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


our Pastor still directs the Society's work; a 50 years' Harvest; antitypical Elijah's work began in 1874, ending in 1918; the pre-anointing did not occur until between Christ's resurrection and ascension; there were 19 Apostles; time features are no more to receive special attention; the Spirit is now poured out on all flesh; a new dispensational work began for the Little Flock in 1919; Satan was in heaven until 1914; joy began in heaven in 1914 when Satan was cast out; the nominal church was completely rejected since 1918; Jesus came to the temple in 1918; Oct. 29 A.D. to April 33 A.D. parallels Oct. 1914 to April 1918; Mal. 3: 1- 4 applies to 1918 and onward; Matt. 24: 4-14 applies from 1914 on; the earth was not redeemed; impingements against the ransom on at least nine points; God did not foresee Adam's fall; Ancient Worthies return with perfect characters; mankind was not sentenced with Adam; Christ was not a grain of wheat. The above are a selection from a list of 140 errors of J. F; Rutherford coming out in various Society publications and tabulated by us in P '26, 143, 144, with a few others selected from the multitudes coming out since that issue was published. Thus we see that muddy waters, fouled especially by the treadings of that foolish, unprofitable shepherd in the streams of Truth, are coming through the Society's publications among God's flock.


(42) So, too, are some of these flood waters coming through P.B.I. publications: Their books on Revelation insofar as they give our Pastor's interpretations give Truth; but they also give an immense number of interpretations of "foolish virgins," particularly of Adventists, many of which they know our Pastor rejected, and the bulk of which are certainly false, e.g., that which they give on Mohammedanism, which is not referred to at all in Revelation. Their book on Daniel not only rejects practically everything that our Pastor gave in interpreting



its prophecies, but gives the false interpretations of "foolish virgins," they accepting the datings and events that Satan counterfeited in his misrepresentations of things set forth in Daniel and Revelation. They give the false nominal-church chronology, which makes them unable clearly to explain the 70 weeks of Daniel, the 2300 days of Daniel, the jubilee cycles, the parallel dispensations and the correct times of the Gentiles. Consequently they reject the years 29 A.D. for our Lord's baptism, 33 A.D. for His crucifixion and 1874 for the beginning of the Harvest, they not being sure about its date, but thinking it may have begun in 1893 and may end in 1933. Their alleged Harvest began after the Tower and Vols. I, II and III had appeared—after the sickle had been used for years!!! Their chronological errors make them ignore the Pyramid. Thus they reject practically everything in Vols. II and III and not a few things in Vol. IV. They reject, contrary to Tabernacle Shadows, the present ministry of the World's High Priest, alleging that He functions only in the glorified condition. Their teaching that a corporation is necessary for the management of the Church's general ministry is a denial of the organization of the Church as having been completed by Christ and the Apostles. They deny that the last related acts of Elijah and Elisha were typical. Their claim that that Servant is a class is a denial that Bro. Russell was exclusively such. Their radical group has gotten control of the organization, and not only fellowship with A.E. Williamson in pilgrim and convention work, but some of their pilgrims and elders have accepted his errors on the Sin-offerings, Mediator, Covenants and Ransom, thus going over to the errors of the 1908-1911 sifters, antitypical Korah! We pass by others of their errors, believing the above sufficient proof that these false shepherds have "fouled the waters" for the Lord's sheep.



