My dear Brethren: Grace and peace through our Beloved Master!
The 27th Psalm is from the writings of David, one of the greatest Jews of all time. He was King, General, Administrator, Poet and Musician – “a man after God's own heart” – although the first mention we have of him in Sacred Writing is the Son of Jesse, a lowly shepherd boy. At the time of writing the 27th Psalm he had come a long way up the troublesome and trying pathway of life; and his own life's experiences along that way undoubtedly prompted and measurably ordered the inspired words which now refresh, inspire and counsel us. Such were his experiences, that from the very marrow of his bones could he plead with the Lord – “Deliver me not over unto the will of mine enemies: for false witnesses are risen up against me” (Psa. 27:12). Well was he aware that he was to be King in Israel; yet he patiently waited out the years until God's “due time” had arrived to make the throne vacant by removal of the long-disgraced Saul. But, in full assurance that he was to “sit upon the throne of the Lord in Israel,” yet little did he realize that his waiting upon the Lord was enabling God to perfect in King Saul a type “for our admonition and learning” some three thousand years after David had “gone the way of all the earth” – a type which he would have destroyed had he slain King Saul when the opportunity was there (1 San. 24:10). Here we have a striking instance when a man's failure to “wait upon the Lord” would not only have been to his own immediate disadvantage, but which would actually have voided God's purposes for the future interests of His people.
But of all David's accomplishments, that of Poet seems to have brought him the grandest and most complimentary appellation; he is fondly described as The Sweet Singer of Israel. He was the greatest religious Poet ever to arise in the Jewish nation. And, as in all his titles does he so pointedly and aptly type the Parousia David, yet as The Sweet Singer of Israel does he most appropriately type That Wise and Faithful Servant – who also was the sweetest singer of all Gospel-Age Israel, except the One whose headship he so admirably and nobly accepted. His harmonious blending of the ten strings of the Harp of God have truly been “sweeter than honey from the honeycomb,” melody sublime to every ear that is “of the Truth.” Therefore, his expressions on Psalms 27, as well as on all Scripture on which he wrote, are well-nigh impossible to equal, and certainly none have surpassed them. Little wonder is it that some brethren so often affectionately referred to him as “That Wonderful Man of God.” As a “good soldier,” he often waited on the Lord “through evil report and good report.” Hence, the mere quoting of his writings are certain to embellish in most ornate fashion any pages on which they appear – whether those pages emanate from the Pope of Rome or from the most confused Parousia or Epiphany errorists, many of whom mingle his writings with theirs to add color, substance and appeal to their “sleight-of-hand.” This is pointedly true today of some radio and television preachers, whose names we need not mention. We believe all who have studiously assimilated the contents of his Six Volumes of Studies in the Scriptures will heartily agree with the above observations (If any of our readers do not have those books, we shall be happy to see that they do receive then).
And praise akin to the foregoing may be sung for the writings of the Epiphany Messenger also, whose article on Psalms 27:14 in the May 1, 1945 Present Truth is the basis for this article. Thus, it is not our thought to supplant that article; rather do we accept Brother Johnson's counsel that his Epiphany writings form a base on which we may elaborate and enlarge, as and when expedience may direct. With that thought in mind, the following comments are addressed to all God's faithful Israel.
There are two reasons why we should “wait upon the Lord.” First, we must know His will for us. When we are “young men” in God's family, we may often think we know His will for us quite clearly; but the experience, training, and growth in grace and knowledge that can come only with the years cause us to reflect that much of our judgment in those early days was sadly mingled with “wishful thinking” – that our waiting on the Lord then avoided much chagrin and heartache for us later on. And, as we may find ourselves waiting on the Lord now, we may five, ten or fifteen years hence realize full well that our waiting on the Lord in 1966 was truly in the nature of sound judgment. However, St. Paul, in his great consecration text of Ron. 12:1-2, informs us that years faithfully applied in the study, spread and practice of the Truth will give us “the spirit of a sound mind,” which will enable us more readily and accurately to evaluate God's leadings and intentions for us: “Transform yourselves by the renovation of your mind, that you may ascertain what is the good, and well-pleasing, and perfect will of God” (Diaglott). Such “renovation” comes in but one way – our faithful and honest-hearted application to the study, spread and practice of the Truth. As all God's faithful servants grow old in His service, they realize with increasing force the truth of Paul's admonition in Rom. 12:2.
