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 '■-nsai-, ■■•;!■, -^'-^au.... 
 
 THE SEQUEL TO 
 
 RaDdoni Sbols; 
 
 OR 
 
 The Wisdom of floly Writ. 
 
 KY 
 
 DAVID LIONEL PALMER. 
 
 « Verily, verily, I say unto thee, except a man be bom again, he 
 cannot see the Kingdom of God." 
 
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 f>V?^fr7«rt>iVr 
 
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T 
 
 THE SEQUEL TO 
 
 RandorR Sbols; 
 
 OR 
 
 Tbe Wisdom of Holy Writ 
 
 DAVID LIONEL PALMER. 
 
 / 
 
 " Verily, verily, I say unto thee, except a man be born agai», he 
 cannot see the Kingdom of God." 
 

 
 wintered according to Act of the Parliament of Canada, in the year one 
 thousand elBht hundred and ninety-two, by D. L. Palmer, at the Depart- 
 ment of Agnculture. 
 
cue 
 
 The Sequel to 
 
 RANDOM SHOTS; 
 
 OR, 
 
 THE WISDOM OF HOLY WRIT. 
 
 To introduce a new f ystem that will supersede or seriously 
 interpose between other systems has always been a difficult 
 task. 
 
 Parables are sweet to the taste, but when explained 
 become bitter. 
 
 Men seem to love the truth, and when the truth is 
 expounded to them the truth is no longer truth. 
 
 What a man thinks to-day he contradicts to-morrow. 
 Yesterday he was charitable, to-day he is cruel. If you 
 tell him the day has been pleasant, he has doubts as to 
 your sincerity ; and if another person meets him shortly 
 afterwards, and tells him that the atmosphere is unpleasant^ 
 he boldly asserts that he never enyoyed finer weather. 
 And when a book is published dealing with plain facts 
 and literal truths, he condemns it before reading it. When 
 he does read it, he sees nothing in it, because he had no 
 hand in it. 
 
 When I published Random Shots ; or, the Wisdom of 
 Holy Writ, I was aware that it might have been in better 
 shape. But, knowing the uncertainty of life, I hastily put 
 it together, and in such a form that he who would have 
 the courage to criticise it would have to critic'se the Bible ; 
 hence such dead silence on the part of orthodox scholars. 
 
 People nowadays do not wish to be converted to the 
 truth, because in doing so they must necessarily admit that 
 their whole life has been a lie. 
 
 Poor Galileo when he confounded the religious opinions 
 of his day was cast into prison for his pay. 
 
 Every schoolboy now knows that the world is not a 
 quagmire. 
 
THE SEQUEL TO RANDOM SHOTS; 
 
 When Harvey discovered that ihe blood circulated, not 
 one of his confreres admitted the fact. 
 
 When poor Watt built his boat of steam, he was not 
 only disbelieved but treated with contempt and insults. 
 
 When Sir William Logan visited the Laurentian rocks 
 to thoroughly elucidate the geology of Canada, the people 
 in that neighbourhood thought him crazy. And likewise, 
 when the good man of the house came to proclaim the 
 acceptable year, they said, " This fellow is mad." 
 
 The good Samaritan told us that the time would come 
 when he would no longer speak to us in parables but in plain 
 truth. He also told us that when two-thirds of the people 
 were destroyed, still many would not believe. 
 
 I shall endeavour, notwithstanding these terrible truths, 
 to explain the passages quoted in Random Shots \ or The 
 Wisdom of Holy Writ, and bring out into bold relief the 
 great moving power of all things. Though I may not live to 
 see my heavy task accepted, I am, nevertheless, fully 
 satisfied that it is the last stroke on the Anvil of Time, 
 The last invention, Electricity, could not come sooner ; 
 but it is accompanied by a revolution of society. History 
 must repeat itself. 
 
 If the world globes itself in a drop of dew, perhaps by 
 studying its composition and internal movements we 
 might learn why the needle of the compass points to the 
 Norih, and, also, the action of the pendulum at the 
 poles. 
 
 If we commenced at Genesis, having faith in our task, 
 and seeing how, when the spirit moved upon the waters, 
 we might learn of the Father what that breath of life 
 was, what made the world, who the Son is, and when was 
 He in the bosom of His Father. 
 
 We are told that God is a consuming fire, and science 
 has shown us that a drop of water contains a spark. 
 
 When we look at the acorn and the oak, we need not 
 be surprised at the length and breadth of a man's days. 
 Perhaps by commuting the whole we should arrive at his 
 number six hundred threescore and six, and know why he 
 must fall seventy times seven 
 
 If we studied the tendency of nature, we might weigh 
 Leviathian, imagine the great whirlpool, and learn how we 
 are salted and refined as gold. 
 
 When John spoke of decreasing, he referred to decay. 
 
