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FHOJVI

Adam to Japheth

STEPS AND STAGES

IN THE

SPIRITUAL! ASCENT OF MAN

GEORGE W. McCALLA

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PHILADELPHIA
George W. McCALLA

1900

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61680

Entered according to Act of Congress in the year 1900, by

Geo. W. McCalla, in the office of the Librarian

of Congress, at Washington, D. C.

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CONTENTS.

I. PAGE.

The Word within the Word 5

II.

Explanation of the Chart 15

III.

From Adam to Enosh 20

IV.

From Kenan to Jered 28

V. ,

From Henoch to Lamech 35

VI.

Noah — Shem, Ham, and Japheth 61

PREFACE.

TF a perusal of the contents of this short trea-
tise on the l< Steps and stages in the spiritual
ascent of man," shall in any wise serve to enlight-
en, nourish, and refresh the reader, and beget in
him or her greater diligence in pressing toward
the mark for the prize of our high calling of God
in Christ Jesus, the writer's design in sending it
forth will be fulfilled.

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FROM ADAM TO JAPHETH,

OR, STEPS AND STAGES IN

THE SPIRITUAL ASCENT OF MAN.

CHAPTER I.

The Word Within The Word.

/ HpHE first four verses of the first chapter of
■^ first Chronicles, read as follows :
i. Adam, Sheth, Enosh.

2. Kenan, Mahalaleel, Jered.

3. Henoch, Methuselah, Lamech.

4. Noah, Shem, Ham, and Japheth.

To a large majority of Bible readers, the
verses above quoted, fail to present anything
of spiritual instruction or profit, in fact, many
are likely to pass them by without reading them ;
and do so, without the least hesitation, or com-
punction of conscience, yet, perhaps, not with-

From Adam to Japheth.

out an inward questioning as to how the reading-
over of the mere names of certain persons, could
in any way serve to either nourish or enlighten,
the soul and spirit of man. And yet, in Paul's
second epistle to Timothy we read, that " All
Scripture is given by inspiration of God, and is
profitable for doctrine, for reproof, for correction,
for instruction in righteousness: that the man of
God may be perfect, and thoroughly furnished
unto all good works." If, therefore, it is true, as
the Apostle declares, that all Scripture is appli-
cable to the life of a believer, and is in this sense
"profitable" then, there must be something even
in the verses we have quoted, which if discovered,
will be helpful in the direction of our spiritual
development and perfection.

In the letter alone, we fail to discover any-
thing beyond the simple record of the line of
genealogies from Adam to Japheth. And as the
letter does not afford us anything to our spiritual
profit, it is thus evident that we must seek in an-
other direction, if we are to find anything spir-

From Adam to Japheth.

itually helpful in this list of names. Hence, we
must search, to see if a spiritual sense, or hidden
meaning does not lie within, or beneath the letter,
as "treasure hid\\\ a field." But before we can
make a search that will be spiritually ^ profita-
ble "%s well as successful, we must realize that the
Well of spiritual Truth is deep; that of ourselves
we have nothing to draw with (Jno. iv: n); and
be ready to say with one of old (as a confession of
our conscious despair as regards our own ability),
onlv "in Thv Light, shall we see light." Yea,
we must be the subjects of that anointing of the
Spirit which opens the eye of the inward man,
and enables him to see that, which the eye of the
natural or outward man, never can behold ; for
of the natural man as regards "the things of the
Spirit of God, n it must always be said : "Having
eyes to see, ye see not;" because the things of
the Spirit "are spiritually discerned."

An able spiritual writer in treating on the
inner sense of the Bible, thus expresses himself:
"When we come to a passage of Scripture, from

From Adam to Japheth.

the letter of which, we cannot draw any instruc-
tion of practical use, we must remember that the
Almio-htv God has spoken it ; and though the
literal sense, which is in man's language, appears
unimportant, yet the spiritual sense, which is
God's lano'uao'e, must contain matter of the high-
est importance and benefit to man." That such
teaching concerning the spiritual sense of the Bi-
ble is not a new invention, or latter day discov-
ery, we may find ample proof in the writings of
the early Christian Fathers. We might quote
pages had we space, and were it necessary, of
writings on this line from Origen, Jerome, Greg-
ory the great, Eusebius, Ireneus, and other early
writers, who held that the spirit of the Word in
its relation to the literal Word, is like unto the
spirit of man which dwells within, and is stipei r ior
to the body. Jerome savs : ' k All that we read in
the Sacred Books is pure and bright, even in the
bark ; but it is sweeter in the pith. And he who
would come to the kernel, must first break the

shells He then quotes the words of the Psalm -

From Adam to Japlietli.

ist : "Open Thou mine eyes, that I may behold
wondrous things out of Thy law.' "In all
things," says Augustine, "that He hath spoken
unto us (in His written Word), we must seek for
the spiritual meaning, to ascertain which, your
desires in the name of Christ will assist you."
Ao'ain he savs : "Barley, as vou know, is so
formed that you come with difficulty to the nour-
ishing part of it, wrapped up as it is in a cover-
ing of chaff, and that chaff stiff and cleaving, so as
not to be stripped off without some trouble. Such
is the letter of the Old Testament, clothed with
the wrappings of carnal sacraments, or tokens ;
but if you once come to its marrow, it nourishes
and satisfies."

In his "Lectures on the Figurative Lan-
guage of Scripture," W. Jones says: "The hid-
den wisdom of the Scriptures is to be considered
as treasure hid in the earth, for which men must
search with that same zeal and labor, with which
they penetrate into a mine of gold ; for when our
Saviour commands us to search the Scriptures for

From Adam to Japheth.

their testimony of himself, the language of the
precept implies that kind of searching by which
gold and silver are discovered under Ground."
Another author assures us that, "The Hebrew
word for search, signifies, to dive into the sub-
lime, profound, mystical, allegorical, and pro-
phetical senses of Holy Scripture. ' ' While Philo
Judseus declares, that: "The zvhole law of Mo-
ses, is like to a living creature, whose body is
the literal sense ; but the soul, the more inward
and hidden meaning covered tinder the sense of
the letter." Another old and gifted writer thus
expresses himself: "The Scripture is obscure
and mystical even in its historical passages. Who
would believe that in the history of Hagar and
Sarah, the mystery of both Testaments was
couched, but this Paul himself hath told us in
Gal. iv : 22." "The Law hath both a shell and
a kernel-, it is the letter that speaks, but the
spirit interprets," writes another.

We are well aware of the fact, that many

professed Christians are bitterly opposed to the

From Adam to Japlietli.

spiritualizing of the Scriptures, and are ready to
charge all who thus interpret them with being
mystics, dreamers, idealists, fantasts, spiritual-
ists, or something worse ; and yet, the fact re-
mains, that those whose spiritual eyes have been
opened discover Bread from Heaven, where their
critics see only a stone, or hard fact of history.
Those who discern the spiritual sense, and those
who see it not, are comparable to Elisha and his
servant Gehazi, in the account given of them in
2 Kings vi: 15-17. Elisha not only saw with
his natural eves the host that had come to take
him prisoner, but he beheld with his spiritual
eyes a greater host arrayed for his protection, so
he was preserved from fear. Gehazi seeing only
with his outward eves saw nothing but his mas-
ter and himself on one side, while against them,
a great host were assembled, and closing in upon
them. No wonder he cried : " Alas, my master!
how shall we do? n But after Elisha had prayed
and Gehazi's inner eye was opened, then he saw

for himself, that which he could not have be-
ll

From Adam to Japheth.

lieved existed, so long as his spiritual eyes were
unopened. So while one class of interpreters of
the Bible, see clearly a spiritual sense within the
literal, the other class are simply blind, but know
it not. For it is as much, and as wholly, the
work of the Spirit, to convince us of our blindness
in regard to things spiritual, as it is to open our
spiritual eyes in answer to our cry : "Lord, that
L might receive my sight."

Our attention was first called to the spiritual
signification of the portion of Scripture under
consideration, by reading some years ago, a short
explanation of the first ten names, given by T.
Bromley. During the year 1897, the subject was
suddenly brought afresh to our mind, and began
to open up by the illumining of the Spirit, in a
somewhat different manner to that given by the
above mentioned writer. Then, a chart, or dia-
gram was given, as by revelation ; for up to this
time we had never had any leadings along such
a line. But before we had time to get the sub-
ject matter into proper shape, either for discourse

From Adam to Japheth.

or print, we were taken suddenly ill. Since our
recovery, nearly one year ago, we have had no
liberty to take the matter up again till now. A
fresh concern being laid upon us, to give forth
publicly, that which has been discovered to us
interiorly bv the Spirit of Truth, we now yen-
ture on the service, depending upon the same
Holy Spirit for the power to utter in words that
which our spiritual eyes have been privileged to
behold. It will be our aim, to discover to our
readers that these thirteen names, set forth (when
spiritually interpreted), the different degrees of
unfoldment to be passed through, if one would
leave the old Adam-nature, and attain to the
stature of a perfect man in Christ Jesus.

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CHAPTER II.

