Looking for that blessed hope, and the glorious appearing (epiphany) of the great God and our Saviour Jesus Christ;  Titus 2:13


mine and doeth them not." Doing and not doing His teachings makes the difference in the two foundations. Doing them makes Him one's Strength, Stay, Support and Help in the trial time. Not doing them makes Him one's Forsaker and Abandoner in the trial time. Surely these considerations may well prompt us to ask ourselves, how have we built? Have we built on Christ as the Rock, or on Christ as Sand? Which?


(22) Having above discussed the building of two houses, the faith and character structures of the crown-retainers and the crown-losers, it will now be in order to discuss their testing. Their building is parabolically set forth in vs. 24, 26; and their testing is set forth in vs. 25, 27 of our text. We saw that whosoever did Christ's sayings built upon Him as a Rock; and that everyone that did not do Christ's sayings built upon Him as Sand. It is evident that there have been crown-retainers (Rev. 21: 14) and crown-losers (1 Cor. 5: 5; 1 Tim. 1: 19, 20) from the beginning of the Gospel Age; but so far as the latter are concerned they were not in this life put into the Great Company, and thus treated as a separate class as such, until since the tribulation began (Rev. 7: 14; 2 Tim. 4: 1 [the Epiphany and the tribulation are identical as periods of time, see Vol. III, Chapter I]). Not only do the passages just cited prove this thought, but also the tabernacle picture confirms the teaching that the crown-losers have remained during the Gospel Age as priests and members of Christ in the Holy until after the  last member of Christ's Body was laid on the Altar; for we are told (Lev. 16: 20) that after completing the atonement for the brazen altar [i.e., antitypically, after our High Priest had fully imputed His merit on behalf of the humanity (brazen altar); of the entire Church, which was only then finished when He imputed it for the humanity of the last one to come into His Body] Aaron began to deal with Azazel's goat [i.e., antitypically, the World's High



Priest began to deal with the crown-losers as a class]. But this must be after the tribulation began; for Spirit-begetting and forehead sealing then ceased (Rev. 6: 11; 7: 3; Amos 9: 13). Simultaneous with the leading of the antitypical Goat to the Gate was the leading of its New Creatures from the antitypical Golden Altar, Table and Lampstand to the antitypical first Vail; and simultaneous with the putting of the antitypical Goat out of the Gate of the Court was the putting of its New Creatures outside of the first Vail into the Court as the Epiphany Levites; which proves that dealing with the Great Company as such did not take place until after the tribulation began.


(23) Another consideration proves this: The Gospel-Age picture of the tabernacle allows no place for the Great Company as a class. This being true, it follows that there was no such class in existence during that Age. This proposition evidently is true; for the Gospel-Age Camp was the world—the nominal people of God; its Court was the faith justified; and its Holy was the New Creatures as priests. Hence there was no place for the Great Company in the Gospel-Age picture. Hence for the Gospel Age there was no Great Company as such; though there were, of course, throughout the Age individual crown-losers. These must, therefore, have been regarded by the Lord as priests and members of Christ's Body. Accordingly, the Great Company as a class is Epiphaniac as to the time of their being dealt with, i.e., then for the first time God began to deal with the crown-losers as with a class separate and distinct from the Little Flock. It is necessary for us to keep this fact in mind in order to understand the time setting of our two parables. In the building time for awhile all builders were necessarily crown-retainers; for only after longsufferingly dealing with measurably unfaithful New Creatures did God take their crowns away. St. Paul's showing that the gold, silver, precious