(43) And what shall we say of the Olsonites, who have taught factually disproved errors on dates, prophecies and types? Of the Zion-Messengerites, who have done the same? Of the Adam-Rutherfordites, who have done the same? Of the Standfasts, who have done the same? Of the Elijah Voice Society, who have done the same? Of the Eagleites, who have done the same? Errors are appearing in the Berean Bible Student, the Bolgerites' organ. Similar things may be said of other Levite factional leaders. Then, too, individuals are teaching various errors and spreading them among the Lord's people. E.g., Bro. Morton Edgar, who has done such good work on the Pyramid, has allowed himself to use a false inch symbol for certain parts of the Pyramid, i.e., instead of limiting the Pyramid inch to symbolizing a year, he has in certain parts of the Pyramid connected the Pyramid inch with a false chronological month—a 30 days' month, while the Bible in its chronology used the lunar month, which averages about 29½—days and on this false basis he forecast May 30, 1928, as the date for special trials beginning to come on the Church, whereas they began almost at once after our Pastor's death; and during the severest parts of them Bro. Edgar was preaching the "millions" message, even by letter exhorting us to cease our opposition to J.F.R.'s teaching and likewise preach the "millions" message, and only then became awake to the Society as a false channel when it in 1928 struck his specialty—the Pyramid. Bros. Horace Hollister, Saphore, Crawford and numerous other individuals in the Truth, among whom are the only locally knowns who we call the Toms, Dicks and Harrys, have arisen and taught perverse things to draw disciples after them. Some, not using the printed page, confine themselves to letters and personal conversations whereby they muddy the waters of Truth. Do we not on all sides of us see these mixtures of Truth and



error coming as floods among the Lord's people? Was there ever a time among the consecrated people of God when so many floods of errors flowed among them? If we look back at the five Harvest siftings, we find that none of them produced one-tenth of the errors mixed with Truth that we now see flowing among the consecrated in such great measure.


(44) Let us not forget what St. Paul says about the source of such errors (Acts 20: 30). In this Scripture he tells us that they flow from the ambition of leaders desirous of a following. Most of those who presume by printed page to address the general Church have no right to do so, not having been appointed by the Lord through His special Servant to the office of general elder in the Church, without which office no one has the right to address the general Church. Accordingly, brethren like Bros. Bolger (Berean Bible Student), Adam Rutherford, Henning (Zion's Messenger), Lardent (Gleanings for Truth Seekers), Stahn, Bricker, etc., etc., etc., are usurping power-graspers, who, unauthorized by the Lord, "rush in where angels fear to tread." "My brethren, be not many teachers" (Jas. 3: 1). Personally we warned Bros. Bolger, Adam Rutherford, Henning and Stahn against their power-grasping usurpations; but, bent on winning a following, they gave no heed; and as a result they are each now cutting down a tree that the Lord is fashioning into a post for the Epiphany Tabernacle's Court. The fact that so many of the pilgrims have gone into error should have deterred these lesser lights from usurping so dangerous a position; but lacking humility they judge themselves fit for an office to which the Lord never called them, and for which He evidently would not call them. To the fallen heart, to be a somebody is so enchanting a thing that it will impel to almost any course to attain its ambition. Even warnings of the



danger to themselves and others are not sufficient to restrain such.


(45) And certainly the numerous and rising floods of our day are sorely testing the house built upon the Rock and the house built upon the Sand, and each one in a different way. The guilelessness of the Faithful at first makes them open to the test coming from a mixture of Truth and error. Their trustfulness has the same effect. So does their love. The fact that most of them are not of "the wise" likewise leaves them open to these errors reaching them. Thus they are slow to suspect teachings as false when they come from brethren. But in the end these very qualities are their safeguard from falling. At most they have suffered bewilderment by the mixture of Truth and error that has reached them. They have not been deluded by the sophistries that have come to them in these symbolic flood waters (Matt. 24: 24). Having dug deep, far below the surface to the bedrock and thereon laid firmly the foundation of their faith and character structure, no swirling, rushing and beating of the flood waters upon their house can take it away from its foundation, which well supports it. These flood waters may dash their spray and foam upon that house and discolor it, but cannot move it away from its foundation. The Truth that they hold in the love of it secures them from the flood-waves, so that as a house their faith structure is not injured; and the support that it receives from Christ, the Rock, holds this house immovable from its foundation.


