shine as the sun, and his raiment was white as the light." Mark adds (9:3), “His_raiment became shining, exceeding white as snow, so as no fuller on earth could white them." And Luke adds (9: 30-31), "And behold, there talked with him two men, which were Moses and Elias, who appeared in glory, and spake of his decease which he should accomplish at Jerusalem; and a bright cloud overshadowed them, and a voice out of the cloud saying, This is my beloved Son, in whom I am well pleased, hear ye him.”

Concerning this picture on the mount of Christ's coming, Peter writes afterward, saying, "For we have not followed cunningly devised fables, when we made known unto you the power and coming of our Lord Jesus Christ, but were eye-witnesses of his majesty. For he received from God the Father honour and glory, when there came such a voice to him from the excellent glory, This is my beloved Son, in whom I am well pleased. And this voice which came from heaven we heard, when we were with him in the holy (II Pet. 1: 16-18). So powerful was the light, and so brilliant was the cloud of glory that overshadowed them, that the apostles fell with their faces to the ground.

Jesus appeared to Paul also on the way to Damascus, as he testified before Agrippa saying, "At mid-day, O king, I saw in the way a light from heaven above the brightness of the Son shining round about me, and them which journeyed with me." And being overpowered by the intensity of this light, he fell to the earth, as did the apostles on the holy mount.

Again in this picture of the coming of Christ on the mount, there appeared to the apostles two representative men: Elijah, who was translated, as a representative of those who will come with Christ, who will not see death, but who will be changed from mortality to immortality; and Moses whom God had raised from corruption to incorruption, as a representative of those who will come with Christ, who have previously been raised from the dead. When all these things are taken into account, this scene upon the mount was a powerful representation of the manner in which Christ will come in his kingdom in the latter day. We are taught to pray, "Thy kingdom come." The kingdom of God consists of Christ and his brethren, the saints, who are all immortal when they come with Christ, the least of whom will be greater than John the Baptist was in the days of his flesh; for the least of them will be immortal, whereas John, although he ranked among the greatest of the prophets, was but a mortal man.

When Christ died, the spectacle was made more terrible and impressive by the darkness which prevailed over all the earth from the sixth until the ninth hour, and the sun was darkened. Thus the crucifixion appears to have transpired upon a clear day, that the elements of nature might bear witness to the great truth that he who died upon the cross was the Son of God, for the sun refused to shine upon that scene, and darkness enshrouded the earth in gloom. Therefore it is said, "Now when the centurion saw what was done, he glorified God, saying, Certainly this was a righteous man. And all the people that came together to that sight, beholding the things which were done, smote their breasts and returned (Luke 23: 47-48).

The coming of Christ in his kingdom also will transpire on a clear day, when the sun will again withdraw his shining that this great act in the drama of

man's redemption may be witnessed in all its momentous importance and splendor, for it is written by the Prophet Zechariah, saying (14:5-7), "And the Lord my God shall come, and all the saints with thee. And it shall come to pass in that day, that the light shall not be clear nor dark, but it shall be one day which shall be known to the Lord, not day nor night, but it shall come to pass that at evening time it shall be light." That is, after the Lord has come with all his saints, then the natural sun will again shine forth, but he will refuse to shine until after a greater sun, the Sun of righteousness, shall have appeared in his glory.

Therefore from the foregoing Scriptures and considerations we conclude that the coming of Christ with all his saints will take place on a clear day, when the sun will withdraw his shining to the extent that it will be neither day nor night but as it were twilight, and the elements hushed into silence as before a great earthquake, when nature, as well as the inhabitants of the earth, will appear to be waiting for something great and marvelous to transpire, when suddenly the sign of the Son of man will appear in the heavens above, and then shall they see the Son of man coming in power and great glory, and every eye shall see him, and they also which pierced him, and all kindreds of the earth shall wail because of him, for he will come in light which will exceed the light of the sun in his meridian splendor, and with him will come millions of saints, who before this appearing will have been raised from the dead in glory, or translated; and after meeting the Lord in the air, will afterward come with him, when he comes in glory.

They will come with tangible, material bodies of flesh and bones like their Lord and master, as he said to his disciples, "Handle me and see, for a spirit hath not flesh and bones, as ye see me have." And when Jesus descends, and appears again upon the earth among his disciples and friends as he did after his resurrection from the dead, and when they see the scars upon his hands of which Thomas said to his brethren, when they said to him, "We have seen the Lord," "Except I shall see in his hands the print of the nails, and thrust my hand into his side, I will not believe," even so, when he appears again among his disciples in the latter days, the Prophet Zechariah (13:6) testifies, saying, And one shall say unto him, What are these wounds in thine hands? Then he shall answer, Those with which I was wounded in the house of my friends."

