Lords Supper - Last Supper

Julies Subject for April 26,2020

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OUT OF THE FOLLOWING BOOK

The

Faith in Jesus

Concerning the Faith in Jesus and the Traditions of Men

A Conversation with a Converted Pastor

Which is Right?

“Prove all things. Hold fast that which is good.”

C. & J. LEE

THE FAITH IN JESUS

Faith in Everlasting Life

The Pastor: "The main thing in the Christian doctrine is to believe in Jesus and his bringing us salvation from

everlasting death."

LEE: "But faith, as revealed through the traditions of men, does not embrace Christ as the everlasting life. In this

respect, it is exactly the same within Christendom as among the heathens."

The Pastor: "I deny that and demand proofs for it."

LEE: "That is very easy to prove. You have already confirmed it many times yourself; by leading your mind further,

the heathen foundation of faith will appear still clearer. Allow me to ask you a question. What was most offensive to

Jews, Greeks, and Romans alike, yea even to the disciples, was Jesus' testimony that he was the bread that had come

down from heaven to give the world life, and, that in order to live forever, they must eat his flesh and drink his

blood. Now tell me in what manner this participation of life—this eternal power which is to immortalize the

existence of man—is imparted to man through Christ."

The Pastor: “By partaking of Christ's flesh and blood at the Lord's SUPPER.”

LEE: "Do you then claim that all who take part in the Lord's SUPPER receive Christ as a means to everlasting life?"

The Pastor: "No, it can't be applied to those who unworthily receive the holy sacrament."

LEE: "Well, with that admission your whole contention is ended. Christ says positively, 'Whoso eateth my flesh and

drinketh my blood, hath eternal life; and I will raise him up at the last day.' (John 6: 54.) From this you can see that

the traditions of men have also misled you in this important matter."

The Pastor: "How do you explain the reception of the Lord's flesh?"

LEE: "Christ is the Word of God in flesh; hence, he corresponds to the bread coming from heaven into the camp of

Israel. They, ate of it, but died nevertheless. On the contrary, the one who receives the Word of God in and through

Christ as he believed, taught, and acted under its inspiration and guidance, the same is made a partaker of this Word

in flesh, which links him with the eternal life-power, which in turn imparts to him everlasting life. At first, he has

that life in and through faith only, but he will receive it in reality at the latter day, when the Lord resurrects him.

That is what I call faith in Jesus."

The Pastor: "But what do you make of the signification of the Lord's SUPPER?"

LEE: "The Lord's SUPPER is, in the first place, a feast of commemoration, testifying of Israel's redemption from the

Egyptian bondage. In and through Christ, this institution constitutes a seal of the New Covenant or Testament,

which God has established in Christ with the object of realizing the kingdom of heaven and the ultimate redemption

of God's people. It is an act exclusively for those who have separated themselves from the world for the kingdom of

heaven. If others take part, it will constitute a judgment over them."

The Pastor: "I believe I will receive everlasting life because Jesus has died in my stead, and I am reminded of this at

the Lord's SUPPER. Through this the immortal soul renews its connection with Jesus."

LEE: "Allow me to ask you still another question. Do you really believe the following testimony? 'And this is the

record, that God bath given us eternal life, and this life is in his Son.'" (1 John 5: 11.)

The Pastor: "I believe that Jesus has died the eternal death in my stead and that my immortal soul, through the merit

thereof, will become saved from the everlasting hell."

LEE: "What do you mean by everlasting hell?"

The Pastor: "A place of torment for immortal souls where they have to suffer forever."

LEE: "Can you adduce any passage of Scripture for that conception?"

The Pastor: "Yes, here is one: 'Forasmuch then as the children are partakers of flesh and blood, he also himself

likewise took part of the same; that through death he might destroy him that had the power of death, that is, the

devil." (Heb. 2: 14.)

LEE: "Is it then possible for flesh and blood to suffer an eternal torment of fire?"

The Pastor: "Yes, if God wants it. But here it is a question of immortal souls."

LEE: "No, you still haven't quoted one word to that effect, nor about any eternal death which Christ has suffered 'in

our stead.' The passage of Scripture you have quoted speaks of the death flesh and blood is subject to. This death

Christ suffered in order to open the gate of resurrection for us out from it. He did not suffer for immortal souls, but

for mortal souls in order that they may receive eternal life and finally become immortalized through the power of resurrection."

The Pastor: "Don't you believe that we have an immortal soul?"

LEE: "If I believed that I would not need to believe the testimonies God has given concerning his Son: namely, that

God has given us, who believe in the Son, eternal life, and that this life is not in us, but in the Son, so that we, in

order to live eternally, must first of all put on the Son, such as he is represented in the Scriptures."

The Pastor: "I don't suppose you will deny that Christ saves us from the eternal death. And if we can be saved from

it, it is also possible to die that death."

