CHAPTERS 17, 18
CHAPTERS 17, 18
We now arrive at a most important subject — one which has as much carried away the readers’ minds with it as anything else, and has more characterised the system in those who are attached to it. I believe it entirely wrong, and I proceed to examine it with the reader, and give him the result of my own enquiry into the validity of the statements made. And here I must begin with a remark to set things in their true light. No one doubts the influence and progress of the commercial principle. “These and other connected principles have marked a character so distinctive upon the present period, as to be recognised even by those who have never thought of reading these things in the light of the testimony of God.” This then is not the question.
I need not here say that for years I have been convinced and have taught that this commercial principle tends to the building up of Babylon, and enters into the scheme of Satan as an element in its structure; because its prevalence is declared here to be known of all as characterising our epoch, although unspiritual men, of course, do not judge its nature. Still, I believe that the author’s view of it just ministers to Satan’s object in this. And for this reason. There is a certain working suited to the passions and lusts of men such as they naturally are; another of positive deceit and influence over their souls — the more immediate and positive power of Satan. He occupies men with the former, to which they are naturally prone, and which has no apparent evil, which connects itself with social improvement, prosperity, employment of the poor even, and the progress of peaceful civilisation, in order that behind this, and by leading men to sacrifice everything to this, he may exercise over man and advance the other influence by which he may not only completely withdraw these from being accessible to the testimony of God, but thereon establish his own direct and complete authority. His object then is to occupy men entirely with the commercial part, that they may not mind the other which he is introducing behind it.
[p. 233] To this end the statements of the author directly minister. He declares the religious evil, which really is leading to apostasy and giving up of God, to be comparatively immaterial — evil perhaps, but nothing comparatively — the grand affair is commerce. Satan has raised a blind, to carry on his plans behind it. And the author says, Look at the blind, look at the blind, that is what Satan is raising, that is his grand object, and thus lead’s men’s thoughts away from what is. He is raising the blind, but as a blind. And the way the author has turned attention to it, and from the other, has only served his purpose. What is the fact? What has the commercial prosperity of these countries been identified with, and helped on? Religious apostasy. Because of that men have acquiesced in the renunciation of all principle. The nation has given up its public outward testimony and protest against Satan’s power and lie against Christ’s mediatorial glory, and, in helping that on elsewhere, has done much more than that — has relinquished, as a nation, the public profession of the truth itself.
Upon this point I believe the author’s system to be as bad, as false, and as mischievous as it possibly can be — a positive help to evil. Let us now examine its exactness.
We find the usual mass of contradiction. In page 241, I find that these principles “have marked a character so distinctive upon the present period” that irreligious men recognise it. In page 251, “The leavening process is proceeding so secretly, that even they who are expecting something to arise, are expecting anything except the right.” What they are expecting the author mentions “to shew how utterly unconscious men are of the real nature of the system which is silently being prepared.”
I do not in the least admit the alleged order of chapters 13 and 17; nor that one ends where the other begins. One is more generally descriptive, and professes so to be, and the other more historical, giving the beast his own place during the last three years and a half. But there is no sign (as the author has given no proof) of chapter 17 historically giving what precedes chapter 13. His own system is the only proof, as of so many other things. All through the book it is the proof, instead of being proved.
[p. 234] Babylon having just been destroyed, one of the seven angels calls the prophet to give him a description of it, and thereon necessarily describes the beast on which she rode. It is only so far historical as history is necessary to its description. This may take in events preceding the last three years and a half in the general description, but does not the least exclude these, but the contrary. The beast ascends out of the bottomless pit, is the direct instrument of evil and Satan’s power, and it is then he is wondered at. In a word, the chapter clearly enters into what he is, and the conduct of the horns, right on to the close, even to the war with the Lamb: only it is given as descriptive of what he is, and not as history.