Secondly, even though we may certainly be convinced that we know God's will in a given circumstance, we may yet need to wait for strength sufficient to carry out His purpose. The providences of God's people vary widely; therefore, it is properly written, “They also serve who only stand and wait.” Thus, God exalts whom He will exalt, and – “do not be in a hurry about it either” is the counsel of That Wise and Faithful Servant, as expressed in the December 22 Manna comment.
Perhaps the outstanding Old Testament example of “waiting on the Lord” is Moses. From Pharoah's house, with its “soft raiment” (Matt. 11:8), with its “foods pleasant to the taste” (Luke 7:25), and the “pleasures of sin” that were there (Heb. 11:25), it was a far, far step to the Wilderness of Midian, with its raiment of goatskin, its course diet and rugged terrain. And in this latter circumstance did Moses wait on the Lord for forty years. Probably it is that waiting that gained for him the sublime compliment, “The meekest man in all the earth.” He was the meekest – most leadable, most teachable – because it is quite probable no other living man would have waited on the Lord for a full forty years in Midian as did Moses. In addition to the humdrum monotony of such a life, there was most certainly no intelligence there capable of giving Moses anything approaching warm intimacy of soul – even though Jethro be titled a “Prince of Midian” (See Ex. 2:16, margin). His thoughts had to be pretty much his own – even as Jesus had “meat to eat that ye know not of” (Jno. 4:32). Most of God's people today live a commonplace work-a-day existence, certainly far removed from regal or courtly surroundings. Yet, how many of them could be transferred from these ordinary and modest circumstances to the rigors of Midian for even one year without murmuring and complaining against God and His Providences? This is truly a sobering thought; and poses a question which each may properly ask himself with a view to that true self-examination which “searcheth the reins and the heart.” Certainly, timely and good is the counsel of St. James – “Take, my brethren, the prophets for an example” (Jas. 5:10).
And a fitting partner for Moses in waiting upon the Lord may be found in the Now Testament in “that disciple whom Jesus loved.” The Apostle John attended the General Convention of Apostles and brethren at Jerusalem as recorded in Acts 15. That was about the year 50 AD; and that is the last record we have of him for about 40 years – until he gave us his inspired writings during the last years of his life. This is not to suggest that he lived anything approaching the isolated life for those 40 years as did Moses in Midian. But, surely, God did seem to forget him by withholding inspired writings from him until long past the time when the majority of men would be “sleeping with their fathers.” Yet, in his old age, after such a long wait on the Lord, he was given some of the most important, intricate and sublime of all Bible writings.
But an acceptable waiting on the Lord must most certainly be coupled with a true humility – a proper self-estimate. Having a correct estimate of self, none will deign to “wait on the Lord” to make him something for which he does not have capacity; or give to him powers of wealth or position beyond his ability to manage and still “hold the head.” Many have yearned to be Elders, Pilgrims, Star Members, not realizing their incapacity; nor understanding clearly that “no man taketh this honor unto himself, but he that is called of God, as was Aaron” (Heb 5:4). Therefore, “Not by power (natural human will-power or determination), nor by might (natural muscle and brawn), but by my spirit, sayeth the Lord.” No amount of will-power (determination) will put any one into the Body of Christ, because “God hath set the members in the body”; and no amount of determination will qualify one for Elder, Pilgrim or Pastor and Teacher, if he be not endowed with a qualified heredity that has been quickened “by my spirit.” It is for each to improve his “talents,” because it is indeed “required of stewards that a man be found faithful”; and thus purging himself he will be found a “vessel unto honor” as it pleaseth the Father and our Beloved Lord Jesus to bestow upon him. If we do our part, and that with a fully sanctified will power, then God will most certainly do His part toward us as we wait upon Him, for – “He is faithful that promised.”
