THE GREAT PYRAMID. ANALOGOUS TO COURSE AND CONSTITUTION OF NATURE. THE HEAVENS DECLARE GOD'S PLAN. PALESTINE DECLARES GOD'S PLAN. 

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OF THE external proofs that the Bible is a Divine Revelation three have already been given: (1) that of experience as to the truth of its way of salvation; (2) that of its spiritual effects in the lives of those responding to its teachings; and (3) that of its civilizing effects upon mankind. The second was but briefly indicated, because its details would have required a setting forth again of the 28 experiences referred to under (1), though its viewpoint would have required them to be set forth, not as proofs from experience, but as spiritual effects of the Divine Revelation. Herewith it is designed to discuss a fourth external proof that the Bible is a Divine Revelation. This external proof is the Pyramid of Gizeh as a corroboration of the Bible as a Divine Revelation. It is usually called the Great Pyramid, because in size, beauty, symmetry, purpose and teachings it by far surpasses all other pyramids. It was the chief of the seven wonders of the ancient world. As creation is Biblically referred to as a corroboration of Jehovah's existence and attributes of being and character (Rom. 1:19, 20), so the Pyramid is Biblically adduced as a corroboration of God and the Bible. This is stated in Is. 19:19, 20. The passage says that it would symbolize (a sign) and witness (a witness) matters as to the Lord. This becomes all the more impressive when we remember that Egypt symbolizes the world in sin ruled over by Satan. Its peculiar significance and witness, as here stated, are to be given "in that day," which since 1874 we have entered. And, true enough, it has since 1874 been giving 

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its testimony on the Divine Revelation increasingly, though since 1859 its science has come to light. 

Its situation is, among other remarkable things, noteworthy for four special things: (1) If a line were drawn directly north from its entrance, it would strike the center of the arc-shaped north coast of lower Egypt, the Nile Delta; and if lines were drawn north east and north westward from its entrance so as to make there a right angle, these lines would strike the extremes of that arc, and with that arc form a true quarter section of a circle. (2) It is the exact center of the land surface of the earth. (3) At the date of its building's commencement, 2170 B. C., the Dragon Star, the symbol of Satan and sin, at midnight of the autumnal equinox looked directly down its descending passage, which represents the race's course down the path of sin and the curse; and the Pleiadic star Alcyone, the throne seat of Jehovah, and the center of our universe, i.e., the star about which our universe revolves, was at the same time in direct line with the ascending passage, which represents the course of God's people in the paths of righteousness and life. (4) If a right-angled triangle were formed by lines drawn as follows: one from its entrance northeast to the Church of the Nativity at Bethlehem and one drawn directly east from its entrance until it would meet at a right angle with one drawn directly south from that church, the exact number of years from the Pyramid's completion, the autumnal equinox, 2140 B. C., until Jesus' birth at Bethlehem, Oct., 2 B. C., is symbolized, i.e., 2138 years, if the involved distance is treated as the diameter of a circle and its length in Pyramid cubits is divided by 1,000, one of the Pyramid's symbolic numbers. The significance of this appears from the, symbolic use of Egypt and our Lord's carnation; for Egypt represents the world of sin and the curse, and Jesus by His carnation came into this world of sin and the curse and came out of it to deliver God's people therefrom, and typed this by going to Egypt 

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and coming out of it again. And it was these typical acts that warranted Matthew to apply Hos. 11:1 to Jesus' going to, and returning from Egypt. 

The Pyramid tells, not by words, nor by hieroglyphics, but by its location, form, internal arrangement, passages, apartments, angles, lines and measurements, scientific, religious, historical, prophetic and chronological truths. It is thus a sign and witness to God, speaking sublimely to us who are living in the dawn of "that day." A few of its scientific teachings will be mentioned in passing, as introductory to our purpose to show its office of giving an external proof of the Bible's being a Divine Revelation. Be it noted that these scientific teachings antedate by 4,000 years the findings of human scientists, and therefore prove that the Great Pyramid is not of human origin; for at that time nothing was known of these scientific points by humanity. Its earthly contractor seems to have been Melchizedek, who got the plans, specifications and detailed drawings from God, its Architect. On this matter we summarize from one of the most understanding of Pyramid students a few thoughts on its scientific lessons: It gives the exact length of the earth's polar axis, and the exact length of the Pyramid inch and the sacred cubit; it gives the exact length of the solar tropical year; the King's Chamber shows the exact year's length; each side of the base at the mean socket level gives the exact length of the solar year, a cubit for a day; and the four sides at that level give the exact length of four years, including the leap year; while, if the Pyramid inch is used as the measure, the length of the four sides in Pyramid inches at that level gives the exact day measurement in a solar year, if divided by 100, or to put it in another way, exactly 100 solar tropical years measured by Pyramid inches. These facts are also indicated by certain measurements in the King's Chamber, and by a combined measurement in it and the Grand Gallery. The synodic month is also monumentalized in the Pyramid's first ascending passage 

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and in the horizontal passage leading to the Queen's Chamber. Even the length of the precessional cycle of the equinoxes is symbolized in several ways in the Pyramid, likewise the earth's distance from the sun and the exact points of the compass; also in the King's Chamber the solar and lunar years' duration is exactly given. The duration of the first and second dispensations is symbolized in the descending passage. The King's Chamber coffer gives the standard capacity measure for the world and also that of density and weight, as well as the precessional cycle and the number of the Little Flock. The cubical bulk, weight and surface area of the earth are indicated in the Pyramid. It gives exact measures of temperature and an accurate scale of money values. But as marvelous as these scientific indications in the Pyramid are, they do not give direct confirmation of the Bible as a Divine Revelation, though they do prove the Pyramid's Divine origin. But the religious indications monumentalized in the Pyramid do afford us an impressive external proof of the Bible's being a Divine Revelation. To these we will now direct our attention. 

The arguments which prove the Great Pyramid to be God's stone witness and altar are these: (1) The Pyramid sets forth by its arrangements, passages, rooms, construction, measurements, angles and lines every salient feature of God's plan, especially the Christ and His course as the center of that plan; (2) by its measurements the Pyramid gives the time features of God's plan; and (3) it was built centuries before any part of the Bible was written, and that at a time when nobody in heaven or earth, except Jehovah Himself, understood this plan and its time features. Hence it must have been built under God's direction. Our Pastor in the Pyramid Chapter of Vol. 3 pointed out the main symbols of the Pyramid as illustrative of God's plan, particularly of the Christ, and its leading measurements as illustrative of its time features. The Edgar brothers did both of these things in much greater 

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detail in their two-volumed work entitled, "The Great Pyramid Passages." We will now refer very briefly to these things that prove these three points: 

I. The Pyramid by its construction, passages, chambers, arrangements, measurements, angles, lines, etc., sets forth God's plan, especially the Christ, as the center of that plan. God's Plan is His arrangement made to meet and overcome sin and evil in their nature and effects among His free moral agents. Man's fallen condition, increasing depravity, experience with evil, especially in the second—the present evil—world, and the end of this second world in destruction, are symbolized in the Descending Passage between the old entrance and the Pit, the latter showing its destruction. The period before the flood is represented by the part of this passage's floor above its intersection with the vertical of its roof-commencement to the old opening and then down the old side to the base of the Pyramid. The First Ascending Passage represents the Law period and the Grand Gallery represents the period of Spirit-Begetting—the Gospel Age. The entrance into the Ante-Chamber in its first part, represents the death of the human will and in its second part, under the Granite Leaf, represents the taking of the Lord's will as our own. The Ante-Chamber represents our course as New Creatures in Christ's school. The passage between the Ante-Chamber and the King's Chamber represents the death of the sacrificed body, while the King's Chamber represents the Spirit-born condition in the Divine nature. The granite in the Pyramid represents the Divine and the limestone the human. The passage to the Queen's Chamber, which symbolizes the restitution condition, represents the highway of holiness leading to restitution. The Well represents the ransom, the Grotto, hades and the Pit, the lake of fire. The four sockets, one at each of the four ground corners, as the foundation of the Pyramid, represents Jehovah's four great attributes as sustaining the great lines of the plan and squaring with one another. His 

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name, Jehovah, as its builder is worked into its symbols in several ways, with Tabernacle corroborations, as shown in P '26, 75, 76. The Pyramid as a whole represents the Christ, the head stone of the corner (Ps. 118:22; Zech. 4:7; Matt. 21:42; Acts 4:11; 1 Pet. 2:7) representing Jesus, and the other outer—casing—stones representing the Church. All ancient Egyptian, Greek, Syriac and Arabic writers on the subject agree that from the top stone to the base the Pyramid had as its surface smooth lime stones, white like marble. These have either all fallen away or have been taken away, except the lowest layer at certain places, from which we get the inclination angle of the original surface. It is because the Pyramid as a whole represents the Christ, who is the embodiment of God's plan and who is God's altar and witness in the world, that the Scriptures refer to it as the symbolic altar and witness of God (Is. 19:19, 20). The Granite Plug stopping the entrance to the First Ascending Passage symbolizes that the Law shuts off from life all who are fallen—all going down the Descending Passage. The Well being the only way left by the builders of gaining access to the Ascending Passages, symbolizes that the way of life comes to fallen man through the ransom only. The above indicated matters are undoubtedly the salient features of God's plan and they are thus shown to be symbolized in the Great Pyramid. Many others could be set forth here, but these are sufficient to prove our first proposition. Those desiring the many others can get them in the Pyramid Chapter of Vol. 3 and in Vols. 1 and 2 of The Great Pyramid Passages, which we heartily recommend to the study of our readers. 

II. Our second proposition is this: By its measurements the Pyramid gives the time features of God's plan. On this proposition we remark that the time features are given as a rule in such a way as to show the time or duration of the various features of God's plan. On this point we will give a very brief summary of 

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the various time features brought out in Vol. 2 of The Great Pyramid Passages, supplemented by several others that the Epiphany has brought to light. The time of the birth and death and the age of our Lord Jesus at death are symbolized by the hypotenuse of the right-angled triangle formed by the intersected space between the north end of the First Ascending Passage and the point of intersection of the projected floor line of the Queen's Chamber and the First Ascending Passage, which is found to be 33½ Pyramid inches from the north end of the First Ascending Passage. This is the exact period of our Lord's life, while His age at consecration is shown by the intersection point of the projected north Grand Gallery wall line with the projected floor line of the Queen's Chamber, 30 inches from the latter's intersection with the First Ascending Passage (62; 56 [these numbers and all the following similarly parenthesized numbers are the page references to Vol. 2 of the Great Pyramid Passages; the first number to the first, the second to the second edition, the first referring to the specific and the second to the detailed discussion of the subject]). The length of the First Ascending Passage and of the Granite Plug gives in Pyramid inches the exact number of years from the giving of the Law until our Lord's death—1647 years (66, 67; 58-60). The duration in years of the call to Spirit-begetting as the general period of the Gospel Age is symbolized by the floor line of the Grand Gallery from its north to its south wall—1881½ years—April, 33 A. D. to October, 1914 (70; 61-66). Measuring from the north wall of the Grand Gallery along the floor line to the bottom of the large step near the south wall, we find the Pyramid inches to be 1813½, which is exactly to a day the years from Calvary to September 24, 1846, the date when antitypical Elijah and Elisha became the two parts of the cleansed sanctuary. Measuring thence to the intersection of the projected south wall of the Grand Gallery and the top of this large Step gives in

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Pyramid inches the exact time of the appearance of antitypical Elisha as separate and distinct from antitypical Elijah—June 27, 1917—the day that J. F. Rutherford and the writer came to a final official break, as respective representatives of the two classes in the order last mentioned (Epiphany Studies, 3, 395-426). Measuring along the floor line from the bottom of the Step to the point of its intersection with the vertical line of the south wall and then up that line to its intersection with the top of the Step gives as many Pyramid inches and a fraction as there are years and a fraction from September 24, 1846, to July 18, 1920—the date that antitypical Elijah came before the public separate and distinct from antitypical Elisha (E3, 426-446). 

The time from Jacob's death, April, 1813 B. C., to our Lord's invisible Second Advent, October, 1874 A. D., is symbolized by the measurement from the point of intersection of the Descending and Ascending Passages to the north wall of the King's Chamber, omitting the front of the large Step as not a part of the floor of the Grand Gallery (91; 83-87). The double as the parallel dispensations' duration—2X1,845=3,690—is symbolized by the length of the Granite Plug, the two Ascending Passages to the front of the large Step and the distance from the north end of the Step to the south wall of the Ante-Chamber (97; 88-99). The length of the times of the Gentiles is indicated by the sum of the horizontal length and the vertical height of the Grand Gallery (11; 100-111). The time from the flood—October, 2473 B. C.—to our Lord's manhood—30 years of age, when occurred His baptism, Spirit-begetting and the beginning of His ministry—is symbolized by the distance—2,501 inches—from the intersection of the roof-commencement's vertical line and the Descending Passage (which marked the flood) down the Descending Passage to its point of intersection with the First Ascending Passage, then thereup to the level of the Queen's Chamber 

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and then along that level until its intersection with the vertical line of the Grand Gallery's north wall—October, 29 A. D.—while the intersection of the First Ascending Passage and the level of the Queen's Chamber, reached 30 inches before, symbolizes the date of His birth (159; 137-140). 

Adam's day of 1,000 years, in contrast with our Lord's day of 1,000 years, the larger double, 2X2,520=5,040 years, being the period bounded by these two days, is symbolized by the 1,000 inches in the distance from the leveled rock base of the Pyramid up the face of the casing to the ancient entrance and down to the north edge of the basement sheet (163; 147-143). The time from the end of Adam's day, October, 3127 B. C., to the beginning of the first resurrection, April, 1878, is symbolized by the distance from the north end of the basement sheet vertically down to the level of the Well opening, then horizontally to the center of the Well opening—5,003½ Pyramid inches (170; 148-149). The date that the last one of the Little Flock would be put on the altar and would begin to I be sacrificed as covered by Christ's merit, as being 1883 years after April, 33 A. D., i.e., April, 1916, is shown from the distance from the floor of the Descending Passage at the north edge of the Well opening to the level of the Queen's Chamber (173). The duration of the "world that was" as 1,654 years, is represented by the 1,654 Pyramid inches gotten by the following measurements; the horizontal distance of the platform level from the front edge of the casing stones to its intersection with the vertical line of the roof—beginning in the Descending Passage, up this vertical to the Descending Passage, then northward along the latter's floor line until the old entrance point is reached and then down to the platform level at the bottom of the casing stone—1,654 inches (173; 155, 156). 

The time of our Lord's Second Advent is symbolized by the distance from the point of intersection between the Ascending and Descending Passages, which

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marks 1512 B. C., to the Pit along the built floor line—3,385 Pyramid inches, representing the years from October, 1512 B. C., to October, 1874 A. D., while if the line of the Descending Passage is prolonged at the same angle until it reaches the Pit, 40 Pyramid inches are added to this distance, symbolizing 1914, when the trouble—destruction of this world—was to begin (188; 165-166). The end of the second world—1914—in addition to the end of the Spirit-begetting is also represented by the vertical line of the south wall of the Grand Gallery being practically in line with the north wall of the Pit, showing that the end of the begettal and the beginning of the trouble were to be about synchronous (19; 167-168). From the two preceding considerations the Epiphany is shown to be a period of 40 years—1914 to 1954—as follows: Since the north wall of the Pit at the entrance of the Descending Passage's floor line by different measurements represents both 1874 and 1914, with the latter date as the starting point measuring back to where the slanting and horizontal floors of the Descending Passage meet; then projecting at the same angle as the Descending Passage it floor line until it reaches the north wall of the Pit, the length of the latter line will be found to be 40 Pyramid inches longer than that of the former, i.e., this symbolizes that it represents a reaching of the Pit 40 years later than 1914, from which we infer that Anarchy will begin in 1954, as marking the end of the Epiphany. The end of the Little Season as 1,000 years later than 1914 is symbolized by the 1,000 Pyramid inches from the bottom of the north wall of the Bottomless Pit to the end of the Blind Passage beginning at its south wall (198; 172). 