If the seven heads and ten horns are emblems of concentrated authority over the whole Roman earth, the latter receive power one hour with the beast. So that it is clear, the whole period of the beast till the end is descriptively given. And it would indeed be strange, that the angel should declare the mystery of the beast that carried the woman, and leave out all the most important part of its history and conduct. But he does not, but goes on to its war with the Lamb, as well as its destruction of the woman. So that the division of the author, his whole view and system of the chapter, is fundamentally wrong.
Further, it is never said that he holds his authority from and with another. The Holy Ghost could not say so, because, previous at any rate to the last three years and a half, power is from God. She had got on the beast, and sat. there; but it is never said he holds his authority of her, nor anything like it.
Next, it is not said that the woman rides Antichrist.+ That Antichrist wields the power of the beast, in its last form, I believe, as verse 11: that he may be secularly growing up to this power previously, is probable. But the beast is not Antichrist. The beast is undoubtedly the Roman empire, according to the uniform use of the word, in the prophetic scriptures. When Antichrist is distinctively mentioned, he is a little horn, whose doings characterise and absorb all the power of the beast. There is not one word of what is stated in page 236 in the Scriptures. What is stated of Antichrist distinctively is quite different. He grew up as a little horn behind or after the others. Three of the horns were plucked up by the roots before him. This at least is the power by reason of whose blasphemies the beast is destroyed. The statement of Scripture, that is, is wholly different from the statement of the author. It is practically another revelation which is put before us.
+The only question here is if Antichrist be the little horn, if it be not rather the last civil chief of the beast.
Further, “the system whereby the truth of God has been discredited” have had nothing at all to do with Babylon in the author’s system. Commerce is his Babylon; and what has that to do with the systems against which the saints have previously struggled? what had commerce to do with being sanctified by the name of Christ, or with being thrust into the place of truth? Or how is Romanism leading to commercial greatness? It is the contrary, because the desire of peace for commercial greatness leads to acquiesce in anything, with the principles of Satan himself, so as to let him go on unhindered to have quiet with all.
Further, it is assumed that the ten horns include the Eastern and Western Roman empires. This is nowhere proved, ever. The kings of the North and South in Daniel 11 present a decided obstacle to this interpretation, because they attack Antichrist, instead of giving him their power, and they include the greatest part of the Eastern Roman empire.
When we read that such a system “must be constructed on principles wide as the heart of man, and therefore that all, whatever their creed, etc., are in danger,” etc., this is reasoning on what it must be, instead of learning what it is. It is a fact, that the woman sits by+ many waters. Her association, her connection is with them, of course to seduce them if she can. She has to do with peoples. But, while the fact is stated, the how is not to be reasoned out, but learned from the word. Now I learn from this chapter, that she is the source and mother of idolatry, and the earth’s idols. For no one can doubt that this is the meaning of abominations. This was her real, and to the eye of faith, her plain character. It was written on her forehead, though it was a mystery. That commerce ministers to pride and religious indifference, I do not doubt, and, enlarging its desire, runs after that which God has not given at home, and is thus called fornication, is true. And that this will be found prevalent I doubt not, as in Tyre of old. Still, what God has written upon the forehead of this mysterious woman is idolatries. That is her character. Nor indeed is there any great mystery in men loving riches, and seeking them by commerce. That may assume unusual influence now, but it is no mystery. It has existed at Tyre, Carthage, Venice, Genoa, Holland, and elsewhere, as a supreme system. Further, it is hard to say how commerce was found to be drunken with the blood of the saints, and of the witnesses of Jesus. That commerce may help to bring in the system that will be so, perhaps more than ever, I do not doubt. But it is not the commercial system that has itself got drunk with blood.
+I suppose that the use of “by” for “upon,” which I borrow from the remark of another, will be admitted to be just. I attach, however, no importance to it, as to my present subject. It is not the same structure as upon the beast. It is locality at, or by, or near, not on anything, save as we might say London is on the Thames.
[p. 236] I believe the complete development of this system is future; but I could not say altogether future, because she is rightful inheritress of those who have shed all the blood of saints on the earth. Jerusalem, in like manner, was guilty in a new and unusual way, but it was but the filling up the measure of their fathers.