But, the most eloquent appeal to wait on the Lord would be measurably stinted unless it be stated – and in forceful and clear language – that once we learn what God's will is for us in any given situation, and if the necessary strength be available, then it would be just as wrong to longer wait as it would have been to run ahead of Him before we knew His will. After Moses had waited in Midian for 40 years, and once the Lord had made clear to him he must then return to Egypt, he would have incurred only the Lord's strong displeasure had he determined to wait longer in the house of Jethro. And so with Jesus, when He was come to manhood, He delayed not to “do thy will, 0 God.” Also, He did no waiting on the Lord when His “times” on earth had been filled to the full. “When the days of His retirement were completed, He resolutely set His face to go to Jerusalem” (Luke 9:51, Dia.) And so with each of us, if our surroundings become Godless, or our providential circumstances clearly indicate a change of course, we should ever have our “sandals on our feet” if we would faithfully do the will of God. Thus, where one may wait on the Lord, another perhaps should be moving on to the battle. Many believed they had moved their religious house for the last time when they came into the Harvest Truth Movement only to learn, with sadness of heart and mind, that the trying years after 1916 required them to move once more. And of those who left the Society then, perhaps all of them concluded that was their final move; yet the turbulent years since then have proven once again that the Lord had other plans in store for some of them. And, while those years have taught us to “wait on the Lord,” they should have taught us with equal force and solemnity that we should never have the Lord waiting on us. Always should your sandals be “on your feet, and your staff in your hand.” (Ex. 12:11)
Nor should any faithful Pastor and Teacher “wait on the Lord” to defend the Truth when the Truth is attacked or errors are introduced to contaminate God's people. Rather, in such cases he should proceed to the battle even at the cost of life itself, because “The good shepherd giveth his life for the sheep” (Jno. 10:11). And such errors should be attacked boldly and openly, and not by “private explanations” or by a depraved and undercover whispering campaign. Anytime we see the latter methods used, we may reasonably conclude that such a “Pastor and Teacher” is in reality not honestly attempting to defend the Truth, not “waiting on the Lord”; rather, he is attempting to defend himself. These were the methods employed by That Evil Servant and his henchmen against faithful Brother Johnson, when so often they quoted Prov. 6:19, “God hates him that soweth discord among brethren.” When one attacks error and sin, as did Brother Johnson against leprous Levitical leaders, it was not he who was guilty of sowing discord; rather the errorists and evildoers were the real culprits; and the very Scripture they quoted was the one by which the Lord judged them. They complained, too, about the hard and rough words that were used against them; were they not showing a better spirit by their soft words and their wounded feelings? So often did Brother Johnson quote Psalms 55:21, “The words of his mouth are smoother than butter, but war is in his heart.” Yes, the “twin brother” of earth's most reprehensible character, one Judas Iscariot, soothed his peace-loving followers with “buttered words”; and those who craved the buttered words of error and deceit instead of the plain talk of Brother Johnson, got what they ordered – “Jehovah's Witnesses.” And here the question would seem timely and pertinent: How do you like what they got? It would seem appropriate to quote here a sample of those buttered words, taken from the March 1916 Watch Tower:
“With deep regret we here mention that the practice of some is to go about the classes and at first, by soft and smooth speech, assure the dear sheep that they have deeply the interest of the Lord's work at heart; and then suddenly they bring a tirade against the word as the Lord is conducting it through the channel he has used for the last forty years .... This is just another evidence of the great shaking now in progress.... It would seem that any one who is loyal to the Lord and his cause and the brethren would not seek to disrupt his work; at least, if they could not see eye to eye with the manner in which it is being conducted, the proper spirit would prompt such to remain quiet or quietly to withdraw. Any other spirit would not seem to be the spirit of the Master.”
The foregoing are the “buttered words” of That Evil Servant – a person to whom thousands referred as “Dear Brother Rutherford”; and this they were doing at the very time he was attempting to assassinate Star Member Brother Johnson (1 Jno. 3:15, see Berean Comment). He had been quite prominent during the Parousia, probably second in prominence and prestige to Brother Russell in the publicity given him as “The Judge”; he had done valiantly for the Truth and the Brethren; had rendered Brother Russell excellent personal service – so much so that Brother Russell named him as one of the Society's Board of Directors and a member of the Editorial Committee of the Watch Tower. It should be specially noted that some of his most notable works – for instance, A Battle in the Ecclesiastical Heavens – was accomplished after 1914, after he had lost his crown, but while the restraining hand and priestly guidance and protection of Star Member Brother Russell were still with him. But, just as “Satan as lightning fell from Heaven” (Luke 10:18) – very swiftly and precipitately – so also fell this erstwhile shining Little Flock Member; and his is a tragic example and a somber warning to all of us, of the depths to which one may possibly sink once he loses his crown, then becomes separated from the sanctifying influence of a Star Member and does “despite unto the spirit of grace” (Heb. 10:29). “If the light that is in thee become darkness, how great is that darkness'' (Matt. 6:23). “When the righteous turneth away from his righteousness, and committeth iniquity, shall he live? All his righteousness that he hath done shall not be mentioned; in his sin that he hath sinned, in them shall he die” (Ezek. 18:24). One of the three sins specifically attributed to That Evil Servant was his failure to “wait on the Lord” – “said in his heart, My Lord delayeth” (Matt. 24:48). Perhaps at another time there will be much more to say about this, D.v.
