The organizing of capital against labor, the rising of the people in self defense, the overthrow of law and order, the casting down of the "thrones" and governments, and "a time of trouble, such as never was since there was a nation;" are all clearly foretold in Scripture as events to precede the millennial age of glory. And the signs of great events at hand are so apparent that all are impressed with the dark shadow of coming trouble.

The nations are perplexed, and are preparing for a terrible struggle; huge engines of war are being multiplied by land and sea; millions of men are under arms, and still their numbers are increased, while the people are becoming desperate and alarmed.

When the struggle begins, as soon it must, a ball will be set in motion before which "all the kingdoms of the world, that are upon the face of the earth, shall be thrown down;" and, according to Scripture, one wild scene of desolation and terror will result. [This is the baptism of "fire" through which the world is to pass, e'er it enter that long promised and much desired age of glory when nations shall "learn war no more".] That the millennium is to be ushered in, or preceded, by the most terrible and desolating wars this world has ever witnessed, is so clearly revealed, as to leave no room for the believer in the Bible to call it in question. Many texts might be offered in proof, but a few will suffice: "For they are spirits of devils, working miracles, which go forth unto the kings of the earth, and of the whole world, to gather them to the battle of that great day of God Almighty" (Rev. 16:14). And in Joel 3 the restitution of Judah and Jerusalem is foretold; and it is added, "I will also gather all nations, and will bring them down into the valley of Jehoshaphat, and will plead with them there, for my people.... Proclaim ye this among the Gentiles; prepare war, wake up the mighty men, let the men of war draw near; beat your ploughshares into swords, and your pruninghooks into spears; let the weak say, I am strong; ... Put ye in the sickle, for the harvest is ripe; come, get you down; for the press is full, the fats overflow; for their wickedness is great.

Multitudes, multitudes in the valley of decision, for the day of the Lord is near....

The Lord also shall roar out of Zion, and utter his voice from Jerusalem, and the heavens and the earth shall shake; but the Lord will be the hope of his people."

And are the nations not preparing for war, as never before? Huge guns are being multiplied, some of which are capable of projecting a tun of iron through the air for miles; and other preparations of equally vast proportions; and when the roar of the conflict reaches its height, the heavens and the earth will indeed "shake," "but the Lord will be the hope of his people." "I will tread down the people in mine anger, and make them drunk, in my fury; and I will bring down their strength to the earth." And yet, notwithstanding these desolating judgments, the Lord will not cast off forever, for "he doth not afflict willingly, nor grieve the children of men."

These judgments on the world, like the chastisement of his saints, are for their eventual good; and good is to result: "For my determination is, to gather the nations, that I may assemble the kingdoms, to pour upon them mine indignation, even all my fierce anger; for all the earth shall be devoured with the fire of my jealousy. For then will I turn the people to a pure language, that they may all call upon the name of Jehovah, to serve him with one consent." (Zeph. 3:8).

Thus we learn that after the storm comes the sunshine. By these judgments, the people are turned to "serve the Lord with one consent.' 'And the knowledge of the Lord shall cover the earth, as the waters do the sea."

But Scripture need not be multiplied to prove either the final conversion of the world, or that such conversion follows these desolating judgments on the nations; for prophecy clearly foretells a reign of peace, when "nations shall learn war no more." And until the battle of the great day; until the scenes are passed in which God calls upon the nations to "prepare for war," they will "learn war." "The heathen raged, the kingdoms were moved; he uttered his voice, the earth melted; Come, behold the works of the Lord, what desolations he hath made in the earth; he maketh wars to cease unto the ends of the earth" (Psa. 46).

No one will claim that this is already accomplished, hence, it remains to be fulfilled. And certainly no one will for a moment, claim that the "desolations made in the earth," by which war is made to cease, is gospel conversion. Hence it is by these judgments and the conquest of the nations, and not by gospel conversion, that the reign of peace is to be ushered in.

At the present time the kingdoms of this world belong to the Gentiles by a God-given right, and they do not become "the kingdoms of our Lord, and of his Christ," until the "times of the Gentiles are fulfilled;" nor does war and oppression cease till then, for Christ says, "Jerusalem shall be trodden down of the Gentiles [HG20] until the times of the Gentiles be fulfilled" (Luke 21:24). [Let no one mistake the "times of the Gentiles," for the "fullness of the Gentiles" (Rom. 11:25), for they are entirely distinct; the former meaning the time during which the four Gentile kingdoms, Babylon, Medo-Persia, Grecia, and Rome, are to rule over and tread down Jerusalem; the latter, the period which spans the gospel to the Gentiles and "blindness to Israel."] The times of the Gentiles began when the diadem was removed from the head of Zedekiah, the last prince of the house of David; and terminate only at, or during, the sounding of the seventh and last trump. And to Zedekiah it was said, "O thou profane wicked prince of Israel, whose day is come; take off the diadem, remove the crown; ... I will overturn, overturn, overturn it, and it shall be no more till He come whose right it is, and I will give it him" (Eze. 21). "And the seventh angel sounded, and there were great voices in heaven, saying, The kingdoms of this world are become the kingdoms of our Lord, and of his Christ."

This interregnum in the royal line, from Zedekiah to David's great Lord and Son, is the time during which these "four great beasts" (Dan. 7), were to tread down the whole earth. But it is almost ended, as we purpose to show; the fourth and last, or Roman enpire, having passed through all its many changes except the one last death struggle, is now girding up its loins, to enter the arena of Armageddon.

The fourth empire, represented by Rome, was to pass through many changes. It was to exist first as a purely civil power. It was then to exist as an ecclesiastical power. It was to be divided into ten parts, represented by "the toes of the image" (Dan. 2), and the "horns of the beast" (Dan. 7). It was also to have "seven heads" or governments. In Rev. 12 its characteristics as a purely civil power, are given under the symbol of "a dragon having seven heads and ten horns." In Rev. 13, its leading characteristics as a compound of "church and state," are represented. In Rev. 17, its characteristics are given as a dual power, with church and state, "woman" and "beast," kept distinct.

It is a fact that the Roman empire, or civil power, while under the dominion of the papacy, although held in abeyance by the church, had a separate existence; and this dragon element, as we shall see, is maintained in the symbol to the end. The ecclesiastical element also exists to the end. And so does the body of the beast after its heads have fallen. And thus it is the "great city," [the fourth empire] is divided into "three parts" (compare Rev. 16:13, 19); a division now being consummated. I refer to the monarchical, the religious, and the republican elements of Europe. The monarchical, represents the imperial or "dragon" power; the papacy, the religious element; "the false prophet that wrought miracles" before the Roman beast (Rev. 16:13; 19:20). While the International, or republican element represents "the body of the beast;" or "the peoples, and multitudes, and nations, and tongues," on which the woman sat. And this third of the empire, when fully developed, is to be a headless monster, or the "beast," after its last "head" is fallen (Rev. 17:11); just what the Commune, or Internationals profess to be.

The fourth empire is not recognized in prophecy until its conquest of the third empire. Hence any governments it may have had prior to the fall of Syria and Egypt, are no part of the prophetic "seven." Anthony conquered Egypt at about B.C. 30; at which time, and for some time previous, the government of Rome was a triumvirate under three dictators, or consuls; hence we will call this first head, Consular. This head fell when Augustus Cesar, one of the three, declared the empire in B.C. 27. This second, the Imperial head, remained until the empire was broken up by the Goths at about A.D. 476, when the Gothic kings took possession of Rome. This third or Gothic head fell in 538, and Rome was given into the hand of the Papacy, which thus became the fourth head from 538 to 1798; or for 1260 years. Although the power of the popes was only delegated; a power conferred on them at the pleasure of one or more of "these ten kings, 'who were to' agree and give their power and strength unto the beast, until the words of God, the time, times, and a half, were fulfilled;" still the Papal, was the only government having its seat at Rome, from 538, to 1798. This fourth head was "wounded unto death" (Rev. 13:3), when, in 1798, a Republic was declared; making the fifth head of Rome. In 1800, papacy was restored, and from that time until September, 1870, was again head of Rome. This restored papacy, however, was not the same as during the 1260 years, it was but an image of its former self; and in the prophecy, is called "the image of the beast." [HG21] Hence, we will call this the Image head.

During the existence of this sixth head, or from 1800 to 1870, the "judgment" has been executed on the "woman" Rev. 17:1). That is, the ten horns have hated the harlot, and have made her desolate and naked (Rev. 17:16). They have taken away her dominion, and confiscated her property. In Dan. 7:26, in refering to the same power as the "little horn," it says, "But the judgment shall sit, and they shall take away its dominion, to consume and to destroy it unto the end." Clearly showing that the judgment was to sit on that power and take away its dominion before the end; after which the execution of that judgment by a gradual consumption, was to follow; all of which has been fulfilled on the papacy since 1798. This sixth head went down in September, 1870; hence, the present government of Rome, that under Victor Emanuel, is the seventh and last.

We will now make the application of this prophecy in detail.

"Come hither; I will show unto thee the judgment of the great harlot that sitteth upon many waters.... So he carried me away in the spirit, into the wilderness; and I saw a woman sit upon a scarlet colored beast, full of names of blasphemy, having seven heads and ten horns" (Rev. 17:1-3).

John was thus carried in spirit from A.D. 96, down to where "the judgment" was to be executed on the papacy, or from its restoration in 1800, to 1870, during the existence of the sixth head, as the statement in Rev. 17:10, demands; because it is there said, "five are fallen, and one is [the sixth], and the other [the seventh] has not yet come." And after seeing the vision from that standpoint, the angel says to him, "I will tell thee the mystery of the woman, and of the beast that carrieth her, which hath the seven heads, and the ten horns. The beast [this fourth empire] that thou sawest, was [as a civil power, or beast], and is not [for under the papacy it had become an ecclesiastical organization]; and shall ascend out of the bottomless pit, and go into perdition."

Rev. 17:9, 10; "Here is the mind which hath wisdom; the seven heads are seven mountains on which the woman sitteth. And there are seven kings; five are fallen, and one is, and the other is not yet come; and when he cometh, he must continue a short space."

These seven mountains, like other symbols in this chapter, have a double meaning:1st. they represent the "seven-hilled city," and thus fix the locality of the seat of the woman as being the same as the seat of the dragon (Rev. 13:2). They also symbolize governments, or heads of the empire. And while the woman was said to sit upon these seven mountains, which is literally true, she is also said, in the symbol, to sit upon many waters (Rev. 17:1); and upon the beast (Rev. 17:3); which in Rev. 17:15, is explained to be "peoples, and multitudes, and nations, and tongues."

Of these seven heads, five had fallen. There can be no mistake about the standpoint of the prophet; it was during the time of the sixth head, and while the judgment was being executed on the woman. And that these ten horns have hated the harlot, and made her "desolate and naked," during this present century, is known to all the world. And also that the sixth head or government of Rome, existed from 1800 to 1870.