(46) Some of these saw through the mixture of Truth and error as soon as it began to make its appearance among the Lord's people. This, of course, kept them free even from the bewilderment that some of their faithful brethren experienced. Others saw through it a little later, and some still later. Some are just coming to see through it, and others have not yet done so; but of this we may be confident: the



Lord will not allow one of the faithful brethren to be deluded, even if He suffers them temporarily to be bewildered. And when the time is due, each faithful heart, sustained in his faith and character structure in the meantime by the immovable Rock of Ages, will come to see through the situation, and thus be freed from the special trial of this symbolic flood. But as long as the trial is upon him, he has the Lord Jesus as his Rock, as his Sustenance, Support, Stay and Strength. And this keeps him safe and secure in his trial by the flood waters. Here, too, the passage has an indirect application for him: "When thou passest through the waters, I will be with thee; and through the rivers, they shall not overflow thee" (Is. 43: 2). Blessed be the Lord for such assurance and the help that comes therefrom to those who have it (Ps. 91).


(47) But these symbolic floods test also the houses built on the Sand and manifest the faith and character structures built thereon to be quite different from those built upon the Rock; for these are indefensible against the floods beating upon them. The crown-losers' hold on the Truth in most cases never was very strong and well reasoned. In most cases it was lamentably superficial. In some cases it was almost zero. In all cases there were various errors more or less mixed up with the Truth that was received. They did not receive the Truth in such a love of it as would make them give up life rather than lose it or corrupt it with error. There is a more or less absence of the amount of humility, meekness, hunger, honesty and goodness necessary to receive and retain the full Truth. Their "worshiping of angels" made them fail to defend themselves against the specious claims of channels or other erroneous leaders with sufficient strength to present an impenetrable head and heart to their teachings. The inability "to see afar off" made them open to accept plausible, but misleading explanations, whose doctrinal consequences



they failed to take in. Their undue, deference to leaders, their leaning on channel-crutches, their unsteadfast heads, their wandering hearts and their double minds, all conspire to make them amenable to some frenzy of delusion with damage to their faith structure, to such a degree as ruins it (2 Thes. 2: 9-11).

(48) Look at the Society partisans. Among them the flood waters have increasingly come. Doctrinal errors on multitudes of subjects are flowing wildly among them and are beating on their faith structure. Delusions on prophecies are engulfing them. Ethical teachings of vastly erroneous proportions are swirling about them. The swift currents of typical hallucinations beat relentlessly against their house. Look at the P.B.I. partisans. The same conditions on a somewhat smaller scale present themselves among them. On prophetic matters, particularly on large parts of Revelation and on almost all of Daniel, flood waters are washing away at their faith structure. On chronological matters these flood waters are swirling about them in almost damaging effects. Look at the Olsonites. Flood waters of doctrinal, typical and prophetical error are  beating upon them, are rolling about them and are overflowing them. Look at the Adam-Rutherfordites. They are surrounded by rising, beating, swirling and tempestuous flood waters on chronological, typical, prophetical and pyramidal matters, that are working great havoc among them. The Zion-Messengerites, under the impact of the flood waters of doctrinal, typical and prophetical errors, are being shaken through and through. The Chomiakites are being greatly damaged by flood waters of error in almost every subject of the Parousia Truth. In Germany, Poland and Switzerland many of the P.B.I. adherents, under the leadership of a P.B.I. supporter, Bro. Sadlack, one of the joint authors of a German book entitled, The Desolation of the Sanctuary, which has been translated into English, and which is being distributed by the P.B.I.'s and



Bolgerites here in America, are denying that Jesus' Second Advent has set in. Their confidence in the chronology was undermined by the P.B.I., who leave the date of the Second Advent uncertain, and the latter having said the A of error on the time of the Second Advent, the Sadlackites are saying the B of error in denying its having set in. This illustrates the danger of going wrong on even one point; and shows the great responsibility of the P.B.I.'s on this subject.


