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FHOJVI 
 
 Adam to Japheth 
 
 OR 
 
 STEPS AND STAGES 
 
 IN THE 
 
 SPIRITUAL! ASCENT OF MAN 
 
 BY 
 
 GEORGE W. McCALLA 
 
 >> 
 
 «|*f/A 
 
 
 PHILADELPHIA 
 George W. McCALLA 
 
 1900 
 
 1 
 
TWO COPIES RECEIVED, 
 
 library of CoigtfM 
 Offico ef tbi 
 
 WAY 1 6 1900 
 
 BegUter of CopyHf|| fc 
 8EC0N0 COPY, ^t^ ^? «-? 
 
 CCfit y ( t?te 
 
 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. 
 
 * » 
 
 « * « 
 
• 
 
 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. 
 
 
 
: VHS*^ %K^ SgS^ %» # %» # x^ %SSX % Zz^ sg&s^ ° 
 
 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- 
 
 6 
 
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 - 
 
 8 
 
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 
 
 9 
 
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 
 
 10 
 
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 
 
 19 
 
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. 
 
 12 
 

 
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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 
 
 15 
 
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. 
 
 16 
 
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 
 
 17 
 
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 
 
 is 
 
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 
 
 20 
 
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. 
 
 21 
 
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 
 
 22 
 
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 
 
 23 
 
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 
 
 24 
 
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 
 
 25 
 
• 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 
 
 26 
 
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. 
 
 27 
 

 
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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 
 
 28 
 
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- 
 
 29 
 
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 
 
 20 
 
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 
 
 21 
 
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 
 
 32 
 
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 
 
 33 
 
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." 
 
 34 
 
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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- 
 
 35 
 
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, 
 
 36 
 
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 
 
 37 
 
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, 
 
 38 
 
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 
 
 39 
 
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 
 
 40 
 
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 
 
 41 
 
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 
 
 we 
 
 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 
 
 42 
 
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). 
 
 43 
 
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- 
 
 44 
 
From Adam- to Japheth. 
 eth forth much fruit." For beino- made free 
 
 o 
 
 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- 
 
 45 
 
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 
 
 46 
 
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 
 
 48 
 
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 
 
 49 
 
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 
 
 50 
 
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- 
 
 51 
 
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 
 
 52 
 
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 
 
 53 
 
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: 
 
 54 
 
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, 
 
 oo 
 
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, 
 
 56 
 
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 
 
 57 
 
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 
 
 58 
 
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 
 
 59 
 
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 
 
 61 
 
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 
 
 62 
 
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 
 
 63 
 
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 
 
 64 
 
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 
 
 65 
 
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 
 
 66 
 
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 
 
 67 
 
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). 
 
 68 
 
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- 
 
 69 
 
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, 
 
 70 
 
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 
 
 71 
 
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 
 
 72 
 
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. 
 
 73 
 
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. 
 
 74 
 
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 
 
 75 
 
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 
 
 76 
 
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 
 
 77 
 
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. 
 
 78 
 
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. 
 
 79 
 
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 5uper=sensual Life: 
 
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 Steppings in God: 
 
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 Concise View of the Way to God, and of the State of 
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Catalogue of Choice Books. 
 
 Spiritual Letters. 
 
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 Alphabet of a Scholar in the School of Christ. 
 
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Catalogue of Choice Books. 
 
 Christian Counsel : 
 
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 The Crucified and Quickened Christian. 
 
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Catalogue of Choice Books. 
 
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 Practice of the Presence of Gcd ; 
 
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 Footprints of a Pilgrim. 
 
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Catalogue of Choice Books. 
 
 John George Gichtel. 
 
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 The Nature of Salvation by Christ : 
 
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Catalogue of Choice Books. 
 
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 Spiritual Letters. 
 
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 The Living Flame of Love. 
 
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 Parable of a Pilgrim. 
 
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 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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