If the mountains be taken as symbols of seats of authority, there is not a word to shew that they are systems, that is, that systems have this power. Moreover, this is the period, according to the author, when the dragon, not the beast, has power. It is at the close of this period that the dragon gives him his throne. The beast therefore ought not to have the heads at all. The complete possession ought not to be in him on any ground. It is most inconsistent to put it in him and the woman together; but at any rate it ought not to be in him, but the dragon. The crowns were on the dragon’s head. Nor do I see how the Roman emperors did not possess supreme authority in all its extent. They were generals, tribunes, and pontiffs, and consuls even. Army, people, priesthood, and state authority were vested in them.
Besides, the whole statement is lame. We have only six systems given us, stretching to the utmost, and one of them is the woman herself. The commercial system is to rule, “the supremacy of commercial wealth” (page 242.) But this commercial system is one of the seven heads or mountains which the commercial system is to rule. But the truth is, the statement makes confusion of the whole symbol. The commercial system governs the beast (Antichrist, according to the author), and this becomes the executive of its power. This I can understand: but then he cannot wield it as one of his own heads; he cannot serve and govern it at the same time. Commerce controls him, and how then has he the control of commerce as an influence? And where is it proved that religion will be subservient to commerce?
[p. 237] As to the application of Zechariah 5: 5, there is not the semblance of the passage being applied to it, or applicable. The prophet is prophesying about Jews and Jerusalem, and the temple, and Zerubbabel, and the candlestick, and the two olive trees. And he turns and sees the contrast of all this in the judgment of the wicked. What this has to do with England’s commerce, it would be hard to tell. At least some proof should be given when the subject of the prophecy is entirely different. I have no doubt it applies to the immorality of the Jews, and the hypocritical outward form. The former is judged; the latter is put in its own real place, Babylon, or at least the land of Shinar. I apprehend “this is their resemblance” should be “this is their iniquity.” But at least its application to a matter wholly foreign to the prophecy ought to be shewn.
As to the restoration of the unity of the Roman empire, in general it is admitted; at any rate what is Roman exclusively, and was not Grecian. Because the fact of the destruction of all the parts of the image by the blow on the feet supposes rather the existence, in their own national character, of certain countries which yet formed part of the Roman empire taken in its whole extent. How far they may support the king, at any rate for awhile, I do not say; but they seem to exist as distinct powers. But how, if the unity of the Roman empire has been so shattered that it is wonderful it should be restored, can it be said that the progress of human greatness in these empires has been unhindered+ from the days of Nimrod?
Nor do I the least see the control of the religious by the civil power, in the Roman earth: out of it I do most decidedly, but just the contrary within it. Popery is re-assuming its control of the civil power, though in a gentler, more subtle way as yet; while Protestantism is more completely subject to it than ever, viewed as national churches. What is the fact?
In England, Protestantism completely subjected, and Popery rising into influence and power; in Sardinia, a monastery having received the daughter of a foreign ambassador, the king avowed his inability to deliver her, because of the independence of the church, and Holland accepted the excuse; in Prussia, the Protestants modelled by the king as his army; in Scotland the same thing as to national Protestants; Protestant bishopricks struck off in Ireland; the Pope’s nuncio having precedence of all ambassadors in the courts of Europe; Spain, which had thrown off the control of the Pope, subjected to it again, and no other religion allowed in the country: in a word, the entire prostration of Protestantism under the civil authority, and the entire independence and growing influence of Popery — these are the evident facts of the day. Where the Greek Church exists in Russia, the same subjection exists, but the emperor will have nothing else.
+See page 157.
[p. 238] And I repeat, in answer to page 242, that, as the facts are historically mis-stated, so Scripture does not note these things as characterising Babylon in the time of the end. To faith, the mystery of Babylon (great and blinding as the evil influence of commerce may be, which I fully believe) — to faith, I say, the character of Babylon is, the mother of harlots and abominations of the earth; and no student of Scripture is ignorant what abominations mean. The statement of the writer is wholly contrary to the positive express statement of Scripture. No one denies the commercial system exists, nor its widespread influence; but it is not that by which God characterises Babylon, though it may be that by which the devil blinds man to her character; a blindness which I believe the author’s statements help on in this respect.