The dates of 1295 as the start of papal decline, Boniface VIII being the pope under whose reign papacy reached its climax and began to wane, of 1309 as marking the beginning of Marsiglio's reformation work and of 1324 as marking its climax, are gotten by measuring variously back from the north wall of the Pit

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along the roof and floor of the Descending Passage to various parts of the Well (210, 211; 184-186). October, 1378, as marking the beginning of Wyclif's religious reformation work is gotten by measuring back from the north wall of the Queen's Chamber (perfection coming under the first test at the end of the Millennium, April, 2878) to the north edge of the Well's mouth—a distance of 1,499½ inches; for in October, 1378, Wyclif brought forth his attack on transubstantiation as contrary to the ransom, symbolized by the Well (216; 187-190). The date of the division of Protestantism just after Luther's trial at Worms (1521) is given by the distance from the point of intersection in the Descending Passage (1512 B. C.) to the beginning of the floor line of the Horizontal Passage—3,031½ Pyramid inches (222; 191-195). The distance from the north wall of the Pit to the north wall of the Recess—126 inches—represents the time back from 1914 to 1788, when the French king signed a decree to assemble the States General, which from certain standpoints was the beginning of the French Revolution (225; 196-198). The time from the begettal of Isaac (July, 2021 B. C.) to our Lord's resurrection—2052¾ years—is given by the sum of the following measurements: from the intersection of the Descending and Ascending Passages vertically to the projected floor line of the Queen's Chamber 669¼ inches—then along this line to its intersection with the north wall of the Grand Gallery—1,383½ inches (252; 220-223). The time from the Exodus (Apr., 1615 B. C.) to the end of the Jewish harvest (October, 69 A. D.)—1,683½ years—is symbolized by the length of the First Ascending Passage from the point of intersection—1,545 inches—and the distance from the north wall of the Grand Gallery to the edge of the Well's shaft—140¼—whose sum (1,685¼) equals 1,683½ Pyramid inches. 

We will now briefly mention some other time features symbolized in the Great Pyramid, with the page 

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of his second volume where Bro. Edgar discusses it: The birth and Spirit-begettal of Jesus (244, 245; 212-217), the date of the Abrahamic Covenant (249; 220-223), the time from the entrance into the land until the Babylonian captivity (256; 224-227), the times of the Gentiles and the preceding seven times, i.e., from the end of Adam's day (263, 264; 228-237), the time from the completion of Solomon's temple to the finding of the last of the living stones of the antitypical Temple (268; 239-240), the time from the last typical jubilee until the antitypical jubilee (271; 241-243), the seventy weeks (274; 244-247), the 2,300 days (276; 248-250), the 1,335 days (279; 251-253), the 1,260 days (283; 255-256), the 1,290 days (288; 258-259), the period from the fall to the complete restoration of the faithful restitutionists (314; 260-274). In other words, every prophetical period, time and important event of the Lord's plan, and that in harmony with the Bible chronology as a whole and in detail, are symbolized in the Pyramid. Thus we have proved that the Pyramid symbolizes every important feature of God's plan with its chronology, the first two propositions of the three necessary to prove that God was the Builder of the Pyramid. We again refer our readers to the Pyramid chapter of Vol. 3 and to Vols. 1 and 2 of the Great Pyramid Passages for the details. 

III. The third proposition necessary to prove that God is the Builder of the Great Pyramid is this: It was built centuries before any part of the Bible was written, and when nobody in heaven or on earth, except Jehovah, knew His plan and its chronology. If this proposition can be proved it follows that Jehovah was the Pyramid's Builder. All agree that the Great Pyramid was built before the Exodus. The ancient Egyptian historians place its building hundreds of years before the Exodus, some of these writers having themselves lived before the Exodus. No one who has ever investigated the subject questions it is a pre-Exodus building. The Pentateuch is the first part of the Bible to

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leave been written and its first part that was put into writing—the Law—was written after the Exodus. 

But when the Pyramid was built nobody in heaven or on earth, except Jehovah, knew His plan and its time features. Rom. 16:25, 26 teaches that the mystery, the center of God's plan, which is symbolized, as well as fixed chronologically in the Pyramid, was a complete secret from the beginning of creation and began to be made manifest only from Jordan on. But the Planner of the Pyramid knew the mystery and its time features; for these are symbolized exactly in the Pyramid. Hence no creature of God in heaven or on earth, built the Pyramid in the sense of being its originator. None of the earthly or heavenly princes of this world, which includes Satan (John 12:31; 16:11; 2 Cor. 4:4; Eph. 2:2; 6:12), knew the mystery before Calvary (1 Cor. 2:7, 8). Hence neither the fallen angels nor fallen men understood it before Calvary. Eph 3:9 proves that from the beginning of the universe until the Gospel Age God had kept secret this mystery. Hence not even the Logos knew it before becoming flesh, though very likely (the Bible is silent on this subject) just before He became flesh God told Him enough of the purpose of His carnation to secure His consent thereto; but it was only at His Spirit-begettal that heavenly things—the things of the high calling—were begun to be made clear to Him (Matt. 3:16). This mystery was hidden from all in the ages and generations preceding the Gospel Age (Col. 1:26, 27). Hence none but Jehovah understood it at the time the Pyramid was built. None of the angels—either good or bad—and no human could see the high calling before Pentecost (1 Pet. 1:10-12). The Divine Plan was first made known to the fallen angels by the preaching of the Church, i.e., after Pentecost (Eph. 3:10). Jesus expressly tells us that Satan did not know the time of our Lord's return (Matt. 24:43; Luke 12:39), the date of which, with that of its accompanying trouble, the Pyramid repeatedly symbolizes, as shown above. 

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Not even Jesus understood these dates before His ascension (Mark 13:32). The time features Jesus learned only after His ascension (Rev. 1:1). Before the ascension God kept the times and seasons in His power solely (Acts 1:7). These considerations prove our third proposition, that nobody in heaven or on earth, except Jehovah, knew the Divine Plan, let alone its chronological features, at the time the Pyramid was built. But since the Pyramid gives the Divine Plan and its chronological features at a time when only Jehovah understood these (Acts 1:7), He must have built it, none other having the necessary knowledge. 

Some claim that to look for corroboration for the Lord's Word and its time features in the Pyramid implies rejection of the Bible as sufficient for the sole source and rule of faith, we reply: (1) We do not use the Pyramid, but the Bible alone, as the source and rule of faith. (2) Accordingly, we do not use the Pyramid as a source and rule of our faith, but simply as a symbolic corroboration of that Truth that we previously derived solely from the Bible. (3) If to use it for a symbolic corroboration of the Truth derived solely from the Bible were repudiating the Bible as sufficient for the only source and rule of faith, then God repudiated it as sufficient for the only source and rule of faith for us, when He appealed in Rom. 1:19, 20 and Job 38-41, to the universe, to its creatures and to its laws as proving His existence and great attributes in contrast with man's insignificant attributes, when He declares that the order of nature, both in heaven and earth, bear witness to Him (Ps. 19:1-6), when He uses them as symbols of the heavens, earths and other features of His plan (Dan. 12:3; Gen. 1:14; Rev. 12:1; Matt. 13:43; Rev. 21:1, etc., etc., etc.), when He had the tabernacle and the temple with their furnishings, etc., used as symbols of various features of His plan, when by Paul He appeals to man's nature and conscience as proofs of God's existence and of their moral responsibility to Him and of the existence 

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of His moral law (Rom. 2:14, 15), when He had the Jews practice circumcision and Christians immersion, as signs of consecration, when He had the Hebrews have the annual lamb as a symbol of the lamb slain in Egypt, and Christians have the Lord's Supper as a symbol of the Lamb of God, when He uses the terrain and cities of Palestine to symbolize various parts of His plan, when He used the twelve stones taken out of the Jordan and many other physical objects as memorials, and when He stored up in hiding various historical and archaeological objects in Palestine, Egypt, Babylon, Syria, Persia, Asia Minor, Greece and Rome, and has of late been bringing them to light as a refutation of higher criticism by corroborating the Bible's truthfulness in its historical and archaeological claims. 

None of the main foregoing things are a part of the Bible, but exist as material things separate from the Bible; but they lend corroboration to its teachings; and what clear thinker would say that to use their corroboration of the Bible is contrary to holding to the Bible as sufficient for our sole source and rule of faith? The sophistry that we are exposing is worthy of a lawyer who seeks, not to enlighten, but to befuddle a jury, to whose intelligence he offers insults by presenting for their persuasion such sophisms. God never intended corroborative things to supply supposed lacks in the Bible, as a sufficient source and rule of faith, as the objection would imply, but as crutches for weak believers and as weapons for strong believers useful for refuting enemies of the Bible by extra-Biblical things. And this is just what the Pyramid's, nature's, archaeology's and history's witness has triumphantly done. The dilemma, therefore that it presents, either to accept the Bible as the sole source of faith and reject the Pyramid, or vice versa, saying that he who proves that the Pyramid corroborates the Bible thereby proves that the Bible is not sufficient as the sole source and rule of faith, or that they who prove the Bible to be such disprove the Pyramid to be a corroboration of it, is thus a sophism. 

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Some claim that the Pyramid is not in the midst and at the same time on the border of the land of Egypt, by calling attention to the fact that Egypt is 600 miles long and 250 miles wide and that the Pyramid is not 300 miles from the northern and southern borders and 125 miles from its eastern and western borders, and that, if it were, it could not be on the border of the land. This is sophistical for several reasons: (1) There are two Egypts, Lower and Upper Egypt. When only one of these is meant, in Hebrew the word Mazor is used (Is. 19:6; 37:25; 2 Kings 10:24; Mic. 7:12); and when both are meant, in Hebrew the word Mizraim (whose dual form aim expressly makes the word mean two Egypts) is used. See Gesenius' Thesaurus, 815, bottom of first, and whole of second column. In Is. 19:19 the dual form, mizraim, two Egypts, is used. The Great Pyramid is on the boundary between these two Egypts and thus is on the border of the two Egypts and is also in their midst, i.e., between them, the word besoch being very frequently translated by the words between, in and within (Gen. 9:21; 18:24-26; 37:7; Ex. 23:33; 39:3; Lev. 11:33; Num. 13:32; 35:34; Josh. 19:1, 9; Judges 7:16; 1 Sam. 9:18; 1 Kings 6:19, 27; 1 Chron. 11:22; Job 20:13; Ps. 143:4; Ezek. 3:24; 14:16, 18, 20; 24:5; Zech. 2:4). Thus it is in, within, both of the Egypts and on their border. The following shows that it is in the center of lower Egypt: We know that geometricians and trigonometricians from mathematical demonstration have proved that the center of a triangular arc sector is at the angle formed by its two straight lines. 

Having given the main proofs briefly that the Pyramid as an external evidence corroborates the Bible's being a Divine Revelation, and having refuted the main objections advanced against this thought, we conclude our pertinent fourth external proof that the Bible is a Divine Revelation. 

We now come to our fifth external proof that the Bible is a Divine Revelation: The Bible's Plan and 

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its involved teachings are corroborated by the analogy of the constitution and course of nature. If God, who is the Author of the constitution and course of nature, as He evidently is, has in the Bible revealed a plan for mankind's salvation, then we should expect that a plan coming from nature's Author, and having much to do with animate and inanimate nature, particularly with human nature, would embody things analogous to things found in the constitution and course of nature, as we find it in animate and inanimate creation, particularly in the human creation. This argument was used with unanswerable cogency by Bishop Joseph Butler, whose pertinent book, the Analogy of Religion to the Constitution and Course of Nature, published in 1736, against Deism, has so thoroughly overthrown objections to the Bible as a Divine Revelation that in the over 200 intervening years no infidel has ever attempted to reply to it. Others have also used this argument cogently, e.g., Prof. Henry Drummond in his Natural Law in the Spiritual World and Dr. Henry Rogers in his Supernatural Origin of the Bible. In our present discussion we hope to show that the plan of God and its involved teachings, as set forth in the Bible, find such full analogies in the constitution and course of nature as are expectable from both proceeding from the hand of the same Author. 

The analogy between the Bible's and nature's teachings on God's existence and attributes of being and character is most striking: Both show that the universal belief in the existence of God is grounded in the moral and religious constitution of man; that the fact of His existence is based upon the idea of cause and effect as implying a first cause, which therefore must be causeless, hence eternal; upon the order and reign of law in the universe; upon design everywhere manifest; upon man's mental, moral and religious make-up; upon human experience with God; and upon the impossibility of disproving His existence. Similar to the deductions that we draw from the constitution and course 

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of nature as to God's self-existence, personality, self-sufficiency, corporeality, eternity, spirituality, invisibility, unity, omnipotence, omniscience, omnipresence, immortality, supremacy, and unfathomableness are those that we derive from the Bible's verbal teachings. Likewise does the course and constitution of nature bring to us thoughts on the wisdom, power, justice and love of God, even as the Bible does the same thing. Their teachings on God are analogous in many ways. 

Again, we find along many lines an analogy between the constitution and course of nature and the constitution and course of the Bible. Thus as nature presents many intellectual difficulties to its investigators, so does the Bible to its investigators. As nature does not in one place give us all its thoughts on any given subject; but gives us these line upon line, line upon line, precept upon precept, precept upon precept, here a little and there a little, so does the Bible. As many of the teachings of nature lie on the surface, easily accessible to all, so do many of the teachings of the Bible as to those things that are written on the outside of the scroll; and as many of the teachings of nature lie deeply below the surface, and are seen by the few only, and that after long, careful and intelligent searching, so is it with those teachings of the Bible that are inscribed within the scroll. As those only who are properly minded can enter into the deep things of nature, so only can the properly disposed—the humble, meek, hungry, honest, good, reverent and loyal—see into the deep things of the Bible. As only the most skillful and diligent can mine successfully the rich treasures of nature from her abundant stores, so only the skillful and diligent can mine nuggets and precious stones of truth, righteousness and holiness out of the storehouse of the Bible. As the knowledge of nature becomes progressively clear, so Bible truth, as the path of the just, shines more and more unto the perfect day. As the qualities of nature are unity, immensity, beauty, sublimity, order, wondrousness and complexity, so are

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these qualities attributes of the Bible. As nature gives and sustains physical life, so does the Bible give and sustain spiritual life. As nature provides food, shelter and raiment for man and beast, so does the Bible do for the consecrated and justified. As nature had a beginning, but will have no end; so the Bible has had a beginning, but will have no end. As nature provides remedies for the ills of man and beast, so does the Bible provide remedies for sin, error, worldliness and selfishness as ills in the consecrated and justified. As nature, barring abnormalities, is the source of the natural man's knowledge and the main rule of his practice, so the Bible is the source of the spiritual man's knowledge and the main rule of his practice. As nature is the revelation of natural religion, so the Bible is the revelation of spiritual religion. Other analogies-between the constitution and course of nature and those of the Bible could be pointed out; but the above are sufficient to show that both have the same Author, both exhibiting the same laws and principles. 

The Bible teaches that the human race was justly put on trial for life in Adam and Eve; and the analogies of nature as manifest in the course of human nature corroborate this. A just trial implies that the tried one have capacities to meet the trial, is given enough knowledge to guide him under trial, that the trial be along the lines of principles made clear to him by previous information, that the trial be not beyond the abilities that previous endowment and education warrant the tried one to have, and that the outcome of success or failure in the trial be made known to the tried one. Such also were the conditions involved in the trial of Adam and Eve. They had perfect human powers of body, mind, heart and will to meet their trial successfully, had sufficiency of knowledge and disposition to win out under it; their trial was along the lines of the principle of obedience made dear to them by previous information; the trial was within their powers successfully to stand; and they were informed 

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as to the outcome of success or failure in the trial. Human nature in the tests that it imposes upon those seeking various human offices, titles, powers, etc., imposes upon the subjects of such tests only such examinations as the abilities and knowledge offered them warrant their standing, limits them to the application of the principles previously inculcated, limits them to those only who have previously given proof that they could by proper efforts be qualified, and informs them as to the outcome of success or failure in the trial. These principles we see exhibited in the tests given in grammar schools, high schools, colleges and universities; in the tests imposed on the students of theology, medicine, law, arts, sciences, etc., for graduation; in tests imposed upon candidates for the learned degrees and titles and in the tests for promotion in statesmanship, professorships, industry, manufacture, finance, business, militarism, yea, in practically all human affairs implying promotion for success, demotion for failure. Nature in human experience is replete with illustrations showing that parental failures make their children the recipients of the effects of such failures, as Adam and Eve's children inherited the ill effects of the failure of their original parents. Thus even the analogy of nature corroborates the feature of God's plan on Adam's, Eve's and our trial. 