 ', 
 
*, 
 
 OK, THE IVJSDOM OF HOL Y WRIT. 3 
 
 To decay means to increase, say a grain of wheat ; for 
 nothing is quickened unless it dies. These proofs are 
 evident in the words of Him who increased in wisdom and 
 stature and in favour with God and man. 
 
 " Marvel not that I said unto thee : ye must be born 
 again." 
 
 Paul is very wise on this subject, and shews us that Eve 
 will be savjd in child-bearing, whicti explains what was 
 told to the mother of the human race : *' In sorrow thou 
 shall brinp: forth children." 
 
 When Christ was crucified, that stated in Genesis was 
 verified : '^ It shall bruise ihy head, and thou shalt bruise 
 his heel." Or, as Paul puis it : '* The old man crucified." 
 
 In nailing His body to the cross, He nailed our bodies 
 also, that sin might be destroyed. Therefore, if He died 
 for us He also died for Himself. 
 
 When we read the lamenlalions of David, we can readily 
 understand the philosophy and cunning of Paul : " If we 
 believe not, yet he abideth faithful ; he cannot deny him- 
 self!" In Psalms, He cries : '*My God, my God, why 
 hast thou forsaken me ?" Nine hours after beinj^ nailed 
 to the cross we again hear the same cry, " Eli, Eli, lama 
 sabachthani ?" David again said : "The Lord hath said 
 unto me, Thou art my son ; this day have I begotten thee." 
 Here the philosophy of Paul comes in again to prove the 
 assertion : "For unto which of the angels said he at any 
 time, Thou art my Son, this day have I begotten thee ?" 
 David again, speaking of himself, foretells what took place 
 at Calvary. In speaking of the assembly of the wicked, 
 he said, " They part my garments among them, and cast 
 lots upon my vesture." 
 
 Is the identity complete yet ? 
 
 He foretells in Psalms, tnat in His ihirst they would 
 give Him gall and vinegar to drink. And when the King 
 came to Golgollia, did they not give him vinegar to drink 
 mingled with gall ? 
 
 Is the mutual relationship still doubted.!* 
 
 Let us come to compositions. 
 
 Jacob, before his death, called unto his sons, and said, 
 *' Gather yourselves together, that I may tell you that 
 which shall befall you in the last days." 
 
 To Joseph, he said, " Joseph is a fruitful bough, even a 
 fruitful bough by a well, whose branches run over the wall. 
 
THE SEQUEL TO RANDOM SHOTS ; 
 
 " The archers have sorely grieved him, and shot at him, 
 and hated him ; 
 
 " But his bow abode in strength, and the arms v f his 
 hands were made strong by the hands of the mighty God 
 of Jacob (from thence is the shepherd the stone of Israel). 
 
 " Even by the God of thy Father, who shall help thee ; 
 and by the Almighty who shall bless thee with blessings 
 of heaven above, blessings of the deep that lieth under, 
 blessings of the breasts and of the womb. 
 
 •' The blessings of thy Father have prevailed abovj the 
 blessings of my progenitors — unto the utmost bound of the 
 everlasting hills ; they shall be on the head of him that 
 was separate from his brethren." 
 
 The instinctive knowledge of returning to this fleeting 
 breath, and of the identity of persons, we also find in the 
 son of Beor, who when called upon to curse prophesied . 
 " I shall see him, but not now ; I shall behold him, but not 
 nigh ; there shall come a star out of Jacob, and a Sceptre 
 shall rise out of Israel, and shall smite the corners of 
 Moab, and destroy all the children of Sheth." 
 
 In Isaiah, we see the inworking of Godhead, shewing 
 how the natural man resolves himself into the spiritual 
 man : *' And even to your old age I am he ; and even to 
 hoary hairs I will carry you ; I have made, and I will bear ; 
 even I will carry, and will deliver you. To whom will ye 
 liken me, and make me equal, and compare me, that we 
 may be like ?" Does this not sound like : " I am till you 
 grow old 1" See what it says in Genesis : " And the Lord 
 said : My spirit shall not always strive with man, for that 
 he also is flesh !" 
 
 Isaiah is very plain again : •* I am sought of them that 
 asked not for me ; I am found of them that sought me 
 not ; I said behold me, behold me, unto a nation that was 
 not called by my name. 
 
 " I spread out my hands all the day unto a rebellious 
 people, which walketh in a way that was not good, after 
 their own thoughts. 
 
 "A people that provoketh me to anger continually to my 
 face ; that sacrificeih in gardens, and burneth incense upon 
 altars of brick." 
 
 We will be told by would-be biblical scholars that 
 Isaiah did not speak of himself j but Isaiah has a friend in 
 Paul. I here quote from Romans : " Esaias is very bold> 
 
 • I 
 
OR, THE WISDOM OF IIOL V WKIT. 5 
 
 and sailh : I was found of them ihat sought me not : 
 I was made manifest unto them that asked not after me." 
 