stones, wood, hay and stubble get their tests as the possessions of two classes separate and distinct from one another, by fire during "the day," implies that this day must be the Epiphany, though evidently the testings that caused the loss of the crowns preceded the Epiphany; for by then all crowns had been assigned, and hence the last one to be lost was by then lost (Rev. 6: 11). These latter-mentioned testings are not referred to in our texts nor in 1 Cor. 3: 12- 15. These same lines of thought are also taught in Mal. 3: 2, 3, as we showed in the preceding chapter; and they also follow from the consideration that the Great Company as such is developed in the Time of Trouble (Rev. 7: 14; 2 Tim. 4: 1). These considerations prove, therefore, that the building time of both classes, as such, so far as these parables are concerned, is the Parousia and that the testing time of the parables for these classes as such is the Epiphany. Accordingly, the time of these parables as to these two classes as such is the end of the Age—the Parousia and Epiphany; though doubtless during the Age the Lord dealt with individual crown-retainers and crown- losers, but not as separate and distinct from one another as classes, along the same lines as indicated in the parable, so as to fit them respectively for the throne or for life (Matt. 28: 20; 1 Pet. 1: 6-9; 1 Cor. 5: 5; 1 Tim. 1: 19, 20), which they get as members of the Little Flock or the Great Company as classes in the resurrection. Hence as respects the classes as such we understand that the Parousia was the building time and the Epiphany the testing time of these parables. Facts as well as Scriptures demonstrate that this is true. These remarks do not apply to the first view of these parables, in which the houses are the true Church and the nominal church.


(24) With these preliminaries prefaced we are prepared to study the testings of our parables. The means whereby the faith and character structures of both



classes are tested are parabolically spoken of as rain, floods and winds. Of course literal rain, floods and winds are not here meant; for the faith and character structures of all God's people are not tested by literal rain, floods and  winds. Moreover, the figurative character of all parables implies their figurative use here, a fact further confirmed by everything else in the parables being figurative. Accordingly, we must find out the figurative uses of these words in the Bible and apply these figurative meanings as meant in these parables. Of what is rain ordinarily used figuratively in the Bible? Truth—God's Word (John 17: 17)—is the Scriptural answer to this question. Deut. 32: 2 is to the point: "My doctrine shall drop as the rain; my speech shall distil as the dew, as the small rain upon the tender herb, and as the showers upon the grass." This passage is so clear in proof of rain being used in Biblical symbols to represent the Truth as to need no comment. Beautifully does this symbol in the text show that the easier truths (small rain) are for the immature and that the harder truths (showers) are for the full grown. Ps. 72: 6 gives the same thought: "He [the Christ] shall come down like rain upon the mown grass, as showers that water the earth." The following remarks will clarify this passage. In Biblical symbols grass represents human beings (Is. 40: 6-8). By the curse they are mown grass, and the fierce heat of the experience with evil has burnt this mown grass. And just as in nature the mown and burnt grass is revived and made to grow again by copious supplies of rain falling upon it, so the Truth in the Millennium, coming down from the Christ, will cause the race, cut down by the death sentence and burnt by the experience with evil, to be revived and to spring up again—restitution (Acts 3: 19-21). Showers [stronger truths] will water [make fruitful] the earth [society]. The following passages also use the word rain in the same



symbolic sense: Is. 55: 10, 11; Hos. 6: 3; Joel 2: 23; Zech. 10: 1; 1 Kings 17: 1, 7, 14.


(25) The rain of our parables is, therefore, according to the Bible symbols, the Truth. Its falling upon both houses would imply that the Truth coming in contact with the crown-retainers and crown-losers would prove testful to both, and would be one of the factors determining whether one had built upon Christ as a Rock or as Sand and thus  had either retained or lost his crown, i.e., whether a New Creature was in the Little Flock or Great Company. Do facts show that there is now a downpour of Truth? If so; is it testing all builders? And is it instrumental in manifesting who are Little Flock members, and who are Great Company members? To each of these questions we answer, Yes. That there has been since our dear Pastor's death a downpour of Truth upon the Truth people is certainly true; for since that time the Parousia Truth is being reasserted and the Epiphany Truth is being newly asserted. The reason for the reassertion of the Parousia Truth is that many who once were its exponents as pilgrims, elders, etc., are seeking to overthrow it. As Satan's mouthpieces, in proportion to their abilities they are attacking the Truth that they once professed to hold as dearer than life itself. Some of these attack some of its features; others attack others of its features; and by the time that the 60 groups of Levites will have been formed, every feature of the Parousia Truth will have been repudiated and attacked by one or another of the 60 groups of Levite leaders. The Tower has attacked many of the Parousia doctrines, precepts, prophecies and types. The P.B.I. Herald has attacked much of its chronology, prophecies and types. The Olsonites have attacked some of its doctrines and many of its prophecies and types. The B.S.C. of England has supported the P.B.I. attacks. The Adam-Rutherfordites have attacked some of its chronology, prophecies



and types, All of the Kohathite, Merarite and Gershonite groups have attacked the doctrine that the World's High Priest now functions sacrificially. Beside these various individuals among the Truth people have arisen and attacked Parousia teachings.