Next, his historical statements are all wrong. To say that the influence of Tyre, Carthage, or Venice, was not felt beyond their own immediate sphere is to deny all history. Every one knows that Tyre and Carthage, though overthrown by military power, did exercise the widest influence over nations; though God subjected it to royal or military power at that time, and did not allow commercial power to get the upper hand. Though in the case of Carthage, a real commercial empire, for a good while it balanced Rome, and was within a very little of subduing it; but God willed it otherwise. But on the other hand, any one the least acquainted with history knows that the commercial municipal liberty of the Italian republics, connected with the breaking up of feudal power by the Crusades, Venice being with Genoa ultimately the representative of this commercial influence, changed (however silently) the whole state and condition of Europe, and was the root of the modern system. The discovery of the high sea road to India, and of America, and other circumstances, took that influence away from Venice, but merely developed the whole system of which Venice with other cities had sown the seeds.
[p. 239] Further, when the author says that the Chaldean empire was not commercial, he is entirely wrong. Babylon was the grand emporium of commerce. In the East it competed, or more than competed, with Tyre. This is the more important to be remarked, because it is on this complete mistake that the author has founded many of his arguments to shew that the Babylon of the Old Testament must be the Babylon to come.+
Indeed, the statement of the declension of monarchical power is quite a wrong one. The monarchical power in Europe grew up out of a system of nobility founded on war, namely, the feudal system. The king never began to lean upon his nobles, but to get rid of them and put them down; and succeeded everywhere, unless partially in England, and in Poland — perhaps I may add, partially in Hungary. Elsewhere they became courtiers or nothing. The crown absorbed all, save the power of Rome, which was itself curtailed as royal authority made progress. The democratic principle then grew up, and the French revolution, and the subversion of the ancient imperial royal system by Napoleon was the consequence, the ecclesiastical system falling with it. Since then, the constitutional system of popular monarchies having grown up, the ecclesiastical system recovered its influence by being the needed stay of the crown against the popular will, as may be seen in Ireland, Spain, and France; the crown holding the balance, and using the people or human will against the church, and the church against popular will, and seeking to keep all quiet by occupying the people’s minds with commercial interests and prosperity.
+When the author says (page 243), “the maritime discovery of Velasquez in the East,” I suppose he means Vasco de Gama, the Portuguese admiral, who first doubled the Cape of Good Hope, and sailed to India. I am not aware of any other Velasquez than a Spanish painter: but I am not well read on these subjects. There is another mistake more important in the tract on Zechariah 14, because it is one of a class of facts used to prove that Western Europe is spreading its constitutional principles over the whole Roman empire, England and France taking the lead. There are cited as witness, “the recent measures of the English and French governments as to Palestine,” — and “the operations of the English and French forces against the Egyptian viceroy.” The fact is, that there were operations of England and Austria, with the concurrence of Russia, to destroy French influence in the Levant, which was becoming paramount through the instrumentality of the Egyptian viceroy. I have been told that the note is the editor’s, not Mr. N.’s: of this I do not pretend to judge, as it passes under his name.
[p. 240] Protestantism, save so far as it approaches Popery, is incompetent to act on and lead the masses, and therefore is comparatively useless to governments. It values truth too much, and that is of no use to govern any with save those who love it. Popery, therefore, is what governments cultivate. And by encouraging commerce and filling people with commercial prosperity, principle becomes immaterial, and latitudinarianism leaves the field to popish influences and popish activity. Christians must be a separate people. The principle of dissent, which chimes in with the democratic principle, does not with the government, and will only have public power from a mixture of religious truth with human will, which can never go very far in the long run.