The Son of man, therefore, has the same body of flesh and bones to-day, and will have when he comes again, and the same scars upon his person, that he had when he said to Thomas, "Reach hither thy finger, and behold my hands, and reach hither thy hand and thrust it into my side, and be not faithless, but believing." These same evidences of his death upon the cross, his burial and resurrection from the dead, will again be witnessed by those who see him in the latter day when he comes to judge the quick and dead, and to rule the world in righteousness for a thousand years.

Lifting the Veil

Christ first appeared, himself, as the first-fruits of them that slept, called also the first-born from the dead, and Paul adds, "Afterwards they that are Christ's, at his coming." But who is able to picture to himself the grandeur

and glory of that day when Christ shall come, and all the saints with him, whose numbers will be as the stars of the sky for multitude, as God promised to Abraham saying, "So shall thy seed be"? These all come with tangible, material bodies of flesh and bones like their Lord and master, bodies in which eternal life is manifested according to the mystery of the Gospel, which being interpreted signifies "Eternal life manifested in a material body of flesh and bones at the resurrection of the dead."

They come with Christ to rule and reign in the earth, and to cause God's will to be done in the earth as it is done in heaven. They come to destroy the face of the covering cast over all people, and the veil that is spread over all nations; namely, the heathen, or rather the natural man's doctrine of immortality, a doctrine which has beclouded the minds of the children of men for ages and which will continue to darken them until the resurrection of the dead. Then will be manifest the true and only immortality of God in the persons of millions of righteous men who have died in the Lord in ages past, since the creation of the world, and have slept in the dust of the earth until the day of their manifestation has come, when they awake in the image of their Lord and Master when he descends from heaven with a shout, and the voice of the arch angel and the trump of God.

THE REMNANT OF ISRAEL, TAUGHT OF GOD

The remnant, even those who are left of the rebellious house of Israel who have been sealed out of all the tribes of Israel, will all be righteous people, thoroughly instructed in the knowledge of God, even as it is testified of them saying, “And it shall come to pass that he that is left in Zion, and he that remaineth in Jerusalem, shall be called holy, even every one that is written among the living in Jerusalem; when the Lord shall have washed away the filth of the daughters of Zion, and shall have purged the blood of Jerusalem from the midst thereof by the spirit of judgment, and by the spirit of burning" (Isa. 4:3-4).

Of this people the same prophet testifies in another place saying, "Thy people also shall be all righteous; they shall inherit the land for ever, the branch of my planting, the work of my hands, that I may be glorified” (Isa. 60: 21). Again this prophet speaks of them as follows (54: 11), saying, "O thou afflicted, tossed with tempest and not comforted, Behold, I will lay thy stones with fair colours; and lay thy foundations with sapphires. And I will make thy windows of agate, and thy gates of carbuncles, and all thy borders. of pleasant stones" (referring to the saints immortal, who will then reign over them and be their protection); and the prophet adds, "And all thy children shall be taught of the Lord" (Isa. 54:11-13).

"Taught of God"

The meaning of this oracle Jesus pointed out when he spake to the Jews and taught them saying, "No man can come to me except the Father which hath sent me draw him, and I will raise him up at the last day. It is written in the prophets (Isa. 54:13), And they shall be all taught of God." The meaning of this oracle, Jesus says, is this, "Every man, therefore, that hath heard and hath learned of the Father, cometh unto me" (John 6:44-45).

But it may be asked by an honest inquirer after the truth, How do men learn, and how are they taught by the Father to come to Christ for salvation? The Holy Scriptures which treat of Christ and God's salvation which comes through him, are God's instructions to men. Therefore, Jesus said, “Search the Scriptures, for in them ye think ye have eternal life, and they are they which testify of me (John 5:39). The Scriptures which God had given to men before the days of Jesus were the writings of Moses and the prophets. These Scriptures were given by inspiration of God, as Peter said, "Holy men of God spake as they were moved by the Holy Spirit" (II Pet. 1:21). God gave the law by the hand of Moses, therefore Jesus said to the unbelieving Jews, Do not think that I will accuse you to the Father; there is one that accuseth you, even Moses, in whom ye trust. For had ye believed Moses, ye would have believed me, for he wrote of me. But if ye believe not his writings, how shall ye believe my words?" (John 5: 45-47). Moses taught the death, burial, and resurrection of Jesus Christ from the dead, and his ascension into heaven as the mediator between God and man and the redeemer of all that come unto God by him. This he did first when he made the Tabernacle and all things appertaining thereto, such as the altar of incense, and the altar of sacrifice, the candle-sticks, the table of shewbread, the ark of the covenant, the mercy-seat, and the cherubims of glory. All these things, including the Tabernacle itself, and the priesthood, were patterns of things in the heavens, and taught the precious truths of salvation as they have been, and will be manifest in Jesus Christ our Lord, by signs and symbols, as Paul shows in his letter to the Hebrews.

