Looking for that blessed hope, and the glorious appearing (epiphany) of the great God and our Saviour Jesus Christ; Titus 2:13
(2) that stated salaries of certain amounts be given I.F. Hoskins and R.H. Hirsh, so that their entire time might be given to the work, the former as secretary and the latter as managing editor; and (3) that headquarters be established at Brooklyn, N.Y.
These motions were passed, which implied that J., who offered them, desired a more intimate union between himself and the reform party—a thing that I.F. Hoskins, I.I. Margeson and H.C. Rockwell blocked, by their efforts as editors to prevent the appearance of The Bible Standard, until the Fort Pitt Committee could be dissolved and a new organization be formed (Judg. 15: 1), the group, by its involved acts covering some months, alleging that it believed that J. had given up the reform party, and that it had, therefore, put I.F. Hoskins in charge of it; and by its acts it suggested that he become one with another party associated with the group and more appealing to J. (v. 2). These acts, gradually developing for several months, reached their culmination at the Asbury Park Convention; and the involved great wrongs in these gradually developing and culminating acts, committed especially at the instigation of H.C. Rockwell, I.F. Hoskins and I.I. Margeson, moved J. to counteractive steps, which he believed would be recognized as making him less blamable than the sectarian group, though displeasing them, (v. 3), and which had their culmination in his gradual preparation of the material that some time later appeared in Another Harvest Siftings Reviewed. In this publication, apart from an introduction and a conclusion, he set forth in the form of a deadly parallel under 12 headings 150 evils of Rutherfordism in the Society of which J.F.R. had been guilty, and 150 evils of Rutherfordism in the Fort Pitt Committee of which the individually varyingly responsible group of four mentioned above had been guilty (v. 4). Some time later J. published this paper so constituted, and circulated it among the friends whom the group had expected to reap as the harvest of their intrigues, both as classes and individuals, together with their doctrinal and
practical efforts (v. 5). On investigation the sectarian group and its partisans traced this matter to J., and in revenge destroyed every vestige of the reform party and the group as such as the representatives of it, alleging that J, had done what he did in retaliation of the group's depriving J, of the reform party (v. 6).
Therefore J. by his acts declared that of what evils the sectarian P.B.I.'s had accused him he would vindicate clearly himself, by calling for an investigative and curative convention, at Philadelphia, Sept. 8-10, 1918, after the Philadelphia Ecclesia's petition of Aug. 4 to the P.B.I. to arrange for such a convention for that ecclesia, Sept. 8-10, had been curtly denied by that committee, and that thereafter he would let the P.B.I. go its way (v. 7). The committee, apprized by some of its partisans in the ecclesia of its attitude, on Aug. 6 refused the ecclesia's petition in a letter that threw the blame of the situation on R.H. Hirsh, R.G. Jolly and J., and demanded that its secretary be given the opportunity to clarify the situation before that ecclesia. The church, knowing that the three accused pilgrims had told it the next thing to nothing of the troubles in the committee, and recognizing the unfairness of letting the committee have the whole say through its secretary, arranged for I.F. Hoskins to have 50 minutes to present his side, J. to have 50 minutes to answer and then each to have 10 minutes for rebuttal. Despite the fairness of this proposal the P.B.I. objected, but, of course, the ecclesia, being mistress in her midst, saw to it that her decision on the program was carried out. This debate was held the afternoon of Aug. 25 and was the second occasion in which I.F. Hoskins and J. met in debate, the first being the night of July 28, at Asbury Park. Of these debates I.F. Hoskins expressed himself in the following language to a Norfolk, Va. brother who asked him why he and the rest of the committee refused to appear and debate the issues at the Philadelphia conventions of Sept. 8-10 and Dec. 20-22, 1918: "Every time I have a debate with Bro. Johnson he
makes me look like thirty cents." Well! Poor I.F. Hoskins looked and felt like thirty cents the afternoon of Aug. 25; for just the day before for the first time he saw and read Another Harvest Siftings Reviewed (EG 89-131); and when the time for debate came he had by no means recovered from the shock. Shifting his weight in rapid succession from one leg to the other, for 45 of his 50 minutes he did not touch the committee conditions, which were the subject of the debate; and in the remaining five minutes he said very little of consequence to the point. His difficulty was with his side, whose exposure in Another Harvest Siftings Reviewed had been read by practically everybody in the church, since it was mailed the night of Aug. 21.