Hence Popery is in every way in the ascendant while the government can hold the ascendant. But its success will ruin it, and I doubt not that the popular unity which commercial enterprise will produce, and by which national feeling is necessarily so far destroyed, will help on what democracy will ultimately demand, and indeed is demanding where ripened, and which political circumstances will render necessary — the establishment of a centre of union, and this will be found in the little horn. The consequence of this will be a subversion of all the peaceable system, and military energies and conflicts, which God will terminate by judgment. All this future every one will judge of according to the light given to him. As to the present facts to which I have referred, nothing is wanting but acquaintance with what is going on to recognise the truth of what I have said. That commerce plays a great role in this, I fully believe: men’s hearts being occupied with it, that the actors on Satan’s part may have leisure to do their work behind it, even more than by it. But whatever appears to man’s eye and fills its horizon, to faith the name on Babylon’s forehead is “Mother of abominations”; on the beast’s, “Blasphemy.” Look at Ireland, and you will see plainly what is doing.
[p. 241] As a fact, though I believe she is in the front for the maturing of the principles which are acting in evil on the world, France is quite behind all other nations in point of the commercial system.
Germany, Belgium, nay, even Russia, have the start of her. Instead of communicating it, she is with difficulty learning it. She is behind every power in railroads, with the exception of Spain. It is Germany, not France, which competes commercially with England. She cannot even colonise conquered Algeria. So that if commerce be the prevailing system, she is not the artery of it. But then the balance of Popery and infidelity or popular will is the constant unceasing work of the State, and the whole energy and sagacity of her humanly wise king is employed to hold the balance, and to try and turn her attention to commercial prosperity in order to quiet her. Anyone who has paid the least attention to the University question there, and the recent affairs of the Jesuits there and elsewhere, cannot hesitate on this.+
In fine, the blinding of commercial wealth I fully own; but it is blinding to something else which Satan is working out, and which will be judged. Man’s lusts are in the one, and so far Satan’s power; but Satan’s proper work is in the other to alienate men from God, and raise them up against Him. The delusive power of Satan is religious power, open blasphemous rebellion his last effort. See 2 Thessalonians 2 also as to this, and Revelation 13: 12, seq.
The Reformation, while bringing in blessed and fundamental and saving truth, by the marvellous providence of God, succeeded with nations, because Popery had enthralled them, and, secure in its empire, had imposed a burden which all groaned under, and which, moreover, was accompanied by conduct which was below the standard of the natural conscience, and the common comforts and well-being of society. The well known sale of indulgences gave the last insult to common conscience, and God, whose time was come, sent forth His truth in power. But where is this now? It is a national system to defend, not a truth which acts on conscience. Popery has mended its manners where it is seen; while Protestantism is manifested by churchism or rationalism everywhere — dares not or cannot act on its own truths. That grace may do this in detail, I do not doubt; but I here speak of the public state of things. The energy of truth produces dissent in Protestantism now, not Protestantism in contrast with Romanism; and Protestantism is in vain seeking unity by seeking not to push the truth too far, or to bury it altogether.
+What is it France has been furthering at Tahiti, in the Levant, at Jerusalem, at Babylon, in New Zealand? In the East every Catholic as such has by treaty the rights of a Frenchman. If any one turns Catholic, he is treated as such. The French consul is made bishop of Babylon.
[p. 242] The system is to be (page 245) a ruling system. But it is precisely a morally or rather immorally influential system, which is what the author says it is not. For what is the meaning of the kings of the earth committing fornication with her, and the inhabitants of the earth being made drunk with the wine of her fornication, if it be not subserviency by immoral influence? If ever anything described the influence of Popery, it is “a system that has used kings, and made them subservient to its will.” I do not mean here that ancient Popery was the full accomplishment of this prophecy, but merely to enquire into the nature of the influence spoken of. It is just the description of Popery. And I do think a man must have a bold pen to say, in the face of history, that it signally failed.+ The influence then described is moral influence, a cup given to drink.
