We of the Fraternity have had the transits of the moon figured out for us each month, and we fine the table so convenient that we are satisfied that many who are looking into "Solar Biology" and even astrology will find it useful. We have therefore decided to publish the table of the moon's transits each month.

The first column of the table simply gives the sign of the moon and of the earth; the second column, the signs of the zodiac; the third, the day of the month; the fourth, the hour of the day, and the fifth, the minutes; meaning the hour and minutes of the day on which the change from one sign to the sign following takes place. In this case we give the time at Washington, and each person, no matter where he lives, can very readily calculate the difference in time between where he lives and Washington time, and to facilitate this, we give the following table. When it is noon at Washington, D. C. (sun time), it is the following time at the places named: Bangor, Me., 12.33 p. m. Concord, N. H., 12.22 p. m. Montpelier, Vt., 12.18 p. m. Boston, Mass., 12.26 p. m. New Haven, Conn., 12.17 p. m. New York City, 12.12 p. m. Philadelphia, Pa., 12.07 p. m. Richmond, Va., 11.58 a. m. Wheeling, W. Va., 11.46 a. m. Wilmington, N. C., 11.56 a. m. Columbia, S. C., 11.44 a. m. Atlanta, Ga., 11.31 a. m. Mobile, Ala., 11.16 a. m. Memphis, Tenn., 11.08 a. m. Vicksburg, Miss., 11.05 a. m. Little Rock, Ark., 10.59 a. m. Austin, Tex., 10.39 a. m. Louisville Ky., 11.25 a. m.

Milwaukee, Wis., 11.16 a. m.
St. Louis, Mo., 11.07 a. m.
Topeka, Kans., 10.45 a. m.
Omaha, Neb., 10.44 a. m.
Des Moines, Iowa, 10.53 a. m.
Minneapolis, Minn., 10.55 a.m.
Cheyenne, Wyo., 10.09 a. m.
Helena, Mont., 9.40 a. m.
Seattle, Wash., 8.58 a. m.
Portland, Ore., 8.57 a. m.
Santa Fe, N. M. 10.04 a. m.
Denver, Colo., 10.08 a. m.
Salt Lake City, 9.41 a. m.
Prescott, Ariz., 9.38 a. m.
Carson City, Nev., 9.10 a. m.
San Francisco, Cal., 8.57 a. m.
London, England, 5.08 p. m.
Liverpool, England, 5.04 p. m.

Glasgow, Scotland, 4.51 p. m.

Columbus, Ohio, 11.36 a. m.

Indianapolis, Ind., 11.23 a. m. Brisbane, Queensland, 3.20 a. m.
Chicago, Ill., 11.17 a. m. Bombay, India, 10 p. m.

We have depended upon the map for the Longitude of the above places, and, in some instances, there may be an inaccuracy of a minute or two.

i

We believe that the doctrine of reincarnation is a key to the understanding of one of the deepest mysteries of the Bible, viz., that concerning

THE RESURRECTION OF THE BODY.

From the very inception of Christianity, the doctrine of the resurrection was looked upon as one of the chief difficulties of belief.

The Sadducees thought that they had an unanswerable argument in the question that they put to Our Blessed Lord, in regard to the woman who had seven husbands successively, as to whose wife she would be, of the seven, in the resurrection. Our Lord in his answer, spoke only of

THE RESURRECTION OF THE RIGHTEOUS;

of those accounted worthy to obtain that age, and the resurrection which is from among the dead, that they neither marry nor are given in marriage; neither in fact can they die any more, for they are equal to the angels (isaggeloi) and are sons of God, being sons of the resurrection (Luke xx. 34-36, Rotherham's translation from text of Tregelles). Now it is abundantly evident that there is no reference here to

THE RESURRECTION OF THE WICKED,

for they are not sons of God and equal to angels. But it is just as certain, from other passages, that all men, whether righteous or unrighteous are to live again-"a resurrection there shall certcirly be both of the righteous and unrighteous" (Acts xxiv. 15). But only the blessed and holy shall have part in

(or chief, prote).*

THE FIRST RESURRECTION

It is a fact, constantly overlooked, that the passage, usually read at funerals,† does not refer at all to the resurrection of the wicked, but to the first resurrection only. To prove this we need only refer to v. 43 of I. Cor. 15, where speaking of the body-Paul says: "It is sown in dishonor, it is raised in glory; it is sown in weakness, it is raised in power." For no one will go so far as to assert that the wicked are to be "raised in glory" and "power," although some have said, that they will be raised in incorruptible bodies, in order that they may be

CAPABLE OF ETERNAL TORMENT—

and this is the view which is considered orthodox. There is another class, however, more mercifully inclined, who say that the wicked will be raised with corruptible bodies, in order that the fire may consume them, and their punishment end in their destruction. Merely to state these views is to refute them. For surely it is not necessary to raise mankind from the dead in order to punish them, when it is so palpably clear from the Scriptures that the soul may suffer torment apart from a resurrection. For the rich man is seen in Hades, “in anguish” while his five brethren are still living on earth (Luke xvi. 17). It is certain, therefore, that the orthodox resurrection had not taken place. There are some, however, who hold the view that there is no separate existence of the soul, apart from the body, so that the wicked are raised from the dead,

FOR THE SOLE PURPOSE OF BEING PUNISHED

until the fire consumes them. These of course deny the immortality of the soul, and while professing to accept the entire Bible ad literatim, are at variance with some of its plainest statements, such as that of the Revelator that he saw "the souls'" of the martyrs, "beneath the altar"- and the souls of those beheaded under Antichrist, and that of Peter, that Christ "preached the Gospel to the dead"† to

THE SPIRITS IN PRISON.

For how could these spirits hear the Gospel unless they were in consious existence, or how could the souls cry aloud from the altar? The Scriptures prove conclusively, therefore, that there is conscious life in the intermediate state, both of the righteous and the unrighteous, and that there are

TWO DISTINCT METHODS OF RESURRECTION,

The

one for "the Sons of God," and another for unbelievers. first is described as "he anastasis he prote"-the first or chief resurrection, but not necessarily first in point of time. The second in degree is described as being

BROUGHT OUT OF CAPTIVITY.

This is made perfectly clear in regard to the people of Sodom― that God "destroyed them all"-"on the day when Lot went forth from Sodom," and yet God promises, centuries afterwards, that He would "bring again the captivity of Sodom, and her daughters," i. e., the neighboring cities which grew up around her and shared her fate. These shall return

TO THEIR "FORMER ESTATE"

(Ezek. xvi. 55) together with Samaria and her daughters. The same promise is made to many other defunct nations such as Moab (Jer. xlviii. 47), Ammon (xlix. 6) and Elam (xlix. 39). One thing is absolutely certain, viz., that a resurrection in some form, is promised to all mankind, but

*Apoc. vi. 9 and xx. 4. †I. Peter iii. 19 and iv. 6. + Luke xvii. 27. Ezek. xvi. liii.