The impression of the debate on the church that afternoon was very unfavorable as to the merits of the group's side; it was also badly impressed by its mouthpiece's presentation. The church, therefore, requested that the debate be continued in the evening, with three speakers on each side having 20 minutes each, the afternoon debaters having the last speeches, I.F. Hoskins and J. in turn ending the debate with ten-minute rebuttals after their twenty-minute speeches. But the second debate went still worse for the group, which left the field of battle greatly worsted. Its and its adherents' interrupting J. with questions and his asking them questions resulted in their being thoroughly refuted; and they left the meeting hall looking like beaten dogs hiding their tails between their hind legs. Thereafter J. retired to the strength of his position (v. 8). But the P.B.I. was not satisfied. They sought to stem the tide that Another Harvest Siftings Renewed was raising against them. Their August, 1918, Committee Bulletin came out just after the debate, at the time that F.H. McGee received Another Harvest Siftings Reviewed, to which he published two replies: an undated one published about Sept. 1, entitled, A Brief Review Of Bro. Johnson's Charges, and one dated Sept. 10, entitled, A Timely Letter Of Importance To All The Brethren. It was
by the Aug. Committee Bulletin and the Brief Review, etc., that this committee made an invasion among the guileless brethren along the lines of the necessity of forming a corporation (v. 9). These two publications roused the guileless brethren to ask why the sectarian P.B.I. had made an invasion among them; and they received the answer, to restrain J. and retaliate on him (v. 10).
These guileless brethren came to J. in his strong position and demanded whether he did not know that the P.B.I. was in charge of General Church matters, and what was the meaning of what he had done. J. replied that he had vindicated himself against their misdeeds on him (v. 11). They told him that they were intent on restraining and delivering him to the sectarian P.B.I. He asked them to give him the assurance that they themselves would not cut him off (v. 12), which they promised, and then proceeded to restrain him with H.C. Rockwell's article in the August Committee's Bulletin on The Necessity Of An Organization (Corporation) and F.H. McGee's Brief Reply To Bro. Johnson's Charges and brought him down from his position (v. 13). But when they came to the subject of forming a corporation the P.B.I. sectarians just before and during the Philadelphia Convention, Sept. 8-10, cried out loudly H.C. Rockwell's arguments against them. At that convention God's Spirit and Truth seized powerful hold on J., and he burst with ease the restraints with which the brethren sought to make him defenseless (v. 14).
Then, laying hold on H.C. Rockwell's points at the last session of the Philadelphia Convention, the evening of Sept. 10, J. refuted their every argument so thoroughly that he carried the entire convention with him, except a few very partisan P.B.I.'s, and thus overthrew all the corporation advocates of the P.B.I. (v. 15), J. recognizing and stating that he did it with all their points (v. 16). Then J., ending his address, repudiated the position of the P.B.I. on corporations controlling priestly work, and called the position the height of the corporation claims (v. 17). But
after that convention J. was much athirst for some further, enlightenment from the Word, and earnestly requested it of the Lord in connection with the investigative committee that the convention appointed after hearing J.'s refutation of the P.B.I. corporationists' claims, fearing that otherwise he would fail and fall a prey to the evil-doers in the Church (v. 18). And God opened up the full Truth to him on corporations among God's people, while he occupied his position of repudiating them for priestly work; and this refreshed him; and he regarded the true position the source of Truth revealed in answer to his prayer. And this is the position maintained unto this day by the Epiphany brethren (v. 19). The incompleteness of J.'s work of deliverance in his little Samson phase is indicated here by the twenty years of its length, not forty years (v. 20).
In the Fall of 1918 J. began to occupy himself with P.B.I. matters in the investigative committee, especially in view of F.H. McGee's two above-mentioned papers against him (Judg. 16: 1; the Hebrew word zoneh, here translated harlot, should have been translated inn-keeper, or hostess). During this time the P.B.I. leaders, hearing of his occupying himself with their affairs, lay in wait for him, hoping to get him into their power, and through their main leaders refute him (v. 2). J. kept his counsel, and at a time unexpected (Nov. 15-Dec. 10, 1918) wrote Present Truth, Nos. 1, 2, the former of which was mailed the evening of Dec. 8 (9th, God's time) and the latter mailed Dec. 24. To these he added during February, March and April Nos. 3-5. By these five issues J. laid hold on the leaders of the P.B.I., the powers that held them up and the theories that kept them secure and by the support of his full powers carried them away into a sphere of friendship which lasted for over a full year, this corresponding to the Sardis period and J.'s work therein corresponding to that of Marsiglio, Tauler, Wyclif and Hus and their special helpers. The next pictures bring us up to the Little Reformation, in which Delilah corresponds to the
good Levites in the Epiphany movement, J. to the Philadelphia star-members and their special helpers and the Philistines to the various Levites in the manifested Levite groups, particularly in the Society and P.B.I., while the end of these pictures, when Samson is brought forth, even to his end corresponds to the little cleansed Sanctuary and the little Parousia and Epiphany movements.
