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the ones who murdered them. Nor are they the people that the apostles and prophets, and all that were slain upon the earth, will be avenged upon. Therefore we inquire at the hands of another, even of the Lord Jesus, as to who the people are that shed the blood of prophets and apostles, and all that were slain upon the earth, and of whom all this righteous blood will be required. Hear him, and let his answer be final. Speaking of the scribes and Pharisees and rulers of Israel who sat in Moses' seat, he says, among other things, “Woe unto you, scribes and Pharisees, hypocrites, because ye build the tombs of the prophets, and garnish the sepulchres of the righteous and say, If we had been in the days of our fathers, we would not have been partakers with them in the blood of the prophets. Wherefore ye be witnesses unto yourselves that ye are the children of them which killed the prophets.

"Fill ye up then the measure of your fathers, ye serpents, ye generation of vipers! how can ye escape the damnation of hell? Wherefore, I send unto you prophets and wise men and scribes: and some of them ye shall kill and crucify, and some of them shall ye scourge in your synagogues, and persecute them from city to city: that upon you may come all the righteous blood shed upon the earth, from the blood of righteous Abel unto the blood of Zacharias son of Barachias, whom ye slew between the temple and the altar. Verily I say unto you, All these things shall come upon this generation.

"O Jerusalem, Jerusalem, thou that killeth the prophets, and stonest them which are sent unto thee, how often would I have gathered thy children together, even as a hen gathereth her chickens under her wings, and ye would not! Behold your house is left unto you desolate. For I say unto you, Ye shall not see me henceforth till ye shall say, Blessed is he that cometh in the name of the Lord” (Matt. 23: 29-39).

This statement of the Son of God requires no comment and proves beyond any contradiction that the harlot brought to view in the testimony of Jesus is none other than Jerusalem and her people, and that the blood of all the prophets and apostles, and all that were slain upon the earth, will be required at her hands, and not at the hands of Rome, pagan, or papal.

Paul also says of the Jews (I Thess. 2:15), “Who both killed the Lord Jesus, and their own prophets, and have persecuted us (the apostles), and they please not God, and are contrary to all men, forbidding us to speak to the Gentiles, that they might be saved, to fill up their sins alway, for the wrath is come upon them to the uttermost."

Now as Jerusalem and her people, in the Revelation, are spiritually called Babylon, it follows that all that is there said of Babylon is really said of Jerusalem, and thus when it is said (17:18), “The woman which thou sawest, is that great city which reigneth over the kings of the earth,” it is Jerusalem which reigns over the kings of the earth, or as it is said of her in the Lamentation (1:1), "She that was great among the nations, and princess among the provinces.” So when it is said, “ Babylon the great,” it means, “Jerusalem the great," and when it is said under the pouring out of the seventh vial (Rev. 16:19), “And great Babylon came in remembrance before God, to give unto her the cup of the wine of the fierceness of his wrath,” this is the fierceness of his wrath upon his own rebellious city, which has become idolatrous like unto Babylon of old.

And for whom, we ask, is the fierceness of God's wrath reserved? Is it not for the city that he has honored and glorified above all the cities of the earth? Did he not record his name and place his throne there? and was not his holy Temple built therein, a house of prayer for all nations? and did they not in the past blaspheme his name and defile his holy courts with their idols and abominations? and have we not already proved how they will in the latter days exceed the iniquities of their ancestors? Now just in the ratio that God

? has blessed and prospered Israel above all other nations of the earth, so will her punishment be. Because her rebellion and treachery against the Lord exceed that of other nations so that the fierceness of his wrath is reserved for them, even as the Lord says by the hand of Amos (3:2), “ You only have I known of all the families of the earth, therefore will I punish you for all your iniquities.” For it is said again (Rev. 18:5), “Her sins have reached unto heaven, and God hath remembered her iniquities," and therefore he commands, saying, “Reward her, even as she rewarded you, and double unto her double according to all her works. In the cup which she hath filled, fill to her double." This by figure is here said of Babylon, but Isaiah speaks of it plainly as of Jerusalem, after she has passed through the days of her punishment, saying (40:2), “Speak ye comfortably to Jerusalem, and cry unto her that her warfare is accomplished, that her iniquity is pardoned, for she hath received of the Lord's hand double for all her sins."

The only means whereby we are able to arrive at the meaning of symbolical language is by comparison, that is, by putting the plain with figurative, then the one explains the other. Therefore to illustrate the subject which we are treating, we will quote the following. In the prophecies of Jeremiah we read in mystical language, as follows: Behold, a people shall come from the north, and a great nation and many kings shall be raised up from the coasts of the earth. They shall hold the bow and the lance; they are cruel, and will not show mercy: their voice shall roar like the sea, and they shall ride upon horses, every one put in array, like a man to the battle, against thee, O daughter of Babylon " (Jer. 50:41-42).