(49) Many individuals are arising and are breaking up some other reservoirs of error, thus increasing these flood waters and the consequent damages wrought thereby. Pride and ambition as a rule are the causes of people imbibing error and spreading it. They get a thoughtlet. Not realizing that Satan injected it into their minds, they turn it about and look at it from many, sides, patting themselves on their backs as inventors of deep and wonderful thoughts. The more they think of it, the more the thoughtlet grows in their estimation. Soon they think: "This is too good to keep to ourselves, for that would make no one wonder at the depth of thought in us. We must write a book, a magazine, a booklet, a pamphlet, a tract or a leaflet. This will convince others of what great thinkers we are; and we will have the pleasure of feeling how good it is to be leaders and have a crowd of followers!" This, dear brethren, according to Acts 20: 30, is the way false teachers arise, teaching perverse things, to draw away disciples after them. This is the way the bulk of the error that is spreading among God's people has had its start. Satan is ever on the alert to find among crown-losers such as he can inflate with the sense of their imagined greatness and profundity, and thus make them misleaders of their brethren by bringing among them a flood of error. He, after all, is the source of all of these flood waters that are coming among those who built upon the Rock and upon the Sand.



(50) These flood waters are certainly doing their work of destruction on the house built upon the Sand. As a literal flood beating against a house built upon sand would first wash away the sand foundation and then, rising higher and higher, would lift a frame building up and carry it away; so this symbolic flood of error has created such a condition in the crown-losers who have received more or less of these errors as has made Christ in similar measure forsake them and leave them in the lurch in their time of trial, so that in matters of belief they are thrown upon their own resources and are soon carried away from Christ as wisdom. Thereby they are left to the pitiless surgings of the floods of error. Again, as literal flood waters, rising higher and higher, drive the occupants of the house to the second story and then to the roof; so the floods of error drive these crown- losers further and further away from formerly held truths into more and more error. As literal floods carrying a literal house on their crest will make it sway from side to side, turn it over, whirl it around and toss it hither and thither; so this symbolic flood causes its victims with their house to sway to and fro, turn upside down, whirl around and toss hither and thither until the occupants are almost too dizzy to hold to the house. At times they find themselves above, and at times under the floods of error. And under the pressure of these floods their faith structure creaks and cracks unto its increased weakening. Thus the flood waters of error ruin their faith structure.


(51) We now come to the discussion of our text's symbolic winds, as the third means of testing the two houses of our text. Of course, the winds of our text are not literal ones; for comparatively few of the Lord's people have received any trials from literal winds, while the winds of our text try every house built on the symbolic Rock or Sand. Hence, as in the other two cases, we must look for the Scriptural symbolic



use of wind and apply that use of the word in our text. In Biblical symbols wind is used to represent war. The wind that Elijah saw (1 Kings 19: 11) rending the mountains and breaking in pieces the rocks, before the Lord represents the World War rending the kingdoms and breaking up many of the strong fortresses of the nobility and of capital. In Rev. 7: 1 the wind that was prevented temporarily from blowing on the earth, the sea and any tree, represents the same war held in check from damaging society, the lawless masses and great ones, until all God's servants were sealed on their foreheads. The same war as destructive of Britain's ships is set forth by the wind of Ps. 48: 7. Among other passages in which the word is used to represent war are the following: 1 Kings 18: 45; Ps. 147: 18; Is. 32: 2; Jer. 51: 1; Dan. 2: 35; Ezek. 13: 11, 13; Eph. 4: 14; Rev. 6: 13. These passages prove the point.


(52) Some might ask, Was the World War the winds of this parable? We would answer that while undoubtedly the World War was a sore test to many of the Lord's people, it was more than half over before any of the trials symbolized in our text started. Moreover, it was but one, not more than one symbolic wind. Nor did it test all of the Lord's people. Nor was its testing of so crucial a character as the winds of our text. There are other wars to which the winds of our text refer—spiritual wars. They are the wars referred to in many passages. These are not fleshly, but spiritual, one along lines of justice, another along the lines of love, and another along the lines of power (2 Cor. 10: 4, 5). These are good wars (1 Tim. 1: 18, 19). They require one to fight the good fight of faith (1 Tim. 6: 12); to fight against the devil (Eph. 6: 12; 1 Pet. 5: 8), the flesh (Rom. 7: 23; 1 Cor. 9: 25- 27; Gal. 5: 17; 1 Pet. 2: 11) and the world (John 16: 33; 1 John 5: 4, 5). They require endurance of hardship (2 Tim. 2: 3, 10). They require our having on and using