(26) This has led to the reassertion of the Parousia truths thus attacked, by those who uphold such attacked truths. As these group attackers do not usually repudiate and attack the same truths, frequently some of these defend some of the attacked truths, e.g., when J.F. Rutherford attacked tentative justification, the P.B.I. quoted articles from our Pastor in its defense against him; and when the P.B.I. repudiated the Parousia Truth chronology, the Tower defended it against them. Moreover, individuals have as such defended such truths, e.g., when the Society's president attacked the Pyramid as the witness and altar of Is. 19: 19, Bro. Morton Edgar ably refuted these attacks. But the main defense of these attacked truths has been by The Present Truth, one of whose three missions, as set forth among its standing announcements, is "the defense of the Parousia Truth, given by the Lord through that Servant, as basic for all further development of the Truth." It has fulfilled this mission by carefully and detailedly expounding and proving that Truth and by exposing the sophistries of the attacks made on it. In so doing it has waged pointed controversies in defense of the Parousia Truth and in refutation of the attacks made thereon. It has sought to make the expositions, proofs and refutations transparent, strong and irrefutable, and by the Lord's help has always succeeded in the defense of the Truth and in the overthrow of the attacks thereon. Much of its contents are of this character and, please God, will continue so as long as the Levites continue to attack the Parousia Truth.


(27) Some think that in this activity the author, as it were, goes about with a chip on his shoulder, daring



anyone to knock-it off, and if it is attempted, gladly strikes the attempter with great severity. Such, dear brethren, is not the case. He abhors controversy with brethren, and at first had, by the Lord, to be pushed into it, greatly against his inclinations. But as he more and more came to see the adversary's purpose in these attacks, and as he came more and more to see that it was unholy ambition to get and keep a following (Acts 20: 30) that was animating these repudiators and attackers of the Truth, he more and more ceased to shrink back from entering such conflicts, though it is always painful for him to have to do it. Just as after the Apostles fell asleep, Satan used crown-losing, leaders who hungered for a following to pervert the Apostolic Truth, until it was lost from the earth through their efforts, culminating in the papacy; so after that Servant passed beyond the vail, Satan began to raise up crown-lost leaders to take away from the Church the Truth that the Lord gave by him, seeking by them to destroy it entirely. Knowing this, as a servant of the general Church who loves the Lord, the Truth and the brethren, the author set himself to the task of defending the Truth against all attacks and of refuting these attacks. Knowing that this is the Epiphany, which requires for its exposures the plainest of sober speech and the most cogent proofs and refutations, and that it is selfishness that animates the sifter's (2 Tim. 3: 1-9), he  cries aloud and spares not, because he knows this is to be the Lord's will in this time. The result is that the Truth repudiators and attackers are not by him patted with kid gloves; rather they are by him beaten with the whip of small coils and driven out of the Holy as Levites. Nor is he faulted for this by those who see through Satan's purpose with the sifters and the latters' unholy selfishness. It is only those, for the most part, who do not see through these evil characters, and who do not understand the Lord's Epiphany



purposes, who fault him; and he quietly awaits their enlightenment.