Now will come the particulars of the small Miniature. J., unaware that the bulk of the Epiphany brethren were crown-losers, considered the bulk of them Little Flock members and loved them accordingly in the Little Flock condition, in which they were until manifested as crown-losers (v. 4). Increasingly Levite sectarian leaders sought to bribe these crown-losers to find out the source of J.'s unusual powers with the Truth and its arrangements and to betray to them how they could restrain and oppress him, promising as a large but imperfect reward, if this were done, to recognize them as God's authorized mouthpiece (v. 5). This betraying in ever-increasing numbers these Epiphany brethren crown-losers sought to do (v. 6). And J. by his attitude seemed to them to indicate that if a complete number of new views on religion (errors, of course) were skillfully presented, they would restrain him into the weakness of the ordinary man (v. 7). These new views, complete in number, were presented, mainly by J.F.R. for the Society, and by R.E. Streeter for the P.B.I.; and the Epiphany crown-losers put them upon J. as a restraint (v. 8), all the while there were sectarian crown-losers of the various groups lying in wait in these Epiphany crown-losers' sphere of work; and they warned J. that by these new (erroneous) views the sectarian crown-losers were pouncing upon him; but J. refuted these new views very easily, as witness his articles in the Summer and Fall of 1919 and the Winter of 1919-1920 in The Present Truth, with the result that the source of J.'s strength was not discovered (v. 9).
Thereupon an ever-increasing number of good crown-losers in the Epiphany Truth by their acts chided J. as not
having really shown the source of his unusual strength in Truth matters, and again pleaded by their acts for the pertinent information (v. 10). By his acts J. gave these the impression that if new (revolutionary) arrangements for doing the Lord's work were used as restraints upon him, he would be in strength as to these matters like the ordinary man (v. 11). Then these good crown-losers in the Epiphany Truth took the new methods of work introduced into the Society and P.B.I. and put them as restraints upon J.'s services, and said to him that the sectarian crown-losers, busy in this sphere of work, were pouncing upon him so restrained; but J. by his refutations easily destroyed these restraints of new (revolutionary) arrangements on doing the Lord's work (v. 12). In a third way these crown-losers in the Epiphany Truth sought to betray J. to the sectarian leaders among the crown-lost movements. By their attitude they expressed their longing (Delilah—longing) to know by what J. could be effectually restrained; and a third time J. by his attitude gave them a wrong impression, to the effect that if his powers of Truth and arrangement be interwoven with error and wrong arrangements, he would thus be restrained, and would in strength as to the Truth and its arrangements be like other men (v. 13). These betraying Epiphany crown-losers took the errors, etc., of Levite leaders and wove them about J.'s Truth and arrangement powers and fastened them, they thought, very securely. Thereupon they indicated that the sectarian false teachers were pouncing upon him. J. had been oblivious to the situation, but, aroused out of this obliviousness, he laid hold on these errors, and not only made away with them, but with all the arguments with which they were buttressed. These refutations, as well as those on arrangement, will be found in the Truths of the Summer and Fall of 1919 and those of the Winter of 1919-1920 (v. 14). Thus on the matter of teaching and practice they were unable to meet J. in the field of discussion, but were in every such case refuted fully.
