GENERAL CONSIDERATIONS. EARLIER KINGS OF ISRAEL. EARLIER KINGS OF JUDAH. THE MIDDLE KINGS OF JUDAH. THE LATER KINGS OF ISRAEL. THE LATER KINGS OF JUDAH. THE LITTLE JEREMIAH. 

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"BROTHER Rutherford, I know you; I know you like a book; I know not only what you have done [officially from Nov. 3, 1916, to June 23, 1917, when this remark was made], but I also know what you will do [officially from June 23 to Aug. 8, 1917]." This remark J. made to J.F.R. at Bethel the morning of June 23, 1917, in the course of a conversation in which, among other things, J. pleaded with J.F.R. to cease from his power-grasping usurpations and lordings, the causes of the trouble among the leaders at Bethel. To that statement he replied with a question, "How do you know it?" J. answered, "Three books of the Bible and parts of others give an accurate description of your official acts [from Nov. 3, 1916, to Aug. 8, 1917]." Thereupon he asked J., "What books are they?" J. replied, "I decline to tell you." Nor did he tell him. He did tell the five Directors and F.H. McGee of the pertinent books and expounded to them some of their pertinent past and future features, among others, that on July 19 J.F.R. would meet a complete defeat by a lawyer on legal (secular) grounds, which occurred before the Philadelphia Church during a debate between J.F.R. and F.H. McGee, at that time an assistant to N.J.'s attorney general, and that on Aug. 8 J.F.R. would be brought under control. Beforehand J. had thought that the controlling agency would be the five Board members, while it actually occurred as a consequence of four of them being expelled from Bethel that day, which resulted in J.F.R., thereby no longer restrained by the Divinely-approved Board, falling completely that day under 

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the control of Azazel; for on that day these (unconsciously) abandoned him to Azazel. The three books in question are 1, 2 Kings and 2 Chronicles, in their parts following Solomon's death, reinforced by parts of Isaiah and Jeremiah and a very small part of Daniel. 

In The Present Truth, beginning with the Dec., 1940, issue, there appeared a serial article on The Large Parallels of Judah's and Israel's Kings. In the first installment of that article a reconciliation was made between the chronologies of the kings of Israel and those of the kings of Judah, as necessary to work out the details of the 2520 years' parallels, i.e., those from 1000 to 607 B.C., on the one hand, and those from 1521 to 1914 A.D., on the other hand. In that article it was shown that while for the harmony of these chronologies in the 2520 years' parallel those of the kings of Israel had to be adjusted to those of the kings of Judah, no such adjustment is required between the two sets of chronologies for the small, the Epiphany, parallel—for it was actually fulfilled in its British feature in exact harmony with the chronologies of Israel's kings as these are expressly given in 1, 2 Kings, and in its American feature in exact harmony with the chronologies of Judah's kings—and that the Lord evidently gave the years in the reigns of Israel's kings as He did in 1, 2 Kings in order to fix the dated events for the little parallel as He desired them to be fulfilled, the differences for the lengths of Israel's kings in the two parallels being due to God's marking the dates of certain events near the beginnings and endings of those reigns as their beginnings and endings for purposes of the Epiphany parallel. Thus in no sense is there a contradiction in these apparent differences in the lengths of the reigns of Israel's kings. 

The British feature of this small parallel began to operate Oct. 16, 1916, the date that the fixed refusal of the seven non-signatory elders of the London Tabernacle to sign the resolution that the eleven had signed became clear to H.J. Shearn and W. Crawford (henceforth to be designated 

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by their initials); and it ended April 1, 1917, the day that J. Hemery (henceforth to be designated by his initials) denounced the Board's commissioner and his benefactor, J., before the London Tabernacle, and the day that J.'s steamer left Liverpool for America. The American feature also of the small parallel began to work Oct. 16, 1916, just after Bro. Russell, before leaving Bethel the last time, through which he finally relinquished his personal control at headquarters, failed to reconcile A.H. MacMillan, his headquarters' special representative and manager, and J.F. Rutherford, on the one hand, and H.C. Rockwell, on the other hand (to all of whom henceforth we will refer by their initials); and it ended Aug. 8, 1917, when J.F.R. drove the valid Society Directors away from Bethel. The fulfilled facts prove the operation of certain features which require some explanation: Generally speaking, a year in the chronology of Israel's and Judah's kings from 1000 to 607 B.C. stands for a day in the small parallel. We just said that generally speaking such is the case. Fulfilled facts show that there are two modifications to this rule. 

The first of these modifications is this: the last year of a king's reign and the first year of his successor's reign count in the small parallel as covering one day only, e.g., the last full year of Rehoboam's reign and the first full year of his successor's (Abijah's) reign in the small fulfillment find their counterpart in but one, not in two, days, i.e., Nov. 1, 1916. This is in harmony with the Hebrew custom on giving date matters, e.g., Hebrews count a period that begins late Friday afternoon and ends early Sunday morning as three days, as can be seen in the case of our Lord's resurrection in three days, whereas actually he was dead only about 39 hours, not 72 hours. This Hebrew method of counting, so different from ours, enables us to reconcile the statement of two of the evangelists, one of whom says in the Hebrew manner that the transfiguration occurred on the eighth day after Jesus forecast it,

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and the other of whom states in the Greek manner that it was after six days. Another example illustrative of this Hebrew way of counting is seen in counting from the 7th to the 9th year of Hoshea's reign 3 years (2 K. 18:9, 10), whereas our way of counting makes them 2 years. This way of counting will therefore make in the small parallel as many days less than the 293 days for the years from 1000 to 607 B.C. as there were to Rehoboam successors who reigned at least one year in Judah. 

The second modification consists in this fact: that in order to show the double mindedness and thus the Great Companyship of certain ones acting as the small parallels of certain of Judah's and Israel's kings, there is a double covering of certain periods of days by two character aspects of J.F.R. in the little parallel of certain of Judah's kings and by two character aspects of J.H. in the little parallel of Israel's kings. As said above, this is done to bring out synchronous periods in which the two parts of their double mindedness worked predominantly in certain acts during those periods as these features of double mindedness were typed by different kings, e.g., the synchronous days of J.H.'s double minded acts are brought out in days corresponding to the years of the reigns of certain of Israel's kings, the years of the first three of these kings corresponding to the days in which, generally speaking, the good part of J.H.'s mind worked, and the years of the next five kings and part of the years of the sixth king, generally speaking, corresponding to the days in which the evil part of J.H.'s mind worked, the latter set of days covering the same days as the first set of days, i.e., the days from Jan. 14 to March 13, 1917, in which, generally speaking, the good part of J.H.'s mind worked, correspond to the years of Jehu's, Jehoahaz's and Jehoash's reigns; and these days are the same as the days typed by the years covered by the reigns of Jeroboam II, Zachariah, Shallum, Menahem and Pekahiah and by a part of Pekiah's reign, through which 

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days, generally speaking, the bad part of his mind worked. The fulfilled facts show this to be true. The same synchronous phenomenon appears in the double mindedness of J.F.R.: for the days from Jan. 6 to March 27, 1917, generally speaking, correspond to the years of the Judah kings Jehoram, Ahaziah, (Queen) Athaliah, Joash and Amaziah from the standpoint, generally speaking, of certain bad traits of J.F.R.'s double mind working; and the same days, generally speaking, correspond to the years of Judah kings Uzziah, Jotham and all the years except the last of Ahaz, during which days, generally speaking, the good part of J.F.R.'s double mind worked. The fulfilled facts prove this point to be true. With both J.H. and J.F.R. the good mind passes over into the bad mind in the last ones of the two good sets of kings—Jehoash and Ahaz. These two modifications must be kept in mind, if we are to see daylight in this matter. 

It might here be in place to show how early in March, 1917, this matter began to open up to J. Having in Feb., 1917, explained to a number of the London Bethel brethren the small antitype of the building of Jerusalem's walls in 52 days by Nehemiah, among which brethren was E. Housden, the latter asked J. whether the fact that Uzziah's 52 years of reigning (2 Chro. 26:3) were not in some way related to the 52 days occupied in building Jerusalem's walls. J. replied that he thought not, but the question set him to thinking, inasmuch as he noted that just as Uzziah busybodied in the priests' work by offering incense, so J.F.R. busybodied in the work of J. and other priests in England. He further noted the fact that, just as Uzziah had reigned 52 years, so it was exactly 52 days from J.F.R.'s election to be president of the Society, Jan. 6, 1917, to the date that J. received from J.H. J.F.R.'s "absolutely without authority" cable at Liverpool, England, Feb. 26, 1917, the date that J.F.R. sent J. the recall cable, the sending of which brought to a climax J.F.R.'s power-grasping course as to the Board and J., since 

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it usurpatorially presumed to set aside the authority of the Board as to J.'s British and European mission, which with some of J.F.R.'s previous pertinent acts was gross busybodying in the work of priests, to whose number he no longer belonged. J. was strongly impressed by these correspondencies and, therefore, began to study the whole matter of Israel's and Judah's kings carefully from this standpoint. The question arose in his mind, Can it be that there is operating a small parallel in which a day stands for a year in the large parallel, i.e., in the 2520 years' parallel in its first member, 1000 to 607 B.C.? Reasoning that if there was such a small parallel operating, it must have begun with Bro. Russell's last exercise of his Bethel powers, which occurred Oct. 16, 1916, the day he last left Bethel alive, and the day he left matters at Brooklyn in the charge of A.H.M., his personal representative and manager at headquarters. J. further noted that the controversy among the London Tabernacle elders came to a stalemate Oct. 16, 1916, over the matter of the usurpatory and revolutionary resolution and its pertinent correspondence, as was explained in EF and EG, Chapters I, and that from that date H.J.S. became the leader of the revolutionists. The above-mentioned date and events at Brooklyn and London, with the correspondence of the events for the next five months, convinced J. of the fact of such a small parallel operating and of the two above-mentioned modifications. Then he recognized the wisdom of God in withholding the knowledge of such a parallel operating until after the second modification was in its American and British operation almost over; for this modification in its American feature required the death of the little parallel's Jehoshaphat and the accession to the throne of its Jehoram and its Uzziah to occur Jan. 6; and a consideration of these facts and the facts of the death of the little parallel's Jehoram and the accession of its Jehu and Jeroboam II on Jan. 14, 1917, forced on his attention the second modification, as the various reigns' 

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endings and beginnings forced upon his attention the first modification. Had this matter come to mind, say in Dec., 1916, J. would have had a very baffling puzzle to solve. As it was, the solution of the matter was easy from the main facts of the case. 

If the author were to write on each verse of 1 and 2 Kings and of 2 Chronicles involved in the little parallel even as condensedly as he has written on the large parallels involved in the same Scriptures, it would make this chapter between 250 and 300 pages—a thing that the spirit of a sound mind forbids as disproportionate, considering other chapters that are to form parts of this book. Moreover, even such condensed details would doubtless be too great a trial on the patience of its readers. Accordingly, he has decided to touch briefly on the more important features of the small parallel in both its American and British phases, but in all cases the things in the two phases, merely alluded to, will be summarized so that the reader who is so disposed can put in the details, if he is acquainted with the pertinent facts. Just as the reigns of Rehoboam and Jeroboam I began in the same year, and that only a few days apart, in 1000 B.C., so, as shown above, in the small parallel the ascendancy of A.H.M., the small parallel of Rehoboam, and H.J.S., the small parallel of Jeroboam I, began the same day, Oct. 16, 1916, in the events indicated in the preceding paragraph. This date, Oct. 16, 1916, the day on which the Parousia ceased to lap into the Epiphany, as it had been doing for 25 months, i.e., from Sept. 16, 1914, the date of the last Spirit-begettal, signalized by the Parousia Messenger's ceasing to function as such at headquarters, which he left the last time that day, is, as fitting for the first sole Epiphany day, the day on which the little parallel began to operate. And the object of this little parallel is to show the events by which the Mahlite Merarite leaders in America and Britain would be manifested as such and fall into Azazel's hands, and to show the events 

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by which the Libnite Gershonite leaders in Britain would be manifested as such and fall into Azazel's hands. And while it was not until a year later that the Shimite Gershonites were to undergo the same set of experiences, and while, therefore, they do not come as such under the compass of the small parallel's days, it is yet not without significance that Oct. 16, 1916, witnessed the irreconcilable attitudes of A.H.M., the Divinely-chosen leader of the American Mahlite Merarites, who was displaced as such by the usurping J.F.R., and H.C.R., the Divinely-chosen leader of the American Shimite Gershonites, who was displaced as such by the usurping I.F. Hoskins; for it was Bro. Russell's last work at Bethel to attempt a reconciliation between A.H.M. and H.C.R., J.F.R. also being involved in the quarrel between the two, taking A.H.M.'s side against H.C.R. 

Believing that a bird's-eye view of the beginning and ending dates in the small parallels will be helpful to a better understanding of such details as will later be given, these will here be presented as a summary, giving the years of the kings of Judah and the days of the little parallels first, and that in parallel columns, and then the years of Israel's kings and the days in the little parallels afterwards, and that in parallel columns. 

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The matters stated in the events of Judah's and Israel's kings find their parallels in events of the little parallel in the minutest details, but, as stated above, to give all of these details would not only not serve the author's present purpose, but would interfere with it, since it would prevent his readers from seeing the woods for the trees. It will be noted that the ones represented in the small parallel by the kings of Judah are A.H.M., W.E.V. and J.F.R., indeed, the latter almost exclusively, though in one case he and his party are represented by a queen, and that the ones represented in the small parallel by Israel's kings are H.J.S. and J.H. In the American phase of the small parallel usually J. is represented by the prophets who prophesied 

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in Judah and in the British phase of the small parallel J. is usually represented by the prophets who prophesied in Israel, though often his British acts are ascribed to the contemporaneous Judahite king, because done in his interests. He, therefore, in both phases appears as the corrector, restrainer and opponent of evil little kings and the instructor, encourager and supporter of the good little kings. But as the Board's special representative what he did executively he did in a sense as a representative of J.F.R., a Board member and its executive. Hence some things that J. did in Britain are ascribed to J.F.R. as one of Little Judah's kings. This is what should be expected of the uses that the Lord would make of him as the Epiphany messenger as teacher and executive, the first parts of his activities as such appearing in this picture. It is proper from the standpoint of Israel's kings to speak of the events of the first member of the little parallel as belonging to the little parallel, because its years as given in the chronologies of Israel's kings are fewer than those given for them in the large 2520 years' parallel, as was shown in the Dec., 1940, Present Truth. With these general remarks we are ready to take up the most instructive details of these little parallels. 

As the large parallel was preceded by the evils of the Greek and Roman Catholic Churches, particularly those of the papacy, typed by the evils of Solomon as related in 1 Kings 11, so both in America and in Britain there were evils preceding the little parallel, as was shown in Chapter I, in the Little Gospel Age; for there was a misdevelopment in America of the little Roman Catholic Church with J.F.R. as the little pope, and in Britain of the little Greek Catholic Church, both typed by the evils of Solomon as described in 1 Kings 11, preceding the little parallel, which in its second member began, as suggested above, on Oct. 16, 1916. It will be noted that as the first member of this parallel began with the revolt of the northern, the ten-tribe kingdom, under Jeroboam I, from the united kingdom, 

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leaving the latter a diminished kingdom, that of the south, so its second member began with the revolt of H.J.S., supported by the ten signatory elders, against what was the united kingdom of Truth people, leaving the latter with a diminished set of supporters. And as Jeroboam I committed various evils to make the separation all the more fixed, so did H.J.S. Moreover, informed by Bro. Russell of the evils of H.J.S. and his supporters, A.H.M. took a defiant stand toward H.J.S.'s movement and, like H.J.S., committed various evils between Oct. 16 and Nov. 1, 1916, but was by Bro. Russell's instructions restrained from wrecking matters by an open conflict with the H.J.S. movement, even as a prophet restrained Rehoboam from warring on Jeroboam I, for which he had made preparation. As a prophet from Judah testified against Jeroboam I and his idolatrous work, but was later deceived into disobedience and destroyed, so at Bro. Russell's suggestion J.H., as his representative, and thus a little Judahite prophet, testified against H.J.S.'s evils and resolution's idol, but was later prevailed upon in disobedience to enter a course of self-interest and misfellowship by his six supporting elders, and was destroyed as a mouthpiece of the Lord. And as Jeroboam I sent his wife to inquire of the prophet as to the survival of their sick son, so H.J.S. by the ten signatory elders sent word to Bro. Russell to inquire, if the resolution movement would survive; and just as the prophet declared that the child's death would take place when Jeroboam's wife would enter his house, so Bro. Russell declared the death of that movement when the answer would be brought back. The end of the 17 days' reign of A.H.M. came Nov. 1, 1916, on word coming to the Bethelites early Nov. 1 of Bro. Russell's death, which, of course, meant that A.H.M. could no more be the special representative and manager for Bro. Russell, now beyond the need of such an official. 

The succession of W.E.V. occurred as follows: A.H.M., Nov. 1, 1916, called a meeting of the Board, attended 

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also by some other prominent Bethelites, among whom was A.H.M.; and in this meeting A.H.M., ignoring the fact that A.I. Ritchie, the Society's vice president, should be given charge, very insistently urged that W.E.V., the Society's secretary and treasurer, be put in charge. The Board agreed to this. W.E.V., hearing from A.H.M. of the revolt in Britain, opposed it with arguments, to the refutation of H.J.S. and his supporters, even as Abijah thoroughly defeated Jeroboam I in battle. But his ascendancy was to be one of but three days, as Abijah reigned but three years. The transition of the ascendancy to J.F.R. occurred as follows: The latter had left Bethel Oct. 29 on a business trip to the Society's printer at Akron. J. having a pilgrim appointment at Oakland, Md., Oct. 30, and there being a very close brotherly friendship between J.F.R. and him, the former stopped over at Oakland to be with him a while, which they spent in intimate brotherly fellowship apart from the meetings. The next morning J.F.R. continued his trip to Akron and J. proceeded to Washington, D.C., for his pilgrim appointment there, Oct. 31, the day Bro. Russell died. J. served the Baltimore Ecclesia Nov. 1, much sadness marking the services because of the news of our beloved Pastor's death. Both J.F.R. and J. arrived at Bethel Nov. 2. J. had many a time told J.F.R. of typical matters yet to come to pass, which later came to pass as J. had told him, e.g., without telling him the type on which he based his thought, J., who based it on his understanding of Benaiah's acts (2 Sam. 23:20-23), told him that he would be victorious in two debates, would defend Bro. Russell and the Church against slanders, and would without special preparation meet a worldling, perhaps a lawyer, and defeat him, taking his points away from him, and by them defeating him. The third of these came to pass in the Spring of 1915, through J.F.R.'s pamphlet on, A Battle in the Ecclesiastical Heavens. These fulfillments gave J.F.R. considerable confidence in J.'s 

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understanding of prophecies and types. And in such confidence J.F.R., on his first seeing J., Nov. 2, at Bethel, called him aside, and then asked him the question, "Will Bro. Russell have a successor?" J. answered, "I do not know." Showing an inordinate interest in the subject, J.F.R. pressed the matter, asking J., "Do you not know of some prophetic or typical Scripture on the subject?" J. answered, "No; for I have never thought on the subject; but I will study it; if I find out anything, I will tell you." 

