SAUL'S REJECTION. SAMUEL'S SEEKING AND FINDING A SUCCESSOR. DAVID'S AND SAUL'S FIRST CONTACTS. 

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WITH this chapter we desire to begin a study of David as a type of our Pastor in the executive feature of his office as that Servant; and in it we desire to present David's first appearance, as given in 1 Sam. 16. As already pointed out, David in the Psalms types, sometimes our Lord, sometimes the Church and sometimes both our Lord and the Church; but in the histories, so far as we now see, while his experiences illustrate and often in a general way type things in the experiences of the Christ class, specifically he types our Pastor as the Lord's executive, a part of whose office as such was for him to fight the Lord's battles. Hence as executive he was ruler of the Lord's household and commander of His armies as a warrior. David's first appearance followed the Lord's full rejection of Saul. While in a general way Saul (desired) is typical of nominal Fleshly and Spiritual Israel, specifically he types the crown-lost leaders of the twelve denominations of Christendom. It will be sufficient for the purposes of this chapter to point out that these were rejected by the Lord as His leaders for the twelve denominations of Christendom for failure to overcome sin, though lopping off some of the branches of the tree of sin, and for attempting to offer forbidden things to the Lord, as typed by Saul's failing to kill Agag, king of the Amalekites (sins), and for sparing the choicest of their herds and flocks, alleging that he spared them for sacrifice. On the other hand, Samuel (name of God)

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types in a general way the Little Flock, but specifically the Little Flock leaders—those who started Little Flock movements and who then retired from leadership before the sectarianizing works of the crown-lost leaders, though continuing active subordinately in such sectarian bodies. This was his course in all twelve Little Flock movements later perverted into denominations by the crown-lost leaders. 

(2) Naturally, after the Lord's rejection of antitypical Saul for unfaithfulness in each of the twelve denominations, antitypical Samuel mourned for antitypical Saul. This was done after the pertinent act in each of the twelve denominations. Hence there were twelve of such rejections, some of them centuries apart, e.g., that of the crown-lost leaders of the Greek and Roman Catholic Churches occurred hundreds of years before that of other crown-lost leaders, e.g., of the Lutheran and other Protestant Churches, the last of such rejections setting in about 1846 with Seventh Day Adventist leaders, as the first set of Adventist leaders so treated. And after each of such rejections (v. 1) antitypical Samuel sorrowed for the rejected ones, i.e., the Little Flock leaders in the denominations were distressed at the condition of the crown-lost leaders in these evils after their rejection by the Lord; for the Little Flock leaders were free from envy, loved these crown-lost leaders, and naturally felt distressed at their ever deeper fall into sin, error and tactical blunders. The Lord seemingly did not intimate to our Samuel that he cease such distress until after the last of the twelve rejections, when it became due to seek another leader for God's people, for such sorrow was not only not wrong, but is in harmony with the Lord's spirit that feels distress at others' spiritual disasters. Only then does mourning over the fall of others become wrong when the fall is into the Second Death class (Lev. 10:6, 7). The consciousness that Saul's rejection was final made such

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distress of no further practical use. When the time came to seek another leader for God's people, it was time for antitypical Samuel to cease such distress, as it would interfere with the work at hand. 

(3) Then God charged antitypical Samuel to fill his mind (horn, v. 1) with the pertinent truths, i.e., such as would fit the one to be anointed for the work that he was to do. Antitypical Samuel would find the chosen one (I have provided me, v. 1) among those of God's nominal and real people (Jesse, v. 1) who loved and studied the Bible (Bethlehem, house of bread, v. 1). We are, of course, not to understand that God spoke orally or inspirationally to antitypical Samuel, since He ceased such methods of communication with the completion of the Bible. Rather, whenever He is said to speak antitypically with people since the Bible's completion, we are to understand that it is by the principles of His Word, by His Spirit and by His providences. Such speaking with antitypical Samuel as is mentioned in v. 1 began in 1846 with William Miller, who, recognizing that the great leaders of the nominal church were rejected by the Lord, and recognizing that he was too old and worn much longer to be a leader, looked around for one Divinely chosen; for he knew that the true people of God must have a leader, and that the nominal-church leaders were no longer available. In these ways God made clear to his mind that another was to be sought therefore. But herein was the difficulty: If he and other members of antitypical Samuel should publicly seek such a leader (How can I go? v. 2) the crown-lost leaders would cause them to be excommunicated from the churches (he will kill me, v. 2). Against this contingency the Lord had a way of escape—giving antitypical Samuel a twofold work: (1) public, and (2) private. The public work was to consist of an evangelistic effort to convert sinners to righteousness (Take an heifer [not a bullock or goat, but an animal typing people having 

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tentatively reckoned human perfection, as the red heifer typed the Ancient Worthies, as indicating that the work was to lead to tentative justification], v. 2). 

(4) From 1829 to 1844 Bro. Miller and other members of antitypical Samuel preached the chronology as indicating the Lord's return. Then came their disappointment in 1844, and naturally thereafter they could not preach time features to the public. The only thing under the circumstances open to them, if they were to appear among the nominal people of God, was to preach a message that the latter could endorse. And an appeal to repentance and faith was such a message. Not only the nominal, but also the real people of God could share in such a work at any time before 1874 (call Jesse to the sacrifice, v. 3). In connection with such a work God would bring antitypical Samuel into contact with antitypical David for the purpose of anointing him. The anointing itself would be done in connection with a private work (I will show thee what thou shalt do, v. 3). Accordingly, Bro. Miller and others started out in 1846 and onward in a double work: a public one, having as its design the turning of sinners to justification, and a private one, having as its purpose the seeking and anointing of a leader for God's people (Samuel did that which the Lord spake, v. 4), doing both among the nominal and real people of God, as Bible lovers and students (came to Bethlehem, v. 4). Thus the last years of Bro. Miller's life were devoted to the double work above mentioned. But the leaders among the nominal and real people of God, remembering the failure of Bro. Miller's 1844 expectations, feared him as perhaps seeking to do propaganda work of a kind similar to that which failed in 1844 (the elders trembled at his coming, v. 4); for the 1844 disappointment made time prophecy very unpopular; and its advocates seem deceivers; and naturally the leaders of the nominal and real people of God, many

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of whom had supported Bro. Miller's pre-1844 work, feared such a work and such workers. 

(5) Therefore with misgivings they inquired whether he was intent on doing a prosperous thing (Comest thou peaceably? v. 4). Their question was appropriate, because they knew that a renewal of a propaganda effort like the one that had failed would work injury to Bible lovers and students. Therefore Bro. Miller, etc., assured such that they were intent on prospering Truth and righteousness among God's nominal and real people by seeking to turn sinners to righteousness (I am come to sacrifice unto the Lord, v. 5). Thereupon they invited the leaders of the Bible loving and studying nominal and real people of God to join in with them in such evangelistic work by separating themselves (sanctify yourselves, v. 5) and dedicating themselves thereto (and come with me to the sacrifice, v. 5). These members of antitypical Samuel likewise secured the separation and dedication of the Bible loving and studying nominal and real people of God to this work (he sanctified Jesse … to the sacrifice, v. 5). And a work of this kind enlisted the support of such. This work was continued until well toward 1871. It, of course, required years to try out and reject the seven sons of antitypical Jesse and the time from 1846 to 1871 was none too long for such a work, for in each case it averaged less than four years, which was rather quick work. While Jesse represents the whole of God's Bible loving and studying nominal and real people of God, his sons represent the various classes among such. Thus he represents them as a whole and his sons represent them as distributed into their component classes or parts. This will appear from the facts of the case, as they will be unfolded. 