Now came the fourth test wherein J., like ten of the twelve Philadelphia star-members and their ten special helpers, failed; and this was from an overweening carefulness to spare the sectarians from feared stumbling of weak brethren; to such a degree as to have made him fail to be strictly faithful to the Word in dealing with these; for these ten star-members and their ten special helpers feared that these weak ones would stumble, if they were as strict with them as they should have been, e.g., Luther feared to stumble certain new creatures who turned out to be crown-losers, if he were as strict against Romanist practices as he should have been; and J. to prevent like weak ones from stumbling was not so strict against Great Company revolutionisms as he should have been, though all the while the revolutionists thought him too strict. With these few explanatory words we will now expound the rest of Judg. 16. Epiphany crown-losers, longing for the powers implied in the offered symbolic bribe, beset J, time and again in each of the ten Little Flock movements of the little Reformation, later perverted into little sect-like movements by the crown-losers who were the liers in wait in the sphere of activity held by the Epiphany crown-losers, until J. gave way and told them by acts and words that he was the little stars of the Epiphany, as well as the second and last star-member of large Laodicea, that as such he had been faithful; but if in any way he would prove unfaithful through false doctrine or wrong arrangement or the misapplication of a true doctrine or arrangement, he would have no more power than any other leader in that matter (vs. 15-17). The Epiphany crown-losers in this statement recognized that the real situation was brought into the light; and by their acts they summoned the crown-lost leaders of the various Levite groups, telling them that J. had revealed the real secret of his supernatural strength.
Eagerly the crown-lost (Levite) leaders, including R.H. Hirsh, B.M. Kittinger, E.D. Mellow, as well as others in the Levite groups, set forth the pertinent activities prepared
to give the Epiphany crown-losers the promised powers on making the real betrayal. As each of the ten small Little Flock movements of the little Reformation was given a sectarian bent in that respect J. was made a captive of the little sectarians, even as in the large picture this was done to the large Philadelphia star-members and their special helpers, as each two's Little Flock movement was perverted into a large sect (v. 18). The Epiphany crown-losers by their course threw J. off guard, and called for the class who applied to him the teaching that we are not to stumble the weak, in such a way as called upon him to relax the strictness toward revolutionisms that he should have applied; and when he had complied, the Epiphany crown-losers began to oppose him; and he retained not the strength that had been his in opposing their attacks along pertinent lines, but not on teaching and arrangement lines (v. 19). These Epiphany crown-losers again told him that the sectarian crown-losers in the various movements were pouncing upon him; and he was aroused out of his inattention, and acted as though he would treat this attack as the former ones, unaware that the Lord was not supporting him therein (v. 20). But these Epiphany crown-losers deceived him on the situation, and made him a slave under restraint to prepare teachings, etc., for the sectarians, furthering them in sectarianism.
This was in a mild manner reenacted ten times, once after each small Little Flock movement that he started was perverted into a sect-like movement. This began about July 10, 1919, and lasted until May 29, 1920, corresponding to 1846, the year of the cleansed Sanctuary (v. 21). But during the period of the little cleansed Sanctuary, May 29, 1920– June 26, 1920, J. recovered himself from this lapse into too great leniency with weak but to him unknown crown-losers, and thus recovered from his measurable unfaithfulness in not dealing strictly with these (v. 22). At this time the crown-lost leaders of the Levite groups set themselves to work in what was the actual interests of a
counterfeit view of Jesus, a blending of the Divine energy and human compromise, hence in a service of Azazel; and they gloated over what they thought was a fact, that their counterfeit of Jesus had delivered J. into their power (v. 23). Their followers joined them in such gloating over J.'s being delivered into their power, whom they considered their enemy, the enemy of their teaching and spirit and their refuter (v. 24).
In their rejoicing they desired to bring J. forward, to gloat over and to make him appear ridiculous as between the organized Merarites and Gershonites (v. 25). J. asked R.G. Jolly, who was given J. as a helper by the sectarians, to help him recognize these two principal supports of Levitism, to obtain some easing of his standing position (v. 26). The temple of Levitism was full of sectarian Levites, strong and weak, as well as their main leaders; and in special prominence there were great multitudes of these that noted J.'s being ridiculed (v. 27). Beginning June 26, 1920, the beginning of the little Parousia, and continuing until Aug. 27, 1920, J. prayed that the Lord might strengthen him that one time, to vindicate him for the deceptions that he had undergone at the hands of the sectarian crown-losers (v. 28). All of those 61 days that he prayed he laid hold on the Merarites and Gershonites as the supports of Levitism, his chief power being exercised against the Merarites in the Society and Standfasts through the July, Aug., Sept. and Oct. Truths, and his subordinate power being exercised against the Gershonites in the P.B.I. and the B.S.C. in the July and Aug. Truths, with the Kohathites coming in for part of his activity in the Sept. Truth. J., praying that the Lord would end the pertinent phase of his work for the small Miniature with the refutation of little Babylon, exerted all his strength against the current Levitism and utterly refuted it and its leaders and all their followers. And this did more havoc among them through the pertinent articles of the July-Oct. Truths than he had wrought against them in all his previous work,
beginning with his British work (v. 30). His cooperating and sympathizing brethren and all who really held in truth with the abler brethren rallied to him and respected the memory of his work as wrought toward the Merarites and the Gershonites. His leadership was not one covering the entire small Miniature, Bro. Russell having had the leadership until Oct. 30, 1916, corresponding to 539 in the Gospel Age (v. 31).
