The "names of blasphemy" which cover the beast, symbolize its arrogating the right to dictate in matters of faith and religious worship, and to punish those who dissent from its creed. The Roman hierarchy was supported by legal enactments against heretics in all of the ten kingdoms. Those who dissented from the church were delivered over to the power of the civil arm, which punished by imprisonment, confiscation of goods, bodily torture, and death. The exercise of such power, was a blasphemous usurpation of the prerogatives of Christ, and an a.s.sumption of authority over the legislation of G.o.d.

On this beast the woman is seated. As its rider, she guides it, and is sustained by it. She is its directing power; and while she is thus seated, there is no reference to crowns encircling either heads or horns. All rule for a time is subservient to her control. Thus were the ten kingdoms obedient to the Roman hierarchy,-sustaining, and being controlled by it.

She crowned their kings, and dethroned them at her pleasure. The religion of the church was enforced by the sword of the state; and thus did the kings of the earth commit fornication with her,-the idolatries of the church being sanctioned by them.

The superb attire of the woman, and the costly gems with which she is decked, denote the wealth, luxury, and regal splendor of the hierarchy which she symbolizes. The cup, and its abominations in her hand, denote the false doctrines with which she would seduce the nations. Her names describe her nature, and identify her with Babylon; and her intoxication with blood, indicates her blood-thirsty, persecuting character, and the delight with which she would exult over the slaughter of the saints.

The Roman hierarchy was not, however, _always_ to retain her supremacy over the nations. She was in due time to _fall_ from the position symbolized by the woman seated on the beast; and the kings of the earth were to hate and burn with fire, her whom they had recognized as their mistress, and to whose control they had submitted. The governments which have sustained her pretensions, were to cast her off contemptuously. This has been in progress of fulfilment from the days of Martin Luther, since which her control of the ten kingdoms has been only limited and partial.

Many of her ecclesiastical estates have been confiscated, and she has been deprived of her prerogatives in many countries. There may, perhaps, be hereafter a more complete fulfilment of this prediction. It is symbolized in the following chapter, by:

The Fall of Babylon.

"And after this, I saw another angel descending from heaven, having great power; and the earth was enlightened by his glory.

And he cried with a mighty voice, saying, She is fallen: Babylon the great is fallen, and is become a dwelling of demons, and a prison of every unclean spirit, and a prison of every unclean and hateful bird, for all the nations have drunk of the wine of the fury of her fornication, and the kings of the earth have committed fornication with her, and the merchants of the earth have become rich through the abundance of her luxury." Rev. 18:1-3.

This announcement of the fall of the city, synchronizes with the same symbolization in the 14th chapter: "And there followed another angel, saying, Babylon is fallen, is fallen, that great city, because she made all nations drink of the wine of the wrath of her fornication," 14:8. The angel, proclaiming her fall, doubtless symbolizes a body of men, who shall give utterance to corresponding declarations.

The _epoch_ of this utterance is shown by the ident.i.ty of this angel with that of Rev. 10:1-3. They thus correspond: They both descend from heaven: the one is a mighty angel, and the other has great power; the one is enveloped with a robe of cloud, his head is arched with the rainbow, his face is like the sun, and his feet like fire, and he stands on both earth and sea; the other is so glorified, and occupies a position so conspicuous, that the earth is enlightened with his glory; and the one cries "with a loud voice as when a lion roareth," while the other cries "mighty with a strong voice." Thus their position, manner and conspicuousness, are alike. What was uttered by the angel of the tenth chapter, is not revealed; but the fall of Babylon being announced in the eighteenth, it follows that it was the subject of the angel's utterance in the tenth.

As the messenger of the tenth chapter appears subsequent to the sixth, and before the seventh trumpet; and as, after this epoch, there were to be prophesyings "_again_, before many peoples, and nations, and tongues, and kings" (10:11), it follows that the _time_ then symbolized must be at an epoch _anterior_ to the end of the world. A corresponding reason-namely, the command to come out of Babylon, and the fulfilment of her plagues and sorrows, which are to intervene between the cry of the angel announcing her fall and the time of her actual destruction-proves that the mighty angel of the 18th of Revelation must also be at an _epoch_ having a considerable period between it and the end.

It follows, that when John saw the angel of the eighteenth chapter, and "the earth was lightened with his glory," it did not symbolize a _literal_ but a _moral_ light,-_the light of truth_. And as the enlightening of the earth by its promulgation, pre-supposes a previous state of corresponding moral _darkness_, it must, as in the tenth chapter, symbolize an _epoch_, prominent in the history of the world, as a time when the _darkness_ of ignorance, error and superst.i.tion, began rapidly to disappear before the spread of the _light_ of truth and knowledge.