This is the figurative; now we will place in comparison the same thing in plain language, as follows: "Thus saith the Lord, Behold, a people cometh from the north country, and a great nation shall be raised from the sides of the earth. They shall lay hold on bow and spear; they are cruel, and have no mercy; their voice roareth like the sea; and they ride upon horses, set in array as men for war against thee, O daughter of Zion ” (Jer. 6: 22-23). Consequently, the daughter of Babylon and the daughter of Zion are one and the same people in these prophecies. Therefore the prophecies of Jeremiah in the fiftieth and fifty-first chapters have a double signification; namely, they have first, partial application to ancient Babylon and her people, and second, a full and complete application and fulfillment in mystical Babylon of the latter days, Jerusalem and her people, when they become idolators like the ancient Babylonians, and when her kings become proud, haughty, and blasphemous, like the proud kings of Babylon whom the Lord rebuked long ago. Therefore when the prophecies of Jeremiah concerning Babylon are read with this view, they possess an interest to the careful reader that they would not otherwise have.


The Prophet Isaiah also prophesies in many places of Jerusalem under the title of Babylon, and as one example which is appropriate and which sets forth the same things as are found in the Revelation, we will quote from chapter forty-seven, where it is said, “Come down and sit in the dust, O Virgin daughter of Babylon; sit on the ground: there is no throne, O daughter of the Chaldeans: for thou shalt no more be called tender and delicate ” (verse 4). The remnant of Israel say, As for our redeemer, the Lord of hosts is his name, the Holy One of Israel.” Then speaking again of the mystical daughter of the Chaldeans (the daughter of Jerusalem) he says, “Sit thou silent, and get thee into darkness, O daughter of the Chaldeans: for thou shalt no more be called, The lady of kingdoms.” Then the Lord says, “ I was wroth with my people, I have polluted mine inheritance, and given them into thine hand, thou didst show them no mercy; upon the ancient hast thou very heavily laid thy yoke.” That is as Zechariah said (11:6), “Lo, I will deliver every one into his neighbor's hand, and into the hand of his king, and they shall smite the land, and out of their hand I will not deliver them.” This is a king in Jerusalem, when she is called the lady of kingdoms. Isaiah, continues in verse 7: “And thou saidst, I shall be a lady for ever: so that thou didst not lay these things to thy heart, neither didst remember the latter end of it. Therefore hear now this, thou that art given to pleasures, that dwellest carelessly (as they do when Gog comes against them); that sayest in thine heart, I am, and none else beside me; I shall not sit a widow, neither shall I know the loss of children. But these two things shall come to thee in a moment in one day, the loss of children, and widowhood: they shall come upon thee in their perfection for the multitude of thy sorceries, and for the great abundance of thine enchantments. For thou hast trusted in thy wickedness; thou hast said, None seeth me. Thy wisdom and thy knowledge, it hath perverted thee; and thou hast said in thine heart, I am, and none else beside me. Therefore shall evil come upon thee; thou shalt not know from whence it riseth: and mischief shall fall upon thee; thou shalt not be able to put it off: and desolation shall come upon thee suddenly, which thou shalt not know.”

There can be no question but that the things that are here affirmed of the daughter of Babylon, are the same as are spoken of Babylon in the eighteenth chapter of Revelation, where it is said, “How much she hath glorified herself, and lived deliciously, so much torment and sorrow give her, for she saith in her heart, I sit a queen, and am no widow, and shall see no sorrow. Therefore shall her plagues come in one day, death, and mourning, and famine; and she shall be utterly burned with fire: for strong is the Lord God who judgeth her.” Neither can there be any doubt in the mind of an honest and scripturally instructed person that the Babylon that John speaks of is Jerusalem.

And there are other places in the Old Testament prophecies where Jerusalem is spoken of as Babylon, as Nineveh, as Sodom, as Egypt, and as Tyrus, as we may show as we progress with our investigations.

THE BEAST UPON WHICH THE WOMAN SITS (REV. 13 AND 17) Before proceeding further with the things testified of the woman who sits upon the scarlet colored beast, we shall now speak of some important features of the beast.

We have already shown (while treating of Gog under the symbol of "the beast ”), what the heads of the beast are; that they are not the seven little hillocks on which Rome was built, nor the seven different forms of the Roman government from ancient down to modern times, but instead they are seven distinct parts of Gog's vast confederation of nations, all of which Ezekiel (38) calls by name, and are as follows: Meshech, Tubal, Persia, Ethiopia, Libia, Gomer, and Togarmah, seven in number. These heads the angel said to John are crowned (Rev. 12:3), thus indicating that they are kingdoms under the dominion of kings who are in alliance with Gog, or over whom Gog is guard, or chief commander, as the Lord says, “Be thou prepared, and prepare for thyself, thou and all thy company that are assembled unto thee, and be thou a guard unto them.”