the whole armor, if we would be victorious (Eph. 6: 12-17). Our Pastor speaks of these as follows: "The battle ground of the Spirit is the minds of the saints." It is these spiritual wars that facts prove to be the symbolic winds of our text. And, beloved, by many an experience each one of us knows these wars, and what it means to share in their battles, sentinelships, marches, maneuvers and privations. These are internal wars, and often go on amid a calm exterior, nobody suspecting the battles that are on in the minds of  the saints. And these battles furnish results that undeniably prove whether one is a crown-loser or a crown-retainer.


(53) This test of our text affects mainly our character— that which we developed while building on Christ as righteousness [justice], sanctification [love] and deliverance [power], while the other two tests of the text, the rain and the flood, mainly affect our faith—that which we built upon Christ as wisdom. Accordingly, we see that both parts of the houses are tested-the faith structure and the character structure; but as a rule by different testing agencies. Accordingly, we ought to see character tests amid spiritual battles. These battles are the conflicts that we have in temptation. And as we examine our own hearts and listen to the testimonies of our brethren we learn that there are now hard-fought battles within and without going on. Perhaps in no previous time were there so many temptations abroad in the world as now. The general world spirit is one that comes laden with temptations above that of any other time. The means of self and world gratification on account of the many inventions of our day, the possibilities of travel, abundance of riches and prospects of position, influence, education, pleasure, ease and comfort make such tempting appeals to God's people as never were made before, with nearly so great force. Never did sin so greatly abound, nor more subtlety attack the minds of saints.



in allurement. Satan never was busier in seeking to seduce the consecrated from the narrow way. Therefore, he strews temptations thick and fast at the feet of the New Creatures, making them fight hard and constantly, if they would maintain the good fight of faith without falling and wavering.


(54) These battles in temptation strike every phase of character, As our Lord, the Captain of our Salvation, was tempted at every point of character, so is it necessary that we also be so tempted. These temptations strike our strong and weak points of character; and we must fight faithfully, if we would win out. If we have any envy, covetousness, malice, resentment, revengefulness, hypocrisy, cowardice, laziness, vanity, pride or unholy ambition in our hearts, which we do not suppress or destroy by the graces, especially by faith, hope, love and obedience, these temptations will surely bring them to external expression. Only then are we victorious in the trial when we suppress their efforts to control us, and more and more extirpate them from our dispositions; and the Lord allows these temptations to strike us at every one of these points of character, so that it may be determined whether we built upon Christ as the Rock or Sand. And only those who built upon Him as the Rock will have the strength amid these battles to overcome the temptations that as figurative winds beat hard and often on these points of character. And those who built upon the Rock are amid these battles sustained, stayed, supported and strengthened, so that they can beat back the attacks made upon the integrity of their characters and emerge from their wars victorious. Thus amid their battles, strengthened by the Rock, they will stand victoriously the beatings of the symbolic winds against them and come out of the warfare stronger than when they entered it, holding aloft the banner of victory (Cant. 6: 10). The Faithful can from many a hard battle give testimony of the reality of this warfare and



of its outcome. The inner strength of character that they developed during the Parousia time, supplemented by Christ's sustaining grace, enables them to come off more than conquerors in these wars!