From that standpoint, five had fallen; and one had not yet come. The Consular, Imperial, Gothic, Papal, and Republic, had fallen; the sixth, restored papacy, or the 'Image of the beast,' held the reigns of government; and the seventh, that under Victor Emanuel, had not then come. "And when he cometh, he must continue a short space." This last government has now continued as head of Rome since September, 1870; and to day more than 150 millions Catholics are biding their time, waiting and longing for the auspicious moment when a blow can be struck for its overthrow; vainly hoping for a restoration to Rome of papal sovereignty. While the prophetic symbol demands, not the restoration of papacy or any other government, but the rising of the beast itself, without a head; in other words, the peoples, and nations, or body of the beast without an organized government; as the next verse will show.

Rev. 17:11. "And the beast that was, and is not, even he is the eighth, and is of the seven, and goeth into perdition."

This eighth, is not a head, since the beast had but seven. It is the beast itself; that on which the woman sat; the one having the seven heads and ten horns, as it is to be after its last head has fallen (see Rev. 17:8, 9). "I will tell thee the mystery of the woman, and of the beast that carrieth her, which hath the seven heads, and ten horns. The beast that thou sawest, was, and is not." And here, Rev. 17:11, "the beast that was, and is not, even he is the eighth, and is of the seven." The nations on which the woman sat, have been "of the seven;" and they do compose the body of the beast; and are already taking on a separate existence as the Internations, or peoples of all nations.

The reader cannot fail of seeing our present locality in the world's history; and that we are on the verge of [HG22] great events. And if he will revert back to near the end of the last century, may judge somewhat of the character of the events which are to follow the fall of this last head of Rome, and the ascension of the beast out of the bottomless pit. "And they that dwell upon the earth shall wonder, [whose names are not written in the book of life, from the foundation of the world,] when they behold the beast that was, and is not, and yet is."

The state of chaos and reign of terror in that demoniac equality, and atheistic liberty, which deluged France in blood, under the Commune; when such monsters as Dupont, Robespierre, and their class, could wield the guillotine and ride the storm, is only a faint picture of the fully developed commune, or headless monster. The beast that ascendeth out of the bottomless pit and made war on "My two witnesses" [the Old and the New Testament], during the French revolution in 1793-1796, (Rev. 11:3, 7), was the infancy of this same Commune, now to be fully organized. The ascension out of the bottomless pit meaning only a freedom from religious restraint. And the character of coming events can be gathered by what then occurred in France, with this difference, the commune came to the surface in only one of the ten divisions of the empire at that time, and was soon driven back; while now it is to become a universal scourge. And not only are "all the kingdoms of the world that are on the face of the earth, to be thrown down;" but there is to be want of employment, so that there shall be "no hire for man, nor hire for beast" (Zech. 8:10); the natural outcome of this growing want of confidence between man and man.

With Rev. 17:11; where "the beast goeth into perdition," the end is reached. But it will be remembered the prophet was taken in spirit, from the isle of Patmos and the year A.D. down the stream of time to the judgment on the woman, while he was seeing the vision; thus most of it is mentioned as in the past. But in the explanation, it is not so; with that, nearly all is in the future from A.D. 96. "The beast that thou sawest "(Rev. 17:8); [in the vision you have seen]. "The ten horns which thou sawest" &c. (Rev. 17:12). Without recognizing these two standpoints, all is confusion; but if you allow, as the text demands, that the seeing is down the stream of time to where the judgment is executed on the papacy, while the explanation is back at the date of the prophecy, all is harmony.

"The ten horns which thou sawest have received no kingdom as yet [in the year 96, the empire had not been divided], but receive power as kings one hour with the beast. These have one mind, and shall give their power and strength unto the beast. These shall make war with the Lamb" &c. (Rev. 17:12-14).

Here a rapid survey, even to the end, is again given. After a few centuries the empire was divided, and these ten received power as kings one [hora] hour;" that is a little season; [the same word (hora), is thus rendered in Phm 15: "He therefore departed for a season]". It was but a very short time after the empire was fully divided into its parts, as all historians are aware, before "these ten kings" did become of one mind [that is, they all became Catholic], and gave their power and strength to the the beast. Rev. 17:15; "The waters which thou sawest, are peoples," &c. Rev. 17:16; "The ten horns which thou sawest, shall hate the whore, and make her desolate and naked." And who so blind as not to see its present fulfillment? Rev. 17:17; "For God hath put it into their hearts to fulfil his will, and to agree and give their kingdom unto the beast, until the words of God [the 1260 years] shall be fulfilled;" since which they have made her desolate. Ver. 18: "And the woman which thou sawest, is that great city which reigneth over the kings of the earth."

Thus the symbol and the explanation are complete; and our present locality clearly defined. The fourth empire has come; has been divided into ten parts; been lost, or submerged under "MYSTERY, BABYLON THE GREAT, THE MOTHER OF HARLOTS, AND THE ABOMINATIONS OF THE EARTH."

And "the beast that thou sawest was, and is not, and shall ascend out of the bottomless pit and go into perdition." The seven heads have come, and the "eighth," the beast itself, without a head, everywhere coming to the surface; as seen in the International Commune, Grangers, labor organizations, &c. extending over all parts of the world. In fact, the body of the people everywhere are being moulded like the potter's clay, and prepared for the death-struggle. And soon the rich men, who have heaped treasures together for the last days, will "weep and howl for their miseries that shall come upon them."

At the partial development of this headless monster near the end of the last century, when the streets of Paris ran with gore; the blood of her rich, her noble, and her beautiful; men looked on with wonder. But now, when "every man's hand shall be against his brother;" and all confidence between man and man shall have forsaken the earth (Mic 7:1-6); when "the thrones are cast down;" when law and order gives way before the mad passions of the ruthless mob; when want of work and hunger, shall turn good men to demons; when the coming time of trouble shall be fully inaugurated; then indeed "they whose names are not written in the Lamb's book of life, from the [HG23] foundation of the world, shall wonder, when they behold the beast that was, and is not, and yet is."

This time of trouble, already beginning, is to swell to a mighty wave during the coming forty years. Its measure is found by two prophetic periods, one marking its beginning, the other its end; which, for lack of space here, must appear in some future No. I will only say, the seven "times of the Gentiles," or 2,520 years during which Jerusalem was to be trodden down of the four Gentile kingdoms, does not end for forty years from the beginning of the Jewish year commencing April 6th, 1875; as may be seen by adding 2,520 to 606 B.C. the date of the beginning of their captivity, and the treading under foot of Jerusalem. But the kingdom of God is to be set up before the days of the Gentiles end, for "in the days of these kings shall the God of heaven set up a kingdom; and it shall break in pieces and consume all these kingdoms" (Dan. 2:44). And this breaking in pieces, together with the battle of the great day, are some of the events of this forty years of trouble; and synchronize with Rev. 17:14, "These [ten kings] shall make war with the Lamb, and the Lamb shall overcome them." And thus the nations will be "bound for a thousand years" under the real Christ, as the dragon has been, in a very limited sense, under the antichrist.

By comparing Rev. 12:9, and Rev. 20:1, it will be seen that the "dragon called the Devil, and Satan," are the same in each; and the "angel" of Rev. 20 with the great chain, who binds the dragon, represents the army of Christ, who subdue the nations and "rule them with a rod of iron." "To bind their kings with chains, and their nobles with fetters of iron; to execute upon them the judgment written. This honor hath all his saints" (Psa. 149:8). "The saints shall judge the world" (1 Cor. 6:2).

The binding of the dragon is a work of time, but will be consummated by the end of this forty years; for there, the "times of the Gentiles" end.

There are two classes of Scripture in relation to the coming of Christ which seem contradictory; "Behold, I come as a thief;" and "Coming in all his glory."

A thief never comes with a "great sound of a trumpet;" but secretly. Christ went away quietly, and it was unknown by the unbelieving; and is to return "in like manner as they saw him go." He went into "the Holy Place" unglorified; and ten days after, the Holy Spirit was given: "The Holy Ghost was not yet given; because that Jesus was not yet glorified" (John 7:39). And he comes back in like manner.

This also agrees with the law; the high priest on the day of atonement entered the tabernacle unadorned with those glorious linen garments, covered with gold, and purple, and scarlet, and studded with twelve kinds of precious stones, "and made for beauty and for glory" (Exo. 28). These garments, put on after he entered, were to be worn only while in the holy place, and he was to "leave them there," when he came out (Leviticus 16:23). Thus he came out unglorified, as he went in; and it is thus Christ returns, for no part of the law will fail of a fulfillment. He did not go up to heaven in flaming fire; yet "He shall be revealed from heaven in flaming fire."

Again; His saints are sleeping in the dust of the earth. And yet we read of "The coming of our Lord Jesus Christ with all his saints." "With ten thousand of his saints;" "The Lord my God shall come, and all thy saints with thee" (1 Thess. 3:13; Jude 14; Zech 14:5). (Saint, means Eloh-heem yeh-rag (God-seed). And both in Hebrew and Greek means, the "holy ones;" those begotten by the Spirit and born of God; viz. Christ and his bride).

We also read of a period of time called the harvest: "The harvest is the end of the world; and in the time of harvest" &c. (Matt. 13). Here we learn that the gathering of the saints is a part of the work of the harvest. And it is taught, in many places, that their resurrection occurs only at the coming of Christ. Hence, if he is to come to harvest the earth, to gather his saints; and is also to come 'with all his saints;' there must be two parts or stages of his coming.

With this view, and it seems consistent, these two classes of Scripture become harmonious. He comes as a thief to harvest the earth, or gather his saints; and he comes openly, with all his saints, and every eye shall see him, after the harvest is ended.

If Christ comes in all his glory, on leaving the Holy Place, it would be in direct opposition to the teaching of the law; and it is "easier for heaven and earth to pass; than for one jot of the law to fail." The laying off of those glorious garments, and coming out, as he went in, was made a very prominent feature of the atonement. Hence I would ask the reader for his own sake, to be candid enough to admit there may be more in regard to the coming, than the one grand glorious outburst for which so many have looked.

The harvest is a definite period of time called "the [HG24] end of the world." And the work of the harvest is of an entirely different nature from that the gospel. One is sowing seed, the other, gathering fruit. One is done by men, the other, by Christ and the angels. And although both may be going on at the same time, still the work of harvest must have a definite beginning. And as tares and wheat are to grow together until the harvest, and the harvest is the end of the world [aion, age], it follows that when the harvest begins, a period called the end of the age, begins. And yet the living saints are not taken until near the end of the harvest. And as they are found in the mill, field, and bed, it is very evident the angels are invisible to them while gathering the tares; whether it be a longer or shorter period. And yet notwithstanding this, it is not out of character to suppose, as they are children of light, that the day of the Lord will not come on them unawares; but that by taking heed to the sure word of prophecy, they should know their whereabouts and time of visitation.

