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AN EXPOSITION OF THE APOCALYPSE
Section 1 Subsection 10
The Name of Blasphemy
"And upon his Heads a Name of Blasphemy. "
The name of a person or thing, according to the Hebrew style, frequently imports the quality or state thereof. Thus in Ruth 1:20, "and she said unto them, call me not Naomi," that is, pleasant, "but call me Mara," that is bitter; "for Yahweh hath dealt very bitterly with me." And thus, when it is said in Isaiah 7:14, "she shall call his name Immanuel," the meaning is, that the Son of the Virgin there spoken of should be "AlL," or Eternal Power, "with us," Israel, dwelling in their midst. And so in Luke 1:32, "He shall be called the Son of the Highest," is, He shall be the Son of the Highest.
Names of men are sometimes taken for the men themselves. Thus in Acts 1:15, "the number of the names," that is, the number of the men. And thus in Virgil, Sylvius, "Albanum Nomen," an Alban Name, is Sylvius, a man of Albania.
Isaiah 30:27, it is said "The NAME of Yahweh cometh from far, HIS anger burning, and the burden thereof heavy; HIS lips are full ofindignation, and HIS tongue as a devouring fire." Here name obviously denotes a person, an individual of great power, developing great anger and fiery indignation. It is the name styled by Moses in Deut. 28:58, "the glorious and fearful Name, YAHWEH Elohim:" for the repudiation and blasphemy of which Judah and Benjamin, with a multitijde of Levi, have been banished from their country, and tormented among the Nations for nearly eighteen hundred years.
Name also is equivalent to power. This appears from Acts 4:7, where the rulers demanded of the apostles, saying to them, "by what power, or name, have ye done this?" - and in ver. 30, they pray that "wonders may be done by the name of Jesus," that is, by his power. Hence, the Jesus Name is a name of glory and power, as well as a name of holiness and truth, and is styled by Paul "a Name above every name; that at the Name of Jesus every knee shall bow" (Phil. 2:9,1Q).
But name not only denotes the existence, quality, or state of a person, power, or other thing, singly considered; it also' denotes these things in multitudinous manifestation. Thus, in Jer. 13:11, Yahweh caused "the whole house of Israel, and the whole house of Judah" to cleave unto Him, "that they might be to me, saith he,. for a people, and for a name, for a praise, and for a glory." Here is a name inclusive of the whole nation. There are numerous instances in the prophetic writings where name is representative of many , too numerous to be quoted here . The gods of the nations were so many names, whether idols or founders of sects. In this sense, name denotes an object of worship, invocation, or reverence. Thus, in Mic. 4:5, "all people walk, every one in the name of his God; we will walk in the name of our God." To walk in the name of any one is, first, to have said name constitutionally placed upon the walker; and, secondly, to shape the course of life according to the precepts and institutions of such name. Every one that does this is in said name; and, therefore, denominationally a part, or element, of that name. Thus, the NOMEN LATINUM, or Latin Name, the Nomen Anglicanum, or Anglican Name, Luther, Calvin, Wesley, and a host of others, are all names of Gods in which the peoples walk. They are specially related to the Romano-Gothic Beast of the Abyss, which John testified would be gemon onomaton blasphemias, full of Names of Blasphemy (Ch. 17:3). All the peoples, and multitudes, and nations, and tongues, constituting the body politic of the fourth-beast system of nations, "walk every one in the name of his god," glorying in the Latin Name of Blasphemy upon the Seven Heads; the Anglican Name of Blasphemy in Canterbury, York, and Dublin; and in all the other blasphemies, to which the names of Luther, Calvin, Wesley, and others too numerous to mention, are attached.
But, while all the people walk every one in the precepts of these "worshipful names" of the unmeasured Court of the Gentiles, "the remnant of the woman's seed, who keep the commandments of the Deity, and have the testimony of the anointed Jesus," will walk in the name of their God alone. First, believing "the truth as it is in Jesus," the Name of the Deity has been constitutionally placed upon them according to the command that all such believers be "immersed into THE NAME of the Father, and of the Son, and of the Holy Spirit" (Matt. 28:19; Mark 16:15,16; Luke 24:47; Acts 2:38; 8:12,16): and secondly, being taught to observe the all things the apostles were commanded to teach (Matt. 28:20), they walk in the name of the Deity as constituents of that name; having no fellowship with the unfruitful works of darkness; but, as the grace of Deity which brings salvation teacheth, they "deny ungodliness and worldly lusts, and live soberly, righteously, and godly, in the present world; looking for that blessed hope, and the appearing of the glory of the great Deity, and of their Saviour, the anointed Jesus" (Tit. 2:12). This is the Name which, in Ch. 13:6, is styled His Name the name of the Deity, blasphemed by the Name of Blasphemy upon the Seven Heads, and by all the other names which fill up the body politic of the Beast.