Inasmuch as this writing has been induced by Brother Johnson's article in the May 1945 Present Truth, it would seem fitting and respectful to conclude this presentation by quoting from Volume E-5, page 18 (16); which quotation offers a refreshing contrast to the above excerpt from the 1918 Watch Tower, and clearly reveals it was never Brother Johnson's attitude to “wait on the Lord” once the Lord had revealed to him clearly and indisputably the Truth necessary to “refute the gainsayers”:
“In every instance we and our supporters have resisted these revolutionisms. The columns of The Present Truth contain many articles exposing these errors of doctrine and wrongs of practice. The Lord has enabled us in every case successfully to refute these errors of doctrine and to reprove these wrongs of practice.... Our course in this respect has been misrepresented as a contentious and cantankerous one by the revolutionists, who at first attempted to answer our presentations. But our replies so completely crushed their answers that they have ceased attempting replies, alleging that they stand for peace and will have nothing to do with controversy, thereby pretending great meekness in contrast with what they allege to be our contentious spirit! When did our Lord, our Pastor and other faithful servants of the Truth keep silent when their presentations were attacked and errors were introduced (Micah 5:5,6)? Certainly they acted as we do in similar conditions, and not like the revolutionists. “
Similar tribute may be paid to other “good soldiers” of the past. Arius withstood in open Convention over 300 prominent bishops respecting the Truth that Jesus is the Son and God is the Father. And what shall we say of Martin Luther and his rock-crushing blasts at the Papal errors of his day. Had he decided “to remain quiet or quietly to withdraw” (see Watch Tower quotation on p. 4), he would not now “shine forth as the sun In the kingdom of your Father”; nor would we enjoy the advantages that have come to us through his deeds of valor in “the good fight.” And we ourselves have had much the same experience since Brother Johnson's demise in far less emphasis, of course; although we resolutely continue “in defense of the Truth.” Be it noted, however, that the errorists themselves seldom go forth to the battle; very many of them prefer “to remain quiet” – to accept “the counsel of the ungodly” (Psa. 1:1). Some of them who were supposedly schooled in Harvest Truth have counseled us to “wait on the Lord” to fight His own battles – a far cry indeed from the course of Brother Russell and other “good soldiers” in the Parousia. It is we – not they – (so they say) who show the “bad spirit” – the same “bad spirit” displayed by Martin Luther, Brother Russell, and countless other faithful servants.
It is a sage observation that it is better by far to do nothing than to proceed in a haphazard or uncertain fashion. “If the trumpet give an uncertain sound, who shall prepare himself to the battle?” Had R. G. Jolly allowed himself reasonable time for meditation, prayer, and conference with brethren firmly “established in the Present Truth,” he would not have fallen victim to J. W, Krewson's errors as readily as he did – errors which he is now hard pressed to defend. “The God of Israel will give them water of gall to drink” (poisoned water – Truth corrupted with erroneous teachings – bitter experiences).
And may our Good Heavenly Father grant to each of His people the refreshment and strength of heart and mind that will bring to one and all that “blessing that maketh rich,” indeed! “I had fainted, unless I had believed to see the goodness of the Lord in the land of the living. wait on the Lord: be of good courage, and he shall strengthen thine heart: wait, I say, on the Lord.” (Psa. 27:13,14)
Sincerely your brother,
John J. Hoefle, Pilgrim
QUESTIONS OF GENERAL INTEREST
QUESTION: – Do the Ancient and Youthful Worthies have any part whatever in the Sin Offering?