There is a close analogy in the constitution and course of nature and the teaching of the Bible on the penalty of sin—death, not eternal life in torment. There is nothing in the constitution and course of nature that furnishes an analogy to eternal life in torment as sin's penalty. Nature furnishes us no example of a destruction-proof body, which would have to be had in the case of one undergoing eternal life in torment; nor does nature furnish us one example of an animal being with a life-principle inseparable from a destruction-proof body. Hence there is no analogy in nature to eternal life in torment as the penalty of sin. But the constitution and course of nature is full of illustrations 

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of the reign of death as sin's penalty. Every animal body, including that of humans, is capable of destruction and in the fullness of time turns into destruction, and life-principle is separable from every animal body, including those of humans, and in the fullness of times is separated from the body in the completion of the death process. Thus the constitution and course of nature is full of analogies to death as the penalty of sin. Not only is this illustrated in the completion of all animal creatures and plant existence as analogies, but the fact of death as sin's penalty is proved by the death of all natural men in the fullness of time. Death lurks in all earth's elements and forces on their being used contrary to knowledge and fitness. Thus wrongly used waters drown, poisons kill, electricity electrocutes, beasts destroy, gases asphyxiate, etc., their misusers; excessive heat consumes to death and excessive cold freezes to death. Yea, the violation of any law of nature partially or wholly kills the violator. Accordingly, the constitution and course of nature furnishes many analogies of sin's penalty, and in the case of man does prove death to be sin's penalty. 

The Bible teaches that evil has been permitted to teach by experience mankind a proper appreciation of the bad nature and effects of sin, so that, when man comes to his Millennial experience with righteousness, and when, from it he learns, too, by experience, a proper appreciation of the good nature and effects of righteousness, he may, by these two appreciations gained from the most thorough of teachers, learn to hate and forsake the former and love and practice the latter, and thus be fitted for everlasting life. At the present time he is getting his education in evil by experience. Hence his full education in both principles is not yet had, and therefore the full, pertinent purpose is not yet gained. Nevertheless we see enough of the first experience to see a part of its lesson being taught, even if it is not yet learned sufficiently. An analogous principle we see illustrated in the course of nature,

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e.g., the burnt child dreads the fire; for its untoward experience with it deters it from tampering with it; those injured by electricity, gas, water and poison avoid these as deadly enemies. The sufferer from gout frequently reforms his eating habits, the drunkard by suffering the horrors of delirium tremens at times gives up his bottle, the syphilitic suffering the horrors of syphilis often gives up whoremongering, the dyspeptic by his wrong-eating produced miseries frequently gives up his indiscriminate eating, the convict by the rigors of imprisonment sometimes gives up crime. Even the brute creation furnishes analogies to the lessons now being inculcated by man's experience with evil: animals caught in traps, and suffering much before escaping from their clutches, learn to avoid traps. The contentious dog that meets his dog master in fighting and suffers great pains and injuries thereby learns to avoid similar encounters. Cats and dogs maltreated in their encounters with one another often learn to avoid their injurers. So, too, lions almost always coming out second best in their encounters with gorillas, steer away from them, and in Africa are almost never found within 1000 miles of the gorillas' habitat. These few from among many illustrations furnished by the brute creation are analogies in the constitution and course of nature to the lesson on hating and avoiding evil that man is to learn from his experience with evil. 

In the preceding paragraph there was pointed out the purpose of the experience with evil for the world in general, i.e., the unbelief class. But the Scriptures, in harmony with the thought that mankind consists of two classes, an unbelief class and a faith class, teach that as to the faith class the experience with evil has an altogether different purpose and effect from that of the unbelief class, i.e., through the experience with evil the faith class is ennobled and elevated in character, thereby being taught faith, hope, self-control, patience, piety, brotherly love, charity, sympathy, kindness, long-suffering, forbearance, forgiveness, gentleness, 

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tenderness, moderation, magnanimity, meekness, humility and most other active and passive graces, as well as is strengthened, balanced and crystallized in Christlikeness thereby. The constitution and course of nature furnish us analogies to these two purposes of the experience with evil. The same sun hardens cement and melts wax. Heat ordinarily expands metals, e.g., lead, but contracts antimony, hence by their combination they make type stable. Much heat dissolves metals, but refines gold and silver. The same wind often causes havoc, but erodes into beauty many a rock in mountains. Thus the present hardening effect of evil on the unbelief class (which effect will be removed through the future experience with good) and the present melting effect of evil on the faith class, are analogous to the constitution and course of nature. Moreover, many things in nature are analogous to the refining effect of suffering on the faith class. The wind's erosive effect on rocks, flowing water's smoothing effect on rocks and pebbles, the effect on granite and marble of the sawing, cutting, chiseling, pounding, grinding, rubbing and polishing processes; subjecting iron ore and scrap to intense heating and then pounding and shaping them into steel; the cutting, grinding and polishing methods for perfecting precious stones from their natural state into very beautiful gems, e.g., diamonds, rubies, etc., the oyster exuding its juices on irritating grains of sand within its shell and thereby producing pearls of great value; making the soil more productive by the plowing, harrowing and hoeing processes; pruning vines and trees into improving and increasing their fruit; the processes of turning rags into beautiful stationery, and wood into wrapping paper, maple sap into maple syrup and sugar, etc., etc., etc. Thus the refining effect of tribulation on the faith class finds numerous analogies in the constitution and course of nature. 

Broadly speaking, the application of salvation, provided in God's plan to individuals is along two lines of activities: one of election, the other of free grace. 

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There are two elect classes, priests and Levites viewed from the temple picture, and kings and nobles viewed from the Kingdom picture, in the plan of God, while free grace will act indiscriminately toward the non-elect grouped in two classes, one a quasi-elect class, Jews and faith-justified ones, the other the rest of the non-elect race. The elective features of God's plan find many analogies in nature. The queen bee and the male that impregnates her and the queen ant and the male that impregnates her, are illustrative of the Church and Christ as the chief elect, while analogous to the elect of the secondary elect class—Great Company and Ancient and Youthful Worthies—are bee and ant females that lack reproductive ability, even as the secondary elect do not become parents of the non-elect, which the primary elect class do. Moreover, the police bees and ants are analogous to the quasi-elect believing Jews and faithful faith-justified ones and the rest of the bees and ants—workers—are analogous to the rest of the non-elect, unbelieving Jews and the Gentiles. The constitution and course of nature in human society furnish us with other analogies to the elect and non-elect. As therein not all are elected to office, so in God's Kingdom not all are elected to office. As certain ones are so elected in the constitution and course of nature of human society, those who are presumed to have fitness therefore, so is it in God's Kingdom. As in human society there are main and subordinate rulers elected, so is it in the Kingdom of God. As many are nominated for chief and subordinate officers in human society, so is it in God's Kingdom; and as in human society those only are selected who make a successful run for office, winning approval of the electorate therefore, so is it in God's Kingdom. As in human society the elect are not selected in order to the torture, but to the blessing of the non-elect, so is it in God's Kingdom. And as faithful and efficient earthly rulers after their election actually bless the non-elect, so will it be in God's Kingdom. These principles of election and

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free grace find their analogies in other spheres, e.g., in herds of elephants, buffaloes, cattle, reindeers, etc., in flocks of sheep and goats, in colonies of gorillas, apes, monkeys, etc. Therefore, the two salient features of God's plan in its application of salvation to the elect and non-elect are analogous to the course of nature. 

The carnation of the Logos, the prehuman Christ, is analogous to the constitution and course of nature. Since the soul, and thus sin and death, are transmitted in heredity by the father and the body is developed by the mother, Jesus could not have had a human father without inheriting sin and death, which would have nullified His Saviorhood, and would have made Him need, instead of being, a Savior. Hence, while He had a human mother, He, the sinless Savior, could and did have no human father. However, His carnation was along the lines of nature's course. In human or any other animal begettal two things come from the male: (1) the life-principle and (2) minute parts of all the male's brain organs charged with their qualities. It is because of the male's losing this part of his brains in the act of begetting that immediately thereafter he becomes quite weak and usually needs sleep or rest. In Jesus, human begettal, God as His Father used the life-principle and the dispositional qualities of the Logos instead of the life-principle and brain elements and qualities of a male to fructify the ovum in the Virgin Mary, from which she developed a fetus into becoming Jesus in nine months; and thus in Jesus' begettal there was observed the principle that operates in the course of nature in connection with human and other animal begettals. Hence there was nothing contrary to the constitution and course of nature in Jesus' begettal, though a human male was not used therefore, because he could not have been used to produce a sinless Savior. And if the imperfect life-principle and imperfect brain elements and qualities of a begetting human father develop out of the substances that the mother furnishes the growing fetus, a child after the 

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father's image; the perfect life-principle and perfect mental, moral and religious qualities in the Logos' disposition could and did develop out of the substances that Mary furnished the growing fetus, a child after the image of God, who originally gave the Logos His perfect life-principle and the perfect mental, moral and religious qualities of His prehuman disposition, i.e., was the Logos' Father. Of late years certain species of brute life have been produced, e.g., rabbits, without a male depositing the begetting seed. And in the case of at least six women parthenogenesis, virgin birth of human beings, as reported several years ago by the magazine, Time, has been brought about, i.e., human births without a male depositing the human seed in the act of begetting a human being. In all six cases only females were born. The six women became impregnated through the artificial application of life-principle, derived from a male, to the pertinent parts of their bodies through artificial apparati. It would be very interesting to observe these six daughters as they grow up, especially to note how their mental, moral and religious organs may unfold; for we opine that they will therein be idiots, inasmuch as all parts of a male's brain organs and their pertinent qualities were likely not transmitted in the act of their begettal. While these cases overthrow the objections to the possibility of parthenogenesis (virgin birth), at any rate Jesus' human birth without a human father was in harmony with the pertinent course of nature. 

The fact of Jesus' Saviorhood is in line with the constitution and course of nature as these operate in human society. In Chapter III the 21 evils under which mankind suffers in the curse and the 21 offices through which Jesus exercises His Saviorhood unto delivering mankind from the curse in its 21 evils, each office curing its correlated evil, are set forth. These 21 curse features and 21 Savior features have analogies in the constitution and course of nature. In many countries enslavement for debt has prevailed; 

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and some individuals by hard work have acquired a sufficiency of ransom money, and thereby have purchased the liberation of these, even as Jesus as Ransomer does for mankind. In many courts there have been law-condemned, but reforming convicts, who by their lawyers' making good their fines and other delinquencies, have been freed from their sentence, even as Jesus as our Advocate does for us. Many have lacked in civic obligations, whose lack has been made up to them by others' covering their deficiencies by their assets toward the State, even as Jesus as our Righteousness imputes His human righteousness as His asset to us before God, thereby making us acceptable to Him. Many a woman has had a selfish and worldly life whose past deficiencies have been made up by a noble bridegroom, e.g., the Emperor Justinian raising up Theodora from her degraded harlot life unto his throne as his queen who henceforth lived blamelessly, even as Jesus as Bridegroom delivers us from a selfish and wordly life by betrothing us unto Himself, and in this betrothed condition ennobles us in character as well as in position. At times some parents and children have lived at variance with one another, but later by a friend of both have been reconciled with one another, e.g., David and Absalom reconciled by Joab, even as Jesus as High Priest reconciles God and us with one another. Many people have been densely ignorant who were rescued therefrom by kind teachers, e.g., the heathen of Oceania, have been grossly ignorant and gained enlightenment from philanthropic Christians, even as Jesus as Teacher enlightens our ignorance by teaching us God's Word. 

Captives have been rescued from enemies' hands, e.g., prisoners of war freed by their compatriots, even as Jesus as Deliverer frees from the captivity of Satan, sin and death. At times people have lived in enmity to right conditions, e.g., drunkards, drug addicts, slaveholders, who have been by reform captains like Willard, (Theodore) Roosevelt, Wilberforce, etc., led in a 

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war against their oppressors, even as Jesus as our Captain leads us into successful warfare against our enemies, sin, error, selfishness and worldliness, which we formerly loved. Some have been weak mentally, morally and religiously, who have been helped out of such a condition, e.g., many depraved heathen who have been made clear in head and heart by well disposed and clear-headed people who undertook their uplift, even as Jesus as our Head enables us to think clearly, to feel kindly and will righteously and lovingly. Many people in distrust of one another have been enabled to trust one another through a mediator guaranteeing each to the other, e.g., by bonding each to the other to make a contract operative, even as Jesus as Mediator, giving all concerned a guarantee satisfying each other, will make God trust the world and the world trust God. By transfusion many a person has given a new lease on life to another, even as Jesus as Father will give the restitution world a new lease on life. 

The supply of a lack of a suitable law given by competent law-givers, like Athenian laws supplied by Solon, Spartan laws by Lycurgus, Roman law by Julius Caesar, imperial laws by Justinian, the laws that govern bee and ant colonies and other colony living animals, etc., are good analogies from the course of nature to Jesus as the perfect Law-giver supplying with a perfect law man's lack of perfect laws. The peace makers and spreaders in all nations are a good analogy from the constitution and course of nature as it exists in humanity to Jesus as the Prince of peace who makes peace between God and man, and will in His Kingdom make and maintain universal peace among men. Man's lawlessness making necessary rulers enforcing law, and lawlessness among certain insects and animals put down by their pertinent officers, e.g., bee and ant police, are analogous to Jesus as King, who will put down all lawlessness and rule in righteousness. Parents, teachers, etc., revealing lacking knowledge to children, pupils, and animal parents revealing

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needed knowledge to their offspring and dependents are in the constitution and course of nature analogous to Jesus as Revealer supplying man's lack of Divine knowledge. The impracticability of beings, especially the young and inexperienced in all orders of nature, to supply their needs, made up to them by others' acting as executives for them, is an analogy in the constitution and course of nature to the impracticability of man as to making or using saving arrangements which impracticability is made up by God's Executive. 

Physicians, nurses, etc., and in some cases pertinently intelligent animals and insects that supply remedies to cure disease in patients are analogies to Jesus, the good Physician, who cures physical, mental, moral and religious sicknesses in His patients. Animals, insects and humans who own and administer their properties which they rescue from others' misuses are in the constitution and course of nature analogous to Jesus as Lord, who as such owns and administers His holdings, which Satan, etc., have misused. People who train and prepare others for the tests attendant on their probation for positions and promotions are in nature analogous to Jesus, the judge, who trains and prepares His people for the tests attendant on their gaining and retaining life everlasting. Trainers who purge their trainees from faults and develop them in good for fitness to their callings and gold and silver smiths purifying and refining gold and silver are illustrations in nature of Jesus as the Purifier of His people from the dross of evil and their Refiner as pure symbolic gold and silver. Shepherds and in the case of some animals, e.g., dogs and ants, seeking and finding their lost charges and restoring them to their own, are illustrations in nature of Jesus, the good Shepherd, who seeks and finds and restores His straying people. Thus we—have seen that as to the 21 features of the curse and the 21 offices through which Jesus exercises His Saviorhood we have for each one nature's analogies.

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God's requirement of repentance as a prerequisite of justification is in line with the constitution and course of nature; for in human society the wholesome requirement of reformation is put upon one who is to be forgiven and reinstated in—favor, since an impenitent wrong-doer must always lie under the handicap of the suspicion of his repeating his wrong act. Hence family discipline properly requires sorrow for wrong-doing, promise of betterment and the enacting of the betterment before full forgiveness and reinstatement into favor are granted. The same condition prevails in schools, colleges and universities. In the management of stores, manufactories, industry, finance, if the act does not effect the discharge of the wrong-doer, a correction of the wrong and a reasonable assurance of its setting aside are required. In the matter of the pardon of convicts the requirement of assurance of reformation and of evidence of reformation are required by the pardoning board to be given to it and often to the prosecuting attorney and the trying and sentencing judge. Vestiges of this principle are seen in the way dogs, cats and goats treat their offenders. 