Because the change from mortality to immortality comes in a moment, it does not follow all the work of the harvest must be consummated in the same moment.

It is not our object now to show the length of the harvest; but simply that there is such a time, and that it is to transpire during the mortality of the saints. And that while Christ and the angels are doing the work of this gospel harvest the world will be ignorant of what is going on; and the church, still walking by faith, will know the time of visitation only by the evidences drawn from the Scriptures.

Is it possible that a Christian will let prejudice, or preconceived opinion keep him from an investigation from a purely Bible standpoint, of so important a subject?

Nominal Christians will. And the first house of Israel stumbled over this very stumbling stone, viz. the fulfillment of Scriptures in relation to the coming of Christ, in a manner they did not anticipate. And I am satisfied that you, who now hold this paper, if you are not already interested, whether you are a Presbyterian, Methodist, Baptist, Adventist, Catholic, or what not; as you are part of the Laodicean church (Rev. 3:14), think that you are rich, in a spiritual sense, and will not give these things a fair investigation. Many are called, few are chosen. If you are not one of the chosen, some excuse will be found; for it is certain to come upon all the world as a snare; while "ye, brethren, are not in darkness that that day should overtake you as a thief." The Bible so clearly teaches that the mass of the Christian world, and especially the leaders, will stumble, that it cannot be otherwise.

"Coming," often means presence; "What shall be the sign of thy coming, and of the (harvest) end of the world" (Matt. 24:3). This word in the above text, is [parousia], and means presence. It occurs in 2 Cor. 10:10; "For his letters are powerful, but his bodily presence [parousia] is weak." And in Philip. 2:12; "As ye have always obeyed, not as in my parousia only, but now much more in my absence." And 2 Pet. 3:4, in the Emphatic Diaglott reads, "Knowing this first, that in the last of the DAYS scoffers will come with scoffing, . . and saying, Where is the promise of his PRESENCE? For from the time the fathers fell asleep all things continue in this way from the beginning."

No one would be so simple as to ask for a promise of his coming; the Bible is full of such promises; and we should point to John 14:3, "If I go and prepare a place for you I will come again;" or to Acts 1:11, "This same Jesus shall so come, in like manner as ye have seen him go." They might not believe in the promise of his coming, but they do not ask, where is there such a promise. But there are scoffers not far from you, who ask, with a sneer, Where is there a promise of his presence while as yet all things continue as they were from the beginning. And this is just what so many are offended at, because we teach the presence of Christ, while as yet 'all things continue as they were. 'And you would perhaps like to know where this promise is found. I will answer you. Matt. 24:37 is one of these promises: "But as the days of Noe were, so shall also the parousia [presence] of the Son of man be." They were eating and drinking, planting and building, marrying, and giving in marriage, as they had been from the beginning, and knew not [until the flood came.] They did know, when the flood came; and they will now know when every eye shall behold him. But his parousia is nowhere compared to the flood, but "to the days of Noe," "the days that were before the flood," while the ark was preparing (1 Pet. 3:20); while everything continued as from the beginning.

"And as it was in the days of Noe, so shall it also be in the days of the Son of man" (Luke 17:26). In the days of Noah, they were planting and building and knew not. If he indeed comes to reap the earth and gather the fruit, before he comes with all his golden grain, you can see how the above can be true, and the harvest end before the world will know any thing of it; and how his parousia, or "the days of the Son of man," can be compared to the days of Noah; while they were planting and building. The days of the Son of man, is "the time of harvest; the time in which he is preparing for the destruction now coming; when he will tread the winepress alone.

The above being true, you can see that a time must come when we shall be in the time of harvest and the [HG25] angels gathering the "children of the wicked one" into organizations; while yet the "children of the kingdom" are about their business in the field and mill. And that time has already commenced, the harvest, or end of the aion [age] began on the tenth day of the seventh month in 1874. And this "time of harvest," measures three and a half years. If you ask how we know this, I answer, by taking heed "to the sure word of prophecy, which shines as a light in a dark place."

If you desire to investigate, take some steps to that end; either obtain and read all the evidences; or come out from organized "bundles," which are endeavoring to separate you from present truth, and hear each one for himself. But if you have no desire; no drawing of the Spirit, that will enable you to "search, as men search for hid treasures;" and feel spiritually "rich," and that you now have all that is necessary, and "have need of nothing;" I counsel you to buy eyesalve; least "that day come upon you unawares."

"Ye brethren are not in darkness that that day should overtake you as a thief." But ye scoffers, who say "where is the promise of his presence? for all things continue as they were from the beginning," are in darkness; even though you have the Round Lake sanctification, or from any other cause, feel that you are "rich, and increased in goods, have need of nothing."

The test of true brotherhood in Christ, is not feeling, or profession ; but walking in the light of present truth. And whether we are now in the time of harvest, or it does not come for ten thousand years, when it does come; when this transition period that is to separate the tares and wheat, and usher in the destruction of the day of the Lord, does come, the true church will be in the light on that particular subject, and all others in darkness. Else 1 Thess. 5:1-5, has no apparent meaning.

This harvest message is the natural outcome of the parable of the ten virgins; and they that are ready will go in before the others know anything more than that he is near. And believing him near, in the immediate future, as so many do; with no definite knowledge on the subject; will help you as it helped the first house of Israel, when their rabbi's taught that the time of his coming drew near, "and all men were in expectation." And they continued to think it near, until their destruction came.

They looked for him to come out of Bethlehem. But the angel of the Lord turned him aside to Nazareth, that he might be called a Nazarene. You are looking for him, not as he went, but in all his glory. Be careful you do not stumble because he comes as he went away, and harvests the earth before he makes the open manifestations for which you look; and when too late, you find "the harvest is past, and the summer is ended, and your soul not saved." And yourself with the class represented in Matt. 25:11: "Afterwards came also the other virgins, saying, Lord, Lord, open to us."

Christ appeared in various forms, and on various occasions, during the forty days after his resurrection, because he wanted witnesses that he had risen. But when he would "vanish out of their sight," they could not follow, or trace his locality. But now he has a work to do alone, and requires no eye witnesses: "I have trodden the winepress alone; and of the people, there were none with me." During that forty days he did appear in the secret chamber, "the doors being shut." He also appeared in the wilds of Galilee "and there shall ye see him." But now, "if they shall say unto you, behold, he is in the secret chamber, believe it not; behold, he is in the desert, go not forth." Then he required witnesses; now he will have none: "The days will come when ye shall desire to see one of the days of the Son of man, and ye shall not see "(Luke 17:22): "For as the lightning that cometh out of the east, and shineth even unto the west; so shall also the presence of the Son of man be" (Matt. 24:27). And Luke 17:24, supports the same rendering; "For as the lightning &c. so shall the Son of man be, in his day."

Spiritual bodies are represented as shining as the lightning: "I beheld Satan as lightning, fall from heaven" (Luke 10:18). "His countenance was like lightning" (Matt. 28:3). "His face as the appearance of lightning" (Dan. 10:6). "And last of all he was seen of me also" (1 Cor. 15:8). When Paul saw him the shining was so bright that his sight was destroyed; and yet "the men that journeyed with him saw no man." The chariots of fire, and horses of fire round about Elisha were not seen by his servant. And because during the "days of the Son of man," Christ is to be here in his spiritual body, to gather his own; instead of proving that mortals will see him, proves exactly the contrary. For although spiritual bodies are represented as shining like the lightning; and, perhaps, moving as the lightning; still no mortal ever saw a glorified spiritual body, without a miracle. Nor indeed one that was not glorified. No sinful man will ever see him "as he is; for "Without holiness no man can see the Lord," And yet he is to reveal himself to the world "in flaming fire," and in various ways. "But we shall be like him, for we shall see him as he is."

"He shall descend from heaven with a shout, with the voice of the archangel and the trump of God."

The trumpets all have "voices" (see Rev. 8:13). And the noise, shout, voices trumpets, &c. connected with the coming of Christ, and the closing work of the gospel, are events, and not literal noise, or metallic trumpets as under the law.

"Set ye up a standard in the [HG26] land, blow the trumpet among the nations" (Jer. 51:27), does not mean metallic trumpets. And to suppose that Christ and the angels are to get up an exhibition of that character, is simply childish. The angelic movements under the seventh trumpet, are as noiseless as they have been under the other six trumpets; or, as were the hosts that surrounded Elisha.

The way is narrow; even the warnings of Christ, and some of the sayings of Paul are "hard to be understood," as Peter says; and are designed as stumbling blocks.

Knowing the time is perhaps of no importance in itself, but walking in the light is all important; and if you are in the light you will know. "The wise shall understand;" and the Ecclesia will know the time of their "visitation," whatever your teachers, who are themselves in darkness may say to the contrary. "Take heed least your hearts be overcharged with the cares of this life, and so that day come upon you unawares."

"The Bridegroom came, and they that were ready went in with him to the marriage, and the door was shut." Nowhere in the Bible is there a hint that the world, or the foolish virgins, will behold the meeting of the Bridegroom and his chosen. They are taken away noiselessly and by unseen hands, during the harvest, and will be visible, only when "The Lord cometh with ten thousand of his saints, to execute judgment upon all."

[PUBLISHER'S NOTE: All known original copies of "Three Worlds" are missing two pages at this juncture.]

[ELECTRONIC PUBLISHER'S NOTES: These two pages, although very difficult to find, is included herein to show the thoughts of Nelson H. Barbour at the time he met Brother Charles Taze Russell.]

These papers are designed as parts of a whole, but as many thousands are being scattered separately, it seems advisable to give a short synopsis of the whole.

Many of the views are new to some and rather startling, but they are so linked in, one with another, that a full explanation of any one part, however clear in itself, can not appear complete without at least some general idea of the whole. Hence a mere statement of some of the views to be presented in full is here offered without proof.

The article on the manner of Christ's coming presents ideas so new that time and careful investigation will be required before everyone will be able to examine the subject void of prejudice. But the more you investigate that, and each and all of these others, the more you will see time and order and a definite plan associated in God's Word with justice and infinite love.

The Bible clearly teaches that the dispensation of the twelve tribes and then under the twelve apostles, are equal in all points, each one ending with a harvest, and each with an advent of Christ, and also they are to be of equal length. That the time of the twelve times represented God's peoples measured 1845 years, and that the duration of this gospel to the gentiles is to be 1845 years. That the harvest of the Jewish age lasted 3½ years and that of the Gospels will be 3½ years. That the harvest is the end of the world (aion, age) and that we have now entered into this time of harvest. That the resurrection of the dead in Christ to immortality and the change of the living will be consummated during this harvest, but as voiceless and unknown to the world as was the resurrection and ascension of our Lord (which is not named by any profane historian of that period). That after the harvest this time of trouble already commencing will no longer be held in check but will go from nation to nation like a whirlwind. That the Kingdom of God set up during this time of trouble will like the risen saints will be invisible to those in the immortal state who will merely see wonderful spiritual phenomenon from time to time. That the present spiritual phenomenon and visible manifestations are but a mere counterfeit by the angels who sinned and are reserved in chains of darkness unto judgment. Hence darkness is a necessary condition to all their s'ances.