J. awoke very early Nov. 3, the death of Bro. Russell pressing heavily upon his heart and mind. It must have been about 3 A.M. when he awoke, and could sleep no more that night. As he kept thinking of Bro. Russell's death, the thought occurred to him: "Bro. Russell did not give the penny that he and the brethren expected him to give!" Immediately the thought came to him, "Then, though that Servant, he could not be the steward of the parable, since the steward of the parable gave the penny. Here I have the answer to Bro. Rutherford's question: Bro. Russell is to have a successor, the steward referred to in the parable of the penny." All conversant with the pertinent facts will recall that Bro. Russell had believed for years that he was the steward of that parable, and had expected to give the penny; and yet he believed up to his death, and the rest of the leading brethren also believed, that he had not given the penny. With that belief, of course, the conclusion logically to draw from the parable was that he was not that parable's steward, and that he was to have a successor. It was this thought that moved J., in view of what is given in Chapters II-V, especially in Chapters III-V, to conclude in Feb., 1917, that he was that successor, which would have been logical, had Bro. Russell not given the penny. However, when he later came to see that Bro. Russell had given the penny in its twofold distribution, he gladly withdrew that thought and rejoiced in Bro. Russell's having had that privilege. Since the office of that Servant was intended

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for the Parousia work only, that office ceased with the completion of the Parousia work; there could, thereafter, have been no successor to that office, just as the apostolic office ceased with the completion of the apostolic work, and thereafter could have no successors therein. The office that the Lord gave J. was not a successorship of Bro. Russell's office; for the offices of the Parousia Messenger and of the Epiphany messenger are separate and distinct; for to the former belonged charge of all new creatures and the unbegotten consecrated as such during the Parousia, and to the latter belongs charge of the Great Company and the Youthful Worthies during the Epiphany, but as respects the Little Flock Bro. Russell not only had a charge to, but also of it, during the Parousia, while during the Epiphany J, has a charge to, but not of it. 

Immediately after breakfast, Nov. 3, 1916, with the above-described thought that Bro. Russell had not given the penny, and hence was not the steward of the penny parable, and, accordingly, was to have a successor, J. approached J.F.R. in the Bethel dining room, whispering to him, "Do you recall your question on whether Bro. Russell was to have a successor and of my promise to study the question and to give you the answer, if I would get one?" On his answering, "Yes," J. told him that he had gotten an answer. Betraying extraordinary interest, J.F.R. said, "Come with me," and immediately walked rapidly out of the dining room, J. following on his heels, upstairs to his room, whose door, as soon as he and J. had entered, he closed and locked. Then turning to J., he asked what the answer was. J. reminded him of the thought that all the leading brethren, as well as Bro. Russell, had, that the latter as the steward of the parable was to have given the penny, but that he had died without giving it. To this J.F.R. replied, "That is so." Then J. said, "He, therefore, is to have a successor who will give the penny; for he, having died without giving it, was not the steward of the parable." Again J.F.R. replied, "That 

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is so." Then he eagerly asked, "Who is to be the successor?" To this J. answered, "I do not know, but whoever he is, we may be sure that he is a brother full of deep humility and loving zeal, deeply versed in the Scriptures and trusted and loved by the Church." Then J. added, "We do not need to worry as to who he is. Whoever he is the Lord will bring him forward in due time, without any of our manipulations." Pausing a moment, J. added, "Let none of us seek to grasp that position; for woe unto him who seeks to 'set' himself in the Body of Christ." 

In view of coming events and of the fact that without any real or seeming Scriptural ground J.F.R. was about to commit the greatest usurpation ever attempted among the Lord's people, to grasp the position of the penny parable's steward, doubtless our Lord put these precautionary words into J.'s mouth as a deterrent to J.F.R. from such power-grasping. And because J.F.R. heeded not the warning, he has been experiencing the woe that Jesus put into J.'s mouth to utter as a deterrent to him (Zech. 11:15-17; Matt. 24:48-51. Let the reader please mark the date of this conversation—Nov. 3, 1916. It was the day that W.E.V. finished his part as the little Abijah, and that J.F.R. began to fulfill his part as the little parallel of all the rest of Judah's kings! From that day onward for over two months he acted out the part of the chief member of the Executive Committee in the Society, and from Jan. 6, 1917, onward the part of the sole executive of the Society, to obtain which he plotted with certain associates to put it over on guileless brethren. He had made himself believe that he was the penny parable's steward, which accounts for his envious course toward J. as an alleged rival, and his publishing Vol. VII on his sole authority, without the Board's knowledge, as the penny, a picture of which he had printed on the dedicatorial page of the earlier editions. He fairly raved at J, for his believing that he was the steward, while under the impression of Bro. Russell's having 

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died without giving the penny, because from certain Scriptures he knew that the Lord had given him charge of the priestly work that remained to be done, which proved to be supervising the work toward the Great Company and the Youthful Worthies, whereas J.F.R. encouraged C. Woodworth to preach and publish a tract to the effect that J.F.R. was the steward. Yea, the latter even stooped to arrange to have J.'s thought brought up by a trick at the Bethel table, in order to disparage J. J.F.R. had in his pride concluded that he was the only one of the Truth people capable of managing and executing the work of the Society, and with this thought permeating him he did the self-pushing that made figureheads of the other two members of the Executive Committee from Nov. 3, 1916 until Jan. 6, 1917, and thereafter by trickery got the work of sole manager and executive in the work and business of the Society, he took advantage of the guilelessness of all concerned. 

But we are not to think of him as altogether bad. We are to remember that as a crown-loser he had a double mind; and at first the better part of that mind worked mainly, a fact that his course as the little parallel of Asa and Jehoshaphat brings out. Apart from his making more or less figureheads of W.E.V. and A.I. Ritchie, his fellow Executive Committee men, his work on the executive committee was good; so, too, were his articles in the Tower, his arousing the brethren to the public work and his putting away evil from the Church and the headquarters (1 K. 15:9-13; 2 C. 14:2-7; 15:16-18). His preparing the Bethel leaders, etc., for the case whereby certain lawyers of the Brooklyn municipal department sought to put an unjust and large tax on the Society, and his successful fighting of that case had the Lord's support and approval unto the defeat of the chief opponent (2 C. 14:8-15). The pilgrims encouraged him and the brethren unto love and good works; and he put away abominations and did constructive good (2 C. 15:1-19); but he took the side of some 

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of the radicals in Britain against H.J.S. and his supporters, and his partiality toward these radicals drew from J. a partial correction, which aroused some resentment in J.F.R.; there is also a parallel in his oppressing some of the Bethelites (1 K. 15:16-22; 2 C. 16:1-10). These are the chief matters of the small parallel as to the little Asa, in which respect J.F.R. ceased to act predominantly Dec. 13. It should be remarked that the times of the kings' reigns signify the periods in which the qualities and acts of the respective phases were predominant, yet their ends do not mean the ends of the such activities, but of their predominance. 

Dec. 13 was the day that he began to act out the Jehoshaphat phase in the little parallel, which he continued until Jan. 6, 1917. In this aspect, too, generally speaking, he did well, though toward its end, beginning Dec. 28, 1917, the evil part of his mind began to work, typed by Jehoshaphat taking his son Jehoram as his co-regent in his reign's 16th year, at the time that the latter began to negotiate with Ahab on their entering into an alliance to fight Ben-hadad of Syria. But more on this later. J.F.R. allowed certain sectarian work to go on during these 25 days, but removed evil-doers from their works (1 K. 22:41-46; 2 C. 20:31-34). He certainly encouraged the brethren to zeal and good work and to defend the Truth (2 C. 17:1-6). He backed the pilgrim work vigorously (2 C. 17:7-9), and subdued opponents (2 C. 17:10, 11). J.F.R. always was more or less controversially inclined; and he encouraged the brethren, especially the pilgrims, to be the same (2 C. 17:12-19). His taking the side of H.J.S. against radical brethren in Britain (1 K. 22:1-6; 2 C. 18:1-5) met J.'s opposition (1 K. 22:7-28; 2 C. 18:6-27), and resulted disastrously (1 K. 22:29-38; 2 C. 18:28-34). For J.F.R.'s cooperating with H.J.S. in this matter J., Dec. 30, wrote him in disapproval, while praising him in other respects (2 C. 19:1-3). But for the rest J.F.R. in this phase did well 

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for the Church, restoring not a few erring ones, and through the pilgrims' service did much good, encouraging them to faithfulness in their ministry (2 C. 19:4-11). He made another misadventure with H.J.S., for which J. again corrected him, but the miscarriage made him give up the adventure (1 K. 22:44, 48, 49; 2 C. 20:35-37). In J. he made an attempt with H.J.S. against the autocracy of W.C., which resulted in the latter's defeat, but in no permanent good results (2 K. 1:1; 3:4-27). His ascendancy in the Jehoshaphat phase came to an end Jan. 6, 1917 (1 K. 22:45, 50; 2 C. 20:34; 21:1-3). Almost in all ways the 25 days of his Jehoshaphat phase were praiseworthily engaged. The unpraiseworthy things of this period belong to the co-regent phase of Jehoram. 

To help to clearness it should here be again remarked that what J. did in a teaching, correcting, etc., capacity is typed by the teachings, corrections, etc., of the prophets who appear in the records, and that what he did executively as the Board's special representative in Britain comes under the acts of J.F.R. as a Board member and its executive, in his capacity of the kings of Little Judah. We will now leave the kings of Little Judah for a while and return to those of Little Israel. Above we gave the main acts of H.J.S. as the little Jeroboam I, extending from Oct. 16 to Nov. 6, 1916. On Nov. 6 and 7 the confirmation of the news of Bro. Russell's death made him all the more wilful to carry through to a completion his plans as to the London Tabernacle arrangements (1 K. 15:25-31 [Nadab, wilful]). He was then engaged in fighting divisional movements in London, but decided that he must squelch his wilfulness and let courage come to the fore in his course (Baasha, courageous) on controlling the British work; and in this he acted out for 24 days (Nov. 7-30, 1916) the Baasha phase of the little parallel. In this phase he exhibited the clericalistic and sectarian spirit, just as he had been doing since Oct. 16 in the Jeroboam and Nadab phases (1 K. 15:33, 34). 

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It was during this Baasha phase that J., Nov. 21, presented his credentials to the British managers, received from them, Nov. 23, the correspondence on the Tabernacle affair, thoroughly examined them thereon Nov. 25, took away from them their points, and constructed for the Society, and thus for J.F.R., a power and a sphere of investigation there (1 K. 15:17-22; 2 C. 16:1-6). J., Nov. 30, quite cautiously rebuked H.J.S. and W.C. and the other nine signatory elders for their Tabernacle course, telling H.J.S. that his Tabernacle plans seemed unacceptable (1 K. 16:1-7). On Nov. 30 and Dec. 1 H.J.S. entered the Elah phase, and on those days he heard part of J.'s decision against his Tabernacle resolution as a presbyterian scheme, and this caused H.J.S. to give up his pertinent general plan as futile (1 K. 16:8-14). He then sought for a few minutes, Dec. 1, to induce J. to make some small concession for the elders, which J. refusing to do, he with W.C.'s cooperation entered into a plan to challenge J.'s authority, which put him into the Omri phase, Dec. 1-12, which was an evil one. 

From here on we will for several Bible chapters at the introduction of each phase cite as a whole the Scriptures that apply to it, and then, without specific Bible references, will point out the main features in both members of the parallel for each phase, leaving it to the reader to connect the specific verses with our applications, just as we did above as to Rehoboam's and Jeroboam's acts in relation to those of the little Rehoboam and Jeroboam. H.J.S., after finding out J.'s opposition to the eleven elders' resolution, in the first half of the Omri phase (1 K. 16:21-28) vacillated on the matter of what his attitude toward J. should be, but in the second half, at W.C.'s insistence, decided to challenge in executive matters J.'s authority. This he did by deciding to reject J.'s revisions of the Manchester Convention program, and, Dec. 12, mailed to J. a letter to that effect, and thus by these two attitudes he fulfilled in the little parallel the two ruling

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positions—capitals—that Omri had. Dec. 12–Jan. 2 he fulfilled the Ahab phase and during this time, like Ahab, he became guilty of the worst opposition that he made to J., both in the latter's teaching, etc., office, as the little parallel of Elijah, and in the latter's executive phase, as representing the Board, and thus in a sense as representing J.F.R., i.e., as a member of the Board and its executive. After sending word, Dec. 12, declining in the name of all three managers to revise the convention program as corrected by J. (W.C. [and his followers] here standing as the little parallel of Jezebel, and J.H., the straddler [and his supporters], here standing as the little Obadiah, who protected the prophets and yet served Ahab and Jezebel, half-heartedly, of course), he entered the Ahab phase (1 K. 16:28–22:40). Actually H.J.S. and W.C. were the real deciders on this challenge. As the small Ahab H.J.S.'s first great wrong was in becoming one with the W.C. party as the little Jezebel. 

And certainly W.C. did during this period oppose J. and those who took his side, as Jezebel through the hierarchy persecuted Elijah and his fellow prophets. J. and his supporters during this time had to work rather secretly, as did Elijah and his supporting prophets. H.J.S.'s and W.C.'s challenge corresponds to the persecuting attitude of antitypical Ahab and Jezebel from 539 to 1324 A.D. And, corresponding to these about 9 centuries, it was about 9 days from the time that H.J.S. sent his challenging letter until J., Dec. 20, in a managers' meeting met the challenge. From the day Dec. 13 or 14, when J. received the letter, until Dec. 19, when he decided that faithfulness to his mission required him to call the managers' challenge, J. gave this matter the most earnest and prayerful consideration. Satan plied him with all sorts of compromises, all of which he set aside, recognizing that it was God's will that he be faithful to his credentials-charged powers, else, if he compromised, his whole British work would be compromised; 

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for if he should weaken in the face of this challenge, he would do so in the face of others. Hence, as Elijah challenged the Ahab-and-Jezebel-supported priests and prophets of Baal and Astaroth, J. challenged the whole leadership supporters of H.J.S. and W.C. in the managers' meeting of Dec. 20. In Chapter IV the details of this encounter are given. 

J. took, Dec. 20, the Manchester Convention program out of the hands of H.J.S. as its executive, and put it into the hands of J.H. to carry out, leaving immediately thereafter the managers' meeting and refusing at repeated request to return. Then he went to Oxford for a night meeting and the next day to Hull, and returned to London and met the managers the evening of Dec. 22. In this meeting H.J.S. softened and apologized for his course, just as Ahab softened toward Elijah (and in the large antitype just as about 1550, over two centuries later, the civil powers softened toward the Reformers). But W.C. was very defiant to J. at that meeting, just as Jezebel through the hierarchy remained very defiant to Elijah. As an expression of forgiveness J. at that meeting gave back to H.J.S. the privilege of carrying out executively the convention program, and in other ways encouraged him to reform, particularly during a walk in Hyde Park and Kensington Gardens Dec. 25, just as Elijah feasted Ahab. (In the large antitype the Reformers gave the civil powers great feasts from the 16th into the very late 18th century, corresponding to the over 2½ days that J. was encouraging by the principles of the Lord's Word H.J.S. to reformation, which the latter promised.) Never did J. make a more earnest and loving effort to rescue an erring brother than he did with H.J.S. during those over 2½ days, particularly during their walk the afternoon of Dec. 25 in Kensington Gardens and Hyde Park. But W.C. persuaded H.J.S. to go back on his promised reformation, just as antitypical Jezebel by the hierarchy dissuaded antitypical Ahab from reformation during the 19th century in the large 

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antitype of typical Jezebel and Ahab in this matter. H.J.S. cut off brethren from service at W.C.'s plotting, because they favored Bro. Russell's arrangements, for which J. very severely denounced both of them, as Ahab at Jezebel's plotting had Naboth stoned, for which Elijah severely denounced them. (It will be noted that in this phase W.C. corresponds to the Romanist hierarchy in the large antitype, while he and his supporters correspond to the hierarchy and the Romanist Church, which usually acts through the hierarchy.) As during the Ahab period there were three wars that Ahab had with Ben-hadad, Ahab being victorious in two of them, so H.J.S. had three conflicts with the radicals. Those with the two radical churches that separated from the London Tabernacle resulted in victories for H.J.S.; but in his third conflict, which occurred during the Manchester Convention, the radicals from outside of London worsted him completely, in the reports against him that they gave J., so that J. as the Board's representative (and thus in a measure J.F.R.'s representative as a Board member and its executive), who for a while supported him against these radicals, had to give up that support, even as Ben-hadad defeated and slew Ahab, and compelled Jehoshaphat to leave the conflict defeated. And certainly from every standpoint of his opposition to J. as the Board's special representative, H.J.S. (and W.C. too) left the Manchester Convention, Jan. 2, 1917, thoroughly defeated and frustrated, even as Ahab left the first battle of Ramoth-gilead defeated and mortally wounded. It was during the little Ahab phase of H.J.S. that J.F.R. began to build his religious government, which proved to be a little Babylon, represented by Hiel of Bethel rebuilding Jericho (1 K. 16:34); and thereby he underwent the little antitype of the curse that Joshua put upon the rebuilder of Jericho (Josh. 6:26), i.e., in making power-grasping and lording the foundation to his religious government J.F.R. alienated J. and thereby lost him as his 

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chief supporter among those closest to him; and in putting the kind of persons into the chief offices of his religious government that he did, J.F.R. alienated M. Sturgeon, and thereby lost him as his least supporter among those nearest to him. Later on it will be shown that J.F.R. in his little Jehoram phase as co-regent of the little Jehoshaphat started to build his little Babylon (Jericho), Dec. 28, 1916, by preparing the resolutions that were designed by him to give him control in the Society; thus, his little Jericho's start was in the days of the little Ahab, as typed, even as in the large parallel the papacy began to develop its Jericho, great Babylon, during the days of autocracy, great Ahab. 

