When the CTR-Barbour split occurred, Jones sided with CTR, and was listed as a regular contributor to ZWT, as shown in this first issue, July 1879 ZWT excerpt:

EXCERPT

REGULAR CONTRIBUTORS.

J. H. PATON, . . . . ALMONT, MICH.

W. I. MANN, . . . . ALLEGHENY, PA.

B. W. KEITH, . . . .DANSVILLE, N.Y.

H. B. RICE, . . . W. OAKLAND, CAL.

A. D. JONES, . . . .PITTSBURGH, PA.

END EXCERPT

However, this Notice appeared in the December 1879 ZWT issue:

EXCERPT

Loss and Gain.

We lose this month one of our special contributors. Bro. A. D. Jones felt a strong desire for some time to give more of his time to preaching the glad tidings. He started out this month, going wherever the Lord may open the way. God will bless him in his endeavor to bless others. May he be used to the glory of our Lord.

Our brother has other [business] calls upon whatever spare time he may have, and asks to be excused as a regular correspondent; so what is the people's gain is the WATCH TOWER'S loss. We hope, however, for occasional brief articles from his pen.

END EXCERPT

During this time, CTR had asked Paton to author a replacement for Barbour's The Three Worlds. Jones agreed to publish this book at his own expense, as well as furnish copies to Paton cost-free for his re-sale. However, Jones later requested financial assistance from CTR for the project. ZWT first advertised completion of Day Dawn in the June 1880 issue.

In latter 1881, A. D. Jones relocated to New York City and began to publish what apparently was to be a companion magazine to ZWT, called Zion's Day Star. Jones had CTR's blessing, as indicated in this excerpt from the October/November 1881 issue of ZWT:

EXCERPT

ANOTHER PAPER.

Many have been the requests to have the WATCH TOWER oftener than once a month, and now it would seem they may have almost their wish. Such will doubtless be glad to learn that our Bro. A. D. Jones (formerly of this city, but who has recently removed to New York City, where he can be within easier access of some companies of those who read the WATCH TOWER), purposes starting a new paper, to be devoted in some measure to the same topics we have been considering in this paper.

The new paper will be called, "Zion's Day Star," and has our best wishes; may it honor our Father and be an able messenger of the glad tidings to many. It will be a monthly, and the same price as the WATCH TOWER. All desiring it should address A. D. JONES, Cor. 27th and Broadway, New York City.

END EXCERPT

Copies were sent to ZWT subscribers, as well as its being advertised in ZWT. Here is an excerpt from the Janary/February 1882 ZWT:

EXCERPT

An article from Bro. A. D. Jones of the Day Star, relative to "The blessed dying"--in harmony with views presented in our last two issues --is crowded out of this number, but will appear in our next.

Bro. J. requests us to correct an error which occurred in fourth column second page of the last (Dec.) number of the Day Star, viz: "To the division of the land," sixty instead of six years.

We sent samples of the Day Star to about seven thousand names of our list, that they might have opportunity to judge of its merits.

END EXCERPT

However, by September 1882, CTR was openly disagreeing with Jones in that months issue of ZWT:

EXCERPT

THE BODY, THE BRIDE OF CHRIST.

We are always sorry to differ with those we love; yet, when necessary for the truth's sake, we must do it in the spirit of meekness --the spirit of love --the spirit of Christ. We believe that it is our Lord's wish that we "contend earnestly for the faith once delivered to the saints"; therefore we "have not shunned to declare unto you all the counsel of God." We find that among the Apostles there were differences. (Acts 15; Gal. 2:11; 1 Tim. 1:19-20; 2 Tim. 2:16-18.) Hence, we need not be surprised if such should be the case in this day. But should the faithful servant ignore doctrinal differences to maintain peace? Did Paul do so? No; as faithful servants, we should contend earnestly, at the same time striving to maintain unity of spirit in the bonds of peace, yet never sacrificing truth for either unity or peace, else we should not be able to grow in grace and knowledge--up to a stature of perfection in Christ.

In its last two issues, Zion's Day Star presents, as new light, the idea that the body of Christ --the church --is different from the Bride of Christ --the church. They claim that the "body" means those who overcome the world following the example of Jesus, their Head (which we always held); but deny that the bride is the same class of overcomers. They claim that the body, with the head, constitute the Bridegroom, who, in due time, will be united to the Bride; and they claim that the Bride company, through weakness of the flesh, are not overcomers of the world, but are overcome by the world [the class whom both they and we have always heretofore recognized as the servant company of Rev. 7:9-17].

The question arises, is this true-- have we heretofore labored under a misapprehension? We are not to conclude that because it is different from what we had thought, therefore it is erroneous; neither are we to conclude that because it is new, therefore it is new light. It might be new error. It might be darkness. Neither should we judge of its truth or falsity by the measure of our love for those who advocate or oppose the view. This is a lesson which all need to learn: that while human teachers are necessary, and should be esteemed very highly for their work's sake (1 Thes. 5:13), yet they are to be respected and heeded only so far as they can show us a thus saith the Lord, for their teachings. Let us, then, inquire of the Lord what is truth on this subject, and receive his reply from his Word. .............

END EXCERPT

In the December 1882 ZWT issue, CTR denounced Jones and Zion's Day Star. This article and several followups are posted separately in this thread.

EXCERPT

"LOVE."

Owe no man anything, but to love one another, for he that loveth another hath fulfilled the law. For this: "thou shalt not commit adultery;" "thou shalt not kill;" "thou shalt not steal;" "thou shalt not bear false witness;" "thou shalt not covet;" and if there be any other commandment, it is briefly comprehended in this saying, viz: "thou shalt love thy neighbor as thyself." "Love worketh no ill to his neighbor, therefore love is the fulfilling of the law." Rom. 13:8,10. Our love to God and for each other should be such as to cause our life's service to him, and for the members of the body of Christ to seem to us even shorter, comparatively, than was Jacob's service for Rachel, who served seven years. But his love for her was so great, that it seemed unto him but a few days. Gen. 29:20. If we were nearer perfect in love, a life of service to God, in whatever way he might see fit to use us, would be to us a pleasant service, and well pleasing to Him. I think if we would consider how great was his love for us, it would beget love in us. We would then be anxious to love him with all the heart, soul, strength and mind, also to love one another as he loved us, for we can do more in this way to please him than in any other one way. We can thus fulfill the spirit of the law, which we could do in no other. Brother; sister, did you ever meditate and think of God? One of whose main attributes is love. Yea, for God is love. Have you considered how great his love was and is for us? Has your heart not been made to leap for joy, as you have read some of the words, penned by inspired writers concerning the love of God for his children?

John it was who wrote much concerning love; hear him as he exclaims: (1 John 3:1.) "Behold what manner of love the Father hath bestowed upon us, that we should be called the sons of God." Did you ever think of that? Called to be sons and daughters of the loving God, adopted into the family of God, and have Jesus as our elder brother, and with him share all the glories of the heavenly kingdom. Yes, friends, he that has given us Jesus, will, with him freely give us all things. Surely the apostle could say: "behold what manner of love;" also God has manifested his love toward us, because he sent his only begotten son into the world, that we might live through him. "Herein is love; not that we loved God, but that he loved us." 1 John 4:9,10. "Yea he loved us before we loved him. When we were without strength, when there was no arm to save; yea, in due time Christ died for the ungodly. Thus God commendeth his love toward us, in that while we were yet sinners Christ died for us." Rom. 5:6,8.   Friends, here is manifested pure, unselfish love; when we were sinners, aliens from God, Christ died for us. Oh, can we not in part repay him by loving in return? Surely if we have his spirit we will love him, for love begets love. Can we not say with the Apostle Paul: "I am persuaded, that neither death, nor life, nor angels, nor principalities, nor powers, nor things present, nor things to come, nor height, nor depth, nor any other creature, shall be able to separate us from the love of God, which is in Christ Jesus our Lord." Rom. 8:38,39. Not only should we love God fervently, and be unseparable from that love, but we shall love those begotten by him; (through his word of truth) this is a new commandment given unto us by Christ, viz: "that as he loved us we should love one another." John 13:35.

If we thus loved each other, it would be love indeed. If we had love one for another as Christ loved us, it would lead to the giving of our lives for each other if necessary, and that is what John says: "Hereby perceive we the love of God, because he laid down his life for us, and we ought to lay down our lives for the brethren." 1 John 3:16. True we are not thus tried, but if we were would our love enable us so to do? Has our love for each other, reached the state of perfection which seems to be brought to light in the word of truth? When we thus love, we will watch every word and action, lest we should offend our brother, for we would not hurt the feelings of any one whom we love. We should also by love serve one another. Service, when love prompts, is a pleasant service, and renders the most arduous task an easy one, and besides being a pleasant service to us, it is acceptable to God. If we thus love we can say with Paul: "If there be therefore any consolation in Christ, if any comfort of love, if any fellowship of the spirit, if any bowels and mercies, fulfill ye my joy, that ye be like minded, having the same love, being of one accord, of one mind." Do you see the unity, brethren that Paul would have among us? He also says: "Let nothing be done through strife or vain glory." We should not be envious of one another, but in lowliness of mind, let each esteem others better than himself. Yes, if we cannot speak well of our brother, do not let us speak evil, for God will bring all things to light. "Look not every man on his own thing, but every man also on the things of others; let this mind be in you, which was also in Christ Jesus." Phil. 2:1,5. Do you not see that in exercising love we become more like Jesus? and surely this should be our highest aim. Paul further says: "That we are taught of God to love one another. 1 Thess. 4:9. Peter says: "Seeing ye have purified your souls in obeying the truth through the spirit unto unfeigned love of the brethren, see that ye love one another with a pure heart fervently." 1 Pet. 1:22.

John says: "Let us love one another, for love is of God. And every one that loveth is born of God and knoweth God. He that loveth not, knoweth not God, for God is love." 1 John 4:7. Is love then not important? Think on these things, meditate on them, grow in love. For (says the same Apostle) "We know that we have passed from death unto life, because we love the brethren." How shall we know John? Why, if we love the brethren. No doubt many of you have asked yourselves the above question, viz: "Have I passed from death unto life"--am I now while on trial, coming off victorious through Christ, so that I shall awake in his likeness, and not come into judgment [trial] again? is the idea. Well if you are, then you find an answer. Do you love the brethren fervently out of a pure heart? If you do, you have passed from death unto life, or so says John, and he is good authority. He also says (1 John 4:12): "If we love one another, God dwelleth in us and his love is perfected in us. Hereby know we that we dwell in him and he in us, because he hath given us of his spirit." No doubt but this is the way in which his spirit bears witness with ours, that we are his children, and if children then heirs, etc. How very important then is love to each other. It shows to us in what position we stand with our heavenly Father, in fact, it is a test of sonship, for "If we love God, we must also love our brother; for if we love not our brother whom we have seen, how can we love God whom we have not seen?" Impossible. John says: If any man make such a claim, he is a liar. So, if we think we love God, and do not love our brother, we are only deceiving ourselves; for this commandment we have from him, viz., "that he who loveth God love his brother also." 1 John 4:20,21. Then let us who think we love God examine ourselves and see whether we love our brother; for in that we can make no mistake. And further, friends, "Let us love, not in word, neither in tongue, but in deed and in truth, keeping ourselves in the love of God, looking for the mercy of our Lord Jesus Christ unto eternal life." Jude 21. If we have love to God and for each other, it becomes to us as well as to others an evidence that we have the spirit of God, for one of the first fruits of the spirit is love (Gal. 5:22); and not only is it a fruit, but love and faith form a breastplate, which signifies a piece of defensive armor, and it is necessary that we have on the whole armor of God, in order that we may be able to stand in the evil time; and it is also necessary that we be rooted and grounded in love, that we may be able to comprehend, with all saints, what is the breadth, and length, and depth, and heighth, and to know the love of Christ, which passeth knowledge, "that we may be filled with all the fulness of God." Eph. 3:7-19. "And we know that all things work together for good to them that love God." Rom. 8:28. Yes, all things. Whether for the present they seem evil or no, remember they will all work for our good, if--if what?--why, if we love God.

Let us be sure, then, that we love him, and do not worry over trouble, knowing the result to us. Also, blessed are we who endure temptation, for when we are tried we shall receive the crown of life, which the Lord hath promised to them that love him." James 1:12. Yes, it is for those who love him. The Lord is nigh unto all them that call upon him. "To all that call upon him in truth he will fulfill the desire of them that fear him; he also will hear their cry and will save them, The Lord preserveth all them that love him." Psalm 145:18-20. Yes, friends, in this coming time of trouble (upon which we have already entered) he will deliver us from the snare of the fowler and from the noisome pestilence. "We shall not be afraid for the terror by night,... nor for the pestilence that walketh in darkness, nor for the destruction that wasteth at noonday;...there shall no evil befall us, neither shall any plague come nigh our dwelling, ...because we have set our love upon him, therefore he will deliver us." Psalm 91. Oh, yes! It is profitable in many ways to love the Lord. He has provided a place of safety during the day of wrath for every trusting, loving child of his. When we are tried, we shall receive the crown of life, and it is during this time that we shall all be tried; for he shall sit as a refiner and a purifier of silver, and purify the sons of Levi. Now, especially is it needful that we become more perfect in love, for, though we shall be tried, there is to be a place of safety from the strife of tongues, from all the trouble coming on the world, and as there is such a place, you may rest assured it is for those who love him. Hence, grow in love, and let us who put our trust in God rejoice. "Let us ever shout for joy, because thou defendest us. Let us also who love thy name be joyful in thee." Psalm 5:11.