The Name of Blasphemy is a power; and like the Beast over which it presides is, or rather has been, in centuries of its career, a "dreadful and terrible" power. It is an EPISCOPAL NAME, because it is the embodiment of those audacious "Eyes" Daniel was so observant of in his vision. He saw a Little Horn come up among, and after, the ten. It was not like the other horns. These had no eyes in them; nor had they any mouth . If they had possessed these, there would have been twenty eyes and ten mouths . But a different constitution of the evil was predete-mined. One pair of Eyes and one Mouth were to suffice for the Little Horn and all its ten associate horns. Had there been eleven pairs of eyes instead of one pair, there would have been eleven names of blasphemy upon the sea-monster's heads, which would have been incongruous, and a cause of inextricable confusion .
The eyes Daniel saw were "like the eyes of a man." And not only so, but they were representative of a man; for, speaking of the glare, or fierce piercing look, of the eyes, he says, in Ch. 7:20, "whose look was more stout that His fellows." They represented a human power, whose function was preeminently that of supervision over certain styled "his fellows." His official state, therefore, was that of an episkokos, or a BISHOP. His look being "more stout" than his fellows of the episcopal order , he would , therefore, claim superiority over all spirituals; and to be entitled above all to the veneration and homage of mankind . Such an OVERSEEING NAME as this would be, within the sphere of his jurisdiction, a Bishop of bishops, such as Constantine claimed to be when he assumed headship over all the catholic churches of the Dragon empire.
But this Nomen Latinum, or Latin Name upon the Seven Heads, was not only a Supreme Bishop, but it was also a Name of Blasphemy. It was itself a blasphemy, and an utterer of blasphemy. A power claiming to be what it is not, is a blasphemy. Thus, certain of the synagogue of Satan in the ecciesia at Smyrna claimed to be Jews, when they really were not. This false claim is styled "their blasphemy" (Apoc. 2:9): because, being false, it injured the fair fame and reputation of those in Christ who were Israelites indeed.
BLASPHEMY is a thing but little understood by those who most glibly use the word in their denunciation of what they term heresy. In the Court of the Gentiles, in which the truth is trodden under foot by "the Spirituals of wickedness in high places" - THE CLERGY - everything is blasphemy, which, however Scriptural it may be, exposes their word-nullifying traditions to the well-merited contempt of mankind . Against this exposition they rend their garments instead of their hearts, put dust upon their heads, and with eyes and hands upturned to heaven, cry out blasphemy! But this is all theatrical. Mere sound has no terrors for the friends of truth. The clerical orders, whose apocalyptic chief is this Name of Blasphemy, are like him, essentially a blasphemy; because they arrogate to themselves the prerogatives of Christ and his Brethren, to which they have not the remotest or slightest Scriptural pretension. Being of the world, and speaking under the impression of the world, as proved by the world hearing and hiring them, their alleged identity with the members of the Divine Family, injures the reputation thereof, which is the import of the word blaspheme. For an order of men to claim to be "Vicars of Jesus Christ upon earth," that is, his official substitutes, by Divine appointment; or to be his ambassadors and plenipotentiaries to the nations, by the same authority; and for them to be notoriously deficient of the least proof substantiatory of their high pretensions , is to convict themselves of falsehood; and when self-convicted liars and hypocrites claim to be the brethren and intimates of honest and righteous men, on the principle of a man being known by the company he keeps, the reputation of those excellent, people is injured or in other words blasphemed, in the estimation of the Deity, and of those "who hold the testimony of the anointed Jesus." Thus, the Albigenses(*) among whom the faithful may be found, in the twelfth century testified to their generation, saying, "We must not obey the Pope and Bishops, because they be wolves to the ecciesia of Christ" - quja sini lupi ecclesiut' Christi. They repudiated the Name of Blasphemy and the clerical ministers of his name, as the transformed ministers of the Satan, who pretended to be ministers of righteousness, but were really nothing more than wolves in sheep's clothing of the most ravenous and ferocious description . They protested against them as the orders of that DREADFUL AND TERRIBLE NAME OF BLASPHEMY, enthroned upon the Seven Heads of the Fourth Beast. This name they denounced as the Antichrist, the Man of Sin, the Son of Perdition - the Antichrist, because he set himself up as the VICAR OF CHRIST; that is, the Divinely deputed substitute of Christ, as indicated by the word Antichristos, from anti, in the place of, christos, the Anointed One, or Christ: they denounced this Name as the Man of sin in maturity, or full manifestation. They did not regard the Man of Sin substitute for Christ as an individual man, but as an order of ecclesiastical rulers, a Name, or Body, with its Eyes, Mouth, and subordinate members. Being an imperial spiritual human power, its chief ruler would be a man, the supreme representative for the period of his reign, of the power that created him for adoration, as "the god of the earth" - quem creant adorant, whom they create they worship. And thirdly, they denounced this Man of Sin name of Blasphemy, as the Son of Perdition; because the power, in the Scarlet-Beast phase of it, is foredoomed, "and goeth into perdition" (Apoc. 17:11): and because Paul, in writing of the same power, whom he styles ho anomos, the Lawless One, as well as the Man of Sin, terms him likewise the Son of Perdition, "whom the Lord shall consume with the spirit of his mouth, and shall destroy with the brightness of his presence" (2 Thess. 2:8).