LEE: "Your traditional faith prevents you from grasping the Scriptural doctrine about Christ. May I call your

attention to Paul's testimony regarding life and death? 'But now is Christ risen from the dead, and become the

firstfruits of them that slept. For since by man came death, by man came also the resurrection of the dead. For as in

Adam all die, even so in Christ shall all be made alive. But every man in his own order: Christ the firstfruits;

afterward they that are Christ's at his coming,' etc. (1 Cor. 15: 20-23.) Now I want to ask you this question: Does

man die the eternal death in Adam?"

The Pastor: "Yes, providing his immortal soul is not saved through Christ."

LEE: "You answer according to the traditions of men and do not pay the least attention to the testimonies of the

Scriptures. If Adam died the eternal death, then all men, according to the apostle's testimony, have died the same

death. Accordingly, there is no prospect of life, especially not of eternal life, for anyone. Don't you see now that

your foundation of faith is false?"

The Pastor: "Well then, how do you explain Adam's death ?"

LEE: "Just as the Scripture teaches: namely, that in turning aside from God's Word he became subject to death—

dying, he continued until life was entirely extinguished. All die that same death in Adam, and were it not for Christ

and the resurrection, all mankind would forever remain the booty of death; no one would receive eternal life. Right

here is where the text you quoted a while ago fits in, for it is through Christ's having partaken of the same flesh and

blood and having tasted the death in Adam, that he, through the power of God which raised him from the dead,

opened a way out from death and from the bonds of the prince of death."

The Pastor: "But the eternal death—where do you place that?"

LEE: "What you call 'the eternal death,' the Scripture calls 'the second death.' This death is a result of the resurrection

of the dead; all who are raised to judgment are subject to the second death. The first death is annulled on account of

the death and resurrection of Christ, and those who do not enter into eternal life belong to the second death."

The Pastor: "You can't mean that the eternal death will have an end?"

LEE: "Death in itself is an end. Don't we say when someone dies that his end has come—the end of his life?"

The Pastor: "But the eternal death means a life of torment and agony that never ends."

LEE: "Let us apply that to natural life. When you see a sick man having severe pains, do you say of him, 'That man is

dead?' I, on the contrary, would say that as long as he suffers he is living. But when the pains have ceased through

death, I would say, 'Now the man is dead.'"

The Pastor: "Yes, that is so physically, but that can't be applied in a spiritual sense. The immortal soul cannot die,

and therefore it will live forever in torment in hell."

LEE: "Now you are back again to the traditions of men. The immortal soul doctrine has been transported to us from

the heathens through the traditions of men and lacks altogether a Biblical foundation. It is in reality a denial of God's

testimony regarding the Son: namely, that life eternal exists only in and through the Son. Man, in himself, is mortal,

but eternal life is placed before him in and through the promises, and these promises are to be realized through

Christ. Don't you find this to be the very doctrine of the Scriptures and that it is included in the faith of Christ?"

The Pastor: "Should man have no immortal soul to save from an everlasting hell, what would then be the object of

seeking salvation?"

LEE: "Am I to infer that fear of an everlasting hell has impressed you so as to appear as a religious teacher, and, that

had not such a fear dominated you, you would never have cared for religion?"

The Pastor: "Well, the knowledge of the fact that one can burn in an everlasting hell is enough to impel anyone to

try to free himself from it. Even you ought to see that."

LEE: "It is not fear of death or hell that moves me to fear God and believe his promises, but the desire to live

forever—like Christ, to be changed by means of the resurrection from a mortal to an immortal soul—has moved and

moves me to link myself to the promises of God in Christ Jesus."

The Pastor: "Don't you believe then that the coming of sin into the world has caused the eternal death of man?"

LEE: "Paul solves that matter in the following words: 'Wherefore, as by one man sin entered the world, and death by

sin; and so death passed upon all men, for that all have sinned.' (Rom. 5: 12.) The same apostle adds further, 'For the

wages of sin is death; but the gift of God is eternal life through Jesus Christ our Lord.' (Chapter 6: 23.) It is here

settled as a fact that the eternal life is placed before man in and through promises and that it comes as a gift of

God—a glorious gift to those who really believe in the Son and who in him accept of this everlasting treasure. And

since it is a special gift of God to those who believe his promises and live according to his Word, it cannot, as your

doctrine about the immortal soul implies, be inherited from father to son."

The Pastor: "I don't mean that the immortal soul is the eternal life, but that the soul will enjoy eternal bliss in heaven

because Christ has saved it from the eternal death, which is hell."

LEE: "May I then ask you: Doesn't immortal mean eternal life? If you already possess immortality you don't need to

seek after it; hence you do not need Christ, for he is the eternal life."

The Pastor: "I need Christ to save my immortal soul from eternal torment."

LEE: "Oh yes, but not as the eternal life whereby you, in yourself mortal, may become immortalized. You don't need

to seek immortality in Christ, for you already have it in your soul as an inheritance from your mortal parents."

The Pastor: "What I do seek is salvation from the eternal death."