 •' J>iit to Israel he saith : All day long 1 have 
 stretched forth my hand unto a disobedient ana gainsaying 
 people." 
 
 Now, in the words of Paul : " I will shew you a more 
 excellent way : The spirit of the Lord C>od is \\\)0\\ me : 
 because the Lord hath anointed me to preach good tidings 
 unto the meek; He hath sent me to bind up the broken- 
 hearted, to proclaim liberty to the captives, and the open- 
 ing of the jjrison to them that arc bound ; to proclaim 
 the acceptable year of the Lord and the il:yy of vengeance 
 of our God; to comfort all that mourn." It ■' <s not only 
 in the time of Isaiah that He preached the j^ospel to the 
 poor, for we sec Him at Nazareth in the vuagogue, "pud 
 there was delivered unto Him the boi. . of the i ropheL 
 Esaias. \nd when he had opened the book, 1 found the 
 place v\ litre it was written. 
 
 ** The spirit of the Lord is upon me, because He hath 
 anointed me to preach the gosjjel to the poor ; He hath 
 sent me to heal the broken-hearted, to prea'.h deliverance 
 to li'.e captives, and recovering of sight lo the blind., to set 
 at libel ly them that are bruised. 
 
 " To preach the acceptable year of the Lord. 
 
 '* And he closed the book, and he gave it again to the 
 minister, and sat down. And the eyes of all ihem that 
 were in the synagogue were fastened on him. 
 
 "And he began to say unto them : this day is the Scripture 
 fulfilled in your cars." 
 
 Isaiah shows us the way and the definition of rem- 
 nant : " Except the Lord of hosts had left unto us a very 
 small remnant, we should have been as Sodom, and we 
 should have been like unto Gomorrah." I3oes this explain : 
 ** I came to save that which was lost?" Or who can 
 explain a remnant ? 
 
 Will He come again to save that which was lost : 
 
 " Behold, He cometh with clouds ; and every e>e shall 
 see Him, and they also which pierced Him ; and all kindreds 
 of the earth shall wail because of Him." 
 
 But I suppose my readers are still doubtful ! Yet, I hope 
 they will read closely that part of Paul's epistle to the 
 Hebrews, pages 60 and 61. 
 
 So you see, when the good man crossed the brook 
 Cedron, and shed tears, they were not his first tears. 
 
6 THE SEQUEL TO RANDOM SHOTS; 
 
 Well might He be considered :. man of sorrows. Remem- 
 ber here I speak in the plural sense. 
 
 And Luke is very plain on the subject, and after repeat- 
 ing the words of Christ as to who the Son is : "Ail things- 
 are delivered to me of my Father ; and no man knoweth 
 who the Son is, but the Father ; and who the Father is, 
 but the Son, and he to whom the Son will reveal him ;" 
 like a good son himself records the genealogy of the man 
 of tears, commencing from Joseph, till we again find Him 
 the Father of Seth and the son of God. This shows us the 
 meaning of " King of Kings, and Lord of Lords." Such 
 was Adam, such was Christ ! The one looking at the 
 other could well say, " That man's Father is my Father's 
 son!" Had the good man said, I am he that was, I 
 presume my readers would still be doubting. Well, I sup- 
 pose the devil will have his way. Yet, he is "an angel of 
 light." 
 
 I gave out a riddle at page 28 j is it solved here ? 1 also 
 quoted Milton at the same page, that ye might know what 
 the seed meant. I also gave ye a short quotation from 
 Shakspere, which agreed well with the fact that " Levi was 
 in his father's loins when Melchisedec met him. Seeing 
 that Levi was in the loins of his father, why not a king 
 in the guts of a beggar ? And seeing that a man may act, 
 even liquidate his debts in the loins of some one, or pay 
 an insult due, evidently, " There is a medium in all things. 
 There may be a difficulty in getting back here for some, 
 but what must it be, and how long must be the journey 
 for the rich and slothful man to pass through the eye of 
 a needle — the All seeing-Eye ?" Therefore, it may not be 
 disagreeable to see a harassed peddler gauging the symmetry 
 of a peeled pear. These truths verify the fact that " every 
 secret is told, every crime is punished, every virtue 
 rewarded and every wrong redressed, in silence and cer- 
 tainty." If we believe these truths, we may know why 
 charity comes back compounded. 
 
 The Bible was evidently written in a mysterious manner 
 for our instruction in time, and ifan"eye for an eye" 
 means *' tit for tat," then our boasted will falls to the ground. 
 
 We see in the speech of Lamech the biter bitten : " For 
 I have slain a man to my wounding, and a young man to 
 my hurt." 
 
 We find John the Baptist called, as was Jeremiah, and 
 
OR, THE WISDOM OF HOL Y WRIT, 7 
 
 all he did was to announce and proclaim the only begotten 
 Son of God, and then he died. Yet, Christ said, " Among 
 them that are born of women, there hath not risen a 
 greater than John the Baptist." Now, where does his 
 greatness come from ? Does the Bible explain this con- 
 undrum ? Let us see. 
 