(6) Thus the seven (v. 10) classes among God's Bible loving and studying nominal and real people participated in the evangelistic work initiated by antitypical Samuel. And they participated in a certain

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natural order of precedence, as typed by the order based on age in the type. Antitypical Eliab naturally showed himself as the most prominent of all in such work. This will appear when we recognize that Eliab (v. 6) here types the same class of tentatively justified ones as the Gershonite Levites type, i.e., the tentatively justified ones who seek to bring sinners to justification (antitypical Libnite Gershonites), and who seek to bring the tentatively justified ones to consecration (antitypical Shimite Gershonites). While in a general way these consist of all tentatively justified ones who engage in such work, specifically they consist mainly of the clergy, the local elders, Sunday School superintendents and teachers and other especially zealous lay workers, as shown in Vol. VIII, Chap. II. The more prominent part that these would naturally take in evangelistic work would naturally bring them, first of all, to the attention of antitypical Samuel (when they were come, he looked on Eliab [my God is father], v. 6). Their zeal, as well as the things brought out about them in v. 7, which will be discussed when we study v. 7, made antitypical Samuel conclude that these were the Lord's choice for leadership among God's people (the Lord's anointed is before Him, v. 6). But the Lord by the principles of His Word, by His Spirit and by His providences, doubtless connected with the course of antitypical Eliab in the evangelistic work, which proved his pride, arrogance and other faults (1 Sam. 17:28), told antitypical Samuel that antitypical Eliab was not his choice (I have refused him, v. 7), despite the latter's knowledge (countenance) and talents (height of his stature). The Lord's judgments are not, like human judgments, based solely or mainly on outward appearance, such as great knowledge and talent, but mainly on heart characteristics. In so informing antitypical Samuel the Lord gave him both good instruction and a gentle rebuke. While the Lord does not despise knowledge and talent,

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as some mistakenly think, but, if sanctified, uses them advantageously for His cause, yet He certainly does not put the main emphasis on them, which main emphasis He lays upon the characteristics of the heart, wherein antitypical Eliab came short, despite his knowledge and talents, which, if not accompanied by charity, merely puff up (1 Cor. 8:1). 

(7) The class that showed itself as next most prominent in helping antitypical Samuel in the pertinent evangelistic work consisted of tentatively justified editors and publishers who freely lent aid in advertising and commending antitypical Samuel's evangelistic work and in seeking to secure the public's attendances thereat. These are here typed by Abinadab (my father is noble [or wilful], v. 8), as they are otherwise typed by the Merarite Levites, the editors among them being typed by the Mahlite Merarites and the publishers among them being typed by the Mushite Merarites, as shown in Vol. VIII, Chap. II. Among such editors and publishers were some able mentally and financially and zealous in work; and as antitypical Jesse called these to help in the antitypical sacrifice, and as they responded, they must for awhile have made a favorable impression on antitypical Samuel; but this impression was after awhile dissipated by the pertinent principles of the Lord's Word, by the Lord's Spirit and by the Lord's providences, as by these antitypical Abinadab's unfitness for the office was by the Lord made known to antitypical Samuel, who, accordingly, desisted from further attempts with this class of helpers. 

(8) Next God's Bible loving and studying nominal and real people brought forward antitypical Shammah (wonder, v. 5) as helpers in antitypical Samuel's evangelistic work. Shammah represents those tentatively justified believers who have done the scholarly Gospel-Age Levite work. Thus he corresponds to the Kohathite Levites, whose Gospel-Age antitypes, as shown in Vol. VIII, Chap. II, have done linguistic work on Greek 

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and Hebrew Bible recensions (antitypical Gershomite Amramite Kohathites), dictionaries, grammars, translations and concordances (antitypical Eliezerite Amramite Kohathites); interpretational work on Bible introductions (antitypical Zichrite Izeharite Kohathites), commentaries (antitypical Nephegite Izeharite Kohathites) and harmonetics (antitypical Korahite Izeharite Kohathites); historical work on Bible and Church history and biography (antitypical Jeriahite Hebronite Kohathites), on Bible chronology (antitypical Amariahite Hebronite Kohathites), on Bible archeology (antitypical Jahazielite Hebronite Kohathites), on Bible geography (antitypical Jekameamite Hebronite Kohathites); and systematic work on Bible apologetics (antitypical Zithrite Uzzielite Kohathites), on Bible doctrine (antitypical Elzaphanite Uzzielite Kohathites) and on Bible ethics (antitypical Mishaelite Uzzielite Kohathites). These were the scholars among the Gospel-Age Levites. Naturally they would be the last of the tentatively justified to take part in evangelistic work, as such work is quite far removed from their sphere of service, which, by its scholarly atmosphere, depth and details, is of all Gospel-Age Levite work, the least available for evangelistic work. Their aloofness, depth and subject matter soon demonstrated their inavailability for the leadership needed and sought. Hence by these indications the Lord showed antitypical Samuel that He had rejected antitypical Shammah; and with His rejection the rejection of the tentatively justified in their three groups was complete. Hence the leader sought for must be found among the consecrated. And the next four sons of Jesse (v. 10) represent classes among the consecrated. 

(9) Who are represented by the first three of these four sons, i.e., the fourth, fifth and sixth of Jesse's sons? Our answer is: the crown-losers among the consecrated from about 1858 to about 1868, viewed anticipatorily as the Epiphany Levites. That God does

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call those things that are not as though they were, in view of what they shall be, is Scripturally taught (Rom. 4:17). This is also manifest in the service of the consecration of the priesthood, in that Aaron was clothed in glory and beauty before his consecration (Lev. 8:6-9, 12-15), which, as our Pastor shows (T 38, par. 1), types that before the consecration of the World's High Priest God views Him, in view of what He will be in the Millennium, as being such before His consecration. This is also directly shown typically as to the crown-losers in Num. 16, where Korah (a Kohathite) and his 250 fellow-contradicting Levites type the crown-losers in the Truth (Korah) and in the nominal church (the 250 Levites) in the 1908-1911 sifting contradicting Jesus (Moses) and the Priesthood (Aaron) during that sifting, whereas the real Levites of that time were the tentatively justified, while the Great Company Levites are Epiphaniac; hence those 1908-1911 sifters, before they became Second Deathers (killed by fire from before the Lord—Num. 16:35), must have been viewed anticipatorily as Epiphany Levites. Accordingly, we understand Jesse's fourth son to represent such crown-losers from about 1858 to about 1862 as were anticipatory Epiphany Gershonites and who as such cooperated with antitypical Samuel in his pertinent evangelistic work. These were rejected, partly because of being unfit and partly because of being many, while the Lord was seeking an individual as the coming leader. 