The next feature of God's plan of salvation for the second dispensation is justification by faith. The basis of such a justification is the ransom sacrifice that Jesus laid down from Jordan to Calvary and His reckoned or actual imputation of its merit on behalf of those for whom He acts as Advocate. Its presuppositions are man's sin and consequent condemnation. Its requiring cause is Divine justice; its impelling cause is God's love that gave His Son unto death for us; its effective cause is God's power; its planning cause is God's wisdom; its meritorious cause is Christ's righteousness and its instrumental cause is faith. Justification is set forth in the Bible as a court scene, in which God is the judge; the law is His justice, the sinner is the guilty and condemned convict and Jesus is the Attorney or Advocate for the convict. The trial had already taken place and the sentence passed and 

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is being carried out. The convict has nothing that can work remission of the sentence and of his sin against the law. But he desperately needs and seeks mercy, while undergoing the process of the penalty's infliction. His efforts to reform and his cries for mercy, which are brought to the attention of the judge, cannot prevail to effect a pardon for him. But the judge is not unmoved by his efforts to reform and his cries for mercy. He calls Jesus' attention, as that of the Attorney in favor with the judge, to the case, suggesting that He with His merit meet the law's requirements, and thus secure the pardon of the convict, who has full confidence in the judge's good will and the Advocate's merit to save him. Jesus satisfies justice by the reckoned or actual imputation of His merit on behalf of the convict, the former securing his tentative release, the latter his actual release from the sentence. As a result the judge frees the convict and restores him without prejudice to his full citizenship in the country. And all that the convict needs to do to gain the pardon is to believe the act of pardon and act on it. Scenes like the above frequently occur in human courts when an attorney makes good a convict's debt to the law, and thus secures his pardon and full reinstatement into citizenship without further prejudice to the pardoned. Thus justification by faith finds an analogy in the constitution and course of human nature as to court matters in case of the pardon of convicts whose debt to the law is made good by a friendly advocate at the instigation of a merciful judge. The requirement that the faith-justified live a righteous life by cultivating and exercising supreme love to God and equal love to man, thus abounding in the virtues of justice, after and in consequence of their pardon also finds analogies in the constitution and course of nature, e.g., the pardoned convict is required to act justly as a citizen after and in consequence of his pardon; the forgiven child, wife, husband, employee and pupil are also required to act justly after and in consequence of their pardon, so 

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too, are the forgiven brother, sister and other relatives, friend, acquaintance and stranger. This principle is also acted out in the social relations of bees, ants and some dogs, horses, cows and sheep. Hence God's requirement that the faith-justified live a righteous life after and in consequence of their pardon is in harmony with the constitution and course of nature. Other features of God's plan illustrated by analogies in the constitution and course of nature will be presented below. But those so far presented prove for them that there is in them nothing unreasonable or against the constitution and course of nature, which logically removes all objections to their acceptance. 

The next step after justification in the Divine plan is consecration, which means a surrender of self-will and others' will and an acceptance of God's will as one's own, which results in a deadness to self and the world and an aliveness to God. In the case of Jesus and His footstep followers such deadness to self and the world and aliveness to God implies that they sacrifice their human all unto death in God's service and interests, while keeping their wills so dead, and while taking God's will as their own, study, spread and practice His Word, endure the incidental experience and practice accordant watchfulness and prayer. This Jesus and the faithful have done until and unto death. That God should have invited them to such a course, and that they should fulfill it, is in harmony with the constitution and course of nature, as a number of illustrations will show. We see this is the case of subjects and sovereigns, employees in the service of their employers, citizens in the state's requirement of them and in their response thereto, constitutional rulers and the fundamental laws of a country, government heads and their subordinates, soldiers in their relations to their rulers and superior officers, officers and commanders in their relations, police and their superintendents, members of orders and their superiors in order relations, servants and masters, pupils and teachers, 

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on the one hand, and school superintendents, colleges and universities in their executives on the other hand, department heads and subordinates, and parents and children. It is clearly illustrated in the relations between the queen bee and the other bees, the queen ant and the other ants and the queen termite and the other termites. Some of these examples only partially illustrate the facts implied in consecration; others, like the cases of monarchs and subjects, constitutional rulers and the fundamental laws, soldiers and army officers, commander-in-chief and subordinates, department heads and subordinates, and in war soldiers and commanders, illustrate about every detail of the subject. 

Taking up the separate features of consecration, we can see their analogy with the constitution and course of nature, e.g., consecration's self-denial is illustrated by the self-denial that the soldier, the subject, the employee, department subordinates, citizens, police, order members, servants, pupils, children, government employees must exercise in their fulfillment of their several duties. World-denial is seen pictured in some of the relations of soldiers, citizens, subjects, department subordinates, governments in certain attitudes toward other nations and aliens, and children in their extra-family attitudes. The study of the Word as the means of ascertaining God's will by the consecrated is seen figured forth by soldiers, police, order members, government employees, children, subjects, employees, department subjects and citizens, studying their several instructions in order to learn what their pertinent duties and privileges are. Such teaching their fellows on these instructions illustrate the consecrated instructing one another in the duties and privileges of the consecrated; their living out and putting into practice these instructions illustrate the consecrated practicing God's instructions; their doing such self-denial and world-denial as to their study, spread and practice of such instruction amid hard and adverse circumstances symbolize the consecrateds' like acts under hard and 

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adverse circumstances. Their watching their pertinent attitudes, reactions and responses to these five sets of acts picture forth the consecrateds' like course; and their asking for the supply of their needs along any of these lines from their superiors illustrate the consecrateds' use of prayer in like needs. Hence we see that consecration as a whole and in its seven parts is analogous to the constitution and course of nature. 

God's requiring that each and all of the consecrated be faithful to Him and His cause in the use of their several abilities and opportunities is also it, harmony with analogy of nature in its constitution and course. In the varied natural relations set forth in the two preceding paragraphs as illustrations it will be recognized that in each illustration there is a variety in ability and opportunity, e.g., in the army there is a vast difference in ability and opportunity; and each is required by his superior to be faithful according to these differences. So in all the other illustrative examples the same principle is observed whenever favoritism is ruled out, and things are conducted along the lines of impartiality and efficiency. God illustrated this principle as to Jesus, the Apostles, star-members, their special helpers and all the rest of the consecrated. And God's promoting or demoting, approving or disapproving, rewarding or chastising, according to the good response or ill response of each, finds its analogy in the relations given above along the lines of promoting, demoting, approving and disapproving, rewarding and punishing, according to the good or ill response of each in the classes cited above, when impartiality and efficiency prevail in the superior. These things, accordingly, illustrate the different uses in this life and in the kingdom that God has made and will make of Jesus and His faithful followers, rewarding each one in the proportion of his spirit of response to God's providence as to the use of his abilities and opportunities. Accordingly, we see that the various phases of consecration find pertinent analogies. 

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During the Gospel Age God is bringing into existence a new order of beings, Divine beings; and He has been giving the consecrated the opportunity of undergoing this change of nature, which is ministered to them as a generation unto spirit nature. This generation of a new order of beings passes through a sevenfold process: (1) a begettal in which the Word of God is the germinating seed (Jas. 1:18; 1 Pet. 1:3, 23; John 1:12, 13; 3:3; 1 Cor. 4:15; Phile. 10; 1 John 5:1); (2) a quickening (John 6:63; Eph. 2:1, 5; Col. 3:13; 1 Tim. 6:13); (3) growth in grace, knowledge and service (2 Pet. 3:18; Eph. 4:15; 1 Pet. 2:2); (4) strengthening in grace, knowledge and service (Eph. 3:16; 6:10-17; Col. 1:11; 2 Tim. 2:1; 1 Pet. 5:10); (5) balancing in grace, knowledge and service (2 Thes. 2:16; 3:3; 1 Thes. 3:12, 13; Jas. 5:8; 1 Pet. 5:10; 2 Pet. 1:12); (6) crystallization in grace, knowledge and service (Rom. 8:29; Luke 6:40; Eph. 4:12; Heb. 13:20, 21; 1 Pet. 5:10) and, finally (7), the birth of the Spirit, which makes them Divine beings in the first resurrection (John 3:5-8; Col. 1:18; Rev. 1:5; 1 Cor. 15:20, 23; Jas. 1:18; 2 Pet. 1:4; 1 Cor. 15:50, 52-54). This generating of Jesus and the Church into Divine beings finds analogies in the generation of all animal beings, which in every case pass through similar seven processes. Hence such generation of Jesus and the Church as Divine beings is analogous to the course of nature. 

God's giving Jesus, as the best, most efficient and faithful of the Little Flock, headship over this new creation finds analogies in the constitution and course of nature, which we see in the headship of our intellects, sensibilities and wills over our other members, in the prime-ministerships in governments, in commanders-in-chief in armies, in executiveships in corporations, financial institutions and other businesses, in the firstborns in some families, in superintendents in schools, in presidents in universities, in ants, bees, etc. The differences in the members of Christ's Body as to character, position, use, progress, etc., find

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analogies as to character, position, use, progress, etc., in the members of our natural bodies, subjects, employees, citizens, governmental subordinates, members of armies, police forces, teachers and pupils, subordinates in corporations, financial institutions and other businesses, brothers and sisters, ants, bees, etc. The unity of Christ's Body has analogies in the unity of our natural body, in the state, in each of its governmental departments, in an army, in a police force, in school, college and university, in the family, in a corporation, in a financial institution, in a business, in a bee, termite or ant colony, etc. The harmony in Christ's Body finds analogies in the harmony that reigns as between the different functions of our natural bodies, in state, in family, in an army, in a police force, in an educational institution, in a corporation, in a financial institution, in a business, in ant, bee and termite colonies, etc. The difference between the Little Flock and the Great Company as classes is illustrated in the difference between the more faithful and the less faithful in state, in business, in armies, in police forces, in pupils, in educational institutions, in children, ant, bee and termite colonies, etc. Since all life-principle is the same, the likeness of the life of the Little Flock and that of the Great Company finds its analogy in electricity, light, heat, radio, ether, etc. But the difference between the immortality of the former and the mortality of the latter and of the world, due to the different kinds of bodies that each of these will receive, is illustrated by the difference of the light that lamps of different wattage give, the difference of the amount of electricity that other instruments of different voltages receive, the difference of the amount of radio that different station dials receive, the difference in the amount of heat that various gases and coals potentially contain, etc. 

There are many relations between Jesus and the Church that find analogies in the constitution and course of nature. Their forming a spiritual nation is illustrated by Fleshly Israel as a nation and by other nations. Their relation of endearment and loyalty to 

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one another is pictured in those espoused and in bridegrooms and brides, especially Adam and Eve in their state of innocence and Christian espoused and bridegrooms and brides. Their fatherhood and motherhood as the Second Adam and Eve is manifest in the first Adam and Eve. Their being the firstborns is seen in privileged primogeniture in ancient and modern times. Their being the elect is shown forth in candidates and the elected to political office, in Jacob contrasted with Esau and in Israel, the chosen nation, in contrast with heathen nations. Their being Commander-in-chief and soldiers is typed in Gideon and his 300, in Joshua and his soldiers and in general in any commander-in-chief and his subordinate army. Their being Kings is illustrated in Solomon and any other earthly king. Their being Lords is shown by the chiefs in Israel and the higher nobility in various kingdoms. Their being judges is represented in Joshua, Othniel and other secular judges. Their being High Priest and Underpriests is illustrated in Israel's high priests, Aaron, etc., and his sons, etc. Their being the Mediator is pictured in Moses and the bonding persons and companies which by their bonds mediate earthly contracts. 

Their being the Great Prophet is seen in Moses and other great teachers. Their being God's dwelling place, His meeting place with, and blessing place for His people, is shown in God's temple at Jerusalem and in other temples. Jesus' being the chief of God's temple, the Apostles and Gospel-Age general prophets subordinate leaders in God's temple and the rest of the brethren the rest of God's temple, are typed by Solomon's temple, respectively as chief corner stone, foundation stones and the superstructure stones. Their being God's religious government Millennially is symbolized by Jerusalem and other national capitals. Christ being the nourisher and sustainer of His faithful is illustrated by the relation of the vine to its branches. Their being the Seed of Abraham is typed by Isaac, Isaac and Rebekah and Israel. Jesus being the Teacher and the Church being His pupils is seen illustrated in 

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any teacher and pupils. Their being pilgrims and strangers in this world is seen pictured in travelers in foreign and inimical countries. Their being Sons of God and elder Brother and younger brethren is shown in the eldest and other children in a family; and the Little Flock as males and the Great Company as females is likewise shown by the sons and daughters of a family. Jesus as the chief, and the Church as subordinate winners of men are well illustrated by fishers and hunters. Jesus as the caretaker of God's people, and they as His cared ones are well pictured forth as shepherd and sheep in a flock. Their fellowship in privileges and service is pictured forth in the Lord's Supper, as well as in various fellowshipping associations among men and beasts. Their being co-sufferers unto death and risers into life is symbolized in water baptism. And their being partners with God in the outworking of His plan is well seen in a business partnership consisting of a senior partner, a chief junior partner and subordinate junior partners. 

The Scriptures represent the Christian life in some of its descriptions as an embryonic life and in others as a born life. Above we pointed out the sevenfold analogy of the generative process as an embryonic life. This viewpoint is Biblically set forth in order clearly to bring out God's and the Covenant's part as Father and Mother in the generative process of bringing Divine beings into existence. If Their part were all that there is to the Christian life, it would be a passive thing, so far as we are concerned, illustrated by the generative processes in all animal life. But there is an active part to the Christian life; and this is brought out by the Scriptural descriptions of the Christian life as a born life, e.g., those two features are respectively brought out in the reckoned born condition, actually the embryonic condition, as sons in 1 John 3:2, and in the actual born condition of the first resurrection in Rom. 8:23. These two conditions are typed by Isaac in embryo and in his after-born experiences, as in this 

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type Abraham and Sarah represent God and the Covenant respectively. A few analogies of the born condition, the active part of the Christian life, will be in order here. The natural babe in all mammals is first nourished on milk, so are the babes in Christ first nourished on the milk of the Word, which they must imbibe as their nourishment. Thereafter natural beings increasingly eat the more substantial foods, until they can eat the strongest foods whereby they grow and become strong, even as God's people for their further growth must increasingly partake of the more substantial parts of God's Word as their spiritual food, until they can appropriate its strongest and deepest features, and thus they grow strong in knowledge. 

Natural beings must by exercise make themselves increasingly strong, even as by exercising themselves unto godliness God's people assimilate the nourishment derived from their food and thus grow and become strong in grace and knowledge. To be useful and fruitful in life the natural man must take up some employment, even as the spiritual must serve God's cause in order to become fruitful in grace, knowledge and service. As natural beings to become as strong as they can become must exercise themselves and work at things that require exertion to the extent of their ability, so by exercising themselves in grace, knowledge and service amid untoward conditions requiring increasingly the exertion of all their powers to their full ability, the spiritual man becomes strong in grace, knowledge and service. And as natural beings to balance their several powers and capacities must first successively and then conjointly and then harmoniously exercise these powers and capacities, so, too, must the spiritual man do these three things to their graces, their knowledge and their services and these mutually with one another, whereby they develop balance of character. And, finally, as the natural man, e.g., the boxer, the wrestler, the racer, the soldier, etc., must do these various works until they are brought to the 

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perfection of their respective special powers and abilities for success in their various spheres of activity, so must the spiritual man amid crucial tests of trial and suffering crystallize their graces, knowledge and service already developed, strengthened and balanced, until nothing can break their loyalty in these. Thus in the features of the Christian life we find analogies. 