 We find in Malachi (God's messenger) why John was a 
 great prophet : 
 
 " Behold, I will send you Elijah, the prophet, before 
 the coming of the great and dreadful day of the Lord." 
 
 In Mark, page 70, we hear of him again, and in Matthew, 
 pages 70 and 71, we learn of his mission. But in Matthew, 
 chaps. II and 17, page 71, the language is too plain to be 
 questioned. Christ said, '' And if ye will receive it, this is 
 Elias, which was for to come." 
 
 He not only tells us that Elijah had been here before, 
 was here ; but that he must come again and restore all 
 things. This explains the chap, in Matthew, page 89. It 
 also explains Revelation chap. 10 : " And he said unto 
 me, thou must prophesy again before many peoples, and 
 nations, and tongues, and kings." And it also verifies 
 that stated in the 21st chap, of John, page 37. 
 
 It may be quite possible that Darwin was right, and 
 that man did come from a monkey, seeing that his seed 
 might have passed through all forms of life, he being the 
 last of the creation. As Balaam's ass spoke with man's 
 voice, the serpent that beguiled Eve may have spoken 
 with the same key. 
 
 It was necessary to eat the forbidden fruit, or else Cain 
 would not have been born. 
 
 The story of Joseph in Egypt bears testimony to the fact 
 that he was " the stone which the builders refused." 
 
 Peter must have been a very small pebble then. 
 
 First, we are told in Genesis that Joseph was sold for 
 twenty pieces of silver, and, in Matthew, we find the 
 Saviour of the world sold a second time for thirty pieces 
 of silver. Matthew explains it in this wise : *' And they 
 took the thirty pieces of silver, the price of him that was 
 valued, whom they of the children of Israel did value." 
 " Now Israel is Jacob. 
 
 It will be remembered that they took Joseph's coat, 
 "and killed a kid of the goat, and dipped the coat in blood." 
 Isaiah refers to this garment and also refers to himself. 
 
 ^ 
 
THE SEQUEL TO RANDOM SHOTS; 
 
 when he says : " Who is this that comeih from Edom, 
 with dyed <;arments from Bozrah ? " We find a statement 
 in Matthew which goes to prove who is wiio : "And when 
 he was come into Jerusalem, all the city was moved ; saying 
 Who is this ?" 
 
 In Revelation, John, describing the coming of Christ 
 again, leads us to believe that the coat is not lost : "And 
 he was clothed with a vesture dipped in blood." There 
 will be no mistaking Him when He does come, and Judas 
 will be the first to recognize Him. When Joseph's brethren 
 went down into Egypt to buy corn, they did not recognize 
 their brother, which explains John's meaning: " He came 
 unto His own and His own received Him not." Here we 
 come to " A Wheel within a Wheel j" Philip saith unto Him, 
 " Lord, shew us the Father, and it sufficeih us." 
 
 Jesus saith unto him, " Have 1 been so long with you, and 
 yet hast thou noi known me, Philip ? He that hath seen me 
 hath seen the Father ; and how sayest thou then, sliew us 
 the Father?" Does He not refer here, in its double sense, 
 to the Father of the human race ? Our next quotation 
 strengthens the voice of language : " Jesus saw Nathaniel 
 conving to him, and saith of him : Behold an Israelite indeed, 
 in whom is no guile I" '1 he other verses will be found in 
 page 84. Nathaniel here not only acknowledges the son 
 of Jacob, but also the son of Jesse. For he said, " Rabbi, 
 thou art the Son of God, thou art the King of Israel." 
 
 Was not David the King of Israel? In Psalms we see 
 the proof of the 'ssertion : "Also I will make him my first- 
 born, higher than the Kings of the earth." In Psalms 
 again, David is told : " Sit thou at my right hand until I make 
 thine enemies thy footstool." And Paul thoroughly under- 
 stood what this meant : "But to which of the angels said he 
 at any time, sit on my right hand until I make thine enemies 
 thy footstool ?" Peter is very bold : " But ye are a chosen 
 generation, a royal priesthood, a holy nation, a peculiar peo- 
 ple : that ye should shew forth the praises of Him who hath 
 called you out of darkness into marvelous light ; which 
 in time past were not a people, but are now the people of 
 God : which had not obtained mercy, but now have ob- 
 tained mercy." Is there anything plainer than this ? Peter 
 tells them that they are a peculiar people, and tiie same lan- 
 guage was used to the Israelites. He relates that in time 
 past, that is, long, long ago, they were not a people, but 
 
 \ 
 
 I 
 
OR, THE WISDOM OF HOLY WRIT. 
 
