OUB luK- SAV «>!Jft 
 
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THE 
 
 MYSTIC NUMBEES 
 
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 / or THE 
 
 ¥OED: 
 
 OR, 
 
 FIVE HUNDRED IMPORTANT THEOLOGICAL AND 
 SCIENTIFIC QUESTIONS ANSWERED; 
 
 ALSO, 
 
 THE EXISTENCE OP THE MYSTIC NUMBERS, 
 
 AS REVEALED IN THE SCIENCES OF GEOLOGY, BOTANY, 
 
 CHEMISTRY, AND ANTHROPOLOGY. 
 
 BY 
 
 REV. L. A. ALFORD, D.D., LL.D., 
 
 Author of " The Great Atonement Illustrated." 
 
 ' Understandest thou what thou Keadest ? "—Philip. 
 
 / 
 
 LOGANSPORT, INC.: 
 PUBLISHED BY L. A. ALFORD & SON. 
 
 1870. 
 

 ;$+ 
 
 Entered according to Act of Congress, in the year 1870, by 
 
 REV. L. A. ALFORD, 
 
 In the Clerk's Office of the District Court of the United States, for 
 the Southern District of Ohio. 
 
 STEREOTYPED AT THE 
 
 TRAKKLIN TYPE FOUNDRY, 
 
 CINCINNATI. 
 
INSCRIBED. 
 
 To Prof. J. Buchanan, M. D., President of the University of Penn- 
 sylvania; Rev. II. G. Weston, D. D., President of the Crozer Theo- 
 logical Institute, Chester, Pa.; and to the Board of Regents of the 
 American University, Philadelphia, Pa., this work is most respect- 
 fully dedicated. 
 
 The author would also recognize his indebtedness to the Rev. S. 
 Tucker, D. D., and Hon. II. P. Biddle, of Logansport : Rev. H. 
 Smith, Indianapolis ; Rev. L. Church and Dr. R. C. Blackall, Chi- 
 cago. 111. ; Rev. F. Remmington, Cleveland, 0. ; Rev. T. Allen, 
 Dayton, 0. ; Rev. J. B. Olcott, Cincinnati, 0.; and Rev. Dr. Row- 
 den, for kind sympathy and words of cheer. 
 
 To the best of his ability, he has desired to answer, in an easy 
 and familiar manner, and in the shortest possible compass of lan- 
 guage, the many perplexing questions that arise in Sabbath 
 Schools, Bible-Classes, Pulpit Discourse's, and in Science; and to 
 so blend and intertwine the whole around the golden-threaded 
 Seven as to obviously show its occult nature. To secure this end, 
 the above brethren have lent a helping hand, and to their memory 
 
 is this work inscribed by the 
 
 AUTHOR. 
 
INTRODUCTION. 
 
 That the Mystic Numbers of the Holy Bible have an 
 allusion few will deny, but to what they allude is a 
 question that* has taxed the minds of the greatest Schol- 
 ars, Theologians, and Geologists from the remotest rec- 
 ords of history to the present time. 
 
 Upon the supposition that the number seven referred 
 to time, and that the seven days in the week corre- 
 sponded to seven thousand years, and that, as in six 
 days God made the heavens and the earth, and rested 
 on the seventh, so six thousand years should complete 
 the probation of man, and on the seventh, the Millennial 
 glory must commence, all the delusions of 1843 and 
 subsequent periods have had their origin. 
 
 Notwithstanding this error in reference to the second 
 coming of our Saviour and the close of time, the Mystic 
 Numbers remain ; their history commences with Creation 
 and follows through every dispensation and administra- 
 tion to the close of the Sacred history — from Genesis to 
 Revelation. In this discussion we will endeavor to 
 show that the number seven does not allude to time, or 
 its duration, but still it has an allusion. 
 
 (v) 
 
VI INTRODUCTION. 
 
 The Mystic Number Seven, by its strange relations to 
 matter and to man, lias led to the wildest specula- 
 tions and the most astonishing theological absurdities. 
 Peichaed, perhaps the greatest writer on ethnology, 
 gathers all his conclusions from the mystical seven. He 
 thus analytically divides the human skull, and draws his 
 conclusions of races therefrom, viz. : First, the Iranian, 
 from Iran, the primeval Persian or Arian race, em- 
 bracing the Caucasian, with portions of the Asiatic and 
 African nations. Second, the Turanian or Mongo- 
 lian. Third, the American, including the Esquimaux. 
 Fourth, the Hottentot and Bushman. Fifth, the Negro. 
 Sixth, the Papuan, or wooly-haired Polynesian. And, 
 seventh, the Australian. 
 
 Thus the different races have been distinguished by 
 the formation of the cranium to seven different molds. 
 
 The earth, by Mr. Hugh Miller, has been geologi- 
 cally divided into seven different strata, and it is a 
 fact worthy of notice, that there are seven channels to 
 the intellectual mind, viz. : Two nostrils, two eyes, two 
 ears, and the organs of speech. 
 
 Science, Nature, Man, is, indeed, robed in the Mystic 
 Numbers of the Word. 
 
CONTENTS. 
 
 CHAPTER I. 
 
 TAGE 
 
 Theology— The Seven Attributes of God — Creation 9 
 
 CHAPTER II. 
 
 The Six Days' Work Continued — Seven Properties of the At- 
 mosphere — Clouds— Toues of Music 24 
 
 CHAPTER III. 
 
 The Third Day's Work— Holiness the Creator— The Shrub— The 
 Seven Properties of the Tree — Of Water 33 
 
 CHAPTER IV. 
 The Sun— Truth's Work— The Centrifugal and Centripetal Forces. 39 
 
 CHAPTER V. 
 Animal Life in the Sea— Life's Work — The Fowls of Heaven 43 
 
 CHAPTER VI. 
 
 Creeping Things — Beasts— Mercy's Work — Love — Man 47 
 
 CHAPTER VII. 
 Attributes Given to Man — A Moral Being — Their Connection 
 to the Senses 57 
 
 CHAPTER VIII. 
 Law of Life — Murder — Senses Totally Depraved — Attributes 
 Accessible to the Spirit 02 
 
 CHAPTER IX. 
 Plan of Redemption— New Birth— The Holy Spirit 70 
 
 CHAPTER X. 
 
 Man Before the Fall — Powers — Dominion 85 
 
 (vii) 
 
Till CONTENTS. 
 
 CHAPTER XL 
 
 PAGB 
 
 First Dispensation — Man's Work — Cain's Wife — Relics of the 
 First Dispensation 90 
 
 CHAPTER XII. 
 Thebes — El Kanark — Eden — Marriage — Relics of Man 109 
 
 CHAPTER XIII. 
 
 God's Purpose of Grace — Covenant — The Parties — Garden of 
 
 Eden Planted— Why ? 134 
 
 CHAPTER XIV. 
 Second Dispensation — Sons of God — Book of Revelation 143 
 
 CHAPTER XV. 
 Covenant with Noah — Book of Job — The Two Witnesses — Baby- 
 lon the Great— Vials of Wrath— The Great Battle 171 
 
 CHAPTER XVI. 
 
 Duration of the Battle of Babylon — Its Fall — The Ark — Noah's 
 Depravity — Effect of Strong Drink 196 
 
 CHAPTER XVII. 
 Moral Law — Decalogue — Ceremonial Law — Polygamy 226 
 
 CHAPTER XVIII. 
 
 Change of Dispensation — Christ — Three Witnesses — Election.... 250 
 
 CHAPTER XIX. 
 One Mediator — Satan's Work Destroyed — Lord's Supper 271 
 
 CHAPTER XX. 
 Seven Primitive Elements — Crystallography — Elements and 
 Attributes — Seven Liberal Arts and Sciences 297 
 
 CHAPTER XXI. 
 Anthropology — Man's Will — Life — Death — Resurrection 317 
 
 CHAPTER XXII. 
 Channels of Glory — The Two Memories — Repentance — Faith 334 
 
 CHAPTER XXIII. 
 
 Geology — Adam in Eden — How Long — Portals of Glory— Inos- 
 culation of Attributes and Senses — Millennium — Acceptance 
 of the Saints in Glory — Recognition 365 
 
THE 
 
 MYSTIC NUMBERS OF THE WORD. 
 
 PART I-CREATION. 
 
 CHAPTER I. 
 
 What is Theology? — How Divided? — What aee 
 Attributes? — Who made the World? — How? — 
 Three in One — Is God Divisible? — The Seven 
 Spirits op God — Their Work — The Length op the 
 Days of Creation — Each Attribute in its separate 
 Work — The Seven Colors of Light — How many 
 kinds of Light? — How are Attributes distin- 
 guished? — Light self-progressive — The Sun's 
 Light. 
 
 UESTION. What is Theology? 
 Ans. Divinity. The unfolding 
 of the Creator in his works, char- 
 acter, and attributes. 
 
 Q. What are His works? 
 A. The world and its surround- 
 ings — the sun, moon, and stars, 
 and Man, the governor of all living- 
 creatures, and the grand object of 
 God's special care. 
 
 (9) 
 
10 MYSTIC NUMBERS 
 
 Q. How is Theology divided ? • 
 
 A. Into revealed and unrepealed; or into nat- 
 ural and revealed theology. 
 
 Q. What is natural theology? 
 
 A. Natural theology pertains to the probable 
 cause of all that we behold — the Author or 
 Maker, as only known by the majesty, grandeur, 
 and power revealed in the motions of the 
 heavenly bodies, and in the conceptions and 
 aspirations of our intellectual powers. 
 
 Q. What is revealed theology ? 
 
 A. The Holy Scriptures, wherein God's per- 
 son and attributes are unfolded. 
 
 Q. What are attributes? 
 
 A. They are acting -mental properties, upon 
 which the conception of a moral action is pred- 
 icated. 
 
 Q. Who made the world ? 
 
 A. God. 
 
 Q. How? 
 
 A. Not by an agency, nor by any delegated 
 power, but by himself alone. 
 
 Q. How does revealed theology represent 
 him to us ? 
 
 A. By the association of the Father, the Son, 
 and the Holy Ghost, or Holy Spirit. 
 
 Q. How can we comprehend three in one — 
 only one, yet three? 
 
 A. By every pebble on the sea-shore, by ever} T 
 rock on the mountain side, and by every orb in 
 the expanse of heaven ; each and all inhere in 
 
OF THE WORD. 11 
 
 the Mystical Number three, and in their enti- 
 ties unfold to man the unity of Deity. 
 
 Q. How so ? 
 
 A. The rock is a triplicity, three in one, and 
 yet but one, there being in its composition sub- 
 stance, cohesion, and gravity. These are easily 
 comprehended by the human mind, and as no 
 substance can be devoid, or divested of these 
 properties, no one need doubt their application 
 to Jehovah, who said: "Let us make man." 
 
 Q. Is God divisible ? can He be divided ? 
 
 A. Not in entity, but by association He is infin- 
 itely so. He can personify whatever he chooses, 
 and His Creative Spirit pervades all His works, 
 and superintends all the vast surroundings of 
 His Throne. His works, as revealed to us, show 
 Him in His triplicity. First, as the infinite 
 center and stability of all things visible and in- 
 visible, the pillar of eternal strength, the un- 
 changing God ; Secondly, as the Creator of all 
 things ; and, Thirdly, as the Redeemer of a sin- 
 ruined world. 
 
 Q. Who of the Three, that bear record in 
 heaven, made the world and its surroundings ? 
 
 A. The Holy Spirit, or the Seven Spirits, or 
 attributes of God. 
 
 Q. What are these Seven Eyes — these Seven 
 Spirits — these Seven attributes — the Holy 
 Ghost? 
 
 A. They are Light, Life, Holiness, Justice, 
 Mercy, Truth, and Love. 
 
/ 
 
 12 MYSTIC NUMBERS 
 
 Or, as arranged in their creative work, are 
 Light, Justice, Holiness, Truth, Life, Mercy, and 
 Love — the "Seven Spirits of God." 
 
 Q. How do we understand that the Spirit of 
 God made the world and its forces ? 
 
 A. By revealed theology. Gen. i: 2: "And 
 the Spirit of God moved upon the face of the 
 waters." 
 
 If then the Spirit of God, which is the Holy 
 Spirit, displaced the vapor of the chaotic world 
 and began its present arrangement, with a design 
 to adapt it to the uses of man, we see no good 
 reason to doubt that the Holy Spirit continued 
 the work and finished it. 
 
 We find that the Holy Spirit became the re- 
 prover of the world immediately after the fall of 
 man, for God declares: "My Spirit shall not 
 always strive with man." 
 
 Thence we learn that God's Spirit not only 
 made the world, but became the moral luminary 
 to all responsible creatures, and began its work, 
 or revealed its work, of striving with man, as 
 recorded in Gen. vi: 3. 
 
 Here we have the first and second reference 
 to the Spirit of God. One in Creation, the other 
 in Redemption: the first shows the Spirit's power 
 in fashioning the earth for man ; the second re- 
 veals the Spirit, as a reprover of the world, in 
 man. 
 
 Q. How did the world appear at the announce- 
 ment of Creation ? 
 
OF THE WORD. 13 
 
 A. Chaotic — without form and void; perhaps 
 surrounded by vapor, or covered with water. 
 
 Q. What was the personified nature of the first 
 attribute, or Spirit of God, revealed in Creation? 
 
 A. Light. His work was to create light for 
 all coming ages, and to so arrange that light, 
 that the seven colors should be embraced in its 
 matter, and that the flames of light thus created 
 should be self-luminous and perpetual. 
 
 Thus the light created is supposed to be in- 
 candescent burning hydrogen in its essence, yet 
 tempered by the atmosphere to the wants of 
 those for whom the light was made. "And God 
 said, Let there be light, and there was light." 
 
 The London Astronomer, in examining some 
 of the photographs, taken by Dr. Zollner dur- 
 ing the great eclipse, representing the "colored 
 prominences " in the solar atmosphere, thus 
 records his amazement : 
 
 " Here," he says, "is a vast cone-shaped flame, 
 with a mushroom-shaped head of enormous pro- 
 portions, the whole object standing 16,000 or 
 17,000 miles from the sun's surface. In the cone 
 figure we see the uprush of lately imprisoned 
 gases, in the outspreading head the sudden 
 diminution of pressure as these gases reach the 
 rarer upper atmosphere. But turn from this 
 object to a series of six pictures placed beside it, 
 and we see the solar forces in action. First, 
 there is a vast flame, some 18,000 miles high, 
 bowed toward the right, as though some fierce 
 
14 MYSTIC NUMBERS 
 
 wind were blowing upon it. It extends in this 
 direction some four or five thousand miles. The 
 next picture represents the same object ten 
 minutes later. The figure of the prominence 
 has wholly changed. It is now a globe-shaped 
 mass, standing on a narrow stalk of light above 
 a. row of flame hillocks. It is bowed toward the 
 left, so that in those short minutes the whole 
 mass of the flames has swept thousands of miles 
 away from its former position. Only two minutes 
 later, and again a complete change of appearance. 
 The stalk and the flame hillocks have vanished, 
 and the globe-shaped mass has become elongated. 
 Three minutes later, the shape of the promi- 
 nence has altered so completely that one can 
 hardly recognize it for the same. The star is 
 again visible, but the upper mass is bowed down 
 on the right, so that the whole figure resembles 
 a gigantic A, without the cross bar, and with the 
 down stroke abnormally thick. This great A is 
 some twenty thousand miles in height, and the 
 whole mass of our earth might be bowled be- 
 tween its legs without touching them ! Four 
 minutes pass, and again the figure has changed. 
 The flame hillocks re-appear, the clown stroke 
 of the A begins to raise itself from the sun's 
 surface. Lastly, after yet another interval of 
 four minutes, the figure of the prominence has 
 lost all resemblance to an A, and may now be 
 likened to a camel's head looking toward the 
 right. The whole series of changes has occupied 
 
OF THE WOBD. 15 
 
 but twenty-three minutes, yet the flame ex- 
 ceeded our earth in volume tenfold at the least." 
 
 The same writer begs those who consider this 
 subject to bear in mind the enormous size of 
 the sun ; so great, that if he were represented 
 by a globe two feet in diameter, the earth would 
 appear no larger than a cherry stone. 
 