(55) But how otherwise is it with those who built the character part of their house upon Christ as Sand? They lack this inner strength of character able to resist in the evil day, not having built character faithfully as they should on Christ, and hence built upon Him in this respect as Sand. In their characters are the disgraces more or less in the ascendency, with the graces too weak to suppress their efforts at control and to destroy them. Hence, the temptations that come to them do not find the strength of their graces sufficient to overcome. Rather, the appeals that the temptations make to their faults stir up the latter to such activity as to bring them into successive stumblings and falls. Hence, some of the crown-losers are living predominantly in the filthiness of the flesh; others are  living predominantly in the filthiness of the spirit; and still others are living in more, or less of a combination of both. Tempted and falling; tempted and falling; tempted and falling—such is a summary of their experiences, as they are exposed to the beatings of the symbolic winds. Bro: Wise in 1928, while pilgriming in Florida, without realizing what his language betrayed, said at various places in one of his sermons, "Brethren, I do not know myself any more. In former days I was full of the victories of the spirit, but now I find myself continually falling in my temptations.'' He further said, "My experience is not at all unique. Everywhere the brethren confess to the same experience. This has especially been the case since that article came out in the Tower on Covenant or Character Development— Which? Since then all the bars have been let down; and the brethren are running riot in sin." A certain Society sister remarked after that article came out, "How glad I am that I do not have to



develop character; that all I have to do to attain the Kingdom is to sell books!" The blowing and beating of the winds of our text upon the house built on the Sand accounts for the works of the flesh, the devil and the world among many of the crown-losers—that part of God's people who failed to develop a Christ-like character.


(56) Perhaps some illustrations of the blowing of the winds on various representative leaders among the Truth people might clarify the operation of these symbolic winds on both kinds of builders. In the three British managers the spirit of power-grasping was acted upon in temptations, both in Bro. Russell's absence while alive and in his inactivity when dead. Instead of resisting this temptation in various ways, though in some things acting in opposition to one another, they more or less unitedly sought to gratify it, resulting in their bringing more or less confusion upon one another and upon others. In our relations to them is the Society's special representative, we were tempted not to oppose them, on the ground that we might ruin our work in Britain through their opposition. Then the specious pleas of keeping peace were brought to bear upon us, even though it meant a relaxing of our attention to our duties. Threats of ruining our work were brought to bear upon us. But by God's grace we were enabled to overcome these temptations, and as a result under the Lord and in co- operation with various brethren succeeded in leading all three of these managers with their partisan supporters to the gate. When J.F.R. knew that he had enough votes to elect him president of the Society, he was confronted with the possibility of humbly accepting only the few and unimportant extra privileges of service that the presidency of the Society would give him above the other six directors, or the possibility of plotting and grasping for powers additional to these. In the temptation his desire for pre- eminence proved the greater. He, therefore,



worked out with their degrading details all the plots necessary to deceive or browbeat others into giving him exclusive managerial and executive power in all the business and other affairs of the Society Confronted with the offer of being groomed for the presidency of the Society, we immediately set the proposal aside and, preferring J.F.R. in honor, supported him for that office as against ourself, and rejoiced in his election.


(57) When we learned that the Lord had given us the leadership of the priestly work, both as teacher and executive, though we, at the time, mistook the name for the office, in the guilelessness of our heart, believing that he would be as happy for our privilege as we were for his; we told him of it. Confronted with the possibility of being magnanimous or envious, unable to endure a supposed rival, he deliberately, wickedly and deceitfully, before the whole Church, assassinated us whom he claimed to love above all other pilgrims, in order that he might have the preeminence. Confronted with the possibility of being subject to the Society's Board, as he should have been, or unlawfully ousting an opposing majority, he chose the latter that he might retain his illy gotten power, even if it meant the division of the Church. Confronted with the possibility of opposing such a usurpation, in the prospect of losing much that was dear to us, or quietly submitting to it as the price of being a great one in the Society, we boldly stood for the right and endured great loss. But out of these trialsome temptations came a transparent manifestation from the Lord, the subsequent events lending confirmation to it, that J.F.R.'s faith and character structure had been built upon Christ as Sand.


