fathers, neither shall any of them that provoked me see it." They might repent so as to be saved in the day of the Lord Jesus, but they had to die in that wilderness.

So also in the world before the flood, when it repented the Lord that he had made man upon the earth, he revealed his purpose to Noah, that because all flesh had corrupted his way upon the earth, he would destroy the earth by a flood, and that every living thing that was in the earth should die. And no doubt when Noah revealed this terrible and impending judgment to the old world, there was great lamentations among men, especially among those who believed his word. But God, who is longsuffering,— gave them a respite of 120 years.

Peter says that "Christ hath once suffered for sins the just for the unjust, that he might bring us to God, being put to death in the flesh, but quickened by the spirit; by which also he went and preached unto the spirits in prison, which sometime were disobedient, when once the longsuffering of God waited in the days of Noah while the ark was a preparing." That is, as we have before shown, he went by his spirit in Noah and preached to the sons of God in his day, as Peter says, "that he might bring them to God, that they might repent and be saved in the day of Christ," for Peter adds (4:5-6) that Christ shall judge the quick and dead, "for, for this cause was the gospel preached also to them that are dead (but when they were alive), that they might be judged according to men in the flesh, but live according to God in the spirit." That is, though they might repent, yet they were judged according to men in the flesh and had to die in the flood, like the rest of mankind, though they might rise from the dead in the day when Christ should judge the quick and dead, and so might live, or have eternal life, according to God in the spirit. As all the house of Israel from twenty years old and upward, save two, had to die in the wilderness whether they repented or not, so all had to die in the flood, save Noah and his household, even though they believed the gospel as preached by him while he was building the ark.

And now we might say with reference to the many errors that are published and taught by modern commentators, doctors of divinity, clergymen, and religious teachers of the Protestant and Catholic world, that their doctrine of a personal Devil, and fallen angels, and the immortality of the soul, surpasses all their other errors in wickedness and absurdity. For the idea that a conspiracy and rebellion, having for its object the overthrow and downfall of the throne of the Almighty himself, I say that the idea that such a conspiracy could originate in heaven itself before the eyes of him who sits there upon his throne, from everlasting, ruling the vast universe, and that too among the mighty angels of his power, who stand in his presence, who do his commandments, hearkening to the voice of his word, equals, if it does not exceed, the grossest abominations ever concocted by the ancient mythological writers and dreamers of antiquity.

But after men strain at the simple truths of the Scriptures and swallow down the old heathen camel, the immortality of the soul, they may after that swallow the rhinoceros, the elephant, or even the mastodon; for this

doctrine of an insurrection in heaven among the angels of God is verily an elephant indeed. And if this superstition were admitted, we might inquire what safety would there be for those who are supposed to go there. For what has transpired in the past, may also transpire again in the future. And if there has already been war in heaven, may there not be war there again? And those who are supposed to have gone there might be involved in the next struggle, and if they and their conspirators should not prevail in overturning the throne of the Almighty, they would be seized, bound in everlasting chains of darkness, and cast down to hell, as the doctors of divinity say was done to the fallen angels before.

But it has fallen out to the Gentiles, as it happened to the Jews, of whom it is written (John 12: 39-40), “Therefore they could not believe, because that Isaias said again, He hath blinded their eyes, and hardened their hearts, that they should not see with their eyes, nor understand with their heart, and be converted, and I should heal them." The delusions of the times in which we live are strong and cannot be broken by any power that the few in the earth possess who hold the truth. The false views of Christ, of God, and of angels, and of devils, and of men, and of the reward of the righteous, and the reward of the wicked pervade all ranks and conditions of men, from the kings, and queens, upon their thrones, to the lowest and meanest of society. Popes, bishops, priests, doctors of divinity, clergymen of the different names and denominations all are so many pillars on which the darkness of this world rests. The world is bound in chains and fetters, and the peace of death reigns.

The religious teachers are educated from boys and taught the peculiar tenets of the sect that educates them, and those doctrines they must teach, or be summoned before the bar and tried by their councils, condemned, and thrown out, and then they cannot dig, and to beg, they are ashamed, and what are they to do? Why, swallow their convictions, preach, and live by the errors that they help to sustain and propagate, and in the end die and perish, with the blind guides of all ages. It is hard to sail against wind and tide. Public opinion is strong, and few have the ability and force of character to withstand it. It is easy and pleasant to sail with the current, even though in the end they go over the falls, and plunge into the abyss below, and disappear forever.