Next H.J.S. for two days, Jan. 2, 3, 1917, entered the Ahaziah (of Israel) phase (1 K. 22:49–2 K. 1:18). During these two days H.J.S. continued his lording and sectarian ways, encouraged therein by W.C., as Ahab did, encouraged thereto by Jezebel. He tried to induce J.F.R. representatively in J. to let him join with him in I.B.S.A. and W.T.B.&T.S. works that would subordinate the latter to the former, which J.F.R. in J. refused to do. In H.J.S.'s "political" venture against the Lord's arrangements in the Tabernacle he came to a great fall, and sought betterment by power-grasping, for which J. rebuked him and twice refuted his letters and finally sent him word of his complete defeat, even as Ahaziah fell, injured himself, sought pertinent word from Satan, for which he was rebuked by Elijah, who destroyed his two captains with their fifties and finally gave him the Lord's sentence of death for his sin. H.J.S. fulfilled the Jehoram (of Israel) phase, Jan. 3-14, 1917 (2 K. 3:1–9:26, intermittently). The miscarrying of his power-grasping, lording and combinationistic plots moved him to give them up, even as Jehoram gave up Baal and Ashtaroth worship. But he and W.C. entreated J. to allow them to stand for election as elders, even if they should not serve, because they wanted exemption from the draft. The night of Jan. 8, at a meeting 

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of J. with the managers, J.H. brought charges against them for their Bethel revolutionisms. J. severely rebuked them therefore, after which they made the above-mentioned request. It showed that they had given up their small Baal and Ashtaroth worship, but that they still were contaminated with some clericalism and sectarianism, as will appear later. Very shortly after H.J.S. entered his Jehoram phase the British military party sought to force conscientious objectors to take up arms. This course of that party led H.J.S. to enlist J.F.R. (in J., the Board's and thus in a sense J.F.R.'s representative) and nominal-church conscientious objectors to enter an agreement to oppose this purpose and in the resultant difficulties these three were nearly defeated. J. (as teacher), when their discouragement was at the lowest ebb, assured them of victory, through arguments that he furnished them, despite H.J.S.'s evils, because God would regard J.F.R.'s position (represented in J. as executive). The military party thought the others were in helpless conflict with one another and charged on them in full hope of victory, but its arguments were refuted, and it was driven from the field of debate, as Jehoram, Jehoshaphat and the king of Edom, discouraged, were ready to give up, when Elisha encouraged them and helped them to defeat the attacking Moabites. 

J.'s transition from the Elijah aspect of his British work to its Elisha aspect occurred Jan. 3, 1917. On Jan. 3 there occurred in J.'s mind various discussions pro and con on certain questions as to the British situation, corresponding to the last related acts of Elijah and Elisha. And amid these he changed from the Elijah aspect of a sterner to the more lenient view of the Elisha aspect as to the British situation, which resulted gradually in his more public opposition to H.J.S. and W.C., whereas in the Elijah aspect his sterner opposition was exercised in private. Some urged him to return to the sterner opposition, from which he sought to dissuade them. He finally told 

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them by the conditions to seek to restore it, but they failed, as the sons of the prophets sought and did as to Elisha on searching for Elijah. He did his part in making the Society's work in Britain more appreciable and fruitful, as Elisha healed Jericho's waters. He gave his attention to the Tabernacle situation, for which he was derided by the Shearno-Crawfordites, for whom he forecast evils, which came through the contentions between the two groups rallying about the two sets of Tabernacle elders, even as was the case of Elisha, the mocking children and the two she-bears. After a fruitful trip in Ireland and at Sheffield, England, J. returned to London, where Tabernacle policies required his attention, as Elisha returned by way of Carmel to Samaria. By this time J.'s work was gaining in the hearty support of the British churches, as the Shunammite provided for Elisha. He forecast a vigorous public work movement for them, which set in, but due to H.J.S.'s and W.C.'s whispering campaign against it and him, it withered for a while. J.H. sought in vain to restore it to vigor, but J., laying hold on the situation, was enabled to restore it to life and present it as an energetic thing to the British churches, these things being the small antitype of 2 K. 4:8-37; while the small antitype of 2 K. 4:1-7 occurred in connection with J.'s suggesting measures that ameliorated the severity of the situation created by conscription and conscientious objection in Britain. Various errors circulated among the British brethren which caused spiritual illness. J. prescribed refutative and constructive teachings that healed the evil (2 K. 4:38-41). He was also privileged to set before the ecclesias various teachings on the harvest siftings and gatherings, to which J.H. opposed some objections, but J.'s course thereon prevailed, to the blessing of the ecclesias in the small antitype of 2 K. 4:42-44. The story of Naaman (2 K. 5:1-27) had its small fulfillment in the radical leaders' demanding of H.J.S. that he provide remedies that would heal certain radical public workers

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from faults that injured their public work and the subsequent pertinent events. These radical leaders were referred to J., who showed them that by showing more of a spirit of helpfulness and friendliness for the public they would cure this evil. At first rejecting, then under persuasion acting out this advice, they received the cure, and desired unduly to honor and empower J., who rejected the effort, and then advised them on the course that their obligation to their party required of them in their individual ecclesias. But in connection with this episode J.H. showed a power-grasping spirit that took to himself some of the powers that the radical leaders offered J., a thing that brought a rebuke upon J.H. from J. This rebuke was especially emphasized Jan. 8, 1917, at a managers' meeting, when J.H. brought charges against H.J.S. and W.C. 

The episode of 2 K. 6:1-7 had its small antitype in the desire of some to engage in public work along pilgrim, colporteur, volunteer and newspaper work; but due to the war the instruments of this work were lost to the brethren. J. offered suggestions to improve the condition, which was thereby remedied. 2 K. 6:8–7:20 found its antitype in a sharp fight between the radical party and the conservative party among the British brethren. There were three parties among the British brethren: a radical party, headed by a number of London elders; a conservative party, led by H.J.S. and W.C.; and a middle-of-the-road party, led by J.H., J. siding mainly and at first with the last as against the conservative party, but supporting both of these against the radical party. Because of J.'s counseling the conservative party against the radical party's moves, to the defeat of these, the radical party, convinced that J. was bringing about their various frustrations, sought to gain him over to them by capture through fear and power. Their maneuvers frightened J.H., who was calmed by J.; and then J. led them into the position of the conservatives, who, desiring to do them severity, were restrained by J. This resulted in

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a conciliatory course being followed, with better feelings resulting on both sides. Thus was fulfilled the small antitype of 2 K. 6:8-23. However, this did not end the strife among the radicals and conservatives, the strife beginning among these two parties of the 11 signatory elders, from them then proceeding to their partyites in the London Tabernacle and from these spreading among the supporters of these two parties throughout Britain. The matter of the nomination and election of the Tabernacle elders and deacons set off the explosion. On account of the conservative party's being curbed and cramped by the middle-of-the-roadsters, they were put to great disadvantage in their conflict with the radicals, and were reduced to great straits in their battlings. Various of their adherents entered into compromise with one another, and in one case after one of the parties thereto had fulfilled its part of the agreement, the other refused, and they complained to the party as a whole, which exposed the situation to all the more grief. H.J.S. blamed J. for the situation and planned to destroy his influence, which he, among other things, attempted by his protest on J.'s pertinent course in the ecclesia's business meeting of Jan. 7, 1917. J. expressed his thoughts on this to J.H. and his own private secretary. 

This was followed by the managers' meeting of the night of Jan. 8. While in this meeting most of the time was devoted to a consideration of the charges that J.H. brought against the managerial offenses of the other two managers, some of the time was devoted to a discussion of their standing for eldership, against which J. advised, because of their sins against the ecclesia. They asked J. to let them stand for election, agreeing, if elected, not to occupy the pulpit. They desired such election so that they could claim exemption from military service as elders [pastors] of the ecclesia. And for them not to be elders endangered their pertinent position. J. felt that their wrongs against the ecclesia being so flagrant, they did not deserve the office, 

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and at first declined to consent to withdraw his pertinent advice, but upon reconsideration decided to withdraw it, if they would admit their wrong and promise amendment. This relieved the situation of their being crowded to the wall by the radicals, who, thinking they would not be elders, and thus be unable to help themselves, let alone others, opposed them; but on hearing that these would have J.'s support, and thus the support of the middle-of-the-roadsters, as well as of the conservatives, the former fled from the field of conflict, deserting all their positions and arguments. There were four groups of British brethren who were outside of the conflict, but much pressed by it, who decided to fall away to the radicals, but found them to have given up the siege of the conservatives. After being themselves refreshed they broke the news to H.J.S., who with his supporters were, after some skepticism, assured that relief had come. When J. had assured him of the coming of relief, his main supporter, W.C., doubted it. J. told him that he would see it, but would get no good from it, which happened in this way: The brethren in their eagerness to obtain relief crushed him while he was superintending the work of supplying the others with refreshment. In these ways the events of 2 K. 6:24–7:20 had their small antitypes. 

The episode of 2 K. 8:1-6 received the following as its small antitype. J.'s conflict with H.J.S., who had charge of the colporteur, volunteer, newspaper and pilgrim work (except J.'s), influenced H.J.S. to cease a zealous prosecution of these branches of service. J., seeing that this presaged a diminishing of opportunities of service, advised the British brethren to seek fields of service as best they could until this condition would be fully ended. Under J.'s vigorous resistance to H.J.S.'s pertinent course opportunities of service through the Bethel family's cooperation set in. At that time J.H. and H.J.S. were discussing J.'s public work and H.J.S. desired information thereon. 

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J.H. praised J.'s work as exceptionally successful, instancing his resuscitating a public work movement among the British brethren. In the meantime their sphere of service had fallen into disuse and other activities supplanted it. They began at the time of the above-mentioned conversation between J.H. and H.J.S. to demand the opening up of their former methods and opportunities of service. On being apprized by J.H. that these were those who were aroused to the public work by J., H.J.S., on inquiry being satisfied of the facts, arranged for the public work to go ahead at full speed. 

The radical movement contained two parties: a more unwise one and a less unwise one. The former had lost considerable ground, especially since their disastrous retreat from their encounter with H.J.S. typed in the preceding chapter. This conflict occasioned J. to give more attention to these more unwise radicals, who, hearing of J.'s pertinent activities, sent some of the less unwise radicals, with expressions of honor and respect, to inquire of him whether they would recover from their weakness. J.'s answer was that they could, but would not. Then, realizing that a sifting was on, and that in this sifting the wiser of the radicals would work much havoc on the other brethren, J. was greatly saddened by the prospect, and foretold the evil course of these less unwise radicals, who protested against the forecast. These returned to the more unwise radicals, promising recovery, but shortly suppressed these from controllership among the radicals. Thus was fulfilled the small antitype of 2 K. 8:7-15. The rest of 2 K. 8, together with 2 C. 20:1-20, will now be explained in the small antitype, for which we will now return to a consideration of certain of the kings of Judah, as well as of certain of the kings of Israel, so far as concerns their small parallel. 

Above it was remarked that in the case of J.F.R. the good parts of his mind, generally speaking, were expressed in his acts as the little Asa and Jehoshaphat. It was 

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also remarked that the bad side of his mind showed itself, and that in a doubling of both of these parts of his mind. The bad part began to work markedly at the time, Dec. 28, 1916, typed by the beginning of Jehoram's co-reign with his father, Jehoshaphat, nine years before the latter's death, i.e., in the year 16 of Jehoshaphat's reign and two years before Ahab's death. It was on Dec. 28, 1916, after J.F.R. knew that he had enough proxies to insure his election as the Society's president, that he began to prepare such resolutions as, if passed by the Board at the recommendation of the voting shareholders, would give him executive and managerial powers in the Society's business and affairs. This self-exalting ambition—a sore temptation—was yielded to, just as the big pope in great Babylon yielded to self-exalting ambitions. Accordingly, J.F.R. drew up these resolutions and, additionally, planned every detail of the procedure of the voting shareholders' meeting. Eight days before the time of the shareholders' meeting, which was held Jan. 6, 1917, he sent a report of its proceedings, including his unanimous election, the appointment of a resolutions committee to present resolutions to the meeting (recommending the resolutions that he drew up), the names of his nominators, etc., to various papers, e.g., the New York World, the Los Angeles Times, etc. Among J.F.R.'s published falsehoods was the following: He said that the resolutions were by A.I. Ritchie, as if they were his own, taken to Pittsburgh and recommended by him to the resolutions committee, whereas A.I. Ritchie stated that W.E.V. took them there. One of the members of the resolutions committee, its chairman, I.I. Margeson, corroborated to the writer A.I. Ritchie's account to the following effect: After the resolutions committee, consisting of Bros. Bricker, Ostrander and Margeson, was appointed, they asked one another as to what was expected of them. As they were so engaged, W.E.V., as if by accident, sauntered up to them, and they asked him as to what 

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was expected of them. Taking from his pocket a copy of the resolutions that J.F.R. had drawn up, he handed them to the committee, remarking that they might recommend these to the voting shareholders. 

Retiring to a room to study these resolutions, they found that they were calculated to make a one-man affair of the Society, and proceeded to revise them in a way that the Board should not be ignored. This took some time; and, impatient at the delay, and suspecting that the committee desired to revise his resolutions, J.F.R. presumptuously stopped them as they were about to report to the meeting, and asked them, if they had revised them. They told him that they found that the resolutions would make a one-man affair of the Society, and that, opposed to this, they had revised them. Thereupon J.F.R. held them up for an hour, insisting that they must report those resolutions just as drawn up, or he would fight them before the full meeting of the voters. Instead of telling him in a polite way not to busybody in their, but to attend to his own business, and let them attend to theirs, they tamely submitted and recommended those power-grasping and lording resolutions as by-laws to the shareholders' meeting. These passed, J.F.R. was elected; but since the Society's charter empowered the Directors alone to make by-laws, J.F.R. had to leap over another hurdle, i.e., get the Board to pass them and spread them over their minutes, which would give them the force of valid by-laws. He accomplished this feat of his power-grasping by intimidating the Board with the thought that the voting shareholders having passed the resolutions, they were duty bound to accept them, a claim that was untrue. Under this threat the Board meekly and wrongly submitted to his power-grasping, a thing that should have influenced them to reject his by-laws; and thus he became legally the executive and manager of the Society's business and affairs, as long as the Board did not rescind those resolutions. Any sober-minded and Biblically informed

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new creature at once must, on these facts being presented to him, recognize the pertinent course of J.F.R. as power-grasping; yea, they were little Hiel building further his little Jericho. But he did not leave matters at giving him executive and managerial authority. That was not enough for the evil part of his double mind. He must magnify his executive and managerial authority into controllership, so that he would have the same power and authority in the Lord's work as our Pastor had. It is this evil part of his mind that in its first 17 days of operation, 9 contemporaneously with the Jehoshaphat phase and 8 after that phase ended, acted out the little parallel of Jehoram of Judah. 

The general details of the last 8 of these 17 days will now be described, as typed in 2 K. 8:16-24; 2 C. 21:1-20. The resolutions were by J.F.R. intended to nullify the other six Board members as such and other prominent brethren, which their passing and their subsequent misuse by J.F.R. accomplished, even as Jehoram on becoming king killed his six brothers and certain Judahite princes. He was autocratic, as the house of Ahab was, because he became one with certain autocratic organizational arrangements, his resolutions, etc., and thus did evil before the Lord as Jehoram did; but for Bro. Russell's sake the Lord did not set him aside in this phase at once, as the Lord for David's sake bore with Jehoram. The British nominal-church conscientious objectors fell away from subordination to the Society as represented by J.F.R. and never returned thereto, despite discussions with them in which they were worsted by J, as the Board's and thus in a sense J.F.R.'s representative, as explained above, as the Edomites did to Judah. Certain clear-seeing priests also turned against him, as did Libnah, a priestly city. He misled the brethren by a union of religious and secular, particularly legal views, as Jehoram did with the high places, etc. For at this time J. wrote J.F.R. letters in the little Elijah, not in the little Elisha spirit, remonstrating with him for his 

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wrong course, and warning him of evils coming as a result thereof, as Elijah by his letter did to Jehoram. It should be here remarked that events of an earlier phase coming to knowledge and leading to action during the time of a later phase are referred to typically as occurring in the earlier phase. The act just referred to is one of many coming under this explanatory remark. As a result J.F.R. suffered from sectarian and treacherous brethren who despoiled him of power, supporters, arrangements and internal order, as Jehoram suffered the types of these things. This phase of him was not desired or respected at its end, as Jehoram was not desired or respected in death. 

Let us not forget that, beginning with the sole Jehoram (of Judah) phase, Jan. 6, 1917, as pointed out above, we have a series of phases of J.F.R. as the little parallel of the following kings of Judah: Jehoram, Ahaziah, Athaliah (a queen), Joash and Amaziah, who represent, generally speaking, the evil part of his double mind, while they operated contemporaneously with, generally speaking, the good part of his double mind, represented by the Judahite kings Uzziah, Jotham and Ahaz, the last going over into the bad part of his mind. We first will discuss his evil-minded acts as represented by the second of the first set of the foregoing kings (2 K. 8:25-29; 9:21, 22, 27, 28; 2 C. 22:1-9), having already discussed his acts as the little Jehoram of Judah. We will here begin with Ahaziah, who co-reigned one year with his father, and reigned one year alone, typing Jan. 12, 13, in the little parallel. On Jan. 13 he sided with H.J. S, in his conflict with the wiser radicals; and he ended this phase as J.H. girded himself to fight H.J.S. in the matter of the election of elders. During this time he was under the influence of the party that advanced him to his place as executive and manager, and that led him into an autocratic course; and this brought him to begin what eventually resulted in a clash between him and J.H. in the Jehu phase, 

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which brought him to the end of this arbitrary phase. 

H.J.S.'s and W.C.'s course on the resolution and J.'s opposition thereto became known to many in the ecclesia during H.J.S.'s Jehoram (of Israel) phase, Jan. 3-14, 1917. J., by letter, as well as by conversation, had aroused J.H., and the latter his fellow non-signatory elders, into opposition to H.J.S.'s and W.C.'s election as elders (2 K. 9:1-10); and this was done secretly; and secretly these worked against their election among those of the ecclesia who knew of the resolution. This aroused more or less criticism in the meeting held for the election. H.J.S. briefly protested his loyalty to the ecclesia, which led to more sentiment being aroused, still secretly, against him. The first election occurred Jan. 14, 1917, resulting in the election of all the non-signatory elders and the defeat of several of the signatory elders, including H.J.S. and W.C. Thus this election proved to be J.H.'s revolution, as the little parallel of Jehu's, against H.J.S., as the little parallel of Jehoram (of Israel), and against W.C., as the little parallel's leader (the hierarchy) of the little Jezebel (2 K. 9:11-37). This defeat ended the little Jehoram (of Israel) and Jezebel phase, and turned H.J.S. and W.C. and their followers from little antitypical Israelites into little antitypical Syrians; and the group became subjects of little Hazael and later of little Ben-hadad, H.J.S., the leader of the radicals, who included quite a number of brethren. These fought J.H. and his supporters for a long time, in fact throughout the five phases of the little Jehu dynasty (Jehu, Jehoahaz, Jehoash, Jeroboam II and Zachariah). Thus Jan. 14, 1917, witnessed the overthrow of the last phase of H.J.S. as the little parallel of certain of Israel's kings and the beginning of J.H.'s course as the little parallel of the rest of Israel's kings. It is also significant that it was on Jan. 14, 1917, that J. withdrew priestly fellowship from H.J.S., but at the time he knew nothing about the little parallel, in fact did not at the time, Jan. 14, 

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1917, when he gave H.J.S. up as an unhelpable case, realize that this act meant J.'s withdrawing priestly fellowship from, and delivering him to the fit man. It was about that time, perhaps a day or two before, that he reacted toward W.C. in the same way. In both cases it occurred after they, following J.'s repeated efforts to reclaim them, had turned down with hypocritical letters his above-mentioned offer on their standing for election, without his protesting it, if they would acknowledge their pertinent wrong and would reform. 