"Let us who love thy salvation say continually, the Lord be magnified." Psalm 40:16.

"For great peace have they who love thy law, and nothing shall offend them." Psalm 119:165.

THE FIG TREE.

And seeing a single fig tree by the road he went to it but finding nothing on it except leaves, he said, "May no fruit grow on thee to the age," and the fig tree instantly withered. (E.D.) Matt. 21:19. That Christ used the fig tree to represent the destruction of the Jewish nation seems evident. This event occurred about the time Christ rode into Jerusalem (verses 2,5) at which time he pronounced the curse (Luke 19:30,41). This is further evident when we notice the parable given in Luke 13:6,9. The three years he came seeking fruit, likely refers to the time of Christ's ministry during which time he confined himself almost entirely to the Jewish people (Matt. 10:5,6). Some may say however that Christ's ministry was 3-1/2 years and this would not apply, but while it was 3-1/2 years from the baptism of Christ until His crucifixion it seems there was no special work done until about the passover, which was about six months after his baptism, and so commencing in A.D. 30 would end in A.D. 33, time parable was given according to the year in the margin of your Bible. The dresser of the vineyard says let it alone this year, which of course would make it four and extend favor one year beyond the crucifixion, but I do not think it was allowed to remain another year, for the latter part of the chapter shows that Jerusalem was left desolate and as he came searching fruit and found none we know from the connection in Matt. 21:19, it was at that point it withered. Some however have thought it unreasonable to suppose that the fig tree represents the Jews, for Mark 11:13 informs us, that the time of figs was not yet, which of course implies that the time for the Jews to bear fruit was not then, and if so why should Christ curse them?

But I think the objection vanishes when we remember that they were only a typical people and that the time they will bear fruit is after the fullness of the Gentiles have come in. [Rom. 11:25-27].

It is also necessary to bear in mind that the curse did not seal their eternal doom, for blindness only happened to them for a time, says Paul, and the same thought is intimated by Christ when he left their house desolate, (Luke 13:35) for they are yet to say: "Blessed is he that cometh in the name of the Lord." This being true we find how appropriate is the rendering given in the Emphatic Diaglott, viz.: "Cursed to the age." And 'tis true that during the Gospel age, as a nation, they have borne no fruit, but when the bride is taken out from the Gentiles they will receive favor. [Acts 15:14,16.] We find that the cursed fig tree is to bud again according to Christ's own words in a parable given in connection with the signs of His coming in Matt. 24:32,33, and if the curse pronounced on it at the first advent shows us the blinding of the Jews, does not its putting forth leaves reveal to us the fact that they are in a fair way to bear fruit? So we understand it at least, and as there are unmistakable signs among the Jews to-day as a people, we recognize Christ's words and know "that summer is nigh." And not only do we recognize that the restoration of the Jews is at hand but also that the kingdom of God is nigh. [Luke 21:29,31]. And as the kingdom of God is due at some time to be set up, we rejoice and lift up our heads because our redemption is nigh. [verse 28]. For the setting up of the kingdom implies nothing less than the resurrection of the dead in Christ and change of the living, and knowing that the restoration of the Jews takes place in the midst of great trouble and during the pruning out of the seven last plagues according to the type, [Micah 7:14 to end], and having the promise that we are to be counted worthy to escape all these things, [Luke 21:34,36,] we patiently wait for our gathering together unto Christ.

The redemption we understand to be the redemption of the body, [Rom. 8:23,] being caught away to meet Christ, and so to be forever with Him. This same idea seems to be brought out in Cant. 2:10,13, when Christ addresses the Church, saying: "Rise up my love, my fair one, and come away... the fig tree putteth forth the green figs;... Arise my love, my fair one, and come away."

We here find the fig tree maintained again and like Christ's words it is connected with our redemption. Surely we who recognize the signs of the times in connection with the prophetic measures, have great reason for rejoicing in hope of our speedy deliverance, and may we also give thanks to our Heavenly Father for the light shining on our path. May the truth have the designed effect, viz.: to sanctify us, separate us from the world, make us holy, for "without holiness no man shall see the Lord," [Heb. 12:14]. While in the presence of Christ we wait for our gathering together unto Him, and may the trial of our faith, being much more precious than of gold that perisheth, be found to the praise of His glory, whom having not seen we love, in whom, though now we see him not, yet believing, we rejoice...receiving the end of our faith, won the salvation of our souls, (1 Pet. 1:7,9). So here we find that we are not to see Christ until our salvation, when we shall be like Him and see Him as He is, (1 John 3:2), and then and not until then will faith end, and we will not longer need signs, not even that of the fig tree, but until then we expect to watch by faith.

OUR HIGH CALLING.

We are called to be saints (holy ones) for without holiness no man shall see the Lord. Also, we must crucify the old man, that thus we might destroy the body of sin, and henceforth not serve sin. We that are baptized into Christ, are baptized into His death... and he that is dead is freed from sin. Even before we have succeeded in putting to death the flesh, if we do that we would not it is not us but sin that dwelleth in the flesh; for we delight in the law of God after the inner man; hence, when we have succeeded in crucifying the flesh and its lusts, we are freed from sin. The law of the mind wars with the law in our members until the former has completely overcome the latter. So long as we are carnally minded we are not subject to the law of God, and while we are in the flesh cannot please Him. If we live after the flesh, we shall die, but if we through the spirit, do mortify the deeds of the body, we shall live. By crucifying the flesh, we become dead with Christ. During the crucifying we suffer with Him, that we may be also glorified together; and if we do not share in the suffering, we have no right to expect to share in the glory. I know of nothing else that could be filling up the sufferings of Christ which are behind, except the crucifixion of the flesh, and many will find that to cut off desire, is more painful than to cut off a right hand, but though it be as dear, we should do so if we would follow in the footsteps of Christ, and overcome as He overcame, and thus have a place on the Throne and reign with Him. We are to present our bodies a living sacrifice, holy acceptable unto God, which is our reasonable service. By the death of Christ we were justified to life natural. Now we have the chance of giving this life as a sacrifice and thus gaining spiritual life, and as the latter is so much higher than the former, it is only reasonable service for us to accept the conditions.

It seems to be in God's plan that there are to be two lives, perfect natural and spiritual. The first we get by the death of Christ, the latter, by sacrificing or crucifying what he gave us; we cannot have both. We prize the former because the stepping stone to the latter, that is we value very highly that which Christ purchased for us by His death, because were it not that His death justifies us to the natural life, we would not have anything to give in order to gain the spiritual, but like Christ we are willing to give the natural to gain the other, for then we partake fully of the divine nature. This explains to us how many may be called and few chosen; also, narrow the way and few find it, and many shall strive to enter and not be able, because many do not crucify the flesh. We used to think that it was the degree of light that decided whether we belonged to the little flock or not, but now I am convinced that any who put to death the flesh, and presents their bodies living sacrifices and Holy, will receive the spiritual body and share the glory of their Lord, when the time comes and which we think is not far distant.

Paul says: "That I may know Him and the power of His resurrection and the fellowship of His sufferings, being made conformable unto His death." He further says: "I am crucified with Christ, nevertheless I live: yet not I, but Christ liveth in me, and the life which I now live in the flesh, I live by the faith of the son of God." Yes, friends, if we are truly Christ's, we have crucified the flesh with the affections and lusts, therefore, set your affections on things above... for ye are dead (to this world), and our life is hid with Christ in God. Forasmuch then as Christ hath suffered for us in the flesh, arm yourselves likewise with the same mind; for he that hath suffered in the flesh, hath ceased from sin. But rejoice inasmuch as ye are partakers of Christ's sufferings, that when His glory shall be revealed ye may be glad also with exceeding joy. It is well worthy of notice that the glory is always associated with the sufferings. No cross, no crown, is true, for 'tis a faithful saying, that if we be dead with Him, we shall also live with Him; if we suffer, we shall also reign with Him. There are many apparently who do not see that we must die with Christ, if we would be one of the Bride Company. This fact we think is clearly brought out in Lev. 16, as has been shown by Bro. Russell, Aaron was to offer a bullock for a sin offering, this bullock was for himself (or instead of himself) and for his house and represents the offering made by Jesus when He gave himself for the church and became the Saviour of His body. (Eph. 5:23-25.) The world does not seem to have been the object primarily in the death of Jesus, but the church. This we think is shown by the caution of Adam and Eve--Eve was taken from Adam and so the church is taken from Christ. The world of mankind came into existence from the uniting of those two, and when united God called their name Adam. It was in the two all died, and we can show that it will be in the Second Adam and Eve, all will be made alive. Paul in 1 Cor. 15 is speaking of death which came by man. But as Eve was the instrument direct in their death, she must be included in the statement, "as in Adam all die," and if she is, the next, "so in Christ shall all be made alive," must include the church. The first two God called Adam, and they brought death and misery on the human family. The second pair God calls "The Christ or seed" (Gal. 3:16-29) and they bring life and bless all nations of the earth. That the church is included in the sin offering which justifies the world to life is shown by the type.

Aaron was to take two goats from out the congregation for a sin offering. He was to cast lots upon them, and the one on which the Lord's lot fell, he was to offer for a sin offering. With this goat he was to do just as he had done with the Bullock (verses 15-27). This goat was the sin offering for the people. Now we will turn to Heb., and see by the connections, if we cannot prove beyond a doubt that the goat is just as sure a type of the church as the Bullock was of Jesus. In the 9th chapter, where Paul is speaking of the patterns and that the patterns of things in the heavens should be purified with these (that is by the blood of bulls and goats) but the heavenly things themselves with better sacrifices than these, it must here be noticed that the blood of the two animals is contrasted with the sacrifices, (plural) not sacrifice which seems to include Christ and church.

But to be more sure let us look at Heb. 13:11. For the bodies of those beasts (plural) whose blood is brought into the sanctuary by the High Priest for sin, are burned without the camp. Let us go forth therefore, unto Him without the camp...then there would be two without the camp, (He and us) just as there were two beasts taken without. Certainly then those two beasts represent Christ and the church. Hence the age of sacrifice and suffering continues all through the Gospel Age. And not until the last member has ceased to suffer will the sufferings of Christ be completed. And so when the Prophets searched to know what manner of time the spirit of Christ which was in them did signify, when it testified beforehand the sufferings of Christ, and the glory that should follow, they referred to both Head and Body--Christ and the Church, which is His body. Surely, friends, ours is a "high calling," and while we bear about in the body the dying of the Lord Jesus, it is that the life also of Jesus might be made manifest in our mortal flesh, for we which live are always delivered unto death for Jesus' sake, and though the outward man perish, the inward man is rewarded day by day, and our light affliction, which is but for a moment, worketh for us a far more exceeding and eternal weight of glory. Therefore, dearly beloved, I beseech you as strangers and pilgrims, abstain from fleshly lusts, which war against the soul (life) and humble yourselves under the mighty hand of God, that He may exalt you in due time. And while here may we like the Captain of our salvation be made perfect through suffering and thus be able to sympathize with others and then when glorified together with Jesus we shall reign with Him as Kings and Priests to rule and bless the world. Yes a King shall reign in righteousness and Princes rule in judgment and Saviours shall come up on Mt. Zion, when the kingdom is the Lord's.

EXCERPT

AFTER CHANGE--BEFORE GLORY.

"I tell you, in that night there shall be two men in one bed. The one shall be taken, and the other shall be left. Two women shall be grinding together. The one shall be taken, and the other left. And they (the disciples) answered and said unto Him, "When, Lord?" (that is, when will they be taken). And He said unto them, "Wheresoever the body is, thither will the eagles be gathered together." Luke 17:34-37.

The above verses, in connection with others of a similar nature, have received special attention for several months. Believing, as we do, that we are drawing very near the time when this will be fulfilled, it is important that we try to arrive at a correct solution of the matter. Further, as the light shines more and more, we also believe that when due, this, like other things, will be understood by those in the shining way; hence, if we can now understand how or in what manner this will be fulfilled, it is evidence that we are near the event spoken of. Like other portions of God's word, this has to be taken in connection with other scriptures in order to arrive at the whole truth. So now, by comparing scripture with scripture, we shall endeavor to set forth the manner in which this will be fulfilled. First; we do not think that the scriptures teach that those who are taken will be taken to any locality (not Mt. Zion, or any definite point), neither do we think that those when taken, and for some time afterward, will be invisible to those around them. No, we believe, after they are taken, they will be visible and to all appearances just the same, but in reality, they will not be the same as before taken, for if they were, then to be taken would not mean anything. Some may ask, how can they appear the same, and yet not be.

We find angels have appeared as men, yet they are not men, but are spiritual bodies. When Jesus was raised from the dead, He was born of the spirit, and hence a spiritual body, for that which is born of the spirit is spirit, and hence is not flesh. John 3:6. Though he was a spiritual body, yet he appeared (only appeared) as a man. Now, could He not have remained under the vail of flesh all of those forty days after the time He rose? We think so, for if He could appear as a man (because of the vail) for a short time, He could have remained so all the time He was on earth after His resurrection. This being true then, one can be a spiritual body and yet appear as a natural fleshly body. Again, if Jesus did so, and we are to be made like Him, then we could be taken or changed to spiritual bodies, and yet remain under the vail and to all appearances the same, and yet not be the same in reality. The fact that when we are changed we will be seen, is proven by the taking of Elijah.