Explanation of the CJiai't.

r^HE chart on opposite page, is intended to
illustrate and help make clear the portion
of Scripture we are considering. It sets forth,
when rightly understood, the various and succes-
sive stages of experience (as before stated), that
are passed through by man, in the course or pro-
cess of his progression and ascension from an
earthly, or lapsed condition, to a heavenly, or re-
deemed state. With Adam before his transgres-
sion, the chart has nothing to do. It begins with
Adam in his fallen condition, or after Eden had
been lost, and it closes with man in the posses-
sion and enjoyment of full redemption, or Para-
dise restored.

It will be noticed that the ovals are divided

From Adam to Japheth.

into three parts or portions, and yet these three
divisions, are intended to represent but one per-
fect stage of development, symbolized by the oval.
By the sections, it is intended to show, that in
every dispensation or stage of experience, there
are the three divisions of (i) morning, (2) noon,
and (3) night, to be passed through, or a begin-
ning, middle, and end. The beginning and the
ending of each oval is pointed, to show that the
beginning of each stage of spiritual development
is small (is but a point or germ) ; from which it
develops and expands in life, light, and power,
until it reaches its zenith or noon- tide glory (as
illustrated by the middle and broad division of
the oval) ; from whence, it begins to wane and de-
crease, and thus commences to contract as a nec-
essary factor in the creation of hunger and thirs
for something deeper and better. The oval in
itself, therefore, represents an ovum, or a seed,
in which a new germ of life is fructified, and
from out of which, there is ati emission, or birth
out of a lower, into a higher phase of life.

From Adam to Japheth.

The overlapping of the points of the ovajs,
is to show, that in the beofiniiiii£ of each new
dispensation or plane of experience, there is for a
time, more or less blending of the old and new.
Bat as progress is made in the new, the old de-
creases, until all that pertained to the old order
has vanished out of sight, and behold! all things
have become new. There are three ovals, be-
cause there are three days or dispensations to be
passed through, before man can enter into or ex-
perience, the true spiritual resurrection. ct The
third day, I shall be perfected," said Jesus.

The square within the circle, represents the
New Jerusalem state, or experience which is called
in Scripture, the city that lieth four-square (Rev.
xxi : 1 6). And those who enter through the
gate into this city whose builder and maker is
God (Heb. xi : 10), possess a perfectly rounded
out, and symmetrical experience, which each gate
being of a single pearl, symbolizes (Rev. xxi: 21).
And all such exemplify by their everyday life,
that they possess an experience, which is truly

From Adam to Japheth.

square, for the length and breadth, and the depth
and height of it are equal.

On the first three planes of experience, but
three degrees are requisite in order to a perfect-
ing in each dispensation, but these three planes
signify "that which is in part,' 1 and which is to
pass away ; for they each, are simply preparative
of something higher, yet to follow ; but when the
fourth dispensation is reached, then " that which
is perfect is come'' to the soul, and its sun no
more goes down, for there cannot be any more
night there, since the glory of God doth lighten
it, and the Lamb is the light thereof (Rev. xxi).
The kingdom which cannot be moved, has nozc
truly been received, even that kingdom which is
not in word, but in power.

From Adam to Euosh, represents an earthly

state. From Kenan to Jerad, a religious state.

From Henoch to Lamech, a spiritual state. From

Noah to Japheth, a celestial state. Thus we have

four stages : Nature, Law, Grace, and Glory ; and

see the order, in which Christ is made unto us

Front Adam to Japheth.

"(i) Wisdom, (2) Righteousness, (3) Sanctifica-
tion, and (4) Redemption.''

The signification of the numbers three, four,
six, nine, ten, and thirteen, will be explained in
their proper places. The letters X. S. E. and W.
are the four signs of the compass, and signify, as
will be shown later on, they^wr-sidedness of the
experience here known. For light and shade,
and heat and cold, or the physical, intellectual,
moral, and religious spheres of the fully redeemed
man, are here perfectly interblended, and by this
interpenetration of each other, an entirely new,
and paradisiacal temperament is produced ; and a
new heaven, and a nezv earth established.

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CHAPTER III.
From Adam to Enosli.

TN the opening chapter it was stated, that it
would be our aim, to disclose to our readers,
that the thirteen names found in I Chronicles i:
1-4, when spiritually interpreted reveal the vari-
ous degrees of uufoldment to be passed through,
if one would leave the old Adam-nature, and
attain perfect manhood — the measure of the stat-
ure of the fulness of Christ (Eph. iv : 13). We
will, therefore, in this chapter consider the first
dispensation (that has to do with man's redemp-
tion), which begins in Adam, and ends in Enosh.
But, before we proceed to the unfolding of the

From Adam to Japheth.

experiences signified by the names: Adam, Sheth,
and Enosh, we invite your attention to an ex-
tract from the writings of Thos. Bromley, con-
cerning the signification of Bible names; he says:
"That much of the historical part of the Old
Testament, contains a moral and spiritual sense,
in the signification of the Hebrew names, may
be manifest to those who understanding that
language, and also the more deep work of re-
generation, will impartially apply themselves to
compare one with the other. Yea, if we without
predjudice reflect upon the abundance of Hebrew
names and their significations, comparing them
with the context, where they are met with ;
though we have not those deeper experiences in
the work of the new birth, vet in them, we may
discern many excellent divine truths, manifestly
distinct from the literal sense." What we may
say in explanation of these names, will in no-
wise unfold all the truths they are capable of re-
vealing, but we trust that our interpretation will
suggest more, than we have space to declare.

From Adam to JaphetJi.

We now proceed to explain the three names
found in the first oval. In the interpretation we
shall give, the first name in each oval, will rep-
resent, or stand for, the characteristic qualities
of that particular dispensation, or phase of expe-
rience. The second name, will set forth the un-
folding or expanding of that phase of experience
which the first name stands for, while the third
name will import, the contraction and closing of
the dispensation signified by the first name. So
that Adam, Sheth, and Enosh, will be consid-
ered as setting forth the three phases which may
be called the mornings noon, and night, of that
dispensation signified by the name Adam. For we
read in Gen. v: 12, thatGod " called their name
Adam, in tlie day when they were created*" so
this first dispensation will be called the Adam-
stage, because of the condition his name implies.

The word Adam, signifies : earthy, red earth,
the ground. The name is supposed to have been
given to remind man of his origin — the earth.
Sheth means : appointed, to be set, or settled as

From Adam to Japheth,

a foundation. It was his posterity, who were
called u the sons of God, n in contradistinction to
Cain's, who were called "the sons of men."
When lie was born his mother gave him the name,
because said she: "God hath appointed me an-
other seed instead of Abel, whom Cain slew.'
Enosh means : man, sick, sorrowful, despaired
of, mortal man. It is derived from a root which
signifies: to be incurable. We read that this
name differs from Adham — man, in this sense,
that while Adam refers only to his origin, the
earth: this name Knosh — man, bears witness to
his frail and mortal nature.

In the dispensation represented by these
three names, we see first in Adam, man in his
natural or unregenerate state, which is a con-
dition of death or inaction, in so far as divine
life and its manifestations are concerned. He is
as it were a desert, or barren ground, which has
remained uncultivated ; and yet, earth that has
hidden in it, the possibility of being so worked
upon and with, as to bring forth in aftertime an

From Adam to Japhetli.

abundant harvest of o-odlv fruit. We see second-
ly in Sheth, the appointed seed, which is being
set or planted in this earth, and which is to be-
come a settled foundation for the upbuilding of
the nezv Adam-nature, that shall be called u the
sou of God. " For there is experienced in Sheth,
a reaching out after a higher and better order of
life, but it is the arm of flesh [red earth) at work,
seeking in its own strength and way to get the
victory over sin and death; for man has yet to
learn by failure and sad experience, that he can
of himself do nothing in the way of transforming
his nature ; that while his desires and aspirations
are right and good, yet the means employed to
reach the goal, are wholly inadequate for accom-
plishing such a purpose; that all confidence in
the arm of flesh must be lost; that self-effort is a
failure; that true righteousness is u born, not of
blood, nor of the will of the flesh (red earth), nor
of the will of man, but of God;" that "it is not
of him that willeth, nor of him that runneth, but

of God who showeth mercy." Hence, he seeks

From Adam to Jap lie th.

or goeth about to establish his own righteousness,
and so, taking a path that at this stage of his un-
derstanding seemeth to be right, lie sooner or
later discovers that it only brings disappointment
and death to his cherished expectations. And
yet, the mistake here made through ignorance,
serves in the end, to bring him to a state of true
repentance and dependence upon God, to a posi-
tion where he begins to look heavenward, and to
hope for the strength which cometh from above.
For the incipient stage of trite knowledge is expe-
rienced by man in the Enosh state, that is, in the
latter or closing portion of it; when he is ready,
to confess that he is sick, and that he wholly de-
spairs of having any ability in himself to bring
about a cure, or re-formation; and therefore, be-
comes truly sorrowful, with that kind of sorrow
he will not need to repent of. For an ancient
writer declares that Enosh means: hope, and we
are told in the Scriptures, that after Enosh was
born, ^ then began men to call upon the name
of the Eord." Thus, as man's confidence in

• From Adam to Japheth.

his own strength diminishes, he is, though un-
consciously, drifting nearer and nearer toward
that point or crisis, where "the grace of God
which bringeth salvation,' 1 shall not only ap-
pear as a revelation to his mind, but be inwardly
known in its saving power.