These considerations point to the epoch of the REFORMATION, when the midnight _darkness_ of the _dark ages_ began to be scattered before the uprising and onward progress of truth and knowledge. Then appeared a body of religious teachers, aided by the newly discovered art of printing, who so brought the Scriptures out from their obscurity, opposed the pretensions of the Papal hierarchy, and, by the clear teachings of the word, so secured the spread of gospel light and liberty, that they might appropriately be symbolized by an angel coming down from heaven, and enlightening the earth with his glory. The descent from heaven would symbolize the heavenly origin of the doctrines promulgated. His mighty power, and the strong voice with which he proclaimed his cry, would symbolize the greatness and earnestness of the movement, and the mighty results to be effected by it. This symbolization, twice given, could only be fulfilled by some great and mighty movement, like the Reformation.

The fall of Babylon is distinct from and anterior to its destruction, and must correspond with the fall of the woman from her position on the beast;-she is no longer to be the director of, and to be sustained by, the civil power. The cry of the angel, announcing her fall, as Mr. Elliot remarks, seems to be antic.i.p.ative, and not retrospective. The denunciations of the Papacy by the reformers were of a character to fulfil this symbolization.

The year 1300, during the pontificate of Boniface VIII., may be regarded as marking the highest eminence to which the Papal power ever attained.

From this period the dominion of the Roman Pontiffs appeared to be gradually undermined. Twenty-four years after this date, John Wickliffe was born, who, together with his followers, made more vigorous attacks upon Babylon itself. Some of these declared Rome to be mystical Babylon, and the Pope and church there to be Antichrist. These heralds announced the fall of mystical Babylon, as the ancient prophets had done that of literal Babylon, long before the event.-Jer. 51:7, 8. Antichrist and Babylon are identified in prophecy. In 1518, Luther first suspected their application to the Papacy; and, writing to his friend Link, on sending him a copy of the acts just published of the conference at Augsburg, he says: "My pen is ready to give birth to things much greater. _I know not myself whence these thoughts come to me._ I will send you what I write, that you may see if I have well conjectured in believing that the _Antichrist_ of whom St. Paul speaks now reigns in the court of Rome."

At first, Luther and his companions sought only the reformation of that church. They had no idea of dissolving their own connection with it. But when the thunders of the Vatican were hurled at them, and they found themselves excommunicated as heretics, they came to the conclusion that the church of Rome was _the Babylon of the Apocalypse_. Immediately upon this conviction, they began to cry, "Babylon is fallen!"

In 1520 appeared a famous book, by Luther, on the "_Babylonish Captivity of the Church_," in which he attacked Rome with great skill and courage.

In Switzerland and England the reformers considered themselves as fulfilling this message of the Apocalyptic angel. Elliot says, "They _seized on this very prophecy for application; and, for the first time_, upon grounds of evidence sound and tenable, concluded on the fact of progress having been made up to it, in the evolution of the great mundane drama, and on their own chronological place being already far advanced under the sixth trumpet, and in near expectancy of the seventh trumpet, of the Apocalyptic prophecy."

These denunciations against Mystic Babylon, and protestations against all her idolatrous ceremonies and superst.i.tious appendages, were given, by the great body of the reformers, within the very bounds of her empire. They resulted in her loss of power, and of control over the princes of Europe.

In 1526, the other monarchs becoming jealous of the power of Charles V., Emperor of Germany, "Pope Clement VII. placed himself at the head of a league of the princ.i.p.al states of Italy against him; but their ill-directed efforts were productive of new misfortunes. Rome was taken by storm, by the troops of the constable, sacked, and the Pope himself made prisoner. Charles V. publicly disavowed the proceedings of the constable, went into mourning with his court, and carried his hypocrisy so far as to order prayers for the deliverance of the Pope. On restoring the holy father to liberty, he demanded a ransom of four hundred thousand crowns of gold, but was satisfied with a quarter of that sum."-_Ency. Am._, v. 3. p.

76.

All the Protestant princes of Germany denied the a.s.sumptions of the Pope; and the powers of western and northern Europe, one after another, denied their allegiance to him. In 1798, Pius VI. was taken prisoner by the French, under Gen. Berthier, and died in exile. When Berthier entered Rome, many of the cardinals "fled from the city on the wings of terror;"

but those who remained "were disposed still to uphold the authority of the Pontiff." Finally, however, "with melancholy voice, they p.r.o.nounced their absolute renunciation of the temporal government."-_Life of Pius VI._ His successor resumed his position. But in 1848 Pius IX. fled from his own subjects, and was only restored by French arms. Thus gradually the Babylonish _woman_ became unseated, and fell from her position on the beast; and, instead of guiding and directing the civil power, now only exists by sufferance. As a city, also, her supremacy was gone. Being no longer the mistress of the nations, or the ruling city, the Papal See is in the condition of ancient Babylon when becoming a dependency of the Medes and Persians.