 Q. Do we understand the days of Creation to , 
 each have been of twenty-four hours' duration, 
 or periods of time ? 
 
 A. Periods, or epochs of time. 
 
 Q. How many years constituted a cycle of 
 Creation — a period — a day? 
 
 A. Probably a thousand years. 
 
 Q. Why so? 
 
 A. Because it would have taken that length 
 of time for light to be transmitted to all the orbs 
 and worlds in the expanse of the solar system, 
 and reveal them on earth, even allowing light 
 to travel with its almost incomprehensible ve- 
 locity. 
 
 Q. How did the attribute, Light, accomplish 
 this object? 
 
 A. By forming an imponderable body of a 
 radiating quality, and. suspending the same in 
 mid-heaven, till other attributes had finished 
 their work. 
 
 Q. Could an attribute of God create matter? 
 
 A. The matter of the earth was already in 
 existence, and called chaotic in its relation to 
 the wants of a being shortly to be created. 
 
16 MYSTIC NUMBERS 
 
 Q. But how could an attribute form light, air, 
 fire, or water ? 
 
 A. Just as easy as the sense of sight can meas- 
 ure distances. We need not pace off the num- 
 ber of steps from one object to another before 
 we can tell the distance, for we measure it by 
 the eye ; hence the eye can measure heights, the 
 size of substances, and distances. Is not this, 
 then, as strange as that an attribute of God 
 should arrange the light for the eye, so that it 
 could be in possession of a power without which 
 the eye would be useless ? 
 
 The sense of sight is also a property of the 
 body, and an attribute is a property of Deity; 
 then what the eye does the man does, and what 
 an attribute of God does is done by His sover- 
 eign will. 
 
 Q. Was this attribute conducive only in bring- 
 ing to view earthly and heavenly objects, or did 
 it occupy a higher and nobler position, bringing 
 to view the ever-blessed God? 
 
 A. It is an attribute of God, hence it is no 
 delegated power, but is God ; therefore it brings 
 Him to our comprehension. 
 
 Q. How many kinds of light are there in the 
 natural world ? 
 
 A. Seven. This mystical number reveals 
 itself in the Creative work of all the attributes, 
 and indeed tends to the solution of the otherwise 
 hidden problems of Theology by its intrinsic 
 qualities. 
 
OF THE WORD. 17 
 
 It gives, in its peerless rays, the seven pris- 
 matic colors, viz : Violet, Indigo, Blue, Green, 
 Yellow, Orange, and Red. Each of these again 
 exhibit seven varieties, which, in respect to their 
 gradations, are entirely equal and alike. 
 
 Still farther, the objects from which positive 
 and reflective light appear, are also read by the 
 septenary number, which are, Positive, or solar 
 light ; Reflex, or borrowed light ; Electric, or 
 polar light; Combustion, or fire light; Decom- 
 position light, as seen in decayed or rotten wood ; 
 Chemical light, or phosphoretic ; and Living 
 light, as seen in the fire-fly or glow-worm. 
 Thus we readily discover the wonderful har- 
 mony in God's creative works, even by the power 
 of a single attribute; and indeed when the works 
 of all his attributes reveal themselves to our 
 astonished vision, we shall more clearly under- 
 stand this fact, that all the works of God are 
 perfect harmonies, as are seen in the interming- 
 ling of the rays of the rainbow or in the per- 
 fect harmony of the colors upon the grasses, and 
 upon the feathered songsters, and upon the fishes, 
 and upon the beasts. 
 
 Q. Are all the attributes of God complete har- 
 monies ? 
 
 A. They are transcendently so. Light is not 
 in any way antagonistical to Life ; but Life is 
 aided by it, uses it, and could not perform the 
 offices assigned to it unless it had this power 
 by which it is illuminated. 
 2 
 
18 MYSTrC NUMBERS 
 
 Light and Life are in perfect harmony with 
 Holiness ; and Life, Light, and Holiness, are in 
 perfect unison with Justice, with Truth, with 
 Love, and Mercy. 
 
 So all these attributes harmonize together, 
 aiding, assisting, and helping each other, and 
 can not act in contradistinction or in opposition. 
 
 These are the Primitive Attributes, all others 
 that we call attributes are only derivatives. 
 From Light comes Knowledge, Intelligence, Per- 
 ception, etc. From Life comes Power, Majesty, 
 Purpose. From Love comes Affection, Tender- 
 ness, Peace, Joy, Hope. From Mercy comes 
 Compassion, Pity, Forbearance, Long Suffering, 
 Faith, Charity. From Justice comes Equity, 
 Honor, and Righteousness. From Holiness comes 
 Innocence, Purity, Piety. From Truth comes 
 Decision, Infallibility, Unchangeableness, Au- 
 thority. 
 
 All these attributes combined is Wisdom. 
 
 Q. With what does the attribute, Light, most 
 harmonize ? 
 
 A. With Justice. 
 
 Q. Why with Justice ? 
 
 A. Because the attribute, Justice, made the 
 firmament and adjusted it to the rays of light. 
 
 Q. Did the sun at first become the source of 
 light ? 
 
 A. It does not so appear, for the fourth attri- 
 bute established the sun, and moon, and stars, 
 as the bearers of Light. 
 
OF THE WORD. 19 
 
 Q. Are celestial bodies illuminated by the 
 same attribute as are bodies terrestrial? 
 
 A. Most assuredly. God is the author of all 
 light, and bestows it alike throughout all the 
 realms of boundless space, as the Apostle hath 
 said: "There are celestial bodies, and bodies 
 terrestrial ; the glory of the celestial is one, and 
 the glory of the terrestrial is another." So it 
 may be said of the light that illuminates the 
 unseen worlds : its glory here may differ from 
 the glory of the Celestial City, still the same 
 attribute shines at the throne of God as the cre- 
 ated light shines upon the world. 
 / Q. Why did Jehovah pronounce the work of 
 each day "good" at the close of its labors? 
 
 A: Because the harmonies of each day's labor 
 must be recognized before the innumerable hosts 
 of heaven. 
 
 *Q. How are attributes distinguished from 
 powers, faculties, or passions ? 
 
 A. By being self-progressive and reproducing. 
 
 Q. Is wisdom, then, an attribute of God ? 
 
 A. It is not ; because it is the decision or re- 
 sultant of all the attributes, and is infallible. 
 * Wisdom could not exist were it not that each 
 attribute of God concurs in all decisions. To 
 illustrate : if we were called upon to decide a cer- 
 tain case, in which human life was concerned, it 
 would become importantly necessary, in giving 
 a wise decision, that we should understand the 
 nature of the crime from every possible stand- 
 
20 MYSTIC NUMBEES 
 
 point, lest we should be guilty of too much leni- 
 ency or severity. In order to do this we must 
 have mercy, tempered with justice, that we by 
 our decisions show our wisdom. - How much 
 more of Deity, in whose hand is the sword or 
 the pardon, the death or the life of the soul, the 
 day of eternal glory or the night of eternal 
 despair. 
 
 Wisdom, then, must be the embodiment of 
 all God's attributes, and not in itself, a single 
 point of observation, as it requires the active 
 testimony of Light, Life, Holiness, Justice, 
 Mercy, Love, and Truth to establish infinite and 
 infallible wisdom. Hence the wisdom of God can 
 not be an attribute, but a decision from them all. 
 
 Q. Is not the action of a single attribute of 
 God infallible? 
 
 Certainly, in its single capacity, but it would 
 not do to say that Light is an infallible attribute 
 of Justice, but both are perfect in themselves. 
 Wisdom, being the decision of all the attributes, 
 can not be self-progressive or reproducing. The 
 wise man hath said : "Wisdom hath builded her 
 house, she hath hewn out her seven pillars." 
 Prov. ix: 1. Then the building of God's wis- 
 dom is surrounded by the seven pillars of God's 
 eternal attributes. 
 
 Q. Is not %>ower, then, an attribute of God? 
 
 A. By no means, for life is the grand center 
 of voluntary power, neither could power produce 
 power, nor is power self-progressive. 
 
OF THE WORD. 21 
 
 Lot us illustrate the idea of power being an 
 attribute. Here is a powerful engine, it has 
 great power; then, if the logic of power being an 
 attribute is correct, it has a great attribute. But 
 was it not the attribute, Life, that gave power 
 to the engine ? Did not the living man give it 
 ^ts form, condense its steam, apply the machin- 
 ery, as well as make the engine entire ? If this 
 be true, power is not an attribute, but simply the 
 result of an attribute — the work of a man. 
 
 So in God's economy, nothing has voluntary 
 power but that in which He has placed the attri- 
 bute, Life ; and to the Life of God is alone due 
 the honor of infinite Power. 
 
 Knowledge, also, being derived from the attri- 
 butes, can not become an attribute, more than 
 the power of the engine becomes an attribute, 
 because the machine was the work of a man. 
 
 Knowledge is the summing up of the testi- 
 mony; wisdom, the justness and necessity of the 
 decision. 
 
 Q. Is Light self-progressive ? 
 
 A. Certainly; because it is not only inexhaust- 
 ive, but eternal. The French party, who made 
 many discoveries at the time of the great eclipse, 
 August 18, 1868, under the guidance of the 
 great astronomer, Sir M. Jassen, made the 
 following report in reference to light : " The 
 first glance of the red flames, through the Spec- 
 troscope, showed that when their light was 
 analyzed by the prism, instead of forming a con- 
 
 
22 MYSTIC NUMBERS 
 
 tinuous series of the seven prismatic colors, with 
 which all are so familiar, it formed only a collec- 
 tion of bright lines, separated by wide, dark 
 spaces. The question was settled. The flames 
 were self-luminous and gaseous." If self-lumi- 
 nous, they must be self-progressive. So that when 
 the sun, and the moon, and the stars are ren- 
 dered opaque by the withdrawal of the light now 
 surrounding the sun as a wave-dashing ocean, 
 many thousand miles in depth, the self-progress- 
 ive and incomprehensible volume of light will 
 not diminish in brilliancy, for " God is Light, 
 and in Him is no darkness at all." 
 
 Prof. M. Jassen remarks : '' The entire sun is 
 surrounded by an atmosphere of incandescent 
 hydrogen, a thousand miles deep ; the flames are 
 elevated portions of this atmosphere, an ocean 
 of fire, with waves many thousand miles in 
 height." In beholding this light the Apostle 
 remarked: "Our God is a consuming fire." 
 
 Q. What brought out the attributes of Deity 
 in the development of their excellence ? 
 
 A. The plan of human redemption, through 
 which God designed to unfold to all sentient in- 
 telligences, and through the vast cycles of eter- 
 nity, the excellences of His incomprehensible 
 nature, that He might be the Supreme object of 
 Love. 
 
 Q. Had the attribute, Light, any thing to do 
 with the plan of redemption ? 
 
 A. Every thing. The world was only illumi- 
 
OF THE WORD. 23 
 
 nated by a substance of imponderable burning 
 hydrogen, in the infinitely heated, incandescent 
 state; while the attribute itself, incomprehen- 
 sibly more brilliant, became the moral luminary 
 of the world, and now "lighteth every man that 
 cometh into the world." 
 
 By this light of the attribute only we get our 
 impress of the Eternal God, "for no man can 
 see God and live." This attribute, then, dimin- 
 ishes the overwhelming brilliancy of the throne 
 of God by its reflex light, as taken from the 
 plan of redemption, till we can say in the sim- 
 plicity of a -child: "Our Father, who art in 
 heaven." 
 
 Q. How does light reproduce light ? 
 
 A. By reflection. The light of the attribute 
 of God upon the human soul dissipates the dark- 
 ness, and brings " life and immortality to light," 
 and this reflex light in the soul mirrors itself 
 in the soul of another, till it can truly be said of 
 the Church of God : "Ye are the light of the 
 world." 
 

 
 -e-^K w} r 
 
 sSBB 
 
 B)\v''* 
 
 ^JKl 
 
 CHAPTER II. 
 
 The Work of the Attribute, Justice — The Forma- 
 tion op the Atmosphere — The Water— The Clouds 
 — The Seven Properties op the Atmosphere — The 
 Seven Harmonious Attributes — The Seven Tones 
 in Music — The Language op Music — Man's Seven 
 Attributes — Instrumental Music — The Height 
 of the Atmosphere — Seven Kinds of Clouds — The 
 Vastness of this Day's Work. 
 
 UESTIOK What Attribute per- 
 formed the second day's labor in the 
 process of Creation ? 
 Ans. Justice. 
 
 Q. Why was he the second day's 
 laborer ? 
 
 A. Because, to construct the At- 
 mosphere in perfect adaptation to 
 the wants of man — to balance the 
 clouds in mid-heaven — to vitalize the waters in 
 all their relations to animated life — to give the 
 life power to all waters, both fresh and salt ; and 
 in all this labor harmonize every department 
 with the attribute, Light, required one of the 
 (24) 
 
MYSTIC NUMBERS OF THE WORD. 25 
 
 noblest as well as one of the most perfect attri- 
 butes of God. 
 
 Q.. How did Justice arrange the firmament? 
 
 A. By condensing the mist, and gathering it 
 into a mysterious vessel, called the cloud ; and 
 causing this to ride upon the atmosphere, carry- 
 ing its millions of tons of water, and gently dis- 
 tributing the same upon the earth, to prepare 
 the aerial ocean for the rays of light, to adapt it 
 to all the variety of colors, and to give to the 
 atmosphere the undulating harmony of sound. 
 
 Q. But do we not read that Christ made all 
 things ''visible and invisible, and that by Him 
 all things consist? " 
 
 A. Most assuredly, and this is just what we 
 are proving beyond a doubt, for by "faith the 
 worlds were made." "By the word of the Lord 
 were the heavens made and all the host of them 
 by the breath of his mouth." Ps. xxxiii : 6. Hence 
 we see that God made the heavens and the earth ; 
 the " breath " (mind) " of the Lord made the host 
 of them;" and the Eternal Archetype - the 
 Mediator — made the heavens. So we see that 
 the Seven Attributes, or Spirits of God, is God ; 
 the Archetypal Jehovah is God ; and the Eter- 
 nal, " I Am that I Am," is God ; and these are 
 the only one living and true God. 
 
 Q. What are the properties of the atmos- 
 phere ? 
 
 A. The atmosphere also embraces the Sep- 
 tenary number, and is composed of Nitrogen, 
 
 
 
26 MYSTIC NUMBERS 
 
 Oxygen, Carbon, Hydrogen, Electricity, Impen- 
 etrability, and Density — Seven. It is also sus- 
 ceptible of seven other divisions, viz : Refracti- 
 bility, Ponderability, Compressibility, Dilatabil- 
 ity, Decomposition, and the agent of Combustion, 
 and of the Harmonies of Sound. 
 
 Q. To what does all this mystical Seven al- 
 lude ? 
 
 A. To the Holy Spirit — the Seven Spirits of 
 God — the Comforter — the attributes, who made, 
 or fashioned, the earth for the abode of man, the 
 climax of the Creation of God. 
 
 Q. How are the harmonies of Music explained ? 
 
 A. By the Seven Attributes. These are har- 
 monies in the mind of Deity, and in all their 
 associations are harmonies in Creation; and as 
 there can be but seven tones in music, so there 
 can be but seven attributes of the Spirit. 
 
 Q. What special harmonies do we see in the 
 attributes ? 
 
 A. The most beautiful that the human mind 
 can conceive. Here is Love and Mercy ; what 
 can harmonize better ? Not even a fifth 'can 
 have a sweeter tone or a more perfect harmony. 
 Holiness and Justice are also perfect harmonies, 
 as are also Light and Life. And, that man 
 might freely converse with his Creator, it be- 
 came necessary that the atmosphere should 
 accord to these attributes, that music might be- 
 come praise and deA'otion, and thus be accepted 
 of God. 
 
OF THE WORD. 27 
 
 Here is an object that is surprisingly lovely : 
 now, if that lovely creature should be destitute 
 of the attribute, Mercy ; had no compassion, no 
 forbearance, no sympathy, its loveliness would 
 deteriorate just in proportion to its want of the 
 outflowing streams originating in the fountain 
 of Mercy. The harmonies of these two attri- 
 butes are so interchangeable that we say, that 
 that which is lovely is also merciful, and that 
 which is merciful is also lovely. 
 
 So we may say of Holiness and Justice ; they 
 perfectly intermingle. with each other, and can 
 never create a discord, for they are indissolubly 
 united. 
 