Within this dispensation, therefore, Christ
is made unto man Wisdom ; not in the highest
sense of the word, but in the measure implied in
the sentence : "The fear of the Lord is the begin-
ning oi wisdom.' For there is here laid, the
foundation of true re-generation, even the quick-
ening of "the seed of the woman,' which is to
"bruise the serpent's head," and finally ki destroy
him, who hath the power of death, that is, the
devil.' The redemptive work wrought during
this first dispensation, is not at once discernible,
but like the leaven hid in the three measures of
meal, is secretly, yet surely at work. Hence,
the change is here "made in secret, and curiously
wrought in the lowest parts of the earth ;" but
in God's own appointed time, it will outwardly

From Adam to Japheth.

be made manifest. "For there is nothing cov-
ered, that shall not be revealed ; and hid, that
shall not be known.' 1

The Adam-dispensation, then, in the three
degrees mentioned, has to do with man in his
natural, or unrenewed condition — it is ground
or earth, in which the good seed of the kingdom
has already been sown, and which shall in dtie
time, bring forth fruit both to the glory and praise
of Him, who created it.

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CHAPTER IV.
From Kenan to Jered.

TN the preceding chapter, we sought to show,
^ how the first oval, and the names enclosed
therein, represented man in his natural, or un-
renewed condition. In this chapter, we will
consider the second oval, and the three names
therein, viz., Kenan, Mahalaleel, and Jered ; and
seek to disclose how they represent the second,
or religious stage, in the evolution of the Christ-
like, or perfect man. This oval represents that
dispensation, in which Christ Jesus becomes un-
to man, u Righteousness" from God. For lack of
space, and on account of the familiarity of our

From Adam to fapheth.

readers with what is generally apprehended and
experienced in the first stages of the religions life,
we shall but briefly touch upon, the peculiar char-
acteristics of this dispensation.

As before stated : The overlapping of the
points of the ovals, is to show that in the begin-
ning of each new dispensation, or advanced
plane of experience, there is for a season, more
or less blendiuo- of the old and the new. This
is confirmed in the signification of the name
Kenan, which means : lamentation, mourning,
being purchased, possession. For, the sorrow
which had its rise in Enosh, is still at w r ork in
Kenan, but the ^ despaired of " phase of sorrow,
has disappeared; and in Kenan, the consolation
of '* being purchased," or lt bought with a price,'
and the introductory stao-e, of man's coming; into
u possession" of God's free gift unto f testifica-
tion of life (Rom. v: 18), is known. Hence, at
this stage, "saving faith" is born ; for the mourn-
ing here experienced, is the effect of that "godly
sorrow" which "worketh Repentance to Salva-

From Adam to Japlieth.

tion, not to be repented of. J ' For here, ' ' the light
of the glorious gospel of Christ," shines unto him,
and "the Righteousness which is by faith^ be-
comes his inheritance, or God-given possession^
and he now discovers, that the sorrow which he
has experienced, has been the instrument of the
Divine Sculptor (for Kenan, also means : to cni),
who has been seeking to fashion him, into the
likeness of His ozvn moral image.

But the noontide glory of this dispensation,
is reached in Malialaleel, whose name means:
praiser of God, illumination of God. Where
man finds, such comfort and satisfaction in the
measure of salvation already received, as to give
him no occasion to search for any higher plane of
redemptive experience. He is filled with joy un-
speakable, and praise to God for the light of his
countenance, is continually in his mouth. His
desire is, to be found righteous before God, and
to walk "in all the commandments and ordi-
nances of the Lord blameless," lie is "careful to
maintain good works,' and seeks to "adorn the

Fro?n Adam to Japheth.

doctrine of our God and Saviour ; n he exhorts,
warns, reproves, and labors to do good unto all
men as occasion offers. Thus he earnestly and
faithfully, seeks simply to become rooted and es-
tablished, as well as fruitful, in the dispensation
of grace, in which he now stands.

But in due course of time, the illumination
of God, shines so brightly, as to pierce even to the
dividing asunder of the soul and spirit, and of the
joints and marrow 7 , and becomes such a discerner
and revealer of the thouohts and intents of his
heart (Heb. iv : 12), that the revelation given of
his real inward condition, causes him to cry :
lc Create in me a clean heart, O God, and renew
a right spirit within me." He has at- last,
reached the Jered stage, this name signifies: to
descend, to go down. The name u Jordan,'
which means : rapid descender, is derived from
the same root. Truly his present experience, is
a rapid descent, or coming down from the ele-
vated condition of praising God, to the attitude

of an imploring seeker of grace. For, he is now

From Ada?n to Japheth.

assured, that "without holiness no man shall see
the Lord,' 1 and recognizes the Divine call, to
leave the first principles of the doctrine of
Christ, and press on to perfection (Heb. vi : i, 2).
He now painfully realizes, how far frcm being
either full or satisfactory ; his present deliverance
from the power of sin is, for, when lie would
do good, he finds evil present with him ; and the
things he hates, he discovers himself at times
doing, while many of the things which he would
do, he leaves undone; thus he discovers a law at
work in his members, which wars against the
law of his mind or spirit, and in his helplessness
he cries : " O wretched man that I am, who shall
deliver me, from the body of this death?' It is
indeed a period, when the search-light of God's
Truth, goes down into the depths of man's na-
ture, and when his enlightened spirit becomes
the lamp of the Lord, searching all the inner
chambers of the body (Prov. xx : 27). For he
now perceives, as never before, that God requires
truth in the inward parts ; and through this deep

From Adam to Japheth.

searching, preparation is being made for a further
descending of the Spirit of Christ, into the lower
or uttermost parts of his earthly nature, for
there too; must the salvation of Jehovah, be-
come fully known.

In the Jered stage, then, man begins to long
for the knowledge of that experience, in which,
Christ shall be made unto him Sanctification,
In the which, he shall be "dead indeed unto
sin," and his whole being u alive unto God,'
so that he can serve God ' ' in Holiness and Right-
eousness, all the days of his life.' For the
Jered stage is the sixth, and six signifies : the
measure of a man, and also: combat or labor. It
applies to the last day of the six, in which man
must labor, and do all his work ; and thus, w T e
find him here, in combat with indwelling sin,
and laboring, that he may enter into the rest that
remaineth for the people of God (Heb. iv).

That this second dispensation (in a spiritual
sense) is one of Law, rather than of Grace, w T ill
only be understood and acknowledged, after man

From Adam to Japheth,

has passed on, into the third dispensation, and
comes to look back upon the second, from the
vantage ground, of a higher experience, and a
clearer understanding of the Truth. For in Ma-
halaleel, the height of this dispensation is seen,
and his is the fifth name in our list; and kk the
number fivej (says M. Mahan, in his work en-
titled : kk The Numerals of Scripture"), "ismore
commonly associated with the Pentateuch, or
five books of Moses, and is used as a svmbol
of the Law."

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CHAPTER V.
From Henoch to Lamech.

H^HE third oval, in which the names Henoch ^
Methuselah, and Lamech appear, represents
the spiritual dispensation (in the development
of the perfect or Christ-like man), wherein Christ
is made ' c Sanctification" unto man. Six names
have already been considered, seven still await
an explanation. Six is said to be the number of
a man, because man was created on the sixth
day. It represents , therefore, "the earthly, not
necessarily antagonistic to the spiritual', but in
need of the Spirit ; it is defective and imperfect,
but not positively evil. ' ' But seven is u the Sab-

From Adam to Jap he th.

batical number of the Spirit. 1 Hence, the first
six names may be understood as representing the
measure or stature of a "son of man " while the
remaining seven, set forth the measure or stature
of a ' ' son of God. " Again, as one is the number
of .the Most High, and six is the number of man,
therefore seven here signifies, the conjunction of
man with God, by which he becomes a "partak-
er of the Divine nature, having escaped the cor-
ruption that is in the world through lust."

The Henoch stage is not onlv the first in the
triad we are now considering (which belong to
the spiritual dispensation), but it is the first of
the seven names which belong to the measure of
the Divine-man. In the Kabbalah, the words of
Prov. xxii : 6, "Train up a child," &c. , is ren-
dered : "Enoch hath been made into a boy, ac-
cording to his path."