But, further, it is not said that the horns were “in willing and complete subjection.” It is only said that the kings of the earth committed fornication with her, and then at last the ten horns hate her — the inhabitants of the earth are made drunk. She rides the beast, not the ten horns; that is, the body of the empire is her seat; and she is carried by it, as a whole: but that is all. The inhabitants of the earth are drunk with the wine of her fornication, and the cup was filled with abominations, that is, idols. She was drunk with the blood of the saints. What has the commercial system to do with the blood of the saints? And if this be so, how is it that a system which has the fulness of God’s own truth in it (page 251) will be fostered and protected as well as any other? No doubt commerce by itself (though if it reached it, it might spoil it) would let it alone, and despise it. But it cannot be “drunk with the blood of the saints,” and to protect and foster the fulness of God’s own truth in its proper sphere, no question of “what is truth” being allowed to disturb the harmony.
+For an example of this signal failure the reader may consult the note on page 174 of the “Thoughts.”
[p. 243] I have already remarked on the quiet application of Zechariah 5: 4, which we find again here used as a self-evident thing. And, further, we have now the literal city Babylon identified with it as its centre, the next chapter describing the outward circumstances of this great city. Here the system and the city are confounded. It supposes the whole of the ancient Roman empire still divided into kingdoms, under the absolute control, not only of the influences of commerce, which would not be very difficult to suppose, but of a positive localised power situate in Babylon. Not merely commerce still, for that would only be a morally influential system, but a local power connected with commerce established at Babylon, to which the ten horns are to be in complete subjection. It is a half popular, half monarchic, commercial system, as definite and palpable as Popery or Mohammedanism (pages 249, 251); but to which monarchs and people are to be subject. But if it be thus an independent governing power, half monarchic, who is the monarch? Because it is not merely the influence of a system. There is a localised headship of commercial government at Babylon which controls the Roman world. Who is the semi-monarch of it? Or is it a predominant Exchange at Babylon on the Euphrates, which is the mother of abominations, which is drunk with the blood of the saints?
And Zechariah 5, which shuts up their wickedness in an ephah with a talent of lead on its mouth, and transports it to the land of Shinar, is the rising up of this immense and glorious system to the height of its supremacy, to govern all the earth. “The land of Shinar, whence civilisation first proceeded, is the place to which it will again return.” Civilisation then is the commercial system, as indeed civilisation and commerce go together. But then we are told (page 242) that commerce was not found in the Chaldean empire, nor the early native monarchy of Nimrod.+ How then did it proceed from Shinar? It is a little too strong, finally, to accommodate the expression of “the mystery of iniquity” to modern commerce. It may serve, however, to recall our thoughts to the passage from which it is drawn, where certainly it was not commerce as such, nor the influence of a commercial system (save as all worldliness ministers to evil) that the apostle shewed had begun in the church. What he there speaks of, however, which it is very important to remember, was the thing which was to continue, grow up, and result in Antichrist when the restraint was taken off. There was a system then, which had begun to work in the church, which was to result in the apostasy and the manifestation of the man of sin, but which certainly was not a system of commercial supremacy. The scripture speaks everywhere of quite other things as the leaven of evil.
+See another contradiction on the same point in page 254.
[p. 244] It is not even true that the lid of the ephah was lifted up for the servant of God, or that the ephah had any lid. All this is the play of the author’s imagination. There is nothing of it in the chapter. The ephah and woman are shewn; and a talent of lead, which had been lifted up, is cast upon the mouth, and the whole carried off.
We have seen what an entire contradiction the beginning of page 253 is to the end of page 241. And I can only add, that while commerce will be found in Babylon, Babylon is never the name given by God to a commercial system. The statement is wholly unfounded. The imagination of the author has raised up a system, which is found nowhere in the word; and then he has chosen to say, God has named it Babylon, which He has never done at all. If God has so named it, I ask, where?
It is never said that Antichrist espouses it. The beast may be governed by it, whatever it be, but that is not espousing it. Nor is Antichrist spoken of. When the eighth beast is brought in, it is as destroying it. The kings of the earth commit fornication with it, but are not said to espouse it as a system. Nor is his being ridden by her said to be a step to power, nor very like it either. Nor is being ridden by anything very like espousing it, so as to get on to supreme power. Antichrist’s+ power is set up in destroying it.