(10) The fifth son of Jesse would, accordingly, type those crown-losers who, as consecrated editors and publishers, from about 1862 to about 1865 cooperated with antitypical Samuel in his pertinent evangelistic work, and who were anticipatorily viewed as Epiphany Merarites, while they were being tried out from about 1862 to about 1865. These were rejected for the same reason as the anticipatory Epiphany Gershonites. The sixth son of Jesse would, accordingly, 

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represent those crown-losers who, being linguistical, interpretational, historical and systematical scholars, from about 1865 to about 1868 cooperated with antitypical Samuel in his pertinent evangelistic work, and who were anticipatorily viewed as Epiphany Kohathites. These were likewise rejected because of failure to qualify for the place, as well as because of the fact that the office for whom an incumbent was sought was to be filled by an individual. The process of elimination that the antitypical candidates underwent had so far rejected six distinct classes from the choice. There was only one more class left among God's Bible loving and studying nominal and real people, and that was the Little Flock, which in the type under study is represented by Jesse's seventh son, and which, from about 1868 to about 1871 cooperated with antitypical Samuel in evangelistic work. Its rejection also proves that it was not sufficiently qualified to fill the office in question, as its rejection was also due to the fact that office could have only an individual as its holder. Hence any class was from the outstart sure to meet rejection, regardless of the fact that one of such classes was the Little Flock; for as loyal as the Little Flock is and has been, its members as a whole were not qualified for the position. Only one individual among them had the necessary qualifications for that place; and hence from the outstart God had him, and him alone, in mind for that place (I have provided me a king among his sons, v. 1), though all along antitypical Samuel was ignorant of this fact, hence his thinking in each case of the seven classes that the Lord's anointed was before Him. The Little Flock underwent the pertinent scrutiny from about 1868 to about 1871. The periods for the trial of the seven classes given above are only approximate and are based on the sequence of the seven sons in the type and on a seventh average of the antitypical time—1846-1871—allotted as a guess for each.

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(11) All along from 1846 to 1871 antitypical Samuel was seeking a leader for the Lord's people; and he was sure that since the crown-lost leaders had been rejected from that place, the Lord must have someone else in mind to fill it. Hence by his heart's attitude and mental conviction, not by words, he still sought among the people of God for such a leader after the seven classes were rejected (Samuel said unto Jesse, Are here all thy children? v. 11). And such a leader had been undergoing preparation, partly by prenatal influence (in 1851 and 1852) that gave him the needed capacities of head and heart (for his parents consecrated him to the Lord before his birth and endowed him well), partly by a careful childhood training that made him in later years declare that he could not remember a time in which he was not in a consecrated attitude—always sought to do God's will—partly by a set purpose never to believe anything that contradicted God's character (in and to what experiences for two years, 1868-1870, with sectarian churchianity, infidelity, heathen and other non-Christian religions, etc., this principle led him, we described in Chap. VII), and partly by his recovery from almost despair of arriving at religious Truth, about 1870, through the ministry of Jonas Wendell, an Adventist preacher (Z '16, 170, pars. 9, 10), who convinced him that the Bible was God's revelation and that it taught neither human immortality nor eternal torment, and consequently no predestination of the bulk of the human family to eternal torture, as his former church's creed taught, because of which, convinced that the Bible taught those doctrines, he had rejected the Bible as a Divine revelation. Thus under the influence of Jonas Wendell's ministry he came to a mental attitude in which he was willing to investigate the Bible's claims to being a Divine revelation and accepted it as such. The members of antitypical Samuel who received the reply, There remaineth yet 

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the youngest (v. 11), were Bros. George Stetson and George Storrs (Reprints, 46, pars. 4, 10-13; 71, pars. 3-5, 14, 15; 623; 624), who had the privilege to anoint Bro. Russell as antitypical David between the years 1871 and 1874 (Z '16, 170, par. 13). These references might profitably be read. 

(12) Jesse's reply antitypically implies that at that time Bro. Russell was acting as a spiritual shepherd of some of the Lord's sheep (he keepeth the sheep, v. 11). Hence this reply must have been made after Jonas Wendell had recovered him from his almost despair of finding a Divine revelation, for which he had been investigating for two weary years the dreary deserts of heathenism and Mohammedanism, which he found to be destitute of any oasis where a thirsty soul could quench its raging religious thirst. Given to see that the Bible was Divinely inspired, and that it taught not human immortality, eternal torment and the predestination of the bulk of the race thereto, but that, according to the Bible, death is the wages of sin, and that the race is doomed thereto, not by predestination, but by God's sentence on rebellious sinners, a heart so full of zeal, love for God, Truth and his fellows could not do otherwise than tell out the little of Truth that he had; and thus, beginning in 1870, he gathered about himself a Bible class whose members he sought to help in the ways of God, so far as he knew them. Thus he kept the sheep (v. 11). Some members of antitypical Jesse told Bros. Stetson and Storrs of him (sent and brought him, v. 12); and Bro. Storrs sent him his magazine, which was called, The Bible Examiner. Bro. Storrs had for years been preaching and writing in advocacy of the following teachings: Adam brought sin and death, not eternal torment, on the human family; Jesus Christ by God's grace gave Himself a ransom for all; all must therefore have an opportunity to gain blessing from the ransom; the elect, whose selection is not

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arbitrary, but conditional on faith working by love unto overcoming, are given that opportunity in this life, during which they are prepared for joint-heirship with Christ in His Millennial reign; the non-elect will get that opportunity in the Millennium; and the finally incorrigible will be destroyed, not tortured, eternally. 

(13) The effect upon Bro. Russell, as a reader and student of The Bible Examiner, filled as it was with such items, was most beneficial, but before describing this we must pause and examine the typical description of Bro. Russell at this time, as given in v. 12. While the description of him in this verse is not literal, but symbolical, it will not be out of place here to say a few things of his physical condition. Pastor Russell never was a physically strong and healthful person. Indeed, at his birth it was for a long time doubtful whether he would live at all; yet in the main he was endowed with some fine physical characteristics. He stood five feet and eleven inches high when without shoes, and very erect. Moreover, his body was symmetrically built. His top head was unusually high, indicating an unusual religious endowment, as was also his forehead, revelatory of large intellectuality, while from ear to ear his head was quite wide, showing extraordinary executiveness. His eyebrows were very prominent, showing his fine perceptive powers; his nose was long, high, straight and pointed, manifesting sagacity. The unusually wide space between his eyes and above his nose indicated comprehension of form and details. His mouth was large and firm, with rather thin lips, showing communicativeness, chastity and firmness. His grayish eyes were large and wonderfully luminous; his cheeks were full and often rosy. The back of his head, where the social faculties and certain selfish faculties are located, was, as it were, cut off from top to bottom. This is one of the reasons why he wore his hair long, and why he turned it up at the bottom on the back of his head. His hands were average 

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sized and soft, as soft as a woman's who does not work with her hands. His fingers were long and set off his gestures well, while he was addressing his audiences. His complexion was quite fair. He had one of the finest and most distinguished faces that ever graced a member of our fallen race. To look upon that face was a benediction. Strangers passing him on the street often would turn to get another look. He wore no mustache, but his beard, especially in his later years, when it was snow-white, gave him a benign and patriarchal mien. Thus, physically, his appearance was very attractive. His knowledge of medicine and of his body contributed in a good measure to his making so frail a body the instrument through which he was able to do so prodigious an amount of work as he did. 