That at or near the end of these forty years of wrath, the remainder of the human family (with one exception those whose lives do not begin until the millennial thousand years are ended) will have a resurrection to a mortal fleshly life. (These are they who share in the restitution of all things and are hid in the grave until his wrath is past. And yet stand upon the earth in the later days in their flesh and see God for themselves and not another).

In the restitution the manifestation of saints will be as common as were the visits of angels before the fall. "For the earnest expectation of the creature waiteth for the manifestation of the sons of God." Rom. 8:19. This word creature is (ktisis) the same as in Mark 16:15 "preach the gospel to every creature" and means man in the flesh, and the apostle clearly places the manifestation of the sons of God after the resurrection of both of the creature and we also who have the "firstfruits of the spirit" (Rom. 8:23.)

This world has been put in subjection to the angels, both good and bad, the devil is the prince of power of the air working in the hearts of the children of disobedience and the angels of light. Are they not all ministering spirits sent forth to minister to them that shall be heirs of salvation. But unto the angels hath he not put in subjection the "world (aion, age) to come." "Thou madest him (man) for a little while inferior (margin) to the angels. Thou crownest him with glory and honor and didst set him over the works of his hands" (Heb. 2:5-7)

But these manifestations of the sons of God will not be with drawn curtains and darkened rooms but openly even as the Lord and the two angels appeared to Abraham as he sat in the door of his tent in the heat of the day. "And Sarah hasted and took butter and milk and the dressed calf and the case and set them before them and they did eat and talk with Abraham." This is the kind of materialization belonging to the Millennial age and thus as Jesus appeared to his disciples after he arose and made their hearts burn within them so by the administration of the immortal saints will the sons and daughters of the earth will be led a higher and a holier life.

There are many prophetic periods proving that we are already entering this transition period and much Scripture to appear in these papers in support of all these views. And we would like to assist in the free circulation of many tens of thousands of them. The time is near when money will be of little value when the sword is without and the pestilence within. "All hands shall be feeble and all knees shall be weak. They shall cast their silver in the streets and their gold shall be as uncleanliness unto them. It shall not be able to deliver them in the day of the wrath of the Lord. It shall not satisfy the souls, neither fill the bowels." (Eze. 7) "But now you may make to yourselves friends with the mammon of unrighteousness." (Luke 16:9).

All moneys sent will be used in the circulation of this series of papers in accordance with the wishes of the sender.

Address: N H Barbour Rochester NY [HG26]

The word translated angel, in the Greek is, [angelos); and the word for saint, is [hagios] The literal for angelos, is messenger. And for hagios, [holy or holy-one.] In the Hebrew, the word used for angel, is [mal-ahch]; the lit. of which, is messenger. And the word for saint, is [ghah-seed]; the lit. of which is God-seed.

When used as an adj. the word saint, is [kah-dosh]; lit, holy; and is then applied to things as well as persons. Angel always means messenger; and the character of the angel depends on whose angel he is. If it is an angel of the Lord, it is generally so stated; or if it is the Devil's angel, we are informed of that fact, The same word is used when speaking of the messenger of Samuel, Saul, Hiram, &c. But the words for saint, God-seed, or the holy ones, applied to persons, always refers to Christ, or those who are Christ's; that is, those who "are counted for the seed.

"Neither wilt thou suffer thine Holy One (ghah-seed, saint) to see corruption, Psa. 16:10). "Gather ye my (ghah-seed) saints together; those that have made a covenant with me by sacrifice," (Psa. 50:5). Again: the word saint when used as an adj. is [kah-dohsh]; thus, "Despised the word of the Holy One [kah-dohsh, saint] of Israel," (Isa. 5:24). "And the Lord my God shall come, and all the [kah-dohsh] saints with thee, (Zech 14:5).

There is not a single instance either in the Old, or New Testament, of any word used for angel, being translated saint, or vice-versa; unless it be assumed that the two "saints," of Dan. 8:13, were angels. But as the word [kah-dohsh] saint, and not [mal-ahch] angel, is used; Enoch and Elijah are suggested. Hence, his appearing "with all his saints," means with "the church of the firstborn." "And when He shall appear, we shall appear with him." Therefore, he will not be visible until the "harvest is past" "and his saints, who have made a covenant with him by sacrifice," are gathered together unto him. And the Scriptural evidence that we are now in this "time of harvest," is so abundent that those who are investigating this subject, "can lift up their heads, and look up; knowing their redemption draweth nigh."

"Coming," in Matt. 24:3, 27, 37, 39; and 2 Pet. 3:4, is (Parousia), and means presence; and is so rendered in the Emphatic Diagiott: "What shall be the sign of thy presence and of the end of the world"? And the answer is, verse 37, "As the days of Noe, so shall also the presence of the Son of man be." Compare also Luke 17:26. [HG26]

Shall we know each other there?

What is the future of the redeemed? and how are they to pass the days and years of forever? Is there no clue to the mystery? Has God indeed left us in darkness, with only a vague undefined hope? No other [HG27] subject has so deeply interested mankind in all ages, as this of the future life. Both language and song have been exhausted in describing its imaginary joys: – "We speak of the realms of the blest; Of that country so bright and so fair; And oft are its glories confest: But what must it be to be there"?

The Indian loves to meditate of the happy hunting ground, where the boundless woodland and broad prairies shall teem with deer and bison. The Mohammedan, of a paradise of love and sensual delight. The Buddhist, of perfect rest; a heaven where he will be absorbed into Deity, and remain passionless, inactive, and inexpressibly happy. But the Christian world is divided; one part believe they are to bask in the immediate presence of God, where "there is fullness of joy;" but have no definite idea of their occupation; hence their heaven approximates somewhat nearly to that of the Buddhist: perfect, but undefined happiness.

The other part of christendom, including Pre-millennialists, Age-to-come believers, and all classes of Adventists, believe in agricultural heaven, where "the righteous shall inherit the land, and dwell therein forever." And the desert blossom as the rose; and instead of the thistle shall come up the myrtle; and instead of the thorn, shall come up the fir tree and box tree, to beautify the place of his sanctuary. They also expect to build houses, and inhabit them; plant vineyards, and eat the fruit of them, and long enjoy the works of their hands (Isa. 65:17-25).

These approximate in principle more nearly to the red man's heaven. Who, being a race of hunters, believe in a heaven where all the difficulties and dangers of the chase will be forever banished. The Christian, being, in the main, an agricultural race, look for a heaven where thorns and thistles and drought and all the effects of the curse will be removed, and every man permitted "to sit under his own vine and fig tree, with nothing to hurt or destroy."

Thus we find the religions of the world divided into two distinct classes; the one teaching a spiritual, the other a temporal, or material heaven. And there is much in the Bible which favors both. The prophets clearly foretell a material heaven, and a high state of agriculture for mankind in the millennial age. There is to be "a restitution of all things" (Acts 3:19). And "As in Adam all die, so in Christ shall all be made alive, but every man in his own order." And in the restitution, all nations will enjoy to some extent, their own ideas of heaven. To illustrate: There is a distinct promise for the Sodomites, every one of whom were destroyed, that they shall be restored to "their former estate," and given to Judah for daughters by another covenant. (See Eze. 16:51-61). But in the restitution, the "curse" being removed, the evil of their former estate will not be. Hence they will enjoy, as "daughters of Judah," the highest degree of happiness they are capable of appreciating. So in the restitution of all things, the Indian will be restored to his former condition, without the evil; and thus enjoy to some extent, his expected happy hunting grounds. Presented in just this way, this may seem like a strange doctrine; but a restitution of all things is clearly promised, and is accepted by fully one half of the Protestant church.

As "there is no knowledge in the grave whither thou goest;" "and that very day, his thoughts perish;" all nations will come up in the restitution, with the same ideas they had in this life; and at first, know nothing more than they knew at the moment they fell asleep. Hence, they will commence with all the habits, good and bad, with which they left this life; and will require to be ruled "with a rod of iron," until they shall "all know the Lord, from the least to the greatest;" for God has sworn, "As I live, saith the Lord, Every knee shall bow to me, and every tongue confess to God." Hence, from the Jewish nation, who are promised a restitution to Palestine, down to the lowest Hotentot, they will, in the restitution, each and all realize to some extent, their highest ideas of happiness and heaven.

But there is a kingdom of heaven, and a "little flock" who are to inherit it, and become "as the angels of God, neither can they die any more." And although "we trust in the living God who is the Savior of all men, specially of those that believe "(1 Tim. 4:10); yet this special salvation to immortality was not understood, or taught, under the Jewish economy; "but is now made manifest by the appearing of our Saviour Jesus Christ, who hath abolished death, and hath brought life and immortality to light through the gospel" (2 Tim. 1:10). These are they of whom it is written, "And hast made us unto our God kings and priests, and we shall reign on the earth" (Rev. 5:10). For the kingdom and dominion and the greatness of the kingdom under the whole heaven, shall be given to the people of the saints of the Most High; and all peoples, and nations, and languages, shall serve and obey (Dan. 7). It is to this class in the world to come, and not the nations in the flesh, to which our question refers. Shall we know each other there?

"Beloved, now are we the sons of God, and it doth not yet appear what we shall be; but we know that when he shall appear, we shall be like him; for we shall see him as he is" (1 John 3:2).

This seems at first to shut out all inquiry, "it doth [HG27] not yet appear what we shall be;" but there is another part of this text, "we know that when he shall appear, we shall be like him." Hence, all that is revealed of him, is just so much revealed of our future.

"Supposing him to be the gardener, she said unto him, Sir, if thou hast borne him hence, tell me where thou hast laid him and I will take him away. Jesus said unto her, Mary. She turned herself and said unto him, Rabboni."

Did Jesus know Mary, and Peter, and John? Then we shall know our Marys, and our brother John. For we shall be like him; "and know as we are known."

"But as it is written, Eye hath not seen, nor ear heard, neither hath entered the heart of man, the things which God hath prepared for them that love him" (1 Cor. 2:9). Does this make the case doubtful? Read on, "But God hath revealed them unto us by his Spirit, which searcheth all things, yea, the deep things of God, . . that we might know the things that are freely given us of God" (1 Cor. 2:10, 12).

Here is a certainty that what we wish to know is revealed; "and those things which are revealed, belong unto us and to our children forever."