In the Jered stage, we saw man hungering

and thirsting after that "Holiness without which

no man shall see the Lord." In Henoch, the

blessing sought after in Jered, has been received,

From Adam to Japlieth.

the cleansing from all that defileth is known.
For "two cannot walk together except they be
agreed," and the Bible testifies, that "Enoch
walked with God. n In Henoch, therefore, the
carnal mind, which is enmity against God, has
ceased to exist, and man being renewed in the
spirit of his mind, is now proving "what is that
good, and acceptable, and perfect, will of God/

Our readers have no doubt observed, that
in the portion of Scripture we are considering,
Enoch is called Henoch, an H being prefixed to
his name. Andrew Jukes, in speaking of the
change of Abram and Sarar s names by the addi-
tion 'of an H to each, says : 4 1 Here the Lord takes
something of his own name (for the added H is
a special part of the Divine name), and adds it to
the elect, thus in a new name giving them a new
character. What he adds, is the mystic letter
H, that sound which is only formed bv an out-
breathing; the addition of which showed how
the elect should be made fruitful even by the
Lord's out-breath, that is the Holy Spirit. . . To

From Adam to Japheth.

obtain fruit, Ave must obtain the 'new name;' a
new character must be in- wrought, the result of
the gift of the Spirit or Breath of Him, who by
a communication of himself moulds us to his
pleasure." In the Henoch stage, therefore, al-
though man does not receive the full Pentecostal
baptism of the Spirit, he gets the earnest or fore-
taste of it, as the disciples did, when Jesus is
said to have "breathed on them and said unto
them: Receive ye the Holy Ghost."

The name Henoch, means: dedicated, initi-
ated, taught, flowing. Hence in Henoch, man
comes to experience what John meant when he
wrote : "If we walk in the light, as he is in the
light, we have fellowship one with another, and
the blood of Jesus Christ his Son cleanseth us
from all sin. M In Gen. ix : 4, we are told that
the blood is the LIFE, and here man experiences,
the inflowing of that "spirit of Life in Christ
Jesus,' which makes him "free from the law of
sin and death;" and thus, he who once cried:

"Purge me with hyssop and I shall be clean,

From Adam to Jap he th.

wash me, and I shall be whiter than snow/ has
now the inward witness of the Spirit, declaring :
u You are washed/ "you are sanctified." The
dedication of man to God's will, and service, is
now without any conscious reservation. He has
been taught the way of God more perfectly. He
is initiated into that glorious company, who
have u washed their robes and made them white
in the blood of the Lamb," and in the joyfulness
of conscious victory over the power of the adver-
sary, he presses on that he may come to know
the length and breadth, and depth and height,
of the experience that belong to a life of entire
1 c Sanctification. ' '

The fulness and meridian o-lorv of this
third dispensation, is revealed and experienced,
when man reaches the Methuselah stage. For
man in a life of entire u Sanctification" realizes,
that he has truly been brought u out of the strait,
into a broad place, where there is no straitness. n
For the spiritual table, which God now spreads

before him, even in the face of his enemies and

From Adam to Japheth.

opposers, is so "full of fatness," that lie not only
eats the fat, and drinks the sweet himself, but is
permitted to send portions unto them for whom
nothing is prepared (Neh. viii : 10). It is here,
also, that all service for God becomes a pleasure
and delight, for man is now prepared to say: "I
delight to do thy will, O God." He has taken
upon himself, Christ's yoke, and is proving that it
is truly easy, that Christ's burden is indeed light.
Prayer has now become, the very vital breath of
the soul, hence, is unceasing; and brings forth
an abundant fruitage, not only to the joy and
blessing of the petitioner, but to many he is led
to intercede for. The honor which cometh from
men, is no longer craved or sought after, but he
seeks only that eminence, which the Lord prom-
ised, when he said : "If any man serve me, him
will my Father honor." Here it is, that man
having brought all of his tithes into God's store-
house, witnesses the promised opening of the
windows of heaven, and the pouring out of more
blessings than he has room to receive. In this

From Adam to JaplictJi.

stage, doubts and darkness have no place, for the
faith of assurance, and the light of God's coun-
tenance, have driven them far awav. To the
voice of God, man's ear is now open and atten-
tive; but to the voice of the tempter it is closed
and sealed. Here also, man is faithful in the
performance of all temporal and secular obliga-
tions; realizing that if lie performs these as unto
the Lord, they become a means of grace to him,
and are as well pleasing to the Lord, as any
religious or spiritual performance could be. He
is as diligent in business as it is needful; in
order to "provide things honest, in the sight of
airmen.;" but suffers no secular employment, or
earthly interest, to rob him of the consciousness

of the Divine presence, and approval. Perfect
love casts out all fear, but a filial fear or rev-
erence, which causes him to be watchful lest he
should fail to hear "the still small Voice," of
his heavenly Father. Indeed, he is so delivered
from u the fear of man which bringeth a snare,'
that he can now say with Paul : "With me it is

From Adam to Japheth.

a small thing, that I should be judged of man's

judgment . . . He that judgeth me is the Lord
. . . who both will bring to light the hidden

things of darkness, and make manifest the coun-
sels of hearts." All of his members are now
yielded as servants of righteousness unto God,
and Cv Holiness unto the Lord,' 1 is the one aim of
his life, in all that he does, and in all that he
refrains from doing - .

Having briefly described the blessed expe-
rience here enjoyed, we will now consider the
several definitions of the word Methuselah. One
of the meanings of this word, is : the sending
forth of death. And here truly, ' c the sentence of
deatli' has been declared against all that is sin-
ful and unclean, for vv the sword of the Spirit,
which is the word of God," is now constantly
wielded against all that is in the smallest degree,
at enmity with the revealed will of God. And

just as clearly as man once recognized a law in
his members warring against the law of his mind,
or spirit (Rom. vii : 23), does he now realize that

From Adam to Japheth.

he is "dead indeed unto sin, but alive unto
God.' For although he is crucified with Christ,
yet nevertheless he lives ; for his being put to
death in the flesh, has resulted in his being quick-
ened in the spirit.

Methuselah also signifies : the spoiling of
death. Iu the Jered stage we found man crying :
"O wretched man that I am, who shall deliver
me, from the body of this death?" But in the
Methuselah stage, he is able to utter the victor's
cry: ct I thank God, through Jesus Christ our
Lord,' that where sin once reigned unto death,
grace now reigns through righteousness unto
life (Rom. v: 21). For death is the wages of
sin, and man having ceased to serve sin, is no
longer a recipient of its wages, but now inherits
the gift of God, which is eternal Life. And thus
death is truly spoiled, or u swallowed up in vic-
tory," for man is now yielded unto God as one
who is alive from the dead, and being raised
from the dead, death hath no more dominion
over him. (Rom. vi : 9).

From Adam to Japheth.

The name Methuselah is also said to mean :
the man of the dart, or arrow, "because he stood
on his defence, and using his skill in weapons, in
the last times of the first world, lie was able to
resist the warlike, murderous Cainites. n So in
the experience of "Sanctijication" man possess-
ing clean hands, and a pure heart, and being de-
livered from all vanity and deceit, has been per-
mitted to ascend the Mount of God, of which it
is said: "If so much as a beast touch the moun-
tain, it shall be stoned or thrust through with a
dart. y For the redeemed of the Lord, are armed
with bows, and can use both the ri^ht hand and
the left in hurlino- stones and shooting arrozvs
out of a bow (i Chron. xii : 2), while with their
shield of faith, they are able to quench all the
fiery darts of the wicked (Eph. vi : 16).

Another definition of Methuselah, is: the
shoot, or germ. "That is, of great posterity, one
rich in children, and children's children. n And
concerning the Sanctified man it is written : ' c He
that abideth in Me,- and I in him, the same bring-

From Adam- to Japheth.
eth forth much fruit." For beino- made free

from sin, man lias his "fruit unto holiness." In

his life the fruits of the Spirit are now brought
forth, which are: "Love, joy, peace, lougsuffer-
ing, gentleness, goodness, faith, meekness, tem-
perance." As seven is called, the number of lib-
erty, because the seventh year, the Hebrew ser-
vant did challenge liberty for himself; eight,
which is the number of Methuselah, is the oc-
tave number, the completion and crown of seven.

Lack of space prevents us from giving any-
thing like a full or complete exposition of the
Grace and blessedness that is known and expe-
rienced by man in the fulness, or Methuselah
stage of '• Sanctification" we have only attempted
to give a few of the features which are peculiar
to such a dispensation of God's Grace.