The Prophet Isaiah informs us that the face of the covering cast over all people, and the veil that is spread over all nations, is not to be destroyed until death is swallowed up in victory. Then says the prophet, "The Lord of Hosts will make unto all nations a feast of fat things, a feast of wines on the lees, of fat things, full of marrow, of wines on the lees well refined." Now what do these expressions mean? The same prophet tells us in another place as follows (Isa. 55:1-3), "Ho every one that thirsteth, come ye to the waters, and he that hath no money come ye, buy and eat. Yea come, buy wine and milk without money, and without price. Wherefore do ye spend your money for that which is not bread, and your labor for that which satisfieth not? Hearken diligently unto me, and eat ye that which is good, and let your soul delight itself in fatness. Incline your ear and come unto me; hear and your soul shall live, and I will make an everlasting covenant with

you, even the sure mercies of David." This sums up the matter; and what are the sure mercies of David? Paul explains this to us clearly in these words (Acts 13:32-34): “And we declare unto you good tidings, how that the promise which was made unto the fathers, God hath fulfilled the same unto us their children, in that he hath raised up Jesus again, as it is also written in the second Psalm, Thou art my son, this day have I begotten thee. And as concerning that he raised him up from the dead, now no more to return to corruption, he said on this wise (by Isaiah the prophet), I will give you the sure mercies of David."

"The sure mercies" that are here offered to all people, is salvation through Jesus Christ by resurrection from the dead. This is the feast, and these are the wines on the lees well refined, which will be prepared at Mount Zion and at Jerusalem when the fountain is opened in the latter days, in the house of David, for sin and for uncleanness (Zech. 13: 1).

THE CONTENTION BETWEEN MICHAEL, THE ARCHANGEL, AND THE DEVIL ABOUT THE BODY OF MOSES

Jude the servant of Jesus Christ, and brother of James, in his epistle to those who are sanctified by God the Father, preserved in Jesus Christ, and called, says, "Beloved, when I gave all diligence to write unto you of the common salvation, it was needful for me to write unto you, and to exhort you, that ye should earnestly contend for the faith that was once delivered unto the saints." He warns them that there are certain men crept in unawares, who were before of old ordained to this condemnation, ungodly men, turning the grace of our God into lasciviousness, and denying the only Lord God and our Lord Jesus Christ; and then citing the examples of what befell the people which God brought out of Egypt, and the angels that sinned, and the people of Sodom and Gomorrah, of which we have already treated, he adds, "Likewise also these filthy dreamers defile the flesh, despise dominion, and speak evil of dignities. Yet Michael the Archangel, when contending with the devil, he disputed about the body of Moses, durst not bring against him a railing accusation, but said, The Lord rebuke thee."

The dilemma into which the clergy are thrown with their imaginary Devil by this passage, is surprising to see. Some conjecture that the Devil which they believe in was greatly displeased about the manner of the death of Moses, and especially the secrecy of his burial and the obscure and hidden place where he was interred, and that he contended with Michael and solemnly protested against such proceedings, claiming rather that Moses should have died among his brethren, and have been honored with a public funeral, and have been buried in some conspicuous place which would be a sort of Mecca to which the children of Israel might make pilgrimages to honor the great Hebrew statesman and lawgiver, thinking in his own heart, that in such case, he could have made an easy prey of Israel by tempting them to give divine honors to Moses. Such speculations as these show plainly that the dreamers of which Jude speaks, did not all die out in his generation.

Peter speaks of the very same things of which Jude spake, but in these words (II Pet. 2: 10-11), "But chiefly them that walk after the flesh in the lusts of uncleanness, and despise government: presumptuous are they, self

willed; they are not afraid to speak evil of dignities; whereas angels, which are greater in power and might, bring not railing accusation against them before the Lord."

Now any person with a little reflection should be able to see that the point raised here, is the manner that Christians should conduct themselves towards governments and magistrates, for Peter in his first letter said, "Submit yourselves to every ordinance of man, for the Lord's sake, whether it be to the king as supreme, or unto governors, as unto them that are sent by him for the punishment of evil doers, and for the praise of them that do well."

God divided to the nations their inheritance and established governments in the earth, for says Paul, "There is no power but of God "; and as he has established governments in this evil world to preserve order, he who resists them resists the ordinances of God, and they that resist shall receive to themselves damnation. Therefore although we may see much that is evil in governments, and improper conduct by these in high places, yet a proper degree of respect is required to be shown them because of their position, and moderate and respectful language must be employed toward such, or else we place ourselves upon a par with those dreamers in the apostles' days whom the apostles condemn in such unsparing language. Righteous men are to look wisely upon the things of the present evil world, for it is written (Eccles. 5:8), “If thou seest the oppression of the poor, and violent perverting of judgment and justice in a province, marvel not at the matter, for he that is higher than the highest regardeth, and there be higher than they." The king of Babylon said, "The Most High ruleth in the kingdom of men, and giveth it to whomsoever he will, and setteth over it the basest of men." Sometimes base people need to be governed by base rulers, to punish them for their baseness and wrongdoing.

