The place, where the witnesses lie dead is pointed out by three places well known in sacred history, Egypt, Sodom and Jerusalem.  But these are to be understood mystically.  The place resembles Egypt for idolatry and cruelty to the people of God; it is like Sodom for literal and spiritual pollution; and Jerusalem, where our Lord was crucified afresh and put to open shame in the persons of his slain witnesses.  It follows of course,—­that place is to be utterly destroyed; having committed the crimes and contracted the guilt of all those unpardonable criminals.  (Ps. lxxiv. 13, 14; Ezek. xxxi. 18; Isa. xiii. 19; Luke xxi. 20.) For similar reasons, Babylon is afterwards mentioned repeatedly as the place of this tragic event, this unpardonable crime,—­the slaying of the witnesses, (ch. xviii. 24.) It is to be specially noted here, that in ascertaining the place of the death of these distinguished servants of Christ, our attention is directed by the Holy Spirit to a “street” of the city.  At present it is assumed that streets of the city and horns of the beast substantially harmonize as symbols.  Now look over the streets of the great city:  contemplate the horns of the beast:  ascertain which is most guilty of persecution.  In estimating the relative degree of guilt, the degree of heavenly light against which the criminal has rebelled is to be taken into the account. (John xv. 22; Matt. xi. 24.) In view of these scriptural principles, and the actual condition of Christendom as portrayed in authentic history, would the conjecture seem presumptuous, should we venture to designate—­Great Britain?  There, for centuries, the witnesses have been most numerous, active, and pointed, in testifying against encroachments on the crown-rights of Messiah.  There also, lordly prelates, in close alliance with a blasphemous horn of the beast, have often vied with the sworn vassals of the “man of sin,” in murdering the saints of God.  “Therefore it is no great thing” if, throwing off the mask of Protestantism, English prelacy, combining with Romish Jesuitism, should make common cause with undisguised infidelity, in slaying the witnesses against their heaven-daring rebellion.  The signs of the present time, (1870,) render our conjecture not improbable.  We give it only as a conjecture; for in reference to events yet future,—­as we believe that of the death of the witnesses to be,—­we may not presume to prophesy.—­“Three days and a half” is the limited period of their degradation; and this is three natural years and a half:  for the word “days” must be taken in the same sense as in v. 3; otherwise we fall into an inextricable labyrinth of endless confusion.  From all which it appears that “the triumphing of the wicked is short.”  If “while the wicked is in power, and we wait upon God.” we are called to “join trembling with our mirth;” the pleasing prospect of the speedy and joyful resurrection of “these slain,” may inspire us with “a lively hope,” and warrant us to join mirth with our trembling.