 Q. Then the laws that govern vocal and in- 
 strumental sound are unalterably fixed in the 
 formation of the atmosphere ? 
 
 A. So it would appear from the fact that 
 wherever the atmosphere exists the harmonies 
 of sound also exist, and move its properties in 
 every possible direction, conveying a pleasurable 
 sensation wherever the affinities of sound are 
 harmonized, or where tones in harmony are 
 uttered. 
 
 Q. Is every tone in music, then, a harmony ? 
 
 A. Not if isolated and alone, but when simul- 
 taneously sounded with certain other tones, they 
 are unalterably so. 
 
 Q. Then all concords are the result of these 
 harmonies ? 
 
 A. Perfectly so, for in the scale of music there 
 
n/ 
 
 28 MYSTIC NUMBERS 
 
 are five full tones, and two semi-tones, or 
 half tones ; so in the attributes there are those 
 that are easily separated by the natural mind, 
 as Holiness and Truth, which can readily be un- 
 derstood in their separate capacity ; but when 
 we attempt to disengage Mercy and Love, we 
 find a connection not unlike a semi-tone ; and so 
 on in all their relations ; and when some skill- 
 ful lover of the art of Music shall examine this 
 subject in this light, his investigations will 
 abundantly establish this theory. 
 
 Q. How could this peculiar relation of the at- 
 mosphere to the seven tones in music be devel- 
 oped? 
 
 A. Only by the creation of Man, in whom are 
 all the attributes essential to its development. 
 
 Q. Then the harmonies of sound extend from 
 heaven to earth, and thereby cause our songs of 
 praise to be heard in heaven above ? 
 
 A. So it would appear when our natures are 
 restored by the operation of the Holy Spirit, for 
 it is equally true that we can not sing to the 
 praise of God without the "Spirit helpeth our 
 infirmities," as it is true that we can not pray 
 as we ought. The polyphony of the attributes 
 is the cause of the polyphony of sound, and, like 
 a stringed musical instrument, whose strings 
 are in harmony with five thousand other instru- 
 ments of similar kind, the operator need only 
 cause one single string to vibrate, and the whole 
 five thousand will vibrate with it ; so the oper- 
 
OF THE WORD. 29 
 
 ator, which is the Seven Spirits of God, need 
 only touch the harmonious chord in the human 
 soul to create praise in heaven. The Apostle 
 even declares that " our conversation is in 
 heaven," and surely our prayers could never be 
 answered if not heard in heaven. 
 
 Q. Is the language of music, then, a universal 
 language that can not be altered or changed ? 
 
 A. Emphatically so ; and to meet all its vari- 
 ous harmonies, God has been pleased to incor- 
 porate in our spiritual natures the divisible seven, 
 so that we can divide ourselves into seven parts, 
 that is, we can understandingly play five parts, 
 keep the time or till the bellows with the foot, 
 and sing a part of the music or the words of the 
 hymn or song; but we can not go beyond the 
 number seven. 
 
 The power of this mystical number, in its di- 
 visibility, is more clearly seen in our relation to 
 music than in any other relation. A man may 
 so school himself as to carry on a conversation 
 with another party and write a letter at the 
 same time, but could not write letters with even 
 both hands at the same time and converse ; but 
 he can play five parts on a musical instrument 
 and converse quite understandingly at the same 
 time, only because of the attributes. 
 
 Q. What relation do the rays of light sustain 
 to the atmosphere ? 
 
 A. Many and wonderful. All illumination, 
 all the vivifying and vitalizing influence of heat, 
 
 
30 MYSTIC NUMBERS 
 
 all reflex light by which the shades of darkness 
 are made pleasing as they open to our gaze 
 the innumerable host of the planetary world, and 
 thus teach man the power of the ever-living God. 
 
 Q. What relation does the atmosphere sustain 
 to animal life? 
 
 A. In a mysterious manner, part of this un- 
 seen element attaches to the venous current at 
 respiration, and thus vitalizes the blood, without 
 which the body would soon cease to live. Heat 
 and cold do not change its properties, so that 
 human life is sustained by it in polar regions 
 as well as under a vertical sun. 
 
 Q. To what height does the atmosphere, or 
 the aerial ocean, extend ? 
 
 A. Supposed to be from thirty-five to forty- 
 five miles, seven hundred and seventy cubic feet 
 of which is equal in gravity to one cubic foot of 
 water. 
 
 Q. What farther work had Justice to do than 
 to arrange the firmament ? 
 
 A. The Sacred historian declares that "God 
 made the firmament and divided the waters 
 which were under the firmament from the waters 
 that were above the firmament; and it was so. 
 And God called the firmament heaven. And 
 the evening and the morning were the second 
 day." Gen. i: 6-8. 
 
 It would appear, then, that the attribute, 
 Justice, had finished his work when the ocean of 
 air had received all its qualities and entities, 
 
OF THE WORD. 31 
 
 and the clouds had been commissioned to carry 
 their ponderous load of waters and gently distri- 
 bute them over the earth. 
 
 Even the clouds that ride upon the atmos- 
 phere are known by the septenary number, as 
 seen in the names they bear. 
 
 In meteorology one of the four fundamental 
 clouds is called Cirrus, from its fibrous appear- 
 ance resembling carded wool. The second, from 
 its structure in convex masses, piled one upon 
 another, is called Cumulus. 
 
 The third kind of cloud, from its uniformity 
 in being spread over the sky, is called the Stra- 
 tus ; then again the fourth peculiar kind of cloud, 
 from its bearing the rain, is called the Nimbus ; 
 the fifth, being a mingling of the two, is called 
 the Cirro-Cumulus; the sixth, the Cirro-Stratus, 
 and the seventh the Cumulus-Stratus. 
 
 Thus the clouds even inhere in the Mystic 
 Numbers of the Word. 
 -Q. Why was the firmament called heaven? 
 
 A. Because through this vast surrounding the 
 eye can trace the Comet till it is lost in illimit- 
 able space ; and on the confines of which the 
 Eternal Jehovah meets and converses with His 
 creatures ; and as the Spirit of God becomes the 
 telegraphic operator through the skies, heaven 
 is thus approachable, and this space is called 
 heaven. 
 
 Q. Was not the work of Justice, then, a vastly 
 great achievement ? 
 
 
32 MYSTIC NUMBERS OF THE WORD. 
 
 A. Wonderfully so, for this ocean of air com- 
 pletely surrounded the entire earth, and was in 
 its oceans, its seas, and its rivers ; in its deep 
 recesses, its mountains and its hills ; and by in- 
 troducing into it disturbing elements, or by heat 
 and cold producing a motion of its volume, or an 
 irritability, its entire force rolled on in wave-like 
 grandeur, propelling the clouds to their destina- 
 tion, freighted with health, vigor, and delight. 
 
 Thus the second day's work was finished, and 
 Justice had so perfectly mingled the substances 
 of this unseen, transparent fluid, that animal 
 life could be sustainediby it in every land and 
 clime ; though the least alteration in its compo- 
 nent parts would have resulted in the destruc- 
 tion of the whole creation. But his work also 
 had to do with the moral culture of sentient in- 
 telligences, and of the plan of redemption, of 
 which he bore a conspicuous and glorious part. 
 For God is just in all His Avorks, and justice 
 proceeds from God. 
 

 CHAPTER III. 
 
 The Work of the Attribute, Holiness — How the 
 Work was Accomplished — The Seven Properties 
 of the Tree — The Extent of the Work — Varieties, 
 Colors, Medicinal Qualities — The Time Required 
 — The Seven Properties of Water — The Distinc- 
 tion between Leasts and Trees. 
 
 UESTIOK What attribute imme- 
 diately connected with Justice in 
 the work of fashioning this earth for 
 man ? 
 
 Ans. Holiness. 
 
 Q. To what did he direct the la- 
 bors of the third day ? 
 
 A. First, to the waters : "And 
 God said, Let the waters under the 
 heaven be gathered together unto one j:>lace, 
 and let the dry land appear; and it was so." 
 Q. Why was this the work of Justice ? 
 A. Because Holiness and Justice are perfect 
 harmonies, and as animal life was to be sus- 
 tained by the respiration of the atmosphere, so 
 animal life must be sustained by the inhalation 
 3 (33) 
 
 
 
34 MYSTIC NUMBERS 
 
 of water; each element partaking in common 
 affinity of the same properties, though differently 
 compounded ; as also in the attributes : that 
 which is holy is also just, yet the attributes 
 unfold in themselves different developments. 
 
 Q. How was this work accomplished ? 
 
 A. By rolling the atoms together and heaping 
 them up in the convex ocean, leaving the mount- 
 ains and the dry land. 
 
 Q. Was this all the work performed by the 
 attribute, Holiness ? 
 
 A. By no means. Holiness fashioned all the 
 trees, plants, flowers, and grasses throughout the 
 entire globe. 
 
 The learned Dr. J. P. Thompson, L L. D., in 
 his work on "Man in Genesis and in Geology" 
 thus remarks, in solving the problem of the 
 growth of plants and trees before the sun had 
 shone upon the earth. He says : " It has been 
 objected to this narrative, that the sun, moon, 
 and stars did not appear until the fourth day, 
 whereas the growth of vegetation requires the 
 action of light, and the light of certain stars re- 
 quires to travel for ages before reaching an 
 observer on the earth, and therefore there must 
 have been light from the heavenly bodies during 
 the period of vegetable growth described as the 
 third day, and the stars must have existed for 
 ages before, in order that their light might at 
 this time have become visible. But there is in 
 all this no conflict with the account in Genesis 
 
OF THE WORD. 35 
 
 if we remember that the language of this narra- 
 tive is popular and not scientific." 
 
 But suppose we could not remember this con- 
 tradiction, we should then be obliged to under- 
 stand it in the order of science, and then, by 
 having the key — the mystical number seven — 
 to help us out of the dilemma, we should see no 
 contradiction or ambiguity in reference to vege- 
 tation, on the third day at all. No "London 
 Fog," no popular narrative, in opposition to 
 science. 
 
 Q. For what purpose were these created ? 
 
 A. To be for food to sustain animal life, to 
 beautify and adorn nature, and that the aroma 
 from earth's flower garden might call forth 
 praise to the great Author. 
 
 Q. Is the mystical seven seen in the plant, the 
 shrub, or the tree ? 
 
 A. Most perfectly ; there being seven, and only 
 seven properties in the plant, shrub, or tree 
 essential to its life and perfect development. 
 
 These are, first, the Woody part or substance; 
 second, the Sap or circulating medium ; third, the 
 Bark or covering ; fourth, the Leaves or foliage ; 
 fifth, the Flowers or blossoms ; sixth, the Kernel 
 or reproducing seed ; and seventh, the Life. Re- 
 move from the tree any of these, and its decay, 
 or its deformity, will be apparent. 
 
 Q. Did the work of Holiness extend over all 
 the earth ? 
 
 A. As widely as did the atmosphere, for the 
 
36 MYSTIC NUMBERS 
 
 vegetable kingdom is universal from shore to 
 shore — on every island, continent, mountain, 
 or valley; even the perpetual snows of Green- 
 land fail to arrest vegetation in some of its forms ; 
 but the vegetable kingdom can no more do with- 
 out air than Avithout earth, so perfect are the 
 harmonies of Creation ; and here it might be best 
 to look again at the seven colors of light, the 
 seven properties of the atmosphere, and the seven 
 substances of the tree, in order to grasp the idea 
 expressed by the semi-god, or mythological Greek 
 oracle, Silenus, " that the mystical number seven 
 tendeth to the accomplishment of all things." 
 
 Hence the work of the third day embraced in 
 its detail the vastness of every spire of grass, 
 flower, fern, herb, shrub, or tree, that earth ever 
 has, or ever will produce, with the almost num- 
 berless varieties, colors, formations, and medical 
 properties that we everywhere behold; and then 
 we can have but a scanty conception of the labor 
 of the third day. 
 
 Q. For what purpose were these varieties 
 created ? 
 
 A. For man, who was not yet created, and 
 under whose superintendence the vast surround- 
 ings of earth were to be committed, that he 
 might admirp and adore the great Creator, while 
 from the foliage and germinating kernel he and 
 millions on millions of animated life might feast 
 and enjoy the beauty, luxury, and bounty of the 
 beneficent Creator. 
 
OF THE WORD. 37 
 
 Q. Did the forest trees reach their maturity 
 before the close of this day's labor ? 
 
 A. It would so appear from reading the brief 
 record : "And the earth brought forth grass, and 
 herb yielding seed after his kind, and the tree 
 yielding fruit, whose seed was in itself upon the 
 earth, and it was so. And the evening and the 
 morning were the third day." Gen. i: 11-13. 
 
 Q. What length of time would this have re- 
 quired ? 
 
 A. Probably a thousand years, or " one day 
 with the Lord." 
 
 Q. Are the harmonies of this day's work inter- 
 changeable with the labors of former days ? 
 
 A. Beautifully so. The element of water being 
 the most abundant, except the atmosphere, of 
 any of the elements, is also represented by the 
 septenary number. 
 
 The properties of common spring water (see 
 Enc. Am., vol. 3) are seven, viz. : Oxygen, Hy- 
 drogen, Carbonate of Lime, Muriate of Lime, 
 Muriate of Soda, Magnesia, and Sulphate of 
 Potash. Not until the element of water, by the 
 agitation of the aerial forces rolls its volume 
 mountain high, purifying alike itself and the 
 air, and at the same time filling the clouds 
 with mist and rain, by which vegetation is nour- 
 ished and its full development accomplished, 
 can we clearly see the harmonies of Creation. 
 
 Q. What is the grand distinction between the 
 life of a tree and that of an animal ? 
 
 
38 
 
 MYSTIC NUMBERS OF THE WORD. 
 
 A. The senses. The tree neither tastes, smells, 
 sees, hears, or feels in any manner common to 
 the animal kingdom, consequently the tree is 
 impassible — not subject to pain — and can not 
 writhe in agony, even though rent asunder. 
 
CHAPTER IV. 
 
 The Fourth Day of Creation — Truth's Work — The 
 Sun the Grand Time-piece — The Element of Light 
 — The Solar System — The Sun as an Opaque Body 
 not Made During the Days of Creation — The 
 Seven Stars — The Seven Phases of the Moon. 
 
 UESTION. What attribute per- 
 formed the work of the fourth clay ? 
 Ans. Truth. 
 
 Q. What work did he perform? 
 A. He applied the light that till 
 now appeared as a meteor, to the 
 Sun; and enveloped that opaque 
 body with this brilliant, gaseous 
 hydrogen as an atmosphere of over- 
 powering splendor, removing it from the posi- 
 tion it occupied during the first three days, but 
 not changing its action or entity. 
 
 Q. Why was this the work of Truth ? 
 A. Because this grand time-piece must be fixed 
 upon an unalterable basis, for the truth of God 
 is pledged in the arrangement. 
 
 (39) 
 
40 MYSTIC NUMBERS 
 
 We thus read : "And God said, Let there be 
 lights in the firmament of the heaven, to divide 
 the day from the night, and let them be for 
 signs, and for seasons, and for days, and for 
 years. And God made two great lights (light 
 bearers), the greater light to rule the day and 
 the lesser light to rule the night; and he made 
 the stars also." 
 
 Q. Did not the sun shine till then? 
 
 A. We have no such record. To arrange the 
 wonderful machinery of the illuminating element 
 in a positive and unalterable position, so that 
 through 'all coming ages till the close of time the 
 astronomer could securely rely upon its unchange- 
 ableness, and this, beyond the possibility of a 
 doubt, required the Truth of God to establish. 
 
 Q. How did the work of this attribute har- 
 monize with the labor of the preceding attribute ? 
 
 A. Admirably. The refreshing dews of the 
 night season were no less necessary to the 
 growth of the plant and the flower, than were 
 the rays of the noon-day sun ; nor was nature's 
 hour of sweet repose less needful for man, who 
 was soon to be created, and for whom all other 
 things were made, than the tints of the morn, 
 the glory of the noon-day, or the golden hues of 
 the evening. Light and darkness, sun and 
 shade, are in perfect harmony with the perfec- 
 tion of the vegetable kingdom, and their consec- 
 utive recurrence is positively essential to vege- 
 tation. 
 