(58) As a reward, somewhat later the Lord gave us to see that the separation of 1917 was the separation of antitypical Elijah and Elisha. This was while the so-called opposition put up candidates for the Society



offices. Menta Sturgeon was its candidate for president. We were no candidate, refusing to consent to be a candidate for a director. During the Jan., 1918, Convention at Pittsburgh, in connection with which the election of the Society officers and directors was held, we told him of our understanding of the separation, supposing he would be happy to know it. Confronted with the choice of being magnanimous or envious at our having been favored by the Lord with this understanding, he, as Mr. Paton showed envy at Bro. Russell because the Lord had favored the latter and not the former with the light on Lev. 16, gave way to the spirit of envy, which carried him to such extremes as alienated from him almost all "the opposition," whereas in the trial we were kept sweet in the love of God, who used us and others to lead him to the gate and fit man. Four of the members of the Fort Pitt Committee, confronted by the possibility of continuing to exercise the very modest powers given that committee or to form a corporation which would give them the powers that the Society directors had, in the temptation succumbed to power- grasping and became manifested as builders on Sand, while we, confronted by the same possibilities, refused to corrupt the organization of the Church, though we knew that it meant further loss and suffering. Confronted by the choice of preaching the advancing Truth on Elijah's and Elisha's last related acts and on that evil servant (which truths they had accepted), or of winning adherents by hushing these subjects, they for popularity's sake chose the latter, and sought to force us to be quiet on those subjects on pain of being out of harmony with (the majority of) the committee. Confronted with the choice of remaining silent on seasonal Truth or lose the favor of that majority, with its attendant losses, we spoke out the Word and suffered the loss, but overcame the temptation.


(59) These few examples will illustrate some of the



blowings of the winds. Each builder in his own case can study its manifold operation, and therefrom learn its lessons. Upon the house built upon the Rock the winds have no ill effect. They sometimes rattle its doors and windows and even shake it somewhat; but in the end they leave it intact. But not so do they affect the house built on the Sand. We have already seen how the rain had wrought devastation with its ceilings, walls, floors and furniture, and how the floods had partly filled it, removed its Sand foundation and carried it away from its place, swaying it from side to side, swirling it around and around, turning it over and over and tossing it about until it creaked and cracked. This house, so woefully beset and weakened, is finally struck by the winds, whose repeated blasts and blows finally break the house up and dissolve it into debris, which floats scattered over the waves of the flood. The inhabitant finds himself in the water, unmercifully beaten by the rain, waves and winds. Fortunately, he seizes hold of a rafter—some good quality of his—which providentially floats within his reach. To this he clings for dear life. But many a submerging in the water does its repeated turning over give him. As time slowly drags on, he floats aimlessly with the tide, now under, now above the water. His strength approaches exhaustion. He seems not much longer able to cling to the rafter, and as he is slipping off, his feet strike the ground, whence he sees that the land is nearby. Favored by the Lord, and gathering together all his remaining strength, he laboriously makes his way to the shore and his life is saved—with everything else lost! Are we like him or like the one who built on the Rock—which? As the coming of tomorrow is sure, so time and the rain, floods and winds will reveal which.

(1) Of what does our text consist? What are they called? How many and what interpretations did our Pastor give of them? What thought will harmonize completely



these three interpretations? What are the likenesses and differences between these parables?

(2) In what sense is the word heareth used in our text? What three meanings does it have in Biblical and current language? What seeming contradiction is solved by using its first and second meaning? What case illustrates its third meaning? How is the second meaning proved to be used here? What is a necessary antecedent to the building process in our text? What kind of a building is not referred to here? Why? What proves the twofold definition of the text's building?

(3) What do the rock and sand represent? How is this proven? What is the first reaction to the thought that the sand represents Christ? Why? How is this impression to be removed? In what respects is Christ represented by the rock and the sand? What do the Scriptures teach on this head? What passages teach it?

(4) How are our text and 1 Cor. 3: 9-15 related? How do they present the same general subject. In what three respects do they show different aspects of this subject? How are these differences not to be regarded? How are they to be regarded? What Biblical principle is illustrated by these differences?