But what we wish to call attention to here is the example that Peter and Jude cite to condemn the wicked in the body, in their day, who despised governments and were not afraid to speak evil of dignities, whereas Peter says that angels which are greater in power and might bring not railing accusation against them before the Lord.

It may be asked, What instance had Peter in mind to which he here refers, where angels brought not railing accusation against governments, and against dignities, before the Lord? We answer that Jude, speaking of the very same things of which Peter spake, furnishes us a clue to the matter when he says, "These dreamers defile the flesh, despise dominion, and speak evil of dignities"; yet Michael the Archangel, when, contending with the devil, he disputed about the body of Moses, durst not bring against him a railing accusation, but said, "The Lord rebuke thee." This quotation, "The Lord rebuke thee," is the key to the situation. This quotation is made from the prophecies of Zechariah, third chapter, where it is written, "And he showed me Joshua, the high priest, standing before the angel of the Lord, and Satan standing at his right hand to resist him. And the Lord said unto Satan, The Lord rebuke thee, O Satan, even the Lord that hath chosen Jerusalem rebuke thee: Is not this a brand plucked out of the fire?"

To understand this vision, and the meaning of these words that Jude quotes, requires that one understand the times and conditions that this vision was given to illustrate. When the ten tribes were carried away captive by the king of Assyria and placed in Halah and in Habor, by the river of Gozan, in the cities of the Medes (II Kings 17), other peoples were placed in their stead (verse 34) as it is said, "And the king of Assyria brought men from Babylon and from Cuthah, and from Ava, and from Hamath, and from Sepharvaim, and placed them in the cities of Samaria, instead of the children of Israel: and they possessed Samaria, and dwelt in the cities thereof "; and it is said of them, "So these nations feared the Lord, and served their graven images, both their children and their children's children unto this day."

After this captivity of the ten tribes, the children of Judah continued to do wickedly, until the Lord sent against them Nebuchadnezzar, who subjugated them, burned the Temple, destroyed Jerusalem, and carried the people captives to Babylon, leaving only the poorest of the people in the land. This captivity of Judah, the Lord informed them by the hand of Jeremiah the prophet, should continue seventy years, when he said he would bring them back again, to give them an expected end.

While they were absent, the people who remained behind, being mixed up with the Gentiles, grew and multiplied, and were ruled by governors, chancellors, and scribes, appointed by the kings of Babylon to look after the revenues and government of the country, so that public affairs would become quite established and settled in the land during the lapse of seventy years. Consequently, when these years were expired, as the Lord said by the hand of Isaiah the prophet, before Cyrus was born, "I have anointed him; he is my shepherd, and shall perform all my pleasure, even to saying to Jerusalem, Thou shalt be built, and to the Temple, Thy foundations shall be laid," when Cyrus issued his decree, for the children of Judah to return to their own land, and build Jerusalem and the Temple, and re-establish the Mosaic worship, as in the days of old, forty-two thousand of the captives. went up and began to build the Temple and the walls. Then came the troublous times" spoken of by Daniel in his prophecy of the seventy weeks saying, “The street shall be built again, and the wall, even in troublous times." When the children of the captivity began to build the temple and the wall, it created great excitement and consternation in the land, and the rulers of the country immediately set themselves to oppose it, for Ezra writes (chapter 4), "Now when the adversaries of Judah and Benjamin heard that the children of the captivity builded the temple unto the Lord God of Israel, then they came to Zerubbabel and to the chief of the fathers, and said unto them, Let us build with you, for we seek your God, as ye do; and we do sacrifice unto him since the days of Esar-haddon king of Assur, which brought us up hither. But Zerubbabel and Jeshua and the rest of the chief of the fathers of Israel said unto them, Ye have nothing to do with us to build an house unto our God, but we ourselves together will build unto the Lord God of Israel, as Cyrus the king of Persia, hath commanded us. "Then the people of the land weakened the hands of the people of Judah, and troubled them in building, and hired councillors against them, to frustrate their purpose, all the days of Cyrus, king of Persia; and in the reign of Ahasuerus in the be