From what has been written it might seem

that man must here have surely reached, "the

mark for the prize of the high calling of God in

Christ Jesus, n and has nothing further to seek

after, but to be established in the present meas-

From Adam to Japhetli.

ure of Divine Grace; but such is not the case.
" It is an unvarying law in the Divine economy,
that the higher the soul rises in holiness, the

more earnest are its outreachings after greater
heights, and the more fixed and determined are
its upward stragglings;" Hence, as man follows
on, and draws near to the next, and last stage of
this iJiird dispensation, an increase of light, and
experience, and observation, both of things ap-
pearing in his own life, and the lives of others
claiming to enjoy a like experience, together
with fresh unfoldings of the Scriptures, con-
vince him that u there remaineth vet very much
land to be possessed. n

When the Lamech stage is reached, then,
man's dissatisfaction with his present attain-
ments in the Divine life, which began in the
latter part of the Methuselah stage, becomes
more and more pronounced ; so that the degree
of experience which once brought satiety to his
soul, no longer proves to be c 'a satisfying por-
tion. n This state of dissatisfaction (let it be

From Adam to Japhetli.

understood), is not the result of any lapse in his
experience of Sanctification. The witness cf the
Spirit to the purity of his heart, was never clear-
er. His inward and outward life never in fuller
hannonv with the known will of God. His vie-
tory over sin, temptation, and all the power of
the adversary, never so complete. His cruci-
fixion to the world, and the world to him, never
more apparent and real. His love for God, and
his Truth, never more abounding and absorbing.
But an increase of heavenly light, has accom-
panied and kept pace with his ongoing in the
life of consecrated obedience, and this light now
makes manifest unto him, heights and depths,
and lengths and breadths of spiritual experience,
that he has not yet attained, and he is convinced
that these must be reached and possessed, ere he
can be said to have attained unto cc a perfect man,
unto the measure of the s f attire of the fulness of
Christ"

The name Lantech, means: reduced, im-
poverished. And the revelations now granted,

JL7

From Adam to JapJietli.

of the possibilities and attainments yet to be
reached, cause him who once esteemed himself
(through the abundant measure of God's grace
enjoyed), "rich, increased with goods, and in
need of nothing," to now feel, as he contem-
plates the many things, yet remaining to be pos-
sessed, that lie is very "poor" as to heavenly
riches; that in view of the deeper phases of truth
yet to be discerned, and walked in, he is as yet,
as to his understanding, as one wliQ is c< blind ';'
that so far as the putting on of the Divine na-
ture, or character is concerned, he is (in compar-
ing what he is now manifesting, with what he
is called to show forth before men of the Christ-
life), almost, if not quite, "naked." And more-
over, he is convinced, that this sense of "wretch-
edness" and "misery^ will not only remain, but
increase, that lie will not be delivered from it,
until he enters into the possession of the/ull "in-
heritance of the saints in light." At this time,
many of the possibilities yet to be inherited, are

seen "as through a o-lass darklv " he beholds

From Adam to Japheth.

only a dim outline of them, and the promised
possessions seems to be like l 'a land that is very
far off;" yet he is inspired to reach u forth unto
those things which are before'' him, by the as-
surance, that inasmuch as God has predestinated
him to be conformed to the image of his Son
(Rom. viii : 29), he will in his own time and way,
bring him as a joint-heir with Jesus, to partici-
pate in the glory of completed manhood. For
whom God calls, them he also justifies, and whom
he justifies, them he also glorifies (Rom. viii: 30).
Hence, man is determined (even in the face of
what humanly considered, would appear to be
insurmountable obstacles), to make his "calling
and his election sure." Although for the pres-
ent, a sense of impoverishment, and deep travail
of spirit is his, which might well be voiced in the
words: U I have a baptism to be baptized with ;
and how am I straitened, till it be accomplished. n
Up to this period, he has been wont to think
of the Holy Spirit as a Convincer of u sin, right 1
eousness, and judgment to come ;" asa Witness

From Adam to Japheth.

to grace received ; and as a Comforter in ever}'
time of trouble ; but now lie is awakened to see,
as lie never had discerned before, that the great
and important office work of the Holy Spirit, is
to be a Teacher of Truth. He remembers that
the Spirit as an inward Teacher, was to impart
to the Lord's disciples "many things,' which
Jesus himself as an outward Instructor could not
communicate. It now begins to dawn upon his
awakening mind, that mere natural gifts, and
human learning, however high they be, are in-
sufficient as plummets, to serve man-in sounding
the depths of Divine Truth ; he sees that if one
would understand the writings of inspired men,
he must, when he reads their testimony, be under
the anointing of "the same Spirit" which in-
spired them. For the Scriptures declare, that
"the things of God knoweth no man, but the
Spirit of God," and he thus feels the pressing
need, of an anointing with that Spirit, which
teacheth of #// things, and is truth, and is no lie

(i Jno. ii: 27), in order that he may both know

From Adam to Japhcth.

and lay hold of the things, that are freely given
him of God. Therefore, he pours out his soul
in fervent prayer, that lie may receive that unc-
tion of the Holy One, which shall give him to
apprehend all that, for which he lias been appre-
hended of God. The doctrines and traditions,
which he has received at the hands of men, no
longer satisfy him, as they once did. He al-
ready has enough light to show him plainly, that
men by their human words and interpretations,
have darkened, rather than made clear, the Word
and Counsel of the Lord ; and is impressed with
the significance of the Lord's complaint against
the spiritual shepherds of old, when he said :
"As for my flock, they eat that which ye have
trodden with your feet; and they drink that
which ye have fouled with your feet/ He sees
how in every aw those who have set themselves

■J o

up as spiritual teachers, have ever taken away
from the people the Key of true Knowledge;
how they have not only failed to enter in them-
selves, but have hindered those who were enter-

From Adam to Japheth.

ing (Luke xi ; 52) ; so lie turns, as never before,
from "man whose breath is in his nostrils/' and
lonofs for that anointing which shall destroy all
man-made yokes, burdens, and false doctrines,
and enable him to see light, in God's Light.

Through the statements he has found in the
Scriptures : That Jesus never spoke unto the peo-
ple "without a parable ; n that the account of
Isaac and Ishmael, is an allegory; that our Lord
had to open the understanding of his immediate
disciples before they could rightly understand the
meaning of the Scriptures; and from numerous
other testimonies found in the Bible, he begins
to feel that there must be hidden within the let-
ter of the Scriptures (as a kernel within a shell),
a spiritual sense; which is "the hidden manna,"
upon which all true Overcomers are to feed. He
also remembers what Paul says : u Ye are come,
unto Mount Zion, the heavenly Jerusalem, an
innumerable company of angels, the general as-
sembly and Church of the First-born, to God the

judge of all, and to the spirits of just men made

From Adam to Japheth.

perfect (Heb. xii : 22,23), and believing these
experiences, to be as much a present possibility
to himself, as they were to those to whom Paul
wrote 1800 years ago, belongs for an experimen-
tal knowledge and fulfillment of the same in his
own inner man. He desires to receive that king-
dom which cannot be moved (Heb. xii: 28); that
cometh without outward show ; that is within
man. He wants the anointing that is not tran-
sient but abiding; in other words, he craves the
baptism of fire, through which the old heavens,
being on fire shall be dissolved, and the elements
melt with fervent heat; so that he may come to
dwell in a new heavens, and a new earth, where-
in dwelleth Righteousness; in which, "former
things are passed away," and where he shall be-
hold all things made new.

Of the Lamech spoken of in Gen. iv, we
read, that he had two wives, Adah and Zillah.
Adah means: beauty : and Zillah means: shadow.
In the sta^e of life we are now considering, man

is brought to see, that he must forsake all that

Front Adam to Japheth.

is but "the shadow of o-ood things to come," and
tl hold fast' 1 only to that which possesses the true
beauty of the Lord, which is substance. Here it
is he discovers, that in his ignorance he has been
endeavoring to serve God, with a doubleness of
mind, that is, botli according to tc the oldness of
the letter/ and in the u newness of the spirit."
Thus, the field of his spiritual life, has been up
to this time, sown with mingled seed, contrary
to the Lord's injunction (Lev. xix: 19), and as a
consequence, the harvest gathered, has been a
very mixed one ; his experience has been com-
posed of a mixture of liberty and bondage; of
trying to live under the authority of two con-
flicting dispensations at one and the same time,
viz., "the Law,' which makes nothing perfect,
and that "better Hope," which does make per-
fect (Heb. vii: 19); or according to "the letter
that killeth," and in harmony with Ci the spirit"
which "givefh life."

Xow he begins to understand something as
to what our Lord's words mean, where he says:

From Adam to Japheth.

u No man putteth a piece of new cloth unto an
old garment," "neither do men put new wine
into old bottles," and it begins to dawn upon him
that the Law of the Lord, for the guidance of
his life, is not to be sought for on "tables of
stone," but on the "fleshy tables of the heart."
Thus, he is being prepared to enter into that dis-
pensation, wherein God puts his law into man's
mind, and writes them on his heart.

The name Lamech, also means : smitten,
slaying. And at this stage, man discovers in the
secret and inmost depth of his being, the exis-
tence of a spirit, which he at once recognizes lias
not had its birth of God, but is the offspring of
his self-hood. It is a spirit, which is most sub-
tle, and has been clothing itself in the livery of
heaven, although all the while (as is now seen),
it has assiduouslv sought to serve its own ends
and purposes. Its skill and sophistry in excus-
ing or justifying itself in that which it has al-
lowed, has been well calculated to hide its real
nature, but now that the mask has been torn off,

From Adam to Japheth,

and its true character revealed, man realizes that
he must experience kk a deeper death to self,'
than lie has hitherto known, if he would obtain
that u better resurrection' he is reaching after,
and be raised up into complete u newness of life.'
For before the interior of man can become the
restored garden of Bden, in which God. walks,
talks, and finds delight, the words of Jesus must
first be fulfilled : "Every plant, which my heav-
enly Father hath not planted, shall be rooted up."
The imperfections and shortcomings he has
noticed both in his own life, and in the lives of
others professing to be wholly consecrated unto
God, have not only amazed, and laid him low in
the dust of self-abasement, but have also served,
to beget within him an intense desire, that he
might obtain a fully rounded out, and symmet-
rical experience and character, in the which he
should truly " adorn the doctrine of Gcd our Sav-
iour in all tilings. ' In other words, he longs to
be so taken up into God, and permeated with his

Spirit, as to become u a perfect man" that is,

From Adam to JaphetJi.

one who shall answer with his entire being, all
the purposes for which he was created. That
body, soul, and spirit, may be such a trinity in
unit}', that in all things whether spiritual or tem-
poral, religious or secular, lie may glorify Gcd in
his spirit and body which are God\s.