 \ 
 
 I 
 
 are now the people of God ; which had not obtained mercy, 
 but now have obtained mercy. So, after all, our sins are 
 nailed to the Cross, and this is why Isaiah said : " Come 
 now, and let us reason together," saith the Lord ; " though 
 your sins be as scarlet, they shall be as white as snow ; 
 though they be red like crimson, they shall be as wool." 
 
 Tlieiefore, it is plain that all men will be saved, and that 
 our sanation lies in the grave : *' O Death ! where is thy 
 sting ? O Grave ! where is thy victory ? " How can a man 
 re])ay, or how can a man be baptized with the Holy Ghost, 
 unless He be born again? ^\h:;t theory more graciously 
 shews us the goodness of God ? Not to be born again, who 
 can be saved ? How can the worm fly, unless it passes 
 into the sleeping chrysalis state, and then comes forth with 
 wings ? We see the frog passing through seven stages before 
 it knows itself, and likewise man ; he is like the ilower of 
 grass, he withers and passes away, but like the four men in 
 the fiery furnace, he is not consumed. 
 
 "There is no death !" 
 
 If the throwing of a pebble into the sea effects gravitation, 
 the womb of attraction is made i>lainer, and the great 
 whale that swallowed Jonah is made clearer to the sense. 
 For, as Jonah was in the depth of the sea. and Christ in the 
 bowels of the earth, we know the meaning of David's ex- 
 pression : '* Thou, which hast shewed me great and sore 
 troubles shalt quicken me again and shalt bring me uj) 
 again from the depths of the carih." Is this the womb 
 of uncreated night ? Is this the Levialhian that cannot be 
 taken with a hook? Is this why man is like the dew from 
 heaven, seven times purified ? Does the incoming current, 
 bursting forth from pole to pole, n.'mind us of concrete 
 forms, such as John saw, and which time may do to make 
 the enemies of Christ His Footstool? Shall corruption 
 finally end its days in golden floors ? 
 
 See what Jonah said : " I cried by reason of mine afflic- 
 tion unto the Lord, and He heard me; out of the belly 
 of hell cried I, and, thou heardest my voice." Now, since 
 there was redemption out of the grave for Jonah, it is evi- 
 dent that our refuge is in the grave. Consequently, all 
 men will be saved. Within this great aorta : " My sub- 
 stance was not hid from thee, when I was made in secret, 
 and curiously wrought in the lowest parts of the earth." 
 Is this the land of darkness and of the shadow of Death? 
 
10 
 
 THE SEQUEL TO RANDOM SHOTS ; 
 
 .V 
 
 Is it within these walls hope is faintly represented to us ? 
 As it requires a current to produce the new invented light, 
 it is but a trifling exhibition of the great artery of this 
 planet, hence, action ,'ind reaction, in the smallest particle. 
 If, to empty here, you must condense there, and that such 
 is taking place continually, as we see it in the systole and 
 diastole of the heart, the tides may be explained. Do we 
 imagine the first fire kindled, in Genesis, when the Lord 
 God caused a mist to come up from the earth ? What was 
 in this mist ; and were those fire drops necessary before 
 man was formed ? Now we may see in God's works a com- 
 pend of the world, and a correlative of every act and thing." 
 We must all cast our bread upon the waters : matter 
 must be renewed. If some men are permitted to practise 
 self-denial, giving over the powers to solve, to others, why 
 should we complain ? As rain comes in due season, so do 
 men's thoughts and instincts lead them. What we condemn 
 in others we may do, or have done before. And yet, what 
 is this self-denial ? As there is a double meaning in all 
 things, so are there two ways of satisfying nature. One 
 man sins for the pleasure it gives, another man sins by 
 necessity. He that is born in the spirit sins against the 
 will of his mind. Hear what John has to say on the subject : 
 " But as many as received him, to them He gave power to 
 become the sons of God, even to them that believe oi\ his 
 name: which were born, not of blood, nor of the will of 
 the flesh, nor of the will of man, but of God." Again, John 
 tells us : " Whosoever is born of God hath not committed 
 sin; for his seed remaineth in him; and he cannot sin, 
 because he is born of God." The philosophy of Paul 
 comes in here still stronger : *' Hast thou faith ? have it to 
 thyself before God. Happy is he that condemneth not 
 himself in that thing which he alloweth." It is plain now 
 that, what God has put together no man dare or can sep- 
 arate. And therefore those who do separate are not born 
 of God. Consequently, divorcement is the devil's law. 
 
 Now we see the divinity of man who, some day, will not 
 think it robbery to make himself equal with Christ. 
 
 We have the fact established in Matthew again, that 
 " Man Cometh forth as a flower. And he said unto them : 
 Verily, Verily, I say unto you, that there be some of them 
 that stand here which shall not taste of death till they 
 have seen the Kingdom of God come with power." In 
 
OR, THE WISDOM OF HOLY WRIT. 
 