If you will read (2 Kings 2:10), you will notice a conditional promise to Elisha. He had asked for a double portion of Elijah's spirit, and Elijah says, "Thou hast asked a hard thing, but if thou see me when I am taken from thee, it shall be so unto thee, but if not [that is, if you do not see me], it shall not be so." Verse 15 informs us that the spirit of Elijah did rest on Elisha. Then we know he must have seen Elijah when taken, for this was the condition on which he would receive the spirit. In Verse 11 there are two statements, viz.: Elijah and Elisha were parted asunder by a chariot of fire, and horses of fire, and Elijah went up by a whirlwind into heaven. This last event was after they were parted, but how long after we are not informed. Elisha saw the first act, but not the latter. Now, what we want to consider, is the separation, or first act, for this, I believe, shows the change or taking of the saints, and what I now want to prove is that we will be taken (changed to spiritual bodies) and yet be seen, just as Elijah was seen, when he was taken from Elisha. Elijah has been a perfect type of the church, as all our readers know, from Pentecost down; hence, when he was taken, it must have been a type of our change, for the church is not complete until we, the living, are taken. Then the manner of Elijah's change, is important, if we would understand how we shall be changed. We now leave this type and look at another, which, seems to teach the same thing. I refer to Moses and Aaron. We understand Moses to be a type of Christ, and Aaron a type of the overcomers. Aaron is mentioned as going forth to meet Moses as we go forth to meet Jesus; "And when he (Aaron) seeth thee (Moses), he will be glad in his heart." So will we be glad when we "see (Jesus) as he is." Verse 27 informs us that Aaron met Moses in the Mount of God, and kissed him. This meeting of Moses and Aaron, as also the parting of Elijah and Elisha, we understand to typify our change. We think so, for this reason, viz.: It was after they (Moses and Aaron) met in the mount that Moses told Aaron all the words of the Lord, who had sent him, and all the signs which he had commanded him. Verse 28. This instruction, seems to show the increase of knowledge that will be acquired by the change to the spiritual condition and yet that they will be seen afterward and remain, to all appearances, the same, is proven by the work of Aaron after he met Moses. Verse 16 reads, "He (Aaron) shall be thy spokesman unto the people,... and he shall be to thee (Moses) instead of a mouth, and thou shalt be to him instead of God." This proves clearly that there is a difference between the condition of Moses and Aaron, at least so far as teaching the people is concerned, and if Aaron represents the church, and we were (when changed, or when meeting Jesus) to go into the invisible condition as He is, how then could we be the spokesman unto the people? Here is a point worthy of notice. The main difference between Moses and Aaron after they met seems to have been that Aaron was the active agent in communicating to Pharaoh (the world), so the only difference between us (when changed) and Jesus will be that we will be under the vail, and hence visible-- the active agents or representatives of the unseen kingdom of God. "The Kingdom of God cometh not with observation" (outward show). Luke 17:20.

After the meeting of Moses and Aaron in the Mount, they went and gathered together the elders of Israel, and Aaron spake all the words... and did the signs, and the people believed. Verses 29-31. This would represent that Jesus and the saints were in a sense together, and yet the saints only would be seen by the world, for Aaron spake the words, did the signs, and the people believed.

After the meeting of Moses and Aaron, there were ten plagues. During the first three, Moses does the work through Aaron. We read: "Moses and Aaron went in unto Pharaoh,...and Aaron cast down his rod." Ex. 7:10. Again, "The Lord spake unto Moses, say unto Aaron, take they rod,... and Moses and Aaron did so, and he (that is, Aaron) lifted up the rod and smote the waters...in the sight of Pharaoh." ...Verses 19,20. Again, "The Lord spake unto Moses, say unto Aaron, stretch forth thine hand, and Aaron did so,... and the frogs came." Ex. 8:5,6. Verse 16 informs us that Aaron acted as prophet, and did the work connected with the third plague. We believe that those whom Aaron represents (the little flock) will be really spiritual bodies, but during the three first plagues will be under the vail, and hence appear as prophets (teachers) unto the people, and in this condition will be the prophet or mouth-piece of the Christ, as Aaron was of Moses after meeting him.

This company of changed saints it appears are those brought to view in Rev. 15:1-4, standing on, as it were, a sea of glass; the sea mingled with fire (people in the midst of judgments); these have the harps of God; these are they who had gotten the victory over the beast, and over his image, and over his mark, and over the number of his name the overcomers. These sing the song of Moses, the servant of God, and the song of the Lamb. Not the song sung by Moses and the Children of Israel after the overthrow of the Egyptians, but the song of Moses, when the elders of the tribes were gathered together. See Deut. 31:28-32;1-4. Moses sang: Ascribe ye greatness unto our God,...for all His ways are judgment....A God of truth,... just and right is He." The company on the sea of glass sing: "Great and marvelous are thy works,...just and true are thy ways,...for all nations shall come and worship before thee, for thy judgments are made manifest." We find the words are nearly identical, and hence the same song. This company on the sea of glass are before the throne (not on the throne). Rev. 4:6.

This picture is given, however, after the throne was set, and one sat on the throne (verse 2), and out of the throne proceed lightnings and thunderings (judgments). So in Rev. 15 we have those on a sea of glass making a proclamation during troublous times, mingled with fire. It would also appear that this same company of changed ones are among the number mentioned in Rev. 14:1-5, viz.: "A Lamb stood on the Mount Zion, and with him are one hundred and forty-four thousand. These are in the Mount, as Moses and Aaron met in the Mount. These harp with their harps (like those on the sea of glass). These sing a new song "before the throne;" these are virgins; these follow the Lamb, and in their mouth was found no guile; "for they are without fault before the throne of God. Notice, these are before the throne--not on it. This is likely the position referred to in Luke 21:36, viz.: "that ye may be accounted worthy to escape,... and stand before the Son of Man." But some one says, "When changed are we not exalted to the throne?" Not necessarily so. Jesus was a spiritual body, and at times appeared under the vail before He ascended to the Father's throne. (See Acts 2:22-36.)

Then we might be changed to spiritual bodies, and remain under the vail of flesh for a time, before we are exalted to our Lord's throne. But some one says, "Is not a spiritual body a glorified body?" No. Jesus was a spiritual body before He was glorified (exalted to power). John 7:39. Then we might be spiritual bodies before we are glorified. We, the living ones, when changed to spiritual bodies, and while yet under the vail of flesh and before we are glorified, are probably those who are spoken of in Isa. 52:7-8, viz.: "How beautiful upon the mountains are the feet of Him (The feet represent the taken ones under the vail and are said to be of Him because in the spiritual condition as He is) that bringeth good tidings, ...that publisheth salvation; that sayeth unto Zion, thy God reigneth; thy watchmen shall lift up the voice; with the voice together shall they sing, for they shall see eye to eye (Now they do not) when the Lord shall bring again Zion. The above description would seem to indicate a different condition of the watchmen than that now held; also the work here is for Israel, just as the first work of Aaron, after meeting Moses, was among the elders of Israel. Israel, or my people, in the type (Ex. 8:23), primarily refers to the servant company down here and are spoken of as my people in Rev. 18:4. The servant company here will be separated from Babylon by the three first plagues, or during the time that the proclamation of Rev. 14:6-10 is being made by the taken but vailed saints, just as Aaron was spokesman to the people during the three plagues that caused the division between Pharaoh's people and the people of God.

We suppose that any who have a mind to apprehend spiritual things can see how, by the evidence already given, we could be changed to spiritual bodies, and yet remain under the vail of flesh and at the same time see Jesus without His coming in the flesh or appearing under that vail to us. Any one who will use Moses and Aaron as a type must give up the idea of Jesus appearing to us in the flesh. Notice, Aaron went up to meet Moses in the mount. Yes, the church goes up toward the condition of Jesus, but Jesus does not come down to the condition of the church. If Jesus were to come in the flesh, as some teach, then He could be the prophet Himself, and the very fact that Aaron was still prophet after they met proves that we will be under the vail, and hence in a condition to speak to the people, while Jesus will not so appear, and hence could not be prophet (teacher) even as Moses was not. We being in the spiritual condition Jesus will be our God as Moses was to Aaron. The fact that Aaron met and saw Moses in the mount, indicates that we must go up, or into the spiritual condition before we can meet and see Jesus. When He shall appear we shall be like Him and see Him as He is?" [1 John 3:2.] The change comes to us not to Him, "we shall be like Him." "We shall see Him as He is," a spiritual body; not as he was, in flesh.

The fact that we will see Jesus after our change, though still under the vail, is proven by another type, viz.: that of Isaac and Rebecca: "And Rebecca lifted up her eyes, and when she saw Isaac she lighted off the camel, therefore she took a vail and covered herself." (Gen. 24:64-65.) When she saw Isaac represents one change. Then the putting on of the vail would show that we will remain vailed for a time after our change. The reason she is said to put on the vail is because when she saw Isaac she was changed, and hence the vail is no longer her real condition, but the assumed. Just so when we see Jesus we will have been changed and though under the vail it will only be put on, so to speak, and only because of this vail (the flesh) will we appear the same to the world. We will have additional power of utterance and knowledge, and perhaps certain miraculous powers which will be demonstrated, as was the case with Aaron after meeting Moses. We believe that the change we have been considering is near, much nearer, perhaps, than many are aware of. Let us be careful for nothing. Let us be Holy, for without Holiness shall no man see the Lord. Let all strive to enter in, ere the Master shuts too the door, for then there will be no more admission to the little flock, who shall finally sit with Jesus on the throne. Yes we shall soon be in the Kingdom.

Not many months--

Their course shall run,

Not many mornings rise,

Ere all its glories stand revealed

To our transported eyes.

THE MARRIAGE--IN GLORY.

And the temple was filled with smoke from the glory of God and from His power, and no man was able to enter into the temple till the seven plagues of the seven angels were fulfilled. [Rev. 15:8.] In two articles preceding we have endeavored to set forth the manner in which we will be taken, or changed to spiritual bodies, and yet for a time remain under the vail, while the dead in Christ will at some time be spiritual bodies, and not under the vail. In this position we understand they are before the throne, but believing that we shall finally sit with Jesus on the throne, let us see if there is anything to throw light on this point, though the saints, after they are taken, will be seen for a time. It is also clear that we will finally pass beyond the vail and be seen no more.

We found in looking at the taking of Elijah, who is one type, that there were two events. He was first parted from Elisha by a chariot of fire and horses of fire, but he went up into heaven by a whirlwind. The first we expressed as showing our change, and that we would then be seen as was Elijah, but the latter we understand to show, when we will leave the vail and be seen no more, and this is in harmony with the statement in 2 Kings 2:12. I also find there were two changes in the movements of Aaron, who is also a type. You will remember that during the three first plagues he was represented as the prophet of Moses and as spokesman unto the people. We explained this as teaching that we, after our change, would under the vail of flesh be as prophets (teachers) to the people here, but we find that after the third plague Aaron is never spoken of as the prophet of Moses or as spokesman unto the people. Notice Ex. 9:8. The Lord said unto Moses and unto Aaron, (Previous to this the Lord said unto Moses; Say unto Aaron), take to you handfuls of ashes of the furnace, and let Moses sprinkle it toward the heaven in the sight of Pharaoh, and they (Moses and Aaron) did so. At this point there seems to be some difference in Aaron. The Lord now speaks to him direct, as He had done to Moses. At this point, when Aaron is no longer the mouthpiece, his leaving the vailed condition seems to be typified. Now, at the same point, when Elijah went up into heaven and the Lord speaks face to face with him he is no longer seen.

When we cease to appear under the vail is when the glorification of all takes place, and this is in harmony with Jesus, our forerunner. He was a spiritual body, and for forty days appeared at times under the vail, but when He ascended into heaven, (Acts 1:11), and was seen no more, then He was glorified. In our text we come to a time when the temple is to be filled with smoke from the glory of God. We find this takes place just before the pouring out of the seven plagues, and is a parallel to the time when Aaron changes his position. After that he was no longer prophet. Neither will we be after our glorification. This glorification of all, I understand to be, the marriage of the Lamb. We are to be changed, that we may be fashioned like unto His glorious body, (Phil. 3:21), and if so be that we suffer with Him, then we may also be glorified together with Him. (Rom. 8:17.)

This glorifying together we believe is the making one with Him in the fullest sense, and this follows the spiritual body condition. This will be when we shall be exalted to His throne and sit with Him. Jesus cannot appear with us in glory until we are glorified with Him. We find in Matt. 25:31-40 that when the Son of Man shall come in His glory, and all the holy angels with Him, then shall He sit upon the throne of His glory. We are with Him on the throne, hence the glory and our being on the throne are associated, but we can be spiritual bodies without the glory, and be before the throne. This same thought, viz.: first the change and then the glorification, or marriage, is also shown in the type of Isaac and Rebecca. When she lifted up her eyes and saw Isaac seems to show our change. We see Him when like him, but when he took her into his mother Sarah's tent, and she became his wife, [Gen. 24:67], which was after they met, seems to bring us to the point when the temple would be glorified and we become His wife.