/ 
 
 OF THE WORD. 41 
 
 Q. Was this all the work that the attribute, 
 Truth, performed? 
 
 A. By no means. This attribute fixed the 
 laws of gravity, balanced the ponderous orbs in 
 the vastness of the ethereal arch, gave them 
 their bounds, and then illuminated them by the 
 reflected rays of the grand center of the solar 
 system. Millions upon millions of shining, 
 twinkling stars cast their borrowed rays of light 
 upon the earth, while upon a more general sur- 
 vey, the mechanism of their surroundings, is in- 
 comprehensible. 
 
 ,Q. Why was it necessary to transfer this im- 
 ponderable agent to the sun, and locate it there? 
 
 A. Because the sun, by the laws of gravity, 
 became the unalterable center. 
 
 Q. Did not these laws exist before the fourth 
 day's labor? 
 
 A. They may have existed, but were not till 
 then revealed. 
 
 Q. Did not the sun exist before the earth was 
 fashioned? 
 
 A. No. The sun was no sun at all till the 
 light was given to it. It may, or it may not, 
 have existed from eternity in its chaotic state, 
 but until it became enveloped in light, it was 
 nothing but a dark world — an opaque body. 
 
 Q. Then we do not understand that the sub- 
 stance of the sun, moon, and stars, was made 
 during the fourth day's labor ? 
 
 A. By no means ; nor have we any account of 
 
42 MYSTIC NUMBERS OF THE WORD. 
 
 the time in eternity when even the earth's azoic 
 1/ properties were made. Our history of the crea- 
 tion is only a history of the formation of earth 
 to the abode of man, and for all the subordinate 
 creatures to be made for him, that, like him, 
 were to be formed out of the earth. 
 
 Q. Why must Truth arrange this work ? 
 
 A. That God's unchangeableness might be 
 seen in His works. In the labor of this attri- 
 bute the mystical number seven is also apparent. 
 The rising of Pleides, or the seven stars, have 
 been held as a sacred time-piece in the guaranty 
 of safety to all water crafts, by their occult virtue, 
 from time immemorial. The seven phases of 
 the moon has been equally ancient and tradi- 
 tional, as well as accurate, according to the laws 
 of science. 
 
 But, above all, this attribute, like all other 
 attributes of God, has to do with the moral 
 government of the universe, and God's character 
 is predicated upon the fulfillment of His eternal 
 Truth. 
 
CHAPTER V. 
 
 Life — Its Work— The Fishes and Fowls — Animals 
 Possess None of the Attributes of Man — The 
 Vastness of This Day's Work. 
 
 UESTION. What attribute per- 
 formed the labor of the fifth day? 
 Ans. The attribute, Life. 
 Q. Why ? 
 
 A. From the vastness of the ani- 
 mal kingdom it became necessary 
 to divide their creation into two 
 days' labor. The life of fowls and 
 fishes being but a small advance 
 above the plant, or the zoophyte, their creation 
 became the work of this attribute. 
 
 Q. Why was not man created on the fifth day 
 as well as the birds and fishes? 
 
 A. Because a single attribute could not fashion 
 a being who was to possess all the attributes, 
 nor was it necessary to create man, till God had 
 prepared a work for him to do. 
 
 (43) 
 
44 MYSTTC NUMBERS 
 
 Q. I)o not the animal kingdom possess some 
 of the attributes common to man ? 
 
 A. None. They possess the five senses com- 
 mon to man, but none of the attributes; for if 
 they had been so organized they must, like him, 
 be subject to moral law. 
 
 Q. In what did the work of Life consist ? 
 
 A. First, in filling up the seas, the oceans, 
 and the rivers with the teeming millions of 
 animated life ; and, secondly, to fill the air and 
 make it vocal with the almost innumerable host 
 of the feathered songsters. We thus read in 
 the Holy Scriptures : "And God said, let the 
 waters bring forth abundantly the moving crea- 
 ture that hath life, and fowl that may fly above 
 the earth in the open firmament of heaven. 
 And God created great whales, and every liv- 
 ing creature that moveth, which the waters 
 brought forth abundantly after their kind, and 
 God saw that it was good. And God blessed 
 them, saying, be fruitful and multiply, and fill 
 the waters in the seas, and let the fowl multiply 
 in the earth. And the evening and the morn- 
 ing were the fifth day." Gen. i : 20-3. 
 
 Q. This was undoubtedly a great day's work ? 
 
 A. Remarkably so, as it embraced the world 
 of waters, and the aerial ocean that surrounds 
 the earth and waters. 
 
 Q. In what was the labors of this day the 
 most remarkable ? 
 
 A. In the variety of formations that every- 
 
OF THE WORD. 45 
 
 where attract attention, whether it be the ani- 
 malculce, whose form and shape can only be seen 
 through the powerful microscope — the coral 
 marine zoophyte or polypary, whose animated 
 form becomes as hard as a stone when removed 
 from the water — the fishes with their million 
 sizes, formations, and species, or the monster 
 "leviathans " of the deep, whose fame challenged 
 the credulity of Job; each and all this vast mul- 
 titude, form a history so marvelously great, that 
 no human mind can fully comprehend its won- 
 ders or its work. 
 
 Then, again, the remarkable variety of the 
 "fowls that fly in the firmament above the 
 earth," their plumage and their music, their 
 beautiful colors, so bright, so perfect, so exactly 
 in unison with every other bird or fowl of the 
 same specie, the perfect lines of black and white, 
 of red and green, which unite in the fullness of 
 their perfect colors, their lofty and rapid flight 
 through the aerial ocean, places them among the 
 wonderful things of God. 
 
 Q. Why did not the attribute, Life, create the 
 beasts and creeping things as well as the fowls 
 and fishes? 
 
 A. Because the work of Creation progresses 
 step by step in the scale of being as it does in 
 the various strata of which the earth is composed. 
 From the life of the zoophyte to the mollusca is 
 but the smallest advance in the scale, and so on 
 consecutively in all their gradations onward and 
 
46 MYSTIC NUMBERS OF THE WORD. 
 
 upward, till the noblest of them all is created. 
 Not that it is less needful in the vast chain of 
 being that fishes be formed than beasts, nor 
 again, that it required less skill, but God, in His 
 infinite wisdom, chose to divide the fifth and 
 sixth day's work of Creation by forming the 
 animals that move through and live in. the two 
 elements (air and water) on the fifth day. And, 
 again, the vastness of the fifth day's work re- 
 lated to two elements, one (the water) covering 
 three-fifths of the earth ; the other (the air) sur- 
 rounding the whole world. To fill all this vast 
 portion of Creation with teeming life, and fix 
 the bounds of their habitation, required the 
 entheal attribute, Life, the entire period or cycle 
 allotted to it, and so the day closed ; for the even- 
 ing and the morning were the fifth day, and 
 Life could do no more. 
 
CHAPTER VI, 
 
 Mercy's Work — The Creeping Things and Beasts — 
 Reason Why this was Mercy's Work — The Vast- 
 ness of this Work — Seven Different Kinds of 
 Life — Man, Mercy's Last Work — Love one of the 
 Creative Attributes — They all Breathe their 
 Nature into Man — God, the Father, Represents 
 the Soul-form — God, the Spirit, the Mind — And 
 God, the Son, the Human Form — The Human, cre- 
 ated in God's Likeness — The Man Distinguished 
 from the Beast — How — Man's Seven Senses — In- 
 stinct of the Beast — The Judgment Sense — The 
 "Carnal Mind." 
 
 UESTIOK What remained to be 
 accomplished on the sixth day? 
 
 Ans. The formation of all the 
 beasts and creeping things that are 
 found upon the face of the whole 
 earth; and to close the sixth day's 
 labor by the formation of man, the 
 governor and ruler of them all, and 
 over all animated life, to have abso- 
 lute dominion. 
 
 (47) 
 
48 MYSTIC NUMBERS 
 
 Q. Who performed the labor of the sixth day? 
 
 A. In part, Mercy. 
 
 Q. What was Mercy's part ? 
 
 A. First to form all the creeping things upon 
 the earth, who in number are legions upon le- 
 gions, and then the beasts of the field and forest, 
 who fill every mountain side and valley, the 
 tropics and the polar regions, on the earth and 
 in the earth, an assemblage that no man can 
 number. We thus read : "And God said, Let 
 the earth bring forth the living creature after 
 his kind, cattle, and creeping thing, and beast of 
 the earth after his kind, and it was so. And 
 God made the beasts of the earth after his kind, 
 and cattle after their kind, and every thing that 
 creepeth on the earth after his kind, and God 
 saw that it was good." Gen. i: 24, 25. 
 
 Q. Why was this Mercy's Work ? 
 
 A. Because man would most need the beasts 
 to perform the work allotted to him. 
 
 Q. Why so? 
 
 A. Because, to subdue the earth and to fashion 
 and adorn it with structures of beauty and archi- 
 tectural magnificence, might require greater 
 strength than he possessed. The beasts being 
 under his dominion must have been necessary 
 to his work, even more so than the fowls or 
 monsters of the deep ; and this may have been 
 a reason why Mercy was chosen to perform the 
 labors of this day, and thereby form a link in 
 the great chain of creation. 
 
OF THE WORD. 49 
 
 And further, the various forms of the brute 
 creation arise in the scale of being, till we see 
 in the formation of the ape and the ourang- 
 outang the appearance or a resemblance to man 
 quite remarkable ; and should we commence in 
 the scale of being at the smallest creeping thing 
 that is found upon the face of all the earth, and 
 advance step by step till we had numbered the 
 millions of the creeping things, their various 
 forms, habits, and pursuits in life, their colors, 
 shapes, and motions, and extend our observation 
 to the remotest parts of the earth, from the 
 insect, whose peregrinations are circumscribed 
 by a few feet or a few rods at most, to the great 
 Mastodon of Geological history, whose gigantic 
 proportions are almost fabulous, we would get 
 but a limited view of the morning work of the 
 sixth day. Man, whose dominion was to extend 
 over all the vast monsters of the deep, as well 
 as those of the earth, must have needed them to 
 carry out the plan of his organization, or the 
 design that his Creator intended. 
 
 Q. Must not this have been a great work ? 
 
 A. It was wonderfully so. The human mind 
 can form no adequate idea of the vast assem- 
 blage.of animal life ; go where we may, life seems 
 almost spontaneous, filling the earth in all its 
 length and breadth from pole to pole, and from 
 sea to sea, so that scarce a foot of soil has not in 
 it, or on it, the creeping thing, the insect or the 
 beast, the carnivora or the herbivora, the strong 
 4 
 
 
50 MYSTIC NUMBEES 
 
 and terrible, or the weak and defenseless, the 
 sloth who scarcely moves, or the rein-deer or the 
 moose, whose fleetness is wonderful. 
 
 Q. In what particular do we see the mystical 
 seven in the animal creation ? 
 
 A. There are seven different kinds of life, 
 and in creation these are all revealed. 
 
 Q. What are they ? 
 
 A. First, the earth brings forth the living- 
 grass and gives life to it — hence, in itself, it 
 must be a species of life. The water al^o gives 
 life, and from it life is derived, and hence must 
 possess a species of life. 
 
 The air, also, is the support of life, gives life 
 to the millions that breathe it, and hence, in 
 itself, must possess a life-bestowing property, as 
 without it is certain death, and with it is life. 
 Here are three kinds of elemental life, and these 
 are all the elements that inhere in life, or have 
 life in themselves. 
 
 There is a kind of life of the tree — a life of the 
 animal — a life of the soul, and the creative life 
 of God. 
 
 These seven embrace all that can possibly be 
 said to have a life-giving power. 
 
 Thus the earth, the air, the water, and all the 
 vast surroundings had been prepared for the 
 only object of Divine approval, the only associ- 
 ative creature whose parentage and lineage could 
 be traced to the eternal attributes of God — the 
 man — JEcce Homo, and to the great work of his 
 
OF THE WORD. 51 
 
 relationship to God, the Trinity gave attention, 
 "Let us make man." 
 
 Q. How was he formed ? 
 
 A. In part from the earth, as were all the 
 host of animated life, with this grand distinction : 
 he was made, or created, in the likeness of God. 
 We thus read : " So God created man in His 
 own image, in the image of God created He 
 him ; male and female created He them." — 
 Gen. i: 27. 
 
 Q, What is an image ? 
 
 A. The likeness, show, or resemblance of 
 another. 
 
 Q. How was man created in the likeness of 
 God? 
 
 A. First in his triplicity — the body, the mind, 
 and the spirit — like God, the Father, the Son, 
 and the Holy Spirit; that is, God, the Father, 
 represented the immortal soul, God, the Spirit, 
 the mind, and God, the Son, the body. 
 
 Q. Was the human form created in the like- 
 ness of God ? 
 
 A. Most assuredly. It would be false to 
 every meaning of language to understand it 
 otherwise. God the Word, or Son, was, or is, as 
 eternal and almighty as the Father of spirits, 
 or the Holy Spirit. He was the eternal Arche- 
 type of man — the Lamb of God, the Messiah — 
 before the world begun. He was one of the 
 Three that made man, and in the image of this 
 eternal Christ man was made, and that form or 
 
52 MYSTIC NUMBERS 
 
 image he covenanted to assume as a type, while 
 He Avas the eternal Archetype. This human 
 body was made or created on the sixth day. 
 
 Q. By whom was this President of all the 
 works of God, this noble and exalted being, cre- 
 ated? 
 
 A. In part by the Seven Spirits of God. 
 Mercy had finished his work, and the five pre- 
 ceding attributes had witnessed the harmony 
 that every-where developed itself, and with the 
 attribute, Love, form the ever-blessed seven, and 
 man is created, and the Seven Spirits of God 
 breathe a measure of the image and likeness of 
 themselves into him, and the man becomes a 
 living soul. 
 
 Q. How as a creature, is man distinguished 
 from the beast creation ? 
 
 A. By having two more senses than they, and 
 seven attributes. 
 
 Q. What are those two senses ? 
 
 A. Judging and talking. 
 
 Q. Do not beasts judge? 
 
 A. Only intuitively. You place a pail of 
 water before your horse, and when he has taken 
 all he wants at that time, he does not judge that 
 he will ever need more, so he not only upsets 
 the pail, but destroys it with his feet, unless you 
 remove it. If he were in possession of a judg- 
 ment sense, he must have been guilty, in the 
 act, but he is not, consequently he did not 
 possess this sense. 
 
OF THE WORD. 53 
 
 Again, the judgment sense in man enables 
 him to appreciate values and appropriate them 
 to adorn his person or his home; the beast never. 
 No matter how much cunning, sagacity, or in- 
 stinct the brute may have, he can not be so edu- 
 cated that he will know the relative values of 
 coin or paper. To him gold is no more pre- 
 cious than dirt, and even the grain that has been 
 garnered up for his special use he destroys with 
 impunity, and why ? Because he is devoid of a 
 judgment sense. 
 
 Q. Is not this also the moral sense ? 
 
 A. Not at all. The moral sense inheres in 
 wisdom, and is the operation of all the attri- 
 butes ; the judgment sense is the controlling 
 power over all the senses, and is most clearly, 
 and from the other senses most visibly, apparent 
 in planning, contriving, inventing, and construct- 
 ing. 
 
 Q. Do not animals construct? See the beaver, 
 the honey-bee, the ant, do they not construct 
 their cells and their homes ? 
 
 A. Certainly they have an instinctive power 
 of construction, but no judgment to alter, change, 
 or construct, only in the same instinctive man- 
 ner that the race have ever done before them. 
 They build nothing different from their ances- 
 tors, just as the kid extracts nourishment from 
 the mother, so instinctively they build; but man 
 learns to construct, and judges as to the struc- 
 ture which he is about to erect, whether he may 
 
54 MYSTIC NUMBERS 
 
 not exceed all former builders in architect or 
 beauty, hence he possesses a judgment sense. 
 
 Q. Does the judgment sense combine the senses 
 and form of them a kind of mind or acting prin- 
 ciple ? 
 
 A. It certainly does. The Apostle calls it in 
 its present totally depraved condition the "car- 
 nal heart." 
 
 Q. Can this carnal mind, then, become subject 
 or obedient to the law of God ? 
 
 A. It can not. All its powers, all the senses 
 over which it presides, are totally depraved ; 
 therefore "it is not subject to the law of God, 
 neither indeed can be." Hence, to become holy, 
 so far as the human senses are concerned, is as 
 much an impossibility as it would be to escape 
 the results of sin — the condemnation of death. 
 