Well has the sainted Bramwell expressed the
state here longed for, when he exclaimed : "Jus-
tification is great ! to be cleansed is great! but
what is justification, or the being cleansed, when
compared with the being taken up into Himself?
The world, the noise of self, is all gone, and
the mind bears the full stamp of God's image.
Here you talk, and walk, and live, doing all in
Him, and to Him; continually in prayer, and
turning all into Christ, in every company, in all
things, by Him, and to Him." And the soul
cries with the holy Fletcher: "I want the eter-
nal oracle — Thy still small voice, together with
Urim and Thummim, the name none knoweth
but he that receiveth it .... I am tired of

forms, professions, and orthodox notions, so far

From Adam to Japheth.

as they are pipes or channels to convey life, light,
and love .... Neither the plain letter of the
Gospel, nor the transient illumination of the
Spirit can satisfy the large desires of my soul. 1

The name Lamech is the ninth in the list.
Nine is the trinity multiplied by its own num-
ber, and as the three divisions in each oval, or
dispensation, were said to represent the morning,
110011, and night of the same, so in a wider and
fuller sense, the three dispensations, viz., (i)
Adam to Enosh, (2) Kenan to Jered, (3) Henoch
to Lantech, set forth the beginning, middle, and
end, of that world (of experience), the regenerat-
ing man first passes through, which is transitory,
and must in due time, give place to that new
world (of experience), which is to endure forever.

The character of the consecration called

for at this point, is more exacting, and reaches

farther than any sacrifice he has hitherto been

called to make; and he here sounds the depth,

as he could not before, of what it means for a

man to forsake all, to win Christ. Along with

From Adam to Japheth.

other tilings called for, lie finds that all he has
apprehended and accepted as religious Truth, as
he has passed through the various stages of his
religious life, must be gathered as it were in one
bundle, laid upon the altar, and offered as freely
to God for the fire test, as anything else he has
ever laid there ; vea, he must lav them there not
knowing whether the fire when it falls shall es-
tablish and confirm, or refute and consume, all
that he has cherished and held dear, concerning
,the Way, the Truth, and the Life of religion.
For the fire must prove all things, those which
have to do with the understanding or head, as
surely, as those which have to do with heart,
hands, and feet. So at this stage, man comes to
his Golgotha, that is u the place of a skull."

The number nine, is also the number of
judgment, but the judgment that is here brought
forth, is not unto shame or defeat, but unto glory
and victory, which are even now at the door,
and will be revealed in due time. Lamech also
means : powerful, and even in this stage, there

From Adam to Japheth*

is mighty (yet hidden) pozver at work, which shall
be known in the next dispensation, when out of
his present state of weakness, man shall be made
strong. For concerning the seed and offspring
of Lamech (who is next to be considered), it has
been declared : "This same shall comfort us con-
cerning our work, and the toil of our hands,
because of the ground, which the Lord hath
cursed."

In this third dispensation, which readies
from Henoch to Lamech, man experiences that
Sanctificatiou of the Spirit which is needful, to
fit and prepare him for the fulness of Redemp-
tion. The third is, therefore, a dispensation of
Grace, or favor, and if the Grace herein proffer-
ed to man, is rightly discerned and corresponded
to in all things, he shall be brought through it,
to stand in the dispensation of Glory which is to
follow. In this dispensation, he is brought into
a spiritual condition, in the next, a celestial or
heavenly state shall be his inheritance. He

who hath given Grace, will also give Glory.

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CHAPTER VI.
Noah — Shem, Hani, and ' Japheth.

TN the three dispensations already dwelt upon,
we endeavored to show, that in each one of
them, there were three divisions or planes, desig-
nated : morning, noon, and night. But in this
fourth — the crowning dispensation, which we are
now to consider, these divisions of time cease;
for in this dispensation, the sun no more goes
down (Isa. lx: 20), consquently, there can be no
more night. Of course, there is a morning or

daybreak, but from this point onward, yea, and

From Adam to Japheth.

forever, the light shineth more and more; and
there will be no end to the revelations, and dis-
coveries of truth and blessedness, which will fol-
low one another; while each succeeding nnfold-
meiit, will exceed in Glory the disclosures that
went before it. For now, the Lord hath bound
up the breach of his people, and perfectly healed
the stroke of their wound, and the light of the
sun is sevenfold, as the light of seven days (Isa.
xxx : 26). Here, therefore, the declaration is
made, " that there should be time no longer, n
for that which was limited and fleeting, has at
last given place, to that which is unbounded and
everlasting.

Iii explaining this dispensation, we shall
regard Noah as the representive, of the entire
dispensation, and Sheni, Ham, and Japheth, as
setting forth the three measures, or degrees of
perfection, which are the offspring or fruitage of
the Noachian, or fourth dispensation, that is,
the dispensation of man's complete Redemption,

where he is crowned with unfading Glory. For

From Adam to JaphetJi.

although there was but one Ark, vet in the Aik
there were tJiree stories — a lower, second, and
third. And so likewise, in the Redemption of
man, there are three natures Redeemed — body,
soul, and spirit — but these three are but the low-
er, secondary, and highest divisions of one man.
We will first consider, the signification of
the w r ord Noah, which means: rest, comfort,
consolation, repose. His name stands, spiritu-
ally, for that dispensation in the work of man's
Redemption, in which, ihe first heaven, and first
earth have passed away, and a new heaven, and
new earth are seen, in which there is 110 more
sea (Rev. xxi : 1). The sea, represents, a state
of unrest, and fermentation. This Noachian
dispensation, therefore, ushers in chat Sabtath of
Rest which remaineth, oris unending; in which
man whollv ceases from all creaturelv activity,
and moving only through, and in the Spirit and
Will of God, enjoys true repose, and inherits an
hundred-fold larger measure of Divine comfort,

and consolation, than lie ever experienced in the

From Adam to Japhetli.

way of trial and tribulation. Here it is, that the
Redeemed can truly say : kk I do nothing of my-
self," but ik the Father which dwelleth in me, he
doeth the works.' Noah, is thus, well said to
be, Ck the figure of the remnant of Israel, who
shall be brought through the deep waters of af-
fliction, and through the fire of judgment, and
be led into the full enjoyment of millennial bliss,
in virtue of God's everlasting covenant;" the lit-
tle flock, to whom it is the Father's good pleas-
ure, to give the kingdom (Luke xii: 32). Hence,
he who becomes a dweller in this fourth dispen-
sation, has not only passed through the waters
of cleansing, but has passed through the devour-
ing flames of the Refiner's fire, in which, all his
works have been tested, the dross removed, the
wood, hay, and stubble consumed; and hence, the
trial of his faith with fire, is now found to be
unto praise, and honor, and Glory (1 Pet. i: 7).

We have designated this fourth, as the dis-
pensation of Glory ; ' c the root of the word glory,

signifies : clear, bi'ight. The spiritual sense, is

From Adam io JaphetJi.

Divine Light, or Truth ; hence, the real Glori-
fied state, is that where the spiritual has so got-
ten the victory over the natural, that the' carnal
or sinful principle has become extinct ; and the
Divine Life and Truth shines out brightly in its
spiritual effulgence; no longer obstructed and
darkened by the life of the natural."

In speaking of LameclTs prophecy, made at
the time of Noah's birth : u The same shall com-
fort us concerning our work, and the toil of our
hands, because of the ground which the Lord
hath cursed;" Philo Judaeus, says : u Noah is a
kind of surname of righteousness, of which, when
the intellect is made a partaker, it causes us to
rest from all wicked works, and releases us from
sorrows, and from fears, and renders us secure
and joyful. It also causes us to rest from that
earth\\ nature, which has been personally laid
under a curse." Thos. Bromley, commenting
on the same words of Lamech, especially em-
phasizing the word "comfort " says : ct So saith

our Savior: C I will pray the Father, and he shall

From Adam to Japheth.

send you another comforter, that he may abide
with you forever, even the Spirit of Truth.'
Now this Spirit shall comfort us, or make us to
rest, from k our work, and the toil of our hands,'
by making internal and external obedience easy. '

Noah, is the tenth name in the list. The
number ten is called : "kolyS and we read that
>v Noah was a. just man, perfect in his generation,
and one who pleased God/ Ten is also said to
be, the complete number of material law. And
it is further said to signify ; "a flowing back in-
to the unity i from which it proceeded.