Here too we may remark that “Roman” is very conveniently omitted after “prophetic” earth. The beast is the Roman earth, the ten kingdoms the self-same ten horned beast as before; but the prophetic is no longer the Roman earth. The reader must remark here that the heads of the beast are entirely different, according to the author, from the seven kings. If they are the same, all his system falls, because he makes the seven heads the systems actually existing; whereas five of the kings are fallen (the woman’s sitting on seven mountains being no local allusion to a seat of authority, as elsewhere interpreted even by the author, but these same systems).
+Rather, the beast’s power.
[p. 245] The seven kings are merely to direct our attention to the various forms of executive government of the prophetic earth. First, Nimrod. Then “Theocracy — the monarch was independent of, and uncontrolled by those he governed,” etc. But why the monarch? They had rejected the theocracy when they asked for a king. “They have not rejected thee (says God to Samuel), they have rejected me, when I was their king.” The judges and priesthood time was that of the theocracy. Though surely it is a very strange thing to introduce theocracy as an executive form of government in the prophetic earth, when it is a history of Babylon and the beast. But if you do, you cannot speak of the monarch as being this, for the reason I have given above. Nor indeed is the description here given of the Jewish royalty very like Deuteronomy 17. But if the monarch be admitted as theocratic government, certainly the judges must; and you have two forms here. Nebuchadnezzar, etc., follow. Nimrod, theocracy, Nebuchadnezzar, Persia, Greece, Caesars, six; constitutional monarchy,+ seven, and Antichrist eight, who is of the seven.
This subject, of course, leaves ample room for conjecture. It has been generally supposed that the seven kings had reference to the beast whose description is given in the chapter. But supposing with the author++ that they do not, why are these selected from those “which have existed, or shall exist, in the prophetic earth”? What principle is followed here? During the time of Nimrod and the theocracy there was no prophetic earth as it is generally understood. That is, the term is generally applied to the scope of Daniel’s prophecies — the image, for example: otherwise we have no limits to prophetic earth. All parts of the earth are mentioned in prophecy. But is “existing in the prophetic earth” applicable to geographical limits, when no prophecy had distinguished them at all, and when the subject of scriptural statement was quite different? The first two never come into the accounts of the prophetic earth. It was formed and begun by the setting aside of the second. And if we take whatever has at any time existed in these limits, then we shall clearly have much more than seven, as the Roman republic, the judges, etc. Further, the ten kings do not gladly own him as their lord numerically, for three are rooted up.
+These are the horns, however; though the whole is rather vague. For what sort of king was between the Caesars and constitutional monarchy, which has come, and is “at this present hour”? I suppose there was some sort of government. Supposing I should claim a place for feudal government, which certainly has held as conspicuous a place, and exercised as much influence in the prophetic earth, as others mentioned here?
++The beast is wholly set aside in every sense here, not only as Antichrist, but as the Roman empire. I suppose theocracy was never king in connection with the Roman empire, to say nothing of Nimrod, and Nebuchadnezzar, etc. The reader must judge how far it is reasonable to separate these seven kings from the beast whose description is given.
[p. 246] How is the Babylonish yoke a hard yoke upon them? In page 249 their subjection was as willing as complete, and the kings of the earth mourn and bewail over her destruction. But it is to be remembered that it is not Babylon as a city they destroy (that remains the seat of Antichrist in all its local glory and riches, for it is local Babylon whose riches are described, chapter 18), it is the system. That is, the ten kingdoms and Antichrist destroy commerce and commercial supremacy; and yet Babylon’s resources, its palaces, its ships, and its merchandise, will be the sinews of his strength (page 258).
Now mark what is done. They shall hate her (the whore, Babylon) and shall make her desolate and naked, and shall eat her flesh, and burn her with fire. This means that Antichrist will preserve the city and all its wealth, ships, etc., as the sinews of his resources; only the ten kingdoms will not submit to commercial supremacy any longer. Is there really any sense in such an interpretation? Yet it is the very heart and nucleus of the author’s system. This woman thus dealt with is “the sinews of his strength, and the adornment of his glory.” It is by his and their treating her, as in verse 16, that she becomes so. The woman (that is, the city) is not the city when she is destroyed at all; she is the system.