ANSWER: – According to both Brother Russell and Brother Johnson, they have no part whatever in the Sin Offering – although they are “connected with the cleansing from sin.” (See TS, p. 108, par. 2) Beginning on page 105 of Tabernacle Shadows, we offer brief quotations, giving Brother Russell's thought on this subject:
“It was not one of the sin-offerings of the Day of Atonement, nor was it one of the offerings of the people subsequent to the Jay of Atonement, Indeed, It was no offering at all; for no part of it was offered on the Lord's altar or eaten by the priests..... It was not even killed by one of the priests, nor was its blood taken into the Holy or the Most Holy.... This heifer was in no sense related to these (better sacrifices), and evidently did not typify any of the sacrifices of this present time.... The burning of the heifer was not related to any of these sacrifices, all of which were made by the priests, and in the Court.... This class being no part of the Body of the High Priest could have no part or share in the sin-offering of the Day of Atonement.......... Our positiveness on this subject is the positiveness of the Word of God “
Further on this subject from Brother Johnson (E-12:275): “The Great Company sufferings in relation to sin-atonement are for the wilful sins of the world in sin-atonement and thus differ from those of the Church; and they differ from those of the Ancient and Youthful Worthies, which Worthies do not suffer at all for sin-atonement, which again makes the Great Company sufferings differ from those of these three classes.”
In addition to the foregoing is the important fact that the Red Heifer was a female; whereas, all the Atonement-Day offerings were males. And, since no part of this sacrifice even touched the brazen altar in the Court, and was not performed by the Priests, or any part of it used by them, it should be clear enough that Brother Russell and Brother Johnson were right in their conclusion that it could have no part or share in the sin-offering, or offering for sin.
The quotation from E-12 was first reproduced in our paper No. 111, of Sept. 1, 1964; therefore, J. W. Krewson can hardly plead ignorance for his statement on page 43 of his paper No. 67 that the Worthies' death “helps to atone for the world's pre-kingdom wilful sins.” His contradiction of the Star Members on this teaching is so flagrant that it cannot be classified as a “perversion”; it is, in fact, a brazen and impudent repudiation of this Parousia and Epiphany Truth – and nullifies a considerable part of Tabernacle Shadows – a performance in keeping with the course of J. F. Rutherford before he rejected that book completely. While we believe the brethren should be wary of any opinions contradictory to those of the Star Members except those clearly disproved by time itself – we feel we are hardly obligated to allow Christian tolerance for such contradictions when they boldly set aside the clear Scriptural teachings explained not only by The Epiphany Messenger, but also by That Servant.
QUESTION: – Are Epiphany Volumes 16 and 17 a true parallel of Volume 7 (The Finished Mystery)?
ANSWER: – A little analysis should enable each one to answer this question to his own satisfaction. When Volume 7 appeared in 1917 its Foreword declared; “This book may properly be said to be a posthumous publication of Pastor Russell.” Those of us properly informed on the matter now know that the statement was a rank falsehood. While Volume 7 did contain numerous quotations and reproductions of interpretations by Brother Russell, it also contained an enormous amount of error – so much so that it is a gross insult to the blessed memory of Brother Russell to attribute to him the general contents of Volume 7 as his posthumous work.
On the other hand, Epiphany Volumes 16 and 17 can honestly be described as the posthumous work of Brother Johnson, because much of those books is lifted directly from the writings of Brother Johnson while he was alive; and the remainder of those books is in substance exactly what he taught. Thus, this first analogy gives no hint of a “parallel” between the respective books.
But just as the Six Volumes of Scripture Studies contained some mistakes on the time features – which were properly corrected by Brother Johnson – so Volumes 16 and 17 also contain some immaturities and mistakes on the time features, which need correction. Only stupidity or obstinacy would refuse to recognize this fact. And, while R. G. Jolly made no attempt to correct the time mistakes in those books, it is certainly to his commendation that he also avoided injecting any of his own errors into them (such as Epiphany Campers Consecrated, etc.). As the books now appear, it is not too difficult for the informed student to discern what corrections are necessary,
On pages 39 to 52 of his No. 67 Extra, J. W. Krewson offers a number of corrections (?) and additions (one of these being outlined in the previous question in this paper), which he claims to “parallel” some attempts by the Society to correct some of the mistakes in Volume 7. But it should be noted that the Society itself – directly controlled by J. F. Rutherford – attempted those corrections; whereas, the attempted corrections in Volumes 16 and 17 are by J. W. Krewson himself, who claims to be occupying much the same position as did Brother Johnson. However, the clear facts prove that if he is “paralleling” any one in his present attempts at correcting these books, he must then be paralleling J. F. Rutherford.