It is in this dispensation, that man has writ-
ten upon him the name of his God, and the name
of the City of his God — New Jerusalem (Rev. iii :
12). For being so joined to the Lord, as to be
one in spirit with him, lie is made a partaker of
God's nature — inherits God, and thus becomes
of that u one'' and Divine Body, which is the
tabernacle of God, called: "Our house which is
from heaven,' With which, his soul being-
clothed, and into which he having entered, he as

From Adam to Japlicth.

securely comes to rest on Mount Zion (a sunny
mountain), as Noah's ark came to rest on Mount
Ararat (holy ground). Because the ransomed
one has returned, and come to Zion with songs,
and everlasting joy is upon his head; for having
obtained joy and gladness, sorrow and sighing
have taken their flight. The eve of his soul that
was blind, is now opened; the spiritual ear once
closed, is now unstopped ; that in him which was
lame, now leaps like a hart ; and the tongue that
was once dumb sings (Isa. xxxv : 5, 6, 10). The
eves of his understanding being" enlightened, he
knows the hope of his calling ; the riches of
God's inheritance in the saints ; and the exceed-
ing greatness of God's power toward those who
believe; and this, proves to be the same mighty
power, which God wrought in Jesus, when he
raised him up from the dead ones, and set him
at his own right hand in heavenly places (Kph.
i: 18, 19, 20). For man has now come into the
unity of the faith, and of the knowledge of the

Son of God, unto a perfect man, unto the stature

From Adam to Japheth.

of the fulness of Christ (Epli. iv : 13). Thus, by
the inworking of His power, who is able to sub-
due all things unto himself; the body of man's
humiliation, has been transformed, and brought
into conformity with the glorious body of Christ
(Phil, iii : 21); and his whole spirit, soul, and
body, is preserved blameless, in the presence of
the Lord (1 Thess. v : 23). For Christ having
appeared as man's life, he is now manifested
with Him in Glory (Col. iii: 4). Here, the taber-
nacle of God is with man (Rev. xxi : 3), and He
dwells in him, and walks in him (2 Cor. vi : 16),
and fulfills his promise : to beautify the place of
his sanctuary ; and make the place of his feet
glorious ■; and the Glory of the Lord shall he seen
upon him (Isa. lx : 2, 13). Thus we see, that
which was sown (in Adam) a natural body, is raised
(in Christ) a spiritual body ; that which was cor-
ruptible, has put on incorruption ; that which
was mortal, has put on immortality, and the say-
ing is come to pass: u Death (in Adam) is swal-
lowed up (in Christ) in victory (1 Cor. xv).

From Adam to JapJietJi.

Having considered the name Noah, and its
several significations; and given (as far as the
amount of space at our command would al-
low), a general, though by no means a full or
complete setting forth of the fulness of blessing
inherited by man in this fourth dispensation, we
will now consider brief!}', separately, and in the
order of their occurrence, the names of Noah's
three sons : Shem, Ham, and Japheth, and try to
discover to our readers, how they set forth the
three measures of man's perfecting, which are
the offspring or fruitage of his entrance into this
Noachian dispensation of complete Redemption.

In our further consideration of this last dis-
pensation, we will take Noah, to represent the
moral nature, or the fotindation on which man,
as the tabernacle or temple of the living God
is builded, since it is in this dispensation, that
the tabernacle of God is with men (Rev. xxi:
3) ; for He now, dwells zvith, and walks in them.

Although Japheth was the eldest son, Shem

is usually mentioned first, for from him descend-

From Adam to Japlieth.

ed God's peculiar people the Jews, and upon him
Xoah pronounced the blessing: tk Blessed be the
Lord God of Shem, and Canaan (Ham's first-
born) shall be his servant." The name Shem is
said to be taken from the same root as the word
Jieaven. It signifies : renowned, distingnislied,
celebrated. In our explanation, we consider him
as representing the spirihial nature of man,
which includes "faith, judgment, wilL and con-
sciousness. ' He stands for, spirituality and intu-
ition. It was Shem, and his brother Japheth,
who took a garment, laid it upon their should-
ers, and walking backward, so they would not
see the nakedness of their father, covered him.
This act of Shem and his brother, in covering
their father's nakedness, and refusing to look
upon it (Gen. ix : 23), has a deeply spiritual
signification, which may appear to the reader,
after we have concluded our interpretation of
the three names ; as may also the teaching in-
tended to be conveyed by the placing of the

names Shem and Ham, before that of Japheth,

From Adam to fapheth.

or the naming' of that which was first, as the
last. We have not the space to even briefly
touch upon, the spiritual import of either, much
as we would like to do so.

Shem is the eleventh name. Of eleven it is
said, that "as it exceeds ten, which is the num-
ber of the commandments, so it fails short of the
number twelve, which is grace and perfection.'

The name Ham, means : hot, noisy, crafty,
swift rider. We take it to denote the physical
or animal nature of man, with its strong appe-
tites, and fiery impulses. And embraces "selfish-
ness, combativeness, sociality, constmctiveness."
It was his youngest son Canaan (Canaan, rep-
resents/?/^/ developments of spiritual experience),
who uncovered the nakedness of his grandfather,
which Ham made no attempt to conceal, but
rather, hastened to tell of to his two brethren,
Shem and Japheth, who were without. There-
fore (because of his communicativeness), when his
father awakened from his wine, and knew what

had been done unto him, Ham participated in

From Adam to Japheth.

the curse pronounced against Canaan ; for when,
immediately after the cursing of his orandson, he
pronounces blessings upon Sheni and Japheth,
Ham is passed oyer, as though equally guilty
with his first-born.

The name Japheth, signifies: enlargement,
beautiful, extender, widely spreading, he that
persuades. Japheth we take, to represent the in-
tellectual nature of man ; in its breadth, expan-
sion, ingrowth, and increase. And thus he de-
notes "^perception, understanding, association,
meniory. n Concerning him his father said : ' ' God
shall enlarge Japheth, and he shall dwell in the
tents of Shem, and Canaan (son of Ham) shall be
his seryant. "

His name is the thirteenth in the list, and
thirteen is said to be the number that represents
Christ and his twelye disciples, and here signi-
fies, that man has attained to that state where he
has become master, and directs the united facul-
ties of his whole being, which haye now, taken

their position as disciples, ready to be directed

From Adam to fiapheth.

bv their head. We have now briefly considered
the names: Shem, Ham, and Japheth : "These
are the three sons of Noah, and of them was
the whole earth overspread."

We have placed Noah in the east, as repre-
senting the Sun-burst of this new dispensation, or
light. Japheth in the west, to represent the
shade, or that wisdom of man, which, until the
Divine light which rises in Noah enlighteneth
it, is but foolishness in God's sight; but which on
receiving the "inspiration of the Almighty,'
then becomes, a media for the irradiation of the
Light of Heaven, or "Wisdom that cometh from
above.' Shem we have placed in the north, to
represent, not icy coldness, but that coolness of
spirit, soul, and body, which is the very oppo-
site of \\\2X fiery zeal which belongs naturally to
Ham, whom we have located in the south. For
by the spiritual calmness of Shem, the fiery zeal
of Ham, is tempered, and by the earnestness of
Ham, the quiet spirituality of Shem, is given a

positive and active expression.

From Adam to Japheth.

Philo Judaeus, speaks of four generic vir-
tues : Prudence, Temperance, Courage, and Jus-
tice. We may therefore consider Noah as person-
ifying prudence ; Shem, temperance ; Ham,
courage ; Japheth, justice. There are also four
elements, Water, Air, Earth, and Fire. Noah
in the east, is a type of water, for water is said
to be a mediatorial power. Shem in the north,
is a type of the air, for air and spirit are synon-
omous, and air is a symbol of life, or action.
Ham in the south, is a type of earth, and sig-
nifies a power that is capable of being so worked
upon by another, that whereas in its natural
state, it produced but weeds and thorns, it then,
as readily brings forth fruit and flowers. While
Japheth in the west, is a type of fire, or illumi-
nation, which like air is also an active, or posi-
tive force, the influence of which is distinctly ex-
erted upon all that is in any way related to it.

To briefly summarize, Noah, symbolizes the

moral] Shem, the spiritual \ Ham, the physical ;

and Japheth, the intellectual nature of man.

From Adam to Japheth.

Without morality as a foundation, there can be
no spiritual character established ; and it is only
through the physical, that the spiritual can ex-
press the Divine likeness and image ; and this
expression can only be in true and fair propor-
tions, when guided by the judgment or intellect.

As said in the opening chapter, these vari-
ous spheres we have mentioned, are in this dis-
pensation fulh" blended, and by their conjunc-
tion and assimilation with each other, an entirely
new and paradisaical temperament and character
is evolved, so that man realizes the fulfilment of
that Scripture: "Behold! I make all things new"

Now is come salvation, and strength, and the
Kingdom of our God, and the power of his
Christ (Rev. xii : 10) ; and the Father's will is
done in earth, as in heaven, for the outward, or
earthly nature of the Redeemed man, now works
in perfect and harmonious accord with his in-
ward, or spiritual nature, and the two are no
longer twain but one, and what the spirit desires,

that the body promptly performs ; for man in

From Adam to Japheth.

his entire nature in this dispensation, does noth
iuof against the Truth, but all his words and ac-
tions are for, and in the Truth.