LEE: "You believe you do so, but the traditions of men have so perverted your mind that it is impossible for you to

comprehend correctly the salvation of God. This salvation offers 'Eternal life to them who by patient continuance in

well doing seek for glory and honour and immortality.' (Rom. 2: 7.) It does not offer any sort of salvation for

immortal souls. The heathens seek such a salvation of their gods, but the man. of Scripture seeks eternal life in

Christ. Man is subject to death on account of sin, and in and through death his life becomes extinguished; but Christ,

being the Resurrection and the Life, realizes God's given promises by awakening to life—yea, eternal life—those

who have expired in faith."

The Pastor: "Yes, that concerns man's body; but as for the soul, IL goes either to God or to hell through death."

LEE: "Do you by that mean to assert that two kinds of salvation are placed at man's disposal—one for the soul and

one for the body?

"

The Pastor: "The salvation is one, but it is carried out in two separate acts—for the soul first and then for the body."

LEE: "Indeed! But how do you understand these and similar passages of Scripture?

'Marvel not at this: for the hour is coming, in the which all that are in the graves shall hear his voice, and shall come

forth, they that have done good, unto the resurrection of life; and they that have done evil, unto the resurrection of

damnation.' (John 5: 28, 29.)

If the soul, as you assert, is either above in heaven or somewhere down there in a burning hell, how can the body,

which you call 'the soul's house,' hear the voice of the Son of God and come out of the grave? And if man proper,

which you call 'immortal soul,' had already entered life or had been cast into hell, he would already either have

experienced the resurrection of life or would have been raised to judgment. Can't you see that in order to defend the

traditions of men, you get the Scriptures against you in every point you advance?"

The Pastor: "Well, the soul again enters man when he rises from the grave."

LEE: "Can you adduce any evidence for that? I understand from the Word that it is the voice of Jesus—the lifepower

linked with his voice—that awakens the dead to life. Just there it will be proved that Christ in reality is the

Resurrection and the Life."

--

"For I say unto you, That none of those men which were bidden (the marriage

points to the second and not to His first coming) shall taste of my supper… If any man

come to me, and hate not his father, and mother, and wife, and children, and brethren,

and sisters, yea, and his own life also, he cannot be my disciple… Salt is good: but if

the salt have lost his savour, wherewith shall it be seasoned? It is neither fit for the

land, nor yet for the dunghill; but men cast it out. He that hath ears to hear, let him

hear." (Luk. 14:24, 26, 34, 35)

--

LOGOS

or

In What Our Faith Consists

"In him was life; and the life was the light of men."

By

C. AND J. LEE

Originally Published by

THE PROPHETIC LIGHT

WINNIPEG, CANADA

©1941, 1962, 2007

IV. Logos -- The Everlasting Life

John says concerning Logos: "In him was life; and the life was the light of men."

(John 1: 4.)

It was this Logos Who made Himself actively known when Elohim commanded the

light to separate from the darkness, and the sun, moon and stars to appear in the

expanse of heaven. The natural life-power, manifesting itself so mightily in all of

nature from the spear of grass on the ground up to the intelligent man, is derived

from and has its existence of and through Logos. But the highest degree of

unfolding of life was attained by this Logos when it was personified and, through

the resurrection, gained complete control of the being it had manifested itself

through. It was then that Logos appeared as "the everlasting life." Logos was

personified in Christ, Who from or before the creation of the world was

predestined, in the fullness of time, to appear as the Son of man. Christ,

therefore, as the everlasting life was enclosed in this Logos from the time God

decided to create the world and has, consequently, constituted the acting power in

everything God has brought forth.

Like Abraham, who, believing in the promises that he was to get a son, an heir,

prepared himself to receive and make him illustrious, so also did the Creator of the

world. God possessed the capability to materialize His Logos -- the Word begotten

in His heart -- He therefore puts into activity that which prepares the

manifestation of the everlasting life in following the guidance of the Scripture, we

find this conception and view to be confirmed all through. Logos, embracing the

whole plan of God from beginning to end, comprises also the fall of man, the

ruination of the home of the human family by man himself, and everything that has

developed as a result thereof. God's object with it all simply appears to be that He

desires to reveal His divine attributes and ability to the heart of man in order that

thereby He might be worshiped and esteemed affectionately and intelligently as

Creator and Father.

In order that men might attain this exalted goal, God had to give them

opportunities to learn to know good and evil, and for this purpose He predecided

the fall and its consequences. Through this the human family was to gain an

experience of how it felt to be abandoned, lost, in the land of enemies, forlorn and

unhappy. This would lead the heart to ask for God, His attributes as Father, His

grace, goodness and compassion.

The principal object God has with man is to reveal to him everlasting life, i. e., that

he might live forever. But in order to live eternally it is required to become

partaker of God's own nature, i. e., of the noble attributes of which God consists,

for if not, life would be infringed on and the happiness violated. In order to carry

out this exalted object and at the same time teach man to cordially and sensibly

comprehend it, God Himself steps forth as law-giver, this for the purpose of

defining His own and man's privileges and to define what sin is, or unrighteousness,

according to His arrangement. By means of this, man receives a self-knowledge

concerning good and evil.

Besides this law and the judicial power connected with it, God has erected an

office of reconciliation where the sin might be eradicated so that the transgressor

can be reinstated. Through this, man is placed in a position where he learns to know

the nature of grace, i. e., a forgiving Father-heart. All, all is enclosed in Logos.