Now comes the question, How shall we find it? for truth is hid, and must be found by searching "as for silver." The next verse answers: "Which things also we speak [the things which are freely given us of God], not in the words which man's wisdom teacheth, but which the Holy Spirit teacheth, comparing spiritual-things with spiritual." Here is the rule; and we are about to apply it; that is, to compare what is revealed of Christ and the angels, with the risen saint; of whom it is written, "Sown a natural body; raised a spiritual body." But let me say, if the reader has traditions so sacred to him that he is already determined to oppose every new idea suggested; and is alarmed lest our course should lead to spiritualism, or some dreadful thing he has not heretofore believed, he had better lay this aside and read no more. For we shall not only accept all the Bible teaches directly, but all that can be fairly deduced from the movements and manifestations of both good and evil spiritual beings; notwithstanding it may carry us so far as to put to shame all present spiritual manifestations, and develop facts of the future life of the saints, unparalleled by the golden dreams of Eastern genie and fairy lands – Things beyond what the eye hath seen, the ear heard, or the heart of man conceived.

Did the genie of the lamp supply the table at Bagdad with the choices wines? So Christ supplied the table at Cana of Galilee. Was Alladden transported by invisible hands to the palace of the king? So Paul was caught away to the third heaven. Did the genie enable Alladden to bind the prince of Persia with cords of hemp? So Christ says, "He that keepeth my works unto the end, to him will I give power over the nations;" and Psa. 149:8, adds, "To bind their kings with chains, and their nobles with fetters of iron; this honor hath all his saints." All that Christ or the angles have done on earth, are but foot-prints in a shining pathway in which the glorified will walk. "He that believeth on me, the works that I do shall he do also; and greater works than these shall he do, because I go unto my Father."

Very little is known of the nature of a spiritual body, "It doth not yet appear what we shall be." But we know many things they have done, and which, by comparing spiritual things with spiritual, we know the saints will do. Spiritual beings can appear as a flame of fire, "Who maketh his angels spirits, and his ministers a flame of fire," (Psa. 104:4; Heb. 1:7). "And the angel of the Lord appeard unto him in a flame of fire out of the midst of the bush," (Exo. 3:2). Christ also is to be revealed to the world, in flaming fire. "And it came to pass, as they still went on and talked, that, behold, there appeared a chariot of fire, and horses of fire, and parted them both asunder. And Elisha saw it, and he cried, My father, my father, the chariot of Israel, and the horsemen thereof, (2 Kings 2:12).

They can be as the lightning; "His countenance was as lightning," (Matt. 28:3).

See also Dan. 10:6. "For as the lightning that lighteneth out of the one part under heaven, shineth to the other part under heaven, so shall also the Son of men be in his day, or days." This word [heemera] day, is the same in Matt. 24:26, "As it was in the days of Noe, so shall it be also in the heemera [day, days, or time] of the Son of man." Hence, notwithstanding Christ is to be "as the lightning," in his day, or days; yet it is to be "as it was in the days of Noe," when they planted, and builded, and knew not.

The appearing as fire, lightning, &c. seems to be their own peculiar glory, as they actually are; and as we shall see them when we are made like them; but as the world will never see them. A full description of this glorified, or spiritual body, is given in Dan. 10:5, 6; and Rev. 1:12-15; "Then I lifted up my eyes, and looked, and behold a certain man clothed in linen, whose loins were girded with fine gold of Uphaz: his body was like the beryl, and his face as the appearance of lightning, and his eyes as lamps of fire, and his arms and his feet like in color to polished brass, and the voice of his words like the voice of a multitude. And there remained no strength in me; for my comliness was turned in me into corruption, A similar description is given of Christ's glorious body, in Rev. 1: and when this corruption shall put on incorruption, we shall see him as he is, "for we shall be like him." But the spiritual body, though shining [HG29] "above the brightness of the firmament," cannot be seen by mortals without a special revelation; as is proven by numerous instances where they have been present: "And Elisha prayed, and said, Lord, I pray thee, open his eyes, that he may see. And the Lord opened the eyes of the young man, and he saw; and, behold, the mountain was full of horses of fire, and chariots of fire roundabout Elisha," (2 Kings 6:17). "Are they not all ministering spirits, sent forth to minister to them that shall be heirs of salvation," (Heb. 1:7)? [O what lack of faith in the church!] "Nevertheless when the Son of man cometh, shall he find faith on the earth"? Also in the case of Daniel, the men that were with him "saw not the vision." And although Jesus appeared in his present glorious body to Saul, it hurt the eyes of no one else; for "the men that journeyed with me saw no man." And Christ is to be, not as he was in the flesh, but "as the lightning that shineth, &c. so shall the Son of man be in his day, or days," (Luke 17:24). And men are to continue to eat, drink, and marry, and know not, even as they did in the days of Noah, and Lot. "As it was in the days of Noe, so shall it be also, in the days of the Son of man." And although there is overwhealming proof from the Bible, and given in these pages, that we are now in the 'harvest, 'or end of the world; and that Christ has actually come in person, but will not be manifested until the harvest is passed; yet so strong are old theological ideas, that the nominal church, and especially those who have thought the most of these things, and are, therefore, thoroughly indoctrinated into the false idea that his parousia, [presence], begins with the open manifestations, instead of thus ending, are sure to stumble and be snared.

Spiritual beings can appear as common men with fleshly bodies, as did Christ, after his resurrection; and as angels have always done when, instead of appearing in their actual glory, they have appeared as common men. Compare Dan. 9:21; 10:6.

They will, when appearing under a vail of flesh, eat and drink the food of men: – "And while they yet believed not for joy, and wonder. He said unto them, Have ye here any meat? And they gave him a piece of broiled fish, and of a honeycomb.

And He took it, and did eat before them," (Luke 24:42). And so it was with the Lord, and the two angels: – And Sarah hasted and set before them butter, and milk, and the dressed calf, and the cakes; and they did eat and talked with Abraham, (Gen. 19:3).

They will be able to transport themselves from place to place independent of physical laws: – "The same day, at evening, when the doors were shut, where the disciples were assembled for fear of the Jews, came Jesus and stood in their midst" (John 20:19). "And after eight days, again his disciples were within, then came Jesus, the doors being shut, and stood in their midst, and said, Peace be unto you" (verse 26). "And their eyes were opened, and they knew him, and he vanished out of their sight" (Luke 24:31).

Such language was never applied to the movements of Jesus before his crucifixion, and is used only in speaking of spiritual beings. When the Lord and the angels appeared to Abraham: He lifted up his eyes and looked, and, lo, three men stood by him." He did not see them coming, but, apparently, it was just there, at his side, they took on a visible form.

We also learn in other places, that shut doors, or prison walls, are no barrier to spiritual beings. When the angel appeared to Peter, nothing is said of the prison being opened; but as Peter came out, "The iron gate that leadeth unto the city opened to them of its own accord" (Acts 12:10). Hence, even if doors had to be opened for them, and can be made to open and shut of their own accord, they could not obstruct their movements.

What is contrary to physical law, is called miraculous; but these very miracles may be in strict accordance with the laws of spiritual life. At least Christ and the angels exercised such power before his ascension to "My Father, and your Father; my God, and your God." And "the works that I do shall ye do also; and greater works than these shall ye do, because I go to my Father."

I suppose the reader begins to think this is spiritualism; and so it is, real Bible spiritualism; a glimps at the inner life of what is in reserve for the glorified saint when this mortal shall have put on immortality; which God has revealed by his Spirit; not in words which man's wisdom teacheth, but which the Holy Ghost teacheth, not by prophecy, nor by expining unfulfilled prophecy, but by comparing spiritual thing with spiritual.

Then you may ask, How does Bible spiritualism differ from the popular spiritualism of the day?

Modern spiritualism, like modern theology, teaches that all men become spiritual beings at death. While the Bible teaches that one must be born of the Spirit, in order to become a spiritual being: – "That which is born of the flesh, is flesh; and that which is born of the spirit; is spirit" (John 3:6). If the soul of the natural man is born of the flesh, it has no claim to a spiritual life. If it is born of the Spirit, it will "inherit the kingdom of God;" for there are but the two kinds of births.

Hence, unless a man is born again, he can never become a spiritual being. And it is only spiritual beings who can materialize themselves; since all others are already materialized.

Again: – The Bible teaches that after death, man [HG30] "sleeps" until the resurrection; and that such as are to become spiritual beings, are "sown a natural body; raised a spiritual body" (1 Cor. 15:44)). Hence, it is only after the "redemption of the body," the "manifestation of these sons of God" is due (Rom. 8:19-23). And in the resurrection, these become "as the angels of God" (Matt. 22:30).

Therefore only angels, or those who, in the resurrection, are made like them, exist as spiritual beings. Modern spiritual manifestation is therefore the work of angels.

But as they claim it to be the work of deceased humanity, they are lying, or fallen, angels; and are, therefore, counterfeits, and bear the same relation to Bible spiritualism that Jannes and Jambres did to Moses, "but they shall proceed no further: for their folly shall be manifest unto all men, even as theirs also was" (2 Tim. 3:9). For when the counterfeit is compared with what is revealed of the genuine, its false character can be made apparent to all.

"And the angels that kept not their first estate, but left their own habitation, he hath reserved in everlasting [age lasting] chains under darkness, unto the judgment of the great day" (Jude 6). "God spared not the angels that sinned, but cast them down to [tartaroo] hell; – literally, the lower atmosphere; hence the Devil is called "the prince of the power of the air; – and delivered them into chains of darkness, to be reserved unto judgment" (2 Pet. 2:4).

Angels, or spiritual beings, have the power to appear in different forms, as has been shown. Hence, these fallen angels can appear in the form and character of any person they choose to represent, as easily as Christ could appear as a gardener, stranger, or with pierced hands and side.

That these spirits who claim to represent deceased humanity, are "reserved under chains of darkness," they themselves admit. Darkness is the first and foremost condition of all their manifestations, nor can they endure the full glare of a tallow candle, even though placed in the further corner of the room. God has placed them under this one restriction of darkness.

It is useless to deny their wonderful developments. And that they do now materialize themselves, and appear in the actual likeness of the person they choose to represent, is placed beyond all reasonable doubt by the testimony of numerous and creditable eye witnesses. And that they will yet do still more wonderful things, as claimed by their votaries, we cannot doubt. That they may yet eat and drink, and thus actually consume food of man, is not at all improbable.

Angels of light have so done in former dispensations; and after the resurrection, the saints will thus manifest themselves. Hence, there is one and only one absolute test by which to determine their true character.

That they are spirits, all admit; and some of them claim to be good spirits; but, "by their fruits ye shall know them." Ask a fish if it is a creature of the air, or of the water. And if it had the gift of language, and should claim to be a bird of paradise; you have only to take it out of its element, to discover the fraud. "Try the spirits"! Throw back the shutters, open the doors; let in the clear light of day; and if they are spirits of light, your seance will not be disturbed. The angels of light appeared to Abraham "as he sat in the door of his tent, in the heat of the day."