The thought that the glorification is the marriage and not the change to spiritual bodies is further proven by the following: Jesus ascended unglorified. [John 7:39]. He was to come in like manner, [Acts 1:11], then when we see Him it will be when He is unglorified, represented by Rebecca's seeing Isaac, but when we are glorified together with Him, would be shown by Isaac's taking Rebecca and making her his wife. Hence we go in with Him to the marriage. This is progressive: first, into a condition for the change; second, from that into glory with Him.

We find in our text that just when the temple is filled with glory, is just before the pouring out of the seven plagues, and that is when the church is called the bride, viz.: when glorified. [See Rev. 21:9-11]. Then came unto me one of the seven angels which had the seven vials full of the seven last plagues, [Full? yes,] saying, come hither, I will show thee the bride, the Lamb's wife. He showed me the Holy Jerusalem. Having the glory of God, etc., here when glorified the church is called the bride. Hence this must be at or after the temple is filled with glory. The glorification and exaltation of the bride to the throne seems to be the main difference between the little flock and the great multitude, [the servants]. They certainly get spiritual life but apparently do not have the glory of the bride. The city was lighted by the temple for the Lord God Almighty and the Lamb are the temple of it, and the glory of those [the temple] did lighten it [the city]. [Rev. 21:22-23]. Then the city is the light of the nation. [Verse 24]. In order to fully understand this matter and harmonize the various scriptures, it seems necessary to recognize the difference between one change [when we are made spiritual bodies] and the glorification of those spiritual bodies. This thought seems suggested by the building of the temple by Solomon. The getting out of the stones and timbers seems to be the work done during the gospel age, from Pentecost down. [1 Kings 3:18]. The building of the temple we apprehend is something different. It was built of stone made ready before brought thither to place of building, so that there was neither hammer, nor axe, nor any tool of iron heard in the house while it was in building. [1 Kings 6:7]. This shows the noiseless resurrection of the dead in Christ and change of the living, both classes changed to spiritual bodies. It was, however, after the temple was built that the glory of the Lord filled the House of the Lord. [1 Kings, 8:11]. Hence, if the building shows the change of dead and living to spiritual bodies, then the glorification must be something different from the change. Again, the fact that the temple was built and then glorified rather proves that all, dead and living, will be made spiritual bodies before any are glorified. This would be in harmony with [Rev. 15:1-8]. The seven angels, clothed in pure and white linen [righteousness of the saints, Rev. 19:8] and having their breasts girded with golden girdles, [verse 6], seem to represent the overcoming church complete, dead raised, and living changed. If so, we find these on the sea of glass condition, [before the throne], singing a song [making a proclamation] before they are glorified --exalted to the throne. When on the sea of glass they are spiritual bodies, hence the temple is built before it is filled with glory. This sea of glass or spiritual body condition, we believe, will obtain before long, while the glorification or final exaltation of the saints will not take place for some time afterwards. Let us watch and be sober. Let us assemble ourselves together, and so much the more, as we see the day [time] approaching. The time seems short.

"FALSE CHRISTS."

"Then if any man shall say unto you; lo, here is Christ, or there; believe it not. For there shall arise false Christs and false prophets and shall show great signs and wonders; insomuch that if it were possible, they shall deceive the very elect. Behold I have told you before. Wherefore, if they shall say unto you; behold He is in the desert; go not forth: behold He is in the secret chambers; believe it not." Matt. 24:23-26.

We have reason for believing that after 1881, there will be wonderful spiritual manifestations. The prince of the power of the air... [Devil and his angels, Eph. 2:2.]-- The rulers of the darkness of this world [wicked spirits-- 6:12 margin] will now make a last great effort previous to their binding, at which time these powers will be subdued. [Rev. 20:2.] Those angels which kept not their first estate God hath reserved in everlasting [age-lasting] chains under darkness unto the judgment of the great day. Jude 6. They were cast down to hell. ("Tartarus" lower atmosphere --our air.) 2 Pet. 2:4. For 6000 years these spiritual powers have been deceiving and misleading mankind. These like the good angels, have also had power to appear as men, but they must always appear in the dark, for God had placed them under darkness. This fact recognized would explain many of the spiritualistic manifestations of to-day, which otherwise cannot be accounted for. Of late years many have been deceived into believing that they saw some of their dead friends.

Which will you believe, God or the Devil? Notice: "Ye shall not surely die." Gen. 3:4. Now in his various manifestations and in personating dead people and appearing to their friends, is not the Devil carrying out and trying to corroborate the lie he started in Eden? Surely he is. Jesus well said of him: He is a liar and the father of it. John 8:44. If the Devil has succeeded in keeping up this lie for so long a time, and to-day has nearly all the world believing what he said; if he has done so much, and by manifestations in darkness has caused many to fall, what will be the result when he thus carries on in the light? For remember, that he was only to be confined in darkness unto the judgment of the great day, and as we have now entered upon that time or day, we expect much of his work to be carried on in the light. And spiritualists now claim that they can materialize in broad daylight. We would advise that all believe what God said, viz.: "Ye shall die, hence, ye can not see dead friends until raised from the dead." And the Devil does not do that work.

Paul says: "Satan himself is transformed into an angel of light." 2 Cor. 11:14. If so, and if he has the power to appear as an angel of light is he not liable to deceive? How significant then is our text, viz.: "There shall arise false Christs and shall show signs and wonders...and if any shall say to you... he (Jesus) is in the desert or secret chambers... believe it not." Notice that this takes place during the presence of Jesus. Vs. 27, E.D. It would seem then from our text that there will false Christs arise and show themselves as Jesus did after his resurrection, and many will be saying, lo, here or there. If Satan is transformed into an angel of light and is to appear thus, and if we look for Jesus to appear to us or come to us in the flesh, would it not be an easy matter for us to be deceived? We think so. We think that this warning of our Saviour is absolute proof that neither he nor any of the resurrected saints will so appear; hence, of any manifestations there may be, we will conclude that it is neither Jesus nor resurrected saints. Let no man deceive you; remember Jesus has foretold you, that it will not be so. The Devil will certainly try to take advantage of those who are so looking for Jesus, for he could not deceive those who believe in his presence as the lightning-- invisible, who do not believe that He will appear in the flesh. The danger lies in our being led away from the truth so as to look for Jesus in that way, for we feel sure that those who still retain the truth, will, at the time the appearances take place, be in a safe condition. Our text says: "that if possible they shall deceive the very elect. Notice, it is not possible. We understand that the elect are at the time referred to in the spiritual body condition, though under the vail.

For this there is proof. We find Paul speaking in this way (1 Tim. 4:1): "Now the spirit speaketh expressly, that in the latter times some shall depart from the faith, giving heed to seducing spirits and doctrines [teachings] of devils. Also (2 Tim. 3:1-9), "This know also, that in the last days, perilous times shall come....Men shall be lovers of pleasure more than lovers of God; having a form of godliness ...[must be professed Christians] ever learning, and never able to come to the knowledge of the truth. Now as Jannes and Jambres withstood Moses, so also do these resist the truth." Here is the key. If we will now go back and look at the time referred to, we will get some light. (See Ex. 7:10-12). Aaron cast down his rod before Pharaoh and his servants and it [the rod] became a serpent.... Now the magicians of Egypt,... they did in like manner with their enchantments, ...and their rods became serpents,... but Aaron's rod swallowed up their rods. When Aaron smote the waters of the river with his rod, they became blood [verse 20], but also did the magicians of Egypt [verse 22]. Also, when Aaron stretched forth his rod, frogs came upon the land of Egypt, and likewise did the magicians. Ex. 8:5-7. Now you will notice that all this opposition took place after Moses and Aaron met in the Mount (Ex. 4:27), and yet it was while Aaron was spokesman unto the people and acted as prophet of Moses to Pharaoh. Verse 16.

As the meeting of Moses and Aaron represents the change of the saints, then we know that the resistance spoken of by Paul (2 Tim. 3:8) is due after our change, and while we are yet here under the vail. These did deceive Pharaoh, but not Aaron, for Aaron had greater power than they. So, now, these false Christs (magicians of Egypt--the world) will deceive many, but they cannot possibly deceive us, for we (as represented by Aaron) will have been previously changed. The next plague following that of the frogs, was Aaron's bringing up lice on the land of Egypt. Ex. 8:16. But when the magicians tried, they could not do this,...and they say to Pharaoh, this is the finger of God. Verses 18-19. Yes, there will be a time, and not far distant, when the world shall realize that there is a higher power, and though Satan and his angels will in the next few years do wonders, yet they shall proceed no further, for their folly shall be made manifest to all as was the folly of Jannes and Jambres. It will be noticed that it was only during two plagues that the magicians could stand before and do as Aaron did. They were not able to stand quite all the time that Aaron was spokesman unto the people. God says unto Moses and unto Aaron, take to you handfuls of ashes,...and they did so, and it became a boil upon the Egyptians and magicians. Ex. 9:8-10. This we understand to be where Aaron enters into the glory of Moses, and God says unto Aaron as unto Moses. This apparent change in the condition of Aaron is just the time that the seven plagues commenced, and there we believe the power of Satan will begin to be curtailed. We believe the same order will obtain here, viz.: while the saints are under the vail and acting as teachers unto the people, and during the three plagues, Satan will manifest great power, but when the church is glorified (Rev. 15:8,) which is just before the seven plagues, Satan cannot longer stand, and by the time all the plagues are poured out He will be completely bound and deceive the nations no more for a thousand years. Rev. 20:2,3. We find this event takes place when the saints are represented as seated on thrones. Verse 4. We found that the position on the throne and the glory were associated (Matt. 25:31-40), hence this takes place when the temple is glorified. Rev. 15:8. This harmonizes with the point where Aaron changes his position in the type.

But before this, we believe, the saints will have been changed, and though here under the vail, while there are great signs and wonders wrought by these false Christs, it will not be possible to deceive us. We, in this condition, will be in the secret place of the Most High and shall abide under the shadow of the Almighty. [Psalm 91:1]. This is the position before the throne. But while we are safe, as was Aaron, there will be those who are mentioned in the type as "my people." [Ex. 8:23], and who evidently represent the "great company" upon whom the first three plagues come, effecting their deliverance from Babylon. [Rev. 18:4.] As the people of Israel were separated from the people of Pharaoh by the three first plagues, while Aaron was prophet, and they believed his words and signs, so here God's people will come out of Babylon [a worldly church] by the proclamation--"Fear God and give glory to Him, the hour of His judgment is come," [Rev. 14:6-9], made manifest by the vailed saints. And because they heed and believe the truth, they will be protected during the seven last plagues. God says to them; come my people, enter thou into thy chambers and shut thy doors. Hide thyself, as it were, for a little moment, until the indignation be over-past, for behold the Lord cometh out of his place to punish the inhabitants of the earth for their iniquity. [Isa. 26:20-21]. These [the great company] will doubtless be severely tried during the first three plagues. "Delivered over to Satan [opponents] for the destruction of the flesh, that the spirit may be saved in the day of the Lord Jesus." They evidently get free from Babylon because of the judgments which cause her fall, and therefore escape the seven last plagues and cease to partake of her sins and receive not further of her plagues, [Rev. 18:4], for "my people shall be willing in the day of my power." The above language seems due just prior to the pouring out of the seven plagues; and here commences the binding of Satan. So we read, [Isa. 27:1], "In that day the Lord with his sore and great and strong sword shall punish Leviathan, the piercing serpent, even Leviathan, that crooked serpent, and he shall slay the dragon, [that old serpent, the Devil and Satan, Rev. 12:9], that is in the midst of the sea [people]."

We have reasons for believing that those who are represented by Aaron will soon be changed, and soon now, we say, "Come out of Babylon, my people." Fear God and give glory to Him, for the hour of his judgment is come. [Rev. 14:7.] We trust that all who have ears to hear will obey the call. Those who will still continue to worship the beast and his image and will still support a worldly church [Babylon], [now being spewed out of God's mouth, Rev. 3:16], upon these shall not only come the first three plagues but also the seven-- hence separate yourselves, for if any man worship the beast and his image, the same shall drink of the wine of the wrath of God, which is poured out without mixture, into the cup of his indignation. [Rev. 14:9-10.] Let us who are already separated quietly wait for our change and gathering together unto Jesus. Be holy, for without holiness none shall see the Lord.

BEFORE THE THRONE.