Now J.H. appears as the little parallel of Israel's kings from Jehu onward to Hoshea, their last king. As everyone of these kings did evil with here and there some good, so they typed J.H.'s usually bad course with some good interspersed: for J.'s experiences with him revealed him to J. as one of the most cunning hypocrites with whom he ever dealt. So completely successful was he as a hypocrite that J. did not suspect this of him until after J.F.R. threw J. down, when J.H. threw off the mask and acted out his real character. It is true that several times previously J. had to correct him, especially when he suggested to J. that he, J.H., be made pastor of the London Tabernacle, and when he acknowledged that he had succumbed to H.J.S.'s and W.C.'s power-grasping him out of his place as chief manager, without persevering resistance, into almost a figure-head among the managers. He, with his supporters, by their election tactics, brought to an end J.H. S. as the little parallel of certain Israelitish kings, and also brought to an end W.C. as the little hierarchy representing little Jezebel. In his Jehu aspect his acts are typed in 2 K. 9; 10; 2 C. 22:8, 9. By his course in the election he also brought to an end J.F.R. as the little Ahaziah who supported H.J.S. and W.C. for eldership. During the 28 days, Jan. 14 to Feb. 10, 1917, J.H. cooperated to set aside every feature of H.J.S.'s and W.C.'s control in the Bethel and Tabernacle, destroying their lording and power-grasping and 

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those of their supporters. As the little parallel of Bidkar and Jehonadab J. supported him throughout therein. Learning that H.J.S. had made some defense of himself to the ecclesia, Jan. 14, before the vote on officers, J. wrote to J.H. that if at the second election, which gave the defeated ones a chance of standing again for election, and which was to occur Jan. 21, he should seek to justify himself, J.H. should as J.'s mouthpiece express to the church J.'s disapproval of H.J.S. J. also wrote that he stood ready to appear before the church to give his opinion on the resolution, if desired. 

On Jan. 21 H.J.S., contrary to J.'s urgent advice, did seek to justify himself as faithful to the church. Thereupon, as requested by J., J.H. made a statement to the ecclesia as J.'s mouthpiece on J.'s opposition to H.J.S. He was to give the reasons for J.'s view, but failed so to do. However, the church voted that J. be requested to give, as the Society's commissioner, his view of the resolution's movement. In the preceding chapter the details of what occurred on Jan. 28 are given. This led to the extirpation of the little Baal worshippers in the house of little Baal; for it exposed and blasted the whole Baalistic course on the resolution's movement. J.'s severe handling of H.J.S. before the London Tabernacle Church was in a sense premature, for J.H. failed to state J.'s reasons for disapproving the resolution movement, as asked by J. to do; and J., assuming that he had done it, spoke on the matters in a way that presupposed that the church knew the facts, which warranted J.'s rough handling of H.J.S. on Jan. 28 before the church. This condition resulted in some members of the ecclesia and in some members of other ecclesias who were present taking H.J.S.'s side as being seemingly unjustly treated; and some of these showed their dissent emphatically. Many of these dissenters remained so, and influenced others to be the same, with the result that the H.J.S. party was formed, and took away 

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from J.H. quite a number of supporters. This result is the small parallel of Hazael's taking the whole territory east of the Jordan from Jehu and doing him other mischief. When J. left Bethel Feb. 10 for his Edinburgh pilgrim visit, J.H. ended his phase of the little Jehu, in which he did well in helping to overthrow the Baalism and Ashtarothism of H.J.S. and W.C.; but he acted out in the little parallel certain clericalistic and sectarian principles, typed by Jehu's serving the calves at Bethel and Dan. 

We now return to the parallel of Judah's kings. On Jan. 13, 1917, the little parallel of Athaliah set in; and it lasted until Jan. 19, 1917. This period was the time of the co-reign of J.F.R. and a clique of his supporters, hence represented by a queen; it ended when the Board, Jan. 19, adopted the by-laws voted on by the shareholders Jan. 6. These seven days witnessed the murder of the democratic policies by which the charter directed that the Society's work should be done, except the one that the Board retained, i.e., its controllership in Society matters. Its passing the shareholders' voted by-laws put an end to the joint rulership of J.F.R. and his clique, and established the principle of the Board's supremacy in the Society, with J.F.R. as its authorized executive and manager. And with this J.F.R. entered the Joash phase of the little parallel. It was an energetic action of the Board, led on thereto by our Lord, that put an end to the little Athaliah and let a democratic feature operate without the union of J.F.R. and a clique in control (2 K. 11:1-20; 2 C. 22:10-23:21). In the Joash phase (Jan. 19-Feb. 27), which, generally speaking, was evil, J.F.R. did well exceptionally for a while. He encouraged the brethren to build up the breaches in the Church. He enlisted the service of the main and subordinate leaders in this work, and, despite the zealless response, succeeded in the end in arousing a genuine zeal in the work (2 K. 11:21–12:16; 2 C. 24:1-14). But A.H.M. and W.E.V. in America and H.J.S., W.C. and 

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F.G. Guard, Sr. (Geshem), pretending great subserviency to J.F.R., moved him to enter into a forbidden alliance with these clericalists and sectarians against the reform work that J. was doing in England. This led to J.'s protesting and to J.F.R.'s ordering him cut off from his work by recalling him, which recall was sent Feb. 26 and reached the London Bethel Feb. 27, 1917, on which date J.F.R. ceased to act in the Joash phase. J.F.R.'s course in this matter led H.J.S., W.C. and their followers to do immense damage to J.F.R.'s interests in Britain, even as Hazael did Joash much damage, while the pertinent course that J.H. and A.H.M. took killed him in his Joash aspect (2 K. 12:17-21; 2 C. 24:15-27). 

There remains yet of Judah's kings that in the doubling picture forth the evil side of J.F.R.'s mind mainly, but one more, Amaziah, whose little parallel will be presented before we return to the little parallel of Israel's kings (2 K. 14:1-19; 2 C. 25:1-28). J.F.R. made large preparations for public work against the nominal-church conscientious objectors in America, and enlisted certain ones who proved to be sifters in Britain, against whose cooperation J. advised, even as Amaziah made preparations against Edom, and arranged for certain Israelites to cooperate, against which the prophet advised. In both cases the advice was followed, though the rejected warriors avenged themselves for their alleged injury. This American public work prospered in its refutations and in its winning of many new ones for the Truth, especially opponents of war, nominal-church conscientious objectors. But J.F.R. from this campaign took over nominal-church methods, which displeased the Lord, who raised up a protesting brother, as Amaziah took Edomite idols as his gods and incurred God's disapproval, expressed by a prophet. J.F.R. charged him with busybodying and ordered him to be silent, which the brother did, with the remark that the Lord would cut him off from that phase, even as was done in the 

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large part of the parallel. J.F.R.'s course toward J. was in reality an interference with, and a challenge of J.H. in his stand against H.J.S. and W.C.J.H. tried to dissuade him from that part of this course, which in reality favored H.J.S. and W.C. as against J.H.'s purposes. J.H. finally accepted this challenge in the battle before the Investigative Commission that J.F.R. appointed to investigate the Bethel and Tabernacle situation, and therein thoroughly defeated J.F.R.'s purpose, which was to secure J.'s condemnation and H.J.S.'s and W.C.'s exoneration. However, in taking up the challenge and in defeating J.F.R.'s purpose he entered into a course that undermined J, with J.F.R., to the great injury of the powers of the Society, for which J. stood in Britain, even as Amaziah challenged the unwilling Joash, was defeated by him and suffered the overthrow of 400 cubits of Jerusalem's walls. In Britain the Investigative Commission planned measures against him, because of his wrongs against J. as the Society's special representative, and sent him a report that refuted him on the matter and justified J. in his work as done in harmony with his credentials, and thus on these carried him as a symbolic corpse to the Society. With the Amaziah phase of the little parallel the doubling of the little kings of Judah ends. The successor phase, Uzziah, also called Azariah, returns to Jan. 6, 1917. 

But we will now return to the little parallels of the Israelitish kings. Having finished with the Jehu phase, we will now take up the Jehoahaz phase: Feb. 10 to Feb. 26, which is typed in 2 K. 10:35; 13:1-9, 22, 23. Throughout the Jehoahaz phase J.H. continued to practice sectarianism and clericalism, and in this displeased the Lord. The little Hazael, led by H.J.S., gained considerable ground against him the first week of J.H.'s Jehoahaz phase, pressing, as they did, the thought that J. and J.H., especially the former, had done him wrong on Jan. 28 before the Tabernacle church; and many of those who were not present, Feb. 18, 

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and thus had not seen him proven before the whole Tabernacle congregation a gross wrong-doer, were deceived into taking his part, which led to not a few, but by no means a majority, siding with him against J.H. and J. The latter was absent from London for a three days pilgrim trip at Edinburgh and Darlington, from which he returned to London Feb. 13. That day W.C. with his wife left Bethel, disgusted after failing to persuade J. to alter his decision on his leaving Bethel. The next day, because J. would not alter his decision that H.J.S. and his family leave Bethel, H.J.S. became quite saucy to J. The latter, seeing the uses that H.J.S. and W.C. were making of his severity with the former before the Tabernacle congregation on Jan. 28, determined by God's grace to deliver the brethren from their deceitful propaganda. And the Lord raised him up as a savior by whom He delivered the bulk of the brethren from their deception. 

On Feb. 4 the London Tabernacle congregation, some of whose members were more or less disturbed by J.'s course against H.J.S. on Jan. 28, passed a resolution asking J. to appear before it on Feb. 18 and give it the details on the situation that mistakenly he had supposed J.H. had given it on Jan. 21, and, therefore, on Jan. 28 had proceeded on the assumption that the ecclesia understood the details, which resulted in his giving them facts for which their previous imperfect knowledge left many of them unprepared to digest fully. After returning from Darlington to London on Feb. 13, J. devoted part of his time to preparing the seven charges against H.J.S. and W.C. on which he was to speak before the business meeting of the Tabernacle congregation. This speech and its effects were described toward the end of the preceding chapter. It effected the deliverance of the real little Israelites from the oppression of the little Syrians (2 K. 13:3-5), even as J.H. had ardently hoped. But there remained yet some evils among the British brethren: clericalism, sectarianism, textbookism 

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and some other nominal-church connected practices, all of which weakened J.H. in his Jehoahaz phase. These things prepared him for his fall into the evil of turning against J. the night of Feb. 25 (God's time, Feb. 26), when he wrote a condemnatory postscript to his favorable letter to J., after J.F.R.'s "absolutely without authority" cable reached him, which course ended his Jehoahaz phase and began his Jehoash phase, which lasted from Feb. 26 to Mar. 13, 1917, whose type is found in 2 K. 13:10-19, 25. 

Like H.J.S. in all his little parallel phases, J.H., as in all his little parallel phases of Israel's kings, was in the Jehoash phase guilty of sectarianism and clericalism, but more concealedly than H.J.S. was in these evils. While treating of J.F.R. as the little parallel of Amaziah, the conflict of the latter with J.H. in his Jehoash of Israel phase was described. Therefore here will be described the other features alone of the little Jehoash. The last episode of J. as the little Elisha parallel occurred here. J. received J.F.R.'s recall cable at Manchester, Feb. 28, and, under the mistaken impression that J.F.R. had the right to recall him, immediately ceased functioning as special representative, and returned from Manchester, whose church he served as pilgrim, Feb. 27, 28, to London, Mar. 1. The scene of 2 K. 13:14-19 occurred during the sessions of the Investigative Commission, Mar. 3-5, 1917. Thus this was within the week that J. considered himself no longer special representative, and ceased from his pilgrim activities, Feb. 28 to March 6, the latter being the date that, recognizing that he was the Board's, not J.F.R.'s special representative, he came to see that J.F.R.'s recalling him without the Board's knowledge, let alone its consent, was itself "absolutely without authority." Therefore J. resumed his duties as special representative. But it was between Feb. 28 and Mar. 6, i.e., Mar. 3-5, that J. fulfilled the little parallel of Elisha in vs. 14-19. Hence he was in a symbolically sick condition and actually dying in the Elisha phase 

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of his British work; for to have allowed himself for a week to believe that J.F.R. without the Board's authorization could recall him was a sick condition. 

Sunday morning, March 4, J.H. and J. were together speaking of the work of the Investigative Commission. At that time J.H., in the better part of his double mind, deeply sorrowed over J.'s plight as the Society's recalled and thus discredited special representative, who had fathered J.H., who had been a deliverer of the British Church and J.H. in sore trials, and whose recall made J.H. worry over the Society and the Society leaders then being in special trial (v. 14), and expressed to J. his sympathy with him. Then it was that J. handed to J.H. a paper on which he had listed a number of sharp points against H.J.S. and his party. One of these sharp points J. told J.H. to shoot, with the help of his party, out of privacy into the publicity of the Investigative Commission, as especially destructive of the position of H.J.S.'s party, J. assuring him that thereby he would gain victory over the H.J.S. party. This J.H. did. J. then told him to strike with the other points the foundations of H.J.S.'s whole position; but J.H. used only three of these points against that position. Learning of this, J. was displeased, for he saw that the total defeat of the H.J.S. party would not ensue as a result of J.H.'s partial effort. J. died as the little Elisha toward the end of the sessions of the Investigative Commission. There were some British brethren who stood not for J.H. as against H.J.S., but were strongly inclined toward the latter. Among these was Gilbert Mackenzie, of Glasgow, one of the five members of J.F.R.'s Investigative Commission, who sharply disapproved J.'s dismissal of his friend, H.J.S. This party sought to do J.H.'s cause some mischief through the investigation by the Commission. As the evidence piled up against H.J.S., Gilbert Mackenzie gave up his sympathy with the H.J.S. party, and was by his former partisans cast off. Thus he gained a 

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proper focus as to J.'s acts as special representative, which put him solidly upon his feet aright; and he decided that the facts warranted the dismissal of H.J.S. and W.C. as managers and their non-election as elders. He with the other four members of the Commission signed the report that vindicated J.'s course of opposing the resolutions movement and the re-election of H.J.S. and W.C. as Tabernacle elders, and that approved of his course of dismissing the two as managers. This course of events caused H.J.S. to die from his strong position as the little Hazael and to take up a decidedly weaker position as the little Benhadad, who as such was thoroughly defeated in three fields of battle by J.H. as the little Jehoash, i.e., in Bethel, in the Tabernacle and in the extra-London churches, which resulted in J.H.'s recovering from H.J.S. the advantage that the latter got in the churches as the little Hazael (2 K. 13:24, 25). 

With Jeroboam II the doubling of the little type sets in, in order to bring out the evil part of J.H.'s mind more prominently. Accordingly, the little Jeroboam II covers the same periods as those covered by the little Jehu and Jehoahaz, except the last three days of the latter's 17 days, i.e., the periods of Jan. 14-Feb. 10, and of Feb. 10-23. During the little Jehu's period (Jan. 14-Feb. 10) two features were prominent: J.H.'s victory over H.J.S. as the little Jehoram and the extreme power-grasping of the latter's party, and J.H.'s setbacks by H.J.S. as the little Hazael in radicalism's conflicts with J.H.'s clericalism, resulting in some in the Tabernacle and in other ecclesias falling away from J.H. to H.J.S. On Feb. 3 H.J.S. and W.C. also attempted to take the first and second steps of Matt. 18:15-18 with J., for official acts as the Society's special representative, even arranging for the second step before taking the first step which consisted of short notes written by each and as per plan separately handed to J., by the second as soon as the first left him. After reading each one J. was asked if he were ready to apologize. He

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replied that he would answer in writing. Each one immediately withdrew, after delivering his note and hearing J.'s reply, not making the least effort to "win" the supposed offender. These acts of theirs, done but a few minutes apart, and by them prearranged, were a mere pretense at the first step, so that they could take the second step, which consisted of each bringing separately to Bethel two groups of the signatory elders and at least one elder of the Forest Gate Church, W.C.'s father-in-law, F.G. Guard, Sr. (little Geshem), now an advocate of the 1908-1911 sifters' errors. J.H. was also included in the "first" and "second step," the second step being taken with J.H. and J. at the same time and place. 

J. replied to H.J.S.'s witnesses that his course was that of the Society's commissioner and an official act and, therefore, did not come under the scope of Matt. 18:15-18, that as J. was not a member of the church of which H.J.S. was a member, the case could not be covered by the expression, Tell it to the church, and that the only one who could review his pertinent acts was the Board. He then read his credentials to the witnesses, who, recognizing the propriety of J.'s position, gave up being witnesses. J.H. answered to the following effect: that the whole procedure was farcical, for neither the spirit nor the letter of Matt. 18:15-18 had been followed by their so-called first step and by their arranging for the so-called second step before taking the so-called first step. Then J. turned to H.J.S. and called attention to the fact that he had added another blunder to the many that he had already committed, and asked him whether his succession of blunders were not a sure evidence that the Lord was taking him in his own craftiness. H.J.S. turned to his witnesses and said, "You see, brethren, the spirit that he shows." But his witnesses by act, apart from little Geshem, gave up the job. For quite a while W.C. and his witnesses stood in the doorway listening and waiting their turn, but they seemed to have heard

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enough; for they did not come to J.H. and J., but left with the other witnesses. J. kept his promise of answering their notes in writing, which consisted of a notice of their dismissal as managers. J.H., with whom J. counseled over the subject, and to whom J. read his dictated note of dismissal, suggested the addition of a clause ordering them to surrender all implements of their office and with their families leave Bethel at once. The events set forth in this paragraph occurred Feb. 3, 1917. Thus ended H.J.S.'s and W.C.'s authority in Bethel and in the Tabernacle. 