With reference to the horns of the beast, the toes of the image, the horns of Daniel's fourth beast, the horns of the dragon, and the ten horns of the beast which rises out of the sea, all of which refer to the same things, our modern interpreters are just as far astray as they are in their views of the heads of the beast. They say (but simply as a matter of speculation of their own and without the slightest authority), that they are ten kingdoms into which the old Roman Empire was divided. But as it was divided into more than ten states, it has been a puzzle to these men to know which of these states shall be selected to be known as the ten horns. This fact of itself is sufficient to show that their theory is a mere speculation. But if we follow Paul's instructions, to compare spiritual things with spiritual, we should be at no loss to know who these ten horns are, or to point them out, and call them by name. One prophet gives us the names of the heads, and another prophet gives us the names of the horns; Ezekiel tells us who the heads are, and David gives us a list of the horns, and states what they propose to do, and points out how it all ends, as it is set forth in the eighty-third Psalm.

In this Psalm the prophet speaks of that same confederation of nations in the latter days which, as the Lord says by the hand of Ezekiel, has been the theme of the prophets of Israel in old time and of which also he says, “ This is the day whereof I have spoken." This great confederation, with a certain well defined purpose as set forth in this Psalm, and the great overthrow that they finally meet with, is something which has never transpired in human history, nor in connection with the house of Israel since this psalm was written; and as the Scriptures cannot be broken, the things contained therein will come to pass in the future, in the latter days.

The Psalmist says, "Keep not silence, O God: hold not thy peace, and be not still, O God. For, lo, thine enemies make a tumult: and they that hate thee have lifted up the head. They have taken crafty counsel against thy hidden ones; they have said, Come, and let us cut them off from being a nation; that the name of Israel may be no more in remembrance." Now this evil purpose which animates these powers (which are hereinafter named, and which we shall see are the horns of the beast), should be carefully noted. This confederation God has gathered together to punish and destroy his rebellious and idolatrous people. But there is a remnant which is to be hid in the day of

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the Lord's anger, and when the enemy consult together to destroy this remnant also, so as to utterly extinguish the nation of Israel, they go too far. Therefore it is said, “Hitherto shalt thou come, but no further, and here shall thy proud waves be stayed” (Job 38:11). This “remainder of wrath God restrains.

This remnant, though small, is of more value than the balance of the rebellious house, for they repent and their sins are blotted out as a thick cloud (Isa. 44:22). And again the Lord says of them, “ I will pardon them whom I reserve” (Jer. 50: 20). God's command to the enemy is this, " Go ye up upon the walls, and destroy, but make not a full end; take away her battlements, for they are not the Lord's. For the house of Israel, and the house of Judah (the two houses) have dealt very treacherously, saith the Lord” (this refers to the latter days, as there has been no two houses since Jeremiah's time) (Jer. 5: 10-11).

Again, in regard to the sparing of the remnant the Lord says, “ He will bring upon them that mighty and ancient nation to destroy them,” but he adds, “Nevertheless, in those days, saith the Lord, I will not make a full end of you” (Jer. 5:18). And in regard to this remnant again he saith by the hand of Zephaniah (2:3), “Seek ye the Lord, all ye meek of the earth, which have wrought his judgments, seek righteousness, seek meekness. It may be ye shall be hid in the day of the Lord's anger.” And therefore he says to them in another place, “ Come my people, enter thou into thy chambers, shut thy doors about thee; hide thyself, as it were, for a little moment, until the indignation be overpast; for behold the Lord cometh out of his place to punish the inhabitants of the earth for their iniquity. The earth also shall disclose her blood, and shall no more cover her slain ” (Isa. 26:20-21).

These hidden ones in the time of the Lord's anger, are in the Revelation known as the hundred, forty and four thousand who stand on Mount Zion and follow the Lamb whithersoever he goeth, that is, wheresoever he goeth to wage war against the enemy. For after the beast and kings of the earth (the ten horns) have made the harlot desolate and naked, and eaten her Alesh, and burnt her with fire (Rev. 17:16), then they consult against the Lamb's hidden ones, to destroy them also. Therefore it is said of them (verse 14), “ These shall make war with the Lamb, and the Lamb shall overcome them, for he is Lord of Lords, and King of Kings, and they that are with him (the remnant of Israel that follow the Lamb whithersoever he goeth), are called, and chosen, and faithful.” When this conflict comes, after the Lord hath performed his whole work upon Mount Zion, and on Jerusalem, then he will punish the stout heart of the king of Assyria (Gog, or the beast), and the glory of his high looks, and the Lamb shall overcome them.

The Ten Horns Named

The ten horns as enumerated and named by the spirit of inspiration in David, in the eighty-third psalm, are as follows, “The tabernacles of Edom and the Ishmaelites, of Moab and the Hagarenes, Gebal, and Ammon, and Amalek, the Philistines, with the inhabitants of Tyre. Assur (the Assyrian, that is, Gog of Ezekiel, or the beast of John) is joined with them, they have holpen the children of Lot. Selah." “ The children of Lot” appear to in

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