"For since we believe that Jesus died and rose, so also, we believe that God, through Jesus, will lead forth with him those who fell asleep. For this we affirm to you by the Lord's word, that we, the living, who are left over to the coming of the Lord, will by no means precede those who fell asleep." (1 Thess. 4:14-15. Diaglott.) In the article in [page 4] which we considered how we, the living would be changed to spiritual bodies and yet remain for a time under the vail, it will be noticed that there is no mention made of the dead in Christ. From the above text we find that our changes cannot come until the dead are raised, "for we shall not precede them." In order to understand this, we must look at several scriptures. 1st. We will notice our pattern, Jesus. We find that after He was raised from the dead, (a spiritual body, born of the spirit) He was not seen by any one except when He showed Himself. This being true then, He could have been present [as He was 40 days. Acts 1:3], and not have been seen at all; just so we now think He is actually present, but not seen. And if Jesus can be present, and not seen, the dead in Christ could be raised and not seen, because when raised they will be like Jesus. Our understanding of the matter is this, viz: that the dead in Christ, will be raised spiritual bodies; then we, the living, changed to spiritual bodies, the only difference being, that they will not be seen; that is, will not appear under the vail, [the flesh] while we remain for a time vailed, yet our real condition will be the same. The type of Moses and Aaron teaches the resurrection of the dead before we meet Jesus. Before they met [Ex. 4:27,] you will notice that the angel of the Lord appeared unto him [Moses] in a flame of fire out of the midst of a bush [Ex. 3:2-6]; here God seems to introduce the idea of the resurrection. We find that Jesus gives the key in Luke 20:29-38. We know that it is the resurrection of the dead in Christ He is talking about, for He says: they which shall be accounted worthy to obtain that world and the resurrection from the dead...these cannot die any more...[because the first resurrection, the second death hath no power over them, they cannot die again. [Rev. 20:6.] Now that the dead [viz: this class of the dead] are raised, even Moses showed at the bush...that is, the dead in Christ are raised at this point of time, which we find is before Aaron went to meet Moses and hence, before any one of the ten plagues were poured out. Then if [as has been shown] the meeting of Aaron and Moses represents our change and the dead must first be raised, this transaction at the bush is in the right place and harmonizes with the statement by Paul. "The dead in Christ rise first."

In Rev. 15 we find a company on the sea of glass, making a proclamation. This sea of glass condition is before the throne, [Rev. 4:6.] we notice in verse 5, that there are seven lamps of fire burning before the throne, (which are the seven congregations, Rev. 1:20, E.D.) these seven lamps bring to mind the complete gospel church. And as they are before the throne, and the sea of glass, is also before the throne and there is a company on the sea of glass, we conclude it must be the overcomers in that position. We then conclude as follows, viz: "that this scene is, after the dead in Christ are raised and we the living changed and though all can sing the same song, they could remain invisible and yet we under the vail, might be visible. The seven lamps of fire might be burning [the church complete] because we are all in the spiritual condition, they would be visible to us and we to them. They will not be visible to the world, neither would we, were it not for the vail. With this understanding of the matter we will now look at another point, viz: (Rev. 14:1-5.) ...A lamb stood on the Mount Zion, and with Him are 144,000; this company represents to our mind the complete church, and hence, the resurrected saints as well as the changed living saints; these harp with their harps... [like those on the sea of glass] these sing as it were a new song... these are the first fruits [overcomers] unto God and the Lamb and these are without fault before the throne of God... just as the company on the sea of glass are before the throne. Now we think the evidence is conclusive, that these are the overcomers, for the following reasons: 1st. We know of no more exalted position before the throne than the sea of glass. 2d. We know not who else should be the first fruits unto God and stand on the Mount Zion with the Lamb [Moses and Aaron met in the Mount.] 3d. We know not who the seven burning lamps could represent, if not the little flock. 4th. Neither do we know who the 144,000 could be if not those.

Both "the one hundred and forty-four thousand," and the ones "as it were, on the sea of glass," are said to be "before the throne," which is the location of the sea of glass. Should we not conclude, therefore, that they are the same--the bride-- "before the throne" signifying before the exaltation to the glory of power? The song sung is after they are seen on the Mount Zion with the Lamb, and this is in harmony with the type. After Moses and Aaron met in the Mount, Aaron did his work. So these are represented making a proclamation after the meeting with the Lamb. Our position then would be this, viz.: All the dead in Christ raised; we, the living, changed. All these would be in the spiritual condition. All remain before the throne until the proclamation to be made is completed by us who remain under the vail. The fact that they are raised but not seen, while we are changed but seen, seems to be shown by Isa. 52:7-8, viz.: "How beautiful upon the mountains are the feet of Him?" The thought is this: Jesus, the Head (of the body), is beyond the vail and is not seen; the dead in Christ are raised, and they are beyond the vail--not seen. We, the living (the feet), are changed, but we are seen for a time, while a work is being done. The feet (so to speak) walk the earth, and they publish peace,...bring good tidings,...that saith unto Zion, "Thy God reigneth, and we shall see eye to eye (because we are changed), when the Lord shall bring again Zion. The types of Elijah and Rebecca, we know, have represented the living phase of the gospel church from Pentecost down, but when we come to the closing work, viz.: when Elijah was taken, and when Rebecca saw Isaac, it proves the previous resurrection of the dead in Christ, for in this matter we cannot precede those who sleep; hence, when we see Him, the dead must have been previously raised, and so those two are in harmony with that of Moses and Aaron and Paul's statement. While they meet Jesus beyond the vail, we can be changed and meet both them and Jesus and yet remain under the vail, and we can all [resurrected and changed] remain on the sea of glass position for a time before the throne and not interfere with our being finally exalted to the throne. We shall consider this again. The spiritual body condition of both dead and living will obtain before any are glorified [or sit on the throne]. Let us lay aside every weight that we, being in Him, may be accounted worthy to escape--be changed--and the glory will follow in God's due season.

"HOW LONG, O LORD?"

This is a question doubtless that many ask themselves, viz: "How soon will our change come?" This change many of us have looked forward to for years, and we yet with much pleasure, think of the time when we shall be gathered unto Jesus and see Him as he is. In the article concerning our change, in December paper, we expressed the opinion that it was nearer than many supposed, and while we would not attempt to prove our change at any particular time, yet we propose looking at some of the evidences which seem to show the translation or change from the natural to the spiritual condition, due this side or by the fall of our year 1881. The evidence that our change will be by that time, increases since we have seen that the change to spiritual bodies is not the marriage. While we thought the marriage to be the change, and knowing there was three and a half years of special favor to the Nominal Church (now left desolate) from 1878, we could not expect any translation this side of 1881, or during this three and a half years. But since we recognize that going into the marriage is not only being made ready (by recognizing His presence) for the change, but also, that going in includes the change itself, then the evidences that we go in (or will be changed) inside of the time mentioned are strong, and commend themselves to all interested as worthy of investigation. Aside from any direct proof that our change is near, the fact that the manner of the change can now be understood, is evidence that we are near the time of the change, for truth is "meat in due season," and understood only as due. It will be remembered that after the spring of 1878, (when we understand Jesus was due as King) that the subject of holiness or the wedding garment, was very much agitated. And aside from the parallel to the end of the Jewish age, and favor at that time being shown to the Jewish nation, which implied the presence of the King, the consideration of the wedding garment, was also proof of the correctness of the application, for "the King had come in to see the guests," [Matt. 22:11] and hence all were interested in knowing how they stood before Him. Now as the inspection of guests is the last thing prior to our change, which precedes the marriage and we are all now considering the change. It would seem that the time for it, is nigh.

We shall now present what we adduce from the types and prophetic points as seeming to indicate the translation of the saints and closing of the door to the high calling by 1881. We first notice the building of the Temple, by Solomon which seems to be a type of the spiritual as indicated in Acts 7:4-7. The time occupied in building is found by comparing 1 Kings 6:1,37 and 38, which was seven years and six months, yet called seven years. Verse 38. "The house when it was in building, was built of stone made ready before it was brought thither: so that there was neither hammer, nor ax, nor any tool of iron heard in the house while it was in building." Verse 7. The quiet manner of building suggests to our mind the noiseless resurrection of the dead in Christ and change of the living, and if so the resurrection and change would cover a period of seven years, thus bringing to our mind, order.

First the foundation laid and so on until completion, and this would be in harmony with statement in Rev. 11:18, viz: "Give reward unto thy servants, the prophets, and to the saints," that is, "Every man in his own order." In 1 Kings 5:17, we read, "The king commanded and they brought great stones, costly stones, and hewed stones to lay the foundation of the house." Those we would understand to represent the "Apostles and Prophets, which are the foundation, Jesus Christ himself being the chief corner-stone, in whom all the building fitly framed together," groweth unto an holy temple in the Lord (Eph. 2:20-21).

The laying of the foundation-stone, we think, would fitly represent the resurrection of the prophets, which resurrection would seem to be indicated by God's statement to Daniel, viz: "Go thou thy way till the end be, for thou shalt rest, and stand in thy lot at the end of the days." (Dan. 12:13.) The days here referred to are mentioned in the 12th verse as "The thousand, three hundred and five and thirty days," and from 538 when the abomination was set up, (so mentioned in verse 11,) 1335 years, if prolonged to their utmost, would reach to the year 1874. [For argument, see "Day Dawn."] This is one of the arguments which prove the presence of Christ at that time for Daniel could not stand in his lot or be resurrected, until Christ came. Besides it is also a parallel to the baptism of Jesus in the Jewish age, at which time the harvest of that age begun and he was recognized as Lord of the harvest and bridegroom. So we understand the bridegroom came at a parallel point in this age and those that were ready went in. (Matt. 25:10.) Since we find that going in includes the change to spiritual bodies, it is significant that the days of Daniel and the presence of the bridegroom occur at the same time, viz: autumn of 1874, and if Daniel stood in his lot at that time, he was raised a spiritual body, and as he represents the order of prophets and their resurrection is shown by the laying of the foundation-stones of the temple, then it would seem that the temple began to be built at that time. If this be a correct application (and it seems harmonious) and the time of building is seven years, then we would expect our change by or before the fall of 1881, as from 1874 to then would be the time given for building. It is true that the parable of Matt. 25 is only in reference to the living phase of the Church. Yet we believe that while those living "virgins" go into the wedding by coming into a knowledge of the Bridegroom's presence, etc., during the seven years harvest [from 1874 to 1881] yet the parable is having as it were a fulfillment on a still higher plane during the same seven years, viz.: The going into the condition of readiness for marriage of all the chaste virgins, the dead (by resurrection) and living (by translation or change.) In going into the spiritual condition "We cannot precede them." (E. Diaglott, 1 Thess. 4:15.) As Daniel's time was up in 1874 it is reasonable to suppose that the order he represented went in at that time, since which the "dead in Christ" are being raised; and as the seven years are about complete, that we will soon follow by being changed. Matt. 25 and the parallelism of the Jewish and Gospel ages, seem to teach that the wise of the virgins "who are alive and remain" must all come in, to a knowledge of the bridegroom's presence, by the fall of 1881, when the door-- opportunity to become a member of the bride-- will close.

But it is possible that the change to the spiritual condition-- the "going in to the marriage on the higher plane-- may not occur at the same moment to each individual. We suggest as quite possible, that the change may come to some prepared before that time.

If the dead are to be raised before we are changed it can as well take place some time before as a moment, and if the temple is any type it is evident that some will be raised at least seven years before the last are changed. The fact that the body or mass of the saints are assembled together when we are gathered, is intimated by Luke 17:34-37, and Paul in Heb. 12:22-23, says: "Ye are come [coming] unto Mount Zion, the heavenly Jerusalem, and to an innumerable company of angels. To the general assembly and church of the first born, and to the spirits of just men made perfect." We come to these.

The next point we will consider is that of Noah entering the Ark. It seems that the flood of forty days in the destruction of the old world is a type of the forty years' trouble here at the end of this world, (age) and as Noah entered there and escaped, so some shall enter here and escape.

"The Lord said unto Noah, Come thou, and all thy house, into the Ark. For yet seven days, and I will cause it to rain upon the earth forty days and forty nights." And Noah did according unto all that the Lord commanded him; and it came to pass after seven days, that the waters of the flood were upon the earth. (Gen. 7:1-10.) The language in connection with this circumstance seems to suggest the idea that Noah and those with him were seven days going in, and if so, then, this would harmonize with the seven years [a day for a year] building of the temple or time of going in, commencing with 1874. There is one point, however, we will notice, viz: It rained forty days after Noah entered, which would represent forty years' trouble after we enter. From 1881 to 1914 inclusive, is only about thirty-three years, hence in this respect the time differs. This is not when considered an objection to the position, for though the time of harvest and end of this age commenced Chronologically in 1874, yet the trouble cannot break, in the full sense, until the saints have been taken. "Yet seven days [years] and I will cause it to rain upon the earth," should be significant, because we have expected trouble, in a special sense, about 1881, and, according to the type, we must enter in by that time. Not only has that time been looked forward to by many as a point when there would be some great change, but the parallel to the end of the Jewish age demands that there be a change for the worse, in reference to the nominal Christian Church, it being a parallel to when favor ended with the Jews in a marked manner, shown by the seventy weeks of years mentioned by Daniel 9:24, which time ended three and a-half years after they were left desolate. Just as 1881 is three and a-half years from the point when the Jews began to receive favor. While this trouble is due, in the actual sense, from 1881 on, and is due chronologically to end in 1914, leaving only a space of thirty-three years; yet the trouble cannot end actually at that time, for there would be a gradual decrease "while the nations were beating their swords into plowshares and their spears into pruning hooks." (Isa. 2:4.) Hence there could be forty years of trouble even after 1881 and not interfere with our general position, for this would only carry us seven years beyond 1914, as this now does seven years beyond 1874. We used to think it would be in the midst of a great trouble that we would be changed, but now we do not. Noah went in before it rained, and "the Lord shut him in." (Gen. 7:16.) So now, while all things remain as in "the days of Noah," we will be changed and then the flood--trouble will break on those who know not and are in darkness. [1 Thess. 5:1-5.] This is shown also in the type of Moses and Aaron, for not one of the ten plagues came until after they met in the Mount. And as that meeting shows our change, then in order here, there would be none of the plagues come till after we are gathered unto Jesus, by which we would "escape all these things that shall come to pass and stand before the Son of man." [Luke 21:36.] It is in connection with this last type that we find additional proof of our speedy change.