It may not be uninteresting to the reader to peruse, in their own words, the views entertained by the witnesses of Jesus concerning this Name of Blasphemy upon the Seven Heads, over seven hundred years ago. The following is from a remarkable tract written by one of them, in A.D. 1120, for the express purpose of vindicating himself and friends for separating from communion with this name. It professes to be an answer to the question, "WHAT IS ANTICHRIST?" which it thus proceeds to answer:
"Antichrist is a falsehood or deceit varnished over with the semblance of truth, and of the righteousness of Christ and his Spouse, yet in opposition to the way of truth, righteousness, faith, hope, love, as well as moral life . It does not respect any one particular person ordained to any degree,-or office, or ministry; but it is a SYSTEM OF FALSEHOOD (Name of Blasphemy) opposing itself to the truth, covering and adorning itself with a shew of beauty and piety, yet very unsuitable to the ecciesia of Christ, as, by the names and offices, the Scriptures and the sacraments and various other things may appear. The system of iniquity thus perfected, with its officiating ministers, great and small, supported by those who are induced to follow it with an evil heart and blindfold -this is the congregation or composition of things (the Name, or Body) which, taken together, comprises what is called Antichrist, or Babylon, the Fourth Beast, the Harlot, the Man of Sin, the Son of Perdition, all of which are titles given to it in the Holy Scriptures. His ministers are called false prophets, lying teachers, the ministers of darkness, the spirit of error, the Apocalyptic Harlot, the Mother of Fornication, clouds without water, trees without leaves, twice dead, plucked up by the roots, wandering stars, Balaamites, and Egyptians.
"He is termed Antichrist, because being disguised under the semblance of Christ and his ecciesia, he oppugns or opposes the salvation purchased by Christ, and truly administered in his (Christ's) own ecclesia, which salvation the faithful are made partakers of by faith, hope, and love. Thus he counteracts the truth by the wisdom of this world, by false religion, by feigned holiness, by ecclesiastical power, secular tyranny, riches, honors, dignities, and the pleasures and allurements of this world.
"It is notorious, therefore, that Antichrist never has been brought forth without a concurrence of all the things now mentioned, so as to form a system of hypocrisy and falsehood (or Blasphemy); that is to say, there must be a concurrence of the wise of this world, ecclesiastical orders, pharisees, ministers, and doctors; the secular power and the people of the world, all mixed up together: all these combined make up the Man of Sin, and that Wicked One complete. For, though Antichrist was conceived so long since as the times of the apostles (see 1 John 2:18,22; 4:3; 2 John 7) he was then only in his infancy (in embryo) wanting members both inward and outward. Consequently, he was the more easily detected, destroyed, and cast out of the ecclesias, being then unshapen and wanting utterance. As yet, he was destitute of that plausible, imposing, judicial or determinative wisdom which he afterwards attained; he wanted those hypocritical ministers (the clergy), and human appointments, and the outward show of those religious orders which were necessary to give him perfection. As he was destitute of those riches and endowments necessary to allure persons to his service, and enable him to multiply, protect, and defend his adherents, so he also needed the Secular Power to compel men to forsake the truth, and embrace a system of falsehood. Wanting these requisites, his deceitful practices had not their full effect - he was young and tender, and with difficulty got a footing in the ecclesias. But growing up in his members, that is, in his blind and dissembling ministers (the clergy) and in worldly subjects, he gradually arrived at maturity when men whose hearts were set upon this world, but blind in the faith, multiplied in the ecclesias, and BY THE UNION OF CHURCH AND STATE (in the time of Constantine), got the power of both into their own hands."