On Feb. 23 the little Jeroboam II ceased to act as such, the arrival of J.F.R.'s cable appointing the Investigative Commission that day gave J.H. a slight change of attitude, which lasted about a half-day and in which he acted out the little parallel of Zachariah (2 K. 15:8-12). This half-day was, like the days of his preceding four aspects, one which, in general, was evil, since it was characterized with some clericalism and sectarianism. Thus in all five of these aspects of J.H. we see his double-mindedness exhibited. Feb. 23 was a fateful day for J.H., for not only was he then acting out the end of the little parallel of Jeroboam II and of Zachariah, but for a couple of hours that of Shallum, and began to act out that of Menahem (2 K. 15:13-22). He had learned about that time that J.F.R. had cabled J., Feb. 19, to restore H.J.S. and W.C. as managers. J. received this cable perhaps Feb. 21, and J.'s pertinent letter reached J.H. probably Feb. 23; and these things probably made J.H. experience the mental states figured forth by the four kings' pertinent experiences. In the little parallel of Menahem (Feb. 23-March 4) J.H. continued to act out the evils of clericalism and sectarianism. The most noteworthy event of this phase of his work was the matters connected with the Investigative Commission, appointed Feb. 23, through which Azazel as Pul, king of Assyria, made a preliminary attempt to seize J.H. To straighten himself out with this Commission, under the pressure of 

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its questionings, he made immense drains on the help, cooperation and influence of his ablest supporters, which resulted in Azazel through that Commission ceasing to press him hard (March 4). This made him come to the end of his being the little parallel of Menahem. Thence he took on the Pekahiah aspect, March 4, 5 (2 K. 15:22-26). During these two days he continued his clericalistic and sectarian activities, in maneuvering his partisans to testify in his favor before the Investigative Commission, whose sessions ended the night of March 5. And it was late that day that he altered his course into a fiercer fight before the Commission against H.J.S.'s party. 

This started his part in the little parallel of Pekah, March 5-24 (2 K. 15:27-31, 37; 2 C. 28:5-15), in which J.H. continued his clericalistic and sectarian course. In this period came the main parts of his opposition to J. During the week (Feb. 28-March 6) that J. believed that J.F.R. had the right to recall him and cancel his credentials, he refrained from all acts as special representative; but, coming about midday of March 6 to the conclusion that his being sent by the Board excluded him from J.F.R.'s authority, and hence from his power to recall him without the Board's authorizing it, he also concluded that without the Board's authorization J.F.R. could not cancel his credentials. That night J. discussed these two matters with J.H., who at the time made no objections to the argument. Hence J. informed him that he was taking charge again, and would take his former place at the head of the table at meals as long as the Board did not recall him. Within a few days tension set in between J.H. and J. because of the latter's reassumption of his powers as special representative. It was during this time that the Bethel Family divided into two parts: 11 who stood with J. and 4 who stood with J.H., his wife and his stenographer being 2 of these 4, that the injunction suit was started, its second hearing held and the case postponed, that J.H. through 

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H.C. Thackway denounced J. as a fraud before the Tabernacle congregation and, that J.H. appointed guards in the Bethel, who used force against E. Housden and J., locking up the former in his room, forcibly searching him and taking his keys from him, and barricading J. in his room, J. leaving Bethel March 22. After this he stopped at a hotel until March 31, when he left London for Liverpool, whence he sailed for America, April 1. Details on this are found in EF, Chapter I, pp. 42-48, 50-65. The culmination of J.H.'s evil-doings as the little parallel of Pekah is found in the small antitype of 2 C. 28:5-15. Contrary to his fighting the H.J.S. party in the little parallels of Jehu, Jehoahaz, Jehoash, Jeroboam II and Zachariah, he joined in with them in fighting J. as the Society's special representative, and hence in fighting J.F.R. as the little Ahaz; for since from March 6 to March 24 J, was defending the Society's interests, what J.H. and H.J.S. and their parties did against J. was done against the Society and J.F.R. as a Board member and the Board's executive, despite the fact that J.F.R., with J.H. and H.J.S., was fighting J. And the setbacks given J. by the two sets of British leaders backed by J.F.R. were such to the Society and him. 

If the reader will turn to J.F.R.'s Harvest Siftings I, pp. 5-8, he will find there a letter of J.H., dated March 24, the day that he came to the culmination of his Pekah aspect. This letter together with the summary of his April 1 address before the Tabernacle congregation, given in J.F.R.'s Harvest Siftings, pp. 20-22, contain 71 falsehoods. This letter, combined with the letters of H.J.S.'s party, in their attacks on the real interests of the Society, represented by J., and of J.F.R., are the small parallel's antitype of the attacks of Pekah of Israel and Resin of Syria upon Jerusalem and Ahaz (Is. 7:1). The fearful slaughter of the 120,000 men of Judah in one day by Pekah corresponds to the many Society adherents who were by that letter cut off from standing for its real interests against the little Pekah 

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and Resin, and the 200,000 captives that Pekah carried away from Judah correspond to the crown-losers who, deceived by J.H.'s letter of March 24, heartily espoused the side advocated by J.H. against the Society's real interests espoused by J. But many British brethren acquainted with the facts, knowing that J.H.'s letter of March 24 literally swarmed with falsehoods, opposed him so sharply that J.H. threatened to resign unless the Tabernacle congregation gave him a vote of confidence; but his desired majority thereby was so slim that he got little comfort from it, and was forced to take a course that released his captives from his control; but their liberation meant their going back to the Society now turned into little Jericho, a Great Company institution, even as J.F.R. during the time that H.J.S. was in the Ahab aspect (Dec. 12-Jan. 2) began to rebuild this little Jericho, little Babylon, as shown above. Jericho (city of palms) primarily represents the nominal church as built up by crown-losers (Matt. 7:26, 27; Rev. 7:9), and J.F.R. rebuilt it in the sense of building another, a little Romanist Church, a little Babylon (1 K. 16:34). J.H.'s Pekah aspect was so far his most evil aspect. J.H. in his acts against J. thought that he triumphed over him; and externally he seemed so to do; but the price that he paid for it was a falling of many of his supporters and of much of his sphere of influence into Azazel's hands, even as Pekah lost many of his Israelitish subjects and much of Israel's territory to Tiglath-pileser, king of Assyria (2 K. 15:29). 

J.H. was by Divine foreknowledge marked as having but one more aspect as a little parallel of Israel's kings, that of Hoshea, March 24-April 1. In the Hoshea aspect (2 K. 17:1-7; 18:9-12) J.H. did evil, yet not so much of it as in his former kingly aspects, nor as H.J.S. in his kingly aspects. But he fell during this time progressively into Azazel's hands, beginning in a partial way early in this aspect, as the type shows that while Hoshea year by year until the sixth or seventh year had paid tribute to the 

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Assyrians, and then ceased, he had been serving Azazel partially, and then ceased to do so, for which, during March 30, Azazel made a special attack on him and for three (Hebrew) days (two of ours), March 30-April 1, pressed him sorely and at the end of that time took him into his full control, April 1. The circumstances of this were twofold: (1) those connected with J.'s leaving England and (2) J.H.'s preparing and delivering his attack on J., his benefactor, before the Tabernacle congregation, before which J. had very self-sacrificingly delivered him from the greatest trial of his life, as he told that congregation on Feb. 18, after J. had finished his long address of that afternoon, described above. J. made his final preparations to leave England, March 30; he left London March 31 for his boat at Liverpool, and left Liverpool about 7 A.M., April 1. J.H. began to work on his denunciatory speech probably March 30, continued with it March 31 and delivered it April 1, about 3 hours after J. sailed out of Liverpool's harbor. We say that he began to work on it probably March 30, because that is the date corresponding to the beginning of Samaria's siege and it was in connection with that speech's delivery that J.H. fell fully into Azazel's hands. This speech is given in a synopsis in J.F.R.'s Harvest Siftings, pp. 20-22. It is full of misrepresentations and its delivery marks J.H.'s complete falling into Azazel's hands, as J.'s leaving England was his final abandoning of J.H. unto Azazel, just as the Board's majority's leaving Bethel (Aug. 8, 1917) marked the priesthood's abandoning J.F.R. to Azazel, a point briefly shown above and to be shown fuller later. 

But J.'s leaving Britain April 1 meant more than the priesthood, in him, abandoning J.H. to Azazel; it also meant its abandonment of all his new-creaturely partisan supporters to Azazel; for as the bulk of the American new creatures have been proven to be crown-losers, so have the bulk of the British new creatures been proven to be such. 

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The crown-lost British brethren have, like the captive Israelites in Assyria, been scattered into three main groups, i.e., the Shearnites, Crawfordites and Hemeryites, and into many subordinate groups and independent ecclesias, because during their preceding trial time they had violated in many ways the Lord's Word given by Jesus through that Servant, as the ten-tribed kingdom of Israel had done as to the Mosaic covenant, and walked in many evils of the nominal churches. A summary of the evils of the British brethren is given in type in 2 K. 17:9-18, which will be briefly given with verse reference to the type. In their crown-lost hearts they misdeveloped their characters and built their classes into little nominal churches, in harmony with their elders and the general British Church (v. 9). They formed various wrong combinations of Truth and nominal-church arrangements, like elders practically controlling the ecclesias, thus practicing clericalism, and textbookism (v. 10). They used their choice human powers, that should have built up Zion, in the sectarian service of parties (v. 11). They devoted their consecrated powers to the furtherance of their speculations, a thing that God forbids (v. 12; Ex. 19:21-25). Yet the Lord remonstrated with them, particularly through J.'s ministry among them from Nov. 19, 1916, to April 1, 1917, who everywhere encouraged them to repent and be faithful to the Truth teachings, i.e., throughout the reigns of the little kings, beginning with the little Baasha and ending with the little Hoshea (v. 13). But they refused to mend their ways, and in the phase of each little king set themselves in evil ways (v. 14). They were disloyal to God's teachings and arrangements given through that Servant, and followed various errors, conforming in many ways to the nominal church, contrary to the Lord's charges (v. 15). Among their chief sins was clericalism and sectarianism, which they set up contrary to God's Word. They made illicit combinations of Truth and nominal-church matters, bowed 

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down to the clericalists in worship of angels and, worst of all, practiced power-grasping and lording ways (v. 16). The leaders used fear of the Second Death to control their supporters: preached error and enslaved themselves for symbolic hire to practice wrong in relation to God's matters, unto provoking Him to displeasure (v. 17), all of which moved God to deliver them up to Azazel, before doing it to American crown-losers (v. 18). 

But the American crown-lost brethren, especially the pilgrims and elders, as can be seen by our Pastor's article in Z '16, 327-331, on The Hour of Temptation, did not faithfully practice God's Word, but did more or less like their British crown-lost brethren (v. 19). This moved the Lord in a sense to reject from special favor all of them, the British and American crown-lost brethren, the day Bro. Russell left Brooklyn the last time, Oct. 16, 1916, at which date the partial rejection was evident by the division of the little kingdom into its two parts. The leaders of both parts made spoil of their followers for their own aggrandizement, even until they and their crown-lost followers were delivered over to Azazel. God's displeasure occasioned the rending asunder of the Lord's people as shepherdized by Bro. Russell into two parts, so that there began with a small start a real division between the American and the British crown-lost leaders and their followers, Oct. 16, 1916, which widened, until on April 1, 1917, the British crown-losers fell into Azazel's hands and on Aug. 8, 1917, the American crown-losers experienced the same evil (v. 20). In this separation the Lord allowed H.J.S. to become the British leader of crown-losers; and he led them away from the Lord into great sin (v. 21). The British crown-losers walked in the evil of clericalism and sectarianism and did not give them up (v. 22), not even by April 1, 1917, when God delivered them to Azazel, as God repeatedly warned, especially through J.'s ministry in Britain. 

Hence they were delivered to Azazel, in whose hands 

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they have remained until the present (v. 23). Azazel has since brought into the British ecclesias five sets of sifters who severally have sifted them with the five harvest errors: no-ransomism, infidelism, combinationism, reformism and contradictionism (v. 24). These did not reverence God, who sent, permissively, among them devouring errors, which destroyed them (v. 25). This led them to seek, really of Azazel, a reformation of their errors through teachers better informed on the Truth (v. 26). Azazel raised up such teachers for them (v. 27), who in clericalism taught them a corruption of the Truth (v. 28). The five sifter classes retained their errors, as well as added to them the above-mentioned corruption of the Truth (vs. 29-31). They have continued this doubly-compounded confusion until the present time, forgetful of all the Lord's favors to them and the Biblical truths that He gave them, and despite admonitions given them even unto the present (vs. 32-41). As J. writes this and recalls his loving and strenuous efforts on behalf of the British brethren, his heart bleeds for them as buffeted by Satan, but he rejoices that ere long the Lord will deliver them, penitent, out of Azazel's hands for their cleansing and reinstatement into His favor. 

We now return to J.F.R. and study him, first, as the little parallel of Uzziah of 2 C. and Azariah of 2 K., as which he acted the 52 days from Jan. 6 to Feb. 26. Here, as the first date shows, the better side of the doubling set in. We say, the better side of the doubling set in, because, as a rule, while the evil doubling was during Jan. 6-March 27, there was more good than evil done by J.F.R. in the better side of the doubling period, even as there was more evil than good done by J.F.R. in the worse side of the doubling period. Note the dates Jan. 6, 1917, the day of J.F.R.'s first election as president of the Society, and Feb. 26, the day his "absolutely without authority" cable, sent Feb. 24 to London, where J.H. got it the night of Feb. 25, reached J. at Liverpool Feb. 26, and the day that he presumed without the Board's knowledge, let alone its consent, to recall J., its 

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special representative. Fateful period for J.F.R., these 52 days of the little parallel of the 52 years of Uzziah's reign! After his election by the large majority of shares, his election by acclamation was made unanimous (2 K. 14:21; 2 C. 26:1). He worked to make the Society a one-man affair, by having his resolutions passed by the voting shareholders (2 K. 14:22; 2 C. 26:2); but therein he was mothered by his self-pushing thought that it was God's will so to have it (2 K. 15:2; 2 C. 26:3). In the Uzziah phase, generally speaking, and apart from his busybodying with J.'s priestly work in Britain, he did well (2 K. 15:3; 2 C. 26:4), though he did not overthrow little sectarianism and its service among the Lord's people (2 K. 15:4). Through J.'s letters, which in some ways expounded the Bible, he was encouraged to greater zeal for God, in which God prospered him (2 C. 26:5). By J. he fought the three groups of sectarians in Britain, and thus established the churches there in harmony with Bro. Russell's arrangements (v. 6). Thus the Lord helped him against the British sectarians and traitors (v. 7). The American and British clericalists were subdued under him; and he made himself felt among worldlings in the trial in which he beat the lawyer who sought to increase the Society's taxes in Brooklyn (v. 8). He strengthened the chief powers of the Society, in its pilgrim, colporteur and volunteer features (v. 9). He fortified the brethren, wrote Truth articles, and made the work fruitful, especially toward the public (v. 10). By the assistance of W.E.V., A.H.M. and M. Sturgeon he developed the pilgrims and elders into a fighting force of large numbers and power (vs. 11-13). He furnished them with Truth equipment for defense and offense, unto making nominal-church people fear him (vs. 14, 15). 

But alas! these achievements aroused his pride; and in his pride he presumed to exalt himself above the Board, which was controller of the Society's business and affairs, whereas he was its subordinate as its executive, by busybodying in, and attempting to control J. in his priestly work as the Board's, not his, special representative in Britain; for

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this busybodying and attempting to control J.'s priestly work as the Board's special representative was a usurpation of, and a busybodying in an office that did not belong to him, since his pertinent course implied that he was the Board's superior and controller, not its inferior and subordinate, and that he had the right to busybody in J.'s priestly office, which it was not J.F.R.'s office to do, since he as a crown-loser was by God no longer regarded as a priest (v. 16). His busybodying in J.'s priestly work is typed by the incense offering in v. 16. His busybodying began when, as a result of a Shearno-Crawford engineered campaign of letters and cables sent him from England, he on Feb. 19 ordered J. to reinstate the two managers, which both J. and J.H., after discussing the matter thoroughly, agreed should not be done. His next busybodying act was his appointment of an Investigative Commission to examine and report on the Bethel and Tabernacle trouble, a lawless thing, since J.'s solution of it was made by one having powers of attorney in all the Society's business and affairs in every country to which he was sent. His third great act of busybodying in J.'s priestly work was his "absolutely without authority" cable; and his culminating act of such busybodying was his presuming without the Board's authorization and even knowledge to recall J., who was the Board's, not his, special representative. This culminating act of busybodying was additionally a gross usurpation, since it implied that he had the power to annul an act of the Board. The busybodying features of his acts are the small parallel of Uzziah's presuming to exercise an exclusively priestly function, offering incense (v. 16). The wicked character of this act from the Divine standpoint becomes manifest when we remember that it was committed against the Divinely-arranged act of the Epiphany messenger acting as Jesus' special representative in leading certain crown-losers from the door of the Tabernacle to the gate of the Court, delivering them to the fit man and abandoning them to Azazel. Even though none of the participants understood it to be such, the principles applicable to the situation 

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required J. to do what he did to H.J.S. and W.C. in the Bethel and Tabernacle matter; and had J.F.R. not exalted himself in pride (v. 16), he would have been kept back from his usurpation over the Board and his busybodying in J.'s priestly work in these matters. But "vaunting ambition, overleaping itself," brought him into this evil course. 

Our High Priest and His cooperating underpriests protested against and resisted this busybodying and usurpation. This resistance, of course, began with our Lord, by obstacles put in J.F.R.'s way, by J.'s reports, which rebuked his course as unsuitable, then by the direct protests that He made, first through J. as His mouth and hand in the matter, then by other priestly brethren who ordered him away from his course, charging him with sin and consequent shame (vs. 17, 18). This made J.F.R. angry, amid which busybodying he showed this anger; and in this anger his Great Company uncleanness, partial leprosy in a spot or spots typing such uncleanness, broke out in manifestation on him. It was during this time of busybodying, Feb. 19-26, that J.F.R.'s acts manifested him as a Great Company member, coming to a head on Feb. 26, which is the day that to J.'s attention his act revelatory of Great Companyship became manifest, the day J. received his "absolutely without authority" cable. He performed these busybodying acts and his act of usurpation in anger (Jas. 1:20), and the day J. received that cable is the day that J.F.R. presumed in gross usurpation to recall J., without the knowledge and consent of the Board, whose, and not J.F.R.'s, special representative he was. The marked appearance of J.F.R.'s uncleanness is represented by the leprosy coming out on Uzziah's forehead, rather, e.g., than breaking out in a part of his body hidden by his garments. Also the erroneousness of his whole pertinent course is thereby typed (v. 19). Our Lord and His underpriests observed his (Great Company) uncleanness, e.g., J. recognized this early in March, 1917, as also did E. Housden, while the Investigative Commission, in contradiction 

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of his "absolutely without authority" cable, bluntly reported to him that J. had acted in harmony with his credential powers and fruitfully. Increasingly other priests did this as time went on. Here, as in many other cases, things beginning in one phase progress into many subsequent phases, without express mention under subsequent phases. 