 II 
 
 f: 
 
 speaking of John, He says : " If I will that he tarry till I 
 come, what is that to thee ? " Here we have the death of 
 sleep, and, also, the death of the resurrection. We have a 
 still stronger evidence of John's mission, when we see Christ 
 saying to his Mother : " Woman, behold thy son ! " and to the 
 disciple : "Behold thy Mother ! " And now when we con- 
 sider how He loved John and how He loved Benjamin, 
 we see a curious relationship between Mary and Rachel. 
 "■ In Rama was there a voice heard, lamenting:;, and weeping 
 and great mourning, Rachel weeping for her children, and 
 would not be comforted, because they were not." We read 
 in Psalms : "Thy throne, O God, is forever and ever ; the 
 sceptre of thy Kingdom is a right sceptre." Paul explains 
 this in Hebrew: "But unto the son He saith : Thy 
 Throne, O God, is forever and ever ; a sceptre of righteous- 
 ness is the sceptre of thy Kingdom." In the Lord's sup- 
 per the three great Mysteries are explained and evolution 
 proven. We see it in Genesis. In the beginning we see 
 the water, the great Spirit and Matter. We see the ker- 
 nel cracked when the waters were disparted. The mem- 
 bers of that all agreeing as one, time being ripe, unfolded 
 themselves from chaos, and nature commenced the work 
 of change. Here we Isarn of the spirit, the water, and 
 the blood, which, in time, would refine itself into that 
 essence pure, the Father, the Word, and the Holy Ghost, 
 and then become unchangeable and immutable. We see 
 in the garden of Eden the natural man, and at tlie Jor- 
 dan we see the spiritual man. Death being essential 
 to this change, Paul explains the matter, " For as in Adam 
 all die, even so in Christ shall all be made alive." Again 
 he explains the inworking of ilie all : " So also is the res- 
 urrection of the dead. It is sown in corruption, it is 
 raised in corruption. 
 
 "It is sown in dishonor, it is raised in glory ; it is sown 
 in weakness, it is raised in power. 
 
 "It is sown a natural body, it is raised a spiritual body," 
 There is a natural body, and there is a spiritual body. 
 And so it is written, the first man, Adam, was made a liv- 
 ing soul ; the last Adam was made a quickening spirit. 
 
 Howbeit that was not first which is spiritual, but that 
 which is natural and afterwards that which is spiritual. 
 What is this salting and refining? Is it not the spirit, the 
 water and the blood being purified into an equality with 
 the Father ? 
 
la 
 
 THE SEQUEL TO RANDOM SHOTS; 
 
 We are told by John that He not only came by water, 
 but by water and blood. The Word is water. 
 
 We see Him at the marriage feast turning the water into 
 blood by the action of His body, shewing what time may 
 do to make the perfect man fit manna for those who have 
 fellowship with Him. He could not heal, but he felt virtue 
 leaving his body. Man must pass through the fire until 
 he reaches tliat perfect state — Eternal life. Christ de- 
 scended into hell — the bowels of the earth, where all things 
 are fashioned and made pure, and then arose from the 
 dend to die no more. See what a grand connection there 
 is between Father, Word, Holy Ghost, and spirit, water 
 and blood. There is and always has been a fellowship 
 between man, or how could conception take place ? But 
 when we come to the fellowship of the saints, it is God 
 who ordains our birth. Unto Jeremiah He said : *' Before 
 I formed thee in the belly, T knew thee ; and before thou 
 earnest foith out of the womb, I sanctified thee; and I 
 ordained thee a prophet unto the nations." 
 
 '■ All thiuf^s are double one against another; and that 
 He hath made nothing imperfect ; one thing establisheth 
 the good of another." The unlolding truths of nature 
 declare His generation. " I Am what I Am" proves His 
 stature. " To be or not to be " is the great question. 
 But He riever looked back, and at the Jordan we see His 
 rei)!etion when the Holy Ghost descended in the form of a 
 dove. 
 
 We only speak in part, because this Tabernacle cannot 
 coiHain ourselves. In death our spirit returns to its 
 bourn, like the carrier pigeon to its home, and the mate- 
 rial that made us, to its ashes. As man was formed from 
 dust, so may he return from dust, and build another habi- 
 tation for his spirit to dwell and complete its occupation. 
 
 As grapes make good wine, and return to the vine^ like 
 the butterfly that knows where to hatch its egg, in time it 
 may become sweet nectar. Changes may take place as 
 they will, yet, "A man is a man for a' that." 
 
 Now we may understand the good man when He says : 
 " Whoso eateth my flesh, and drinketh my blood, hath 
 eternal life." If we will go back to Genesis and see the 
 spirit of God moving on the face of the waters, it will 
 explain both food and drink, and how the son lived by the 
 Father. " Him in me, and me in Him" is simple enough. 
 
OR, THE WISDOM OF IIOL Y WRIT. 
 