 Q. What other sense does the man possess in 
 contradistinction to the brute creation ? 
 
 A. The sense of Language, or the Talking 
 sense. 
 
 Q. Do not some birds or animals talk ? 
 
 A. They do not in a language sense. They 
 learn the meaning of certain sounds, and can 
 imitate them, but to construct language, to write 
 letters, to telegraph messages, is as far removed 
 from them as they are from the tree. The har- 
 monies of music would have been placed in the 
 atmosphere in vain if man had not been in pos- 
 session of the language sense. 
 
 Q. These two senses, then, must have placed 
 
OF THE WORD. 55 
 
 man in a very superior condition over the vast 
 host of the animal creation ? 
 
 A. Preeminently so; this the beast readily 
 learns, and submits to, or flees from man in 
 terror ; even the lion, when maddened by hun- 
 ger, fears the man, and dares not attack him 
 face to face. 
 
 In man's primitive or primeval state the 
 senses were holy, and then he had dominion 
 over all animated creation ; when he commanded 
 they obeyed, when he called they came to his 
 aid. 
 
 Q. What is the human will ? 
 
 A. All the senses rallying around the judg- 
 ment sense creates or originates the human 
 will. 
 
 Q. Why so ? 
 
 A. Because the judgment sense has to do 
 with things earthly, and only earthly, and may 
 err in heavenly things or in a willingness to 
 make a sacrifice of self, though it be without 
 sinful intent ; hence the pure and holy Jesus re- 
 marked in His prayer to the Father: "Not as J 
 will, but as Thou wilt." Matt, xxvi : 39. 
 
 Q. What relation does the language sense 
 sustain to the human will ? 
 
 A. It permanently establishes or diminishes 
 the power of the will. If we use the power of 
 language to help on the will when it is already 
 inflamed, nothing short of superior physical 
 force can subdue us ; but if used to soften the 
 
56 MYSTIC NUMBERS OF THE WORD. 
 
 supposed indignity, the effect is to materially 
 change the will. " Kind words turn away wrath." 
 The entire power of the preached word is seen 
 in its effect upon the will, and even this, with 
 the additional power of the Seven Spirits of God, 
 fail in many cases to subdue it. 
 
 These are the elements of correllation in man's 
 jDresent fallen state : when the human will was 
 holy, unfallen, then the language sense was also 
 holy, and each in delightful harmony exalted 
 the man above all the manifold works of God. 
 
 Q. What are the Seven senses ? 
 
 A. Seeing, Tasting, Feeling, Hearing, Smell- 
 ing, Judging, Talking. 
 
 The animal kingdom, possessing but five of 
 the senses, became greatly inferior to man, be- 
 ing governed only by the irritability of the 
 senses acting one upon another. For example: 
 the beast hears your call, that call through the 
 sense of hearing conveys to the sense of taste a 
 certain prompting or a kind of irritation that 
 instinctively hurries the beast to the place where, 
 from such a sound, food has been dispensed. 
 There is no judgment about it, nor does the 
 beast think whether the giver will dispense to 
 them corn, or swill, or water, but are ravenously 
 propelled by the irritation, and hurry with the 
 utmost speed toward the sound, or call, which 
 produced the sensation. 
 
CHAPTER VII, 
 
 Man's Attributes are nis Moral Nature — He Pos- 
 sesses Seven Attributes — The same as the Holy 
 Spirit — Their Connection with the Senses — "Why 
 a Man is Crazy — A Monomania — Where the Con- 
 nection of the Two — The Senses and Attributes. 
 
 UESTIOX. Were the seven senses 
 all that the primitive man possessed, 
 and only two of these superior to the 
 beast ? 
 
 Ans. They were not. After man 
 had been fashioned out of the earth 
 and endowed as the highest order 
 of the animal kingdom, by being 
 greatly their superior, God gave to 
 him of His own Spirit. 
 
 Q. How do we learn this fact? 
 A. By the Apostle's expression, "That was not 
 first that was spiritual, but that which is natural, 
 afterward that which is spiritual." 1 Cor. xv: 
 46. "And God breathed into him the breath of 
 life, and he became a living soul." 
 
 Q. Why was it termed, "breathed into him 
 the breath of life," instead of created him a living 
 soul? 
 
 (57) 
 
58 MYSTIC NUMBERS 
 
 A. Because the seven attributes thereby be- 
 came inosculated with the seven senses, and by 
 this process of inosculation, or uniting, the attri- 
 butes exert supreme control over the senses. 
 
 Hence moral law, which has to do with the 
 attributes, only, is transferred to the action of the 
 senses, and makes them also responsible. 
 
 Q. Does each attribute, then, connect with a 
 sense and govern it ? 
 
 A. It would so appear, and in man's prime- 
 val state this power was absolute, but now, if 
 there be a derangement in their inosculation, 
 this exempts the senses from responsibility to 
 civil law. 
 
 Q. How so ? 
 
 A. If a single attribute be diseased, or de- 
 ranged in its connection with a sense, then the 
 man becomes a monomania; if more than one, 
 he is crazy; if all, then he is totally insane. 
 
 ~No moral law can recognize a man amenable 
 to civil law when by the disease of an attribute, 
 or when inosculation is suspended by disease, he 
 is unable to control the judgment sense. 
 
 Q. In what portion or part of the human 
 organism does this union of the attributes and 
 special senses, probably occur? 
 
 A. In the cerebrum or brain. 
 
 Q. Why? 
 
 A. Because from the smaller portions of the 
 brain, at its base, proceed certain pairs of nerves 
 distributed to the organs of sensation, part to 
 
OF THE WORD. 59 
 
 the special, and part to the common sensation 
 and motion. If, then, the invisible organs of 
 sense are thus located, may not, and indeed do 
 not, the attributes which, to human observation, 
 are also unseen unite at this point, and, by the 
 "breath of God," become united? 
 
 Q. Is there any occurrence by which the attri- 
 butes in* their combination as a spirituality may 
 be detected, in contradistinction to the senses? 
 
 A. There is. It is a very natural occurrence 
 that men become lost, or as is commonly de- 
 nominated, "turned around." 
 
 This occurrence takes place with the culti- 
 vated and refined much more frequently than 
 with the uncivilized and the savage. The phi- 
 losophy of this phenomena may be thus easily 
 explained. The attributes form a mind — a moral 
 or intellectual mind, of their own ; the senses 
 also form a mind, or rally around the judgment 
 sense, but the latter is subordinate to the former; 
 the attributes, then, becoming engrossed in the 
 meditation of spiritual, intellectual, or scientific 
 pursuits, may not recognize the changes of com- 
 pass that have occurred during our hasty 
 marches through the streets or forests, and are 
 thereby disconnected from the senses, and form 
 an opinion of their own as to north or south, and 
 to this opinion the senses must submit. Hence, 
 should the individual be accosted as to which 
 way was south, when he could not see the sun 
 or stars, would answer with much certainty of 
 
60 MYSTIC NUMBERS 
 
 mind to directly the reverse of the facts, and in 
 this opinion would think himself right beyond a 
 doubt. And should he be put on oath, or affirma- 
 tion, would probably testify to the points of the 
 compass, east, west, north, or south, with as much 
 confidence in a truthful result as if it were really so. 
 
 You might ask him, "Which way is south?" 
 he might point to the north. You ask him, 
 "Are you sure that that direction is south?" 
 and he will say it certainly seems so to me ; 
 you then take him to the door and show him the 
 sun at high twelve, and ask him again which 
 way is south, and he points to the sun, and says 
 that wav, but it does not seem so to me. Now 
 he judges by the judgment sense; before, he 
 judged by the attributes, and sometimes it may 
 be months and years before he can harmonize 
 the two, so that the attributes will agree with 
 the facts as revealed to the judgment sense. 
 
 The beast, not being in possession of the attri- 
 butes, can not be in this sense lost or "turned 
 around." 
 
 Q. What are those attributes? 
 
 A. The spiritual mind. 
 
 Q. Is that the Soul, then ? 
 
 A. !No. It is no more the soul than the senses 
 is the body. The human body might be repre- 
 sented by the senses which pervade every part 
 of the body, and the soul might be represented 
 by the attributes that pervade every part of its 
 body, but the two are two, notwithstanding. 
 
OF THE WORD. 61 
 
 God, the Father, made the soul ; God, the 
 Spirit, made the attributes ; and God, the Son, 
 made the humanity of man. " Let us make 
 man." 
 
 The attributes, then, are associated with the 
 senses, as also the senses are associated with 
 the nerves and muscles, and control them and 
 preside over them; hence, to suppose that the 
 mind, located and, connected with the senses in 
 the cerebrum, becomes the soul immortal, would 
 be as contrary to reason as to suppose that the 
 senses becomes the body by being with it im- 
 mediately connected. 
 
 Q. The attributes, then, are unseen ? 
 
 A. No more so than the senses. Who has 
 ever seen another person's taste or hearing, see- 
 ing, smelling, or feeling, and yet they exist in the 
 nervous tissue and find their grand center in the 
 ganglionic nerves of the common sensation. 
 
 Q. What are the seven attributes of man ? 
 
 A. The same as compose the mind of God or 
 the Holy Spirit, dealt out to man by measure, 
 but identical in kind. 
 
 Q. Do these attributes in man beget the power 
 of infallibility ? 
 
 A. They did in his primeval state, but not 
 now. While the soul, the attributes, and the 
 senses remained primeval, his acts were all in- 
 fallible and right. 
 
CHAPTER VIII 
 
 The Attributes of Man — What is his Light — Life — 
 Holiness — Justice — Mercy — Truth — Love — The 
 Crime of Murder — The Attributes not Depraved 
 — The Senses totally so — can not be restored — 
 Man a Sinner. 
 
 UESTION. How is man in posses- 
 sion of the attribute, Light ? ' 
 Ans. By creative ideology. 
 Q. What does he discover in the 
 world that ranks him as the posses- 
 sor of the light of God? 
 
 A. His conceptions of the mo- 
 tions of the heavenly bodies, his 
 analysis of the causes of their mo- 
 tions, his idea of an all-controlling Power, and 
 the relation he sustains to that power. 
 Q. Has he no other light than this ? 
 A. In his present fallen state he is aware of 
 an abode of life beyond the vale of death, and 
 this state of existence is made inviting and 
 joyous by the grace of God. In his first rela- 
 (62) 
 
MYSTIC NUMBERS OF THE WORD. 63 
 
 tion to the world, by this light, he beheld the 
 God of all grace, and held converse with Him, 
 and saw Him, that is, he saw the Archetypal , 
 God, and heard His voice, and drew all his de- 
 signs of architect and skill from this infinite 
 Teacher. 
 
 By this light he saw the wonderful works of 
 God in the heavens above him, and in the earth 
 around him ; all was full of glory. By this light 
 how marvelously had Deity mirrored himself in 
 every thing! The mystical seven gave to light 
 its charm in the beautiful colors of the rose-bud 
 and the lily, and in all that he beheld he saw 
 the allusion to that Spirit which related him to 
 Jehovah. How delightful were the golden tints 
 of the rising sun as it scattered the shades of 
 night and poured its vivifying rays upon the 
 vast fields of vegetation and animal life. He 
 who knew no decay or decrepitude, he who com- 
 prehended in a measure the honor, dignity, and 
 glory that he so bountifully enjoyed, could, with 
 the light of God shining around him, and the 
 light of the Seven Spirits of God within him, 
 exult in his Creator's great name and great 
 glory. 
 
 Q. Is this light in man self-progressive and 
 reproducing ? 
 
 A. Emphatically so. Step by step in the vast 
 fields of science he progresses, and how much 
 more so in the science of the soul ; even the great 
 Redeemer, who is the embodiment of Deity, 
 
64 MYSTIC NUMBEES 
 
 when identified with our infantile progression, 
 became subject to the same laws of the senses, 
 and though He was God manifest in the flesh, 
 yet "grew in wisdom and stature." — Luke ii : 52. 
 
 The judgment sense, even in the primeval 
 state of man, if from infancy up, must have been 
 progressive, and so the great Archetype of man 
 must increase in this relation, though in his 
 Deity, his wisdom was infinite. Nor is this light 
 in man only expanding continuously while he 
 lives, but it is reproducing in others, as well as 
 hereditary, in its pro-creative nature. If a man 
 writes all he knows on a given subject, and you 
 learn it all, you are his superior, for you know 
 all he knows, and also all you know that he does 
 not know. Hence you know more than he does. 
 
 So the light in man expands, and develops, 
 and lives in the schools of others after he has 
 passed away, and in the primitive man it was 
 also progressive; and had he not Adolated the 
 law of God, this light would have still been ex- 
 pansive and progressive. 
 
 Q, In what particular does the attribute, Life, 
 in man appear superior to the life of all other 
 animals ? 
 
 A. In its moral associations. 
 
 There is in the life-attribute a sense of right 
 and wrong which we denominate the moral sen- 
 sibility or the conscience. This power or faculty 
 looks beyond the death-bed, beyond the grave, 
 even beyond the judgment of the great day, and 
 
OF THE WORD. 65 
 
 threads out an existence parallel to the existence 
 of its great Author. This life-power combines 
 with its present life an existence of harmonial 
 enjoyment, where all that has made this life 
 dreary and sad will be exchanged to the eternal 
 delight of the soul. 
 
 Q. How do we know that the beasts do not 
 think of a future state, a future life? 
 
 A. By the fact that they have no manner of 
 communication among themselves to that end, 
 no idea of moral worth or means to encourage 
 it, no moral law either in their natures or in 
 any code of laAvs that the great Creator has given 
 them. They have none of the attributes of God 
 in a spiritual sense, and have probably ever 
 been subject to death, as have been the trees and 
 the flowers. 
 
 It appears from the science of Geology that 
 animal fossil has been found in the strata of the 
 earth, bearing date farther by several thousand 
 years than since the fall of man. It is, then, 
 probable that the myriads of the insect creation 
 became food for other animals of larger growth, 
 and on, in this relation through the world's 
 cycles since first created by a single attribute of 
 God. 
 
 Q. Is it not equally wrong to destroy the life 
 of a beast or a fowl as it is that of a man ? 
 
 A. Wo, it is not; because he that kills a man 
 aims the blow directly at the attributes which 
 God has honored in the relation of a child; 
 5 
 
66 MYSTIC NUMBEKS 
 
 hence in the sight of God this is murder, and so 
 He has revealed the terrible crime and the cer- 
 tainty of retribution. He that kills the beast, 
 the fowl, the fish, only carries out the great de- 
 sign of their creation for man, unless by wan- 
 tonness or cruelty he sacrifices their life to no 
 purpose. 
 
 Q. The act of taking human life, then, is an 
 act against God as well as His creature ? 
 
 A. Directly so. "Thou shalt not kill," and 
 the great God is himself insulted and assailed 
 when man destroys (in revenge, lust, or anger) 
 the life of a fellow-being. By this we can 
 clearly see that the life in man is a measure of 
 the attribute, Life, in Jehovah, and is protected 
 by His eternal law. 
 
 Q. Is man's present life and his primeval life 
 a synonym, one a counterpart of the other ? 
 
 A. It is ; only, as seen in the condemnation of the 
 senses, and the disorganization of the attributes. 
 
 In his creation, the life of the senses were im- 
 passively united to the life-attribute, which 
 made him a holy being, but transgression by 
 the senses originated the disorganization of the 
 attributes, and terminating the one left the other 
 forever disorganized and destroyed. 
 
 Q. Then the attributes in the original man 
 were infallible? 
 
 A. They were, and now, in the heart of a con- 
 scious believer, there is a longing for a like 
 blessed state. 
 
OF THE WORD. 67 
 
 Q. How did the infallible attributes of man 
 become fallible and sin? 
 
 A. They did not. The attributes did not orig- 
 inate the transgression, nor did they at all com- 
 prehend the results that the transgression 
 affected. Man's humanity was all of earth, all 
 his senses, all his organic functions were re- 
 ceived from the earth, and the single attribute, 
 Mercy, fashioned him for the earth as an an- 
 imal of superior power. His senses were not 
 infallible, hence the judgment sense could be 
 influenced by the sense of taste or the sense of 
 sight, and the higher position, of being a God, 
 or controlling more than he now controlled in 
 the innocent state of his organization, led him to 
 the tree of the knowledge of good and evil. 
 