After describing the wickedness of this Name of Blasphemy which arrogated Divine honor, the writer adds, "Christ never had an enemy to be compared with this; one so able to pervert the way of truth into false-hood; insomuch that the true ecclesia, with her children, is trodden under foot by it (Apoc. 11:2). The worship that pertains to God alone is transferred to Antichrist; to the creature, male and female, deceased-to images, to carcasses, and relics. The sacrament of the eucharist (the Lord's Supper), is converted into an object of adoration, and the worshipping of God alone is prohibited. The Saviour is robbed of his merits, and the sufficiency of his grace in justification, regeneration, the pardon of sins, sanctification, establishment in the faith, and spiritual nourishment - ascribing all these things to his own authority - to a mere form of words - to the intercession of saints and to the fire of purgatory. Thus people are seduced from Christ, their minds are drawn off from Seeking those blessings in him, by a lively faith in the Father, Son, and Holy Spirit, and teaching his followers to expect them by the will and pleasure and works of Antichrist.
"A third work of Antichrist consists of this, that he attributes the regeneration of the Holy Spirit unto the mere external rite, baptizing infants in that faith, teaching that thereby baptism and regeneration must be had, on which principle he confers and bestows orders (Apoc. 13:16,17) and, indeed, grounds all his christianity, which is contrary to the mind of the Holy Spirit. He places all his religion and holiness in going to mass (as his Protestant relations now do in 'going to church') in which he has mingled together all kinds of ceremonies, Jewish, Heathen, and Christian; and by means thereof, the people are deprived of spiritual food , seduced from the true religion , and the precepts of God, and bolstered up with vain and presumptuous hopes. All his works are done to be seen of men, that he may glut himself with insatiable avarice; and to accomplish this, every thing is set to sale . He allows of open sins without ecclesiastical censure , and even the impenitent are not excommunicated. He does not rule or maintain his unity by the Sword of the Spirit, but by means of the SECULAR POWER the Horn in which the Eyes are set) using that to effect spiritual ends (ch. 13:12,15). He hates and persecutes , and searches after , and plunders , and destroys the members of Christ (ch. 13:7,15). These are Some of the principal of the works of Antichrist against the truth, but the whole are past numbering or recording. These are the most prominent features of that monstrous power.
"On the other hand, he makes use of an outward confession of the faith, and therein are verified the words of the apostle - 'they profess in words that they know God, but in works they deny him.' He covers his iniquity by pleading the length of his duration, and the multitude of his followers; concerning which it is said in the Apocalypse, that 'power is given him over every tribe, language, and nation; and all that dwell upon the earth should worship him' (ch. 13:7,8). He covers his iniquity by pleading the spiritual authority of the apostles , though the apostle expressly says, 'we can do nothing against the truth; and, 'there is no power given us for destruction'. He boasts of numerous miracles, even as the apostle foretold - 'whose coming is after the working of Satan, with all miracles and signs, and lying wonders, and with all deceivableness of unrighteousness' (2 Thess. 2:9,10; Rev. 13:13,14), also. He has an outward show of holiness, consisting in prayers, fastings, watchings, and alms deeds; of which the apostle testified, when he said, 'Having a form of godliness but denying the power thereof.'
"Thus it is that Antichrist covers his lying wickedness as with a cloak or garment, that he may not be rejected as a pagan or infidel, and under which disguise he can go on practicing his villainies boldly like a harlot. But it is plain both from the Old and New Testaments, that Christians are bound by express command to separate themselves from Antichrist .
"In the New Testament we read that the Lord is come and hath suffered death, that he might gather together IN ONE the children of God (John 12); and in the book of Revelation, he warns by his voice, and charges his people to go out of Babylon, saying, 'Come out of her, my people, and be not partakers of her sins, that ye receive not of her plagues; for her sins have reached unto heaven, and God hath remembered her iniquity' (Rev. 18:4,5). The apostle Paul says the same 'Have no fellowship with unbelievers - come out from among them, and be ye separate' (2 Cor. 6:16).