 13 
 
 
 We are all in Him, but He is not in all of us. The dis- 
 believing soul is lead by that great power, the Prince of 
 the air. But he who believes that Christ is the Son is in 
 the Father, and the Father is in him. " I live by the 
 Father, and the Father lives by me." "The words I 
 speak they are spirit." This is the spirit who did with 
 chaos as he would, and in the latter days offers us that 
 purified body, which is " meat indeed and drink indeed." 
 
 This is a fact; this is a truth. 
 
 Therefore, ♦' the words that I speak unto you, they are 
 spirit and they are life." He gives us the Word, that we 
 may drink of the living stream; and He gives us the Holy 
 Ghost, that we may be healed and nourished. 
 
 This explains John's version of the story : " For there 
 are three that bear record in heaven, the Father, the Word, 
 and the Holy Ghost ; and these three are one." 
 
 I should never grow tired of discussing this subject ; but 
 seeing that ye are dull of hearing, I hope, in the not dis- 
 tani future, I shall be permitted to again revert to the 
 subject, and perhaps then ye will be better prepared to 
 accept the truth: "Ye must be born again !" Open the 
 Bible where you will, tl;e same subject will haunt. you still. 
 It is the Word of God, and has no compeers. The very 
 first letter in Genesis and the last letter in Revelation shews 
 us Jesus of Nazareth. 
 
 In the 3rd chap, of Genesis, the Son is lost ; in the 3rd 
 chap, of John he is found. Driven from the garden of 
 Eden, Paradise is lost. Carried up from Bethany, Para- 
 dise is regained. 
 
 And such is life ! Turn it and twist it as you will, 
 there is a destiny that shapes our ends. 
 
 As Adam was created, Noah found grace, Abraham 
 called, and Moses given charge over his house, so are all 
 men destined to serve their time and purpose. To send a 
 man into an eternal fire, there to burn perpetually, is not 
 punishment. " Go ye into everlasting fire," refers to an 
 eternal fire, and not you. Yet, this everlasting fire may be 
 synonymous with "forever and ever." Time is ever- 
 lasting until time is no more. In the latter days we may 
 suppose that a part ot time is up. Paul speaks of Christ's 
 time as being the end of the world. Therefore, time is 
 an epoch in the world's history ; and when we read in Luke 
 of His coming in the second watch, or in the third watch, 
 
14 
 
 THE SEQUEL TO RANDOM SHOTS ; 
 
 we can readily understand the meaning in Revelation : 
 ** Blessed and holy is he that hath part in the first resur- 
 rection, on such the second death hath no power." So we 
 have our epochs, and finally we will have our period. All 
 this goes to prove what is told Daniel : " And I heard the 
 man clo'Jied in linen, which was upon the waters of the 
 river, when he held up his right hand and his left hand 
 unto heaven, and swear by him that liveth forever that it 
 shall be for a time, times and an half." 
 
 Again, he tells Daniel : " Blessed is he that waiteth, and 
 Cometh to the thousand, three hundred and five and thirty 
 days." So you see, we are waiting, coming and going till 
 the thousand, and three hundred and five and thirty days 
 are accomplished. This is why John will tarry till He 
 comes. And as John was here before, he will come again, 
 and " prophesy again before many peoples, and nations, 
 and tongues, and kings." 
 
 What is going on in the circulating fluids is imitated in 
 man. It is this continual ebb and llov/ that nourishes 
 and makes alive. Man discharges his obligations to nature 
 by so much death and so much life. All things being 
 equal, all things lend to the one and self-same purpose. 
 As the toad throws off his coat and digests another coat, 
 and 'he sliell fish crawls out of his stony case, and slowly 
 . forms a new house, so does man throw off this mortal 
 coil and buih s another house capacious to his wants, 
 bringing back with him the indelible prints of time. 
 Dreams, queer thoughts, fear, hatred, love, power and 
 miraculous escape, proves this. Instinct is the chariot on 
 which reason sits. Our flights of thoughts prove that 
 we know more than we are aware of. 
 
 And if we are astray, reason listens to our whole narra- 
 tive. It is by this means that a man glorifies himself. We 
 read in Psalms, " Mercy and truth are met together, 
 righteousness and peace have kissed each other." As man 
 is conceived, so do thoughts take conception and return 
 with ^ reason. Nothing is lost, nothing annihilated. 
 Though a man lose his -soul, he will find it. A newspaper 
 set on fire still shows the imprint of the printer's ink. 
 Within that dust that formed man might have been seen : 
 
 " Not in the world of light alone. 
 Where God has built his blazing throne \ 
 Nor yet alone on earth below, 
 
OR, THE WISDOM OF HOLY WRIT. 15 
 
 With belted seas that come and go, 
 And endless isles of sunlit green, 
 Is all thy Maker's glory seen — 
 l^obk in upon thy wondrous frame, 
 Eternal Wisdom still the same !" 
 