The preceding is the antitype, in the small Miniature, of Samson, which shows him as working the complete refutation of Levitism in the end of the small Miniature. And while the medium Miniature as a whole is not yet due to be explained, it would not be out of place here briefly to expound J.'s part as its Samson in its last feature. Here again R.G. Jolly is typed by the little Philistine boy and as such was given as a helper to J. in so far as his being deceived required one to help him find his way about. Here the Philistines represent the sectarian Levites; the temple, Levitism as a religious body; the Philistines mocking Samson, the Levites reviling and slandering J.; the two pillars, the increased Merarites and Gershonites; Samson's right hand exerted against one pillar, J.'s main strength applied against the Merarites and Samson's left hand applied against the other pillar, J.'s subordinate strength applied against the Gershonites; Samson's prayer, J.'s prayer for strength to vindicate his mission especially in view of his deception; Samson's bending himself with all his might, overthrowing the pillars, pulling down the temple, working havoc upon his enemies, and ending his career, J.'s bending all his strength of heart and mind in and to the writing of this book to overthrow the revolutionism of the Society and P.B.I., as the pillars of Levitism, completing refuting the sectarians of the medium Miniature and ending the first of the two phases of his Epiphany work, i.e., this side of the vail supervising the work of leading Azazel's Goat to the Gate, delivering it to the fit man and abandoning it in its last parts to Azazel. Thereafter the Lord's people of all groups will rally to J.,
and will hold in honor his memory, and the work that he has done as the medium Miniature's Samson.
Samson is the last judge described in the book of Judges. But apart from judges there is an account of two episodes appended to the book yet to be set forth. This chapter has already grown so large that we will give only their small antitypes, reserving their large antitypes for treatment, D. v., in some future issues of The Present Truth. The small antitype of both episodes centers in the Fort Pitt Committee. It is given in such detail, because the history of that committee is very closely related to, and connected with the rise of the Shimite Gershonites as the P.B.I. J. held a prominent place among the Truth leaders, and stood for the observance of the Lord's teachings and arrangements (Judg. 17: 1). He declared in 1917 to his enlightened and supporting brethren of the Church (who had had in Bro. Russell a Divinely authorized teacher and executive, and who by his death had lost such a teacher and executive, as to which the brethren had vowed [not cursed] and spoken in J.'s hearing) that he had received (the Hebrew word here means receive, not take) the office of being such a teacher and executive. On hearing this the enlightened and supporting brethren of the Church prayed God's blessing upon him (v. 2). But under the pressure of opposition from "the Opposition" J. disclaimed such office powers during the Fall of 1917, in favor of his enlightened and supporting brethren in the Church.
They declared that they had yielded J. powers for the Lord to advocate making a committee and pertinent officers, and declared that they would again yield it to him, (v. 3). Despite this, J. surrendered these office powers to his enlightened and supporting brethren in the Church, who devoted a part of these powers in the Fort Pitt Convention, Jan. 6, 1918, to the Convention to form the Fort Pitt Committee, and who through that committee organized its officers; and these were in the sphere of J.'s work (v. 4). Under the misimpression that Bro. Russell's having formed
the W.T.B.&T. Society proved that corporations could be used to manage the priestly general work, and not until two months later coming to see that by Divine intention corporations were intended to manage the general work of Gershonite and Merarite Levites, J. at the Fort Pitt Convention advocated the formation of a corporation having the Society's Charter as its basic law, and having the name, I.B.S.A. The Convention, not willing to take this step, appointed the Fort Pitt Committee, to which J. agreed. It was not until after the Asbury Park Convention, July 2629, 1918, that a review of the history of the Fort Pitt Committee, in the light of Judg. 17: 18, convinced J. that committees likewise were not Divinely sanctioned to manage the general work of the Priesthood, and were, like corporations, typed by wagons given the Levites. It was about March 1, 1918, that J. came to see that the wagons given to the Levites typed corporations controlling the work of the antitypical Levites. The Lord's not making clear to our Pastor the place of corporations in relation to His work, and he and the rest of the brethren assuming that after his death the Society as a corporation was to control the priestly work, allowed the mistaken thought to prevail among the brethren immediately after his death that corporations could by Divine sanction control the priestly work. Hence J.'s temporary error on this subject and on that of committees' controlling such work.