"From what has been said, we may learn wherein consists the wickedness and perverseness of Antichrist, and that God commands his people to separate from him, and join themselves to THE HOLY CITY, Jerusalem (Apoc. 11:2). And since it hath pleased God to make known these things to us by his servants, believing it to be his holy will according to the Scriptures, and admonished thereto by the command of the Lord, we do inwardly and outwardly depart from Antichrist. We hold communion and maintain unity one with another, freely and uprightly, having no other motive thereto but to please the Lord, and seek the salvation of our souls. Thus, as the Lord is pleased to enable us, and so far as our understandings are enlightened into the path of duty, we attach ourselves unto the truth of Christ, and his ecclesia, how mean soever she may appear in the eyes of men.
"We, therefore, have thought it good to make this declaration of our reasons for departing from Antichrist, as well as to make known what kind of fellowship we have, to the end that, if the Lord be pleased to impart the knowledge of the same truth to others, those that receive it may love it together with us . It is our wish also, that if others are not sufficiently enlightened they may receive assistance from this service, the Lord succeeding it by his blessing. While, on the other hand, if any have received more abundantly from him, and in a higher measure, we desire with all humility to be taught and better instructed, that so we may rectify whatever is amiss."
Such is a specimen of the testimony of the two prophet-witnesses, who, as lights, "stood before the god of the Earth," the Name of Blasphemy, the pretended Vicar of Jesus Christ, the Eyes of the Antichrist; and which "tormented them who dwelt upon the earth" (Apoc. 11:4,10). This testimony was delivered in the darkest period of the day of blasphemy, when men avowed their convictions in the face of ruin, captivity, torments, and death. But they were valiant for the truth; and though power was on the side of the oppressor, a power that roared from the "Mouth of a Lion," and made nations tremble, and kings upon their thrones; yet were they undaunted in its presence in their earnest contention for the faith once for all delivered to the Saints. The secret of their energy was "the power of the Deity," "the testimony of the anointed Jesus" which they held, "the word of the Deity which is living and powerful," understood and lovingly and heartily believed. Their enlightened testimony filled the clerical orders of Antichrist with madness; and caused them to roar forth blasphemies against them, with terrible threatenings and slaughters. But in all the onslaught of the enemy, the Name of Yahweh in which they were entrenched, was their strong tower. THE NAME OF YAHWEH, and the NAME OF BLASPHEMY, were the two great rival names of the situation. Between them there can be no peace or compromise. The Name of Blasphemy on the Seven Heads has learned this by grievous experience; and discovering that the strength of the Eternal Name in the great conflict resided in "THE WORD," he strove mightily to suppress it. But the greater his efforts in this direction, the more strenuous and determined were the witnesses to keep the Scriptures before the people. They learned the Bible by heart - Bib ha edis-cunt memoriter; and as we have seen by quotations in their declaration, they did not neglect to study the Apocalypse, by which they were enabled to discern the times in which they lived. This the contemporaries of Constantine were enabled to do; and a hundred years afterwards, the Donatists also, as evinced by the device of the Vandal coin; the Albigenses likewise of this twelfth century; and Peter Jurieu, who discerned in his own day, A.D. 1687, the death of the witnesses, and interpreted the fall of "the Tenth of the Great City" of France, a hundred years before it came to pass; and Bicheno, a century later, who discerned their resurrection in his own times; to say nothing of the author, about seventy years later still, lest he should seem to boast of things beyond his measure. But all these, and how many more who can tell, by the help of the Apocalypse were enabled to answer the question, "Watchman, what of the Night?" and to discern things in the Body Politic of Romano-Gothic society in their true relations to the Divine Name, which would otherwise have been inscrutable.
But this Name of Blasphemy was not only essentially and constitutionally a blasphemy, but it was an utterer of blasphemies also. To blaspheme required something more than "EYES, like the eyes of a man." These were necessary to constitute it an EPISCOPAL NAME; but that this Overseeing Name, or Power, might give utterance to its purely fleshly thinkings, it was indispensable that it be furnished with a MOUTH. Therefore it was, that Daniel in his vision, in considering the Little Horn that came up after and among the ten, saw that it had a Mouth as well as Eyes. He does not inform us what the mouth looked like; whether it were like the mouth of a man, a bear, a lamb, or other animal. John the apostle was appointed to supply this information in the chapter in hand. It is very certain, however, that the mouth of a lamb would have been a very unfit symbol to represent it by, even upon Daniel's showing; for he testifies, that it was "a Mouth speaking very great things against the Most High" (ch. 7:8,20,25); or, as John expresses it, "great things and blasphemies" (ver. 5). Between, the gentle, timid, voice of a lamb, and roaring blasphemies, there is no resemblance; but, on the contrary, from the nature of the thing spoken, we would expect that the organ of utterance would be symbolized by something ferocious and terrible; and because, likewise, all pertaining to the Fourth Beast "is dreadful and terrible."