Stephen says: "When he [Moses] was full forty years old it came into his heart to visit his brethren, the children of Israel." Moses at this time came to deliver his brethren, but they rejected him, saying: "Who made thee a ruler and judge over us?" After his rejection, "he fled and was a stranger in the land of Midian," when he took the daughter of Jethro, priest of Midian, to wife. (Exo. 3:1.) And when forty years were expired there appeared to him "an angel of the Lord," at which time he was informed of God's intention to "send him into Egypt," and "this Moses, whom they refused did God send to be a ruler and deliverer." (Acts 7:23-36.) Moses seems clearly in this case to be a type of Christ. Jesus came to deliver his brethren (according to the flesh) and was rejected, after which he takes a Gentile wife and returns, showing favor to natural Israel. (Acts 15:14-16.) As Moses, in the first instance, Jesus came as a man, but the second time as a God, at which time He effects their deliverance. While there is a similarity in these general features, it is the time we would look at, more particularly now. The two periods in the life of Moses, at the end of which he came each time, seem to foreshadow the Jewish and Gospel ages, (each represented by forty years of Moses' life) at the end of which Jesus comes, first at the end of the Jewish as a man; now, in the end of the Gospel as a God.

This being true, one forty would end in A.D. 33, when he was rejected as king and left their house desolate. (Luke 19:30-44.) Then the parallel to the end of the second forty would be 1878, when he came as king and the work of restoring them to favor began. Now, with this thought, let us turn to Ex. 7:7. "And Moses was fourscore years old and Aaron fourscore and three years old when they spake unto Pharaoh." The fourscore, or twice forty, would bring us to 1878, in the antitype when Christ spake to Pharaoh (the world) by an act, in restoring Israel to favor. But it says: "Aaron was fourscore and three years old." As Aaron represents us, the living saints, it would seem to indicate that we come into a position of power three years after the time, represented by the fourscore of Moses. Aaron did not speak until after he met Moses, so we would not in the sense here referred to until after our change. If the three years mentioned in connection with Aaron has any bearing, then it would teach our change as coming this side of 1881, as three years from 1878 would bring us inside of that time. We do not think it well to base too much on types or allegories, but when we find them in harmony with prophetic points they add additional evidence, and while we would not present any of these things as absolute, yet there is a harmony which commends them to an intelligent mind. They call for the exercise of faith on our part, especially when we remember that in reference to the coming of Jesus and our change, the apostles, "Say some things hard to be understood." (2 Pet. 3:14-16.) We now have taken prophetic measurements and allegories together, five different points seeming to teach the resurrection of the dead in Christ and change of the living between the fall of 1874 and 1881. Two or more witnesses are enough to prove any case, as a rule, and certainly God has given us abundant evidence. We are also glad to notice that all these things only corroborate previous truths, thus proving to a certainty each application as correct and causing the old jewels to shine brighter. The five lines of argument briefly stated are these:

1st. The days of Daniel ending in 1874, at which time the resurrection commenced, and since which, the dead have been going in to the marriage.

2d. The end of the seven years from that time, as marked by the parallel, of the end of the "seventy weeks" in the Jewish age ending in our year 1881, at which time we all should be in and the door closed, being the end of time of special favor to the nominal church before commencement of trouble which follows our change.

3d. The building of temple, covering seven years time, and hence in harmony with the above arguments.

4th. Entering of Ark by Noah and his house, occupying seven days (typical of years.)

5th. The last mentioned allegory in the life of Moses and Aaron.

Thus we find the types of days and years are in harmony. In view of these things let us watch and be sober, for "It is good that a man should both hope and quietly wait for the salvation of the Lord." Lam. 3:26.

PASSOVER.

As the time draws nigh for the celebrating of the Passover; it may not be out of place to consider a few points therewith connected. As to the proper time of observing the Lord's supper, there is much diversity of opinion. Some claim the first day of each week as the only correct time; others, that it should be observed every first Sunday of each month, while some only partake of the feast once in three months. If there is a correct time for the observance of the passover, it is evident that all the above views cannot be correct; and indeed it would seem, from the manner in which many speak of it, that God had left the matter entirely in our hands; that we might please ourselves, observing it just as our opinion of the matter might dictate. From examination of the Scriptures, we feel confident that all the positions cited are merely inferences drawn by man, and therefore if not obeyed would not prove fatal; for there is much difference between the doctrines of men, and the commandments of God. Without stopping to inquire into the various causes for such a variety of ideas as to the proper time for the Lord's Supper, we shall at once proceed to investigate the Bible--our only guide and instructor in all matters of religion, its ordinances, etc. Under the law dispensation, [which was a shadow of good things to come; Heb. 10:1,] there was a particular time for the killing and eating of the paschal lamb--"Speak ye unto all the congregation of Israel, saying: In the tenth day of this month they shall take to them every man a lamb;... and ye shall keep it up until the fourteenth day of the same month, and the whole assembly of the congregation of Israel shall kill it in the evening." Exodus 12:3-6.

The month referred to corresponds with the new moon of April or March; and counting forward from that point the allotted time, will bring us to the passover. That the lamb slain, pointed forward to Jesus, there can be no doubt; and when we examine minutely, the details connected with His death; the time will be seen to be clearly marked. "Then Jesus, six days before the passover, came to Bethany.... On the next day [five days before the passover] much people that were come to the feast, when they heard Jesus was coming to Jerusalem... went forth to meet Him." John 12:1,12,13. As the lamb was taken up on the tenth; so Jesus went up to Jerusalem [where he was sacrificed] five days before the passover, which would be the tenth. "Then came the day of unleavened bread, when the passover must be killed... and they made ready the passover, and when the hour was come, He sat down, and the twelve apostles with Him: and he said unto them, with desire I have desired to eat this passover with you before I suffer," Luke 22. The lamb pointed to Jesus, and we in eating the Lord's Supper; commemorate His death, and also the time. If this truth were recognized by christians; they would not attempt to commemorate the Lord's death on the first day of the week; for Jesus died not then, but rose from the dead; therefore, no one should celebrate His death on the day of His resurrection; unless that day should happen to be the fourteenth day of the first month, at which time the Lord's Supper should be observed. One cannot keep the fourth of May in commemoration of the "Declaration of Independence;" then, neither can any person celebrate the Lord's death on the day he arose.

It is true that Jesus said: "For as often as you eat this bread, and drink this cup, ye do show the Lord's death till He come;" [1 Cor. 11:26.]

However, as he did not say how often, and all the truth on any Bible subject is not found in one place; we must determine, what time it would be proper, from the various connections, and the sense demanded by the type. Therefore, as the type foreshadows it, and the sense demands it; we conclude that the Lord's death should be commemorated at the time He died.

The night in which they ate the flesh of the lamb: typifies the whole gospel age: and through this night of 1800 years; we should, as each fourteenth day of the first month of the Jewish year rolls around, celebrate the passover in commemoration of the death of our paschal lamb.

The lamb slain was to be, "without blemish." Exo. 12:5. This shows beautifully, the perfection and purity of our lamb: "For even Christ our passover is sacrificed for us." 1 Cor. 5:7. "Forasmuch as ye know that ye were not redeemed with corruptible things, as silver and gold;... but with the precious blood [life] of Christ, as of a lamb without blemish and without spot;" [1 Pet. 1:18,19.] "And ye know that He [Jesus] was manifested to take away our sins; and in Him is no sin." 1 John 3:5.

There are several features to be observed in the application of this type. The slaying of the lamb [as already found] foreshadowed the death of Jesus; but now we wish to consider another point, viz., "And they shall eat the flesh in that night, roast with fire, and unleavened bread; and with bitter herbs they shall eat it." Exo. 12:8. In this picture is shown how we [the church] partake of the nature of Christ, by eating His flesh; [in the figurative sense] for he says: "Verily, verily, I say unto you; except ye eat the flesh of the Son of man, and drink His blood, ye have no life in you. Whoso eateth my flesh, and drinketh my blood, hath eternal life; for my flesh is meat indeed; and my blood is drink indeed." John 6:53,54. The reader will remember that the flesh of the lamb was to be eaten with unleavened bread; so says Paul: "Purge out therefore the old leaven, [corrupt nature] that ye may be a new lump, as ye are unleavened.... Therefore let us keep the feast, not with old leaven, neither with the leaven of malice, or wickedness; but with the unleavened bread of sincerity and truth." 1 Cor. 5:7,8.

The passover was not only to be eaten with unleavened bread, but with bitter herbs. This shows the suffering of the body of Jesus. If we eat, [partake of His nature] we will suffer. The truth obeyed, will lead us to give up the world; resist the devil, and overcome [crucify] the flesh; which is hard to do, and necessitates suffering. Truth declares: "If we have been planted together in the likeness of His [Christ's] death, we shall be also in the likeness of His resurrection: knowing this, that our old man [fleshly nature] is crucified with Him, that the body of sin might be destroyed;... for he that is dead is freed from sin." Rom. 6:5-7.

Again says truth: "For thy [Christ's] sake we are killed all the day long; we are accounted as sheep for the slaughter," [Rom. 8:36.] and, "All that will live godly in Christ Jesus shall suffer persecution." 2 Tim. 3:12. All of these things require an effort on our part: self-denial, and suffering; for we bear "about in the body the dying [suffering] of the Lord Jesus, that the life also of Jesus might be made manifest in our body: for we which live are alway delivered unto death [of the flesh] for Jesus' sake, that the life also of Jesus might be made manifest in our mortal flesh;" [2 Cor. 4:10,11] and: "Though our outward man [natural] perish, yet the inward man [spiritual] is renewed day by day;" (verse 16) for: "They that are Christ's have crucified the flesh with the affections and lusts." Gal. 5:24. There is no doubt, that if we follow in the footsteps of Jesus, [a life of obedience] we shall suffer. This is clearly intimated by our Lord when He says: "Are ye able to drink of the cup that I shall drink of, and to be baptized with the baptism that I am baptized with?... And He saith unto them, ye shall drink indeed of my cup, and be baptized with the baptism that I am baptized with." Matt. 20:22,23. By referring to Matt. 26:39. We know the cup spoken of was in reference to His death, therefore we drink of the same cup; and are baptized with the same baptism, [death] for: "Know ye not that as many of us as were baptized into Jesus Christ, were baptized into His death?" Rom. 6:3. By viewing this in the above light, it is very significant that Jesus partook of the passover; for as He ate it with "Bitter herbs," [suffering,] so also do we, and in this He was our example and forerunner. Let us therefore, walk in the narrow [difficult] path of life; the one Jesus trod: "Forasmuch then as Christ hath suffered for us in the flesh, arm yourselves likewise with the same mind; for he that hath suffered in the flesh hath ceased from sin," [1 Pet. 4:1] therefore; "Rejoice, inasmuch as you are partakers of Christ's sufferings; that, when His glory shall be revealed, ye may be glad also with exceeding joy." verse 13.

The next point in connection with the passover to be considered is: "And thus shall ye eat it; with your loins girded, [loins girt about with truth; Eph. 6:14,] your shoes on your feet, [your feet shod with the preparation of the gospel of peace; verse 15] and your staff in your hand; and ye shall eat it in haste; it is the Lord's passover; for I will pass through the land of Egypt this night,... and the blood shall be to you for a token... and when I see the blood, I will pass over you, and the plague shall not be upon you to destroy you, when I smite the land of Egypt." Exo. 12:11-13. This type being a figure of the whole Gospel Age; and the living phase of the church, being always represented, we are brought down to the end of this dispensation, where the living saints are to be changed and caught away to meet Jesus, without the tasting of death; [1 Thess. 4:15-17] being: "Accounted worthy to escape all these things that shall come to pass, and to stand before the Son of man." Luke 21:36.

The Hebrew word "Pesach," and the Greek "Pascha," [its equivalent] signifies: "A passing over." This feature of the type is yet to be fulfilled, Jesus said: "I will not any more eat thereof, until it be fulfilled in the kingdom of God.... I will not drink of the fruit of the vine, until the kingdom of God shall come." Luke 22:16-18. Hence it will not be fulfilled until we [the living] are changed into the likeness of Christ; at which time we will be gathered unto Jesus, being those mentioned by the prophets: "Then they that feared the Lord spake often one to another:... and they shall be mine, saith the Lord of hosts; in that day when I make up my Jewels; and I will spare them, as a man spareth his own son that serveth him." Mal. 3:16,17. As we are living in "That day." [A period of 40 years,] therefore ought we to be ready: having our loins girt about with truth; our staff in hand, all ready for a journey, [our change] for we know not how soon we shall see Jesus as He is: and so be passed over. It will be observed that only the "First-born," were threatened; [Exo. 12:12] so now only: "The church of the first-born." [Heb. 12:23,] is in danger: for, if we are not passed over: ["Accounted worthy to escape,"] we lose our high calling; and not only so but we lose it forever; therefore let us so live, that we may be ready.