(14) Phrenologically also he was an extraordinary man. A phrenologist who did not know him, nor ever before had seen him, was once shown his picture. Studying that picture awhile, he remarked, "That is an unusually gifted man. He is either the president of a theological seminary or a merchant prince, I am not sure which." This phrenologist in his way pointed out the general gifts of the man—a deep student of the Word and an able executive. In fact he struck the two main characteristics of Pastor Russell's ministry—the interpreter of the Word who was in charge of the storehouse, and the Lord's steward administering the affairs of the Lord's house (Matt. 24:45-47; Luke 12:42-44). It would be of interest to our readers to know of his experience with Prof. Fowler, perhaps the ablest of all phrenologists. Pastor Russell's father, when the former was about 16 years of age, was very desirous to have Prof. Fowler examine Bro. Russell's head. The latter with characteristic humility declined to agree thereto, fearing that Prof. Fowler would seek to flatter him; and only then would he agree to it, if Prof. Fowler would promise to tell him what his lacks were and how to supply them, so as to insure success

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in his undertakings. Prof. Fowler gave him a careful examination and, true to his promise, told him of his lacks. Among other things, he told him he must cultivate self-confidence and continuity, remarking thereon to the following effect: Young man, you can do anything that you will wish to do, only you think you can accomplish almost nothing and therefore will give up trying. You must do two things to make a success of yourself: Believe that you can do anything that you desire to do, and never give up that thing until you have brought it to a successful conclusion. The two pertinent lacks were due to the way his back head was, as it were, cut off. In the Lord's Spirit he changed Prof. Fowler's advice to the following: You can do anything that God desires you to do, and be sure never to give up that thing until it is completed. Toward the end of his life, e.g., where he had been so deficient in the organ of continuity, a bump had developed a full half-inch above the surrounding faculties, an evidence in his skull of his diligence in cultivating continuity—which is the main element in Bible patience. The Lord had probably forced part of Bro. Russell's brain away from his back head in order to give him larger religious and intellectual organs and a larger amount of brains in his combative and executive faculties, thus better fitting him for his work. 

(15) Now to the antitype of David's description as given in v. 12. He was ruddy, or brown, as some translations give it. Taking first the latter meaning, it would refer to David's being tanned by the sun. Hence the antitype would suggest that Bro. Russell was tried, tested, with special reference to the trials and temptations that he underwent between 1868 and 1871 when searching for a Divine revelation. For this thought the sun in its fierce heat, as symbolizing temptation, trial, is pertinent (Matt. 13:5, 6, 20, 21; Luke 8:13). Taking, secondly, the thought ruddy, it would represent Bro. Russell's being made symbolically rosy-cheeked

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by the New Testament as a symbolical sun (Rev. 12:1), i.e., his views of things reflecting predominately New Testament, as distinct from predominately Old Testament things; for, as we pointed out in the preceding chapter, at the time when Bro. Russell's anointing was about to begin he was a full New Testament believer. Both thoughts are in harmony with the facts and the symbols; and hence we suggest both as the antitype of David's being ruddy or brown. Next we are told (v. 12) that David was of a beautiful countenance. In Bible symbols the face is used to represent knowledge (1 Cor. 13:12; 2 Cor. 3:18; Rev. 1:16; 20:11; Dan. 1:15). Hence David's beautiful countenance types the symmetrical knowledge that by the time of his anointing Bro. Russell had gained. Above we have described some features of that knowledge. David was goodly to look to. This types the fine character that Bro. Russell had developed by the time that he was 19 years of age, i.e., when his anointing began. 

(16) God's charge (v. 12) to antitypical Samuel, acting in the persons of Bro. George Stetson and Bro. George Storrs, to anoint Bro. Russell (v. 12) was given them providentially, particularly to Bro. Storrs when he was asked and moved to send to Bro. Russell his magazine, The Bible Examiner. Having heard of Bro. Russell's experiences and needs, Bro. Storrs wrote in his magazine such articles as would especially supply those needs (took the horn … anointed him, v. 13). Thus Bro. Russell's anointing was performed by antitypical Samuel, acting in Bros. Stetson and Storrs, not so much orally, as by the printed page and by letter. It was done in the midst of Bro. Russell's brethren (v. 13), in the sense that the magazine and letters were read by other members of Bro. Russell's Bible class as well as by himself, and all the members took part in the discussion on the pertinent subjects; for, as shown above, the members of this Bible class were variously members of the seven above-described

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classes of God's people. This Bible class studied the subjects mentioned above as discussed in The Bible Examiner; and, as Bro. Russell testifies (Z '16, 170, par. 11-171, par. 1), all of them grew in the knowledge of God's Word. But little did the members of this Bible class, including Bro. Russell, realize, what the Lord was causing to be done to Bro. Russell. Of course, all of them saw him growing in the knowledge that Bros. Stetson and Storrs were pouring out upon him; but they, as little as himself, realized that he was thus being qualified for the office of being the ruler over the Lord's household as Jesus' special representative; for that is what this anointing meant. We are to remember that David does not represent our Pastor in both of the functions of his office as that Servant; but only in one of them—as the Lord's executive in ruling as administrator and warrior-chief. Other types represent him as that Servant in his capacity of having charge of the storehouse to give the meat in due season, e.g., Jeremiah, Daniel, the twelve Apostles, etc. 

(17) And, verily, the Spirit of the Lord came upon him from that day forward (v. 13). This showed itself in his administering the stewardship of the Harvest, as well as directing the controversies of that time. His faithfulness and prudence as manifestations of the Lord's Spirit are seen in the arrangements that he made for the various branches of the work at the Bible House in Allegheny and later at Bethel in Brooklyn, at the branch offices in various countries, in the public and private features of the pilgrim work and in the colporteur, volunteer, magazine, newspaper, publishing, Photo-drama and Pastoral work, including all the pertinent business and financial features of the work. The sound judgment displayed in initiating, executing and guarding this work could have come from nothing else than the Lord's Spirit. Truly, from the anointing onward the Spirit of the Lord came upon him. And as for Bros. Stetson and Storrs, who 

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wrought with Bro. Russell better than they had realized, a few years after their anointing antitypical David they gave up in death their ministries, the latter keeping up his publishing work until extreme age (for he was 78 when he finished his part in the anointing) and outworn powers of body and mind forced him so to do, during which interval they dwelt in the high place (Ramah) of a well developed character (v. 13). They died in 1879, faithful overcomers—true members of antitypical Samuel. Bro. Russell gave touching notices of their last days in The Tower Reprint references given above; and additionally he quoted an article from Bro. Storrs' pen, also referred to above. We have confidence that these dear brothers, whom the Lord favored with the privilege of anointing antitypical David, are now with the Lord in glory. 