But if they are the spirits God has reserved under chains of darkness, they will be compelled to retreat from the light, even as vermin slink into holes under similar circumstances.

No rational human being, except their deeds are evil, can desire the fellowship of spirits of darkness. They are obliged to have some light by which moving objects can be discerned, as a necessity to the spectators, we know; and so is a fish obliged to have some air; but the line of demarcation between their element, and the light, is clearly defined; and no one need any longer be deceived, unless they love to be led captive by spirits of darkness; for just in proportion to the amount of light, their power of materialization is diminished.

To say you do not believe these are fallen angels, does not help the matter; you know they are of the darkness; and that darkness is twin to evil; and that all the foul spirits of earth seek its cover. And that no respectable person likes to be found in these dens of darkness; or with the literature that comes from such a fountain.

As it is a God-given rule to compare what is known of angels and spiritual things, in order to know what he has in store for the saints, we gather, from all of the above, first; that in filling the office of "kings and priests, and reigning on the earth;" the saints will be and appear on all ordinary occasions, just like human beings in the flesh. That they will eat, drink, and sleep.

At least they will rest, even as God rested: "Let the saints be joyful in glory; let them sing aloud upon their beds. Let the high praises of God be in their mouth, and a twoedged sword in their hand; to execute vengeance upon the heathen, and punishments upon the people; to bind their kings with chains, and their nobles with fetters of iron; to execute upon them the judgment written: this honor hath all his saints. Praise ye the Lord" (Psa. 149:5-9).

In these manifestations if they take on a real body of flesh, eating and drinking is either a necessity, or a pleasure. For in those cases where Christ or angels have thus materialized themselves, and so remained for a considerable time, they have eat and drank; otherwise they have not. Witness the case of Gabriel's [HG31] appearing to Daniel, to Zacharias, and to Mary. Also that of Manoah: – "And the angel of the Lord said, Though thou detain me I will not eat of thy bread.... And the angel did wondrously. For it came to pass, when the flame went up from off the altar, that the angel of the Lord ascended in the flame of the altar" (Jud 13:16-20). Hence, there is no reason why resting on their beds may not be either a necessity, or pleasure. The above text clearly places the saint in glory, and at the time he is prepared to execute judgment on the nations, when he is called upon to "sing aloud upon his bed." Hence, it appears their life and enjoyments, are in many respects, to be similar to those in the mortal state. All this, including their power to take on, or put off a body of flesh, is no more wonderful than is the change itself from mortality to immortality, which occurs "in a moment, in the twinkling of an eye, at the last trump." And as angels can materialize themselves, or pass off in a flame of fire; we know the saints will do these things; for in the resurrection, they are to be "as the angels of God."

The execution of "vengeance," [chastisement] upon the heathen, and judgment upon the people &c. is explained by the apostle, and also by Christ. "The saints shall judge the world" (1 Cor. 6:2). "He that keepeth my works unto the end, to him will I give power over the nations; and he shall rule them with a rod of iron: as the vessels of a potter shall they be broken to shivers; even as I have received of my Father" (Rev. 2:26).

With the myriads of ignorant, and barbarous heathen, who have gone down to the grave with life-long habits of fierce passion and deep degradation, all of whom are coming up just as they fell asleep, for "there is no knowledge in the grave whither thou goest:" they will require to be "ruled with a rod of iron" until they learn to know the Lord, Also, in the "restitution of all things," the nations will have to be reorganized; and present governments and nationalities will be dashed in pieces: – "Ask of me, and I shall give thee the heathen for thine inheritance, and the uttermost parts of the earth for thy possession. Thou shalt break them with a rod of iron; thou shalt dash them in pieces as a potter's vessel" (Psa. 2). "And in the days of these kings [the divided Roman empire] shall the God of heaven set up a kingdom, and it shall break in pieces and consume all these kingdoms" (Dan. 2:44).

The saints, who are to be kings and priests, and reign on the earth, will not be ghosts or phantoms, but when they choose to appear under a "vail" of flesh, will walk the earth in the light of day, appearing like mortals, but with a mysterious power, that could hurl destruction on an opposing host, even as the angel of the Lord overthrew an hundred and four-score thousand Syrians, as they lay encamped by deep Galilee. This will indeed be having "power over the nations; to bind their kings with chains, and their nobles with fetters of iron."

The "manifestation of the sons of God," and the judgment on the nations, is not till the resurrection: "For the earnest expectation of the creature waiteth for the manifestation of the sons of God. . . And not only they, but ourselves also, who have the firstfruits of the Spirit, even we ourselves groan within ourselves, waiting for the adoption, the redemption of our body," (Rom. 8). The creature [ktisis], is the same as in Mark 16:15, "Preach the gospel to every creature;" and means man in the flesh, not cattle, as some explain it. It is then, in the age, or world to come, that the creature will come to the saving knowledge of the truth: – "Because the creature [ktisis] itself shall be delivered from the bondage of corruption into the glorious liberty of the children of God, (Rom. 8:21).

How shall they be clothed? "And entering into the sepulchre they saw a young man sitting on the right side, clothed in a long white garment." And of the angel who rolled away the stone, it is said, "His raiment was white as snow." Daniel saw one "clothed in linen, and his loins girded with fine gold of Uphaz." Christ also, was seen by John, clothed with a garment down to the foot, and girt with a golden girdle. And on the mount of transfiguration his raiment became shining, exceedingly; white as snow; so as no fuller on earth can white them. Then the saints will not only require food, but raiment; how are they to be supplied? How did Christ get the gardener's suit in which he appeard to Mary? He left those in which his earthly body had been wraped, carefully folded up in the sepulchre: – "Take no thought what ye shall eat, or what ye shall drink; or wherewithal ye shall be clothed. But seek first the kingdom of God, and his righteousness; and all these things shall be added unto you." When Christ wanted wine, he could say, Let there be wine. When he wanted a fire, and coals, and fish laid thereon, and bread; he spake, and it was done. "And without him was nothing made that was made," "He that believeth on me, the works that I do shall he do also; and greater works than these shall he do."

Some have supposed, from Isa. 65:21, that the saints; those who, having received Christ, with him become heirs of all things, and kings and priests of the Most High; are to "build houses, plant vineyards, and long enjoy the work of their hands." Even the genie of the wonderful lamp was better than that. Aladdin [HG32] could have wine without "planting vineyards;" and the choicest viands for his table; and even a richly furnished palace, built by unseen hands, in a single night.

And think you the heart of man has conceived better things than what God has laid up for them that love him? Think of Gabriel, with saw and chisel, framing a house; Michael, setting out grape vines; and, [be it spoken with reverence], "our Elder Brother" doing the heavier spading.

That such is the heaven for the glorified saints, is believed by the half of Christendom. A heaven no better than is promised the Jew in the flesh. "The earth was made for man," and the meek shall inherit it; but the saints, the Eloheem seed, although they possess the kingdom under the whole heaven, look for an "inheritance incorruptible, undefiled; reserved in heaven; ready to be revealed in the last time."

"If ye had faith as a grain of mustard seed, ye might say to this mountain, Be thou removed, and cast into the sea; and it should be done," even now in this life.

"Seek first the kingdom of God, and these things shall be added." Christ has prepared them: – "In my Father's house are many mansions; if it were not so I would have told you; I go to prepare a place for you." These, are among "the things which are freely given us of God."

Shall we retain our human feelings, so as to mingle, to all appearance as one of themselves, with the sons and daughters of earth; who are thus to be led to a holier and higher destiny?

When Mary arrived at the sepulchre the two angels say unto her, "Woman, Why weepest thou? She said unto them, Because they have taken away my Lord, and I know not where they have laid him. And turning herself, she saw Jesus standing by her; and knew not that it was Jesus. And he saith unto her, Woman, Why weepest thou"? as though he knew not the slightest cause for her tears. But Mary, too full to answer, and yet strong in her love and grief, felt that no task was too hard for her, burst out with, "Sir, if thou hast borne him hence, tell me where thou hast laid him, and I will take him away."

Again; with the two on their way to Emmaus, Christ acts the stranger: – "What manner of communications are these that ye have one with another as ye walk, and are sad"? So they explain all about one Jesus of Nazareth, which was a prophet, mighty indeed before God and man; and how the Jews had put him to death; and that this was the third day since these things occurred. Jesus all the while gravely listening, to learn the particulars. "And they drew nigh unto the village, whither they went, and he made as though he would have gone further.

But they constrained him, saying, Abide with us; for the day is far spent: and he went in to tarry with them" (Luke 24:28).

Why was this, unless for our instruction? The deep things of God, taught by the Spirit; are often found revealed, not in words, which men's wisdom teacheth; but which the Spirit teacheth, comparing spiritual things with spiritual.

Even as Christ passed from this to another world, and angels have come and gone; so too the saints shall traverse space, and pass with lightning speed from star to star; or walk the earth as mortals: – "They shall mount up as eagles; they shall run and not weary; they shall walk and not faint."

These few facts drawn from the many spiritual things revealed, are enough for us to gather a general idea of what our future is to be. "And hast made us unto our God kings and priests, and we shall reign on the earth." Hence, if you are one of "the called, and chosen, and faithful;" it will be your work, not only to rule the nations, and enforce obedience to divine law, as kings ; but to exercise the gentler office of "priests of the Most High God." But in your ministration to mankind, whether as judge – "The saints shall judge the world" – or as friend, companion, and guide: – even as God was the friend of Abraham – your actions will no more be clogged with the imperfections of mortality. If you now possessed such power it would make you miserable; you would be continually fearful least you might err in judgment; "but then you will know, as you are known;" and like the Savior, "need not that any one should tell you what is in man;" hence, you will act with decision and judgment.

You can be visible as an ordinary mortal; or you can be present, and remain invisible. You can transport yourself from place to place independent of physical obstructions. Thus all secrets will be laid open to your personal investigation. You can enjoy social intercourse with friends, parents, or the children you have left; with power not only to comfort, but to protect. And in this time of trouble, now coming on the earth; "though pestilence walketh in darkness, and destruction wasteth at noonday;" "no plague shall come nigh thy dwelling; only with thine eyes shalt thou behold, and see the reward of the wicked." You shall drink (Matt. 26:29) of the fruit of the vine, and yet plant no vineyards. You shall have mansions on the banks of a river margined by fruits of gold, and whispering myrtles. And walk in the light of skies as cloudless, save with here and there a roseate hue, as, through the years of forever, shall be the tablet of your own heart' (Rev. 22; Isa. 66:13). You shall but call, "Nay before they call, I will answer," and every desire shall be satisfied. You can speak, and it will be done; command, and it will stand fast. "This honor have all [HG33] his saints; Praise ye the Lord."

These are the things; and this a glimps of what is in store for the body of Christ; the Ecclesia, who inherit the kingdom.