After the fall of ancient Babylon, it became gradually more and more deserted, until there was a literal fulfilment of the words of Isaiah: "Wild beasts of the desert shall lie there; and their houses shall be full of doleful creatures; and owls shall dwell there, and satyrs shall dance there. And the wild beasts of the islands shall cry in their desolate houses, and dragons in their pleasant palaces," Isa. 13:21, 22. In like manner the apocalyptic Babylon, after her fall, and the withdrawal of Protestants from her communion, was to become the receptacle of corresponding spirits. Her members were to be more impious than before, and were to adhere more closely than ever to her idolatrous practices. The contrast between these and true Christians would also be more apparent from the separation which succeeds her fall, in obedience to:

The Voice From Heaven.

"And I heard another voice from heaven, saying, Come out of her, my people, that ye partake not of her sins, and that ye receive not of her plagues, for her sins have reached to heaven, and G.o.d hath remembered her iniquities! Reward her even as she rendered to you, and double to her according to her works, in the cup which she hath poured out, pour out double to her. By as much as she hath glorified herself, and lived luxuriously, so much torment and mourning give her; for she saith in her heart, I sit a queen, and am not a widow, and shall see no mourning. On this account, her plagues will come in one day, death, and mourning, and famine; and she will be burned up with fire; for strong is the Lord G.o.d, who judgeth her."-Rev. 18:4-8.

So long as the true character of the apostate church was unperceived, she would contain many good, as well as a mult.i.tude of bad members. The voice from heaven, indicates an epoch when there should be a widely extended and marked separation between these two cla.s.ses. Till the time of that separation should be indicated, the children of G.o.d would be justified in continuing members of her communion; but not subsequently. The condition of Babylon, at the time of her fall, indicates that the separation must take place in near connection with that event; and the cry must synchronize with that of the third angel in Rev. 14:9,-which symbolized a body of men who should insist on such a separation from the Papacy as that here symbolized.

After the discovery that the church of Rome was the Babylon of the Apocalypse, the reformers began to call on the people of G.o.d to desert her communion; and the formation of the reformed churches was the consequence.

This was preached wherever the Reformation extended, and has been continued to the present time. The Protestant churches have proclaimed connection with Romanism, an obstacle to salvation; and have called on its Christian members to come out from her abominations. Even the name "Protestant," was given because of their protestation against the corruptions of the Papal See.

After the fall of ancient Babylon, and before her destruction, the people were, in like manner, commanded to forsake her. Said Jeremiah: "Flee out of the midst of Babylon, and deliver every man his soul: be not cut off in her iniquity; for this is the time of the Lord's vengeance; he will render unto her a recompense. Babylon is suddenly fallen and destroyed: howl for her; take balm for her pain, if so be she may be healed. We would have healed Babylon, but she is not healed: forsake her, and let us go every one into his own country: for her judgment reacheth unto heaven, and is lifted up even to the skies," Jer. 51:6, 8, 9. And Isaiah said: "Go ye forth of Babylon, flee ye from the Chaldeans, with a voice of singing declare ye, tell this, utter it even to the end of the earth; say ye, The Lord hath redeemed his servant Jacob," Isa. 48:20. "Depart ye, depart ye, go ye out from thence, touch no unclean thing; go ye out of the midst of her; be ye clean, that bear the vessels of the Lord," Isa. 52:11.

Sins reaching to heaven, indicate great wickedness. Thus G.o.d said to Jonah: "Go to Nineveh, that great city, and cry against it; for their wickedness is come up before me," Jonah 1:2. And he said of old Babylon: "Her judgment reacheth unto heaven, and is lifted up even to the skies,"

Jer. 51:9.

The Destruction of Babylon.