We have just pointed out the constructive-features of the Christian life as analogous to nature, but, additionally, there are, other things pertinent to Christian experience: destructive features, which find analogies in the constitution and course of nature. A few of these will now engage our attention. The Bible teaches that if we neglect to use the Divine helps, we will degenerate, for "from him who hath not [used his opportunities] shall be taken away even that which he hath." It is a matter of Christian experience that if we do not use our Christian knowledge for profit, we will gradually lose it, even as fish that live in the depth of the ocean, where all is pitch darkness, lose the ability to see, though they retain the organs of sight, eyes. It is a matter of experience that the Christian who does not develop the graces gradually loses the power to develop them, even as the legs of various animals that remain unused lose the power of walking. It is a matter of experience that those who cease to serve God's cause gradually lose the ability so to do, even as arms, hands and fingers that remain unused for years, e.g., if kept that long in a cast, not playing on an instrument or not writing short-hand for years, lose their ability to do the things formerly done. Our producing good or evil results in the sphere of conduct follows fixed laws in the realm of character: we do not exercise good characteristics and develop bad characters, nor do we exercise evil characteristics and develop good characters. As a man sows, so does he reap: sowing good conduct reaps good characters, and sowing bad conduct reaps bad characters. Nature teaches this on all hands: wheat, corn, rye, oats, etc., beast,

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bird, insect, reptile, fish, crustaceans, etc., develop their own kind respectively. The law of nature and grace is the same here: whatsoever a man soweth, that shall he also reap. The law of nature in all its spheres is conformity to type; and the law of character in all its ramifications is conformity to type. This law applies, varyingly as each case requires, not only to sinners, but also to the justified and the consecrated, and that, too, to the present three classes of the consecrated. 

The degenerating effect of the Great Company's double-mindedness is seen in the citizen whose patriotism sways back and forth in its partial devotion to self and to the state, in the employee in his partial devotion to self and to his employer, in the diplomat in his partial devotion to his own and his country's interests, also in the double-minded soldier, teacher, pupil, husband, wife, etc., etc. The traitorous characters of the Second Deathers find their illustrations in traitors to their countries, to their professions, to their husbands, to their wives, to their employers, to their employees, to their superiors, etc., etc. The evil effect of sin on all classes is pictured forth in the roiling of clear water by throwing a stone into its muddy bottom, in its pollution by throwing filth and mud into it, in the swine making itself unclean by wallowing in the mire, in the spread of poison by the blood throughout the body, in the sickening and killing effect of contagion and infection, in alcohol, other stimulants, drugs, etc., injuring the body and brain. The evil effect of false doctrine in the New Creature is at its worst illustrated by the effect of poison, intoxicants and drugs, and at its best by that of impure food, etc., on the stomach and brain. The second-deathers' fixedness in evil is illustrated by the irreformability of the rattlesnake, the cobra and the mamba. The refraining of the justified to consecrate finds its analogy in able-bodied men refusing to enlist in times of their country's need, in the slacker who refuses to undergo hardships for his imperiled country, like the soldiers of Gideon's army who were afraid

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to go forward unto warfare, like the luxury-loving who prefer ease to warfare for liberty and ignobly succumb to slavery, and like the cowardly who give up in sight of the enemy. Those who lean upon the crutches of denominationalism, creedism, channelism, etc., thinking that they will be swept on to victory with almost no effort by the multitude with whom they mingle are semi-parasites, like the Spanish moss, the mistletoe and the dodder that live on tree and plant life other than their own, and like such they never develop an independent existence nor contribute to the good of others. They are like the hermit crab, which, instead of standing the rigors of crab life, gains for itself as a home the vacant shell of a dead mollusk and develops laziness, weakness and stupidity, just like the thorough channelite, the great or little Romanist and the creedal sectarian Protestant, great and little. And those who with blank unquestioning minds and open mouths swallow everything without study, when presented to them, by the "channel" are like the complete parasites that live on the hermit crab, like the lice and bedbugs that live on beasts, fowl, people, etc., like larvae that fasten themselves on leaves of trees and other vegetable growth, and like the tapeworm as a parasite that eats whatever comes along. Accordingly, we see that the things and qualities destructive of character have in their ill effects their analogies in nature's constitution. 

Jesus' course (Luke 19:11-27) as to His entrusting some of His goods to servants to invest profitably for Him on leaving the earth, His going to heaven, there to receive a kingdom, His returning and on returning reckoning with these trustees and with those who, refusing to have Him become their King, sent out an embassy to God to refuse Him the kingdom, has had an analogy often in history. The one that He likely had in mind in giving this parable occurred while He was a child in Egypt. On the death of Herod, the Great, his son Archelaus repaired to Rome to Emperor Augustus to request the kingdom of his father for himself;

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and about to leave he entrusted certain of his servants with his goods profitably to invest during his absence. But the Jews, disliking Archelaus, sent an embassy to Rome to entreat Augustus not to grant him the kingdom. Within certain limits Augustus granted Archelaus' petition. Thereupon he returned, reckoned with his servants and punished his enemies who, refusing to consent to his becoming their ruler, sought to secure Augustus' refusal of it to him. Here we find a fine analogy in human nature on Christ's entrusting stewardships to His servants, His ascension, stay in heaven, obtaining the kingdom, second advent, reckoning with his faithful and measurably faithful and punishing His opponents in the time of trouble. Such analogous things have happened so often in history, particularly in Persian, Greek, Roman and Medieval history, as to make us accept the thought that they are things innate in human nature in similar conditions. 

The resurrection of the Church unto spiritual life in its four elect classes, two at the beginning and two at the end of the Millennium, finds analogies in the constitution and course of nature. The Apostle Paul (1 Cor. 15:35-41) gives us certain analogies in nature to certain features of the resurrection, especially its process, nature and the different bodies of the resurrected classes. The different classes of the resurrected may be illustrated by various grains: wheat, the Little Flock; barley, the Great Company; rye, the Ancient Worthies; and oats, the Youthful Worthies, while corn may be used as an illustration of the restitution class. The fixity of these classes, as existing in their condition in the dying processes unto the death state, is well represented in the fixity of each kind of grain bringing forth after its kind and after no other kind. Corresponding to the preservation of the life-principle and the character of the different kinds of grain is God's preserving the life-principle and character of each one in his own class. The sowing of the grain corresponds to the consecration and Spirit-begettal of the elect

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classes and the sowing of sin and error in the non-elect class. The dying and death of the different kinds of grain correspond to the dying and death of these elect classes and the non-elect class. The life-principle developing out of the farinaceous substance in these different grains in their dying a root that it sends downward and a shoot that it sends upward represents how the new will takes out of the Spirit (energy, power) and Word of God new-creaturely will and spiritual capacities in the four elect classes and how the new will of the restitution class will develop out of the same Spirit and Word of God the start of a new human disposition in those new human qualities. The growth of the root and shoot represents in the four new-creaturely elect classes and in the restitution class their growth in knowledge and service; and the production of new grains in the ears represents the growth in the fruits of the new-creaturely Spirit in each individual of the four elect classes and the growth in the fruits of the renewed human spirit in each individual of the restitution classes. The gradualness of the growth processes from root and shoot to the ripe grain illustrates the gradualness of the resurrection process. The ripe grains represent the perfection of the resurrection process; for we are to remember that resurrection means the perfection of body, heart, mind and will in the resurrected one. That the resurrected body is not the one laid down in death is illustrated by the fact that the ripe grain is not the same one that was sown. The differences in nature of the resurrected ones find analogies in the different kinds of flesh and stars as well as of grains (1 Cor. 15:39-41). These are some of the analogies that the constitution and course of nature furnish illustrative of various features of the resurrection in its spiritual parts and in its human part. 

In connection with our Lord's Second Advent the Bible shows that He will manipulate conditions unto a revolution within and against Satan's empire, called, among other names, Armageddon, whereby Satan's 

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empire will be overthrown. Subjects have the right to revolt against a tyrannous, evil-inflicting, oppressively exacting and wicked empire; and especially is this true of the subjects of Satan's empire, which as a usurped empire has no right to exist, and is the most tyrannous, injurious, cruel and wicked of all empires. That the constitution and course of human nature require and vindicate the natural right of subjects to revolt against tyrannous, injurious, cruel and wicked governments and rulers the many revolutions of human history against such governments show, e.g., those of Rome against Nero, of Holland against Philip II of Spain, of Britain against the Stuarts, of America against George III, of France against the Louises, of South America against Spanish kings, of Turkey against the Sultan, of China against the Emperor, of Russia against the Czar and of Spain against Alfonso XIII may be cited as a few among many justified revolutions. While all revolutions are not justifiable, certainly those against tyrannous, injurious, cruel and wicked governments and rulers are, when waged for human liberty and natural right. Hence our Lord's manipulating conditions unto Armageddon is in harmony with the constitution and course of nature. 

The establishment of God's Millennial Kingdom upon the ruins of Satan's empire for the blessing of the human family, finds an analogy in the constitution and course of human nature, as manifest in the governments established on the ruins of the tyrannous, injurious, cruel and wicked governments and rulers cited in the preceding paragraph; especially is this manifest in the case of the Dutch Republic, the British people and the American Republic following their pertinent revolutions. All the more justified will its establishment be when it is considered that it will be the wisest, most just, strongest and most benevolent and beneficent of kingdoms, whose unselfish ambition will be the betterment unto perfection of its subjects. 

Under the subject of the Saviorhood of Jesus there 

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were pointed out, not only His Gospel-Age offices, but also His Millennial-Age offices. But in His Millennial-Age offices He will have as His Associates the faithful Church and as His assistants the Great Company and the Ancient and Youthful Worthies. During the Millennium the following will be saving offices of Jesus and the Church, considered as the Christ, each one aiming at the cure of a correlative evil that the curse brought on man: Ransomer, High Priest, Mediator, Father and Mother, Teacher or Prophet, Deliverer, Commander-in-chief, Law-giver, Prince of Peace, King, Executive, Physician, Lord, Judge, Trainer and Shepherd. While discussing the Saviorhood of Jesus in His Gospel-Age and Millennial-Age ministries we presented various analogies to His 21 offices and the 21 evils that they will cure. Hence it will not be necessary to point out these in connection with the Millennial ministry of the Christ, Head and Body, for they are in the particulars of their Millennial workings practically the same, except that then the Church will cooperate as a partner in these works, analogies for which partnerships, spouses, etc., etc., serve. But in the great Millennial work assistants to the Christ will be found in the other three elect classes, yea, in a subordinate sense in the two quasi-elect classes: believing Jews and faithful justified ones. Analogies of these are the main and subordinate assistants of human ransomers, priests, mediators, parents, teachers, deliverers, commanders, law-givers, peace-makers, kings, executives, physicians, lords, judges, trainers and shepherds. Analogous to the ordinary restitutionists' share in helping their fellows are ordinary citizens helping one another in matters of daily life and experience. Corresponding to the glorious fruitages of the Kingdom's effort are the good effects of beneficent human kingdoms and rulers. 

Corresponding to the Kingdom rewards to be given to the obedient and punishments to be given to the disobedient are the similar things seen in state, church, family, school, business, society, army, etc. The increasing

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creasing Millennial favor shown the obedient and the increasing Millennial disfavor shown the non-obedient, as set forth in placing the sheep more and more to Christ's right hand and the goats to His left hand, finds analogies in the same spheres mentioned in the preceding sentence. The final trial during the Little Season made to manifest who are the Millennial righteous and wicked finds its analogy in the trial of Adam and Eve, Fleshly Israel, the Church and Great Company and Christendom. It also finds analogies in the tests and final examinations of educational institutions, of armies, of candidates for political, ecclesiastical, financial, educational, etc., offices. The outcome of that Little Season's trial finds analogies in the outcome of the examinations implied in the spheres of human activities mentioned in the preceding sentence. The propriety of giving everlasting life to the faithful is seen in the analogous rewards given those successful in the secular tests just mentioned; and the propriety of passing the death sentence upon the unfaithful who will be traitors to God's Kingdom in the interests of a rival kingdom that Satan will attempt to set up in the Little Season, is seen in the analogous death sentence meted out to traitors in time of war going over to, aiding or abetting the enemy. The bliss of the good as their final reward finds analogies in the constitution and course of nature, evidenced by the rewards that states, families, business organizations, etc., give for meritorious service and conduct. With this we bring to an end the discussion of our fifth external proof that the plan of God given in the Bible is a Divine Revelation—its analogy to the constitution and course of nature proves that the One Being—God—is the author of both; hence the Bible is a Divine Revelation as well as nature. 

Having finished our fifth external proof that the Bible is a Divine Revelation, we are now ready to take up our sixth external proof for its being such. It is this: God has symbolized the salient features of His

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plan in the constellations visible from Palestine. The way God has revealed the date of the Great Pyramid's beginning gives us a broad hint on this point. It will be recalled that the Pyramid's ascending passages and its descending passage very much resemble a telescope, the former being like a telescopic cylinder, and the latter like its pointer. Astronomers found that at midnight of the autumnal equinox, 2170 B. C., the star Alpha Draconis (of the Dragon constellation) looked directly down the descending passage, and that the Pleiades in their star Alcyone looked down through the Pyramid's masonry along the whole way of the ascending passages, i.e., if the ascending passages are projected at the same angle to the Pyramid's surface, Alcyone would at that date have looked down them. In other words, if an astronomer had at that time fixed his pointer in line with Alpha Draconis, and his telescope in line with the Pleiades in their star Alcyone, Alpha Draconis would have been in the direct line of the descending passage and Alcyone in that of the ascending passages. The symbolism of this fact is that the way of human sin, error and degradation during the second world is under Satan's management, as of that of the god of the second (evil) world, and that the way of truth, righteousness and holiness in recovering God's likeness is under God's management during the Jewish and Gospel Ages, as it also implies that the Dragon constellation in its star Alpha Draconis stands for Satan and that the Pleiades in their star Alcyone stands for God. Accordingly two of the constellations are symbolic of certain salient features of God's plan. This thought of God's being represented by the Pleiades, throws light on Job 38:31: Canst thou bind the sweet influences of Pleiades, i.e., could Job control the blessed, consoling and refreshing powers that God, whose dwelling place is in Alcyone of the Pleiades, exercises therefrom? 

In the A. R. V. of Is. 27:1 we read the following: "In that day Jehovah with his hard and great and 

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strong sword will punish leviathan, the swift serpent, and leviathan, the crooked [winding] serpent, and he will slay the monster that is in the sea [rebellious condition]." Here God's punishing Satan in the day of wrath and destroying him in the Little Season, are set forth. But please note that Satan is symbolized here by three constellations, Hydra (swift, i.e., fleeing, serpent), Draco (the crooked serpent) and Cetus (dragon). In Rev. 12 the Church, not as the espoused virgin, but as the personal parts of the covenant, i.e., as ministering the promises to the brethren, in other words, as Jehovah's symbolic wife (Is. 54:1-17), is set forth as threatened with death by the dragon, the old serpent, the Devil and Satan, who, to overwhelm her, casts out of his mouth a flood, which is swallowed by the earth. Here again certain features of God's plan are set forth under allusions to three constellations, Andromeda (a persecuted woman), Cetus (the dragon monster that threatens to devour her) and Eridanus (river, that figuratively flowed down southward until is disappears below the horizon visible from Palestine). Thus six of the 48 constellations visible in the Holy Land are used to symbolize certain features of God's plan. This raises the question whether all of them so do? And it raises the question whether, therefore, there is not a deeper meaning in the fact that the sun, moon and stars are signs (Gen. 1:14) than that they represent the symbolic heavens of the three worlds of God's plan? It also raises the question whether Ps. 19:1, "The heavens declare [literally, tell, proclaim] the glory of God and the firmament [expanse] showeth [literally, declares; the expanse does not show, but is God's handiwork] his handiwork," does not in addition to having a literal and symbolic meaning (the Millennial Christ in revealing God's plan to the world as one of His great works will reflect credit on God's wisdom, power, justice and love) mean that by symbolizing the salient features of His plan in the constellations, the heavens thereby reflect credit upon God by 

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revealing His wisdom, justice, love and power? It would seem so; and it becomes certain when all of them are viewed from this viewpoint. This is all the more apparent when Ps. 19:1 is literally translated: The heavens proclaim the glory of God [the perfect blending of God's wisdom, power, justice and love as displayed in His plan is His glory] and the expanse declares the work of His hands [Christ and the Church are God's hands, His Executive; and their work is to carry out His plan]. See Rotherham and Moffatt. The two clauses of this verse form a parallelism; hence both clauses mean the same thing. The A. V. darkens the thought of the parallelism by the mistranslation, "showeth." If the verse is translated as above the literal heavens are seen to proclaim the Divine Character, which is His glory, by their constellations, seen from Palestine, picturing His plan's salient features. 