 Q. Then, if his senses sinned, his sin must 
 have been of a finite character ? 
 
 A. Most assuredly, and if God had not breathed 
 into him the breath of life, and joined the moral 
 nature to the human, he would have died like 
 the beast, and nothing more, but having united 
 them (the senses and attributes) the condemna- 
 tion of death upon the senses disorganized the 
 attributes, and rendered their action powerless 
 for God. The attributes had no other outward 
 channel but through the senses, and these were 
 totally depraved ; hence they became unavail- 
 able in the sphere of moral action, and would 
 have forever so remained had not grace inter- 
 posed. 
 
68 MYSTIC NUMBEES 
 
 Q. Can this Life ever regain its infallibility in 
 this world? 
 
 A. Never, so long as we possess the fallen 
 senses. 
 
 Q. Can not our fallen senses be restored ? 
 
 A. They can not, "for it is appointed unto 
 man once to die." Nothing short of a transla- 
 tion could effect this, and then the senses must 
 be lost, for they are under condemnation, "for 
 all have sinned." 
 
 Q. Can not, then, man's disorganized attri- 
 butes be restored to infallibility ? 
 
 A. Not in this life ; they may be harmonized 
 by the power of the Holy Spirit, but so long as 
 they are connected to the senses can not be in- 
 fallible. "If we say we have no sin, we deceive 
 ourselves, and the truth is not in us." — 1 John i : 8. 
 
 Q. What do w r e understand by the term dis- 
 organized ? 
 
 A. A pint of blood taken from the arm and 
 left in a bowl in a short time becomes disorgan- 
 ized, though every part that once composed its 
 organized properties is still in the bowl ; and, 
 there being no chemical power or antidote suffi- 
 cient to its restoration, it continues to be disor- 
 ganized. So with the disorganized attributes. 
 Man has no power to restore that which he has 
 lost in transgression and sin. 
 
 Q. The attributes in man, then, can not mor- 
 ally act in concert or in harmony ? 
 
 A. By no means, if unaided by the Spirit. 
 
OF THE WORD. 69 
 
 The sinner will acknowledge the importance of 
 Holiness, Mercy, Justice, and all the principles 
 growing out of them, and his judgment sense 
 will corroborate in their importance, and he may 
 even vow in his heart to live a better life, but 
 can not rally the attributes in concert at all; 
 and hence he "resolves and re-resolves, and dies 
 the same," unless aided by the Seven Spirits of 
 God. 
 
 Q. Is holiness an attribute of man ? 
 
 A. It must be, or he could not understand the 
 meaning of the term. 
 
 God commands all sentient beings to be holy ; 
 if man possessed no principle or knowledge of 
 holiness, the commandment would be null and 
 void — an inconsistency. When, in his unfallen 
 state he could obey this command, and in so 
 doing wrought and obtained favor with God ; 
 now, this attribute, being disorganized in its re- 
 lation to his other attributes, affords him no 
 power to obey the just demands of the moral 
 law, although fully aware of God's right to de- 
 mand and his duty to perform. Hence he must 
 be in possession of the attribute, Holiness. To 
 be in possession of gold, does not make one 
 rich unless he can control it and use it. 
 
CHAPTER IX. 
 
 The Plan op Salvation — The New Birth — The Ef- 
 fect of the Holy Spirit — The Soul — How Contra- 
 distinguished from the Body — The Attributes are 
 the Soul's Senses — Man's Business before the Fall 
 — Duty to Love God — What Powers he Possessed 
 before the Transgression — His Dominion. 
 
 UESTIOK Is not man in his pres- 
 ent state declared to be corrupt and 
 unholy ? 
 
 Ans. Yes, and he perfectly under- 
 stands this to be true, and, farther, 
 that unaided by the Holy Spirit, 
 the Seven Spirits of God, he can 
 never regain his original power to 
 fully perform the requirements of 
 the moral law. 
 
 Q. Does not the attribute, Holiness, in man, 
 destroy the necessity of regeneration? 
 
 A. Not at all ; it establishes it beyond a prob- 
 ability. The life power in man's salvation is in 
 the Holy Spirit. " Except a man be born (of 
 (70) 
 
MYSTIC NUMBERS OF THE WORD. 71 
 
 the Spirit) again he can not see the kingdom of 
 God." 
 
 The operation of the Spirit is not a creation, 
 as was man's first being, but a birth into the 
 Life of God, the harmonizing of the attributes 
 into their original life — " born again." 
 
 Q. How so? 
 
 A. As the Spirit of Holiness had to do in the 
 creation, or formation of earth for man, so now 
 the Spirit of Holiness must aid in his preparation 
 for heaven, and as no one attribute of God could 
 fashion man to make him a child of God, so now 
 no one attribute of the Spirit can fashion him 
 for heaven. 
 
 Foreseeing this necessity, the Seven Spirits of 
 God are sent out into all the world, that through 
 them, in their separate personified relations to 
 man, or through the Holy Spirit in its work, 
 every attribute of man might be regenerated; 
 but before the fall of man these Seven Spirits 
 rested after the work of creation was finished. 
 "And God rested on the seventh day." 
 
 Q. What effect would the seven attributes of 
 God produce if introduced amidst the seven dis- 
 organized attributes of man ? 
 
 A. They would be his Life, his Light, his 
 Holiness, his Justice, his Mercy, his Truth, and 
 his Love. This would be " the love of God shed 
 abroad in his heart," and, by organizing them, 
 which is giving active life and vitality to them, 
 would constitute him "a new creature." These 
 
72 MYSTIC NUMBERS 
 
 are the seven golden candlesticks to the individ- 
 ual child of God as they are to the churches. 
 
 Q. The individuality of the man, then, is not 
 changed by the new birth, either in his attri- 
 butes or in his senses ? 
 
 A. Not at all. This was what surprised Nico- 
 demus when the Saviour declared to him, "Ye 
 must be born again." If the new birth had been 
 a change of ideocracy, or individuality, we could 
 not say, " I know that in me, that is, in my flesh 
 (my senses) dwelleth no good thing, for to will 
 is present with me, but how to perform that 
 which is good I find not. For the good that I 
 would I do not, but the evil which I would not 
 that I do." — Rom. vii: 18, 19. So we see that 
 the lis not ignored in the work of regeneration, 
 but an attributive harmony effected by the Com- 
 forter — the Holy Spirit. 
 
 Q. Can not the same be said of Justice, Mercy, 
 Love, and Truth ? 
 
 A. It can ; for in the labor of the sixth day 
 all these attributes were united in man's forma- 
 tion, and imparted a measure of themselves to 
 him in the manner the Holy Scriptures declare, 
 " God breathed into him the breath of life." 
 
 Q. What was farther clone on the evening of 
 the sixth day? 
 
 A. The formation of the immortal soul. After 
 God, the Spirit, had breathed into man the 
 "breath" of the attributes he became a living 
 soul. 
 
OF THE WORD. 73 
 
 Q. What is the soul of man, or how is it con- 
 tradistinguished from the senses and attributes? 
 
 A. The soul is as separate of cither of these 
 as is the body, and possesses a positive, spir- 
 itual entity permeating every fiber, muscle, or 
 property of the human formation, imponderable, 
 and infinitely more rarified than even electri- 
 city — a spiritual substance, a body. It embra- 
 ces the entire human organism, and is its whole 
 in a spiritual sense, and is as much a spirit as 
 is an angel, and not unlike an angel merged 
 into the human, and giving it an immortal form. 
 God, the Father, in this had a work to accom- 
 plish, or an object to secure, infinitely grand and 
 incomprehensible. 
 
 Q. What purpose ? 
 
 A. That of securing to Himself a Royalty by 
 which he might be glorified throughout the count- 
 less cycles of Eternity. Though this is only re- 
 vealed in the fullness of time, yet the mind of 
 Grod was eternally fixed on this one object, that 
 is, that a race of intelligences might lift up their 
 hands to Him and say: "Our Father who art 
 in heaven." 
 
 Q. Could he not have created a child as well 
 as a man ? 
 
 A. He did create a child in one sense when 
 he created the man, but His attributes would 
 have remained eternally pent up in his undis- 
 covered self, if the plan of redemption had not 
 been consummated. 
 
 
74 MYSTIC NUMBERS 
 
 Q. Did God, the Word, co-eternally exist with 
 the Father ? 
 
 A. Most assuredly. God needed not to add 
 any thing to himself in order to be a merciful 
 God, the Three were the eternal Three millions 
 of ages before the creation of man, and when the 
 eternal Word became flesh it added nothing to 
 the essence of Deity more than a mirror placed 
 before us adds any thing to us. It reveals us to 
 ourselves, and the flesh revealed God to us. We 
 read : " No man hath seen God at any time; the 
 only-begotten Son, which is in the bosom of the 
 Father, he hath declared." John i: 18. 
 
 Q. Is the soul, then, in possession of the Seven 
 Senses ? 
 
 A. No, not the senses, but the seven attributes, 
 which to the spiritual organism is as much so, as 
 are the senses to the body. 
 
 Q. Then the soul, in its spiritual existence, 
 hears, sees, feels, tastes, smells, judges, and talks 
 the same as the human organs ? 
 
 A. It must be so, for u God is a Spirit, and 
 seeketh such to worship Him as worship in Spirit 
 and Truth," and if we are the "Temple of the 
 living God," in which, by the Spirit, He dwells, 
 our spiritual organism must answer to all the 
 faculties. 
 
 In the creative work of the sixth day the 
 senses and attributes were alike holy, but not 
 now. 
 
 Q. Why? 
 
OF THE WORD. 75 
 
 A. "Because sin entered into the world, and 
 death by sin." 
 
 Q. What effect, then, had sin upon the human 
 soul ? 
 
 A. It rendered it inoperative and impure, nor 
 can it become co-operative with God, unless 
 washed and purified by the application of the 
 archetypal blood of Christ, the Son of God, the 
 eternal Word. The soul must be cleansed by 
 the blood of Christ. 
 
 Q. It needed no such fountain in its primeval 
 formation ? 
 
 A. IsTo more so than do the angels of God ; the 
 soul-form was as completely good as was the 
 human, for we read : "And God blessed them, 
 and God said unto them, be fruitful and multi- 
 ply, and replenish the earth, and subdue it." 
 The whole organism was complete, and God-like, 
 and good. 
 
 Q. What is implied in the commandment to 
 "subdue" the earth? 
 
 A. The earth evidently had no monuments of 
 human architect or genius ; man receiving the 
 creative attributes of God must necessarily seek 
 the development of those faculties, and as the 
 earth had just emerged from a chaotic state, and 
 the creative power of God had fashioned the 
 living millions and the vast surroundings of 
 earth, no other work remained for him than to 
 people the entire earth with an unfallen race, 
 and then call out the inventive genius of that 
 
76 MYSTIC NUMBERS 
 
 race in ornamental columns and architectural 
 display. 
 
 The food he was to live upon embraced the 
 kernel of every tree that G-ocl had made, with- 
 out a single exception. We read: "And God 
 said, Behold, I have given you every herb bear- 
 ing seed which is upon the face of all the earth, 
 and every tree in the which is the fruit of the 
 tree yielding seed, to you it shall be for meat." 
 Gren. i: 24. The cattle, also, and all creeping- 
 things and fowls, lived upon the herb itself, man 
 upon the kernel or seed. He had then no food 
 or clothing to provide for, no sickness or decay 
 to provide against, hence had time to subdue 
 the earth, and in so doing had the control (do- 
 minion) over all the hosts of animal life. 
 
 Q. How is the soul now dead in trespasses 
 and sins if it is immortal ? 
 
 A. The derangement or disorganization of the 
 attributes paralyzes all its faculties; so far as 
 spiritual worship is concerned, it can have no life 
 to serve Grod without the harmony of the attri- 
 butes more than can the body without the senses. 
 
 Q. Can the human body live Avithout the 
 senses ? 
 
 A. No, it is the senses that die; the body 
 does not die, it returns to its mother earth — de- 
 composes — the senses die, but the senses might 
 be paralyzed so that they could not control the 
 body, and the body still live by the senses. So 
 with the attributes and the soul. 
 
OF THE WORD. il 
 
 The attributes become paralyzed by their dis- 
 organization, and can not control the immortal 
 self, and hence the sinner is dead in sin. 
 
 Or, some extraneous force may produce insen- 
 sibility and still the organism be alive, though 
 no action of the senses is apparent, and under 
 those circumstances must become unconscious, 
 and in such a condition there could be no re- 
 sponsibility ; if, then, the attributes should be 
 mechanized by extraneous spiritual force, the soul 
 would not be responsible to God ; but God has 
 not so dealt with His creatures, nor does he 
 address them at all in such a condition. He has 
 given the senses to control the body, and through 
 the senses of language and judgment, to embrace 
 the attributes: "Ask and ye shall receive," for 
 "God is more willing to give the Holy Spirit to 
 those who ask Him than earthly parents are to 
 give good gifts to their children." 
 
 Q. What attribute holds a synarchy over the 
 six, uniting them as the judgment sense unites 
 the senses ? 
 
 A. Love. Love is the all-controlling attribute 
 of God, and he fashioned his moral law to reach 
 this end, and demanded of His creatures their 
 undivided love. 
 
 Hence, to love God supremely, and our neigh- 
 bor as ourself, is the whole duty of man. 
 
 Love is the first attribute revealed — the last 
 to be relinquished. The little babe in its first 
 smile upon the mother, shows the possession of 
 
78 MYSTIC NUMBERS 
 
 this attribute ; the mother's last embrace of the 
 little babe before leaving the world, shows that 
 this attribute is the last relinquished. 
 
 When our first parents sinned, God, the Arche- 
 type, clothed them up against the storm and 
 cold outwardly, and as a garment to shield them 
 against the fiery darts of the enemy, he clothed 
 the attributes with his garment of grace. The 
 attributes of the soul are now under grace, and 
 hence the proclamation of Mercy. Had not 
 grace interposed, the attributes, too, might have 
 sinned against God, and have been totally de- 
 praved — a devil incarnate. The tree of life, 
 then, was guarded outwardly by a flaming sword 
 to keep humanity from becoming thus totally 
 and eternally depraved, and also around the 
 attributes inwardly, that the tempter could not 
 totally dethrone them. "The grace of God," 
 then, " that bringeth salvation, hath appeared 
 unto all men." " By grace are ye saved, through 
 faith, and that not of yourselves, it is the gift of 
 God." 
 
 Q. Is the man now in possession of this attri- 
 bute? 
 
 A. Most assuredly; how could he be com- 
 manded to love God with all his soul, mind, and 
 might (this being a moral requirement) if he 
 did ,not possess the attribute addressed, if he 
 did not understand what the term meant. If 
 such an idea were true that man did not pos- 
 sess the attribute, Love, he would be no higher 
 
OF THE WORD. 79 
 
 in the scale of being than the brute, to whom 
 such a commandment would be the height of 
 folly. Love was one of the seven attributes 
 breathed into the creature man, and became the 
 controlling principle, and upon this is predi- 
 cated his eternal felicity. 
 
 It is probable in man's imparadise state, in 
 addition to, or connected with, this attribute, he 
 possessed a degree of prescience or foreknowledge 
 and unlimited dominion over every other living- 
 creature God had made; and so far as this earth 
 was concerned, might have possessed omnipres- 
 ence, at least he had a sufficient amount of ocu- 
 lar power to see and name the whole host of 
 animated life. 
 
 Thus were the labors of the sixth day com- 
 pleted, and here we can see the perfect union of 
 mind and matter, of Deity and humanity, of 
 soul and body, of sovereignt} r and agency, of 
 dominion and submission, of time and eternity, 
 of life and of death. 
 
 Here Ave see the noblest work of God, a being 
 who could form and construct, could beautify 
 and adorn, having dominion over all the animals 
 that filled the vast ocean beds, over all the fowls 
 that fly in the midst of heaven, and over all the 
 beasts that fill the unpeopled forests, valleys, 
 mountains, and continents, from the rising to the 
 setting sun, from the rivers to the ends of the 
 earth. He needed no steam power to propel the 
 great ships He might build, for His dominion 
 
 
80 MYSTIC NUMBERS 
 
 over the sea monsters, furnished a more reliable 
 power. 
 