(5) Where is no difference brought out in the building process? Where is it brought out? What is the chief difference between the two builders? How do the parables bring this out? What is purposed in this article? What passage will help in realizing this purpose? What two characteristics does this passage have? Of what does it treat? In what way is the passage useful for our purpose? How will we use it?

(6) What is meant by Christ's being made our wisdom? What does teaching mean? What two things are implied in teaching? Why? What does our Lord as our Teacher do to us? In what two ways do the Faithful take Him as Teacher? Who presents Truth and who error to them? What does He give them as tests of Truth? What is the heart of these axioms? How many are these axioms? What are they? How do they manifest error? Truth? How do the Faithful build their faith structure in relation to these axioms? What Scriptures prove these



axioms? What two things do the Faithful do as a result? What is this in relation to our text?

(7) Wherein do crown-losers fail as to Christ as their wisdom? In what two ways do they do this? What five qualities are antecedent to one's getting the Truth? Which Scriptures prove this? Why do the Faithful get the Truth? Why do the measurably unfaithful fail to get the Truth? What, instead, do they imbibe? What has a blinding effect upon them? What other fault do they commit in this connection? To what extreme have some of them gone? Where? What reasoning is given for such a course? Toward whom even was this fault exercised? How did he treat this course? How has the Society been in this respect? What do such build as to Christ in wisdom?

(8) What are the details of a certain sister's view on this point? What mistake did this sister make? Contrary to whose repeated teachings did she and many others do this? What is such a course in reality? In what two bad things has this resulted? How should our faith structure be as respects our faith helpers? What typical Scripture describes the crown-forfeiting result of this wrong course? What do the 32,000 followers of Gideon type? The fear of the 22,000? Their separation from the 10,000? What do these 10,000 type? The 9,700 and the 300? What is typed by the drinking on the knees? The drinking erect? What are the antitypes of the details of these two postures in drinking? What two results come from these two ways of receiving the Truth?

(9) What is the second way of building on Christ? How is Christ our righteousness? How is this Biblically proved? What are God's, Christ's and faith's part in this? From what two standpoints may justification be viewed? What two classes have Christ as righteousness? What do they not do alike as to Christ as righteousness? What two reasons prove this? What does Christ's righteousness do with us justiceward? How so? What does this imply? What does this prompt the Faithful to do? What is done in case of measurably wilful sin on their part? What different parts in this structure are erected by wisdom and justice? What results from such building?

(10) How do crown-losers build as to Christ as



righteousness? Before what is no building done? Why not? How did eventual crown-losers act toward righteousness before Spirit-begettal? How do we know this? What follows from this as to the time of building as implied in our text? When do these begin to build on Sand? How are they related in time to one another in such building? What are the steps of such building? In what does this result in character? As to foundation?

(11) What third office as Savior does our Lord exercise toward us? How many functions has this office of His? What is the first of these? How does He perform it in us? How does He consecrate us? How do the crown-retainers and crown-losers comparatively respond to this function of Christ's sanctifying work? How can we prove this? What conclusion follows from this fact? When only can the building of our text begin?

(12) What is our Lord's second function as Sanctifier? How does He perform it? What response to this work do the Faithful make? What two things does this mean? What two effects do these two things have on the heart? What does this manifest of our Lord's part in His second sanctifying function? Of the Faithful's part therein? Amid what contrasted conditions do they do this? What do they do in case of sin therein? What quality will they especially exercise in this connection? What results from this?

(13) How do the crown-losers act in this respect? Why for awhile do they go right in this matter? What results from non-enforcement of this momentum? What differences appear herein among crown-losers? Wherein do they all do alike? What produces this course? In what two things does it result? What kind of a course do they follow? What do they not like? To what does this lead them? What figures illustrate their course? What words describe them? What results therefrom?

(14) What is Christ's third function as Sanctifier? What does this function produce, positively and negatively? What is Christ's relative relation to this double result? What means does He use therefore? What is required in this work from the involved new creatures? What three things must they do in response? Amid what