Connected with J.'s work were the individual members of the Fort Pitt Committee and pilgrims, as mighty, ones among the brethren; and J. presented motions that the committee establish a magazine and a pilgrim service, on which subjects he had prepared a paper, revised by other members of the committee, calling on "the Opposition" to support the magazine and its editors, the magazine receiving the name, The Bible Standard And Herald Of Christ's Kingdom; and J. also presented a motion that R.H. Hirsh be elected managing editor, which motion passed (v. 5). This was at a time when among "the Opposition" there was
no one controller of the work, and each one did as he thought was good (v. 6). I.F. Hoskins had been occupying himself in certain Biblical matters in the Fall of 1917, as a sojourner therein (v. 7), which he gave up, seeking some other occupation among the Truth leaders, and as such came into closer touch with J.'s work, as he was seeking that other occupation (v. 8). On J.'s learning of his qualifications and purposes (v. 9), he suggested him as secretary of the Fort Pitt Committee, and that he be given full powers as such, which he accepted (v. 10), and was pleased with his office; and J. treated him as a beloved supporter (v. 11). Later on J. presented a motion to put him on a stated salary, which was given him, and he was thereby set aside to do religious work exclusively for the committee connected with J.'s work (v. 12). J. felt sure the Lord would be pleased with and bless the work through I.F. Hoskins, fully devoted to the work (v. 13). So matters stood in June, 1918.
At that time there was no brother who controlled the Lord's work among "the Opposition." And at this time quite a few of the dissatisfied Societyites and ambitious Oppositionists desired stable conditions and settled work, both among themselves and toward the public, for as yet neither of these conditions had fallen to their lot, which they thought they could secure through forming a corporation for these purposes (Judg. 18: 1). They, therefore, encouraged five able brothers: F.H. McGee, I.I. Margeson, J.D. Wright, H.C. Rockwell and R.E. Streeter, to explore the situation and report on the feasibility of forming a corporation to secure these two purposes. These were brothers formerly with the Society and now leaders of "the Opposition"; and as such they came to J.'s sphere of work among the leading brethren and remained there in thought (v. 2). Having been intimate with I.F. Hoskins before he took the position that required him to devote all his time to the committee's work, which from the Divine standpoint was J.'s special work, and being not in full sympathy with it,
they began to inquire as to who secured his appointment, as to what his work was, and as to what advantages came to him thereby (v. 3). His acts replied what J. was doing to him and how he served as to him (v. 4). Then they asked I.F. Hoskins to use his office to ask the Lord whether their twofold purposes would be prospered through the formation of a corporation (v. 5). He gave answer that they should go on with their designs, which, he said, were in God's service (v. 6).
Thereupon they went about their design to explore those members of "the Opposition" who, strong in their opposition to the Society, yet as more or less timeservers, were careless and satisfied to let things run as they might, without requiring them to be made conformable to the principles of truth and righteousness among "the Opposition" leaders. There were none who had as leaders the courage to rebuke them for their remissness, though they kept themselves far away from the little nominal-church traffickers in the Society, and, in fact, did nothing in the Lord's work (v. 7). Observing these, the above-mentioned five brothers were ready to report on the conditions of these careless ones to those who, desiring more stable conditions and settled work, had sent them out from among dissatisfied Societyites and ambitious Oppositionists to spy out the conditions among "the Opposition." These then requested them to make their report (v. 8), which was one of encouraging their senders to take advantage of the careless ones, whose condition was favorable for their purposes. Not finding a ready response, they urged their senders to cease from their inactivity and slothfulness and possess themselves of these favorable conditions for more stable ways and steady work (v. 9). They dilated on the ease of overcoming the careless as to matters of corporational control in the Lord's work, and praised the favorable conditions, which they claimed God had provided for them, and in which everything needed for their purposes was at hand (v. 10). Thus encouraged, a goodly number of new creatures, the bulk of whom were crown-losers, consisting
of dissatisfied Societyites and of ambitious Oppositionists, armed with arguments supposed to overcome opposition to corporations' controlling priestly work, which later H.C. Rockwell elaborated in an article in the August, 1918, Committee Bulletin and which J. refuted in detail in EG 146-182 (v. 11), set out to realize proposals of the above-mentioned five brothers. They took and yet hold a stand against congregational church government which allows no central authority to control ecclesias (v. 12).