 He needed no railroad train to carrv him more 
 swiftly over mountains and valleys than he could 
 otherwise travel, for he had dominion over all 
 fowl and over the mightiest birds of passage, and, 
 at his bidding, would carry him wherever he 
 wished to go, even over mountains and oceans. 
 He needed none of the inventions of the present 
 age to assist him in placing in position the might- 
 iest rocks that are found in the ancient cities of 
 primeval days, because he controlled all the 
 power of the strongest beasts of the forest, who 
 were ever ready to obey his will. 
 
 And what must have been the force at his 
 command, when he summoned the strength of 
 a single continent to his aid. He who was of 
 God commanded to replenish (to fill up) the 
 earth with a race, mighty in intellect as him- 
 self; and, to subdue the earth and fashion it to 
 his nobler taste of grandeur and elegance, had 
 at his disposal abundant power to rear the lofti- 
 est pyramids or place in position the vast rocks 
 in the ruined temple of Balbec. 
 
 Time wasted not the powers of his organism, 
 for decay and decrepitude were unknown in the 
 universal family of him who, as supreme mon- 
 arch, presided over, and managed the concerns 
 of the entire world. 
 
 Angels hailed with ecstasy the new created 
 image of God, and heard with delightful emo- 
 
OF THE WORD. 81 
 
 tions the song of the stars (Job. xxviii : 8), as 
 from the harmonies and cadences of the spheres 
 God's praises were heralded by the attributes of 
 the eternal Jehovah. 
 
 Gently and softly the waves of the ocean pro- 
 claimed the tidings of the finished work of God; 
 and the gentle zephyrs rocked the roses and 
 lilies till their enchanting aroma filled the even- 
 ing air with fragrance and delight. The morn- 
 ing sun, that had risen for the first clay to shine 
 upon God's image, cast its mellowed light upon 
 the being who was " fearfully and wonderfully 
 made," and glad anthems of praise seemed 
 vocal from the forests and hills, that earth had 
 now a Governor, whose glory was a little below 
 the angels in regard to time, but vastly their 
 superior in his relation to God. 
 
 God looked upon it, surveyed all its bearings, 
 and declared that it was " very good." And 
 the evening and the morning w ere the sixth dav. 
 "Thus the heavens and the earth were finished, 
 and all the hosts of them." 
 
 Q. What was the work of the seventh day ? 
 
 A. On that clay God ended his work. The 
 attributes of God — the Holy Spirit — had finished 
 all that was sublime and stupendous, all that 
 was necessary for man, and had endowed him 
 with all the elements of greatness, the powers 
 of reproduction ; had given to him an infinite 
 variety of vegetable and animal life, had filled 
 the earth with precious ores, treasures, jewels, 
 6 
 
82 MYSTIC NUMBERS 
 
 and diamonds, had given to light the adapted 
 eye, to the ear the harmonies of sound, to the 
 olfactory sense, the fragrance of the flowers; to 
 the sense of touch, the knowledge of substances ; 
 to the sense of sight, the infinite varieties of for- 
 mations, plants and colors ; to the taste, the de- 
 lightful relish for food; to judgment, the value 
 of earth's treasures, a mathematical knowledge 
 of distances, the comprehension, in a measure, 
 of substances ; and to the tongue the power of 
 speech ; and above all, had imparted to him and 
 through him to his posterity for all coming time, 
 a measure of themselves — a measure of the Di- 
 vine nature — the Seven Spirits of God. 
 
 Q. Why did the attributes of God rest on the 
 seventh day ? 
 
 A. Because they had finished all their labor, 
 and now retired in the fullness of Love (for God 
 is JLove), therefore they rested in Love. 
 
 Q. Has the seventh day an allusion ? 
 
 A. It has many, but most of all it alludes to 
 a time at the close of the present dispensation, 
 when the Seven Spirits of God will again rest, 
 and in that rest the trophies of redemption will 
 join in the jubilee of heaven forever. 
 
 But more especially the attribute, Love, in- 
 spired the seventh day. 
 
 Like the judgment sense in our human opera- 
 tions, pervading, uniting, and giving force to all 
 the senses, so Love, among the divine attributes, 
 cements, unites, and pervades all. This is the 
 
OF THE WOKD. 
 
 83 
 
 crowning excellence of Deity as it is of humanity, 
 embracing in its mystical relation to man the 
 sum of all moral law, and the basis on which all 
 the law and the prophets rest — love to God and 
 love to man. 
 
 How beautiful that the seventh day is thus 
 represented by the Love of God ! How sublime 
 and grand as the halo of this attribute surrounds 
 the devotions of this delightful day of rest! 
 

 PART II-TYPES AND TIME. 
 
 CHAPTER X, 
 
 Creation's Work Finished — Why the Attributes of 
 God Rested — The Seventh Day — The Review. 
 
 UESTIOK How many are the dis- 
 pensations of time ? 
 
 Ans. We have the record of only 
 three. 
 
 Q. What are they ? 
 A. First, the dispensation of pu- 
 rity— that duration or cycle of time 
 when God rested from his works. 
 The second, that cycle of time or 
 period from which the Messiah or Shiloh was 
 promised, and during which epoch, the great 
 Messiah's blood was typified by the types of the 
 ceremonial law, beginning with the sacrifice of 
 Abel's lamb and consummated by the sacrifice of 
 our Lord and Saviour Jesus Christ — the typical 
 dispensation. The third dispensation is that of 
 
 (85) 
 
86 MYSTIC NUMBERS 
 
 Grace, and commenced at the sacrifice of Jesus, 
 and continues till the close of time. 
 
 Q. What is understood by the term dispensa- 
 tion ? 
 
 A. A period during which certain laws and 
 regulations control moral intelligences. 
 
 Q. What laws controlled man during the first 
 dispensation ? 
 
 A. He received but two commandments, the 
 one to multiply and replenish the earth, the 
 other to control and subdue it. 
 
 Q. Was he not forbidden to taste or eat of 
 the tree of the knowledge of good and evil ? 
 
 A. Not till near the close of this dispensation. 
 He was permitted to eat of every tree through- 
 out the vast globe without restraint: "And 
 God said, behold, I have given you every tree, 
 in the which is the fruit of the tree yielding- 
 seed, to you it shall be for meat." Gen. i : 29. 
 
 Q. How long did this dispensation probably 
 last? 
 
 A. This dispensation must have lasted during 
 the seventh day, or till the attributes had enjoyed 
 their Sabbath of rest, which was probably four 
 thousand years. 
 
 Q. Why so ? 
 
 A. We may safely conclude that God's pro- 
 cedure toward man is simply consecutive steps 
 in the accomplishment of his purposes. Each 
 day in creation occupied the same duration of 
 time. It would be irrelevant to his character to 
 
OF THE WORD. 87 
 
 suppose that the duration of the evening and the 
 morning of the first day was only twelve hours, 
 that the second day was thirty six, and the third 
 twenty. He does not so reveal himself. His 
 disclosures show him unchangeable, hence all 
 his actions are in accordance with his eternal 
 purposes. The mystic number three may very 
 justly refer to Him in his association, and in that 
 reference supposes that each of the Three that 
 bear record in heaven are of equal might and 
 glory ; and as it relates to man, body, soul, and 
 mind, each are alike equal in their parts. So 
 in the duration of time each of the dispensations 
 are presumptively of the same duration. If, 
 then, the duration of one dispensation was four 
 thousand years, and of the last, nearly two thou- 
 sand have already passed, and still many 
 prophesies are unfulfilled, and may require the 
 whole of the four thousand years, or two thousand 
 yet to come, before the gospel has been preached 
 in all the world for a witness to all nations ; then 
 we may justly conclude that the duration of 
 each dispensation is alike — four thousand years. 
 
 Q. How do we arrive at the certain chronol- 
 ogy of the second or middle dispensation? 
 
 A. The Mosaic account of creation closes at 
 the sixth day, and adverts to the seventh merely 
 as a day of rest, wherein the active labors of the 
 attributes of God rested; of the time of their 
 rest we have only the seventh day to guide us, 
 but as this is only typical of the eternal rest of 
 
88 MYSTIC NUMBEES 
 
 the saints, the duration of the t} r pe can have no 
 value when placed in juxtaposition with the 
 antitype. Then of the duration of this rest, while 
 our first parents and their posterity needed not 
 the special care of the attributes, we can only 
 discover, by the rocks, the numbers, and the 
 book of Revelation. 
 
 Here many persons misjudge in reading the 
 Holy Scriptures, and form an opinion that 
 there were two creations alluded to, instead of 
 one, because of the apparent hiatus, or unex- 
 plained period, that the first pair remained in 
 purity ; and the strange repetition, and the new 
 place of their abode, and responsibilities in Eden, 
 which garden was not mentioned in the first his- 
 tory, nor a remark in reference to the fatal tree. 
 The Bible history in many respects is like any 
 other truthful history. In taking up a history 
 after the lapse of ages, it is expected that the. 
 historian will give a short recapitulation of the 
 important points of interest in their connection 
 with the following historical record. So with 
 the great historian to whom the world is in- 
 debted for the truthful history of the world's 
 creation. The panorama, so to speak, was first 
 drawn to the dispensation of creation and purity, 
 then to the dispensation of types, prophecies, 
 biographies, and canons, and, lastly, to grace. 
 Of course, then, the history of transgression must 
 commence with the transgression, and, as holy 
 men of old wrote as they were moved upon by 
 
OF THE WORD. 89 
 
 the Holy Ghost, the labors of the Holy Ghost, 
 or seven attributes of God, must have again com- 
 menced at the commencement of transgression. 
 
 The first history and dispensation ends with 
 the third verse of the second chapter of Genesis; 
 after this Moses traces only the generations of 
 Adam, and his fallen posterity, merely adverting 
 to another race of intelligences, but not making 
 this the topic of history By giving the ages of 
 the lineage down from Adam to Noah, and then 
 on, we get the data of chronology ; and upon the 
 strength of this testimony conclude that it must 
 have been near four' thousand years from the 
 fall, or first transgression of Adam in Eden, to 
 the birth of our Lord and Saviour, Jesus Christ. 
 This interim embraces the Typical Disjmisation. 
 
 Q. Does this aid us in solving the problem of 
 the duration of the first Dispensation ? 
 
 A. In a manner it does, because if, like the days 
 of Creation, their length is presumptively alike, 
 then the duration of the first and third dispen- 
 sations must be alike — four thousand years each. 
 
 Q. What race did the sacred historian allude 
 to as contradistinguished from the fallen race of 
 Adam ? 
 
 A. The unfallen sons of God. These were 
 probably the primitive children of Adam and 
 Eve, and their children's children. 
 
 The history of this race, their transgression 
 and fall, is undoubtedly the great burden of the 
 book of revelation. 
 
CHAPTER XI. 
 
 First Dispensation Four Thousand Years — Man's 
 Work — The Mystical Number Twelve — Cain's 
 Wipe — Adam's First Posterity — The Kelicts op 
 their Work — The Giant's Causeway — Pyramids of 
 Egypt. 
 
 UESTION. What would probably 
 have been the business of man if 
 he had carried out the command of 
 God in his primeval state ? 
 
 Ans. His first command was in 
 regard to the multiplying of his 
 species, "And G-od said, be fruitful 
 and multiply and replenish the 
 earth." 
 The second, to "subdue the earth.' 
 As the race had no sickness or death, we may 
 readily suppose that, in four thousand years, a 
 vast host would have been the result. If from 
 the flood to the coming of Christ, being less than 
 three thousand years, and under the diminish- 
 ing effect of sickness and death, with human life 
 not to exceed a hundred and twenty years, so 
 (90) 
 
MYSTIC NUMBERS OF THE WOK I). 91 
 
 vast a population had spread all over the globe, 
 what must the population of four thousand years 
 have been without these disadvantages ? 
 
 We readily conclude, then, from this hypoth- 
 esis, that the earth must have been peopled in 
 all its islands and continents, in all its length 
 and breadth, at the time that "God planted a 
 garden eastward in Eden," wherein he placed 
 the man he had created. 
 
 The Rev. Joseph P. Thompson, D.D., LL. D., 
 in his recent work, entitled " Man in Genesis 
 and Geology," thus writes: "But on the other 
 hand there are facts that seem to call for an ex- 
 tension of time considerably beyond the com- 
 puted chronology of the Bible, in order to admit 
 of all that has been effected by man, and in man 
 since his first appearance upon the earth." 
 
 The business of this vast company would have 
 been to "subdue" the earth by subjecting it to 
 mechanical processes, by sculpture, by magnifi- 
 cent temples dedicated to the living God, and by 
 works of art as noble as the dignity of their 
 commanding position would justify. 
 
 They were worshipers of the living God, and 
 could see the hosts of heaven, and in the attri- 
 butes were children of God, as was Adam before 
 he fell : " Which was the son of Enos, which 
 was the son of Seth, which was the son of 
 Adam, which was the son of God." Luke iii : 
 38. If, then, Adam, in his lineage after his 
 transgression was the son of God, how much 
 
 i 
 
92 MYSTIC NUMBERS 
 
 more so before his fall, and his posterity prior to 
 his sin would naturally he styled the sons of God? 
 
 Q. But how do we learn that this dispensa- 
 tion continued four thousand years ? 
 
 A. By the mystical number twelve. 
 
 Q. How so ? 
 
 A. If the three dispensations were of equal 
 length, and the typical dispensation from the 
 fall to the coming of Christ was four thousand 
 years, then the three must have been twelve 
 thousand years: 
 
 This will account for the choice of the twelve 
 Patriarchs, who were the representatives of the 
 twelve tribes of Israel. Here, then, is a repre- 
 sentative of time, as is also the twelve apostles, 
 the twelve foundations, the twelve angels, each 
 and all relate to the three dispensations of time 
 — the twelve thousand years. 
 
 Q. How do we know that Adam had a pos- 
 terity before the fall ? 
 
 A. By certain facts that can not be otherwise 
 explained. 
 
 Q. What facts? 
 
 A. The sons of God took to themselves wives 
 of the daughters of the children of men; if there 
 had been no peculiar distinction between the 
 two races, why this announcement? 
 
 Cain, shortly after the murder of Abel, took 
 a wife in the land of Nod ; if there had been no 
 other race save the fallen posterity of Adam, 
 who could she have been ? 
 
OF THE WORD. 93 
 
 Cain was afraid of being killed by somebody, 
 some one who was under moral law ; and God, to 
 protect him from those who might think him a 
 beast and slay him, put a mark upon him. 
 
 And again, the remarks of Jehovah to Eve 
 plainly showed her to have been a mother before 
 the transgression, and to establish the fact be- 
 yond a doubt, Adam "called his wife Eve, because 
 she was the mother of all living." 
 
 Here are a sufficient number of landmarks to 
 enable us to survey the whole field, and this is 
 all that we may expect revelation to give. 
 
 Q. Would it not, then, be a violation of the 
 laws of nature as well as of God for the sons of 
 God to have taken to themselves wives of the 
 daughters of the children of men ? Gen. vi : 1, 2. 
 
 A. Most assuredly so, and the posterity must 
 be a posterity of illegitimates: "There were 
 giants in the earth in those days" — a monster 
 race, whose sins were so great that it "repented 
 the Lord that he had made man." 
 
 Q. Did not the Lord always know that just 
 such a race would follow the transgression, then 
 why did he repent that he had made man ? 
 
 A. God was sorry only, as to the necessities 
 that arose in carrying out his purposes. 
 
 Q. But the remark is that "it repented the 
 Lord that he had made man on the earth, and 
 it grieved him at his heart." Gen. vi : 6. Why 
 was this ? 
 
 A. It is no pleasure to God for man to sin — 
 
94 MYSTIC NUMBERS 
 
 is not now — never was. In all his dealings with 
 man he has declared this truth, "that he has no 
 pleasure in the death of him that dieth;" but 
 now the sin was so terrible and great that man's 
 entire nature had no redeeming quality — an 
 offshoot of illegitimacy — who gloried in his 
 shame, and became presumptuous, self-willed, 
 and of monster size, and his destruction must 
 ensue, so Mercy, Life, and Love wept over his 
 ruin. But as this transpired in the second dis- 
 pensation, we must leave it to the investigation 
 under that age of the world's history. 
 