 As God reappears with all his parts in every moss and 
 cobweb, so do we see His footprints in the sands of time 
 As man's heart grieves at every fault, so do the internal* 
 depths burn with ire. But it is like the lime-stone rock 
 that melts, yet soothes. The moving power is ceaseless 
 in its course, yet nothing escapes cleansing : 
 
 " No rest this throbbing slave may ask. 
 For ever quivering o'er his task, 
 While far and wide a crimson jet 
 Leaps forth to fill the woven net, 
 Which in unnumber'd crossing tides 
 The flood of burning life divides, 
 Then, kindling each decaying part, 
 Creeps back to find the throbbing heart." 
 
 The living cells within us, like tlie waxen tubes of the 
 talking machine, return to us reversed, and then man 
 repeats his whole history : 
 
 " Mark then the cloven sphere that holds 
 All things in its mysterious folds, 
 That feels sensation's faintest thrill. 
 And flashes forth the sovereign will j 
 Think on the stormy world that dwells 
 Lock'd in its dim and clustering cells ; 
 The lightning gleams of power it sheds 
 Along its hollow, glossy threads !" 
 
 And so with our senses ; when we dwell on spiritual 
 things too long, the light within reflects its ray and magni- 
 fies the object as on canvas. Like looking at a thing 
 steadfastly, we may transfer its true image on plaster. He 
 who is bold enough to look straight at the sun may reflect 
 its form and color on the walls of his bed-chamber. 
 
 " See how you beam of seeming while 
 Is braided out of seven-hued light ; 
 Yet in these lucid globes no ray 
 
ti THE SEQUEL 70 RANDOM SHOTS; 
 
 By any chance shall break astray. 
 Hark, how the rolling surge of sound, 
 Arches and spirals circling round, 
 Wakes the hush'd spirit through thine ear 
 With music it is heaven to hear." 
 
 "I go the way of all the earth!" Do we not all 
 pass through that great vortex which first commenced 
 Its course when the spirit moved upon the face of the 
 waters ? It was there that this huge, unshapen mass 
 took form, turned on its axis and moved in its plane. It 
 is the jet that keeps all things in their place, hence cen- 
 tripetal and centrifugal forces. Ar i now we have several 
 other facts to prove man's return, even though our songs 
 indicate it. We read in Genesis : " There were giants in 
 the earth in those days, and also after that, when the 
 sons of God came in unto the daughters of men, and they 
 bore children to them, the same became mighty men which 
 were, of old, men of renown." 
 
 Paul in his epistle to the Corinthians, page 77, speaks 
 of death oft. 
 
 To whom should we liken Jacob, and what resemblance 
 is there in him and Moses? The Lord said unto Moses : 
 " And thou shalt say unto Pharaoh : Thus saith the Lord, 
 Israel is my son; even my first born." Is this the first 
 born that builded a city ? Is this why Moses was a son 
 over his own house ? It is a strange fact, too, that Moses 
 is called in the 3rd chap, of Exodus, and the same voice 
 called Samuel in the 3rd chap, of Samuel. Do men live 
 over again to continue the history of events ? Jacob made 
 a vow, and so did the good man vow. Search the Scrip- 
 tures and see if those vows were paid. 
 
 We see Eve, after a long lapse of time, bearing children 
 again. Do we learn here why Moses made a law forbidd- 
 ing incest ? Is it not natural to suppose that Eve followed 
 her banished son, and like the daughters of Lot helped 
 him to get a name in the earth ? May we not suppose, 
 too, that the two-fold disaster caused enmity between our 
 progenitors ? 
 
 We may learn, on perusing the Scriptures carefully^ 
 why the children of Israel were such a stubborn people, 
 and why God watched them with such care. Adam's own 
 ins, the sins of Eve, and the crime of Cain may explain 
 
OK, THE WISDOM OF IIOL Y WRIT. jy 
 
 "^^^^'^ ,I^y taking these facts into account we may under- 
 stand the language of Paul : " He cannot deny himself! " 
 When we read of the hatred of Saul towards David, we are 
 remmded of the persecution of Paul towards the Church. 
 And the Church are those who preach Christ crucified 
 and Christ the Son. To believe in Him one must over- 
 come, and to overcome one must accept what he told 
 Nicodemus : - Marvel not that I said unto thee : Ye must 
 be born agnin. Read the Bible carefully, and ye will find 
 thousands upon thousands of fact not yet recorded. I 
 once gazed steadfastly at a picture representing a grove, 
 and though told there were othc;; things besides trees, I 
 could discern nothing else. Requested to look again, 
 however, I finally saw all kinds of animals. If an artisi 
 can hide the skill of his profession, why not God the 
 Wisdom of His Word? There is nothing that may not 
 De solved. Ihose great pyramids, a stumbling-block to 
 explorers and travelers, may be solved, too, step by step. 
 Those brawny arms of the Egyptians would well repre- 
 sent the lever, and the stair-case the fulcrum. Here ends 
 my tedious task for the present. 
 
 [ TAg End.] 
 
 ,1