Here, with opened spiritual vision, man be-
holds as in a mirror the Glory of the Lord, and
is transformed into the same image, from Glcry
to Glory. For the Divine Power giveth unto
him, all things that pertain unto life and godli-
ness, through the knowledge here obtained, of
Him who has called him unto Glory and virtue.
Yea, the marriage of the Lamb has come, and
the soul as a bride, having made herself ready
for the nuptials, experiences the consummation
of what it means to be so joined to the Lord as
to become one spirit with him, receive the new
name, have it written on the forehead, and in-
asmuch as there is no guile found in the mouth,
stands before the throne of the Father without
fault, and sings the new song which ncne can
sino- but those who are Redeemed from all earth-
born inspirations and attractions.

The sufferings passed through in the stages

From Ada7n to Japheth.

leading up to this, are not worthy to be com-
pared with the Glory that is now revealed, and
man rejoices with joy unspeakable, tc and already
Glorified" (i Pet. i: 8 — Alford). Because his
whole spirit, and soul, and body are sanctified
through and through, and thus, the entire man,
is preserved blameless, in the conscious pres-
ence of the Lord, while a full understanding is
given of the mystery of God, and of the Father,
and of Christ (Col. ii : 2) ; and thus the mystery
which hath been hid from ages and .from oener-
ations, is now made manifest.

In this dispensation, the handwriting of or-
dinances, that was against us, and which was
contrary to us, are found to be u blotted out," for
thev are now shown to have been but ^shadows
of good things to come ;" and that which is only
"in part" is done away, when that which is
perfect is come\ and so now, the Redeemed no
longer touch, taste, or handle those elements
vvhich perish with the using, but worship in the

newness of the spirit, in the power of an endless

From Adam to Japheth.

life; and if that which is done away, was glori-
ous, how much more glorious is that which ever
remaineth. For shadows here give place to
substance, and forms are swallowed up, and lost
in power; since the way into the holiest which
was not made manifest while the first tabernacle
of the law or letter remained standing, is now
clearly set forth, and the soul stands in the pres-
ence of the Father, where there is fulness of joy,
and has been assigned a place at His 7'ight hand,
where there are pleasures forevermore.

Here, the Redeemed "come unto Mount
Sion, unto the City of the living God, the spir-
itual Jerusalem/' where the Kingdom which can-
not be moved is received ; and there is a com-
prehension of the breadth, length, depth, and
height of the Love of Christ ; a being filled with
all the fulness of God ; an inheritance of all
things promised. For the Temple of God is
opened, the Ark of the Testimony seen therein,
and the knowledge of the "Mysteries of the

Kingdom of Heaven" given.

Fro vi Adam to Japhetli.

The square within the circle^ as was stated
in the first chapter: represents the New Jerusa-
lem state, or experience which is called in Script-
ure, the City that lieth four-square (Rev. xxi :
16). And those who enter through the Gate
into this City, whose Builder and Maker is God
(Heb. xi : 10), possess a perfectly rounded out,
and symmetrical experience, which eacli gate
being of a single pearl symbolizes (Rev. xxi :
2i). And all such, exemplify by their everyday
life, that they possess an experience, which is
truly square, the length, breadth, depth, and
height of it being equal.

The thiuo-s we have written, are not in the
words which man's wisdom teacheth, but which
the Holy Ghost teacheth, having compared spir-
itual tilings with spiritual. Hence, the Truth
we have declared does not stand in the wisdom
of men, but in the Power of God, and blessed is
he who readeth and uuderstandeth experimen-
tally ALL the steps and stages from Adam even

unto Japheth.

Fro7it Adam to Japheth.

We desire to say in closing, that we have
been allowed .to give but a tithe, of the testi-
mony that could be given concerning any one of
the dispensations treated (especially this last).
We trust, however, that where w 7 e have been re-
strained for want of space, the Spirit of Truth
has enlarged the scope of the revelation, to the
mind of the reader directly.

THE END.

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The Crucified and Quickened Christian.

A discourse on Gal. ii : 19, 20. Preached before Oliver
Cromwell, by Wm. Dell. The author evidently walked
and preached in the power of the Spirit This book has
not only had a large sale, but it has been wonderfully
inspiring and helpful to many. 36 pp. Paper, 10 cents.

Inward Divine Guidance.

By T. C. Upham. Of great value to those desirous of be-
ing led by the Spirit in all things. 138 pp. Cloth, 50 cts.

Lifeof Dr. John Tauler,

Of Strasburg, with a summary of his doctrine (translated
from the German). In the year 134c, when about 50 years
of age, Tauler's mind underwent a remarkable revolu-
tion, which r suited in his fully accepting and becoming
an influential preacher of mystical theology. This little
book gives an interesting and instructive account of
these deeper experiences of his spiritual life. toS Dp.
Cloth, 40 cents.

A Few Experiences ;

Concerning some of the weighty things relating to God's
Kverlastiug Kingdom." By I. Penington. Cloth. 25 cts.

Christ's Spirit, a Christian's Strength ;

Or, a plain discovery of the mighty and invincible power
that all believers receive, through the Spirit. By Wm.
Dell. 70 pp. Paper, 20 cents.

Catalogue of Choice Books.

Counsel to the Christian Traveller ;

Also, meditations and experiences. By Wm. Shewen.
The author teaches that it is only by dying to self, that
any true spiritual progress can he made. 165 pp. Cloth,
50 cents.

Spiritual Letters.

By Mrs. P. L. Upham. This volume contains fifty of the
spiritual letters of the author. To those who can read,
and inwardly digest, they will be ''meat in due season."
14 4 pp. Cloth, 60 cents.

Practice of the Presence of Gcd ;

The best rule of a holy life. A series of conversations
and letters on this subject. Letters were written by
Nicholas Herman, a mean and unlearned man, who after
having been a soldier and footman, was admitted a Lay
Brother among the barefooted Carmelites at Paris in 1666.
The conversations are supposed to have been written by
M. Beaufort. 67 pp. Price, 10 cents.

Footprints of a Pilgrim.

An interesting record of God's gracious dealings with the
author as she has followed on to know Him, in the deep-
er experiences of the Christian Life. "We know of noth-
ing that can prove more helpful to those who desire to
"wholly follow the Lord," than this little volume. The
various articles, which have appeared from time to time,
in ''Words of Faith," from this gifted author, have
been gathered together in this volume. By Mrs. A. K.
Bennett, 116 pp. Paper, 20 cents.

Catalogue of Choice Books.

John George Gichtel.

Some extracts from the life and letters of one, who from
earliest childhood, had a profound reverence for God,
from whence originated a faith which kept him unspotted
from the world. Compiled by Mrs. C. L. Elliott. 4S pp.
Price, 15 cents.

The Seven Overcomings.

In which the seven overcomings mentioned in the second
and third chapters of the book of Revelation, are un-
folded as having reference to the degrees of attainment,
or steps, by which a soul is brought from a lower to the
highest plane of spiritual experience. With other spirit-
ual unfoldings of Scripture. By G, W. McCalla. 108 pp.
Cloth, 30 cents. Paper, 20 cents.

The Nature of Salvation by Christ :

Showing that it is a birth of Divine Life in man, known
long before the appearance of our Lord in that body that
was born of the Virgin Mary, in which He did the Fath-
er's will, and exemplified and displayed, the way and
work of salvation, as a union of God and man. By Job
Scott. 97 pp. Cloth, 35 cents. Paper, 20 cents.

The Book of Job :

With explanations and reflections regarding the Interior
Life. By Madam Guyon. The author in her Preface
says, that the Book of Job, is the most mystical of all
Scripture ; that there is not another book in the whole
Bible, where the interior states are more naturally de-
scribed. 260 pp. Cloth, £1.50.

Catalogue of Choice Books.

Spiritual Letters.

Contains twenty-four of Madam Guyon's letters bearing
upon the Interior Life. 68 pp. Paper, 15 cents.

An Exhortation.

Relating to the working of the mystery of iniquity, and
the mystery of godliness in this present age. By Isaac
Penington. Paper, 10 cents.

A Short and Very Easy Method of Prayer :

Which all can practice with the greatest facility, and ar-
rive in a short time by its means to a higher degree of
perfection. By Madam Guyon. 80 pp. Paper, 20 cents.

The Living Flame of Love.

This work sets forth the deep and interior experiences
of the soul that is inflamed with a burning desire to be
perfectly united to, and absorbed in God. The writings
of this author were much prized by Madam Guyon. who
frequently quotes from them in her spiritual instructions.
It deals with the highest degree of perfection to which
it is possible to attain in life, viz : Transformation in
God. By John of the Cross. 76 pp. Paper, 15 cents.

Parable of a Pilgrim.

Written, by Walter Hilton, A, D. 1433. Under the para-
ble of a devout pilgrim, desirous of travelling to Jerusa-
lem (which he interprets to mean ; The Vision of Peace,
or, State of Contemplation), he delivers instructions very
proper and efficacious, touching the behaviour requisite
in a devout soul, who would pass on to such a Heavenly
experience. 40 pp. Paper, 5 cents.

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