Logos does not only comprise the executive power, but also the wisdom, which is

the mother of the work of creation, reconciliation and restoration. In order to

bring this great and difficult-to-understand subject to a focus, so that our minds

may get a good grasp of it, we will consider it as a kernel of wheat. This kernel of

wheat is Logos undeveloped.

The element of germination in this Logos is Christ foreordained. In the creation, as

previously shown, He is the executing power. In the reconciliation likewise. We

mean, of course, before Logos was personified and the man of Nazareth, as a

result, came on the scene.

When the Israelites, according to the ordinances of atonement (Logos) God had

given, sacrificed their animals, they thereby symbolized God's own sacrificial

Lamb, for He was, being linked with God's predestined plan of reconciliation, "slain

from the foundation of the world." As the executing power in the work of

reconciliation, the Lamb in the shape of Logos -- the Word born in the heart of

God -- was, according to the foreordination of God, a slain Lamb of atonement. In

the same manner Christ was born of God before the foundation of the world. As

Logos He was born in the heart of God, or in His innermost strength of will.

When Israel journeyed in the wilderness, Christ accompanied them as a rock of life

out of which they all drank. This shows also that the Logos-power, which had

escorted them thus far, directed and carried out the powers through which the

divine attributes of God were manifested to them. In His conversation with the

Jews concerning this very Logos-power, the

Lord says: "Labour not for the meat

which perisheth, but for that meat which endureth unto everlasting life, which the

*Son of man shall give unto you: for him hath God the Father sealed." (John 6: 27.)

He said this on account of the power that had been displayed when with five loaves

of bread and two fishes He fed about five thousand persons. The Logos, or

creative power, by means of which the divine element of germination enclosed

therein so convincingly and faith-strengtheningly manifested itself, demonstrated

to them all that a thorough linking with and working for this power would ultimately

immortalize them. The Son of man represented this relation, manifesting itself

just then when two fishes and five loaves of bread, being in themselves as

corruptible as the people who ate them, nevertheless satiated many thousands of

hungry beings. The natural life depends on the visible food, therefore, as a matter

of course, it craves for it. However, it does not matter how much food is gathered,

it is unable to perpetuate the natural life, hence Christ admonishes to labor for

meat which the Son of man has to give.

This activity, which He also calls faith or the work of faith, He further explains.

The Jews asked Him: "What shall we do, that we might work the works of God?"

(John 6: 28.) To this the Lord replies: "This is the work of God, that ye believe on

him whom he hath sent" -- the Son of man. Then follows the strange explanation

concerning the faith in the Son of man, offending both the Jews and the disciples,

and it has continued to do so down the course of time, not the least in our days.

This is what He says: "Verily, verily, I say unto you, Except ye eat the flesh of the

Son of man, and drink his blood, ye have no life in you. Whoso eateth my flesh, and

drinketh my blood, hath eternal life; and I will raise him up at the last day." (John

6: 53, 54.)

Just think, what a language! It is not to be wondered at that those who do not

understand the meaning connected with the name Son of man, are offended

because of this. It sounds not only unreasonable, but also loathing. The Jews

understood His words in a natural sense, and the Christians of our time, according

to the Catholic Church's mode of explanation, spiritualize it so that Christ's

meaning disappears entirely.

Both are equally far from the truth. The church

applies the meaning to the bread and wine in the Lord's supper, but that would

then indicate that all who go to communion would have everlasting life in them.

Would that be to "labour for the meat that perisheth not"?

No. Those who speak thus show thereby that they neither know the

Son of man nor of what they speak.

The flesh and the blood of the Son of man signify something entirely different

than ordinary human flesh and blood or corruptible bread and wine. When it is held

before the mind that "Logos was made flesh," then one can understand what the

Lord means. The Word which we read and handle represents the flesh of the Son

of man, and the Spirit-power linked with this Word of which faith is partaker,

represents the blood of the Son of man. As the bread and the fishes in the miracle

Christ performed represented Logos and the divine power therewith connected, so

also in this case.

The one who interestedly and in life and practical development embraces the

truths of the Scripture, works the work of God. By means of this he receives in his

being the eternal element of germination in order that he, when the Son of man

carries out His final act, may be immortalized.

--

The Dual Plan

Written by: C and J Lee

VII. THE TYPICAL SYSTEM

3. The blood-sign on the door posts.

4. The Passover-supper of the evening.

5. The night-watch.

6. The Passover-act.

7. The movement of the morning.

The Shadow and the Object

Guided by the prophetic declarations and symbols, we now will show how the

Paschal event of Egypt, as a fundamental basis for the development of the two

comings of Christ, regulates these events, and how they in every part correspond

with the Mosaic movement. It requires the two comings of Christ to form the

object which reflects its image back there in Egypt. Hence, those comings are

connected in the dual plan, as two branches in the trunk of a tree are connected,

and they are similar in development. On this around alone can we arrive at a true

understanding of the second coming of Christ.