"And the kings of the earth, who have committed fornication and lived luxuriously with her, will weep and wail for her, when they see the smoke of her burning, standing afar off through the fear of her torment, saying, Woe! woe! that great city, Babylon, that mighty city! for in one hour is thy judgment come! And the merchants of the earth will weep and mourn over her; for no one buyeth their merchandise any more; the merchandise of gold, and silver, and precious stones, and pearls, and fine linen, and purple, and silk, and crimson, and all thine wood, and all kinds of vessels of ivory, and all kinds of vessels of most precious wood, and of bra.s.s, and iron, and marble, and cinnamon, and fragrant ointment, and incense, and myrrh, and frankincense, and wine, and oil, and fine flour, and wheat, and beasts, and sheep, and horses, and chariots, and bodies, and souls of men. And the autumnal fruit of thine appet.i.te's desire is departed from thee, and all things dainty and sumptuous are destroyed from thee, and thou wilt find them no more at all. The merchants of these things, who were enriched by her, will stand afar off, through the fear of her torment, weeping and mourning, saying, Woe! woe! that great city, that was clothed in fine linen, and purple, and crimson, and adorned with gold, and precious stones, and pearls! for in one hour such great wealth is destroyed. And every pilot, and every one sailing to any place, and sailors, and as many as trade by sea, stood afar off, and cried, when they saw the smoke of her burning, saying, What city is like the great city? And they cast dust on their heads, and cried out, weeping and mourning, saying, Woe! woe! the great city by which all who had ships on the sea, were made rich through her precious merchandise! for in one hour she is desolated." Rev. 18:9-20.

"Rejoice over her, O heaven, and ye saints and apostles and prophets; for G.o.d hath avenged you on her!" Rev. 18:20.

"And a strong angel took up a stone like a great mill-stone, and cast it into the sea, saying, Thus violently, will Babylon, the great city, be cast down, and be no more at all. And the voice of harpers, and musicians, and pipers, and trumpeters, will be heard no more at all in thee; and no craftsman, of any art, will be found any more in thee; and the sound of a mill-stone will be heard no more at all in thee; and the light of a lamp will shine no more at all in thee; and the voice of the bridegroom and the bride will be heard no more at all in thee; for thy merchants were the n.o.bles of the earth; for by thy sorcery all nations were deceived. And in her was found the blood of prophets, and of saints, and of all those slain on the earth." Rev. 18:21-24.

The punishment of Babylon is proportioned to her wickedness, and is to be inflicted partially by the kings of the earth, and partially by other agencies. The kings were to hate, and burn her with fire, (17:16); and were also, when they should see the smoke of her burnings, to bewail and lament for her, 18:9. The former pa.s.sage indicates their agency in her impoverishment, and has been fulfilled in the confiscation of her property in France and England, the spoliation of churches and religious houses, wherever the arms of Napoleon extended; the dethronement of the Pope, by Gen. Berthier, in 1798; the refusal of some of the powers to permit her to nominate, within their limits, the candidates for ecclesiastical preferment, &c. She is thus made to feel her widowhood,-her divorce from the secular arm,-and has mourned the loss of her most devoted children, who have forsaken her communion.

Her final destruction is, however, to be _entire_. She is totally to disappear, like the sinking of a millstone in the sea. She is to be _utterly_ burned with fire; but the lamentation of the kings over her burning, indicates that her destruction is to be completed by other instrumentality than theirs. Probably the mult.i.tude are to be incensed against her, and will so manifest their hatred that the governments will neither join in it, nor attempt to resist it, for fear that the same torment will be inflicted on them, 18:10. But her existence is terminated by the brightness of Christ's coming, 2 Thess. 2:8. Her destruction precedes that of the kings of the earth, who mourn her end. The merchants of the earth, the captains, sailors, &c., symbolize those who bear a relation to the hierarchy, a.n.a.logous to that sustained by such to a great commercial emporium. They are those who have the control of her preferments, benefices and revenues,-who traffic in her indulgences, and thereby become themselves enriched. And these articles of traffic are symbolized by the merchandise which, after her destruction, no man would buy.

The commerce of this ecclesiastical city, has been immense,-particularly in indulgences. The sale of these was reduced to a system, says D'Aubigne, by "the celebrated and scandalous Tariff of Indulgences," which went through more than forty editions. The least delicate ears would be offended by an enumeration of all the horrors it contains. Incest, if not detected, was to cost five groats; and six, if it was known. There was a stated price for murder, infanticide, adultery, perjury, burglary, &c.

Polygamy cost six ducats; sacrilege and perjury, nine; murder, eight; and witchcraft, two ducats.

The penances of various kinds which were imposed as a punishment for sin, might also be compounded for money.

Tetzel, one of Rome's travelling merchants, told the people of Germany that for "a quarter of a florin" they might "receive letters of indulgence," by means of which they might "introduce into paradise a divine and immortal soul, without its running any risk." _Hist. Ref._, pp.

56, 242.

He also said "Indulgences avail not only for the living but for the dead.

With twelve groats you can deliver your father from purgatory." "At the very instant," said he, "that the money rattles at the bottom of the chest, the soul escapes from purgatory, and flies, liberated to heaven."

This is but a specimen of her vile traffic.