Second, Moses not only taught the death, burial, resurrection, and ascension into heaven of Christ as our mediator between God and man, by the symbols and shadows of the law, but he taught it also in plain and direct language, saying, "For this commandment which I command you this day, it is not hidden from thee, neither is it far off. It is not in heaven that thou shouldest say, Who shall go up for us to heaven, and bring it unto us, that we may hear it and do it? Neither is it beyond the sea, that thou shouldest say, Who shall go over the sea for us, and bring it unto us, that we may hear it and do it? But the word is very nigh unto thee, in thy mouth, and in thy heart, that thou mayest do it" (Deut. 30: 11-14).

Now Paul interprets these remarkable words of Moses as follows, speaking in his letter to the Romans (10) saying, "Christ is the end of the law for righteousness, to every one that believeth. For Moses describeth the righteousness of the law, that the man which doeth those things shall live by them. But the righteousness which is of faith speaketh on this wise (as Moses stated in Deuteronomy), Say not in thine heart, Who shall ascend into heaven?" ("that is," explains the apostle, "to bring down Christ from above") "or Who shall descend into the deep? (that is, to bring up Christ again from the dead). But what saith it? The word is nigh thee, even in thy mouth, and in thy heart." "That is," adds the apostle, "the word of faith which we preach, that if thou shalt confess with thy mouth the Lord Jesus and shall believe in thine heart that God hath raised him from the dead, thou shalt be saved" (Rom. 10:4-9).

Thus Paul shows in few words the true meaning of the words of Moses

where he speaks of the righteousness of faith. For to intelligently confess the Lord Jesus Christ and to believe the true Scripture doctrine touching his resurrection from the dead by the glory of the Father, covers the whole ground. For to believe scripturally in the Lord Jesus Christ, is to believe understandingly all that the Scriptures have testified concerning him; and to believe scripturally in his resurrection from the dead, is not to believe in the death, burial, and resurrection of his body, but of himself, as Paul says most emphatically in his letter to the Ephesians (4:10) when interpreting the oracle contained in the sixty-eighth Psalm (verse 18) where it is written of Christ, "When he ascended up on high, he led captivity captive, and gave gifts unto men." Now explaining this passage, Paul says (verses 9-10), "Now that he ascended, what is it but that he also descended first into the lower parts of the earth. He that descended, is the same also that ascended up far above all heavens." Therefore they who believe that the real man never dies, are infidels to the true doctrine of the resurrection of Jesus Christ from the dead as it is here so forcibly and positively stated by the apostle.

It will not do, therefore, for sectarian doctors of false divinity to dissect the Son of God and divide him up into two parts, and tell us that one part of him descended into the lower parts of the earth when he died, and the other part of him at the same time ascended into heaven, and returned again on the morning of the third day for the part that was left behind, for Paul's interpretation of the Scriptures does away with all these vain sectarian imaginations. Paul wrote to Timothy, saying, "Remember that Jesus Christ of the seed of David was raised from the dead, according to my gospel" (II Tim. 2:8). But the gospel of the sects and denominations of these times speaks on this wise saying, "Jesus Christ went from the cross to heaven, but his remains were buried, and raised again from the dead on the third day." Thus Paul's Gospel, and this modern sectarian Gospel are two widely different gospels. But Paul says that if any man preach any other gospel than he preached, let him be accursed. And again, "If our gospel be hid, it is hid to them that are lost" (Gal. 1:8; II Cor. 4:3).

According to the Scriptures, therefore, which speak of the remnant of Israel which will be left in the latter days, they will be a righteous people taught of God. Their kings, princes, priests, and prophets will be an understanding people, for it is written of the work of the Lord in that day saying, "The Lord is exalted, for he dwelleth on high; he hath filled Zion with judgment and righteousness. And wisdom and knowledge shall be the stability of thy times" (Isa. 33:5-6).

It is of this wise and understanding people that the Lord says, "Yet behold therein shall be left a remnant that shall be brought forth, both sons and daughters; behold they shall come forth unto you, and ye shall see their ways and their doings, and ye shall be comforted concerning the evil that I have brought upon Jerusalem, even concerning all that I have brought upon it. And they shall comfort you when ye see their ways and their doings, and ye shall know that I have not done without cause, all that I have done in it, saith the Lord God" (Ezek. 14:22-23). And it is this people also of whom the Lord makes such honorable mention, that speak and say, "O Lord, my