1. The Ordinance of Unleavened Bread

The first constituent part of the Paschal institution was-the ordinance of the

unleavened bread. It really constituted a special feast to the honor of God

because he was to deliver the armies of Israel out from Egypt along with the rest

of the people. The testimony says:

"Seven days shall ye eat unleavened bread ....and ye shall observe the feast of

unleavened bread; for in this selfsame day have I brought your armies out of the

land of Egypt: therefore shall ye observe this day in your generations by an

ordinance for ever. In the first month, on the fourteenth day of the month at

even, ye shall eat unleavened bread, until the one and twentieth day of the

month at even. Seven days shall there be no leaven found in your houses: for

whosoever eateth that which is leavened, even that soul shall be cut off from the

congregation of Israel, whither he be a stranger, or born in the land." (Ex. 12:

15-19.)

The armies comprised all the young men that constituted the strength of the

Hebrews. The children and the old men and women could be spared, but the

strong young men, the workingclass of Egypt, how could the slaveholders let

them go? They could be used in the Egyptian army in the time of war. United with

the rest of the Hebrews, they would be dangerous to the very kingdom which had

kept them under its yoke of bondage.

The ordinance of seven days consequently had a very deep signification. When we

now trace the ultimate laws developing from that particular ordinance, it will be

seen that the ordinance is connected with the prophecies covering the entire time

from the exodus of the Hebrews to the real 'establishment of the kingdom of the

Messiah. It also constitutes the basis of the prophetic chronology of the same

length of time.

The Week of the New Covenant

The new covenant, of which the prophet Jeremiah speaks, when he says, "Behold,

the days come, saith the Lord, that I will make a new covenant with the house of

Israel, and with the house of Judah," is based on the ordinance of the seven days

and its foundation. The angel that revealed the future history of the two houses

to Daniel, said to him:

"Know therefore and understand, that from the going forth of the commandment

to restore and to build Jerusalem unto the Messiah the Prince, shall be seven

weeks, and threescore and two weeks; the street shall be built again, and the

wall, even in troublous times. And after threescore and two weeks shall Messiah

be cut off, but not for himself: and the people of the prince that shall come shall

destroy the city and the sanctuary; the end thereof shall be with a flood, and

unto the end of the war desolations are determined. And he shall confirm the

covenant many for one week: and in the midst of the week he shall cause the

sacrifice and the oblation to cease, and for the overspreading of abominations he

shall make it desolate, even until the consummation, and that determined shall

be poured upon the desolate." (Dan. 9: 25-27.)

"And he (the Prince of the Covenant, the Messiah) shall confirm the covenant with

many for one week." A prophetic week—one day for a year, or seven years—was

set apart for the establishment of the new covenant with the two houses. At the

first advent of Christ, there was only one house in Palestine, hence he could not

establish the covenant then with the one that was not represented. He was the

"Prince of the Covenant," and what does that mean? The covenant comprises a

restoration of the whole house of Jacob as an independent national power, and,

as the Prince of such a covenant, he was the heir apparent to the throne. The

restoration of the national power also included the restoration of the armies of

Israel; the armies that would come under the direct command of the Prince of the

covenant. If we turn to the 8th chap. of Daniel, where the angel reveals the

influence and power of the Roman, or the fourth and last universal empire, we

find that not only the sanctuary, but also the armies of the Prince of the new

covenant should be trampled under foot by that power. It is represented under

the symbol of a "little horn" that arose as a consequence of the dividing up of the

kingdom of Greece or the third universal empire.

The seven-days-ordinance was instituted because the armies of Israel were to be

delivered along with the people. The army and the sanctuary were inseparable at

the time the kingly power of Israel manifested itself. Hence the two are referred

to together in the prophecies, from the first to the last.

On the ordinance of the seven days also rests the entire prophetic chronology.

The number seven constitutes the basis and then it is 7×70 and 7×360. When

the true starting-point is found, it is easy to figure out the whole time specified by

the dual plan concerning the development of the dual prophetic system.

The week of the covenant is the main point under consideration. The angel called

Daniel's attention to the going forth of the commandment to restore and to

rebuild Jerusalem. That commandment concerned the Jews, who then were

captives in Babylon. The commandment was issued by King Artaxerxes about

456-7 B. C. (See Ezra 7.) From that point of time to the time the Prince of the

new covenant should appear on the scene, seven weeks would first elapse—7×7

or 49 years, during which time they would rebuild the city. Then in addition to

that, sixty-two weeks (prophetic days mean years) would elapse again before the

Prince of the covenant would stand up. Thus, 69 times 7, or 483 years would be

the length of time between the command to return to Palestine from the

Babylonian captivity and the appearance of the Prince of the new covenant. 457

subtracted from 483, leaves 26. If we then add the four or five years that the

Gregorian count, "Anno Domini," has been misplaced concerning the true time of

Christ's birth, we find him to be about 30 years old when he appeared on his

mission and announced that "the time was fulfilled." (Compare Luk. 3: 23 with

the date given at the top of the margin on the same page: namely, A. D. 26.)