There are some, but not many references in the Bible to the constellations by name. The clearest of these is Job 26; 13: "He hath garnished [beautifully arranged] the heavens: his hand hath formed the crooked serpent [Draco]." While Draco is here expressly referred to, the parallelism shows that it is used by metonymy, i.e., part for the whole, for all the constellations, the reason being that its folds encircle the north pole and it reaches almost to the ecliptic—the seeming yearly path of the sun through the heavens. We have already referred to Is. 27:1 as alluding to three of the constellations. In Joseph's dream of the sun, moon and the twelve stars (constellations) we have a reference to the twelve constellations of the Zodiac, the eleven sons of antitypical Jacob indicating subjection to antitypical Joseph, the twelfth one. In Amos 5:8 a reference is made to the Pleiades and Orion, to the former as the seven stars in the A. V. and properly as the Pleiades (often called the seven stars) in the A. R. V. In the A. V. of Job 38:31 the same two Hebrew words translated, the seven stars and Orion, in Amos 5:8 are rendered, Pleiades and 

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Orion, the A. R. V. giving them the same translation in both verses. This is another reference to the constellation. In the A. R. V. of Job 38:32 by the word Mazzaroth the twelve constellations of the Zodiac are referred to, as the marginal translation indicates. 

In the next verse, A. R. V., the Great Bear and its accompanying constellations are indicated. Note the propriety of the statements, Canst thou lead forth the Mazzaroth in their season [each month each pertinent constellation of the twelve Zodiacal constellations is led forth from invisibility into sight, from the under, to the upper world, upon the horizon] or canst thou guide the Bear and his train [the whole year, i.e., always the Great Bear and its accompanying constellations, i.e., the circumpolar constellations, are guided visibly in their paths about the north pole]. Thus in Job 38:31, 32 references are made to 19 of the 48 constellations visible from Bible lands, six of them being the circumpolar constellations. In Is. 13:10 the word constellations is used figuratively to represent the light-shiners (clergy) as groups, denominationally considered, while the stars are there used of the light-shiners (clergy) individually considered. In Job 9:9 (A. R. V.) we find again a reference to the Bear, Orion and the Pleiades, which are undoubtedly the three most conspicuous of all star clusters visible from the Biblical world to the naked eye. In Job 9:9 the expression "the chambers of the south" seem to represent the twelve signs of the Zodiac, so expressed because the sun rests as in a bedroom a month in each of these 12 signs. Job 37:9 (A. R. V.) also belongs here: "Out of the chamber of the south cometh the storm [the hot winds, the siroccos of Palestine] and the cold out of the north." The sirocco comes from that "chamber" of the twelve signs of the Zodiac then on the meridian, while the cold comes from Ursa Major and Ursa Minor, which are especially the northern constellations. 

When did men first observe the constellations as such? Since Job alludes clearly to 19 of them, we may 

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safely conclude that in his days all 48 of those visible from the Holy Land were known and noted by name. We may also safely conclude that while the brighter stars and planets were visible before the flood (Gen. 1:14-19) the bulk of the stars that constitute the constellations were not then visible; hence no stars at all of most of the constellations were then visible. The reason for this is that the watery canopy that surrounded the earth before, and that fell upon the earth during the flood made all but the brighter stars invisible; hence no constellations were visible to the antediluvians. Accordingly, sometime between the end of the flood, Oct., 2472 B. C., and the days of Job, who flourished about 2100 B. C., the stars were so studied and observed both individually and as groups as to have been grouped by primitive star students into our present known constellations as seen from Palestine. Doubtless men like Noah, Shem, Japheth, Ham, Melchizedek, Nimrod and others were participants in such observation and star and constellation naming; for men of such mechanical minds as the first five, four of whom built the ark and the fifth the Great Pyramid, and a statesman and hunter like Nimrod, were of such minds as would study such things, especially in the case of the first five, who after the flood must have been deeply impressed by seeing so many stars not seen before the flood, and all the groups of stars as constellations not seen at all before the flood. While Biblical references imply that the Hebrews were familiar with the stars and constellations, so familiar with them as to know in Saul's days beforehand astronomically the new moon's coming (1 Sam. 20:5, 18); and during their dispersion, and doubtless before, as to know the Passover moon many months before it set in, so that the most dispersed of them from Jerusalem were informed from Jerusalem as to its date, yet their names for the constellations have not come down to us. On the contrary, we have gotten their names from the heathen Greeks and

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Romans, with the result that many of these names have heathen religious ideas and associations. These ideas and associations we ignore, though using these heathen names, not having others, even as we have and use heathen names for days and months, while ignoring their religious ideas and associations. 

In our times the constellations of the Zodiac are usually begun in the spring with the vernal equinox at the time when the sun enters the Zodiacal constellation, Pisces; but we recall that from Adam's creation, Oct., 4129 B. C., until the Exodus, April, 1615 B. C. (Ex. 12:1, 18), the calendar year began with the new moon nearest the autumnal equinox. Hence among God's people, Fleshly Israel, there were two calendar years, the one beginning with the new moon nearest the autumnal equinox, called the civil year, and the one beginning with the new moon nearest the vernal equinox, called the ecclesiastical or sacred year. At the autumnal equinox the sun now enters the Zodiacal constellation Virgo. And the facts of the case prove that, from the standpoint of the thought of the salient features of God's plan being symbolized by the constellations, Virgo is the constellation with which such symbolizations begin. There are, of course, twelve constellations in the Zodiac, each theoretically 30° apart, thus in one year of 12 months completing the 360° circuit of the ecliptic—the annual circuit of the apparent path of the sun through the heavens, actually the path of the earth's orbit around the sun. Each of these twelve Zodiacal constellations has three accompanying constellations, thus 36 for all twelve, which combined are the 48 constellations visible above the horizon in Palestine. The 36 are called decans, an Arabic word meaning sides, whose root is found in the English word deck, the top side of a ship, as the Arabs regarded it. While the twelve constellations symbolize the main salient features of God's plan, these decans, sides, standing beside these, give side features of these twelve symbolizations, hence their name decans, sides, related or associated features.

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With the knowledge of God's plan giving us its salient features, we are enabled, partly by Biblical symbology, partly by the meaning of the names of some of the pertinent 48 constellations, partly by the figures representing these constellations, partly by what they do to one another and partly by their positions relative to one another, to construe what each one represents, e.g., above we saw that from these standpoints Andromeda, Cetus and Eridanus symbolize the woman, dragon, serpent, devil, Satan, river and earth, in their activities in Rev. 12. Considerations of space, as well as our purpose in discussing this subject, forbid our going into details here, which would require writing a fair-sized book. It will be enough for our purpose to indicate the generalities of our subject sufficiently to bring out the pertinent symbolizations as proofs of the sixth external proof of our subject. We begin with the constellation Virgo (virgin), which according to Biblical symbology should be called the woman or wife; for she evidently represents the Sarah Covenant in her promises, servants and pertinent arrangements, particularly the servants as its personal part (Is. 54:1-17; Gal. 3:16, 29; 4:19-31), not the Virgin Mary, as some assume; for the seed of the Woman and of Abraham are the same, the covenant holding by far a greater place in the plan than Mary; for the place here shows that she is the mother of the seed that shall bruise Satan's head, and this seed is the Christ, not only the Head, but also the Body (Gen. 3:15; Rom. 16:20). The decans of Virgo show this: for these are Coma (Hebrew, desire, in allusion to the Christ, the Kingdom, as the desire of all nations, Hag. 2:7; Rom. 8:19, 21), the man child (Is. 66:7), the one new man made of the twain (Eph. 2:15), the perfect man (Eph. 4:13); Centaur, which fittingly brings out, in its head, much greater and worthier than its body, the idea of Christ the Head, and in its body that of the Church, the Body of the seed (Eph. 1:22; 4:15; 5:23; Col. 1:18; 2:19); and Boötes, the Great Shepherd, whose sheep

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(Matt. 25:33-40) as led by Him are symbolized by nearby stars. That the whole Christ is the world's shepherd is evident from the following passages: Is. 63:11; Jer. 23:4-6; 31:10; Ezek. 34:23; 37:24. Accordingly, we see the aptness and Biblicalness of the symbolism of this Zodiacal constellation and its decans. 

The second Zodiacal constellation is Libra (scale, balance) which represents God in His attribute of justice. In Scriptural as well as in human symbology, scales are used to represent justice (Rev. 6:5, 6; Dan. 5:27; Job 31:6; Ps. 62:9; Lev. 19:36). Certainly God in His attribute of justice is one of the salient features of God's plan, especially as concentrated in the ransom and sin-offerings and their implications; man's fall, the curse and restitution, which are brought out by Libra's decans. The Southern Cross, over which Centaur goes, suggests the sacrifice of Jesus and the Church for mankind, Jesus' sacrifice satisfying justice and the Church's sacrifice canceling the embargoes thereon due to its imputation on her behalf, so as to make its merit available for satisfying justice for the Millennial world. The second decan is the sacrificed Victim of Centaur, which fittingly represents the humanity of Jesus and the Church slain by their New Creatures (Heb. 9:14; 10:8-10; Rom. 12:1), enduring the cross (Heb. 12:2; Matt. 16:24; Rom. 6:6), while Satan is symbolized by the Serpent, Scorpio's first decan, who is seeking to make Jesus and the Church become unfaithful, and thus snatch away the crown from them and take—it to himself, Corona Borealis, Libra's third decan, being situated between Boötes and Hercules. Anyone at all conversant with God's plan will recognize the appropriateness of Libra and its decans as symbols of the things just set forth. Scorpio (scorpion) is the third constellation of the Zodiac. It would be in place to state that there are six (number of evil) symbols of Satan in the constellations, indicative of his various evil activities and qualities. The Serpent represents him as the tempter;

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Scorpio, as the author of sin and error, bruising the heel of the seed of the woman, and in turn undergoing the bruising of his own head by the Christ's powers; Hydra, as Satan fleeing from threatened destruction; Cetus (monster), as the destroyer acting through persecuting governments; Cancer (crab), as Satan in the Little Season, seeking by his claws: wicked angels and sifting men to make his last bid for power hemmed in by the power of God (Taurus), the Kingdom (Gemini) and the Christ (Leo); and Draco, as the deceiver finally crushed in his head by the Christ (the constellation Hercules). Certainly Satan, as the author of sin and error, is a salient feature of God's plan and is well symbolized by Scorpio, according to the Bible, since the scorpion is a symbol of sin and error (Rev. 9:3, 5, 10; Deut. 8:15; Ezek. 2:6). The symbolism is all the more apt when we consider Scorpio's decans. The first of these is the Serpent, Satan as tempter to sin and error, and the second of these is Ophiuchus (serpent holder), who, as the strangler of the serpent represents the Christ, Head and Body, as Satan's conqueror, despite the latter's struggling with Him, and who here also by one foot crushes Scorpio's head, while Scorpio's tail is bruising the heel of his other foot. Scorpio's third decan is Hercules, who represents the Christ, Head and Body. Hercules, with one foot crushing Draco, represents the Christ crushing Satan as the deceiver; with one hand holding his enemies as conquered he represents the Christ as Conqueror and Captor of sin, error, selfishness, worldliness, death and the grave and with the other hand holding the club he represents the Christ armed with the all powerful Word and Spirit. 

The fourth Zodiacal constellation is Sagittarius (archer), a centaur figure, shooting a sharp arrow at Scorpio. Fittingly, does the centaur, as before shown, represent the Christ, Head and Body, as New Creatures, the sharp arrow, the Truth, the bow, the Lord's organized people, its string, the pertinent facts and

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passages, all combinedly shooting forth sharp truths in overthrowal of Satan acting through sin and error. Certainly the Christ, as the witnesses of sharp truth against Satan's sin and error, is a salient feature of God's plan (Ps. 45:5; John 18:36; Acts 1:8; Rev. 19:11-16, 19-21). The first decan of Sagittarius is Lyra, an eagle holding a lyre. Eagles represent God's Christ as sharp sighted and scented, as well as the Bible as the Truth of God's Wisdom (Matt. 24:28; Luke 17:37; Rev. 4:7; 8:13; 12:14). A lyre, harp, represents the Bible, the harp of ten strings (Ps. 49:4; 98:5; 137:2; Rev. 5:8; 14:2; 15:2). Sagittarius' and Lyra's relation represents that the Christ as Warrior for truth, righteousness and holiness against sin and error uses with the eagle's wisdom the Bible as God's Word against Satan's sin and error. Its second decan is Ara (altar), which suggests that the Christ, as God's altar, offers up their sacrificial service against sin and error to God's acceptance. Sagittarius' third decan is Draco, i.e., Satan as deceiver ("the crooked serpent"), which naturally suggests as the opposite of the true witness that the latter shoots out sharp arrows of truth against Satan the liar and the father of lies: error (John 8:44). Certainly this constellation and its decans aptly set forth the thoughts just suggested. 

Capricornus (goat's horn) is the fifth constellation of the Zodiac and symbolizes God in His attribute of love expressed in its highest form, that of giving Jesus as the ransom and the Christ as the sin-offerings (John 3:16, 17; Rom. 5:6-8; 1 John 4:10; 1 John 3:1; Rom. 8:17; 1 Pet. 3:14-18; 4:13, 14). In elaboration of this thought are Capricornus' decans: Sagitta (arrow) represents the love of God in the ransom and sin-offerings as the sharp truth that kills every opposing thing; Aquila (eagle) God's wisdom that makes the Christ, Head and Body, the center of the Gospel of God's love; and Delphinus (the Dolphin) the Christ experiencing God's greatest manifestation of love for them by giving them a share in the first resurrection 

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and the glory to follow, after completing their sacrifice. The sixth Zodiacal constellation is Aquarius (water bearer and pourer) which types Christ as the bearer and out pourer of the Holy Spirit (John 1:33; 7:37-39; Luke 24:49; Acts 1:4, 8; 2:33), surely this is a salient feature of God's plan involving the Church now and the world in the Millennium (Joel 2:28, 29). 

With this Aquarius' decans are in harmony: The Southern Fish drinking the water of Aquarius represents the Church now and the world later receiving the Spirit from Christ; Pegasus, the speeding winged horse represents the pertinent doctrine offering its blessings to the Church and world as due to each class; and Cygnus (the Swan), in which is the Northern Cross, represents the Church holding up the message that it is the present cross-bearers for whom the Holy Spirit of the new creation is. Pisces (fishes) is the seventh Zodiacal constellation and consists of two fishes, each held by a band held by Aries, the Ram, which also by a band holds Cetus. In Bible symbols fish represent, among others, God's people (Matt. 4:19; 13:47-50). Among God's people are two classes, the Little Flock, represented by the fish swimming toward Aquarius, and the Great Company, represented by the fish swimming away from the course of the other fish, symbolical of the Great Company leaving the narrow way measurably. These two classes certainly are salient features of God's plan. The decans of Pisces give us elaborations of this thought: Thus the Band held by Aries (Christ) represents the power of Christ exercised in keeping both of these classes, one kept by His power as His joint-heir, the other as the ones delivered by His power from Azazel's power; Cepheus, a crowned king, represents Christ as crowned king exercising His great power for His people (Matt. 28:18); and Andromeda represents the woman, the Covenant, whose seed will bruise the serpent's head, as was shown above. 

The eighth constellation is Aries (ram) which was also anciently called the Lamb. It evidently represents

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our Lord as the glorified Lamb of Revelation (Rev. 5:6-14; 13:8; 14:1, 4). We have just seen His power (Band) sustaining the Little Flock and Great-Company. That same power holds Cetus, the second decan of Aries, representing how Christ limits Satan's power in persecuting governments so that he can do no more against God's people than is for their good, as they prove loyal. The first decan of Aries is Cassiopeia, a crowned queen, who at Cepheus' side, fittingly represents the glorified Church as Christ's joint-heir. Having already sufficiently explained Cetus, Aries' second decan, it will be in place to say of Perseus, its third decan, that it represents Jesus and the Church as the conqueror of their Millennial enemies: sin, error, death, hell (the grave) and Satan and His hosts. Surely the symbolism here is meaningful! The ninth Zodiacal constellation is Taurus (the Bull). This is the reëm of the Hebrew misrendered unicorn, which is a mythical, a non-existent animal. Latterly imbedded in the ices of Siberia the aurochs, an immense member of the bison family, some of whose members were eight feet tall and had horns five feet in length, has been found, and is considered to be the reëm. From the Biblical description of the reëm it evidently was this ancient aurochs. Diminutive members of it are found in the European bison. No animal could conquer the ancient aurochs (Num. 23:22; Deut. 33:17; Job 39:9, 10; Ps. 22:21). 