(18) Coincidently with the anointing of Bro. Russell and the Spirit's abiding upon him, the Spirit (v. 14) departed from antitypical Saul. And as the Spirit of the Lord ever led Bro. Russell forward in every good word and work, so an evil spirit came upon antitypical Saul, ever plunging him into deeper errors, blunders and misdeeds. The evil spirit that came over Saul is said to have been an evil spirit from the Lord. Of course, a spirit being is not here meant, either in the type or the antitype. Rather an evil disposition, which in the first instance was in both cases a disposition of sadness, melancholy, arising from a sense of God's having withdrawn His special help. Nor are we to understand that God directly wrought such a disposition in either Saul. Rather, as indicated in a general way in case of reprobates, in 2 Thes. 2:9-11, the Lord withdrew His former hindrances to Satan's machinations, and thus let the latter have free access to both Sauls, with the result that Satan cast melancholy over both of them. That this spirit was one of melancholy—depression—appears from the contrast to it wrought by David's playing, purposely arranged for 

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overcoming that unhappy state of mind (so Saul was refreshed, v. 23). Saul is antityped in 1 Sam. 16 by an individual member of antitypical Saul. This individual, we believe, the facts of the case prove to be Dr. Joseph Seiss, the pastor of the (Lutheran) Church of the Holy Communion, at Philadelphia, Pa. He was certainly a very able man, a gifted preacher and a finished writer of many books. Our readers have doubtless admired an excerpt quoted in Studies, Vol. III, 374, 375, from his book entitled, A Miracle in Stone. 

(19) Though a member, minister and leader of the Lutheran Church, which in its Augsburg Confession and in its authorative writers rejects the Millennium, he accepted the fact that the Bible teaches the pre-Millennial advent and Millennial reign of our Lord. In fact, it was Dr. Seiss' book on The Last Times, which advocated the pre-Millennial advent and Millennial reign of Christ, that convinced the writer of the truth of these two doctrines and thus began to shake the writer's faith in the Lutheran creed. Thus we confess a sense of indebtedness to him. But there were so many questions that Dr. Seiss' views left dark, e.g., the relation of these two doctrines to the Judgment Day as the Lutheran Church and he held it, as coming at the destruction of the universe, hence after the Millennium, according to his view, that our uncertainty on the subject left us too much in the dark to take any aggressive steps on the subjects. These obscurities were removed when we received the anointing antitypical of that of Medad (Num. 11:26-29), and thus we were prepared to renounce the Lutheran creed, which we promptly did thereafter. While Dr. Seiss was a master of English composition and a very eloquent speaker and writer, he steadily went into greater and greater darkness. Among nominal church pre-Millennialists he is regarded as their greatest authority, but, among other works of his, in his three-volumed 

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work on Revelation he has involved them into the greatest pertinent absurdities. It is he who is responsible for giving the entire book a setting that places its entire fulfillment up to chapter 20 in the end of this Age; he has severed the 70th week from the 69 weeks (Dan. 9:24-26) and put it in the end of this Age; he has set forth the man of sin as an individual who is to appear during his 70th week and in its first half conquer the world, build a literal temple in Jerusalem, install himself therein as a god, make the whole world worship him and then go to destruction at the end of his 70th week. He has done this with a surpassing eloquence that knocks the feet out from under the unwary and unstable. He is a most striking example of foolish virgins going into utter darkness. 

(20) In Dr. Seiss the fulfillment of the Saul type given in vs. 14-23 took place. His unclear views on the pre-Millennial advent and Millennial reign of our Lord in relation to the Judgment Day and the (supposed) destruction of the universe greatly troubled him. He could find no solution to his difficulties thereon and from this concluded that the Lord had forsaken him—a true conclusion so far as mouthpieceship and leadership for God's people is concerned. This greatly dejected him, a fact that his cohelpers noted (Behold now … troubleth thee, v. 15). Knowing the near cause to be that he could not solve his Scriptural difficulties, they suggested that a person be sought who could solve these, when his inability in this matter troubled him (v. 16). Such a person must be skilful in harmonizing the Scriptures (a cunning player on an harp, v. 16) and be able by his harmonizing the pertinent Scriptures to drive away Dr. Seiss' dejection by removing its (near) cause—his inability to get Scriptural harmony into the involved subjects (and thou shalt be well, v. 16). This proposition pleased Dr. Seiss (Provide me now a man, v. 17). These events occurred between 1875 and 1877, hence after Bro. Russell

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had published his tract on The Object and Manner of Our Lord's Return. One of Dr. Seiss' helpers, having read this tract and noting how it beautifully harmonized the various questions that Dr. Seiss could not harmonize, suggested that Bro. Russell was the very man to render the needed help (Behold … a son of Jesse … is cunning in playing, v. 18), since he could bring harmony out of the Bible on the matters that needed to be harmonized for Dr. Seiss. He further recommended Bro. Russell as a skilful controversialist (a man of war) who had the ability both to defend his views from attacks and to refute the positions of his antagonists, as this appeared in the above-mentioned tract, as he was also fearless in controversy (a mighty valiant man). He also recommended him as a tactful person, with great ability at accomplishing the things that he attempted to do in his field of work (prudent in matters). He also highly recommended his character as being especially exemplary in the Christian graces (a comely person); and, finally, he assured Dr. Seiss that the Lord favored and prospered Bro. Russell's undertakings (the Lord is with him). 

(21) On hearing this description of Bro. Russell, and learning that he was the leading spirit in an Allegheny Bible class, Dr. Seiss sent to the class, which, as above said, consisted of members from all seven classes of God's people (sent to Jesse, v. 19), and, not to Bro. Russell directly, asked it to send the latter to him. This course was doubtless done in courtesy to the class, inasmuch as the granting of his request would deprive the class for awhile at least of its teacher. He reminded the class, in a complimentary sense, of the shepherdly qualities of Bro. Russell, as he asked it to send the former to him (Send me … with the sheep, v. 19). We can readily imagine the fluttering of heart and the joy of spirit experienced by the members of that class when it learned that the great and renowned Dr. Seiss desired to get help from 

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their leader, as in the type Jesse and his sons doubtless felt joy and the sense of being honored in that his son and their brother had been chosen to help the king of Israel. The class suggested to Bro. Russell that he take along his tract on The Object and Manner of Our Lord's Return (an ass, v. 20), which consisted in part of deep and hard teachings (bread) and in part of surface and easy teachings (bottle of wine), also that he take along his consecrated humanity (kid), i.e., in the sense that he make the visit in person and not by writing, and thus directly use up part of his humanity, which was a part of the Lord's antitypical Goat, in the interests of this cause. Into this plan Bro. Russell entered and went as the class suggested (sent them by David … unto Saul, v. 20). Thus he presented himself to Dr. Seiss in Philadelphia (came to Saul, v. 21) and stood ready to serve him (stood before him). As they were together Bro. Russell so richly manifested the graces of the Spirit, was so tactful and considerate and reticent in his speech, so considerate of Dr. Seiss' feelings and so modest in his manner of teaching, which he presented suggestively rather than dogmatically, that he completely won Dr. Seiss' heart (he loved him greatly, v. 21). 