At that time then, the seventieth week—the week of the new covenant began.

Thus the seven-years time is set apart for the covenant to become established.

But the angel adds, that "the Messiah shall be cut off" (from fulfilling his office) in

the midst of that week and the Desolator shall spread his abomination over both

the city and the sanctuary. The Romans did that. Their army killed the Prince of

the covenant and destroyed Jerusalem, but that was only a small part of their

antichristian work, as we will show further on.

There remains three years and a half of the week of the covenant, set apart for

the fulfillment of the prophecies concerning the establishment of the covenant

with the two houses—Judah and Israel. That time of the week of the covenant set

apart for the consuming of the desolating power which killed the Prince, trampled

down his army and east down the place of his sanctuary, still remains, and that

means a restoration of both the Prince, the army and his sanctuary. The

abomination spread out by the Desolator, will return over his own work, his

2. The Selection of the Lamb

The lamb chosen as the Paschal-sacrifice was selected on the tenth of the month

and kept separated from the fold. On the 14th, in the evening, it should be killed

and the whole assembly of the congregation should be present at that time. Even

that act was so closely related to the ordinance of the seven days, that it really

divided that time into two parts; the time set apart for the separated .condition of

the lamb to be slain, pointed to and constitutes the basis of the first part of the

week of the new covenant.

Christ's two significant expressions, one at the beginning of his three and a half

years' mission and the other as he was about to expire, came as ultimate results

of the fundamental basis. "The time is fulfilled" indicated the time when the

kingdom of heaven set him apart as the lamb to be sacrificed; and "It is finished,"

expressed the completeness of the time set apart. The week of the covenant was

then unfolded as far as the dual plan of God required at that time, and the result

of that unfolding was complete.

3. The Blood-Sign on the Door Posts

The blood of the lamb should he used as a sign on the doorposts outside of the

houses where the children of Israel dwelt. It was a separating sign between those

who believed in Jehovah and those who believed in the gods of Egypt, against the

latter of whom the God of Israel would then execute judgment.

At the scene of Golgatha—the separating door between the kingdom of God and

that of this world the door posts are two human beings. They are touched by the

blood of the Lamb of the new covenant. That significant scene remains

unchanged in the dual plan until the week of the new covenant closes up.

4. The Passover-Supper of the Evening

The children of Israel should dress themselves in the evening for the journey,

before they ate the Paschal-lamb. They should gird their loins, have shoes on

their feet and staffs in their hands. They should not sit down leisurely, but eat it

in haste, as if an imminent danger were threatening them.

5. The Night-Watch

They were not allowed to go to bed, but like a guard on his post, they should

remain all night in a watching position—watching for the command to march out.

Both small and great, men and women should keep themselves in readiness.

6. The Passover-Act

Two kingdoms intermingled with each other, were to separate that night, and that

so thoroughly, that the division should be complete in every respect, hence, the

Passover-act. The Egyptian power, which had absorbed the whole people

belonging to Jehovah, for no less a price than a corpse in each and every family

of the kingdom would they let the slaves, upon whom they wholly depended, go

away. That was to them the same as if the working classes of to-day should leave

the Christian nations.

God knew how mighty the Egyptian clutches were about his people and hence he

used corresponding effective means. He sent an angel to slay the first-born of

men and cattle in every family. The Israelites, dwelling right among the

Egyptians, were thus in danger of receiving a similar blow, and in order to avoid

that, they had the blood-sign on the door posts. All of this constitutes

fundamental arrangements which unfold similarly at the end of the week of the

new covenent.

7. The Movement of the Morning

In the early morn, while the Egyptians were thunderstruck at the mournful

spectacle which appeared like a battle-field throughout the land, the command

was given the children of Israel to march out of the country. It was to them the

most wonderful morning. Their depressive state was broken up—they were free

from bondage. Inspired with the hope that they would become an independent

nation under the special blessing of Jehovah, the twelve tribes, including old and

young and all their animals, formed a long train which slowly moved forward,

depending on the Almighty to reach their destination. It was the most memorable

morning in the history of the Hebrews.

In the dual plan of God, that morning with its wonderful development, constitutes

the fundamental basis of the great movement which will take place within

Christendom at the time the remaining portion of the week of the new covenant

is fulfilled. We now will compare the two events in the light of the prophecies.

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The Gospel of the Kingdom to Come

by Julia Lee

THE MARRIAGE OF THE PRINCE

The morning movement is designated by the words, "All things are now ready." Luke

presents this still clearer, when the Lord "at supper time" got the following excuses from the

invited: "And they all with one consent began to make excuse. The first said unto him, I have

bought a piece of ground, and I must needs go and see it: I pray thee have me excused. And

another said, I have bought five yoke of oxen, and I go to prove them: I pray thee have me

excused. And another said, I have married a wife, and therefore I cannot come."—See Luke

14:17-21.

At this stage the King begins to release his armies—young and old men who have previously

fought for the kings of the earth and produced the riches of the different countries. Certain

foreshadows reveal who make up the armies. God said to Israel, "In this selfsame day I have

brought your armies out of the land of Egypt: therefore shall ye observe this day in your

generations by an ordinance forever."—Ex. 12 :17.