"And when he was demanded of the Pharisees, when the kingdom of God should come, he answered them and said, The kingdom of God cometh not with observation, [or margin] outward show; neither shall they say, Lo here, or lo there! For, behold, the kingdom of God is within [or, margin] among you, (Luke 17:20).

Every where in the Bible, the Church, or people of God, represent the kingdom of God: "And ye shall be unto me a kingdom of priests, and a holy nation," (Exo. 19:6). And this promise to the typical Israel and kingdom; is to be fulfilled to the true children of the kingdom; – "And hast made us unto our God kings and priests; and we shall reign on the earth," (Rev. 5:10), A complete kingdom is an organized power. The gospel church is not complete, and yet Christ makes it represent the kingdom, in all his parables. But it only represents it; and not until it shall be glorified, will it really be a kingdom in the fell sense.

Land may be an element of an earthly kingdom; but nothing that is of the earth, earthy; will ever be an element of the "heavenly kingdom." Its locality will be a spiritual or heavenly City. And, although the saints who compose the kingdom, will be among them, still the world will not be able to point to any locality, or say Lo here, or lo there is the kingdom of God. The kingdom of heaven [or church], is now likened to a net in which are fish, both good and bad. Also to tares and wheat; wise and foolish virgins; &c. And in the harvest, he will gather out of his kingdom all things that offend; and them which do iniquity; and cast them into a furnace of fire. Then shall the righteous shine forth as the sun. That is t he church will then be glorified; and the kingdom organized, or set up. (Compare Matt. 13:28-43; and Dan. 2:44. And as the nations are now subject to the spiritual powers and rulers of the darkness of this world; so in the world (age) to come, all peoples and nations under the whole heavens, shall serve this kingdom of priests.

But except a man be born again; that is becomes a spiritual being, he cannot see the kingdom of God.

The Bible teaches that the fallen angels, like the angels of light, are spiritual beings, and they are invisible, except under the God-given restriction of darkness; under which circumstances, now, since the "day of the Lord" began, they seem to have been permitted to materialize themselves. The Bible also teaches that the risen saint is to be a spiritual being. Just what a spiritual body is, doth not yet appear; only that they are capable of wonderful changes.

Because the saints are to reign over the nations, many seem unable to distinguish between the kingdoms of earth, and the kingdom of God, which is to break in pieces and consume them. The kingdom of God is a heavenly kingdom (2 Tim. 4:18); not because of its locality; but because of its nature. Heavenly, is spiritual.

"As is the earthy, such are they also that are earthy; and as is the heavenly, such are they also that are heavenly. And as we have borne the image of the earthy, we shall also bear the image of the heavenly [that is, be raised spiritual bodies]. Now this I say, brethren, that flesh and blood cannot inherit the kingdom of God" (1 Cor. 15:47-50). Hence, the term "heavenly kingdom," is descriptive of its character, and not its locality.

The kingdom of Satan is called a "spiritual power [kingdom] in heavenly places" (Eph. 6:12, margin). How some men can persistently overlook all these statements in relation to the spiritual nature of the kingdom of God, and maintain that it is nothing more nor less than an earthly kingdom, puzzles me. If they are correct, why must one "be born again, born of the Spirit," in order to see it? If it is a literal fleshly kingdom, "set up in the days of these kings," and is to "break in pieces and consume all these kingdoms" (Dan. 2:44), why cannot the heathen kingdoms see it while it is ruing them with a rod of iron, and breaking them in pieces? [This question is for such as oppose the Age to come. And the following, for such as accept it]. If the kingdom of God is confined to Palestine, as some believe, will not those nations in the flesh who go up to Jeruralem from year to year, to keep the feast of tabernacles (Zech. 14:16), see the kingdom of God, without being born from above? But all this confusion, and making the Scriptures contradictory is quite as reasonable as is the kindred idea of the glorified saints, who are to become "equal unto the angels," and "like unto Christ's glorious body," planting vineyards, and building houses. But you may say, they appear as [HG34] common men. So have angels when they have manifested themselves to mortals, but to suppose they will come down to the drudgery of a fleshly life is nowhere taught. When they shall enter the "heavenly kingdom," and are "as the angels of God," they will be with the Lord, and see him, as he is. But the saints do not inherit the land, only in the broad sense in which they inherit all thing. Prince Albert is heir to the crown of England; he does not inherit the land; the common people inherit that. He inherits the kingdom. "The righteous shall inherit the land," but the Godseed, the Ecclesia, are of the Royal family, and "take the kingdom, and possess the kingdom under the whole heaven." But that does not preclude the idea that they are of a higher order than "the peoples, and nations, and languages" who serve and obey. They shall be kings and priests, both rulers and instructors; and mankind, not the land, is their work-shop. They have a right to enter through the gates into the heavenly [spiritual] Jerusalem, whose maker and builder is God. Hence they build no houses; their mansions are prepared for them. And there is the home of the redeemed; "but without, are dogs, and sorcerers, and whoremongers, and murderers, and idolators, and whosoever loveth and maketh a lie;" a plain description of the natural heart, not of demons. And Christ and his glorified saints are to rule, instruct, and subjugate these nations who are saved from the Adamic death; walk in the light of the city; and bring their glory into it, as from time to time, they shall be translated into the heavenly kingdon. (See Rev. 21:24; Rom. 8:21).

Moses was a type of the God-seed; Christ, and they that are Christ's. Hence he was both king [law-giver] and priest; and had access to God and man, as Christ and his saints are to have when He, the mediator and his "body," is "perfected.

When Moses came from the presence of God, his face shone so that without a vail, the children of Israel could not behold it. But when he went in before the Lord the vail was laid aside until he came out. (Exo. 34:34). This vail means the flesh (Heb. 10:20).

When Moses would come out to the people to exercise his office as lawgiver, judge, or priest; he wore a vail because they could not endure the glory. When the "kings and priests of God" shall go out of the city "which has no need of the sun, neither of the moon, to shine in it; for the glory of God did lighten it, and the Lamb is the light thereof," they will need to wear a vail; "For if that which was done away was glorious, much more that which remains is glorious. Seeing then that we have such hope, we use great plainness of speech" (2 Cor. 3:12).

In the manifestation of the sons of God to "the creature," who is without the city, they will need to be under a vail of flesh, to obscure their glory; even as Christ and angels have manifested themselves to men. Saul could not endure to behold the unvailed Nazarene; and Daniel and John were overwhelmed, and became as dead men, when permitted to see one without the vail of flesh; "And there remained no strength in me; for my comliness was turned in me into corruption" (Dan. 10:8).

Some may say, this is too much like spiritualism; we will have nothing to do with it. Do you believe there are fallen angels, as taught in Jude and Peter? that they are the "spiritual rulers of the darkness of this world"? If so, is it strange they should retain some of their former characteristics and power? Surely the difference between these lying spirits, bound under chains of darkness, and angels of light, is clear and well defined. Do you believe "the angels of God are ministering spirits; sent forth to minister to them that shall be heirs of salvation"?

Perhaps you do not believe we shall be "as the angels of God;" "raised a spiritual body;" "born of the spirit;" or that "that which is born of the Spirit, is spirit." Perhaps you expect to know Christ as he was once known, after the flesh; and think that flesh can inherit the kingdom of God, if blood cannot. "That which is born of flesh, is flesh;" and there is not one atom of Scriptural support to favor such a view, except an inference drawn from the appearing of Jesus under a vail of flesh after his resurrection. Moses, in the type, appeared under a vail, not once, or twice, but always when he passed from the presence of the Lord, out to the people. "According to thy faith be it unto thee." "There is a spiritual body;" and we expect to be thus "clothed upon;" and have a right to enter through the gates into the city.

What makes these things look the more glorious, is that they are about to be realized. For, though the saints have been long sleeping in Jesus; the resurrection morn is beginning to dawn; and the shadows to flee away. "And the pathway of the just, which is as a shining light, that shineth more and more unto the perfect day;" is, evidently, in this present truth, receiving its last halo from the great fountain. These truths have shown in the pathway of "the virgins," just at the time where they were due. Witness the midnight cry, the jubilee message, the harvest message, and now the light is shining on the things "Eye hath not seen, nor ear heard; neither hath entered the heart of man; but God hath revealed them unto us, by his Spirit; and not in words, but by the Holy Ghost; comparing spiritual things with spiritual." And this, together with all the other evidences, fully convince us that the great change is at hand, and the [HG35] Millennium about to dawn.

"For the earnest expectation of the creature waiteth for the manifestation of the sons of God. And not only they, but ourselves also, which have the firstfruits of the Spirit, even we ourselves groan within ourselves, waiting for the adoption, that is, the redemption of our body." Hence this glorious manifestation is not due until the saints, "Sown a natural body, are raised a spiritual body."

Many seem to think that a spiritual body is not a literal body. In other words, that it is not a real body. Literal, says Webster, means real; not figurative or metaphorical.

"There is a natural [animal] body, and there is a spiritual body," (1 Cor. 15:44).

Does any one suppose the apostle here teaches that there is a real body, and there is a figurative or metaphorical body; and as we have born the image of the real, we shall bear the image of the metaphorical? One would suppose they so read, from their exceeding blindness in recognizing any but the natural, or animal body.

They seem fearful lest, if the idea be entertained that Christ comes the second time in any other than an animal body, it will lead to the rejection of a literal resurrection, &c. We do reject the idea of the saints being raised "a natural, or animal body;" and if that is rejecting a literal resurrection of the saint, we must plead guilty, and beg to be excused simply on the ground that the Almighty has said, "It is raised a spiritual body." Now will some one inform me why it is unscriptural, or fanatical to maintain that Christ has a spiritual body; and, as the saints are to be like him, that they are raised spiritual bodies. Because some seem to think that a spiritual body is not real, but is only a metaphorical body; and that nothing is real except it is "of the earth, earthy," is no reason why those who can discern spiritual things, which the natural man cannot, (see 1 Cor. 2:14), should remain in darkness. The two cases on record in which a spiritual body is described, (Dan. 10:6, and Rev. 1:12, represent a very nice kind of a body, and one which Daniel appeared to think was real. And we have the promise of being made like unto his glorious body; and that as we have borne the image of the earthy; we shall also bear the image of the heavenly. The first man and his race are of the dust of the ground, and therefore, of the earth. Christ also took upon him our nature, to work out a plan by which we can take upon us his nature; and as he has borne the image of the earthy; we shall also bear the image of the heavenly. "Yea though we have known Christ after the flesh, henceforth know we him no more." Many seem to think that because Christ appeared under a vail of flesh, after his resurrection, just as the Lord appeared to Abraham, that in some way they are to know him again after the flesh. The world may see him thus; but we shall see him as he is; and not under a vail.