(22) In the Manna Comment for August 4 he cautions against dogmatism in the Lord's people, especially in their speaking with the great and learned, showing how many of them have ruined their influence by a too confident assertion of the Truth. We may be sure that he exemplified his caution in his dealings with Dr. Seiss, remembering his age, reputation, position and feelings, and being careful to show him the respect and deference due him. This was all the more creditable in Bro. Russell, inasmuch as most young men are more or less inclined to forget these matters and to act in defiance thereof. Bro. Russell's politeness, humility, modesty and deference were all noted by Dr. Seiss, who by these qualities recognized that 

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Bro. Russell was an uncommonly fine young man. He also doubtless noted that Bro. Russell did not have the learning of the schools; but at the same time he also noted that he had a most unusual grasp of the Scriptures and power in reasoning thereon. Hence it was but natural that he should have thought this young man of 23 to 25 years a find of unusual worth. And he showed his appreciation of Bro. Russell by making him his most trusted and powerful helper in controversial matters (became his armor-bearer), of which matters Dr. Seiss in his controversies with post-and anti-Millennialists had his hands more than full; for he recognized that Bro. Russell's views on the Lord's return answered completely every argument that Dr. Seiss' opponents brought against his Second Advent, Millennial and Judgment Day views. And for this reason he gladly made Bro. Russell his chief helper (armor-bearer) in such controversies. 

(23) When Bro. Russell told us the story of his contacts with Dr. Seiss, he told us a matter that astonished us. He said that in one of Dr. Seiss' publications the latter stated that our Lord would be invisible in His Second Advent, and that, while explaining his own view, Bro. Russell reminded Dr. Seiss of this statement of his, when to Bro. Russell's surprise Dr. Seiss did not remember ever having entertained such a thought. He had the regular nominal church view of our Lord's rising from the dead in the flesh, and, of course, did not explain His invisibility in His Second Advent on the ground that spirit beings are invisible, as did our Pastor. Hence his reference to an invisible return of our Lord must have been a mere passing comment on such passages as Matt. 24:37-39 and Luke 17:26-30, without being based on a firm foundation, such as was Bro. Russell's thought. Commenting on Dr. Seiss' pertinent forgetfulness, Bro. Russell expressed astonishment that one once having such a thought could have forgotten it. But Dr. Seiss 

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was no less a careful listener to Bro. Russell's expositions than he was an attentive observer of his spirit and methods of conveying his thoughts; and, being a man of high refinement and education, he discerned Bro. Russell's transparent goodness of character, keenness of reasoning and depth and clarity of thinking. These things made him all the more desirous of retaining Bro. Russell in his immediate presence, or subject to his call; and, therefore, he asked the Allegheny Bible class to let Bro. Russell stay with him at Philadelphia, or at least to make him available at Dr. Seiss' call as a special helper (sent to Jesse … let David … stand before me, v. 22). He freely admitted to the class that Bro. Russell had won his heart and pleased him greatly (found favor in my sight). Such a request from such a man must have filled the hearts of the class with joy and commendable gratification, as the typical request must have done to Jesse. 

(24) The effect of Bro. Russell's pertinent Scriptural interpretations is typed in v. 23. There were many points that Dr. Seiss' opponents brought against his view of Christ's pre-Millennial Advent and Millennial Reign which he from his doctrinal standpoint could not answer, and each time a different one of these objections was brought up he relapsed into melancholy (evil spirit from God came upon Saul, v. 23). But Bro. Russell, hearing of each point so urged against Dr. Seiss, and noting the latter's depression thereover, took the Bible (David took an harp) and from it refuted the objection and brought out the Bible harmony on the subject. Thus when they urged that according to the Bible (as they misunderstood it) at Christ's Second Advent the universe was to be annihilated, while Dr. Seiss put this event after the Millennium, Bro. Russell showed that the Bible did not teach the annihilation of the physical universe at all, but of the symbolic heavens and earth (the powers of spiritual control and society, based on sin, error, etc.) and that,

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not at the end of the Millennium, but during the early part of Christ's return; and Dr. Seiss recognized the Bible harmony on the involved matters and his melancholy left him (was refreshed … and the evil spirit departed, v. 20). Again, when his opponents pressed against his view that the Judgment Day follows the Millennium, their and the Bible thought that the Day of Judgment follows immediately on Christ's return, he was unable to reply to them and became much depressed thereover. Noting this, Bro. Russell from the Bible proved that the Millennium and the Judgment Day are one and the same thing; he thus brought harmony into the matter that Dr. Seiss could not harmonize. The latter, recognizing this harmony, was delivered from his melancholy—depression of spirit. 

(25) Again, when Dr. Seiss' opponents urged against his view of a visible and earthly reign of Christ and the Church over the earth the unreasonableness of such a view, and its contrariety to the manner of Christ's present reign over the Church and the universe, Dr. Seiss, unable to reply, became depressed; but Bro. Russell, taking the Bible, proved from it the invisibility of Christ in His Second Advent, the invisibility of the spiritual phase of the Kingdom and the visibility of the earthly phase of the Kingdom, and to that added the object of Jesus' return. Dr. Seiss recognized the harmony of the Bible on the pertinent subjects and was thus again relieved from the depression. He felt a sense of humiliation at his inability to answer his opponents, which a young man of 23 to 25, without a college or theological seminary education, was able to do. But Bro. Russell with that graciousness that comes from Christian love, humility and modesty assured him that this was not due to any ability of his, but to the Lord's grace making these things clear in the due time. Thus the Lord impressed upon Dr. Seiss the thought that Scriptural Truth comes "not by might, nor by power, but by My Spirit, 

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saith the Lord." Thus also He impressed upon Bro. Russell the thought, "What hast thou that thou hast not received?" These are lessons for all of us to learn; and let us learn well the lessons just indicated, that it is not by human might, nor by human power, but by the Lord's Spirit that we can accomplish anything for the Lord, and that whatever of talents, attainments or Divine uses have fallen to our lot we are to remember that we have received them as a gracious gift from God, a fact that should preclude all boasting. In this we have a notable example in our beloved Pastor; for among his many and fine graces of the Spirit his humility and modesty were not the least. May we imitate his graces! 

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BEREAN QUESTIONS

(1) Of what will this chapter treat as to our Pastor? As to David? What three things does David type in the Psalms? In the histories generally and specifically? In what capacity specifically? What did David's first appearance follow? In a general way, what does Saul type? In a specific way? What may be expected as to this specific way? What will suffice here to point out? What typed these two things? What does Samuel in a general way type? In a specific way? In what 12 spheres were these things enacted? 

(2) What effect upon antitypical Samuel did antitypical Saul's rejection by the Lord have? How many times? Why so many? As to time, when did these rejections occur relatively to one another? When did the last of such rejections occur? What did antitypical Samuel do after each of such rejections? Why? Before what did not the Lord intimate to antitypical Samuel to desist from such mourning? Why not before? When only does mourning over the fallen become wrong? How does the cited passage prove this? What considerations made further distress over antitypical Saul useless? 