(28) This reassertion of the Parousia Truth is very trialsome to those who have built on the Rock, as well as to those who have built on the Sand. This is true from a number of standpoints. In the first place, with Parousia purposes and methods in mind, which sought to attract and hold all the consecrated, and seeking to make these purposes and methods active in the Epiphany, it is a sore trial to the Faithful, the wise builders, to see some of the brethren so severely handled with the Parousia Truth. It seems to them that the false teachers should be more gently dealt with. This they feel because they do not see the dispensational change in the priestly work, which requires the priests to repel and drive from them those who revolutionize against the Truth and its arrangements once accepted by them, i.e., to lead these rebels as parts of Azazel's Goat from the Door of the Tabernacle to the Gate of the Court and as New Creatures from the Holy to the Court. For a similar reason this course is very trying to those who built on the Sand. This course is also very trying on the crown-lost partisans of the Levite leaders, because it grates hard on their sectarian and servile spirit and pride to see their leaders so unanswerably refuted, and thus proven and pointed out to be false teachers, and themselves proven to be followers of errorists. Again, the reasserted Parousia Truth, as contrasted with their freshly imbibed errors, is a trial to those who superficially and without thorough study swallowed the Parousia Truth, and who are as carelessly swallowing the new errors; for their shallowness makes them not conscious of the fact that their acceptance of the latter implies their rejection of the former, since the former, but dimly at first impressed on their minds, has in the meantime been mostly effaced therefrom, and they only too often think that



the reasserted Parousia truths are some new invention of the author.


(29) To others the analytical, logical and detailed reassertion of the Parousia Truth is sorely trying, because lacking industry and perseverance, they are unwilling to study hard enough and long enough to gain a proper insight into it, even being too lazy to look up the copious Scriptures quoted in proof. Some are sorely tried by this reasserted Parousia Truth, simply because their leaders deny it, and they trust their leaders. Some are sorely tried by the wealth of types and prophecies expounded in further proof of the Parousia Truth. Some are stumbled at the length of the pertinent articles, because they fail to recognize the many details that the Bible gives on such truths, which details God desires His faithful people to know (Rom. 15: 4) as they become due. Many are sorely tried by the unpopularity of The Present Truth, in which mainly such reassertion of the Parousia Truth takes place. The sight of this magazine, as a red object to a bull, is enough to arouse resentment in some. Some are stumbled because the defenders of the Parousia Truth are not "witnessing the Kingdom message to the world," thinking that that is a sure evidence of God's exclusive use of its doers, failing to see that since 1917 this has become the Great Company's work and that since that time God has given the priests the work of dealing with Azazel's Goat. Others are greatly tested, because there are so few who stand four-square for the Parousia Truth, while the bulk of the Lord's people are not so standing. Others are tested by this downpour of the Parousia Truth, because they love,  and seek to retain the fellowship of many who reject more or less of such Truth. Then this downpour of the Parousia Truth tests all as to whether they received it in the love of it or for some other reason. Thus we see that the reasserted Parousia Truth as a part of the descending



rain tests all who built on the Rock or Sand.


(30) Not only has there been a reassertion of the Parousia Truth since our dear Pastor left us, but there has also been an assertion of the newly due Epiphany Truth, which is also implied in our parables under the symbol of descending rain. So far as its literary expression is concerned, this has occurred through the publications of the Epiphany Bible House, and that mainly through The Present Truth. Through the ministry of that Servant the Lord gave as the Parousia Truth those teachings that won and developed the last members of the Little Flock, also those teachings that laid the foundations of those that are now developing the Great Company and Youthful Worthies, and also those that were then due on the justified, Israel and the world. The Epiphany Truth consists of such truths as are needed by the Little Flock to equip her for her Epiphany work, as are needed to furnish the superstructure of Truth required to develop the Great Company and Youthful Worthies, and as are needed to complete the pre- Millennial Truths respecting the justified, Israel and the world, due for God's people to know during the Epiphany. Such Epiphany truths, of course, are new unfoldings since our Pastor left us, and seem to be given by the Lord through the Epiphany messenger in a sense similar to that in which the Parousia Truth was given by the Lord through the Parousia messenger. Neither of these have been the source of these truths, which God alone is. Their highest privilege has been that of servants of God, God's Truth and God's people.