The NAME OF BLASPHEMY, then, is the embodiment of the Eyes and Mouth of Daniel's Little Horn, in their episcopal relation to the ten horns. It is the LATIN SEE, without which there was no point of union between them. When it came to be enthroned, and they came to acknowledge its authority in all their kingdoms, it became their "HOLY FATHER" and they sons in his "holy keeping," of whom, the first of the ten that recognized "HIS HOLINESS," is surnamed "the Eldest Son of the Church."
But commentators and "recent editors," who have undertaken to mend the Greek text, are greatly puzzled to determine whether the reading should be onoma blasphemias, a Name of Blasphemy, or onomata blasphemias, Names of Blasphemy. Griesbach has adopted the latter reading; which, a note to the "Revised Version" says, "is received by all the recent editors except Bengel. Heinrichs also mentions it as the superior reading. But Ewald, Zullig, and De Wette, disapprove it, the last considering it as an accommodation to ch. 17:3; and Hengstenburg regards the question as one of difficult decision. "I recommend," says the Annotator, "the the marginal note of the English Version be retained: "or, names." In other words, he was at a loss to say which it should be, therefore, they might split the difference between, the margin and the text. Mr. Elliott bows reverently to the authority of the "recent editors," and speculates upon it accordingly. Lord also falls into the same line; and speaks of "the names of blasphemy on the heads of the Dragon!" This is certainly a newly found apocalyptic item not revealed to John; who affirms nothing about names of blasphemy on the heads of the Dragon. But, Mr. Lord falls into this error from the assumption, that the correct reading is names; and from the fact that the heads of the Dragon, and the heads of the Beast, are the same heads; and hence, the latter having names upon them, these names must have been on the Dragon likewise!
But, it is refreshing to find four discerning men in such a crowd of the kind-Bengel, Ewald, Zullig and De Wette. These affirm the truth. It ought to read name, not names; and doubtless, De Wette has given a true reason of the difficulty among their recencies, namely, "an accommodation to ch. 17:3." But this is not the principal reason. It is this. They could not see how One Name could rest upon Seven Heads. If it had said , and one and the same name upon each of the seven heads, they might have interpreted it of one and the same inscription upon each; and there would have been no trouble with the text; but simply as it now reads , with the understanding that "the heads are Seven Kings," how One Name of Blasphemy was to be on these, sent them all adrift in doubt and speculation.
But, the solution of the difficulty is easy and apparent when under-stood. The key to the matter is in the signification of the Seven Heads, which requires another sort of wisdom than that by which the "recent editors" are inspired, to discern. Said the angel to John, "Here is the mind that hath wisdom. The Seven Heads are Seven Mountains on which the Woman (or Name of Blasphemy) sitteth. And there are Seven Kings: five are fallen , and one is and the other is not yet come; and when he (the Seventh Head) cometh, he must continue a short space" - ch. 17:9,10. In other words, the seven heads of the Beast and the Dragon, which are the same , have a two-fold signification; they represented the Seven Ruling Headships of the Fourth Beast, which down to the fall of the seventh, has existed in the Seven-Hilled City, ROME, as the capital of the dominion. The Name of Blasphemy came to be enthroned tliere; not contemporarily with the Seven Ruling Headships, or Forms of Government; but after they had passed away; and when it had Rome to itself without the rival presence of the ancient Senate, or Roman emperors, as at the date of this writing Feb. 3, A.D. 1867. Hence, the Name of Blasphemy was not, as Mr. Lord intimates, an arrogation of the prerogatives of the Deity, assented to by these several pagan and catholic forms of Government, obtaining in Rome from the foundation of the city; but a distinct and independent head, or Form of Government, the Germano-Roman with its own audacious Eyes, and "exceeding dreadful" Mouth, with "iron teeth" (Dan. 7:19). It sat upon the seven mountains as the spiritual overseer of the Secular Powers of Europe, who "gave their power and strength to it," that it might rule "until the words of the Deity shall be fulfilled" (Apoc. 17:13,17); it became to them a bond of union the Eyes, Mouth and Brain of the Romano-Gothic Body Politic, symbolized by this Seven Headed and Ten-Horned Monster of the Sea.