(3) What is typed by God's charging Samuel to fill his horn with oil? Among whom, type and antitype, would the chosen one be found? Where, type and antitype? How did God not speak to antitypical Samuel the antitype of what He said in v. 1? Why not orally or inspirationally? How did He speak to him? When did the 

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antitypical speaking begin? To whom was it spoken first? How did God speak to him? What difficulty presented itself herein to antitypical Samuel? How did God suggest a way out of this difficulty? Of what was the public work to consist? How is this typed? 

(4) What did Bro. Miller, etc., preach from 1829 to 1844? What occurred in 1844? What resulted? What only could they preach to the public as acceptable to church members? Who up to 1874 could properly share in such a work? How is this typed? In connection with such a work, what would God do? In connection with what would the antitypical anointing occur? How is this typed? What, accordingly, began in 1846? How is this typed? Among whom? How is this typed? How, accordingly, were Bro. Miller's last years passed? What effect did this have on the leaders among the people of God? How is this typed? Why did the leaders tremble? 

(5) What did this fear lead them to do? How is this typed? Why was the antitypical question appropriate? What answer did Bro. Miller, etc., give? How is this typed? What did they then do? How is this typed? What else did they secure? How is this typed? Why did such enter this work? How long did this work continue? As to time, how long would it require to try out and reject the seven antitypical classes? How is this typed? For this work what time was not too long? Why not? What is relatively typed by Jesse and his sons? By contrast? From what will this appear? 

(6) Who participated in the pertinent evangelistic work of antitypical Samuel? How is this typed? As to order, how did they participate? How is this typed? Who in the antitype showed himself as the most prominent? How is this typed? Whom does Eliab type? What group of Levites types the same class? What do their two families type in this connection? What are their antitypes' respective work? Of whom do they generally and specifically consist? How is this shown? What brought these naturally first into prominence? How did this bring them first to the notice of antitypical Samuel? How is this typed? What two things about them made antitypical Samuel think that antitypical Eliab was the Lord's choice? How is this typed? By what did the Lord 

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indicate otherwise? How is this typed? Connected with what qualities in antitypical Eliab was this done? Despite what two advantages? How is this typed? On what are God's judgments, unlike man's, not mainly, based? How is this typed? What two things did God's antitypical answer give antitypical Samuel? What is not God's attitude toward knowledge and talent? Why not? How does He stress them? On what does He put the main stress? How did antitypical Eliab measure up to these requirements? How is this typed? 

(7) What class showed itself as second most prominent in antitypical Samuel's evangelistic work? How did they serve? Who types them? What Levite family types them? The editors? The publishers? Where is this detailedly shown? What were the talents of some of these? When called and responding, what impression did they make on antitypical Samuel? How was this impression changed? In what did it result? How was it typed? 

(8) Whom did antitypical Jesse next bring forward? How is this typed? Whom does Shammah type? With what family of Levites does he correspond? What Gospel-Age work do the antitypical Amramite Kohathites do? Antitypical Gershomite Amramite Kohathites? Antitypical Eliezerite Amramite Kohathites? Antitypical Izeharite Kohathites? Antitypical Zichrite Izeharite Kohathites? Antitypical Nephegite Izeharite Kohathites? Antitypical Korahite Izeharite Kohathites? Antitypical Hebronite Kohathites? Antitypical Jeriahite Hebronite Kohathites? Antitypical Amariahite Hebronite Kohathites? Antitypical Jahazielite Hebronite Kohathites? Antitypical Jekameamite Hebronite Kohathites? Antitypical Uzzielite Kohathites? Antitypical Zithrite Uzzielite Kohathites? Antitypical Elzaphanite Uzzielite Kohathites? Antitypical Mishaelite Uzzielite Kohathites? Why should antitypical Shammah be the last of the tentatively justified to take part in the pertinent evangelistic work? What soon demonstrated their inavailability? How did God indicate this to antitypical Samuel? What did their rejection complete? What conclusion as to the whereabouts of the sought and chosen leader flows from the complete rejection of the three groups of the tentatively justified? Whom do the next four sons type? 

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(9) Who are represented by the first three of these four sons? During what years? How viewed? On what principle was this done so long before the Epiphany, when first the Great Company became Levites? How does Rom. 4:17 prove this principle? How is this principle manifest in connection with Aaron before his consecration? By the 1908-1911 sifters as typed before the death of their types? What in this type does Korah represent? The 250 Levites? What do the involved facts, compared with the fact that the real Levites of that sifting time were the tentatively justified, prove? Whom, accordingly, does Jesse's fourth son type? What did they do to antitypical Samuel? Why were they rejected? How is this typed? 

(10) Whom does Jesse's fifth son type? When did they cooperate with antitypical Samuel in the pertinent evangelistic work? As who were they anticipatorily viewed? Why were these rejected? How is this typed? Whom does Jesse's sixth son type? When did they cooperate with antitypical Samuel in his pertinent evangelistic work? How were they anticipatorily viewed? Why were these rejected? How is this typed? How many had the process of elimination so far rejected? What class alone was so far not tested for the place? Whom does Jesse's seventh son type? What does its rejection also prove? What from the outstart would be sure to be rejected? Why specifically was the Little Flock rejected? Who only among them had the necessary qualification? How is this typed? Of what fact all along was antitypical Samuel ignorant? What did this ignorance in each case influence him at first to think? When did the Little Flock undergo the pertinent scrutiny? 

(11) How long was antitypical Samuel seeking a leader? Of what was he sure? How did he not, and how did he seek such a leader, even after the seven classes were rejected? How is this typed? What had been going on since 1851? First, prenatally? Secondly, in childhood and boyhood? Thirdly, by a certain conviction? Where are certain consequent experiences described? Fourthly, by what recovery and whose ministry? Of what did Jonas Wendell convince him? What had the pertinent errors done to him? To what attitude was he brought by Jonas Wendell's ministry? What members of

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antitypical Samuel received the reply antitypical of the words, "There remaineth yet the youngest"? Where are references made to them in Vol. 1 of the Tower Reprints? Read these. What privilege and honor was given Bros. Stetson and Storrs? Where is this shown? 

(12) What is implied antitypically in the reply of Jesse? When relatively must it, therefore, have been given? What had Bro. Russell been doing for two years previously? How did he find them? From what errors and into what truths had he been delivered? What did his heart's attitude lead him to do? In what did this result? What did he do to its members? What did some member of antitypical Jesse do to Bros. Stetson and George Storrs as to him? What did they, especially Bro. Storrs, then do to him? What was Bro. Storrs' magazine? What were some of the main teachings of Bro. Storrs expounded in his magazine? 

(13) What were the effects of his reading and studying this magazine? Before describing this, what would here be beneficial? What character does the description of v. 12 not have? What does it have? Despite this, what will be here profitable? With what was he not naturally endowed? What was his condition at birth in this respect? What was his height? What were the main physical features of his head? What did each of these indicate? What were the main features of his face? What did these indicate? How was his back head shaped? What was the character of his hands and fingers? How may this appearance of his face be characterized? His beard? How may his physical man be described? What enabled him to do so much through so weak a body? 