If Popery were put down as a system, her resources would not continue, though the city where the chief is seated would subsist still. So here, and much more being wealth itself, if commerce be put down as a system, its flesh eaten, and it burnt with fire, how then do the resources and glory continue, and all its wealth and greatness?
[p. 247] When it is said that this is the system by which Antichrist rises into glory, I beg the reader to remember, that however worldly lusts may make men indifferent to the growth of evil, we know that it is another thing which was to grow up, and, being at last unrestrained, to produce apostasy and the wicked one. We know that what rose up as itself the source and leaven of this was not commercial supremacy — far from it. The author says, “it is not an ecclesiastical system — on the contrary, it is wholly secular.”
Now I do not believe its proper description is exactly ecclesiastical, but rather idolatrous, though that be ever identified with what is ecclesiastical. But what is the proof that it is secular? It is the merchandise of chapter 18. But this, according to the author, is the city, not the system. (See note to page 258.) There is not one word which states merchandise to have anything to do with Babylon in the chapter which speaks of the system, but, on the contrary, decidedly other things; nor anywhere in connection with her, but in the chapter in which it is said she is described as existing as a city after the system is wholly destroyed. It is not merely that she keeps these things. They are never said of her in any other way or at any other time than when she is merely a city: they characterise her, when as a system she is desolate and burnt with fire. They are never mentioned when she has dominion. And again, is it with her, Babylon, the city, that the mourning kings have committed fornication? If so, how is it with the system, for that had been destroyed long before? And it is evident that chapter Revelation 18:9 is the same as chapter 17: 2, be it city or system:+ as it is also certain that chapter 18 is a very strange description of a person, or state of things, or city, which has been treated as chapter 17: 16 describes.
When the author says (page 259), “fornication, deliciousness, etc., as much attach to it under the lordship of Antichrist,” he only exposes the absurdity of the whole system. It is with her the kings of the earth have committed fornication. Do they continue to do so with herself after they have made her desolate, and burnt her with fire? The kings of the earth have done this. It is not the wickedness which was committed in the city, but with it. It is in vain to slip out of this by saying “attach to it.” But the ten horns have burnt with fire her with whom the kings of the earth did so. In page 260 the author seeks to divert the attention from Popery (though it be to be resisted) to this commercial system as the grand thing. This is the grand evil of all his theory. It directly diverts the attention from that by which Satan is morally working. I recognise the progress of commerce, its influence, its latitudinarianism, the leading part it is taking in the world’s history. But in Satan’s history it is otherwise, save as an instrument. His weapons are more deadly, more his own (though he may use men’s lusts to make them careless about them); but this statement is just ministering to his end. Indeed, from what I have said on chapter 13 as to Antichrist, it is plain all this prosperity and gladness do not exist in his time. It is a mere drama of the author, while the true Satanic character of evil is again overlooked in the second two-horned beast.
+That is, that the attempt to distinguish the chapters into system and city is a pure fiction of the author’s.
[p. 248] As to the application of Zechariah, I have already spoken of it. That the stork of strong and rapid flight means the progress of commercial principles from west to east, those must believe who think it proved when they have read the chapter. Nothing here is adduced to prove it. Again, we have it stated to be secretly preparing, though this is hard to understand when (as we have seen) it marks distinctively the present period.
Finally, the description given in chapter 17 of the woman (when, according to the author, she is supreme in commercial supremacy) has not one word about commerce, but she is stamped by God with decidedly another character. When as a commercial system she has been made desolate and burnt with fire, then, and then only, being a city under Antichrist, she is spoken of as full of merchandise, namely, in chapter 18, when, according to the author, the commercial system has been subverted. So that it is the description of the city when the commercial system has been subverted which alone proves, or can be adduced to prove, that she is a commercial system.