Taurus, accordingly, represents God in His attribute of Power. We have already seen that God in His justice (Libra) and in His Love (Capricornus) is represented in two of the Zodiacal constellations. Here we find him represented in a third, in His attribute of Power. One may ask, Is He in His Wisdom represented by a Zodiacal constellation? We answer, While the wisdom and truth of the Christ, Head and Body, are represented by the decans of Capricornus: Sagitta and Aquila, no one Zodiacal constellation represents God in His attribute of Wisdom. Why is this? We reply: God in His wisdom is represented in the symbolization 

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of all twelve Zodiacal constellations and in their 36 decans; for they, as constituted and speaking their symbolic language, are an expression of Him in His attribute of Wisdom. That Taurus in some manner represents God is evident from the fact that the Pleiades are a part of Taurus. The idea of His power lies in this constellation because of the great power of the reëm, the ancient aurochs. And certainly Taurus, the largest of the Zodiacal constellations and of all the 36 decan constellations, fittingly stands for God in His Power going forth in the Christ in the Second Advent to subdue all things unto Himself. The decans of Taurus are in line with this thought: Orion, the most beautiful of all constellations, fittingly represents the Christ as the mighty warrior clothed with God's power to subdue all things unto God, and trampling Lepus, the Hare, under foot, as the Christ will do with Satan's works (1 Cor. 15:24-28); Eridanus, the Truth as God's power unto salvation (Rom. 1:16), despite Satan's having misused it (Rev. 12:15, 16) is the weapon wherewith He, by the Christ, will smite the nations in His Second Advent (Rev. 19:15, 21); and Auriga (charioteer) represents Christ as the director of God's organization, the Church, beyond the veil in the overthrowing of Satan's empire. 

The tenth Zodiacal constellation is Gemini (the Twins). It represents the two phases of the Kingdom, the heavenly and earthly, which will overthrow all enemies. These enemies appear in the three decans of Gemini. The first of these is Lepus, the Hare, an unclean animal which, trampled under Orion's foot, fittingly represents Satan's works, including the dying process, with its agents and the death state, i.e., death and hell. The Head and Body as King and Warrior, assisted by the Great Company in the heavenly phase and the Ancient and Youthful Worthies, the earthly phase, will accomplish this (Is. 25:8; 1 Cor. 15:24-28, 54-57; Rev. 20:11-14). The second of these is Canis Major (the greater dog) which represents the 

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Adamic sin. The Christ assisted by the other three elect classes will wipe this out of existence in the Millennium as King and judge (1 Cor. 15:24-28). The third of these is Canis Minor (the smaller dog) which represents error, whereby the Adamic race has been deceived by Satan. This the Christ as King and judge, assisted by the other elect classes, will destroy (Is. 25:7). 

The chief actors of the Little Season following the Millennium are symbolized in the last two constellations, Cancer and Leo. Cancer (crab) represents Satan as the attempting usurper during the Little Season. During the Millennium he and his fallen angels will be imprisoned in the bottomless pit, i.e., he and they, spirited away from the earth, and kept so far away from it as to be unaware as to what will then be going on here, will be left imprisoned in their erroneous imaginations (Rev. 20:1-3). At the Millennium's end they will be allowed to come back to the earth, and thus, observing the true conditions, will be loosed from their pertinent errors (Rev. 20:3, 7). Cancer's body represents Satan himself, his right claw represents the fallen angel that he will use to deceive the deceivable, and his left claw the sifting leaders among men whom he will use to deceive their fellows (Rev. 20:8, 9). By these he will seek to grasp for Christ's power as Ruler over man and the earth, represented by Cancer's claws reaching out toward Leo. Its first decan, Ursa Minor (small bear) represents the sifters and siftlings among men in the Little Season, the deceived goat class. Polaris, its main star, wobbling around the North Pole, represents the leaders erring from the Truth. Its second decan, Ursa Major (the larger bear), represents Satan's underling fallen angels cooperating with him in deceiving the unfaithful, while the pointers in its dipper, following the wobbling course of Polaris, represent the errors of these fallen angels working together with the sifters. Argo (ship), Cancer's third decan, represents the Truth, which the faithful sheep will have as their refuge, strength and help 

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during and against the storm of temptation at that time, and which will bring them to the haven of eternal life (Ex. 14:21, 22, 29-31, typing the sheep's saving). 

We now come to the last of the Zodiacal constellations, Leo (lion, king of beasts), which represents the Christ as King and Warrior, triumphant over Satan, the attempting usurper, and as such, the eternal victorious and powerful King. This is corroborated by its decans. The first of these is Hydra, the swift serpent, Satan, attempting to escape when the tide of conflict turns against him toward the end of the Little Season. But this he cannot do, because symbolic Leo runs more rapidly toward his head, ready to crush it. The second of these is Crater (bowl), which presses with its weight down upon Hydra, which greatly slows his speed, and which represents the wrath (Rev. 16:1, A. R. V.) of the Christ pressing down upon Satan just before his head is bruised, crushed. The third decan is Corvus (raven) pecking away at Hydra and representing, as ravens symbolize sectarians, how the party spirit will break out among Satan's dupes, making them a house divided against itself and frustrating his usurpatory course (Rev. 20:10; Ex. 14:21-28, a type of the overthrow of Satan and all his hosts at the end of the Little Season). Thus the final salient feature of God's plan reveals the utter overthrow of sin and error and all who cherish and practice them, and the full triumph of truth and righteousness and their keepers. 

We mentioned above the fact that the ecliptic is the apparent annual path of the sun amid the stars of the Zodiac; actually it is the path of the earth's orbit about the sun. The Zodiac is the zone of the twelve constellations called the Zodiacal constellations. This zone extends 9° on each side of the ecliptic, and literally is especially important to note, since like the twelve Zodiacal constellations, the sun, moon and the solar planets never go outside of this zone of 18°. Symbolically it is important to note, because within that zone the twelve main features of God's plan are symbolized 

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by its twelve constellations. We might say that the Arabs have kept the names of the 48 constellations decidedly nearer the ancient Hebrew names now lost than did the Greeks and Romans, from whom we have adopted them, doubtless because of the Arabs' descent from Abraham (through Ishmael). The names that they have given the stars of the 48 constellations throw strong light on the symbolic meanings of their pertinent constellations. Except in the case of Polaris and the Pointers, we have not mentioned any of these, our limited space forbidding a discussion of them. We close the discussion of the salient features of God's plan as symbolized in the 48 constellations by a brief statement of the symbolic meanings of the sun, moon and the eight planets visible from the earth as always keeping within the Zodiac. As we have learned, the sun represents the New Testament as the Gospel message and Jesus and the Church as its center, the moon, the Old Testament as the basis of the New Testament, and of Jesus and the Church (Rev. 12:1). As seen from our earth there are eight planets: Mercury, Venus, Mars, Jupiter, Saturn, Uranus, Neptune and Pluto. The first seven represent the seven angels of the seven churches as the seven shepherds, and seven of the eight principal men of these. And since there are eight principal men, the eighth, Pluto, represents the eighth principal man, a part also of the seventh angel (Mic. 5:5, 6). Singularly enough, Pluto was first discovered in 1930 during the ministry of the second member of the seventh shepherd, and of the second of its two principal men. These, the sun, moon and eight planets visible from the earth, as the special ones traveling through the Zodiac, symbolize the above-mentioned writings and persons who give special light on the things symbolized by the twelve Zodiacal constellations and on the things symbolized by their 36 decans. 

In view of our present study we see the deeper significance of the sun, moon and stars (among which the Bible counts the planets) as "signs" and of the 

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opening verse of Ps. 19: The heavens proclaim the glory (the harmonious blending of wisdom, power, justice and love) of God; and the expanse declares the work of His hands. Praise be to God for this, the sixth external proof of the Bible as a Divine Revelation, which marvelously declares its source! 

As our sixth external proof we gave the symbology of the 48 constellations visible from the Holy Land as an evidence of the Bible's being a Divine Revelation. And now we come to our seventh and last external proof that the Bible is such. It is this: The contour of the Holy Land and its terrain from various standpoints picture forth the salient features of the Bible plan, and by this fact prove the proposition that we have given many arguments to prove, i.e., that the Bible is a Divine Revelation. The Land and the Book are so related to each other as to make the Land corroborate many things and statements in the Bible. Such corroborations give a strong proof for the Bible's truthfulness as to matters of fact; but it is not from this point of view that we use our seventh external proof; for there are many things that are true, but do not belong to a Divine Revelation, e.g., there are many mathematical, scientific, philosophical, historical, artistic, educational, governmental, military, financial, etc., truths that are discoveries of human reason and not of a Divine Revelation. But by Divine arrangement in the way that God gave contour to the Holy Land itself and its terrain in a variety of ways there are suggested truths that were not discovered by human reason, and that are a part of the Divine Revelation; and it is from this standpoint that we here treat of the Holy Land. 

The Land as a whole is used to illustrate various truths set forth in the Bible, e.g., it is Biblically used to represent the sphere of the Truth and of the Spirit of the Truth, and its conquest to represent God's people conquering the sphere of the Truth and of its Spirit for their home. The sphere of the Truth and of the Spirit of the Truth are the mind, heart and will of

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God's people; for it is here where the Truth abides; and it is here also where the Spirit of the Truth operates. The Holy Land, as the Land that God promised through the mouth of Moses to give to Israel, and that He helped them to conquer through Joshua, is typically set forth as the sphere of the Truth and of its Spirit (Ex. 3:8; Heb. 3:5-4:11) of God's Gospel-Age and Millennial-Age people; for Moses and Joshua were here only types of Christ, who leads into and conquers antitypical Canaan, not for the unfaithful, but for the faithful (Heb. 3:5-4:11). Accordingly, we live in antitypical Canaan in two senses: (1) now in our present state of battling with its antitypical inhabitants, the antitypical Canaanites (worldliness), Hittites (cowardice), Amorites (sinfulness), Perizzites (siftingism), Hivites (sectarianism), Girgashites (selfishness) and Jebusites (erroneousness; Ex. 3:8; Deut. 7:1; Josh. 3:10; 24:11); and (2) by and by we shall live in antitypical Canaan, in perfect peace after conquering our enemies, sin, error, selfishness and worldliness, siftingism, cowardice and Sectarianism. And the Millennial people of God will live in antitypical Canaan in the same two ways. As typical Canaan was infested with the seven nations, so our natural minds, hearts and wills are infested with the seven above-mentioned evils; and as Israel was offered the privilege of inheriting Canaan on condition of driving out the seven infesting nations mentioned above, so our new minds, hearts and wills are offered the privilege of inheriting the sphere of the Truth and of its Spirit on condition of driving out the seven antitypical peoples, the seven evils mentioned above. And as Joshua led Israel in conquering these seven nations, so Jesus (the name Jesus in the Hebrew is Joshua, see Heb. 4:8) leads God's Gospel-Age and Millennial-Age people in conquest of the seven antitypical nations, the evils mentioned above. And when Israel after conquering the land found it to be one flowing with milk and honey, so antitypical 

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Israel after conquering the antitypical Land finds it one overflowing with the Truth and its sweet hopes. 

But this it not all of the Spiritual Truth and its Spirit that the Land symbolizes. Its two parts symbolized the two great doctrinal features of God's plan: (1) Election and (2) Free Grace. The Land of Israel was and is divided into two parts, with the Jordan River and its system of lakes and seas as the boundary between them. The Land East of the Jordan represents the doctrine of Election, i.e., that God, during the period of the ascendancy of sin selects out of the world the faith classes; and the Land West of the Jordan represents the doctrine of Free Grace, i.e., that during the Millennium God will give all passed over during the elective period, the non-elect, the unbelief classes, the opportunity to gain restitution on condition of faith and obedience. It will be recalled that Reuben, Gad and half of the tribe of Manasseh received the Land East of the Jordan as their inheritance, on the condition of their crossing Jordan and helping the rest of Israel conquer the Land West of the Jordan, which they did. Thus God offers the Elect, the Little Flock (Reuben), the Great Company (Gad) and the Worthies (the half tribe of Manasseh) a heavenly inheritance, with the understanding that they will help the non-elect to obtain restitution, the non-elect salvation. We have already shown what the pre-invasion inhabitants of Canaan type, what the invading Israelites type and what the land-conquering Israelites type. It here remains briefly to show what of Bible teachings the Land's fruits symbolize. The grapes of Num. 13:23, 24, represent the graces of the Spirit (John 15:1-9); the pomegranates, the fruits of Christ's redemptive works; and the figs, the sweet hope of the glory to come. Thus the Land, its inhabitants and fruits, symbolize certain salient features of God's plan. 

Its mountains symbolize various features of God's Revelation in the Bible. Let us notice first the mountains of Lebanon. They consist of two mountain ranges, 

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the eastern range and the western range, the latter usually called the Lebanons and the former the Antilebanons, with an extensive valley between. The word Lebanon means white, in allusion to the righteousness of the Kingdom (glory of Lebanon … glory of the Lord, Is. 35:2) symbolized by these mountains. Moses' (Deut. 3:25-27) being debarred from the mountains of Israel and Lebanon (from which he was excluded as a type of ransom and sin-offerings deniers excluded from the Kingdom and life, Heb. 3:16-4:3, 6-11) gives us a hint that Lebanon represents the Kingdom. Again, the transfiguration occurring on Mt. Hermon, the southernmost of the Antilebanons, gives us another hint, that God's people while in the embryo kingdom get a view of the Kingdom in its parts and phases (Matt. 16:27-17:9; 2 Pet. 1:16-18). Accordingly, we understand that the Antilebanons, the lower of the two ranges, represent the embryo kingdom; and the Lebanons proper, the glorified Kingdom. The highest (about 9,000 feet high) of the Antilebanons, Mt. Hermon, with which they abruptly end in the south, represents Jesus, the highest and the first in the embryonic kingdom who sheds the Holy Spirit upon the Church, even as in a symbol Mt. Hermon shed its dew upon the mountains of Zion (Ps. 133:3, compared with John 1:33); and Mt. Mukhmal (over 10,000 feet high), with which the Lebanons abruptly end in the north, represents God as the highest and final One in the Heavenly Kingdom. The valley between these two ranges represents the condition and experiences prevailing among God's people in this life through which they must pass to get from the embryonic to the glorified Kingdom. Mt. Ebal (bare, in allusion to the apparent poverty of the real Church) and Mt. Gerizim (wastes, in allusion to the prospective end of the nominal church) are also significant. The former represents the true Church as the embryonic kingdom viewed by the world as poverty-stricken, because of its lowliness, small numbers and lack of worldly greatness;

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and the latter represents the nominal church as a repudiated and shortly-to-be-destroyed kingdom, so viewed by God's real people, because it came to desolation and shortly will come to waste. This contrast is brought out in the scene described in josh. 8:30-35. Mt. Carmel (fruitful) for the Gospel Age represents the embryonic kingdom in its fruitfulness (1 Kings 18:32-35, compared with Matt. 11:14 [A.R.V.] and Jas. 5:17, 18); and for the Millennial Age, the Ancient and Youthful Worthies (Is. 35:2, excellency of Carmel … excellency of our God). Mt. Pisgah (prospect) represents the spiritual elevation of God's people from which faith's eyes view the inheritance reserved for God's faithful people (Deut. 3:23-27). 