J. as Jesus' mouthpiece, beginning March 3, 1917, when he drew up his first written protest against J.F.R.'s course of meddling in, and muddling the British situation, which shortly he came to see was busybodying and usurpation, continued to oppose J.F.R.'s revolutionisms, so much so, that on July 31, 1917, in a meeting of the People's Pulpit Association, after a protest of J. against J.F.R.'s gross injustice in using proxies sent only for the annual meeting held early in the year, to oust I.F. Hoskins and R.H. Hirsh from that Association, J.F.R. said to J., "About the only thing you have been doing since your return from England is to say, 'I protest.'" Now we will tell the friends why J. protested after every revolutionism of J.F.R. It was because this type required him as the High Priest's mouth to voice Jesus' protest thereat; and J.F.R., ignoring such protests, was ignoring Jesus' protests! These protests and their pertinent priestly acts were Jesus' and His cooperating priests' driving J.F.R. out of the Holy into the Court as a manifested Levite; and by his continued revolutionisms, springing from his Great Company uncleanness, he hastened his exit from the former into the latter; yea, even before the end of this phase, Feb. 26, 1917, he co-reigned with the qualities of his next phase, the Jotham phase (2 K. 15:5-7; 2 C. 26:20-23). As described above, the facts of the type and the 52 years of Uzziah's reign, corresponding so exactly to the facts of the first 52 days of J.F.R.'s presidency (Jan. 6-Feb. 26), gave J. the start of enlightenment on the little parallel of the kings of Judah and Israel. It was early in March, 1917, that J. saw this little antitype. Hence this made him all the more resolute in resisting J.F.R. as an antitypical leper, whom he continually regarded and treated as such, until in 

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1920 J. saw J.F.R.'s gross power-grasping and hypocrisy at the 1920 voting shareholders' meeting to be the antitype of Gehazi's course with Naaman (2 K. 5:20-24) and his and his special helpers' (W.E.V., A.H.M., J.H., C.J. Woodworth, W.F. Hudgings and R.J. Martin) perpetual uncleanness to be the antitype of that of Gehazi and his seed. Hence since 1920 J. has been much more severe with him and them than during the three former years, when he still hoped for his and their cleansing, a hope that since Jan., 1920, is unrealizable (2 K. 5:25-27; Heb. 6:4-8). 

J.F.R. next lived out the little parallel of Jotham, Feb. 26-Mar. 13 (2 K. 15:7, 32, 33; 2 C. 26:23; 27:1). His course in this phase is mainly like that of the good part of Uzziah's course; and he did not interfere by new general acts with the priestly work during this period, though corruption was found in many brethren, with which he did not interfere; and he still appointed special helpers in the work and fortified his powers (2 K. 15:34, 35; 2 C. 27:2, 3). He developed churches and strong teachings in the main parts of America (2 C. 27:4), opposed clericalistic leaders and made them and their followers subject to his arrangements (v. 5); and in this phase he prospered to March 13 (2 K. 15:36-38:2 C. 27:7-9). 

Next came his Ahaz phase, one of his wicked phases, March 13-28; and unlike Bro. Russell he was therein (2 K. 16:1, 2; 2 C. 27:9; 28:1). In it he acted out the evil spirit of H.J.S. and J.H., roasting J. and his supporters and certain ones in America, and acted autocratically and sectarianly (2 K. 16:3, 4; 2 C. 28:2-4). On March 13 he received J.H.'s cable announcing J.'s resumption of control of the British work on March 7 and J.'s convincing the bulk of the Bethel family on March 12, in his pertinent debate with J.H., and thus moving them to accept J. as the Society's special representative. This made J.F.R. return to his evil ways, and started him out as the little Ahaz. The next day, March 14, he sent J.H. the following roasting cable: "Johnson insane. Proof forthcoming. Spending money recklessly cabling. Do 

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not temporize further. Deprive him of all money and authority. Arrest and incarcerate him. Cable action." On March 27, the day before he symbolically died as the little Ahaz, he sent the following roasting cable to J.H.: "Greenup oppose injunction. Johnson does not represent Society in any capacity. Sealed revocation of his credentials mailed 15th. Insane usurper. Restrain him by law." All italicized parts in these two cables were omitted by J.F.R. when he quoted them in his Harvest Siftings. Without the Board's knowledge and consent he presumed to cancel J.'s credentials, March 15, according to the second cable. In roasting his main helper he did many other acts of autocracy, clericalism, sectarianism, serving them in the British matter. As a punishment from the Lord there came upon him the defeats that he suffered at the hands of J.H. as the little Pekah and H.J.S. as the little Rezin, as described under the Pekah phase of J.H., explained above on 2 C. 28:5-15. H.J.S. and W.C. took from him office powers in the London Bethel and displaced J.'s appointed assistant managers, E. Housden and A. Kirkwood, and their supporters, from Bethel (2 K. 16:6). He summoned what was actually Azazel to help him against J.H.'s and H.J.S.'s advantages over him, giving him therefore Church and executive powers; and Azazel made H.J.S. a captive (2 K. 16:7-9; 2 C. 28:16, 20-23). The Lord punished him still more for his wickedness, arousing the nominal-church conscientious objectors and sectarians against him. The latter got as a result control of six British churches (2 C. 28:17-19). 

J.F.R. took the radical stand of H.J.S., which was a compromise with Azazel. In that stand he saw the radicals, a false-religion-serving group, and decided to pattern the Society's religion-serving group accordingly (2 K. 16:10). He persuaded A.H.M. to mould American Bethel brethren after the same pattern by the time he could attend to Society matters (v. 11). Supported by these pseudo-brethren of Bethel in America and with the partial displacement of true brethren

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in the American Bethel as sacrificers, he served part of the time radicalism and part of the time the Truth (vs. 12-15). A.H.M. carried out his charge (v. 16). J.F.R. withdrew Truth supports from the Bible (v. 17). He perverted the restraints on speculation, and the course that he should take as to the Church, because of Azazel (v. 18). He perverted various Truth teachings and arrangements, and by his evil prevented an entrance into the justified state (denial of tentative justification); he set up classes as independent of the Lord's arrangements as to the Pastoral work (2 C. 28:24). In all the churches he used the brethren to pass out his written tracts (printed and circulated contrary to Bro. Russell's will, which restricted Society tracts to his publications); and thus he provoked the Lord (v. 25). The Ahaz phase was one of the worst of his phases. Throughout its entire period he fought J. in the latter's power and mission; and because J. did a Divinely-ordered and sanctioned work that J.F.R. opposed, one of his worst wickednesses was his course against J. from March 13 to March 28. So dishonorable was his Ahaz phase that the Lord did not allow it to be respected with the others (2 K. 16:19, 20; 2 C. 28:26, 27). 

His next phase, March 28-April 25, was the little parallel of Hezekiah, and was one of his best phases (2 K. 18:1-3; 2 C. 29:1, 2). He began immediately to reform the church evils that he had committed in his Ahaz phase (2 C. 29:3), called the main and subordinate leaders to separate themselves for the work of cleansing the sanctuary (vs. 4, 5), acknowledged the past evils (v. 6), especially those of stopping bringing new ones into the Truth and ceasing teaching one another and sacrificing to the Lord (v. 7), recited how this led to the Lord's punishing the American brethren and the Society with spoliation, defeat and captivity in various errors (vs. 8, 9), proposed to renew his consecration in order to avert the Lord's threatening wrath (v. 10), and affectionately admonished the main and subordinate leaders to be faithful in the Lord's service (v. 11). The subordinate leaders of the three Bethel groups, into which the crown-losers

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later divided, each group containing two subordinate leaders, besides two each of the four subordinate groups of speakers: pilgrims, auxiliary pilgrims, extension workers and discoursing elders, responded to this call and gathered their fellows, and set themselves aside to the cleansing work (vs. 12-15). The chief leaders undertook to cleanse the most sacred things, and cast out the uncleanness to the subordinate leaders to dispose of into an unclean condition (v. 16). They took an equal time for cleansing the most sacred and the less sacred things (v. 17). They reported to J.F.R. that they had cleansed the sacred things as God and new creatures viewed them and as the justified viewed them (v. 18). They also reported that they had restored all the neglected teachings and that they were ready for the Lord's altar (v. 19). 

This was then immediately followed by J.F.R.'s gathering the leaders to avail themselves, by faith, of the acceptableness of Christ's sacrifice by God for forgiveness and spiritual blessings, and to set forth the atoning sacrifice of the Church for the non-new creatures (vs. 20, 21). Then he requested Jesus and the Church to do their pertinent work as to these two kinds of sacrifice. This was done for the faith of the bringers of the sacrifices, first with the burnt offering of Jesus as manifesting God's acceptance of Christ's sacrifice in forgiveness and bestowal of spiritual blessings in a threefold emphasized way (v. 22). Then the sacrificing of the Church's humanity followed, as done for the non-new creatures as their part in the finished picture, even as J.F.R. charged (vs. 23, 24). He then set the subordinate leaders to serve, in volunteering, colporteuring and teaching, according to Bro. Russell's arrangements, sanctioned by the Parousia deeper discerners of the Word and the pilgrims, even as God had given these arrangements (v. 25). The subordinate leaders served with the Volumes, Towers and tracts, while the main leaders served with discourses (v. 26). At J.F.R.'s charge the acceptableness of Christ's sacrifice to God was emphasized by the proclamation of the Song 

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of the Lamb by the speakers and the literature distributors (v. 27). Even outsiders joined in this service; the pilgrims discoursed; the literature distributors spread it, while by faith the manifested acceptableness of Christ's sacrifice to God was held (v. 28). All participated in this service (v. 29). J.F.R. and the other leaders charged the subordinate leaders to set forth the Divine attributes with Bro. Russell's and the deeper discerners' teachings (v. 30). This was a renewal of consecrations by God's people. 

J.F.R. stressed this, and on its basis exhorted the brethren to renew their consecrations, which the brethren did with thankful and appreciative hearts in great abundance (vs. 31-33). The main leaders being too few to help the people present their consecrations, the subordinate leaders assisted them, in fact were more willing thereto than the main leaders (v. 34). It was a time of abundant consecrations with pertinent simple teachings, as an evidence of God's manifestation of His acceptance of Christ's sacrifice; and thus was an orderly service set up in the Church (v. 35). J.F.R. and all the brethren rejoiced for these blessings; for this service was done very quickly. All this was in full swing before J. had returned to America, where he arrived April 9, 1917, 13 days after the Hezekiah aspect began. Our comment on 2 C. 30 will be very brief: The Passover feast there described, being kept the 14th of the second month, did not represent the same things as one kept on the 14th of Nisan. In the large picture the Passover kept the 14th of the second month represents the Millennial privileges of restitution. In this little picture it represents a Passover that the Divine foreknowledge recognized as a crown-losers' Passover. And such it was, as is readily concluded from the fact that it was under the direction of the chief crown-loser, J.F.R. It was attended by large reconsecrations of many crown-losers in America and some in Britain; many of the British crown-losers would not respond to J.F.R.'s invitation to partake in its deliverance features of the 14th nor in its joys of the Christian life features of the 15th to the 21st, because of loss 

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of confidence in him. But some of these, from three tribes, corresponding to some of the British prospective Kohathites, Merarites and Gershonites, responded, and very many in America responded, and kept the best Passover that crown-losers ever kept, with much faith in the Lamb of God, many consecrations of new brethren (Youthful Worthies) and reconsecrations of old new creatures. 

Many present were unclean, yet offered quasi-consecrations and quasi-renewed consecrations, i.e., some Youthful Worthies and some of the three prospective groups of Levites. The main and subordinate leaders were very busy with such consecrations. They even doubled their joys as to the Christian life. This was the greatest renewal of consecration since that which accompanied J.'s ministry in England up to Feb. 28, 1917. This led to a putting away of the idols of selfishness and worldliness, of combinationism and little nominal-church ways, after which the reconsecrated ones betook themselves to their ordinary pursuits (2 K. 18:4; 2 C. 31:1). J.F.R. continued this course of arranging for the various general services of the Lord's people, in assigning the main and subordinate leaders their work (2 C. 31:2), and in putting his human all at the service of God's people as to justification, consecration and holy living (v. 3); and he exhorted the people to consecration, to which they generously responded (vs. 4-8). He inquired as to these consecrations and their expression, and arranged for their proper care and use in the Lord's service, through the stewardship of appointed brethren at Bethel and in the ecclesias (vs. 9-19). He refuted false views and practices as to the ransom, calling them brazen, not copper (2 K. 18:4). He was in the Hezekiah aspect better as an executive than in any of the little Judahite kings' aspects before or after it, doing the Lord's work heartily and prosperously (vs. 4-7; 2 C. 31:21). He fought against Azazel and smote the sectarians (2 K. 18:8). 

Before studying 2 K. 18:13–19:37; Is. 36:1–37:38 and 2 C. 32:1-21, we will first take up the story of Hezekiah's 

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sickness, as relating an event contemporaneous with it. After J.H. was delivered into Azazel's hands, April 1, 1917, Azazel made efforts to lay hold on J.F.R., whose spiritual malady showed itself on April 10, paralleling the 14th year of Hezekiah, the same as the year of the Assyrian invasion (Is. 37:1; 39:1), at J.'s first so-called "hearing before the Board" (EF 67-69); and J. told him that his present phase must cease and that he should reform his conduct (2 K. 20:1; Is. 38:1; 2 C. 32:24). This led J.F.R. to pray for mercy (2 K. 20:2, 3; Is. 38:2, 3; 2 C. 32:24). J. left that Board meeting and mingled with the Bethel brethren, when the little parallel showed him that J.F.R.'s Hezekiah phase had yet 15 days to run, and he told him so, assuring him that the Society would be delivered from Satan for Bro. Russell's sake (2 K. 20:4-6; Is. 38:4-6). This assurance had some mellowing influence on J.F.R. toward arranging for a second so-called "hearing before the Board," the night of April 11, God's time April 12, on the British matter, at which it was not discussed at all! J. advised that sweetening parts of God's Word be applied to J.F.R.'s great fault manifested April 10, and said that a healing of his malady would set in (2 K. 20:7; Is. 38:21), and that he would do good in the Church (2 K. 20:8; Is. 38:22). 

J.F.R. asked for a proof of this. J. asked whether the proof should be given by opening the Bible correctly on things that were future or past as to the Lord's choice of His present messenger. J.F.R. asked for past proofs, which were furnished by J.'s expounding the Eldad and Medad type and that of David's nine mightiest men, particularly Eleazar, the second mightiest, as probability proofs that J. was the Lord's chosen messenger, which J. at that time mistakenly thought meant that he was the steward of the penny parable (2 K. 20:8-11; Is. 38:7, 8; 2 C. 32:24), J.F.R.'s prayer for recovery is typed by Hezekiah's in Is. 38:9-20. But J.F.R. was not grateful, rather filled with pride and envy at J.'s exposition, and abruptly brought the meeting to a close, without giving J. the chance to finish 

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the probability proofs, let alone to proceed to the proofs from Neh., Ezra and Esther; and this brought wrath from God upon him (2 C. 32:25). At that time J.F.R. received speculations from emissaries of Azazel and showed them his powers, prerogatives, etc. (2 K. 20:12, 13; Is. 39:1, 2). J. made inquiry as to their nature and sphere of thought and action, and what he had shown them; and J.F.R. answered, his full powers (2 K. 20:14, 15; Is. 39:3, 4), which he alleged were the same in the Society as Bro. Russell's. Then J., from the little parallel, told him that such power claims would bring him and all his into Satan's control (2 K. 20:16-18; Is. 39:5-7). This had an humbling effect; and J., in answer to his question, assured him that it would not come for a long while, but was a test to him (after the Hezekiah phase; 2 K. 20:19; Is. 39:8; 2 C. 32:26, 31). After this J.F.R. prospered, increasing in resources, honor and stores for Divine truths, graces, truth appetizers, Truth-defense writings and teachings, as well as stores for nourishing hard and easy teachings and understandings and secure places for the humanity of the Lord's people, ecclesias and greater and less justified brethren in abundance under God's blessing (2 C. 32:27-29). He brought truths into the Society and greatly prospered (v. 30). 

We now return to the parallel of the Assyrian invasion, which in the beginning of the second preceding paragraph we said we would not discuss, until we had treated on the little parallel of Hezekiah's sickness. We changed the order because of the better clarifying of both the stories, particularly because that order will throw better light on the little parallel of the invasion. The invasion is described in the passages cited in the beginning of the second preceding paragraph. In this story Hezekiah in the small parallel types J.F.R. in the good part of his mind on April 10; Sennacherib, Azazel; Eliakim, A.H.M.; Shebna, M. Sturgeon and Joah, W.E.V.—the last three in the good parts of their minds. Tartan, Rabsaris and Rabshakeh type the bad parts of A.H.M.'s, W.E.V.'s and

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J.F.R.'s minds, in the order mentioned; all three had by J. while yet in England been put into the fit man's hands. Isaiah in this scene represents in the little parallel J. in his office as God's Epiphany mouthpiece. J. knew that J.F.R., A.H.M. and W.E.V. were then crown-losers. All six of these so far mentioned acted out their respective parts on April 10, three of them, their double minds that day, at the first so-called "hearing before the Board." Besides these, J.D. Wright, I.F. Hoskins and R.H. Hirsh, three Board members, were present. A.I. Ritchie and A.N. Pierson were the only two Board members not present at that meeting. A.H.M. and M. Sturgeon were not Board members, but were asked by J.F.R. to be present. Thus it was not exactly a Board meeting, though five of its seven members were present. The entire scene as presented in the chapters cited at the beginning of the second preceding paragraph types in the little parallel Azazel's effort prematurely to seize possession of J.F.R. and his partisan supporters. But as long as the priesthood does not abandon crown-losers, Azazel cannot possess himself of them. J. knew the three to be crown-losers, though four of the seven mentioned above knew it not of these three, and none of these five had abandoned the three to Azazel. Hence Azazel could not get them fully into his control. We are not to understand that the antitypes of the speeches were made by words, but by the acts, looks and spirit of the little parallels. 