Next they came in thought to J.'s sphere of work, in the hope of overcoming his objections to forming a corporation to control priestly work or the general work of the ecclesias (v. 13). The above-mentioned five brothers called the attention of their supporters to, the fact that the existence of the Fort Pitt Committee, its officers, its magazine and its pilgrims in J.'s sphere of work afforded them an opportunity to consider plans as to what they should do with these four things (v. 14). First they worked on I.F. Hoskins in his relation to J.'s sphere of work (v. 15), while their supporters stood prepared for controversy without, but near this sphere of work (v. 16). The five endeavored by argument, especially from about the beginning of June to about the middle of July, 1918, to divert (to take, not took) the Fort Pitt Committee, its officers, its magazine and its pilgrims from J.'s sphere of work into their own control; all this time I.F. Hoskins was engaged with their panoplied supporters just outside J.'s sphere of work (v. 17). As the five at first sought to divert from J.'s sphere of work the committee and its officers, magazine and pilgrims, I.F. Hoskins objected (v. 18). They told him to cease objecting and become an associate of theirs; and they would accept him as devoted to their service, alleging that it would be better for him to give his whole service to a large body of the Lord's people than to be devoted wholly to J's sphere of service (v. 19). This gave his self-seeking and ambitious heart joy; and he, therefore, led the movement of diverting the committee, the magazine and the pilgrims to
the new organization [the officers of the Fort Pitt Committee having been changed, no mention of their diversion (molten image) is made in the actual diversion at the Asbury Park Convention (v. 20)]. Thereafter they left J. and his sphere of work, taking care to protect their weak supporters and other effects from the efforts of J. and his supporters to recover the Fort Pitt Committee and its magazines and pilgrims from them (v. 21).
These efforts were begun on July 28 and 29, at the Asbury Park Convention, by J.'s and his supporters' exposures of the committee's conditions, by J.'s debate with I.F. Hoskins on corporations' controlling the work of the priests and ecclesias and by the business meeting that voted down the committee's proposals. It was continued by the publication of Another Harvest Siftings Reviewed, and was completed by the Philadelphia conventions of Sept. 8-10 and Dec. 20-22, called to discuss the Fort Pitt Committee and the involved course of the five and I.F. Hoskins (v. 22). These efforts moved the six and their supporters to turn on J. and blame him that he had something wrong with him in setting such things into operation against them, some of them intimating that he was insane (v. 23). J., whose course in forming the committee, nominating its officers and furthering a publication and a pilgrim service for Little Flock work, was Divinely disapproved, as setting up false gods, by his acts setting them forth as such, though up to that time he did not recognize them to be a symbolic wagon and its belongings to be idols, blamed the five and their supporters for stealing them and I.F. Hoskins from him, complaining that he was bereft of all that he had, and that they questioned his sanity (v. 24). By their Committee Bulletin, F.H. McGee's "Reply to Bro. J.'s Claims" and, "Letter of Importance" and by their pilgrim and letter campaign, they charged him to cease his protests, lest embittered ones among them would cut him and his supporters off (v. 25). Thereafter they, ignoring J., went about their own affairs and J., seeing that
they were too strong to be overcome in their plundering, gave up his pursuit of them to recover the Fort Pitt Committee, its magazine and its pilgrims and returned to his sphere of work (v. 26). They took away the Fort Pitt Committee, its magazine and its pilgrims, together with I.F. Hoskins, and by surprise took the careless part of "the Opposition" in their idleness and slothfulness, and by their errors on a corporation controlling the priestly work and ecclesias refuted these, subjecting and undoing them as a party (v. 27).