Indignation and bitterness are aroused when the prophetic Spirit points out to the so-called

religious classes the steadily growing movement of the people as God's mobilization of his

armies. This shows that the religious people are not filled with the same gospel hope and

longing as was Peter when he said that "the earth also and the works that are therein shall

be burned up," or when he said, "Seeing then that all these things shall be dissolved, what

manner of persons ought ye to be in all holy conversation and godliness, looking for and

hasting unto the coming of the day of God, wherein the heavens being on fire shall be

dissolved, and the elements shall melt with fervent heat? Nevertheless we, according to his

promise, look for new heavens and a new earth, wherein dwelleth righteousness."-2 Pet. 3

:10-13.

The armies of the great King will destroy the murderers and burn their city, but the invited do

not wish to hear this mentioned. Their interests are centered in worldly possessions, and

"where your treasure is, there will your heart be also." Like a snare the period of

superabundance, which has existed since the time they received the invitation, has drawn

them into the world; and they have gluttonously consumed the mercy of God and fattened

their flesh with his grace. When the masses begin to unite as brethren because of the bread

question, as was the case in Egypt, the "saved" close their houses of prayer to the prophetic

voice and say that this is "Antichrist" who threatens "Christendom." But the "armies" come!

Already they are approaching the gates of the Christian world—great Babylon is to be judged.

Which Babylon? The present creation of cities, which is to the Christian nations what old

Babylon and Jerusalem were to their respective peoples.. The present Babylon, tormenting

and killing people, is more gaudy in all Christian countries to-day than was old Babylon. It is

referred to in the Book of Revelation of Jesus Christ. We desire to quote a few marks of

identification so that all may see that an unparalleled world fire is referred to.

The Lord says:

"And the kings of the earth, who have committed fornication and lived deliciously with her,

shall bewail her, and lament for her, when they shall see the smoke of her burning, standing

afar off for the fear of her torment, saying, Alas, alas, that great city Babylon, that mighty

city! for in one hour is thy judgment come. And the merchants of the earth shall weep and

mourn over her; for no man buyeth their merchandise any more: the merchandise of gold,

and silver, and precious stones, and of pearls, and fine linen, and purple, and silk, and

scarlet, and all thyine wood, and all manner vessels of ivory, and all manner vessels of most

precious wood, and of brass, and iron, and marble, and cinnamon, and odors, and ointments,

and frankincense, and wine, and oil, and fine flour, and wheat, and beasts, and sheep, and

horses, and chariots, and slaves, and souls of men ... And they cast dust on their heads, and

cried, weeping and wailing, saying, Alas, alas that great city, wherein were made rich all that

had ships in the sea by reason of her costliness! for in one hour is she made desolate. "—

Rev. 18:9-19.

The same work of destruction is interpreted through Isaiah as follows: "For thou bast made

of a city an heap; of a defensed city a ruin: a palace of strangers to be no city; it shall never

be built. Therefore shall the strong people glorify thee, the city of the terrible nations shall

fear thee. For thou bast been a strength to the poor, a strength to the needy in his distress, a

refuge from the storm, a shadow from the heat, when the blast of the terrible ones is as a

storm against the wall."—Isa. 25:2-4.

This clear language includes the interests of all merchants, and these interests are so

identical to the interests of the so-called "believers" of our time that the greatest shipowners,

merchants, saloon keepers, and liquor manufacturers represent. the power behind the pulpit

—and behind the throne. When merchants and missionaries fail to get what they desire in

China, for example, or in other countries having little military strength, soldiers and weapons

are immediately sent to their rescue. Towns are burned, women are ravaged, murder and

rape are practiced in business style by the Christian nations; and Christian emperors, kings,

and presidents thank God for the victory.

Many are the rejoicings in the temples about us because of "the victories of the Christians." A

voice cries aloud in the temple, and proclaims warnings of the revenge of God, but its owner

is thrown out as if he had committed an unpardonable crime; and the saved continue to pray

God to "bless our army and navy." In this the religious people of all classes unite with the civil

power in all countries like a queen with her mate. They call upon the authorities to aid them

in routing the servants of prophecy, who are persecuted with a steadily growing bitterness—

until blood flows.

5. Under the present conditions the servants of prophecy are already compelled to go out

from the invited in chapels and churches to "the highways and hedges," but even there the

truth is forbidden to reach the people in certain localities. This is a sign that the fire is about

to come, also that the invited gradually seal their own unworthiness of the calling God has

given them in his kindness.

The invitation act of the morning movement goes forth to a mass of people situated outside

of the religious temple-works of Babylon, and this mass includes "the poor, the lame, and the

blind," for he says,

"The wedding is ready, but they which were bidden were not worthy. Go

ye therefore into the highways, and as many as ye shall find, bid to the marriage. So those

servants went out into the highways, and gathered together all as many as they found, both

bad and good: and the wedding was furnished with guests." (Mat. 22:8-10.)

