofty and contemptuous irony, that he is wiser than Daniel, that there is no secret which they can hide from him. The Pope is wont to boast of his infallibility, and therefore claims a degree of knowledge equal to inspiration–3. The prince amasses vast riches by his wisdom, and his traffic. No set of men have been so distinguished for their policy as 'the Popes, by which they gradually acquired the astonishing influence which they once possessed in Europe: and they have been equally distinguished for their infahous spiritual trade in relics and indulgences, and

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