Paul says: "Through faith he [Moses] kept the passover, and the sprinkling of blood, lest He that destroyed the first-born should touch them." Heb. 11:28. That being the type, and this the anti-type certainly it is as important that we do God's will, lest we be not spared as one of the Bride company. One more feature of the passover is worthy of notice: "And ye shall let nothing of it [the lamb] remain until the morning; and that which remaineth of it until the morning, ye shall burn with fire." Exo. 12:10. In this there is a very important truth to be observed; viz.: That those who were passed over, had eaten during the night. So, during this Gospel Night, we partake of our Lamb, [Christ] and apply the blood of sprinkling; but as there was none of the lamb to remain until the morning; so in like manner here; for, when we are ushered into the full dawn of day and the morning has fully come; no one can eat of the lamb, [that is, partake of the Divine nature--Immortality] as the Lord's Supper will be a thing of the past, for it is to be fulfilled when the kingdom has come, [that is, when the living saints are changed; and we are thus passed over,] and we need not longer keep it in remembrance of His death; hence it will be an ordinance forever past, as also will be baptism into Christ; for the Christ [anointed] head and body (Jesus and Bride) will be complete; therefore, these ordinances pass away with the ending (harvest) of the gospel age, and people (those in the light) will then look back on these things; [now glorious privileges] as we now look back to those ordinances obtaining under the law.

Finally brethren and sisters in Christ, seeing these things are true; ought we not to be earnest? and especially as we have reasons for believing the time very short; for if we have not Christ formed within--and under the blood of sprinkling when the door closes the prize now offered, [Immortality and heirship with Jesus] is to us forever lost.

Can aught on earth compare,

With the glory we shall share?

Is there aught to us so dear,

'Twill take the place of Jesus here?

Ah no! methinks there naught can be

To ever sunder, He and me;

For to Him, myself I give,

Hence, I shall with Him ever live.

THE LORD'S AND OUR NEW NAME.

"Him that overcometh will I make a pillar in the temple of my God, and he shall go no more out; and I will write upon him the name of my God, and the name of the city of my God, which is New Jerusalem, which cometh down out of heaven from my God: and I will write upon him my new name." Rev. 3:12.

By the above it would seem that Jesus is to be known by a new name and a title different from that which He now bears; and not only will this be true of Him, but also of us; for if overcomers we shall bear His name, being his bride. We think a new name suggests the idea of a change in Christ's official position toward restored Israel and other of earth's nations in the coming age; therefore he should assume that position in the end of this age, for then Israel is to return to a position of favor; as: "Simeon hath declared how God at the first did visit the Gentiles, to take out of them a people for His name [His bride] and to this agree...the prophets; as it is written, after this [after He selects His bride]: I will overturn and build again the tabernacle of David... and I will build again the ruins thereof, and I will set it up." Acts 15:14-16. In harmony with this we quote from the prophet, saying: "Behold, the days come, saith the Lord, that I will raise unto David a righteous branch, and a king shall reign and prosper, and shall execute judgment and justice in the earth. In His day Judah shall be saved and Israel shall dwell safely; and this is His name whereby He shall be called: THE LORD, OUR RIGHTEOUSNESS!" It is evident that the above scene is laid at the time of favor to Israel, when God shall comfort them; for their double chastisement will then be complete, (Isa. 40:1-2) and the Lord shall be known by them in that day [now entered upon] as: "THE LORD, OUR RIGHTEOUSNESS." This is His new name, and He shall be so recognized during his reign over the nations. Melchisedec, being a type of Christ, was: "First, being by interpretation, King of Righteousness, and after that also King of Salem, which is King of Peace;" (Heb. 7:2) and to this end (to be a king and reign in righteousness) was Jesus born. John 18:37. During the presence of Jesus Acts 15:16 will have a fulfillment, and also Acts 3:19,23: "Moses truly said unto the fathers: A prophet shall the Lord, your God, raise up unto you of your brethren, like unto me; Him shall ye hear in all things whatsoever He shall say unto you." The change to Israel is gradual, and during that time the espoused of Christ is exalted (married) and receives His name; and so our text reads: "I will write upon Him (that overcometh) my new name." The city mentioned is the new Jerusalem, and this was shown John in vision as being a picture of the glorified church --the bride-- Rev. 21:2,9-11. We shall show you that the new Jerusalem is called by the same name in that day as our Lord, for says the prophet: "In those days, and at that time, will I cause the Branch of righteousness to grow up unto David; and He shall execute judgment and righteousness in the land. In those days shall Judah be saved, and Jerusalem shall dwell safely: and this is the name wherewith SHE shall be called, THE LORD OUR RIGHTEOUSNESS." Jer. 33:15,16. How beautiful is this and how harmonious with all light we have had on this point. All who are acquainted with our position, know that we have claimed the church as now espoused to Jesus in order that we may be united as one; and as God called the first pair --after marriage-- Adam (Gen. 5:2) so the second Adam includes His bride, and they united constitute the new Jerusalem, which will be the righteousness of the nations. This will be called: "The city of righteousness, the faithful city;" (Isa. 1:26) and those who constitute it will be known as: "Trees of righteousness, the planting of the Lord, that He might be glorified;" (Isa. 61:3). "That in the ages to come He might show the exceeding riches of His grace in His kindness toward us through Christ Jesus." (Eph. 2:7.) Then will (Isa. 32:1) be fulfilled: "Behold, a king shall reign in righteousness, and princes (the saints) shall rule in judgment;" "And Saviours (Jesus and his bride) shall come upon Mount Zion: and the kingdom shall be the Lord's." (Oba. 21.) As we shall then rule Israel for their good we shall be to them: "The sun of righteousness," that shall arise with healing in his wings and they shall grow up as calves of the stall; (well cared for) and: "There shall come out of Zion the Deliverer, and shall turn away ungodliness from Jacob;" (Rom. 11:26) or as David says: "Oh that the salvation of Israel were come out of Zion." (Psa. 53:6.) Then will be their time to shine; as the prophet says: "Arise, shine: for thy light (the bride) is come, and the glory of the Lord is risen upon thee." (Isa. 60:1.) Yes friends, the marriage of the Lamb is the next great and important event for this world; next to the death of Jesus; for not until then will the enlightening and blessing of the nations come: (Rev. 21:24) and until then: "The earnest expectation of the creature waiteth for the manifestation of the sons of God;" (Rom. 8:19) and we will not be manifest to the world until we take upon us by glorification the name of Jesus. After the marriage of the Lamb people shall be judged by righteousness and: "The mountains (earth's governments) shall bring peace to the people,... He shall judge the poor of the people, He shall save the children of the needy: ...and men shall be blessed in Him." (Psa. 72:3,4,17.) Christ (head and body). "With righteousness shall He judge (rule) the poor, and reprove with equity for the meek of the earth: ...They shall not hurt nor destroy in all my holy mountain; for the earth shall be full of the knowledge of the Lord, as the waters cover the sea:" (Isa. 11:4,9.) "And the work of righteousness shall be peace; and the effect of righteousness quietness and assurance forever;" (Isa. 32:17) for "The Lord is exalted: for He dwelleth on high: He hath filled Zion (city of the living God, Heb. 12:22) with judgment and righteousness:" "Because He hath appointed a day, (1000 years) in the which He will judge the world in righteousness by that man (the Christ: head and body for we shall judge the world. 1 Cor. 6:2) whom He hath ordained." (Acts 17:31.) Though we shall rule the world it will be when in glory (Psa. 149) and: "If the ministration of condemnation (that under the law) be glory, much more doth the ministration of righteousness (that under the new covenant: in the next ages) exceed in glory." (2 Cor. 3:9.) The glorified Jerusalem being the bride, the Mount Zion, from her shall go forth the law; (Isa. 2:3) and by it the world will be blessed, for to the world we shall be as: "The Lord our righteousness." Beloved, seeing we shall bear such a name, and hold such an exalted position; let us be holy, and strive to overcome as Jesus overcame, for alone to the overcomers shall the new name be given. Strive, therefore: "That no man take thy crown." (Rev. 3:11.) He that hath an ear let him hear what the Spirit saith unto the churches: "To him that overcometh will I give to eat of the hidden manna, and I will give him a white stone, and in the stone a new name written, which no man knoweth saving he that receiveth it:" (Rev. 2:17) and true it is that no person knows our new name except they that receive it: for it is, "The Lord our righteousness."

Brother A. D. Jones reports a very interesting and profitable meeting at Newark, New Jersey, among the friends there and some from neighboring towns, with whom he celebrated "Our Passover" --between fifty and sixty taking part.

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This A. D. Jones Article was published in the March 1882 Zion's Watch Tower.

A WORD FROM BRO. A. D. JONES,

OF ZION'S DAY STAR.

Most of ZION'S WATCH TOWER readers will remember, that some time ago we took the position that it was more than probable that the "dead in Christ" were raised, or were then being raised, and we yet believe that the position was a true one. One thing is certain, that if Rev. 14:13, is now due [and it seems to be], then the other is true; for we will not be changed until the dead are raised.

We believe that the words, "from henceforth," are applicable at the present time. This being understood now, is strong evidence that the time of favor to come into the "little flock" ended this last fall. In harmony with the thought that the dead saints are raised, we refer our readers to Rev. 19:5-16 "And I saw heaven opened, and behold a white horse; and he that sat upon him was called Faithful and true, and in righteousness he doth judge and make war." This verse introduces Jesus as present in power; and by reading Rev. 3:14it will be observed that he is the "Faithful and true witness," as John spoke of him in addressing the Laodicean Church.

This will help us in fixing the time of the above scene, because the nominal churches not having been true witnesses were given up by him, spewed out of his mouth in the spring of 1878. While Jesus is represented in that spiritual condition of power, there are also others with him. "And the armies which were in heaven followed him upon white horses, clothed in fine linen, white and clean." Verse 14. This company must be the risen dead, for the "fine linen" "represents the righteous acts of the saints;" (verse 8: E, D,) so that if Jesus is now present in the spiritual body [judging and making war in righteousness, verse 11], they must be also, for both are represented in the same spiritual [heavenly] condition.

According to the parallel, Jesus was due to enter on his Kingly office in the spring of 1878, and so when seen in power with his armies, "He hath on his vesture and on his thigh a name written, King of kings, and Lord of lords." Verse 16.

While Jesus and the dead saints are shown as in the heavenly, spiritual condition, the living saints who are not yet changed, are used as his mouthpiece. "And a voice came out of the throne [through them], saying, Praise our God, all ye his servants, and ye that fear him, both small and great." Verse 5. Is it not significant that the teachings are now to the servants, believing, as we do, that the door is shut to the high calling? "And out of his mouth (the saints his mouthpiece) goeth a sharp sword, the word of truth, that with it he should smite the nations." Verse 15. And again, "How beautiful upon the mountains are the feet of him [the living saints his feet] that bringeth good tidings [restitution], that publisheth peace;...that saith unto Zion, thy God reigneth." Isa. 52:7.

"And his name is called the word of God," so we would proclaim no other word. Our teachings are not the "doctrines of men," but God's Word. Some may say we are not right in our teachings, for "he had a name written that no man knew but he himself." Verse 12.

No man [unregenerated] does know, but we (his body) may know, for the name written is "King of kings and Lord of lords." Do we not proclaim Jesus as now in this position, having entered on his Kingly office --and moreover, that the dead saints are risen, "kings and priests" unto God, so that Jesus is King of heavenly kings?

AN UNPLEASANT DUTY.

Duty is not always pleasant but it would be sin to shirk it.

Less than a year ago, and frequently since, we warmly commended to our readers a publication called "Zion's Day Star." This we now regret, because that commendation makes necessary a statement to the opposite effect concerning that paper.

We are not of those who disfellowship christian brethren on account of some differences of opinion, but when it comes to the point of denying the very foundation of all christianity, we must speak out and withstand all such to the face, for they become "the enemies of the cross of Christ." (Phil. 3:18.) This opposition to the cross, the world has always had. The thought of "redemption through his blood" has always been to the Greek (earth's wise) foolishness, and only the faithful have recognized the cross as the power of God unto man's salvation from death.

"Zion's Day Star" at the time of our commendation was in fullest accord on the fundamentals of christianity; teaching that the death of Jesus was the ransom price paid for our liberation from sin and its penalty, death --that "Christ died for our sins according to the scriptures." And its editor was then so true and faithful to the foundation doctrines, that he refused the articles of a valued *correspondent in Michigan, because said correspondent had repudiated the Rock foundation, viz: our being "bought with a price, even the precious blood of Christ." But we are pained to say, this is all changed, and the "Day Star" has locked arms with *those who deny that the Lord BOUGHT them. {POJW Note: CTR is here referring to *John H. Paton.}

Not only so, but as though anxious to lead in the race for open infidelity, the "Day Star" openly affirms that Jesus was the Son of Joseph as well as of Mary, thus implying that he was as much a sinner through partaking of Adamic imperfection and curse as any other man. It not only implies but asserts that he by nature was a child of wrath even as others; and then adds, "By and by as the truth (?) shines more clearly, it will be seen that the difference between Jesus, and the members of his body, is not so great as has been supposed." This it characterizes as a "grand truth."

One wrong step leads to another, so we are not so much surprised to find an attempt made to cast discredit on the first chapters of Matthewand Luke, giving the impression that they are Papal interpolations to prove the doctrine of the "Immaculate conception."