Briefly will we give the little parallels of the generalities of this episode. The course of J.F.R. in the Uzziah and Ahaz phases shows that he was fast ripening for falling into Azazel's hands. Of course the brethren desired to give no room or aid to Satan, prevented it as far as possible and encouraged one another therein (2 C. 32:2-8). J.F.R. made concessions to him to ward him off (2 K. 18:14-16). This did not satisfy Azazel, who roused the evil side of A.H.M.'s, W.E.V.'s and J.F.R.'s minds to coerce J.F.R. and his partisan supporters into Azazel's hands, while the good side of J.F.R.'s mind sought by the help of the good 

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parts of A.H.M.'s, W.E.V.'s and M. Sturgeon's minds to circumvent what proved to be the planned capture (2 K. 18:17, 18; Is. 36:2, 3; 2 C. 32:9). The grossly unjust, insolent and cruel course of J.F.R.'s evil mind (EG 67-69) at that meeting is the little parallel of Rabshakeh's unjust, insolent and cruel speech (2 K. 18:19-25, 27-35; Is. 36:4-10, 12-20; 2 C. 32:10-16, 18, 19). A.H.M., M. Sturgeon and W.E.V. through the good part of their double-mind by their looks and manner remonstrated with him against his course, asking him to change his manner, as having an unfavorable effect on the others present (2 K. 18:26; Is. 36:11). The others present, apart from J., said nothing (2 K. 18:36; Is. 36:21). By manipulating certain things that J. had written or cabled, J.F.R.'s evil mind was intimidating his good mind in that meeting (2 C. 32:17). A.H.M., M. Sturgeon and W.E.V. were deeply saddened, their faces showing deep distress, which showed to the better side of J.F.R.'s mind how the course of his evil mind had impressed them (2 K. 18:37; Is. 36:22). This had the effect of saddening him and making him seek the Lord's mercy among His people, which moved him and J. to long for deliverance from the evil condition that "the hearing" revealed (2 K. 19:1; Is. 37:1; 2 C. 32:20). The look of distress that J.F.R.'s good mind made come over his face at the evil situation that his evil mind had created influenced all the brethren present by their grieved looks to appeal longingly to J. to seek to relieve the situation (2 K. 19:2-5; Is. 37:2-4). 

This J. noted and by his subsequent words and manner indicated that the Lord would work deliverance from the evil that J.F.R.'s evil mind threatened, and would beat back Satan's efforts to gain control, and frustrate him in his sphere of teaching and spirit (2 K. 19:6, 7; Is. 37:6, 7). Thus for a little while J.F.R.'s evil mind stopped being in the ascendancy (2 K. 19:8; Is. 37:8). But when J. presented the "scheme" of the managers to devitalize the Society and vitalize the I.B.S.A., as an argument against the course of the 

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managers and J.F.R.'s support of them, the evil part of J.F.R.'s mind showed itself again in the ascendancy, in boastful and intimidating manner and speech (2 K. 19:9-13; Is. 37:9-13). Again his good mind was distressed by this expression of his evil mind; and his longings went out to God for deliverance (2 K. 19:14-19; Is. 37:14-20). J., perceiving his changed attitude, in love assured him that, if he would set aside his wrongs, his pride and his insolence, and would act as a Christian, the Lord would deliver him and His people from Satan's power (2 K. 19:20-34; Is. 37:21-35). The severe rebukes that J. administered to J.F.R. for his evil course at that meeting subdued him toward the end of that meeting and, while he was withdrawn from the evil part and wholly given over to the good part of his mind, the host of fallen angels that were arrayed against him to take him into Satan's control departed, utterly defeated; and Azazel, while at his work, influenced thereto by two fallen angels, gave up the effort for a while, to the deliverance of all concerned (2 K. 19:35-37; Is. 37:36-38; 2 C. 32:21, 22). This was followed by increased prosperity for J.F.R., even to this phase's end (2 K. 20:20, 21; 2 C. 32:23, 32, 33). 

During most of the next phase, the Manasseh phase, April 25-June 18 (2 K. 21:1-18; 2 C. 33:1-20), J.F.R.'s evil mind was as much in the ascendancy as in the Hezekiah phase his good mind was usually in the ascendancy (2 K. 21:1, 2; 2 C. 33:1, 2). The operation of his evil mind began to show itself markedly in connection with the visit of Captain Smith of Liverpool at Bethel, about April 25. Envy moved him to seek to discredit J. on the steward matter, since J.'s confounding the office that the Lord had given him as the Epiphany messenger with that of the steward made him think J. to be grasping for the office of steward, which office J.F.R. imagined himself to have. His bringing this matter up before the Bethel family is described in EF 39-42. This was the beginning of a series of envious acts of humiliation that he during his Manasseh phase heaped in rapid succession on J., not the worst of which was to give J. the 

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least important work at the Tabernacle, e.g., dusting off books and similar things, requiring him to wear overalls, while doing his assigned tasks. J.F.R. served the evils of envy, power-grasping, lording, autocracy, combinationism and many other evil qualities, and did this as an alleged service of God (2 K. 21:3-5; 2 C. 33:3-5). His cruelty made him roast before the Bethel family some of its most prominent members. Usually he would begin this course of action by roasting J., then A.I. Ritchie, then M. Sturgeon. J.F.R.'s inexact knowledge of, and uncleanness on intricacies of the Truth astounded J., who had repeatedly to give a view differing from J.F.R.'s, whose oft contradiction of Bro. Russell's teachings hurt J. These differences, politely put, greatly angered J.F.R., who would then proceed to roast J.; but usually A.I. Ritchie, M. Sturgeon, etc., agreed with J. against J.F.R.; and thereupon he would roast them. Thus he taught errors and mistreated those teaching the pertinent Truth (2 K. 21:6; 2 C. 33:6). His Truth and error he set up as creed images in the Church against Bro. Russell's teachings and J.'s corroborations (2 K. 21:7; 2 C. 33:7). 

For example, during this phase the question was brought up at the Bethel table as to what covenant was meant in Is. 55:3: "I will make an everlasting covenant with you, even the sure mercies [literally, kindnesses] of David." J. was given the first opportunity to answer and, in harmony with our Pastor's thought, replied, The Sarah Covenant, and, like our Pastor, gave as the proof: (1) the run of thought in the context and (2) the fact that the covenant is defined as the sure [oath-bound] kindnesses that God has promised to the Christ, Head and Body, the antitypical David. To J.'s surprise J.F.R., without asking for other comments, as was the custom at Bethel with questions, very combatively, dictatorially, dogmatically and overbearingly blurted out the direct contradiction, "That is not so! It is the New Covenant!" Both his ungentlemanly manner and claim evoked considerable opposition, so much so that at the next meal A.I. Ritchie,

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with the backing of M. Sturgeon, etc., read a Tower comment to the Bethel family directly contradicting J.F.R.'s view and corroborating that which J. had expressed. This is merely a sample of many errors that J.F.R. taught at the table; and J. for his defense of Bro. Russell's views was roasted. Despite J.F.R.'s combining Truth and error in the Church as represented by the Bethel family, God spared J.F.R. and the brethren as the Church, because of its support by our Pastor and J.; for God, as long as they even measurably kept the Lord Jesus' teachings given through that Servant, would not take from them the Truth and its Spirit (2 K. 21:8; 2 C. 33:8). 

But the Bethel brethren (and in spirit the generality of the extra-Bethel brethren later) did not submit to proper principles, were misled by J.F.R. into various evils of teaching and practice, and continued in this evil course despite the Lord's speaking to them through J. (2 K. 21:9, 10; 2 C. 33:9, 10), for which reason the Lord through J. warned the brethren, first the four directors and then others, that, because of J.F.R.'s glaring sins in misleading the brethren, the Lord would bring punishment upon the Society and its supporters of the same general kind as that meted out on the British managers and their partisan supporters (2 K. 21:11-15). Moreover, during this time, e.g., by refusing to permit the British matter to be examined by the Board as such, despite its majority's petition, he symbolically killed it and J. and all who sided with them at Bethel (2 K. 21:16). His attitude toward this matter was so evil that Azazel got him for some time into his clutches (2 C. 33:11, 12), on June 13, the day that the petition was handed to him, which was by him in great ill-temper denied, and instead he appointed the four directors a committee to examine the British case and report to the full Board. But he recovered himself and until June 18, when he ceased as the Manasseh phase, sought to undo his evils and to do good for the brethren in the Lord's work (vs. 13-16). But the brethren sectarianly served the Lord (v. 17). J. kept an accurate record of J.F.R.'s acts. Indeed,

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ever since his gaining the light on the small parallel, J. very closely watched his movements, sayings, etc., constantly viewing them from the standpoint of the little parallel (2 K. 21:17, 18; 2 C. 33:18-20). 

Next J.F.R. appears in the Amon phase, June 18, 19. The evils of his Manasseh phase he committed in his Amon phase, e.g., learning that Sr. Edith Hoskins had transcribed on the typewriter in her spare time the handwritten outline that J. had prepared as the points desired by him to be presented to the Board's committee on his British activity, J.F.R. rebuked her for it. He faulted the Board for taking so long to examine the case, and demanded that it report at a time when J. had not yet appeared before it, and despite the fact that he had not yet appeared before it, which J. did for five hours during its two sessions on June 19. At the table he continued his mistreatment of J. by word, look and act, and did not in this phase reform himself of his evils, as he had in the Manasseh phase (2 K. 21:19-22; 2 C. 33:21-23). His evil course led the Board committee to draw up, June 19, a report that condemned his and justified J.'s course in the British matter, which symbolically killed him in the Amon phase. This led to his Board supporters' repudiating this committee's report and to their supporting J.F.R. in what became the Josiah phase, one of the best of J.F.R.'s phases as the little parallel of Judah's kings from that of Asa onward (2 K. 21:23-26; 2 C. 33:24, 25). This phase, June 19-July 19, described in 2 K. 22; 23 and 2 C. 34; 35, represents his acts as a pilgrim away from Bethel, out on the road, since most of his 31 days were spent by him in the pilgrim work; for as a pilgrim he did much better work for the Lord than as an executive. The shady things of this time, those of an executive, not those of a pilgrim, are therefore here not typed, not coming under the head of pilgrim work: his attempts, June 20, to send J. away from Bethel to his home, under the guise of a pilgrim trip, and to send I.F. Hoskins on a long trip to the West Coast, to break up a Board majority and thus prevent its rescinding his by-laws at the proposed

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Board meeting, July 20; his securing what he knew was a dishonest and illegal opinion from a Philadelphia lawyer, to the effect that there were four vacancies on the Board—the Board's majority who were intent on rescinding the by-laws giving him executive and managerial authority; his appointing pseudo-directors subservient to him; his ousting the four legal directors; his publishing Vol. VII without the knowledge and consent of the Board and the Editorial Committee; his slandering and misrepresenting the Board's majority and J. to his pseudo-directors, to influence them to accept pseudo-directorship; and his sending out his false statement, July 18, to all the churches on Bethel conditions, asking for the churches' support, a letter published later as an insert in his Harvest Siftings, etc. On his Josiah phase we will be brief. On June 26, while on his way back to Bethel from his pilgrim visit to Lansing, he made resolutions of bettering his disposition, as Josiah decided to seek the Lord. On June 30 he began to cast out his evils, on his way to his Omaha appointment, as Josiah destroyed idolatry in Judah and Israel; and on July 6 he began to work reformatorily on the Church and to develop it, as Josiah did to the temple (2 K. 22:3-7; 2 C. 34:3-13). 

The Lord's teachings, hitherto much neglected, were brought to his attention, July 6, in so marked a way as to have produced great contrition in him and sorrow for others, leading to a general inquiry from him of many servants of God, including J. The reply was to the effect that such wickedness was to bring retribution, which J. from his understanding of the little parallel said would not come until a later than the Josiah phase (2 K. 22:8-20; 2 C. 34:14-28). This led, beginning July 6, to a declaration of these Truth principles to all, and to a covenanting by all to live in harmony therewith, resulting in a setting aside of loved evils and a performing of good (2 K. 23:1-3; 2 C. 34:29-33). J.F.R. exhorted the brethren to remove from the Church all teachings tending to autocracy, combinationism and clericalism, refuted and cast them out into an unclean condition, 

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using the memory of them to make dishonorable sectarianism, autocracy and clericalism and their leaders in Britain, overthrowing the servants of these, those who as leaders defiled themselves with other leaders in such places as combinationism was developed, all of which persons and things he set forth as vile, and secured the setting aside of such evil leaders and things all over America, many of these evil leaders reforming themselves, but not coming into harmony with the Society; and he also set forth the whip of fear by which these lashed the brethren into subserviency as a vile thing (2 K. 23:4-10). In fact, he preached against all the evils that had been taught and practiced by the Truth people since shortly before Bro. Russell's death and secured a hearty setting aside of them, including the evil persons and things that H.J.S. had introduced, and defiled them with the memories of their evils; and, sparing J.H. and his six non-signatory elders for their pertinent parts against Shearno-Crawfordism, he made this reformatory work include the whole British field, refuting the evil leaders and setting forth as vile their supporters and work (vs. 11-20). 

J.F.R. did another commendable work as a pilgrim during this phase, beginning it also on July 6 (2 K. 23:23; 2 C. 35:19). As Josiah caused the greatest passover celebration since the times of the judges (2 K. 23:22; 2 C. 35:18), so J.F.R. introduced a period, beginning July 6, wherein not only justification through Christ's merit and consecration unto death were preached, but this blessed merit was by faith very generally appropriated, very many new consecrations were made, very many old consecrations were renewed and the joys of the Christian life were experienced by very many, some serving, others being served in these matters (2 K. 23:21; 2 C. 35:1-17). By word and deed he set aside false teachers, false teachings and evil conduct, all this to establish the Truth teaching; and in this pilgrim work he surpassed the pilgrim activities of A.H.M., W.E.V., H.J.S., J.H. and his own former pertinent efforts, though this did not effect the removal of God's displeasure with the 

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practices of the American crown-losers in general and of the Society and Bethel in particular, whom God was determined to deliver over to Azazel (2 K. 23:24-28). As in Josiah's life there is a blank in the Biblical record from his 18th to his 31st year, so from July 6 to July 19 there is a blank in J.F.R.'s record. 

On July 19, in a quasi-pilgrim trip to the Philadelphia Ecclesia he, assisted especially by A.H.M., W.E.V. and quite a number of that church, sought to defend himself against the charges of I.F. Hoskins and R.H. Hirsh, made there the Sunday night before, and the charges that all four directors, supported by F.H. McGee, made against him then for ousting the four on July 17. Actually it was an effort of these five and certain of their supporters in that church to resist Azazel; and they sought, through J. as mediator between the four directors and J.F.R., to dissuade him from interfering with what was their actual purpose. But hypocritically J.F.R. entered the fray with them before that church on the legal questions that he raised on the Society, and he was thereon by F.H. McGee so badly worsted that he called on A.H.M., W.E.V. and other supporters to transfer the question from the Society to the People's Pulpit Association, through which he claimed absolute control of the Society. They transfer of the argument did him no good, for on this F.H. McGee as thoroughly refuted him. J.F.R. broke out in tears, weeping loudly at his complete defeat, and as a result hardly 5% of that large church believed in his view when the debate ended. J.F.R. returned that night from his quasi-pilgrim trip so completely defeated that he ceased acting any more in the Josiah phase. Wherever the report of this encounter penetrated the Societyites were pained. J. was pained to the extent that he disapproved of this Philadelphia affair and told the four directors so, since he desired to keep the trouble at Bethel from being noised abroad, and since he saw that that discussion would make his work as mediator much more difficult, if not entirely impossible. It was for these reasons that he refused to go to that meeting, though urged to do so (2 K. 23:28-30; 2 C. 35:20-27). 

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For a short time on July 19 F.H. McGee's arguments in the debate forced J.F.R.'s followers to persuade him to assume another, an evil short lived and lamented aspect (the Jehoahaz aspect); and again, still on that day, the same one's arguments forced him into still another, also an evil aspect (the Jehoiakim aspect), the end of the former one driving him to a different legal, secular, position, where he remained to the end (2 K. 23:30-34, 36, 37; 2 C. 36:1-5; Jer. 22:6, 10-12), while he in the Jehoiakim aspect, July 19-29, had to yield to F.H. McGee the legal points, Divine and human, that he had held, by which he greatly impoverished his supporters of pertinent arguments (2 K. 23:35). J., who had since July 1 been acting as the little parallel of Jeremiah, i.e., since the 13th day of J.F.R.'s Josiah aspect, in the fourth day of J.F.R.'s Jehoiakim aspect, July 22, while mediating between the latter and the four directors, reminded them and others that as the Lord's mouthpiece he had been faithfully seeking to draw the brethren at Bethel away from the exercise of evil qualities, but that no favorable response had been made (Jer. 25:1-7). J., therefore, forecast that some crown-losers on July 29 and others on Aug. 8 would come under the control of what proved to be Azazel, that after their human minds (10) had been destroyed and their new creatures (7) would be cleansed (10 × 7 = 70, the two things symbolized by the 70 years' captivity), and that after they would be away from the sphere of the Truth and its Spirit until this symbolic desolation would be completed, these crown-losers would return to the sphere of the Truth and its Spirit, with desolation perpetual coming on Azazel's power over the Great Company, these untoward experiences coming upon the Great Company for their sins (vs. 8-14). On that day, July 22, J. drew up some charges against the evils committed in Bethel, in the hope that these, told them, might bring them to repentance (Jer. 36:1-3). Because his office as mediator bound him to withhold a personal giving of these to the Bethelites, he gave them to the directors, asking them 

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to declare these to them and to all that in the time of sore self-denial would come to Bethel; for after J.F.R. on July 18 sent out to all the classes the pseudo-Board's false declaration of Board conditions, which also appeared as an inset in J.F.R.'s Harvest Siftings, not a few distressed brethren came in the spirit of self-denial to Bethel to inquire into the trouble (vs. 4-6). J. gave this message in the hope of effecting a reformation that would avert God's displeasure (v. 7). 

The four directors delivered this message on July 23, especially in the sphere of R.J. Martin, who reported it to the leading Bethel brethren. These asked the directors to tell them these things. This was done, and on inquiry they said that J. had set these things forth. Warning them that they and J. protect themselves, they told the matter to J.F.R., who asked to be given the charges. This done, J.F.R. despised them, though remonstrated against by certain leading brethren. He also desired to take these captive by arguments, but the Lord shielded them against these (vs. 8-26). Led on by proper principles, J. summed up these charges again and added to them other thoughts, i.e., that J.F.R., for faulting J. for setting forth these facts, would on July 29 measurably be brought under control of what proved to be Azazel, with none of his character acting as executive thereafter, and that his memory would be cast out, with none of his supporters escaping the Lord's displeasure; and he put these into the mouths of the directors (vs. 27-32). On July 27 there was held a meeting of the members of the People's Pulpit Association, to adjust, if possible, the trouble between J.F.R. and the four directors. Just previously and on that day he had appointed four different bodies as executives in certain respects at the Tabernacle and Bethel, and these made very much devastation there from the Lord, for the many sins of J.F.R. (2 K. 24:2-4). Failing at that meeting to get the four directors to submit to his rule and accept his pseudo-Board, he declared war on them, after refusing to allow J. to speak for them. That afternoon he used physical violence against J., 

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and was prevented by A.H.M. from adding more of it; and under his and J.'s eyes he caused the latter's bags to be put out of Bethel; and the basement door was slammed shut, striking him hard on the chest, in fulfillment of J.F.R.'s order not to allow him to return to Bethel from a visit that he had made (EF 79-83). The way J.F.R. acted that afternoon in the Bethel dining room ought to convince any wide-awake Truth brethren that he was then almost entirely under Azazel's control. All the while J. was mediating J.F.R. was preparing his Harvest Siftings; and its being sent through W.F. Hudgings to Boston, July 29, during whose evening it was read to the Boston elders and deacons, was J.F.R.'s last wicked act in the Jehoiakim phase, leading him in that aspect to fall (partially as a person, but wholly in the Jehoiakim aspect) into Azazel's hands; and with him went certain teachings of truth and righteousness into Azazel's defiling power (2 K. 24:1, 5-7; 2 C. 36:6-8). 