Except the plain of Sharon there is no other extensive plain in the Holy Land, though some call the Valley of Jezreel a plain; but it is actually a valley, and is so called in the Bible (Josh. 17:16; Judg. 6:33; 2 Chro. 35:22; Zech. 12:11). In this paragraph we will treat of both Sharon and Jezreel. Sharon (plain) we gather from Is. 35:2 (excellency … Sharon … excellency of our God) represents the quasi-elect in the Millennium, i.e., those Israelites who in the Jewish Age were not faithful enough to become Ancient Worthies, nor in the Gospel Age were faithful enough to become Jesus' footstep followers, but still retained faith in the Abrahamic promises and clung to the Mosaic Covenant, and those Jews and Gentiles who accepted Jesus as Savior, but failed to consecrate, yet remained faithful to the ransom and righteousness. These under the lead of the Ancient and Youthful Worthies will convert the whole Gentile world to the faith and righteousness of the restitution class. Their being overshadowed by the Worthies is represented by Mt. Carmel standing at the head of Sharon as its dominator. Thus this plain corroborates the Bible as a Divine Revelation. The Valley of Jezreel in its widest extent stretches from the Mediterranean to the Jordan, west and east, and on the north 

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from the mountains of Galilee to Mt. Carmel and the mountains of Ephraim on the south. This valley was the scene of great battles, all of which Scripturally type symbolic battles occurring in the end of the Gospel Age; hence it symbolizes warfare. In fact this valley was a thoroughfare for Egypt, Assyria and Babylon, when marching to war against one another. 

Let us look at some of the battles fought in this valley, whose westerly exit to the south was at Megiddo, whose mountain sides gave it the name of Armageddon (mount of destruction), symbolical of the great conflict with which this Age ends (Rev. 16:14, 16). The battles fought here represent the conflicts between truth and error, right and wrong, liberty and tyranny, in the end of this Age. In this valley the army of Barak met and defeated the immensely larger and better equipped host of Jabin under Sisera's command, symbolical of the Lord's Harvest warriors under that Servant as antitypical Barak meeting and defeating in a battle between truth and error the armies of Romanist and Protestant sectarianism (Judg. 4:5). In this valley Gideon with his 300 confounded the host of 135,000 Midianites, etc. (Judg. 8:10), representing how God's faithful Truth warriors in the end of this Age in debate defeated the advocates of the claims as to the Divine right of kings and the Divine right of democracies (Judg. 6-8). In this valley the Philistines met and defeated Saul and his Israelitish army, typical of the controversy between the Modernists and the Fundamentalists, in which the latter have suffered a disastrous defeat in the field of religious controversy from the former (1 Sam. 31; 1 Chro. 10). In this valley occurred the conflict between Jehu, on the one hand, and Jehoram of Israel and Ahaziah, on the other, resulting in the death of Jehoram and Ahaziah, the latter's death occurring at Megiddo (Armageddon, 2 Kings 9:1-28; 2 Chro. 22:1-9), typical of the Battle of Armageddon, in which Conservative Labor will overthrow European Reactionism and American Autocracy in a worldwide revolution, which

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will overthrow Satan's empire in state, church and capital. Here, too, occurred the battle between Josiah and Pharaoh-nechoh, wherein the latter overthrew the former (2 Kings 23:29, 30; 2 Chro. 35:20-27), pictorial of the conflict between the orthodox evangelistic movement and Satan working through the combinationists, who utterly routed the former movement. Thus the Valley of Jezreel and its battles, symbolizing the aforesaid things, corroborate the thought that the Bible is a Divine Revelation. 

The rivers of the Holy Land will next enlist our attention as symbolizing various features of God's plan, and thus as corroborative of the Bible as a Divine Revelation. Jordan (descender, judged down) is the main river of the Holy Land and symbolizes, with its three lakes, the Huleh, Galilee and the Dead Sea, the human race in its downward course under the curse, during the First and Second Dispensations, or Worlds. This water system becomes symbolic in Lake Huleh, called the Waters of Merom (Josh. 11:5). This lake is on an average at sea level, being at its head a few feet above and at its foot a few feet below sea level. This, its average at sea level, represents the race in its perfect condition in Adam and Eve. Jordan entering it represents the race as entering at its creation the condition of perfection (Gen. 1:26-31). Jordan leaving it represents the race by sin, the death sentence and expulsion from Eden entering the downward course of the curse. In less than the 9 miles between Lakes Huleh and Tiberias Jordan descends from 2 feet to 691 feet below sea level. By this rapid descent is pictured forth the great sinking of the race into depravity in the 1654 years between its expulsion from Eden until the Flood during the course of the First World represented by the Jordan from its exit from Lake Huleh to its entrance into Lake Tiberias, which represents the Flood, the First World's end. 

Emerging from Lake Tiberias the Jordan sinks a little over 600 feet deeper below sea level on its way to, and in its loss of itself in the Dead Lake, or Sea, whose 

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surface is about 1300 feet below sea level, whose bottom is still 1300 feet more below sea level, and which is reputedly the saltiest sheet of water on earth, having no outlet, though having a number of inlets other than the Jordan. The intense heat of its atmosphere evaporates its waters on an average annually somewhat more than its inlets add to its water yearly, hence it has been gradually through the Ages becoming shallower, which increases its saltiness more and more. The direct line from Lake Tiberias to the Dead Sea is only 70 miles, but so crooked is the river that it flows over 200 miles to traverse these 70 miles. If any of our readers will consult the map of this part of the river as charted in Col. Lynch's book, The Dead Sea and The Jordan, he will see the most crooked river in the world delineated before his eyes. In its course from Lake Tiberias to the Dead Sea the Jordan receives a number of streams, both from the east and from the west, whereby it is broadened and deepened, and while its ordinary bed averages 100 feet wide, at its entrance into the Dead Sea it is over 200 feet wide. But the winter and spring rains make it overflow its ordinary banks and cause it to cover what is called the Zor, a sort of plateau that begins at the top of the banks of the river's ordinary course and extends to the Ghor's banks, at whose top another plateau begins, called the Ghor, ending at the foot of the mountains to the east and west. At the time of Joshua's crossing the Jordan, about April 1, the spring or harvest flood was on (Josh. 3:15; 4:19), which covered the Zor and reached the Ghor's banks. At the present Damieh, the ancient Adam of Josh. 3:16, the river narrows; and there on its east bank arises abruptly a precipitous mountain to a height of 2400 feet above the river. Just before Joshua's crossing, the gravel part of this mountain's west side fell into the river and formed a dam which kept the waters back during Israel's crossing of this river described in Josh. 3; 4. 

Let us look at the symbology of the part of the Jordan from its leaving Lake Tiberias to its losing itself

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in the Dead Sea. This part of the river represents the race under the curse during the Second World, or Dispensation, the Dead Sea representing the destruction of the Second, the present evil, World in the great tribulation with which this Age closes and which had its beginning with World War, Phase I, and will have its end with Universal Anarchy and the second phase of Jacob's Trouble. The downward course of this part of Jordan represents the progressive depravity of the race experienced since the Flood. Its increase of depth and breadth represents the race's increase in numbers, sin, error and woe under the curse. The Dead Sea's being the saltiest sheet of water on earth represents the woes of the great tribulation as being the severest ever experienced before or after it (Dan. 12:1; Matt. 24:21, 22). Its saltiness continually increasing with its becoming shallower represents the ever continuing increase of the sufferings of the Time of Trouble, until it comes to a climax at the end of Anarchy and Jacob's Trouble. The great crookedness of the river between Lake Tiberias and the Dead Sea represents the very crooked course in sin, error and woe through which the race has passed during this present evil world. Its floods during the Harvests represent the increased sin, error and woes attendant on the Jewish Harvest (29-69) and the Gospel Harvest (1874-1954). The damming up of the river at the city of Adam at the time of Israel's crossing under Joshua's lead represents our Lord's imputation of His merit for Adam's sin and sentence on behalf of God's Gospel-Age people, stopping the curse from involving them any more. And Israel crossing the dry channel dryshod represents God's Gospel-Age people passing over and beyond the race under the curse, freed from the condemned race and the curse upon it. The Zor covered by the harvest flood represents the hitherto favored part of the race (Israel favored during the Jewish Age and nominal Spiritual Israel during the Gospel Age) undergoing the Harvests' wrath.

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Of the many other rivers of the Holy Land, we will here speak of but five: the Litany (the classical Leontes), the Orontes, the Abana, the Pharpar and the Kishon. The first four of these rivers rise in the Lebanons and flow in the valley between them. This furnishes us the clue to their symbology. While the principal rivers in Biblical countries represent the peoples from various standpoints, e.g., Jordan, the peoples under the curse; Euphrates, the peoples subject to symbolic Babylon (Rev. 16:12; 17:15); and the Nile, the peoples subject to the world powers under Satan, the antitypical Pharaoh; other rivers have the meaning of Truth clear or mixed, accordingly as they represent pure Truth or a mixture of Truth and error (Ps. 46:4; Rev. 22:1, 2). These four rivers arising in the Lebanons represent teachings that go out from God's kingdom. The Litany (the ancient Leontes), flowing first South and then West entirely within the Holy Land, represents the unadulterated Truth that God gives His faithful people. The Abana, which leaves the Holy Land, flowing eastward and losing itself in the swamps east of Damascus, represents the Truth that started pure and then became mixed with Romanist and Greek Catholic errors, ending in very much error. The Pharpar, which likewise leaves the Holy Land, flowing eastward and losing itself in the same swamps east of Damascus, represents the truths that started purely in Protestant movements and later became mixed with sectarian errors and degenerated into much error. The Orontes, which also leaves the Holy Land flowing northward, seems to represent religious truths that flow out from God's kingdom to heathen lands, becoming there more or less contaminated with error. The other streams of the Holy Land that have Biblical mention are likewise symbolic, e.g., the Kishon, which represents the Parousia Truth. Its flood at the time of the battle between Barak and Sisera represents the great abundance of controversial Truth overflowing and symbolically drowning Jabin's host. We will give no more

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on this phase of our subject, other than to say that those streams of the Holy Land not Biblically mentioned are not symbolic of any part of God's Revelation. 

Let us look at some of the Biblically mentioned cities and towns, all of which are symbolic of some part of the Divine Revelation. Jerusalem is used symbolically to represent a variety of features in God's plan. Its main use is to symbolize God's Kingdom, embryonic and born, humiliated and glorified. In the night time it represents the embryonic kingdom. Its southeastern eminence represents the Little Flock and the other three eminences, the Great Company as antitypical Levites in their three groups: the south-western hill, the Kohathites; the north-eastern hill, the Merarites; and the north-western hill, the Gershonites. The valley between the eastern and western hills represents the faith-justified. Its walls represent the Truth and its arrangements as bringing salvation. Its gates represent those who introduce others into the embryonic Kingdom. At night the gates were closed, but late caravans could gain admission through small doors in the gates, called needles' eyes, if they would deposit their loads without and the camels crawl through the needles' eyes, a difficult Job, symbolical of our having to give up self and the world and take God's will as our own, a difficult thing (Matt. 19:24), if we would enter the embryonic Kingdom. To the east of the city was the Valley of Jehoshaphat, full of graves; at night it represents the Adamic death state, the first hell during the Gospel Age; while to the west, southwest and south was the Valley of Hinnom, where the wastes, refuse, filth and offal of the city were cast and burned with fire and brimstone or devoured by maggots, in the night symbolical of Gehenna, the second death, the second hell during the Gospel Age, in which symbolic fire and brimstone and maggots, destruction, are the portion of those who now sin the sin unto death (Mark 9:43-48; Rev. 21:8; 22:15). The above is the symbolization for the time of the embryo Church, during the Gospel Age. 

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But Jerusalem is also symbolic of the Glorified Church (Rev. 21:9-27; Is. 60:3-22). The two peaks of Jerusalem's south-eastern eminence, on which Solomon's temple and palace were built, represent the Millennial Little Flock as God's Temple and Priesthood and as God's Kingdom. The north-eastern eminence represents the Millennial Great Company. The southwestern eminence represents the Millennial Ancient Worthies. The north-western eminence represents the Millennial Youthful Worthies. Thus are represented the two phases of the Kingdom, the heavenly invisible phase by the two on the east, the earthly visible phase by the two on the west. The valley between symbolizes the Restitution class: the higher parts the quasi-elect, believing Jews and faithful faith-justified, and the lower parts the unbelieving Jews and Gentiles of this life. The walls represent the saving powers of the Kingdom, the truth and its arrangements; its gates, those who introduce the Restitution class into the Kingdom (Is. 60:18). The daytime is the Millennium, when the gates will never be closed, i.e., an entrance thereto will always be free (Is. 60:11). The valleys of Jehoshaphat and Hinnom have the same general significance as we saw above of them, but viewed in their Millennial application. Jerusalem is on an average 2600 feet above sea level, i.e., just twice as high above as the Dead Sea is below sea level. In addition to the Dead Sea representing the great tribulation with which this Age ends, it also represents the Adamic death state into which the race under the curse enters. The symbology of Jerusalem's being twice as high above as the Dead Sea's surface is below the sea level is this: The Dead Sea's surface being 1300 feet below sea level and thus representing the complete ruin of the race in the Adamic Death State, and sea level representing human perfection, Jerusalem being twice sea-level height above the Dead Sea's surface represents that Jesus and the Church as God's Kingdom are not simply one nature, i.e., spiritual or angelic nature, higher than human nature, 

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but are two natures higher than it, i.e., are of the Divine nature. It will be recalled (Rev. 22:1-3; Ezek. 47:1-12) that out of God's and Christ's Throne and out of Christ and the Church as God's Temple and Altar the stream of Millennial Truth will come and will flow into the symbolic Dead Sea, the Adamic death state, bringing forth from the grave all the Adamically dead, and restoring to human perfection all of them, except those who will not reform (Is. 65:20), who are represented by the Dead Sea's miry and marshy places, and who will die again, the second death. 

Jerusalem is often symbolically used to represent the nominal kingdom. Thus Jesus crucified without the gate (Heb. 13:12) represents His rejection by the nominal (Jewish) church (Gal. 4:25). His statement that no prophet would perish outside of Jerusalem (Luke 13:33) does not apply to literal, but to nominal Jerusalem (Jewish and Christian), since many of them did die apart from literal Jerusalem; for apart from the nominal Jewish and Christian churches none of God's special mouthpieces ("prophets") have perished. It is this nominal Jerusalem that is so often denounced for evil in the Bible types and prophecies. Jerusalem as the capital of the Southern two-tribed kingdom has still two further symbolic meanings: that of the religious workings of the more favored movements of God's Gospel-Age people from 1521 to 1914, and that of the varying freedom movements of America from 1776 until Anarchy, 1954. From these two symbolic standpoints Samaria symbolizes the religious and civil workings of the less favored movements of God's Gospel-Age people from 1521 to 1783 and the main secular events from 607 B.C. until Anarchy, 1954, in their relation to God's people. The city of Jezreel, the abode of the Israelitish kings, Ahab, Ahaziah and Jehoram, and the heathen queen of Ahab and mother of Ahaziah and Jehoram, represents the union of state and church. Ramoth-gilead represents power preeminence in the world, and Jehoram of Israel's and Ahaziah of Judah's upholding 

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it against Hazael of Syria's first attempt to take it from them symbolizes the Democracies of Europe and America holding power preeminence against the attacks of the totalitarian powers. Bethany, the home of Lazarus, Mary and Martha, represents God's elect people of the Jewish and Gospel Ages, Lazarus representing Fleshly Israel, Mary the Little Flock and Martha the Great Company. Bethlehem (house of bread), the birth-place of David and Jesus, represents the Bible, the birth-place of the Church and Jesus as New Creatures, while Shechem (shoulder) and Zoar (little) represent the Society as a religious government. 

A word on the symbolic relations of the nations surrounding the Holy Land, as typical of evil religious movements that have surrounded God's Gospel-Age people: Moab represents autocracy, especially papal autocracy; Ammon, Protestant and Romanist clericalism; Syria, religious and secular radicalism; the country of Babylon, Christendom as Satan's sphere of operating false religions; the city of Babylon, primarily the Roman Catholic Church (Rev. 17:3-7, 18), and secondarily the entire nominal church (Rev. 18); Assyria, worldly politics in church and state, especially in Romanism; Phoenicia, worldliness; Philistia, sectarianism; Arabia, treason; and Egypt, the present evil world as Satan's empire. Lack of space makes us pass by the Holy Land's fauna and flora, all of which are symbolic. 

Thus we have briefly set forth seven features of the Holy Land as symbolizing various features of God's plan and things related thereto: The Land itself; its mountains, plains, valleys, rivers, cities and neighboring countries. In forming these God so contoured them as to symbolize features of His plan and things thereto related; and this is the seventh external proof that we offer for the Bible's being a Divine Revelation; and with this we close our long discussion of the Bible: Its Nature—A Divine Revelation.