(31) The mere mention of some of these Epiphany truths will suggest the trialsomeness of them to both kinds of builders: The Last Related Acts of Elijah and Elisha; Calls- Siftings-Slaughter Weapons (especially the Sixth Sifting and Slaughter weapon); The Society As Channel; The Church Completely



Organized; The Time Of Reaping; End Of The Begettal  and Sealing; The Epiphany; Azazel's Goat; Gideon—Type and Antitype; Olsonism; P.B.I.ism and other isms; Priests, Levites, Israelites—Typical and Antitypical; Youthful Worthies; The Great Company; The Pyramid; Revolutionism; Judging; That Evil Servant; The Foolish, Unprofitable Shepherd; Types; etc., etc., etc. It is especially so in connection with the Epiphany teachings on the close of the call before our Pastor's death and on the manifestation of the Great Company as a class and of individuals of that class. The Epiphany Truth has been very trialsome, because it shows that consecrators after Sept. 16, 1914, cannot be in the Little Flock, and consecrators, coming into the Truth after Passover, 1916, cannot be of the Little Flock, even if consecrated before Sept. 16, 1914. This has been trialsome to many faithful brethren, because ignorantly they have been offering the high calling to many since that date. It has been trialsome to those who built upon Christ as Sand, partly because their leaders, desiring a following, find that the offer of the high calling attracts numbers to them, and this Truth, proven, disapproves of their getting a following for such a reason. Others of those who built upon Christ as Sand are sorely tested by this teaching, partly because it excludes them from the Little Flock, and partly because they have certain friends whom they want to see in the high calling. But the most testful of all the Epiphany truths to both classes of builders are those that prove that certain ones are manifested as in the Great Company. This has always hurt the Faithful until they became properly instructed; and even thereafter for a while they have felt pain as a result. But more than all others are those who are pointed out as in the Great Company tried by this truth, to evade which they have repudiated many a previously accepted truth, like those on Elijah and Elisha type,



the present (sacrificial) ministry of the World's High Priest, the Penny Parable, the Pyramid, the chronology, the Youthful Worthies, the Epiphany as a period, Bro. Russell as that Servant, etc. The teaching that the World's High Priest is now leading Azazel's Goat to the Gate, delivering it to the fit man and abandoning it in the wilderness to Azazel, is very trying to those so dealt with and their sympathizers.


(32) The unpopularity of the leader of this work this side of the vail, whose official acts as such require more or less emphasis under present conditions, has been another very testful thing to both those who built on the Rock and on Sand. Such unpopularity is to be expected; for always has the priesthood, especially its leaders, been unpopular among those, apart from themselves, toward whom their ministry has been exercised. Thus our Lord was unpopular with the Jews. The Apostles were unpopular with Jews and Gentiles. In pagan Rome the Faithful, especially their leaders, were exceedingly unpopular with the pagans. In papal Rome the Faithful, especially their leaders, were very unpopular among the "Catholics." How very unpopular with the "Catholics" were the Reformers and their faithful supporters! How unpopular among most Protestants were the later members of the Philadelphia Star! Our dear Pastor's unpopularity with the nominal people of God and the clergy is well known. This principle has not changed with our change of work—its almost exclusive limitation to the Great Company and Youthful Worthies. The Epiphany- enlightened saints are, of course, unpopular with the Great Company, toward whom as outside of their own number their mission largely extends. It, therefore, need not surprise us that the Epiphany messenger has become very unpopular among those outside of the Little Flock toward whom his ministry extends. If he were not unpopular among the Great Company and those Youthful Worthies who



are associated with them, there would be good reason to fear that his mission is fraudulent. But this very unpopularity is a trial to those of the Faithful who do not yet understand the situation, and even more so toward the measurably faithful, the builders upon Sand. The fact that not many of the readers of the Epiphany Truth are among the great ones of the Truth people is also testful to all.