To the natural man it is foolishness, neither can he understand the things of the Spirit. Hence, to teach that one who is born of the Spirit can come and go like the wind; is foolishness to them. If they cannot rise above the flesh, how can they believe when told of heavenly things? Hence, the only course left for them, is to explain away these texts.

When it is said, "This same Jesus which ye have now seen go into heaven, shall so come, in like manner, as ye have seen him go;" the "natural man" at once fixes his mind on, not the Jesus who would suddenly appear in their midst; and then vanish out of their sight; and who was mysteriously invisible during most of that forty days of his presence in his spiritual body; but on Jesus in the flesh; forgetting that we are to know him no more, after the flesh. The Jesus that went away was the one born of the Spirit; a being who, according to his own words, is as invisible to mortals, without a miracle, as is the wind. He would suddenly appear in their midst, "the doors being shut;" and then "vanish out of their sight."

Nor could they tell "whence He came, or whither he went. So is every one that is born of the Spirit." This is the Jesus who went away; and who comes again "in like manner. There are experts at explaining away Scripture, who can dispose of these things and make them mean nothing, I admit; and so they can any and all Scripture; nevertheless the word of God standeth.

To the natural man, a spiritual body means an earthy animal body with spirit, instead of blood, running through the veins and arteries. And yet spirit is nothing real, but metaphorical. Therefore, a spiritual heavenly body, is a fleshly earthy body with a figurative or metaphorical substitute for blood. Truly a wonderful discovery. And this, it seems, is the highest ideal of a spiritual body to which the natural man, unaided by inspiration, can attain. How then can we talk to them of the kingdom of God, which a [HG36] man cannot see, until he is born of the Spirit; and which will therefore never be visible to the man in the flesh.

"He shall sit upon the throne of his father David," to them means a restitution of Israel in the flesh, with Christ exalted to reign on an earthly throne over an earthly Jerusalem.

What then does Gal. 4:22-31, mean? "For it is written, Abraham had two sons, the one by a bondmaid, the other by a free woman. Which things are an allegory."

The earthly Jerusalem with her children, including the fleshly kingdom of David with all that pertained to that dispensation, "stands for Agar, which is Mount Sinai in Arabia." Is the great plan of redemption to progress backwards? Is the kingdom of David [or the Anointed, and which in prophecy, always means Christ] to be set up as a part of the fleshly house? Is it Agar, the old mount Sinai in Arabia, the Jerusalem that is in bondage, the children of the bondmaid, who shall not be heirs with the children of the free woman, who are to constitute the kingdom? That typical kingdom was but an allegory, a figure, or "shadow of good things to come, and pointed to something real, viz. an heavenly, "a city which hath foundations."

Is it the figure, or the true, Christ is going to establish? The fleshly kingdom of that old dispensation was just as truly a figure of the true kingdom, as was the tabernacle made with hands, a figure "of the true tabernacle."

Old Jerusalem is to be restored, we do not doubt, "Thus saith the Lord, Behold, I will bring again the captivity of Jacob's tents, and have mercy upon his dwelling places; and the city shall be built upon her old heaps. I will multiply them, and their children shall be as aforetime." "And Jerusalem shall be inhabited again in her own place, even in Jerusalem. There shall be no more utter destruction, but Jerusalem shall be safely inhabited." "Behold the days come, saith the Lord, that the city shall be built to the Lord from the tower of Hananeel unto the gate of the corner. The measuring line shall yet go forth over against it upon the hill Gareb, and shall compass about to Goath. It shall be holy unto the Lord; it shall not be plucked up or thrown down forever," (Jer. 31). "Behold, I create Jerusalem a rejoicing, and her people a joy; ... and they shall build houses, and inhabit them; and they shall plant vineyards, and eat the fruit of them," (Isa. 45). "Thus saith the Lord of hosts; I was jealous for Zion with great jealousy; and I was jealous for her with fury. Thus saith the Lord. I am returned unto Zion, and will dwell in the midst of Jerusalem; and Jerusalem shall be called a city of truth; and the mountain of the Lord of hosts. There shall yet old men and old women dwell in the streets of Jerusalem, and every man with his staff in his hand for very age; and the streets of the city shall be full of boys and girls, playing in the streets thereof, (Zech. 8:2-8). For before those days, there was no hire for man, nor hire for beast," &c. (Zech. 8:10).

That Jerusalem is to be rebuilt, and made glorious, there is no lack of evidence.

And that they will build houses, and plant vineyards, is beyond question. But that this restored Jerusalem with her old men and old women leaning on their staff for very age, is the kingdom of God, I do not believe. Because God has promised great things for the Jews, and other nations, in the restitution age, it does not follow that the children of the flesh are to be heirs of the kingdom. "In that day shall Israel be third with Egypt and with Assyria, even a blessing in the midst of the land; whom the Lord of hosts shall bless, saying, saying Blessed be Egypt my people, and Assyria the work of my hands, and Israel mine inheritance," (Isa. 19:24).

There are two Jerusalems; one stands for the bondmaid; the other for the free woman. The twelve tribes, or Israel in the flesh, no matter how much God may do for them, stand for Agar; as does David, a mere type, stand for Christ.

"They which are the children of the flesh, these are not the children of God: but the children of the promise are counted for the seed." Flesh and blood cannot inherit the kingdom of God, neither doth corruption inherit incorruption. If the restored Jew is not in the flesh, but an immortal spiritual being, then he may inherit the kingdom, otherwise he cannot. Although the fleshly house of Israel are to be restored to their former estate, that former estate is as much beneath the kingdom, which flesh and blood cannot inherit, as our present position is beneath that of the angel Gabriel. "When I bring again their captivity, the captivity of Sodom and her daughters, and the captivity of Samaria and her daughters, then will I bring again the captivity of thy captives [Jerusalem] in the midst of them," (Eze. 16:53). This is when and how, the Jews are to be restored. And Jerusalem, re-built, is to be the head quarters of the nations, (Zech. 14:16); and will belong to Christ, just as all other nations in the flesh will be subject to him. But "Except a man be born of water, and of the Spirit, he cannot enter into the kingdom of God."

And yet, say our Age-to-come brethren, old Jerusalem, rebuilt, "Agar," is to the capitol; and the nations of the earth are to go there from year to year to keep the feast of tabernacles, and be punished if they do not go. The Jerusalem that descends from heaven, "the mother of us all;" the one Abraham looked for, and through the gates of which no one who has not been born of the Spirit can enter, finds no place in their theology. What [HG37] does this talk about the two Jerusalems, one representing the children of the flesh, the other those who are born of the Spirit [raised "spiritual bodies]" mean; if there is but the one old typical Jerusalem of Palestine, which is to represent the real kingdom of God? A man cannot see the true kingdom of God, the one of which David's was the type, except he be born from above; and that which is born of the Spirit, is spirit.

Our Age-to-come brethren, almost to a man, seem incapable of grappling with the spiritual. Can it be that none of them are yet begotten of the Spirit? "The natural man receiveth not the things of the Spirit of God; for they are foolishness unto him: neither can he know them, because they are spiritually discerned." Can they not see that the whole tenor of New Testament teaching is an advance from "the natural to the spiritual;" from the nature of the first Adam to that of the second? "Howbeit, that which is spiritual is not first, but that which is natural; and afterwards that which is spiritual." One who can see nothing in the restitution of the kingdom of Israel, but what stands for Agar, the Jerusalem of the flesh, a mere shadow, "or figure for the time then present;" is indeed unable to "discern spiritual things."

With their views of the age to come, no wonder those who are spiritually minded cannot accept it. The New Testament every where teaching that the kingdom of God is to be of a higher order than was the earthly kingdom of Israel; as much as the second Adam is higher than the first; or as Christ is above David; that flesh and blood cannot inherit it; that except a man be born of the Spirit, he cannot enter into it; while Age to-come people teach that the restored Jew, converted to Christ, but still in the mortal fleshly state, will enter the kingdom of God. And, in the main, constitute the kingdom; the immortal saints being only one feature or class, in the kingdom. Thus putting new wine into old bottles. But their bottles will burst.

Jesus and the gospel teaches that one who is born of the Spirit can no more be seen of one who is in the flesh, than can the wind; that the kingdom of God cometh not with observation, or visibly; and that except a man be born again he cannot see it; and only those who bear the image of the heavenly, can enter in, or inherit it. A converted or restored Jew, no more bears the image of the second or heavenly man, than does a mortal Christian. So long as they are of the earth, earthy; neither of them can enter into the kingdom. But with the "seed" perfected; the second man, male and female, Christ and his bride, complete; there begins a special work of redemption; viz. The creature, or "natural man," will, as he becomes mature, "be delivered from the bondage of corruption, into the glorious liberty of the sons of God." That is, be translated from the earthly, to the heavenly kingdom, or heavenly Jerusalem. The restored Jews are not sons of God, they are the children of Abraham according to the flesh: "They which are the children of the flesh, these are not the children of God; but the children of the promise are counted for the seed, (Rom. 9:8). Therefore the Jews, not being the true heirs, will not receive the kingdom; nor will they be in the kingdom: "Except a man be born of water, and of the Spirit, he cannot enter into the kingdom of God." The kingdom of God was taken from them, to be given to a people bringing forth the fruits thereof. And this little flock, born of the Spirit, raised spiritual bodies, are going to have it, in spite of age to come theories.

One can get along very well with the Old Testament evidence to prove that the old Jerusalem, the typical kingdom of David, and fleshly Israel, are again to represent the kingdom of God; but he must ignore, or explain away, all the teaching of Christ and the gospel. The kingdom of David is to be restored; but David means Christ; just as Isaac, the seed of promise, stands for Christ. And the kingdom of David, was the kingdom of the Lord, (see 1 Chron. 29:23). God's kingdom was given to Israel in the flesh, and was thrown down. But is now to be given to the true seed; "the natural first, and afterwards the spiritual;" is the order in which the Holy Spirit teaches that the whole plan is moving.

A faith which can grasp nothing higher than a kingdom in the flesh, will, I fear, raise those who possess it, only to its own level; "thistles do not bring forth grapes." "But it says He shall reign in Mount Zion, and in Jerusalem, and before his Ancients gloriously." True! And so does David say, "for my meat they gave me gaul; and in my thirst they gave me vinegar." But the question, in the light of the gospel, which brought to light immortality and eternal life, is, How are we to interpret the promises of God in relation to the kingdom: Are they to be fulfilled in those born of the flesh, or those born of the Spirit?

I am beginning to think Age-to-come people, and many others among pre-millennialists, do not believe in anything of a spiritual nature, or have the most remote comprehention of things of that order; either that the saint is raised "a spiritual body," or in the existance of spiritual beings, or even of the Holy Spirit itself. I know one class of age-to-come believers, the Christadelphians, do not.

The Holy Spirit, say they, is but a principle, or element of power, and not an intelligence. It is nothing more nor less than "electricity;" is taught in one of their books, now before me. What wonder they discern only a fleshly future.