Then, on page 51 J. W. Krewson says this: “No longer.... would these volumes be stigmatized and not used as references.” (How is Volume 7 used for references?)
When did Brother Johnson ever offer a similar compliment to Volume 7? In fact, even after the changes published by the Society, he still contended that Volume 7 was in such a vile condition that the only way to correct it would be for some one to rewrite the whole thing in correct fashion. About the only use he ever made of the book was to refute subsequent errors by the Society when they attempted to disclaim some of the Truths that Volume 7 actually did contain; and today they nullify these basic Truths by their “strange fire” (false doctrines) and perversions of the “Time of Trouble.”
Again, on page 52, J. W. Krewson says that the abortive publication of Volumes 16 and 17 has barred R. G. Jolly from “entering Apokalypsis Canaan.” However, the writers of Volume 7 (mainly Clayton Woodworth and George Fisher) had already been barred from Parousia Canaan; they were already crown-losers, and J. F. Rutherford is specifically condemned for “eating and drinking with the drunken” (those drunken with error) in his encouragement of those who did compile Volume 7. And, J.W. Krewson has been very pronounced that R. G. Jolly will eventually cleanse himself. Just how will he do this if he is never to enter “Apokalypsis Canaan” (presumably the present sphere of the Truth and its spirit) here in the end of the Age?
Therefore, our answer to the question would be that about the only thing right about the Krewson “parallel” is that it is wrong in its entire setting. The word parallel means “conformity in all essential points”; but the Krewson “parallel” is disharmony in all essential points – except that one instance in which he is paralleling J. F. Rutherford.
LETTERS OF GENERAL INTEREST
Dear Friend: I have read your #121 on the Roman Church and its Twin in which you refer to a paper on Justification #120. 1 would like to read it.
Sincerely ------- (OHIO)
Dear Brother Hoefle: To you an obedient Servant – May Proverbs 3:9,10 be yours!
Thank you so much for your gift of Christian love – also for the Book Heavenly Manna. Praise God it has been just that – Heavenly Manna! The series which I am yet studying has answered several questions I had wondered about. I shall study at each opportunity.
I am hoping I can mail a donation to you to help with this wonderful work before too long. I cannot promise definitely when. I am sure the Savior will bless me to do this thing that I desire so much.........
Please continue to pray for me and pray my strength in the Lord increase as I give Him my best.
Your Sister ------- (NORTH CAROLINA)
Dear Brother Hoefle: How we rejoice in being your “Dearly beloved.” It is surely a most wonderful experience to be joined under our Head by faith in love and common union. Here we are scattered and far apart – yet the tie that binds us one to another has no limitation. We, of all people, are at this time the most fully able to understand why David so often shouted forth a “Hallel” to our Most High, Mighty Heavenly Father. Surely Goodness and Mercy has followed us all our lives!
Now, after more than 55 times that we have had the privilege of joining in the Memorial we can hardly restrain a shout of victory. Certainly we are near that happy day!.........
We are glad to be remembered by you and those with you. It is a great comfort in this time of famine in this so great land. Surely the poor people are getting stones, both politically and religiously, when they are piteously asking for bread. No wonder we long and pray for the Kingdom!
In our service your letters are read..... Those present seem to get help and comfort for themselves from your letters.
Remember us to all whom you may meet. Our Christian love and most sincere best wishes for a blessed Memorial season April 3. The 'mite' is for use as you see fit.
As ever Brother and Sister ------- (LOUISIANA)
Dear Brother Hoefle: Greetings! I thank you for your letters. They are most welcome – and increase my faith In God. I value them highly. About the tracts, I meant to tell you that they were not spoiled, but the box was broken.
I suppose you had a very happy time with the friend that visited you...... Just received another letter. Thank you for the good thoughts. Please send tracts..... Thank you! with love and prayers for you all and all with you.
Your sister in the faith ------- (PENNSYLVANIA)
Dear Sir: Please send me free – What is the Soul and Where are the Dead.
Yours truly ------- (NORTH CAROLINA)
Dear Sirs: Kindly send me your tracts, Special Edition No. 2; also copies The Resurrection of the Dead, The Three Babylons, Where are the Dead.
Thanking you for your consideration, I remain
Sincerely yours ------- (NEW JERSEY)