Luke divides this time of invitation into two acts.—See Luke 14:21-24.

Certain salvation corporations now claim to carry on this in-gathering movement. But they

belong to the merchants just as much as, if not more than, the other sects, producing by

their begging, like the other salvation corporations, poor people by the thousands. This

ingathering cannot commence until the armies of the King have begun to burn the city of .the

murderers and to destroy the unworthy, who mistreat and kill the Lord's servants. This points

directly down to the time and death of the two witnesses and of those who before them have

been sacrificed on the altar of their God Jehovah and of the Lamb.

The invitation of a new class, when "all things are ready" in this morning movement, and

after the unworthy have refused to come, reminds us of the two prefiguring acts in the

movement of the evening. This invitation is first extended during three and one-half years

when the two witnesses release the people from their bondage; and thereafter they assemble

in the guest chamber. The bride is gradually separated from the others, who constitute the

guests at the marriage.

6. It is impossible for the people to assemble in the guest chamber until the condition

signified by this chamber prevails. What condition is this? A foreshadow of it was visible after

the resurrection of Christ. However, the following testimony also reveals it: "Alleluia [after the

blood of all the holy was found in Babylon); Salvation, and glory, and honor, and power, unto

the Lord our God." This is said after God has destroyed all other competitive salvation

movements and established his own judgment seat of salvation among the people:

"And a voice came out of the throne, saying, Praise our God, all ye his servants, and ye that

fear him, both small and great. And I heard as it were the voice of a great multitude, and as

the voice of many waters, and as the voice of mighty thunderings, saying, Alleluia: for the

Lord God omnipotent reigneth. Let us be glad and rejoice, and give honor to him: for the

marriage of the Lamb is come, and his wife hath made herself ready. And to her was granted

that she should be arrayed in fine linen, clean and white: for the fine linen is the

righteousness of saints. And he saith unto me, Write, Blessed are they which are called unto

the marriage supper of the Lamb. And he saith unto me, These are the true sayings of

God."—See Rev. 19:1-9.

7. The condition here mentioned shows that those who surround this throne of God have

followed the bloody footsteps of the Lamb out of Babylon and past the cross; that they have

rejected all other authority and names of protection; and that they, like the disciples of Jesus,

have risked their lives and possessions for the King. There, on the resurrectional plane, the

bride is given garments to clothe herself with, for there the Bridegroom views the guests. In

the evening movement the period when the espoused company, the church, "had all things

common" lasted about three and one-half years. And the invited must now be led to that

condition, by reason of the invitation to the wedding of the Lamb, before Christ enters, or

assumes control, as during the forty days after his resurrection, when he was visibly present

among them. There the new Israel will meet the Bridegroom when he returns, and there his

governmental scepter will begin to establish its power.

For the parable says, "And when the

king came in to see the guests, he saw there a man which had not on a wedding garment:

and he saith unto him, Friend, how tamest thou in hither not having a wedding garment? And

he was speechless. Then said the king to the servants, Bind him hand and foot, and take him

away, and cast him into outer darkness; there shall be weeping and gnashing of teeth."—

Mat. 22 :11-14.

This last act of judgment tells us that the unworthy, who have accompanied the movement

from the time of the last trial of the brethren, are weeded out therefrom, inasmuch as their

motives have been unclean. They lack wedding garments11 and are bound hand and foot and

are cast into the darkness outside, where there is weeping and gnashing of teeth. Ananias

and Sapphira experienced something of the same nature when they offered Peter •a part of

the value of the possessions they had sold. They lied to the Holy Ghost and were made a

warning example unto all.

Until the heavenly regime has been established among the saints, the servants of Christ will

be cast out of chapels and halls, dragged before church councils and tribunals, and bound

and thrown into jail. But then—then those who commit violence and unrighteousness will be

thrown out12 of the kingdom. of God and Christ. Here the new era begins, which

comprehends "the day of the Lord."

This is evidently the time of which the Lord said, "And

again, a little while, and ye shall see me"—after he has been with the Father. (John 16:16.)

Let us not forget these words, which belong to the last act and are the most vital words

contained in the gospel of Christ:

"Go out into the highways and hedges, and compel them to

come in, that my house may be filled."—Luke 14 :23.

None of the invited, who have claimed to be "the bride of Christ," but who have refused to

meet him, are permitted to partake of the feast. These words ought to awaken every

religious-minded person to the realization, of the terrible danger threatening the whole

religious world. In their pompous spiritual riches they make their excuses, and are cut off, a

new class taking their place —a class which has never made an outward show of any

confession of faith for selfish purposes, nor strutted about with borrowed feathers. A

boundless comfort awaits these poor people, emaciated under burdens, taxes, and high

rents. "The mistreated," "the lame," and "the blind" are invited by the Father of love and his

Son to the glorious heavenly marriage! What a happiness and glory the good Father has

prepared for this suffering people! May none of us forfeit his right to all this, for "blessed are

they which are called unto the marriage supper of the Lamb"!

11 See the lecture entitled "The Wedding Garments."

12 See the following lecture, entitled "The Great Harvest."

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