These found no deliverer, for they were far removed from the little nominal church and did not seek help from the Epiphany movement, because they desired an extreme independence; for they claimed that their condition was one that made them a sphere of such large liberality as made them in the Epiphany fellowship with anyone claiming justification and consecration, no matter how much of the Truth he might reject. In this spirit the six and their supporters developed a religious government having a corporation, the P.B.I., with its directors and officers, to control the so-called general Church and its work, establishing a semi-monthly magazine, The Herald Of Christ's Kingdom, appointing its editors, publishing tracts and books and instituting a pilgrim service, with old, and its own newly appointed pilgrims on its staff. And in this religious government they lived, moved and had their being (v. 28). They made this religious government a ruler on all matters pertaining to their adherents, even as they were fathered by the idea of clericalism, though their religious government was first that of the Fort Pitt Committee (v. 29). Yea, verily, they set up the P.B.I. corporation and made I.F. Hoskins their main religious leader, though originally he was a stranger to their theories and practices; but in his various character transformations he acted in this capacity, until the P.B.I. officially took the stand of so-called liberalism, i.e., letting errors on the covenants and sin-offerings prevail among them, and thus going into symbolic captivity. All the time that the true priests
continued in their isolated condition, these leaders preserved J.'s erroneous theory of a committee's managing the Church's general work, though they added the further evil of perverting the committee theory into the corporation theory (v. 31).
The second episode appended to the book of Judges is recorded in Judg. 19; 20; 21, whose small antitype will now be presented. Like the preceding episode its antitype deals with J., the Fort Pitt Committee, its rage at the Asbury Park Convention and the consequent controversies, resulting in the complete refutation of the reorganized committee and the P.B.I.'s pertinent course, especially as to the course of their four former Fort Pitt Committee members, who, as in Another Harvest Siftings Reviewed, will for short be called the group. In the antitypical first episode, as the parallel of the Sardis star-members, who in ignorance of the real situation mistakenly furthered the church-state, its officials, its publications and its mouthpieces, J. in ignorance of its real situation mistakenly furthered the Fort Pitt Committee, its officers, its magazine, The Bible Standard And Herald Of Christ's Kingdom, and its pilgrims, the Lord using the involved experiences to show J., first, that corporations and, later, that committees are not to control the general work of the Church, though they are to be used in the general work of the Merarites and Gershonites. Thus, while the first episode impartially rebukes his pertinent mistaken course, though he was the Epiphany messenger, it more severely exposes the evils of the group as such and the P.B.I. editors as such. But, apart from J.'s giving way under pressure, exerted by the falsely informed vast majority of the Asbury Park conventioners' pertinent insistence, to the breaking up of the Fort Pitt Committee, J.'s course as typed in the second episode is not reflected against; but that of certain members of the group, its editorial and other supporters, in breaking up that committee, is censured by being typed in the vilest act recorded in the Old Testament, the rape of the Levite's concubine. In the
resultant controversy J.'s course received the Lord's approval and that of the P.B.I. God's severe disapproval and condign punishment. In this episode the Levite represents J., the concubine the Fort Pitt Committee as a whole, her father the group, Gibeah the group's main partisans, especially at the Asbury Park Convention, the Israelites those who stood for right in this affair, the Benjamites those who supported the group's main partisans, and the rape of the concubine representing the defiling and disrupting of the Fort Pitt Committee at the Asbury Park Convention. With these few generalities we will now take up the particulars as typed in these three chapters.
The setting of this antitype is at a time when no one brother had full influence and power among the Lord's people. It was thus in the first half of 1918 that, from the Divine standpoint, J., as occupying an influential place among God's people, took the Fort Pitt Committee, gathered out from among Bible Students, as a symbolic half-wife (Judg. 19: 1). But this committee became unfaithful to J. after a few weeks, and left him in mind, adhering to the group for several months (v. 2). J. sought in a kindly way to win it back to the carrying out of the mission of publishing a magazine, for which it was appointed at the Fort Pitt Convention, in which effort J. was assisted by R.H. Hirsh and R.G. Jolly, F.H. McGee giving more or less support therein, and the authorizations to establish a magazine and a pilgrim service. Responding to his effort, the committee for awhile reconciled the group and J., to the joy of the group (v. 3), which kept him in its sphere of delaying matters for months, they spending much time in discussing together on various problems and delaying the work of carrying out their instructions to start publishing the magazine (v. 4). J. sought to move the group to go ahead on this subject, but it procrastinated, alleging that the matter of fixing on headquarters must first be decided, over which discussions stretching over months were held, and during which the group asked J. to wait in