A few hours of July 29 J.F.R. was in the Jehoiachin, or Coniah, or Jeconiah phase, three various names Scripturally given the son of Jehoiakim. It was an evil aspect in which he was especially engaged in giving up to Azazel Truth teachings on belief and practice given by J., as J.F.R. had done also in the Jehoiakim aspect under Azazelian pressure (2 K. 24:8-13; 2 C. 36:9, 10). With him his main cooperators fell in an increased capacity into Azazel's hands, so that only the less gifted remained in the sphere of the Truth and its Spirit (2 K. 24:14). J., learning of his perversity, forecast his going into Azazel's hands, his having no posterity, his losing more and more of the right teachings and practices and his being properly overthrown (Jer. 22:24-30). And surely Azazel did get him in this aspect under his control, with all his supporters in that aspect (2 K. 24:15, 16). On the same day, July 29, he changed into the Zedekiah aspect (July 29-Aug. 8, 1917), his final aspect as the little parallel of a Judahite king. While in the former two aspects he fell partially into Azazel's hands, even in the forms of evil of which he was guilty in them, at the end of this final 

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aspect he fell totally into Azazel's hands, and went to his sphere of teaching and spirit, where he has been ever since; whereas in the Jehoiachin aspect, 37 days after he in that aspect fell into Azazel's hands, i.e., Sept. 3, he received some relief, but no deliverance (2 K. 25:27-29; Jer. 52:31-34). The Zedekiah aspect was akin to that of the Jehoiakim aspect (2 K. 24:17; 2 C. 36:10), hence full of evil. The Lord, in Jer. 24:1-10, contrasts the comparatively good Israelites who went into captivity with Jehoiachin and the very bad Israelites who were to go into captivity with Zedekiah, as He also contrasts their future: the former returning to God's favor after the 70 years and the latter not doing so, as pictorial of their little parallels: those going into Azazel's hands partially, July 29, and these going into his hands wholly, Aug. 8. Certainly, J.F.R. in the Zedekiah phase did evil, as he had evil qualities as his controllers, even as he did in the Jehoiakim phase; for he, his servants and certain extra-Bethel brethren wrought great evil, and did not humble themselves as to J.'s ministry (2 K. 24:18, 19; 2 C. 36:11, 12; Jer. 52:1, 2; 37:2). It was during this time (July 31) that, despite the protests of J. and six other brothers, he most unjustly and hypocritically put I.F. Hoskins and R.H. Hirsh out of the People's Pulpit Association with unauthorizedly used proxies, circulated Harvest Siftings, the factually falsest piece of literature ever circulated among Truth people, grossly wronged the four directors and J. at the Boston Convention, Aug. 1-5, and drove the directors out of Bethel, Aug. 8, through which act he, no longer restrained by them, fell totally under the control of Azazel, an event that J. two months before had forecast, without understanding the exact agent of the control, to the directors as coming on that day. 

As indicated in Jeremiah the experiences of J. in relation to J.F.R. during this Zedekiah aspect will be given. J. and the four directors, with hundreds of other brethren, left Brooklyn by boat the night of July 31, for the Boston Convention. J.F.R.'s Harvest Siftings having been given out, of course J. was at this convention a gazing stock and 

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a reproach. There, Aug. 1, A.H.M. forecast to J. in others' presence that on Aug. 2 matters would be made right and the wrongs exposed (Jer. 28:1-4). In the presence of these friends J. replied that this was his desire, but that the event would prove whether A.H.M. were right (vs. 5-9). Then A.H.M. took J.F.R.'s Siftings, which was an enslaving burden, a yoke, to J., and gave it to the assembled friends, saying that this would vindicate the right and expose the wrong, freeing from Satan's power God's people within two days, at which J. left him (vs. 10, 11). The principles of the Lord's Word made clear to J. an appropriate reply, that while A.H.M. had given out J.F.R.'s Siftings, which was an enslaving burden, a yoke, to J., it was full of the weakness of error, falsehoods, but that God would give the pertinent Truth, which would prove with power that the crown-losers would go into Azazel's hands, and that A.H.M., who was making the brethren believe a lie, would be refuted that day, which took place; for that day witnessed the start of the directors' preparing the matter which appeared in a leaflet passed out at the Boston Convention, and which was published on page 23 of Light After Darkness, and on that day J. began to gather his materials for a reply to J.F.R.'s Siftings, both of which publications refuted A.H.M.'s claim (vs. 12-17). Through J.F.R.'s Siftings, E. W. Brenneisen was moved to converse with J., with questions, on the dangers that the Society trouble held over God's people. J. told him that J.F.R.'s weapons would be overthrown; for God was fighting against him and his Society-controlled position, and that those who supported that Society position would be preys to Satan, but that those who would abandon that position would gain deliverance, while that position would be overthrown (Jer. 21:1-10). Induced by J.F.R.'s Siftings, several brethren at Brooklyn asked J. to pray for the brethren in the Society, then undergoing besieging by Azazel. This was at a time that secular lawyers used by the four directors were offering what was intended as help for J.F.R. as to a way out of his 

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difficulties. But this relief was short-lived; and Azazel pressed J.F.R. to continue in his crooked way, which he did. J. again, as the Lord's mouthpiece, stated this outcome and forecast J.F.R.'s defeat as sure by what proved to be Azazel (Jer. 37:3-10). J. gave a message to the effect that famine for Truth and a pestilence of error would be the lot of those who supported the Society's wrong course, while those who would forsake it would be delivered, for the Society would surely fall a prey to Satan. Hearing this, A.H.M., W.E.V., W.F. Hudgings and R.J. Martin, at their request of J.F.R., were given permission to intensify the circulation of J.F.R.'s Siftings, and to plan the immense number of conventions of the Summer and Fall of 1917 to slander J., which was done (Jer. 38:1-6). But certain worldlings, Aug. 7, by J.F.R.'s sufferance gave J. help and advice how to gain deliverance from the pit of slander, in which he found no refreshment, but sank deeper and deeper into the mire of misrepresentation (vs. 7-13). J.F.R. mentally queried at this time as to J.'s statements on the Society conditions and got from these statements the answer that, if J. answered, J.F.R. would seek to cut J. off from the friends, and if he counseled, J.F.R. would not comply with his counsels. On J.F.R.'s mentally deciding not to do these things, his further contemplation of J.'s positions gave him the thought that they implied that if he would give them up, he would yet be spared, but if not, the Society's position would be overthrown and J.F.R. would fall into the control of Satan (vs. 14-18). 

The evils continued in Bethel and in brethren outside of Bethel led by J.F.R., until God finally decided to abandon them to Azazel (2 K. 24:20; 2 C. 36:13; Jer. 52:3). Azazel, by J.F.R.'s and his supporters' wickedness, brought them into especial wrongs and resultant besieging, Aug. 6-8 (2 K. 25:1; Jer. 39:1; 52:4). During these three days J. repeatedly gave the above-mentioned forecasts of calamities and ruin coming at Satan's hands upon the Society and J.F.R. (Jer. 34:1-3); especially did he do this on Aug. 7 (Jer. 32:1-5), 

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as he also indicated that J.F.R. would not cease to exist in the Zedekiah phase with the fall of the Society and himself into Satan's control, J. speaking these things while yet the Society, the I.B.S.A. and the People's Pulpit Association remained out of Azazel's hand (Jer. 34:4-7). The symbolic siege continued until Aug. 8, when the forecast calamity befell J.F.R. and the Society; for no relief came, and the breach in its powers came with the expulsion of the Board's majority from Bethel, which resulted in scattering before Azazel its defenders between the powers of the Society and the People's Pulpit Association, because of J.F.R.'s evil works (2 K. 25:2-5; Jer. 39:2-4; 52:5-7). But in vain was the attempt to escape Azazel by those so steeped in wrong; for J.F.R. and his supporters were scattered as new creatures, were captured in Great Company condition and were by Azazel condemned (2 K. 25:5, 6; Jer. 39:5; 52:8, 9). Azazel cut off J.F.R.'s chief supporters and other leaders in his sight, blinded his eyes of understanding, especially his right eye with ever-increasing darkening, and confined his service and conduct in bonds under great restraints (2 K. 25:7; Jer. 39:6, 7; 52:10, 11). Azazel's chief supporter, J.F.R., wrought desolation in the Society and its Great Company and Youthful Worthies, as well as in the Society's powers, taking into Azazel's powers practically all of those who supported J.F.R. (2 K. 25:8-11; Jer. 39:8, 9; 52:12-15). 

Moreover the despised "Opposition" did not fall into Azazel's hands, but were left in the sphere of the Truth and its Spirit as laborers for the Lord (2 K. 25:12; Jer. 39:10; 52:16). Azazel has, beginning then, ever since been devastating the Lord's people who fell into his hands, despite those who had enlightened, strengthened, comforted, encouraged them, devastating the special leaders and the doctrinal, refutational, correctional and ethical teachings of the Society, diverting these corrupted leaders and teachings into Azazel's service, continually belittling the faithful and fruitful Parousia and Epiphany Messengers, and corrupting

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the Old and New Testament teachings pertaining to cleansing from filthiness of the flesh and spirit (2 K. 25:13-17; Jer. 52:17-23). The five chief Society leaders at Bethel and the fullness of their outside supporters were by Azazel's chief lieutenant, J.F.R., brought to Azazel, where they were cut off from the Lord, and thus the Societyites went into captivity in three groups, some on July 29, some on Aug. 6 and the rest on Aug. 8 (2 K. 25:2; Jer. 52:26-30). J.'s great grief over, and his pertinent statements on the terrible desolations of the Societyites and of the Truth and its practices among them are the small parallel of Jeremiah's Lamentations (Lam. 1–5). 

A severe indictment of the involved Great Company wrong-doings, done despite faithful warnings, which were despised, is set forth typically in 2 C. 36:14-21, with the consequent calamities, and the evildoers' remaining in Azazelian captivity until their cleansing, even as J. had forecast. As a leader and teacher, J. was by J.F.R.'s evil course enabled to remain in the sphere of the Truth and its Spirit, though J.F.R.'s evil course was calculated to bring him into Azazelian captivity (2 K. 25:22; Jer. 40:2-6. The four directors gathered to J. as a leader, who assured them of the Lord's protection while Satan was busy among God's people, and while they were living in the Truth and its Spirit, within which limits they could fearlessly work (2 K. 25:23, 24; Jer. 40:7-9). J. declared that he would maintain watch over and manage matters under the pertinent restraints, while they should be fruitful for the Lord in the churches to which they had access. Many brethren who had been captives of the autocrats, clericalists and the nominal-church conscientious objectors rallied to J. and became fruitful for the Lord (Jer. 40:10-12). A.I. Ritchie was by F.H. McGee through R.H. Hirsh reported to J. as influenced by the clericalists to be seeking to sever J. from the others, which J. did not believe. F.H. McGee offered to sever A.I. Ritchie from them, but J. thought him to be misrepresenting A.I. Ritchie (vs. 13-16). But A.I. Ritchie and all his 

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human sympathizers, following his wife's suggestion, "We must get rid of J.," did cut him off from their comradeship and made the cause of the four directors separate and distinct from J. and his supporters, in the sense that, whereas before they regarded him as an associate, they now severed themselves from him, and in this sense wrote, "Light After Darkness," which, as a result, fell flat (2 K. 25:25; Jer. 41:1-3). This severance was not recognized for a while (Jer. 41:4). Sympathizers with J., with certain exceptions, were likewise treacherously cut off from them and were covered with the ignominy with which J.F.R. in the Asa phase through J. covered H.J.S.'s course, as shown above (vs. 5-9). Then A.I. Ritchie took the others into clericalistic captivity. F.H. McGee and his supporters pursued these and recovered them, A.I. Ritchie escaping by plausible fugitive arguments (vs. 10-15). Thereafter F.H. McGee and those with him, e.g., I.F. Hoskins, R.H. Hirsh and J.D. Wright, first betaking themselves to Biblical positions, later took up a secular, i.e., a legal position (2 K. 25:26; Jer. 41:16-18). 

These brethren, under F.H. McGee's lead, came to J., pointing out their deplorable condition, contrasted with their former condition, and asked him to pray to the Lord for guidance, promising to follow the principles of the Divine Word that the Lord would send in answer, regardless of whether it would be favorable or not (Jer. 42:1-6). In fullness of time the principles were clear to J., who declared to the leading and other sympathizing brethren that they should stand for the principles of truth and righteousness on which the Board made its stand before the ousting (and not take up a purely secular position), which, if they would do, the Lord would be on their side in defense and relief; and he urged them not to fear Satan, who had gotten the upper hand in the sphere of the Truth (vs. 7-12). J. warned them against disobediently forsaking their Truth position and taking up a purely legal one, where they expected peace and prosperity (vs. 13, 14). Further, he warned them that if, self-willed, 

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they would rely upon a legal position, the evils that they feared would overtake them, as they had overtaken the Society (vs. 15-18). J. told them that this was the Lord's mind on the subject, and that they had deceitfully acted against their interests in asking him to declare to them the Lord's mind, which they had decided not to follow, if against their desires (vs. 19-21). But J.'s response was not accepted, rather he was charged with giving a false answer, being told that the four directors evidently were influencing his allegedly false answer; and thus F.H. McGee and all the others disregarded his word and took up a secular, i.e., a legal, instead of a Biblical position, carrying the four directors and J. along with them (Jer. 43:1-7). J., while in this position, carried the pertinent teachings of God's Word, which he hid in the fiery furnace in which they were, and showed that on the basis of these Azazel would establish his power over the sphere of the legal-worldly-arguments and over those who rested upon them, smiting these and overthrowing the worldly mighty ones, overpowering all of them in his conquering power (vs. 8-13). 

Beginning Aug. 8, 1917, and continuing until Dec. 24, 1918, when the second number of The Present Truth was mailed, the Lord sent another message by J., respecting the three groups of Levites, whose position was a worldly one (Jer. 44:1). He reminded them of all the evils that had been committed by the American brethren and of the resultant Divine displeasure and punishment on their false services to their faults in the Society (vs. 2, 3). Despite these evils God faithfully sent protesting teachers, who feelingly protested against these things so hateful to God (v. 4). They refused to obey the Lord speaking through these teachers; hence God wasted them by the troubles in the Society (vs. 5, 6). God now by J. pleaded that "the Opposition" cease from their wrongs, else all of them would be cut off from God's favor, because of their serving their evil characteristics in worldly ways (vs. 7, 8). He reminded them of the evils coming on the Society for their bad qualities, who repented not, nor 

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obeyed the Lord's Word (vs. 9, 10), for which God threatened to cut them off as the remnant of the Truth people who took up worldly positions, for which they would be overthrown (vs. 11, 12). This punishment would be of the same general character as that undergone by the Societyites, and would not permit them, except a few, to return to the sphere of the Truth and its Spirit (vs. 13, 14). But those who knew that their evil qualities served concordant works, even all three groups of uncleansed Levites, in their worldliness refused to hearken to God's message at J.'s mouth, and by their acts proved that they were determined to continue their evils, especially the evil of combinationism, as of yore, when they claimed all went well with them in the Society, alleging that evil came upon them only after they set in to resist the Society evils, and claiming that they practiced combinationism without their leaders (vs. 15-19). J. replied that the evil qualities of Society times, before the trouble there, were the very things that moved God to wrath and to punishment in bringing desolation upon the wrongdoers and the Society, even to the present (vs. 20-23). Moreover, J. said to all the revolutionists that, as they were determined to do, so let them do as to these evils (vs. 24, 25). He called upon them to hear God's most solemn word—that they were no longer of the Little Flock and of its vows (v. 26), but would be the objects, not of His blessings, but of His punishments, in their worldliness, by controversy and lack of Truth (v. 27). Only a few of those who took up the worldly position would return to the Truth and its Spirit, and all would experience whether the Lord's or their word would stand (v. 28). God's punishments would be the proof that God's pertinent word would prevail (v. 29). As a pledge God declared that He would deliver F.H. McGee wholly to Azazel, as He had J.F.R. (v. 30). Our exposition of Jer. 40-44, it will be seen, applies their teachings to "the Opposition" from Aug. 8, 1917, to Dec. 24, 1918, during which time J. published "Another Harvest Sifting Reviewed" and Truths, Nos. 1 and 2, summing up the evils, and forecasting the 

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punishments of the involved 16½ months (EJ 89-146). 

The little parallel of Jer. 29:1-14 was fulfilled in J.'s writing to the Society friends, especially in the articles, The Last Related Acts of Elijah and Elisha, Calls-Siftings-Slaughter Weapons, The Society as a Channel and Azazel's Goat, wherein J. counseled the Azazelian-bound Societyites to make the best of their condition, to seek Levitical fruitfulness for the Lord, to be on their guard against their false teachers, and to look for deliverance after they would begin to cleanse themselves; for God had thoughts of prosperity, not evil, for them when that time would come. Then they would return to seek the Lord whole-heartedly; and He would be found by them. He would then deliver them from Azazel's hands and bring them back to the Truth and its Spirit. This is a summary of the little parallel of Jer. 29, found in J.'s pertinent teachings in the above-mentioned articles. And in 2 C. 36:22 and Ezra 1:1-11 is given a typical prophecy of the return of the 60 groups, started by their revulsion at the evils in the groups from which they successively separated themselves, followed in each case by a long captivity in Azazel's hands setting in, which would end by their cleansing and reinstatement in the Truth and its Spirit. In Chapter IV we showed this in detail in respect to the first separation of the so-called Opposition, then mentioned how the type had or would have its fulfillment in the other 59 groups, in each of which there would follow an Azazelian experience, passed over in this Ezra type, and then a cleansing, typed in the Ezra picture. Thus God will work good out of the evil. He will have compassion on His people and will return the New Creatures, after their fleshly minds are destroyed, to the sphere of His Truth and its Spirit. Hallelujah! What a Savior! 

In The Present Truth the large 2520 years' parallel has been given; and here the small one has been given. How marvelous is God's wisdom that in Kings, Chronicles, Isaiah and Jeremiah gave both of them with such wondrous detail! O, praise our God, all ye His people!