(33) One of the severest tests of all to both these classes is the Epiphany teaching that manifested Great Company brethren are by the priesthood to be pointed out as such. On this being done, they immediately recall that Servant's Parousia-applying teaching that brethren were not to be pointed out as Great Company members. The error in which they are is that they do not rightly divide the Word of Truth on this subject; for such prohibition is for the Parousia, not the Epiphany. While applicable in the Parousia, it is an error to apply it to the Epiphany. Those who do so fail to remember our Pastor's teaching that in the extreme end of the Age—the Epiphany is such—the Great Company would be manifested as separate and distinct from the Little Flock (Z '11, 22, 234, 349; Z '16, 39, par. 1; 264, par. 1; 1916 Convention Report, page 198, Question 10); and that when this separation would occur, it would be in order to point out these manifested Great Company members as such. They quote 1 Cor. 4: 5, "Judge nothing before the time, until the Lord come, who both will bring to light the hidden things of darkness, and will make manifest the counsels of the hearts," and interpret it as though it forbade judging "until we are on the throne." But it does not so teach, but teaches that our judging begins with our Lord's return. Our Lord came in 1874 and His Second Advent has three stages of manifestation, and thus three judging stages: (1) the Parousia, when His judgments manifested the Tares and the Second Death class as separate and distinct from



those who retained the Holy Spirit; (2) the Epiphany, when His judgments manifest the Little Flock and the Great Company as such, separate and distinct from one another; and (3) the Basileia (Kingdom), when His judgments will manifest the Sheep and Goats as separate and distinct from one another. This passage forbids our judging in any of these periods any as belonging to its manifested classes until He has first manifested them in their pertinent classes; but this passage commands us to accept the manifested individuals in their proper class after He has manifested them as such. Hence with propriety during the Parousia we pointed out certain ones as Tares, others as of the Second Death class, not before, but after He had manifested them as such. So now we are warranted in pointing out individuals to be such that as a result of His Epiphany judgments He has manifested as Great Company members. This passage commands such activity on our part, not before, which it forbids, but after He has manifested them. But those who bring over into the Epiphany a principle that applies solely before the Epiphany and make it applicable now, will, of course, be sorely tried by our pertinent teachings and practices on that subject now in the Epiphany.


(34) Thus we have seen that the reasserted Parousia Truth and the newly asserted Epiphany Truth has proven a sore trial to both classes of builders. But while trying them sorely it has affected the faith part of the faith and character structure of the Faithful quite differently from that of the others. This downpour of these two forms of Truth has had no evil effect on the faith part of the Faithfuls' structure. Nor will future downpours of this symbolic rain have such an effect, because having built well into their faith structure the Parousia Truth, this Truth does not antagonize any part of their faith structure. The Epiphany Truth, being harmonious with the Parousia



Truth, will likewise not antagonize their firmly built Parousia Truth faith structure. Hence the downpour of these Truths, though under the circumstances trialsome, does not illy affect them in their faith structure. These are like a well built and rainproof house whose tile, slate, shingle or tar- paper roof, free of leaks, sheds torrential rains without damage to self.


(35) Far otherwise is the effect of this downpour of the reasserted Parousia, and the newly asserted Epiphany Truth on those who build on Christ as Sand. Their faith structure being composed of a mixture of Truth and error, their hold on the Truth being more or less superficial, resulting in a weak faith structure, their being unable "to see far off," due to their double-mindedness, their love for the Truth being more or less weak, resulting in their faith structure not being regarded as a treasure to be held at all costs, and above all Christ as a Sand foundation, not strengthening, supporting, staying and helping them against Truth- retaining requirements too hard for them to meet, but forsaking and abandoning them, they have not been able and are not able to stand this downpour of Truth. It finds the various weak points in their faith structure and works devastation thereon. How otherwise would they so easily reject the Truth on tentative justification, the Youthful Worthies, the robe of Christ's righteousness, the sacrificing World's High Priest, the time of the Harvest, antitypical Elijah and Elisha, seventy jubilees, Satan's princeship of this world, the wise men, the gospel of the Kingdom, the Lord's great prophecy, that Servant, time of worldwide witness, the channel, twelve Apostles, the outpouring of the Spirit for all flesh, character development, many parables, types and prophecies, the chronology, Daniel, the organization of the Church complete, the Pyramid, the last related acts of Elijah and Elisha, the man of sin, the Epiphany period, etc., etc., etc.? How otherwise would they reject practically the



whole of the Epiphany Truth, which is grounded on, elaborated from and in harmony with the Parousia Truth? Is there not a state of mind existing, e.g., in Society circles, that stands ready to reject anything of the Parousia Truth, and does it not act out this readiness promptly on the Tower's objecting to any one of the Parousia truths? Brother Wise's statement in Indianapolis in November, 1928, is a splendid illustration of this state of mind, when he told his Society audience there that they did not anymore believe as they used to in the reaping time, yea, five years before, yea, even the last year, and that there was no certainty that they would believe in the following year what they believed that year, and that the only thing on which they were certain was the Ransom!


