The Psalmist informs us that in Babylon the Jews hung their harps on the willows and wept when they remembered Zion. When their captors demanded of them the songs of Zion, they answered despairingly, "How shall we sing the Lord's song in a strange land?" (Psa. 137:1-4). Zion's songs were _songs of deliverance_; hence the Jews could not sing them in captivity. So also has it been in spiritual Babylon. But when the ransomed of the Lord "return and come to Zion," "songs and everlasting joy" break forth again. The Revelator describes this glorious result after the period of the apostasy in these words: "And I saw as it were a sea of glass mingled with fire: and them that had gotten the victory over the beast, and over his image, and over his mark, and over the number of his name, stand on the sea of glass, _having the harps of God_. And they _sing the song of Moses_ [a song of deliverance] the servant of God, and the song of the Lamb [a song of redemption]" (Rev. 15:2, 3). Those who have returned from Babylon have heavenly harps and can sing the songs of Zion. Praise God! "From Babel confusion most gladly I fled, And came to the heights of fair Zion instead; I'm feasting this moment on heavenly bread; I'll never go back, I'll never go back. "The beast and his image, his mark, and his name, My love or allegiance no longer can claim, Though men may exalt them to honor and fame; I'll never go back again." The prophecies already cited make clear a mighty religious movement before the end of time, a movement designed to triumph over the apostasy. Since the apostasy was twofold in its nature, comprehending a corruption of evangelical faith and the development of ecclesiasticism, it is evident that the Last Reformation must both restore primitive truth and eliminate ecclesiasticism, thus bringing back to the world the original conception of the church as embracing the whole divine family under the direct moral and spiritual dominion of Christ. It is also evident from the prophecies that this is to be accomplished by literally forsaking the systems of man-rule just as ancient Israel was restored after the captivity by God's people leaving Babylon and coming home to Zion. Zion represents the church in its primitive, unified condition under the government and law of Christ alone. Babylon represents a foreign rule and another law. The two systems are fundamentally different. This difference was true in the type and must therefore be true in the antitype. In the old days of Israel's glory foreigners visited Jerusalem, but their presence in the city of God did not make them Israelites. And at one time the people of God were carried into captivity in Babylon, but their presence in that foreign, heathen city _did not make them Babylonians_.