'And having made peace through the blood of his cross' (ie., by destroying the evil life of the person in whom He comes), by him to reconcile all things unto himself,' and see Ephes. ii. 14-16. Take notice, the person in whom he comes is the cross' upon which He-the Spirit -was crucified or crossified (as it ought to be read), for the individual that he chose for His temple was ignorant of this mysterious coming of the Lord to reign in judgment, and when he (the Lord) made his Advent, 'his own,' -whom he had chosen-' received him not,' but resisted him, and this was the crucifixion of which you read in Rev. xi. 8, in the 'great city, which spiritually is called Sodom and Egypt'; now this spiritual Sodom is none other but he in whom the Lord is come, and wherein he (the 'Sun of Righteousness') was crucified, i.e., resisted or opposed through the darkness, ignorance or blindness of the creature; but the creature being-by the Power of God-given up to mental sufferings, is brought to obedience and resigns up his own life, he sheds his blood, i.e., gives up all his former wisdom and 'knowledge'—this is the 'blood,' as the Scripture says in another part, 'The blood is the life'; and the creature being thus humbled God sheds His blood-which is the Divine Life consisting of Light and Love-into the soul or heart, and so 'peace is made' between God and man!

Then because the creature hath humbled himself, and became obedient to this death-even the 'death of the cross,' viz., the giving up of his own life, as it is written, 'He that loveth his life, shall lose it,' etc., so God has thought him worthy to have the Divine Life, and hath highly exalted him, and given him a name which is above

every name ;—-i.e., the name 'Jesus,' the Divine Life, light and knowledge-which is the name at which 'every knee shall bow, and every tongue confess that Jesus Christ is Lord, to the glory of God the Father' (Phil. ii. 8-10). The writer of this Epistle (addressed to the 'Philippians') writes as though this had taken place, and it has been so received as an history of events past, whereas it is the 'wisdom of God in a mystery' prophesying or foretelling of His coming in human nature, and addressed to or left on record for the instruction of the instrument in the end, who is told to let the same mind be in him which was also in Christ Jesus; who, being in the form of God, thought it not robbery to be equal with God; but made himself of no reputation, and took upon him the form of a servant, and was made in the likeness of men,' etc. (verses 5-7).

Now it would be wise of everyone to ask a question or two of themselves here, upon the above words, and it will be found if the truth respecting Christ' was ever known. First, was Christ (as the people called 'Christians' have understood) made in the likeness of men, for they say he was begotten in the womb of a virgin woman, by the Holy Ghost? then according to what they say, he was not of man's begetting, but God's, but if he is 'made in the likeness of men' it must be in every respect of birth and bringing up, etc., having the same ideas and the same feelings of nature in every point, he must be 'fashioned' exactly like other men, performing all the functions of animal life, so acting as no one would know him from another man; and to be a perfect 'likeness' he must have infirmities, but this the professed 'Christians' will not allow.

And the Word saith, God 'gave him a name,' implying of course, that prior to this Gift being given, he had not this name that was 'above every name'; then before this name being given him, he must have been a complete creature like any other, who had no power of his own but was dependent upon a Superior Power; and indeed such was the person of whom the Spirit by 'Paul' speaks, or he could not be said to be 'exalted'; and if he was 'raised on high' it certainly shows that he was, prior to this exaltation, in a 'low estate,' and he was raised to a state that he never expected, that he never thought of, for had he known-had he been certain that this high estate was his own by right, and he could not by any means lose it, how could it be said of him (Heb. xii. 2), 'Who for the joy that was set before him endured the cross, despising the shame, and is set down on the right hand of God'; wherein it is plain that if he had not endured the cross, he would not have had the joy, but to obtain the joy he did endure it, and then he has the happiness as his reward. So that he had nothing work, but having done it,

in possession before he did the the joy then was his, and the promised blessing was given him-the Glorious Name.

Now if he was such a person as the false 'Christians' represent him to be, he must have known everything that he should have, that everything was his, that he had the 'joy' already—as God; and there could no change have taken place (of joy or otherwise) in his feelings, at one time more than another.

But we are aware of the delusive way in which the pretended 'wise' set this forth, but if a man has but his

eyes half open, he can see the fallacy of their doctrine about 'Christ.' They say, 'Ah! as God he knew all things; but as man he did not!' Here's a jumble of nonsense, to think that the being could know all things, and yet be ignorant at the same time! this is the stuff the Christian' world have had crammed down their throats, and have been obliged to swallow, or be looked upon as 'infidels' and denied the use of the 'Holy Sacrament'! But these evil and dark doctrines are those 'wicked men' 'Korah, Dathan and Abiram' (this latter name signifying a 'father of fraud,' see footnote, p. 39) that have provoked the Lord; and now the light must be divided from the darkness, and the darkness must disappear, for it is written of the Holy City, 'There shall be no night there' (Rev. xxi. 25).

Now three things we must here well consider, and weigh in the balance of equity and justice, that a right understanding of this subject may be obtained. First, What is God? Second, What must we understand by God's 'right hand,' unto which Christ (the 'Anointed') is exalted? Third, What is the name that the Appointed One has given him, that is above every name?

'God is a Spirit' (John iv. 23), therefore Incomprehensible!—that Spirit or Power that gave existence to all

In a later work of July 10, Year 10 (Vol. IX., particularly from p. 28 on), there is notable illustration of this (heretofore) insoluble point, viz., the distinction between the 'Eternal Son' or 'Spiritual Flame,' and the 'adopted Son,' or human nature, yet become one in substance and existence by the perfect union and intimate fusion of the two natures. And this knowledge not being given-the new creation not having taken place-has caused all the untenable doctrines, and disorderly notions concerning 'Christ,' which have confused the 'religious' world, and it is Zion's object to expose and demolish here; interweaving the Scriptures as he goes on to the sequel, the solution of the whole lying in one.

things, and supports them in their existence, and is in everything the Life of the thing, and there is no circumscribed place, station or situation for Him.

He is not in a body in a place above the sky (as 'Babel' represents), sitting on a throne, up unto which they say Jesus ascended and sat down at His right hand, where he has been now for near two thousand years, interceding for man on earth to keep God from wreaking His vengeance on the poor creatures! Surely it must be some other Power that made them, that he has such hatred towards the race, according to this notion of 'Intercession'! Who could love such a Being as this? Well may they be groaning and sighing, crying and complaining, and mourning when they reflect that they have such a Being to please; for after all their 'doings,' praying often, keeping themselves in good order and punishing their poor bodies in various ways, doing all the 'good' they can, giving alms, attending regularly at 'church' or 'chapel,' and reading the Bible morning and night, and particularly on Sundays, supporting 'church' schools, sending the 'blessed' 'Missionaries' to 'convert' the poor 'heathen,' and subscribing to every public Institution; after all these 'good' deeds, God may still be angry with them; for say they, 'God is so Just, that makes Him so ready to take vengeance!' But is it a principle of Justice to punish poor helpless creatures that did not give themselves the existence they have, nor can help themselves to one good thought? Ah! you have not understood the subject; God is Just!

1 See Letter of April 27, Year 10, Vol. VII. p. 244, on the delusive nature of these 'doings.