(36) This devastation of their faith structure is both a group and an individual matter. Hence all groups among the Lord's people, except the Epiphany brethren, reject one or more features of the Parousia truths given through that Servant for the development of the Church. We can see the truthfulness of this remark when we consider the teachings of the Society, the P.B.I., the Olsonites, the B.S.C. (of Britain), the Elijah Voice Society, the Adam- Rutherfordites, the scattered Sturgeonites, the Chomiakites, Zion-Messengerites, etc., etc., etc., as indicated. Even the Kohathites have done this; for without exception they have rejected the Parousia truth that the Christ class, while in the flesh, is the sacrificing World's High Priest, claiming that the World's High Priest first comes into existence after the Church in its entirety passes beyond the vail. In other words, they accept only the glorified priesthood as the World's High Priest. The rejection of this particular feature of the World's High Priest seems to be universal among Levites. At least we know no exceptions to this among them. The Scriptures are plain that unless



we are a part of the abased and sacrificing World's High Priest, we cannot be a part of the glorified and blessing World's High Priest (Heb. 7: 26, 27; 10: 9; 13: 10-16; 1 Pet. 2: 5, 9; Rom. 8: 17; 2 Tim. 2: 10-12). This rejection is, of course, based on their desire to evade the conclusion that they are now being led to the Gate by the World's High Priest—Head and Body—on this side and the other side of the vail. But the rejection of some feature of the Parousia Truth is not only the act of groups; it is also in many cases an individual act apart from groups, as can be seen from the course of what we might call the Toms, Dicks and Harrys among Truth people arising in repudiation, orally or in writing, of Parousia truths.


(37) This course of these repudiators is the fulfillment of the parable's description of the damage done the house built upon sand, among other things, by the rain. Using the figure of our text, we might say that this house, unlike the other, whether roofed with figurative tile, slate, shingles or tar-paper, has breaks in these that prove to be veritable leaks in the Truth-rain time. Through these leaks the torrential Truth-rain finds its way into the house's attic, where it accumulates in increasing measure on the floor slats and plaster. These become thoroughly soaked, and under the weight of the other accumulating rain water, the plaster bulges downward until, unable to resist the weight, it drops to the floor, ruining the carpet and spoiling the furniture. As the rain continues its waters flow down the walls, spoiling the paper, which more and more soaked, begins to fall off in large strips. As time after time such Truth-rain falls on the house it causes the lumber of the house to become mouldy, and a mouldy scent fills the house, while the lumber rots. Thus the downpour of this symbolic rain causes much devastation to the structure of those who built upon the Sand.


(38) But this is only the first means of the testing.



Our text speaks of two others; and as we consider these carefully we come to recognize the thoroughness of the test. Under all of these tests the house built upon the Rock stands secure and strong, uninjured, unweakened and untarnished. But not so with the house built upon the Sand. Each successive means of testing it leaves it in a worse condition than the preceding one, until the final one leaves it a total wreck, whose sundered parts, as debris, float on the crest of the flood, pounded by the rain and blown hither and thither by the winds.