We protest against such misleading statements*. Many who have no access to proofs on these matters, might reasonably suppose that there existed some good ground for questioning the authority of the scriptures referred to, while the truth is, there is no ground for the statement whatever. All of the oldest and recognizedly reliable MSS. contain these chapters which record the fact of Jesus' miraculous conception and birth, a fulfillment of the prophecy: "A virgin shall conceive and bear a son and shall call his name Immanuel." Such a method, of saying of any text which does not fit human theories --it is evidently an interpolation --would soon destroy the Bible as a teacher, for thousands of people know thousands of texts which oppose their theories, and which they would like to think and to have others think spurious. We are very glad that few are so bold as to make such claims where they have no foundation whatever in fact.

*We purpose, the Lord willing, to perfect arrangements by which any of our readers who desire, may possess at small cost a copy of the N.T., which will give the various readings, omissions, etc., of the three oldest and best Greek MSS. of the N.T., viz: the Sinaitic, Vatican, and Alexandrian. Those who have the Emphatic Diaglott will find the various readings of the Vatican MSS. in the foot notes. The Diaglott was ready for press before the readings of the Sinaitic, the oldest and last found MSS. were obtainable in full.

The fact that the "Day Star" does not advocate the more open and blasphemous forms of infidelity, makes it none the less poisonous and injurious. The Apostles say little about the general unbelief of the world, but they do warn us repeatedly of those who will privately bring infidelity into the church. Peter says: "among you will be false teachers who will privately introduce heresies of destruction, even the having bought them, Sovereign Lord, denying." (2 Pet. 2:1, literal Greek rendering of Diaglott.)

We are well aware that the foregoing remarks will be misunderstood by some, and credited to wrong motives. It will be thought uncharitable and unkind. To such readers we can only say, that personal feelings for the Editor of the "Day Star" are warm and strong, and it gives us more pain to thus write, than you to read. But it becomes a matter of duty to God, and to His children to show errors in their true light, particularly when so fearfully destructive. We can only say with Paul when writing under Similar circumstances. "It is a very small thing that I should be judged of you," (your human judgment.) "Yea I judge not mine own self" (by my own human judgment.) "He that judgeth me (and all of us) is the Lord," and his judgment is expressed in his Word.

True, there are several other publications teaching very nearly the same things, which we do not thus publicly oppose, nor have we ever publicly commended them. Should the "Day Star" at any time alter its course, and return to the rock foundation of faith --the ransom given for our sins --we shall gladly and warmly welcome it back, and in that event, you may expect that its name will again be mentioned in the TOWER approvingly.

IN DEFENCE OF TRUTH.

In our last issue, in the article headed "An Unpleasant Duty," we called attention to the "Day Star," a paper which we once warmly commended to our readers, and which we were pleased to recognize as a co-laborer in the spread of divine truth.

We called attention to the fact that the "Day Star" had recently left the basis of Christian hope, viz.: Redemption from sin and death by the ransom price --Jesus' death-- and that it was evidently seeking to lead in a race for open infidelity by endeavoring (without cause) to throw discredit on the first chapters of Matthew and Luke, in order to support the erroneous claim that Jesus was the son of Joseph, and altogether born in sin and shapen in iniquity as much as any other man, having descended from the fallen Adam.

As we stated then, we repeat now, that this has been to us a very unpleasant duty. We are sorry to lose the company of the "Day Star," which for nearly a year gave promise of being a faithful co-worker in the spread of "good tidings of great joy."

Our grief is two-fold, however, for we not only mourn the loss of a fellow laborer, but we behold in it an "enemy of the cross of Christ," whose spread and increase means opposition to truth and increase of error. Nor have we any hesitation in saying that the fact that it still retains some of the truths of restitution will but aid in the overthrow of the faith of some, by reason of whom the way of truth shall be evil spoken of. (2 Pet. 2:2.) Restitution will be the bait, error will be the hook, and sophistry the line by which the unwary will be drawn into infidelity. Sadly we mourn our loss.

We called attention to the "Day Star" because we wanted to put all on guard, for we well knew that all would not at once recognize the deadly mixture which is being presented to them under the cover of some truth.

We knew, too, that many had been so long starved in Babylon, that having come to taste and see the goodness of God and the beauty of His plan for the restitution of all things, their appetite for truth was so sharpened that they could easily be poisoned if not shown the error --hence our word of caution.

Arsenic is white and resembles sugar. If it were presented to you by a friend marked sugar, you would perhaps use it and be poisoned. The "Watch Tower" was the friend which handed you sample copies of the "Day Star" marked sugar, and now we find that it is changed to poison, though mixed with the sweets of restitution. Surely, then, if we did not cry aloud and properly label it poison, we should be guilty before God. (Ezek. 33:6.)

Druggists are accustomed to put the label, "POISON," on all poisonous drugs, not to prohibit their use, but to prevent any from using them in ignorance of this true character. So with us, we do not seek to prohibit our readers from reading the works of Paine, Voltaire or Ingersol, or the "Day Star," but we want the latter as well as the rest labeled infidel. All except the latter claim to be infidel, i.e., rejecters of the Bible's teachings. The latter, claiming to be a believer, is "privately" (i.e., under cover) denying the redemption, seeking to undermine the nature of the Redeemer, and to overthrow confidence in the value of the New Testament generally.

In its last issue the "Day Star" takes notice of our "Unpleasant Duty." It affects a tone of injured innocence, and claims that our saying that it was seeking to "lead in a race for open infidelity" is unjust; but in the same paper it shows that our statement had the best of foundation, for in another column we find that it not only rejects those chapters of Matthew and Lukewhich teach that Jesus was born of a virgin --conceived in her by the power of Jehovah --but rejects the inspiration and value of the New Testament Scriptures totally. We quote the following sentences from it: "We feel confident that the acceptance of the Old Testament writings and the rejection of those of the New Testament, not in accord with it, will free us absolutely from Babylon's isms." "We have more confidence in the authority of the Old Testament writings taken as a whole, and of their importance in arriving at the truth, than we have in the reliability of all the New Testament Scriptures." "We repeat, that all who would GROW must rid themselves of the childish idea that it is wrong to question the sense or application of a Scripture, even though it be made by an apostle."

Why, this is just what Ingersol and all other infidels would say of the New Testament; the only difference is that they would say the same of the Old Testament. And at the present rate of progress, the "Day Star" will soon pronounce the Old Testament as unreliable as the New Testament.

Already we regret to learn its Editor scoffs at the narrative of Noah and the Ark as recorded in Genesis.

And yet the "Day Star" states that it is misrepresented by us when we say it is on the race for open infidelity. Does our contemporary know the meaning of the word infidel? It signifies unbeliever --one who rejects the special inspiration of the New Testament --or one who denies that the man Jesus had Jehovah for a father. Since this is the unbelief of the "Day Star," why object to calling it by its true name, infidelity. It is those errors which are brought in "privately" (secretly under cover of truth) which the Scriptures call "damnable heresies."

But we are not satisfied fully yet. The "Day Star" tells its readers that we misrepresent it when we say it denies that the Lord bought us; and it contends that it does believe and teach that "Christ died for our sins according to the Scriptures."

The "Day Star" has fallen into a habit common to some other publications, of quoting certain passages of Scripture and claiming that they believe them, and giving the impression that those Scriptures are favorable to their theories, when such is not the case. For instance, such texts as the following are often quoted: "Who gave himself a ransom for all" (1 Tim. 2:6). "Christ died for our sins" (1 Cor. 15:3). "Ye are bought with a price" (1 Cor. 6:20). "Ye were redeemed ...with the precious blood of Christ" (1 Pet. 1:18). Then, in the very same paper, the idea of our being "bought" will be scouted as ridiculous.

This conduct attempts to excuse itself by saying, "We do not believe that Christ died for any man's sins according to men's theories." Now, we ask, has any one the right to use the words ransom, redeem, bought, etc., and put a private interpretation on the meaning of those words in order to say he believes them? We think not. The "Day Star" is published in the English language, and common honesty demands that those words be used according to their true meaning and not according to the convenience of any theory. There are standard authorities on the meaning of both Greek and English words, and according to these the "Day Star" does not believe, nor teach, that Jesus was our "ransom," our "Redeemer," nor that we were "bought with a price."

It has been shown heretofore in these columns, not only that these English words (ransom, bought, redeem) mean the giving of one thing instead of, or as a substitute for another, but also that the Greek words which these are used to translate are, if possible, still stronger expressions of the same idea. We have shown scripturally that Jesus was a perfect man, and though born of a woman, his life came not from man, but from God. "The angel said unto Mary (Luke 1:35), The Holy Ghost shall come upon thee, and the power of the Highest shall overshadow thee: THEREFORE also that HOLY THING which shall be born of thee shall be called the Son of God." He is here and elsewhere declared holy, undefiled and separate from sinners, even from his birth. Then he did not partake of the condemned or forfeited life of Adam through Joseph, but of a life as directly from God as was the first Adam's. We have shown that because thus born "holy," or sinless, he had an unforfeited life which he could give for the life of Adam and all who died in him. This he did. "He came to give his LIFE a ransom (exchange) for many" lives. (Matt. 20:28.) (See Rom. 5:18,19.)

Of course when the "Day Star" claims that Jesus got his life from Joseph, and was as much born in Adamic sin as any other man, it must needs deny the meaning of the word ransom, because one sinner cannot ransom another.

Now, we wish the "Day Star" to tell us, not what it does not believe, but what it does believe on this subject: Why did Jesus die? How does it effect our sins? How did he put away sin by the sacrifice of himself? In what way did he give "himself a ransom (Gr. antilutron --an equivalent price) for all?" In what sense was he a propitiation (satisfaction) for our sins? In what sense were we "bought with a price"? We desire an answer to these questions full and explicit for the truth's sake, and any evasion of them we will regard as an admission of the "Day Star's" inability to answer. These questions relate to the very foundation of Christianity.

DID PAUL MISQUOTE?

A contemporary, whose editor considers himself as much inspired as Jesus and the Apostles, points us to a misquotation of prophecy by Paul as a proof of his unreliability.

The claim is, that Heb. 1:10is a misquotation of Ps. 102:23-27. Heb. 1:10-12 reads, "Thou, Lord, in the beginning hast laid the foundation of the earth, and the heavens are the works of thy hands. They shall perish, but thou remainest; and they all shall wax old as doth a garment, and as a vesture shalt thou fold them up, and they shall be changed: but thou art the same, and thy years shall not fail." Paul quotes these words from the Psalms, with others, to prove that Jesus was not only superior to other men, but higher than angels also.

Our contemporary has recently been employed in attempting to prove that Jesus was no more than any other man, and, as the Jews had said, the son of Joseph. Of course, if our contemporary is right, Matthew and Luke and Paul and all the Apostles were wrong. If Joseph was his father, he of course had no pre-human existence, and Jesus' reference to having had glory with the Father before the world was, was so much untruth and deception. Therefore, it well suits our contemporary's purposes to try to prove that Paul was a blunderer, no more inspired and not nearly as smart as our contemporary, for it is sure it has found one of Paul's "mistakes" in quoting. It generously says that Paul got most of the quotations correct, but thinks he needed its superior wisdom to settle the above quotation properly.

This is an important point. If Paul made "mistakes," let us know of them, for, of all the Apostles, he expresses most pointedly all our hopes concerning the future glory and reign with Christ. But if we find Paul in error, let us set it down that he was either a deceiver or a deceived man himself when he tells us that he spoke by God's authority. In either case all his teachings should be cast aside as unworthy of our study or faith. If his statements are untrue on one point, it must be that he is uninspired; and, if so, he is unworthy of being quoted as authority on any subject. But if, on the other hand, we find Paul right and our contemporary wrong, then let our contemporary give up its claim of superior ability and discernment over Paul, and let it admit that it is not inspired, as he was, to express the truth. And, in that event, let it also admit that Jesus had a pre-human existence, at which time he was Jehovah's honored agent by whom he "laid the foundations of the earth."

The argument is that Psalm 102:19-27 refers to Jehovah as the one who laid the foundations of the earth, etc., and does not refer to Jesus at all. Let us look and we will see that it does apply to Jesus, and that the Apostle was correct in his application of the statement. We quote Psalm 102:19-27, punctuating to give proper sense.*

*It should be borne in mind that punctuation is a modern invention, and not inspired. The Scriptures were previously without any punctuation. The punctuation is manifestly wrong in several places. The above is one instance.

"For he hath looked down from the height of his sanctuary; from heaven did Jehovah behold the earth. To hear the groaning of the prisoner, to loose those that are appointed to death: To declare the name of Jehovah in Zion and his praise in Jerusalem, when the people are gathered together and the kingdoms to serve Jehovah. [Now Jesus is represented as speaking at the time of crucifixion.] He weakened my strength in the way, He shortened my days. I said, O my God, take me not away in the midst of my days. [Hear Jehovah's answer to that heart prayer.] Thy years are throughout all generations. Of old thou hast laid the foundations of the earth, and the heavens are the work of thy hands; they shall perish, but thou shalt endure; yea, all of them shall wax old like a garment: As a vesture shalt thou change them, and they shall be changed; but thou art the same, and thy years shall have no end."