and comforts of the occasion, and its absence was considered a detriment to the happiness of those present. Strange as it may sound, this play fits perfectly into present-day conditions. The church attempted to revolutionize national conditions by pressing upon the people total abstinence by drastic prohibition legislation. The people rebelled and a compromise was necessary. The Christian forces resented their zeal, hence Christ went from Cana, zeal, to Capernaum, repentance, after revolution and rebellion had united and harmonized their differences.

There was no wine, Christ gave them wine.

"For the Lord is our judge, the Lord is our lawgiver, the Lord is our King." (Isa. 33:22.)

"There is one lawgiver who is able to save and destroy." (Jas. 4:12.)

We prophesy that the return of wine and beer will prove to be the wedding of Cana. If this does not occur the Christian forces may well be charged with hypocrisy and the repudiation of their own Christ.

It was Nahum who prophesied the downfall of Nineveh, meaning an agreeable dwelling-place. Assyria in like. manner was destroyed, and Assyria signifies happiness. Draw your own deductions from these close connections, but we shall hold our own opinion that the peace and happiness of humanity are in jeopardy.

It is a common practice for clergymen to stultify themselves by declaring that Christ did not know that "wine" and "strong drink" would be manufactured and sold in the future generations. This at once deprives Christ of his alleged divine nature. Where others made and sold wine he made and gave it free.

What had the future to do with the fact that both "wine" and "strong drink" were made and sold at that time? Referring to the talk of the assembled apostles: Acts 2:13. "Others mocking said, 'These men are full of new wine.'"

This is sufficient evidence that new wine was intoxicating as well as old. It wasn't plain "grape juice."

Rom. 14:21. "It is good neither to eat flesh, nor to drink wine, nor anything whereby thy brother stumbleth or is offended, or is made weak."

This is the very essence of good sense as compared with the fanatical prohibition act. This does not forbid the use of wine any more than it does meat. It simply means that the abuse of anything, or any privilege, to the injury or detriment of another is wrong.

God plainly declares that he provided the flesh of animals as food for man, and wine which "cheereth God and man," and Christ increased the loaves and fishes to feed the multitude, and also made wine to cheer those who attended the wedding at Cana.

Eph. 5:18. "And be not drunk with wine, wherein is excess, but be filled with the spirit."

A precaution against over-zeal which is "offensive to thy brother."

I Tim. 3:3. "Not given to wine, no striker, not greedy of filthy lucre, but patient, not a brawler, nor covetous." These are instructions in the installation of a bishop. It no more prohibits a reasonable indulgence in wine than it does of money. It is the abuse, not the use, which is condemned. If this is doubted the following clears it: I Tim. 3:8. "Likewise must the deacons be grave and not double-tongued, not given to much wine."

Does this wholly prohibit the use of wine? Are the church deacons to have their wine and the people not? It would seem so under the Volstead act.

I Tim. 5:23. "Drink no longer water, but use a little wine for thy stomach's sake and thy infirmities."

Paul, knowing that the excessive drinking of water was as harmful as the excessive use of wine, advised his friend Timothy to use wine and quit drinking water. Titus 1:7. "For a bishop must be blameless, not given to wine, not given to filthy lucre."

This refers to a bishop and his conduct. It does not bar the people from the use of wine any more than money. Titus 2:3. "The aged woman likewise not given to much wine."

Does this wholly forbid the use of wine?

I Peter 4:3. "For the time past of our life may suffice us, when we walked in lasciviousness, excess of wine and banquetings."

This plainly refers to excesses, not to the normal use of wine.

Rev. 6:6. "And I heard a voice in the midst of the four

beasts say, 'A measure of wheat for a penny, and three measures of barley for a penny, and see thou hurt not the oil and the wine."

The statement preceding this is a vision of the breaking of the third seal in which appears a black horse and he that sat on him held a pair of balances in his hand to indicate that equity and justice must be maintained. Does this command, regarding the safe care of the oil and wine, signify the use of either is to be prohibited? They were held in the same esteem as were wheat and barley.

Rev. 14:8. "And there followed another angel, saying Babylon is fallen, is fallen, that great city, because she made all nations drink of the wine of the wrath of her fornication."

Fornication signifies infedility to the church.

The wrath of God is the bitter, vengeful resentment of the clergy that their influence no longer is in control of the people. But this especially refers to the recognition of all creeds by the United States, and the consequent babel and confusion of a mixed nation.

Babylon means mixture, confusion of tongues.

The United States is the only nation on earth to which the prophecies of Revelations can be applied, and they all predict her downfall and the horrors of famines, pestilences, and warfare.

Revelations 14, 16, 17 and 18, especially have reference to this unhappy ending.

It is impossible to conscientiously believe in prohibition without repudiating the Bible.

Matt. 6:31. "Therefore, take no thought, saying, what shall we eat? or what shall we drink?"

Having made it plain that the churches must recede from their drastic attitude on prohibition or else openly repudiate their own Christ, and every book in the Bible, we now shall place them in the same attitude towards their beloved Paul, “an apostle of Jesus Christ by the will of God." (Col. 1:1.)

Paul says to the Colossians:

Col. 2:16.

"Let no man therefore judge you in meat or in drink, or in respect of an holiday or of the sabbath days." The beginning of miracles by Jesus was by the conversion of water into wine so good that it fooled the governor of the feast of the marriage in Cana of Galilee, at which feast was Mary, mother of Jesus.

Cana means zeal.

Mary means rebellion.

Galilee means revolution.

This was the manifestation of his glory to his apostles. (Read John 2.)

Reader, you may draw your own conclusions.

PART XIII

ASSEMBLING THE HOSTS. OUR JEWISH
ANCESTRY

(A variety of gods is the spice of religion.)

Before we get too far away from them we must examine more closely the disguised forces which have participated in this rehearsal, for they symbolize the "hosts of God."

It must not be forgotten that Moses appointed rulers over thousands, hundreds, fifties, and tens. As we have revealed, did this apply today the world would be supporting 222,000,000 paid office holders, therefore, in the same proportion, estimating the highest number of fanciful Israelites at 2,000,000, about 222,000 rulers would have to be supported in a territory yielding only rocks. Recently a small automobile crossed this territory in four hours.

Now we have rank evidence of duplicity. These office holders were directly under the control of Moses, and this astute leader had his god say:

"Only thou shalt not number the tribe of Levi, neither take the sum of them among the children of Israel." (Num. 1:49.)

This was the priestly retinue of Moses, to whom he dispensed his official patronage, and even at that period, it was a dangerous thing to permit the public to know the truth regarding this tremendous power. Since the beginning of governments, official patronage, simony, and nepotism have been living avenues of graft.

We shall follow the several lines to see what significance each has in the scheme. Remember, however, these are only figurative.

The sons of Abraham were:

Ishmael by Hagar, the Egyptian handmaid.