(39) The second thing by which both houses were tested is spoken of in our text as the floods—"the floods came." Floods made by rivers or streams overflowing their banks, or by rain covering grassless or near grassless land outside of rivers or streams, consist of a mixture of water and earth, and take on the color of the soil that their waters absorb. Thus floods overflowing black, brown, gray or red earth partake respectively of these colors. We have never seen a flood caused by rivers or streams overflowing their banks or by rain covering grassless or near grassless land outside of rivers or streams to consist of pure, transparent water. The floods spoken of in our text apparently were such as were made in one or the other or both of these ways, and hence their waters were not transparent, but mixed with earth—muddy waters. In Biblical symbols transparent, unmixed water is used to represent the pure Truth in its thirst-satisfying, refreshing and nourishing effects. The Revelator shows this in Rev. 21: 6; 22: 1, 2, 17, when he speaks of the pure, crystalline Millennial Truth unmixed with error under the symbol of the water of life. Other Scriptures give the same symbolic use of the word (Is. 12: 3; 35: 7; 41: 17, 18; 44: 3; Ezek. 36: 25; John 3: 5; 4: 10- 15; Eph. 5: 26; 2 Pet. 2: 17; 1 John 5: 6, 8). The Scriptures also speak of the waters of Truth that have been symbolically



muddied—"fouled"—by the feet of the false shepherds treading in them, i.e., mixing error and Truth as the portion that they have been giving to the Lord's flock (Ezek. 34: 18, 19). Thus the Biblical symbols pertinent to our text suggest the thought that the floods of our text represent a mixture of Truth and error. Accordingly, the second tester of the two symbolic, houses—the faith and character structures of crown-retainers and crown-losers—is a mixture of Truth and error. If our understanding of the symbols of the text and the time setting of its fulfillment be correct, we are to understand that now a mixture of Truth and error is testing both the crown-retainers and the crown-losers.


(40) And this certainly is a thing that we now see to be testing them. Satan is too shrewd to give unadulterated and transparent error through any mouthpiece whom he may be using to give his thoughts to the Lord's people; for who would accept what they believe to be entirely erroneous? His hope of successfully seducing from Truth into error is to mix them with one another and make the partial Truth that one may hold a stepping stone toward the error that he seeks to inculcate. This is also one of his methods of spreading error among others than God's real people. Accordingly, we see an immense amount of error being now mixed among' the truths that the Lord's people held in the Parousia time. In palming off this mixture Satan is using Levite leaders by pen and word of mouth as his agents. A brief look about us at what is coming through magazines, books, booklets, pamphlets, tracts and leaflets, circulated among the Truth people, and a brief hearing given to what is said in the addresses of many pilgrims, auxiliary pilgrims and elders, and in the conversations of the majority of the Truth people, will convince us that such a symbolic flood is testing all of the New Creatures on earth. E.g., not everything coming in the Tower is Truth or error. There is much of Truth



there, e.g., what they reprint from our Pastor's writings; but there is much error mixed in with this Truth, especially in the writings of J.F.R., Satan's chief mouthpiece among the Truth people. In his writings there is a Satanic attempt continually made to make the Truth a stepping stone to the error.


(41) We will instance some of these errors appearing in the Society's publications: No tentative justification; consecration at the gate; Christ's merit not deposited at Calvary, but after the ascension; Christ's death on a tree not necessary to satisfy Justice; the Church a part of the High Priest and sharing in the Sin-offering only after her glorification; Egyptian firstborn typing the clergy as such; no Youthful Worthies; antitypical Elijah transubstantiated into antitypical Elisha, both of them typing not classes but works; the seventy jubilee cycles ending in 1925 and many connected errors; confusion on the parables of the penny, the virgins, the pounds, the talents, sheep and goats, the wedding garment, wheat and tares and the robe of righteousness; Satan having had until 1914 the right to rule over the race; confusion on the gospel of the Kingdom and its time setting, on the star of Bethlehem and the wise men, on the point of the sword, on the three parts and the fires of Zech. 13: 8, 9, and on the bound ones and prisoners of Is. 61: 1; all New Creatures as such die; the faithful Society adherents are the "remnant" and "that Servant"; the "opposition" are the man of sin and that evil servant; the new birth takes place in this life, with no difference between it and the begetting of the Spirit; the Devil built the Pyramid; (two years ago) the Philadelphia Church was from 1874 to 1918, since then has been the Laodicean stage; (now) all seven churches were contemporaneous and from 1879 to 1918; Revelation 4-22 fulfilling and to be fulfilled since 1918; we are not to develop character; Enoch experienced death; confusion on repentance, faith, conversion and consecration;