(14) What may be said of him phrenologically? What comment did a phrenologist who did not know him make on him as he viewed his picture? Upon what two of Bro. Russell's aptitudes did he touch by this remark? What was Bro. Russell's reaction to his father's suggestion that he be phrenologized by Prof. Fowler? On what condition did he finally consent to Prof. Fowler's reading his head? What advice did Prof. Fowler give him as to two of his lacks? What were his remarks thereon? To what were these two lacks due? How did Bro. Russell change Prof. Fowler's pertinent advice? How did his development of 

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continuity show itself in his back head? Why, probably, did the Lord, as it were, cut off his back head? 

(15) How may the word translated ruddy be also translated? With the rendering brown in mind, what would the antitype be? How is this antitype reached Biblically? With the rendering ruddy in mind, what would the antitype be? How is this view reached Biblically? On what facts is it based? What may be said of both thoughts? To what should this lead? What is typed by David's being of a beautiful countenance? How do the cited verses prove that the face symbolizes knowledge? What were some of the features of Bro. Russell's knowledge? What is typed by David's being goodly to look to? 

(16) By what was antitypical Samuel charged to anoint Bro. Russell? What types this? How did antitypical Samuel in the persons of Bros. Stetson and Storrs proceed with him? What moved them to do so? By what means was the antitypical anointing accomplished? How was this typed? What is the antitype of David's being anointed in the midst of his brethren? How was it so accomplished? What fact proves this to have been done? What did all the members of the Bible class do with the pertinent subjects? Despite what, of what were all concerned not aware? What did this anointing mean? What fact should here be kept in mind? How only did David type Bro. Russell? In his capacity of having charge of the storehouse by whom was he typed? 

(17) What resulted from that anointing? In what, generally speaking, was this manifest? In what details were his faithfulness and prudence manifest as antitypical David? What could he have exercised only by the Lord's Spirit? What did Bros. Stetson and Storrs shortly after the anointing do? How was this typed? Of what as to them may we be assured? 

(18) What was occurring coincidently? How did these two contrary things show themselves? What are we not to understand Saul's evil spirit to be, type and antitype? What was it, in type and antitype? What are we not to understand as to the evil spirit coming from the Lord? How are we to understand it? What Scripture gives us a clue to the right thought? What was the procedure in the case of both Sauls? What proves that 

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this evil spirit was a depressed or melancholy disposition? What phenomenon that appears in the antitype of Saul in connection with David and Goliath appears in the antitype of Saul in I Sam. 16? Who, according to the facts of the case, is this individual in this antitype? What kind of a worker was he? From what one of his books is a quotation made in the Pyramid chapter of Studies, Vol. III? 

(19) What was he as to the Lutheran Church? What Bible doctrine does this church reject? Despite this, what did he do with this doctrine and our Lord's pre-Millennial advent? For what is the Editor of The Present Truth indebted to Dr. Seiss? What confusion and unclarity was there in Dr. Seiss' pertinent views? What effect did his presentations have upon the Editor? By what were these obscurities clarified? To what did these clarifications lead him? Despite his great gifts, what happened to Dr. Seiss? How is he regarded by nominal church pre-Millennialists? What has he done to them in his three-volumed work on Revelation? What error has he taught as to the setting of the Revelation? Of the 70th week? Of the man of sin? How has he presented these errors? Of what is he a striking example? 

(20) In whom as the antitype of Saul in vs. 14-23 did the fulfillment take place? What greatly troubled him? Why? What did he conclude therefrom? How far was this conclusion true? What was the effect on him? How is this typed? What effect did his condition have on his helpers? How is this typed? What advice did they give him? How is this typed? What characteristics did they recommend in the helper? How is this typed? What did they say this would effect? How is this typed? How did the proposition strike Dr. Seiss? How is this typed? When did these events happen relatively to the appearance of Bro. Russell's tract on, The Object and Manner of Our Lord's Return? Who contacted this tract? What did its harmonizing the difficulties of Dr. Seiss prompt him to do? What is the antitype of Saul's servant's saying, David is cunning in playing? A man of war? A mighty valiant man? Prudent in matters? A comely person? And the Lord is with him? 

(21) What did Dr. Seiss thereupon do, and not do? 

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How is this typed? Why was the request sent to the class and not to Bro. Russell? How was this typed? What must the effect of the invitation have been upon the class? How is this typed? What did the class suggest that Bro. Russell take along? What is in this matter the antitype of the ass? The bread? The bottle of wine? The kid? How did Bro. Russell respond? How is this typed? How are his presenting himself to, and standing ready to serve Dr. Seiss typed? How did Bro. Russell act toward Dr. Seiss? In what did this result? How is this typed? 

(22) What caution does Bro. Russell give in the Manna Comment for August 4? How did he act as to this suggestion in relation to Dr. Seiss? Why was this all the more creditable to Bro. Russell? What in Bro. Russell did Dr. Seiss note? What impression did this give him of Bro. Russell? What two other things did he note in Bro. Russell? What thought came naturally to him as to Bro. Russell's worth? How did he show his appreciation? How is this typed? Of what were Dr. Seiss' hands full? What did he recognize in Bro. Russell's Second Advent views as to his needs? For this help what did he gladly make Bro. Russell in his controversies? How is this typed? 

(23) What astonishing thing did Bro. Russell tell the writer when he narrated to him his experiences with Dr. Seiss? How did Dr. Seiss surprise Bro. Russell therein? What was his view of our Lord's resurrection body? On what, therefore, could he not, as our Pastor did, have based the thought of an invisible return of our Lord? How are we to explain that he ever came to such a thought? When commenting to the writer on Dr. Seiss' pertinent forgetfulness, what did Bro. Russell express? How did Dr. Seiss listen to and observe Bro. Russell? What did he discern in Bro. Russell? What did these observations stir up in him? To what was he thereby moved? How is this typed? What did he freely admit? How is this typed? What was the effect of Dr. Seiss' request on the class? How is this typed? 

(24) What is typed in v. 23? What could Dr. Seiss not do with many points that his opponents brought up against him? What effect did this fact have on him each

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time such an objection was urged against him? How is this typed? Accordingly, what did Bro. Russell do? How is this typed? How did he show harmony in the Bible teaching on the Second Advent being pre-Millennial and the destruction of the heavens and earth? How did he disprove the error of the annihilation of the universe at Christ's Second Advent? How did this help Dr. Seiss? How is this typed? How did Bro. Russell refute the error on the judgment Day coming after the Millennium and fit the subject to the pre-Millennial Advent? How did the error effect Dr. Seiss? Its refutation by Bro. Russell? 

(25) What error as to the visibility of the Kingdom did Dr. Seiss' opponents urge against his view? What effect did this argument have on Dr. Seiss, who from his view was unable to answer it? How did Bro. Russell meet this argument? How did this affect Dr. Seiss? How did the fact of his pertinent inability and Bro. Russell's ability to answer affect Dr. Seiss? How did Bro. Russell act in the premises? What did the Lord thereby impress on Dr. Seiss? What pertinent thing did the Lord impress upon Bro. Russell? For whom else are these lessons profitable? What in him should we learn to imitate?