 Q. What evidence have we of the long abode, 
 say four thousand years and less, of an unfallen 
 race? 
 
 A. The remains of gigantic structures that no 
 power now or since the flood could have erected. 
 
 Q. What are those relics of antiquity that 
 surpass the achievements of later ages ? 
 
 A. There are some five remarkable ruins 
 found on the earth that have no record worthy 
 of themselves, and many wonders, also, in the 
 mammoth caves of the earth which are equally 
 mysterious, that have long since passed for 
 natural curiosities, which are as much the works 
 of art as was the temple erected by King Solo- 
 mon. 
 
 Q. What are they ? 
 
 A. Historians have so long claimed some of 
 these to have been the work of the elements, that 
 to get an idea of their constructions and propor- 
 
OF THE WORD. 95 
 
 tions, we will be obliged to copy a few para- 
 graphs of what lias been written. The majesty 
 of some of the remains of destroyed palaces and 
 structures is enough to challenge our credulity, 
 or overwhelm us in amazement, and never has 
 any writer attempted to reconcile it to the labor, 
 of human hands. Let us, then, examine the 
 Giant's Causeway. 
 
 This wonderful work of art (or natural curi- 
 osity, as some call it) is situated on the coast of 
 Ireland, a hundred miles or more north of Dub- 
 lin, in the County of Antrim, west of Bengore 
 Head ; the rock, as herein described, profusely 
 covering over twelve hundred miles of coast, so 
 great and so vast. Our historian thus remarks : 
 " It (the columns around and near the Giant's 
 Causeway) consists of many hundred thousands 
 of columns, composed of hard, black rock, rising 
 perpendicularly from two to four hundred feet 
 above the water's edge. 
 
 "The columns, orbasaltes, are generally pentag- 
 onal, or have five sides, and are so closely at- 
 tached to each other that, though perfectly distinct 
 from top to bottom, scarcely any thing can be 
 introduced between them. 
 
 "This extraordinary disposition of the rocks 
 continues below the water's edge ; it also obtains 
 in a small degree on the opposite shore in Scot- 
 land. 
 
 "The columns are not each of one solid stone 
 in an upright position, but composed of several 
 
96 MYSTIC NUMBERS 
 
 short lengths exactly joined, not with flat sur- 
 faces, but articulated into each other as a ball in 
 a socket, one end of the joint having a cavity of 
 three or four inches deep, into which the convex 
 end of the opposite joint is exactly fitted. This 
 is not visible till the stone are disjointed." Enc. 
 Americana, vol. 5. 
 
 Q. Is it supposed that these peculiarly wrought 
 stone are formed by the processes of Creation ? 
 
 A. Some even write so, whether they have a 
 reason for it or not. Would it not seem a little 
 out of the method of the Creator to have erected 
 hundreds of thousands of these columns two or 
 three times the height of the forest trees, and to 
 have joined them together by sections and joints 
 five square, three square, and eight square, and 
 left them as monuments of His skill ? 
 
 One writer declares that God built these basal- 
 tic columns "just to. silence the atheist." Could 
 not the canopy of heaven, with the myriad of 
 twinkling luminaries, have been a greater, a 
 more overwhelming proof of the existence of God, 
 than these columns ? But, driven to account for 
 their singular appearance, and having no key 
 to unlock the mystery, they resolve it into the 
 probability that the great God had a desire to sur- 
 prise his creatures, and so fashioned these rocks 
 Avith corresponding cavities and sockets ; that is, 
 after making worlds, He became a stone mason ! 
 
 Q. Is the Giant's Causeway and these basaltic 
 columns the same ? 
 
OF THE WORD. 97 
 
 A. They arc alike fashioned, but many of the 
 columns arc seen on the high bluff, while the 
 same kind of stone, with the same kind of joints 
 and sockets, are those of which the great cause- 
 way is formed. 
 
 Q. How is this causeway arranged or con- 
 structed ? 
 
 A. The north channel, at its narrowest point, 
 is some twelve miles in width, and all along- 
 north to the Giant's Causeway, and far beyond, 
 these fragments of dressed rock are found in 
 great abundance ; that portion designated as the 
 Causeway rises but a few feet above the sand, and 
 consists of three streets, three or four hundred feet 
 in width, each appearing about a rod apart, and the 
 portion between the causeway streets tilled with 
 immense undressed rock, over which the tide as 
 it arises or recedes roars with great fury. These 
 streets are the tops of perpendicular columns, 
 like those back from the water's edge, with cavi- 
 ties on the one end of every section and corre- 
 sponding sockets on the other. 
 
 They descend with the slope into the sea, and 
 some suppose they cross it, it being more than 
 sixty miles across, and the depth of which is 
 over thirty fathoms, or one hundred and eighty 
 feet. As no one has ever given a hint as to who 
 placed this pavement of closely fitted columns 
 in such artistic arrangement, or who could have 
 filled up the spaces between them with such enor- 
 mous rocks, we venture to try, to solve the prob- 
 7 
 
98 MYSTIC NUMBERS 
 
 lem, by remarking that these are relics of the 
 work of Adam's unfallen race, and the history 
 of the object of their erection will be positively 
 found out, only, when Ave have deciphered cor- 
 rectly the language used in this first cycle of 
 time, as perchance may yet be found engraved 
 upon these eternal witnesses — the rocks. 
 
 But this we may justly suppose: that a plan 
 had been laid to entirely dam up the north 
 channel so that the tide could not pass through. 
 This magnificent enterprise might have been 
 deemed expedient to the safety of vessels moored 
 along the channel. Or it might have embraced 
 two objects, not only to rear a barrier against 
 Avhich the tide might rush with its fury for ages 
 in vain, but to so bridge the channel that persons 
 and processions could pass over in safety. 
 
 We may guess at the magnitude of an enter- 
 prise by the preparations made in that direction. 
 ]\ T ow, along this coast are an abundance of these 
 dressed rock to have bridged by one continuous 
 street of columns from Port Granniay to the 
 Scotland shore, notwithstanding the great depth 
 of the channel, and to a height of even three or 
 four hundred feet above, if it needed such a 
 height to make it impervious to the rushing tide. 
 
 Here are the dressed rock, yonder is the com- 
 mencement on a grand scale, and we have only 
 to conjecture the object by the great prepara- 
 tions made for its accomplishment. 
 
 That such a vast wall as this has survived the 
 
OF THE WORD. 99 
 
 dashing billows and swelling tides from unknown 
 ages, and that the artistic skill indicates that 
 intelligent laborers were employed in its con- 
 struction, and that by almost superhuman pre- 
 cision each stone fits to its place with perfect 
 exactness, is irrefragable evidence of the exist- 
 ence of a race who needed this skill, and 
 accomplished, so far as they had proceeded, the 
 great design of their being. 
 
 Q. Is this all the curiosities of the North-Irish 
 Coast? 
 
 A. It is not, nor from our brief sketch can the 
 mind grasp the wonders of these curiosities. 
 Before we proceed farther, let us learn from 
 another writer and eye-witness the wonders of 
 this coast. He says: "Only imagine yourself 
 in a little row-boat, passing around the northern 
 coast of Ireland. In the distance you seem to 
 look upon an immense castle, flanked by double 
 rows of cylindrical columns. 
 
 " It seems so fortress-like, these massive struc- 
 tures, rising from the depth of the sea, that you 
 expect to find guards and wardens, soldiers and 
 arms, but as you approach nearer it loses that 
 castellated appearance, and gradually lessens in 
 magnitude, until there remains only a huge 
 stone wall extending around the coast for miles. 
 
 "It is composed of gigantic pillars, cut into 
 prisms, three-sided, five-sided, and eight-sided, 
 side fitting to side, variously jointed, joint cor- 
 responding to joint, innumerable irregularities, 
 
100 MYSTIC NUMBEES 
 
 conformed into such beautiful regularities that 
 you are struck with awe at so perfect a monu- 
 ment of skill, and ask involuntarily, to what 
 great artist your praise is due, what year marked 
 the foundation-stone, what force formed each 
 cylinder and joined in uniform contact such irreg- 
 ular masses ; the toil of many a life-time has 
 been spent on far meaner designs, and proud 
 wealth has gloried in much less wonderful relics 
 of man's invention. 
 
 "Passing onward, and still onward — for this 
 columnar structure bounds a great extent of 
 coast — you come upon a vast gateway of stone- 
 work like the rest, but formed into a wide arch, 
 not Norman or Gothic, but unique, and perfect 
 as peculiar. 
 
 "Its entrance is kept by huge waves that for 
 centuries have been rolling higher and higher 
 to bar the gateway that opens still ; so your tiny 
 boat rises with their swelling, and you pass 
 through, not, as you had expected, to find the 
 sky above you still, but into the recess of a 
 mighty cavern, whose vaulted roof is formed of 
 stones, many cornered and many colored. You 
 should be there at sunset, as we were, to see clash- 
 ing waters sparkling with gold, and the stones 
 radiant with crimson light. 
 
 "One is awed into silence, for there is something 
 fearful in the thought of a chamber built without 
 hands; but should your feelings find vent in 
 words, your ears would be stunned by the deaf- 
 
OF THE WORD. 101 
 
 ening sound of your voice, so heavy is the echo 
 there. 
 
 "I had always been anxious to see the inside of 
 this famous cave, with its ocean door and stony 
 wall, hung with sea-weed tapestry, but I assure you 
 I was not less eager to see the outside of it again. 
 
 '*I had no ambition to interfere with solitude 
 too desolate for aught save the cawing of rooks 
 and the twittering of swallows. 
 
 "The average height of these basaltic columns, 
 constituting the Giant's Causeway, are from two 
 to four hundred feet, while the whole neighbor- 
 hood is strewn with detached fragments of this 
 species of rock, that in their picturesque confu- 
 sion seem the broken pillars of some ruined 
 temple. 
 
 "These columns in combination, these hepta- 
 gons, hexagons, octagons, and triangles, all join 
 in perfect symmetry, as if hewn from correspond- 
 ing measurement, and form, when you have 
 climbed the rocky ascent to the level summit, a 
 tasselled pavement where one may promenade 
 in scorn of the fierce waves that incessantly dash 
 against their base. 
 
 " But we are forced to turn away from the 
 Mosaic pile that owns no mason, from the old 
 arm-chair that no cabinet-maker ever planned, 
 from the huge boAvl where none but a giant could 
 drink, and the organ-pipes, to whose identity the 
 roaring waves lend so real an enchantment." — 
 Jour, of Com. 
 
102 MYSTIC NUMBERS 
 
 Q. Did that writer think that these columns 
 and that cavern were made "without hands "? 
 
 A. So it would seem by the sketch already 
 given. 
 
 This wonderful subterranean cavern is now 
 called the Giant's Amphitheater, and is found 
 near Port Noffer Bay. 
 
 Not even Rome itself can equal in beauty this 
 grandest of all that is grand in this direction. 
 It is in form just a half circle, and no living- 
 architect could form it more exact, and the cliff 
 slopes precisely the same angle to the center. 
 
 All around inside of this cavern, from the upper 
 part, extends a row of columns eighty feet high, 
 with a broad, rounded projection, not unlike an 
 immense bench, for the more perfect accommo- 
 dation of giant guests of Fin-Mac-Cul. 
 
 The next row of pillars is sixty feet high, with 
 the appearance of another gigantic bench; and 
 so on continuously down to the bottom, and here 
 the water is inclosed by a circle of basaltic rock, 
 forming the limits of a grand arena. Close to 
 this amphitheater is the giant's organ, composed 
 of beautiful colonade pillars, one hundred and 
 twenty feet high, much resembling the pipes of 
 an organ, and opposite of this is his loom, where 
 tradition asserts that the giant busied himself in 
 weaving the fabrics of other davs. 
 
 Q. Why do all writers judge these to be 
 natural curiosities ? 
 
 A. Not knowing who could have built them, 
 
OF THE WORD. 103 
 
 or for what intent they were erected, they, as 
 others always have done, call them natural curi- 
 osities. 
 
 Q, This must be a very easy way of disposing 
 of a work of art so significant of human accom- 
 plishment? 
 
 A. It certainly is, and the reason for so doing- 
 is self-evident ; for, having no idea of a pre-fallen 
 race, united in mind and interest, that needed 
 not to sow and reap in order to obtain their 
 bread ; that had no sickness or death, that could 
 conceive great projects and carry them into 
 effect, that had minds that had greater forecast 
 than our own, that could employ the leviathan 
 of the deep, and all the amphibious races to 
 labor in perfect accordance with their will; in 
 short, a race that had dominion over all the 
 fowls, the fishes, the beasts ; although this race 
 is plainly spoken of in the Holy Word, the solu- 
 tion, with them, became impossible. Hence they 
 write of it as a stupendous work of chance or of 
 God, and they hardly know which. 
 
 This surely could not come under the stalac- 
 tites or stelagmites ; volcanoes could hardly have 
 dressed the stone so exact, or reared them so 
 symmetrical, nor does it seem rational that the 
 angels turned stone-masons, and much less Jeho- 
 vah, who stretched out the heavens by his word 
 alone. 
 
 Q. If, then, there is no record as to when or 
 for what purpose these walls were erected since 
 
104 MYSTIC NUMBERS 
 
 the second dispensation commenced, we may 
 justly conclude them to be relics of the first dis- 
 pensation ? 
 
 A. That would seem very reasonable. 
 
 Q. What other remains of antiquity have no 
 historical origin ? 
 
 A. The Pyramids of Egypt. 
 
 Q. What of them? 
 
 A. There are three wonderful towers, or Pyra- 
 mids, some two miles from the river Nile, and 
 but a short distance from the city of Cairo, 
 which at present has a population of over three 
 hundred thousand. The Nile is a large river 
 bordering the great Sahara Desert of Africa, 
 and running nearly parallel with the Red Sea, 
 its entire length (one thousand five hundred 
 miles), and emptying itself into the Mediterra- 
 nean sea at or near its eastern extremity. 
 
 Along this river are found the loftiest pyra- 
 mids of any in the known world ; the dressed 
 stone also, that compose three of them, are of 
 such magnitude as to almost challenge credu- 
 lity as to their being the works of art. The 
 names of these three pyramids are, Gize, Ceph- 
 renes, and Cheops. We will now give a histori- 
 cal sketch or two, and then proceed with our 
 catechism. The historian says : 
 
 "W^hen we left Gize, at one o'clock in the 
 morning, the tops of the two largest pyramids 
 were illuminated with the light of the moon, and 
 appeared like craggy peaks piercing the clouds. 
 
OF THE WORD. 105 
 
 At half-past four in the morning we prepared 
 to enter the great pyramid, Cheops. We laid 
 aside our clothes, and each one took a torch in 
 his hand, and we began to descend the long pas- 
 sage, which at last became so narrow that we 
 were obliged to creep on our hands and knees. 
 When we had passed through this passage we 
 were obliged to ascend in the same manner, 
 when we came to a much more spacious apart- 
 ment, coated with granite, and at one end of 
 which Mr. Savory saw an empty sarcophagus, 
 made of one piece of stone, but without a lid. 
 We next proceeded to a second room, which lay 
 under the one above mentioned, and was of 
 smaller extent. It contained an entrance to a 
 passage that was filled up with rubbish. We 
 now ascended through this, avoiding, not with- 
 out difficulty, a deep well on the left. W r hen 
 we had reached the open air we were all ex- 
 hausted by the heat, which we had endured in 
 the interior of the pyramid. 
 
 "After we had rested ourselves we ascended 
 the pyramid on the outside, and in doing so 
 counted about two hundred stone steps, varying 
 from two to four feet in thickness, and here from 
 the summit we enjoyed a most delightful view." 
 
 Q. How much land does this pyramid cover? 
 
 A. About thirteen acres. 
 
 Q. How high is the highest of these pyra- 
 mids ? 
 
 Herodotus gives eight hundred feet as the 
 
106 MYSTIC NUMBERS 
 
 height of the tallest of the three ; Diodorus six 
 hundred; Strabo makes it six hundred and 
 twenty-five feet, and later discoverers declare it 
 four hundred and fifty feet perpendicular at the 
 center, and about eight hundred up each of the 
 four sides to the top. One writer claims the 
 top stone to be sixty feet square ajid five feet 
 thick, weighing not less than nine hundred tons. 
 Another historian gives the following graphic 
 sketch : 
 
 "After walking the columned avenue of this 
 great mausoleum, we began the ascent of the 
 larger pyramid, known as the Cheops. 
 
 "We found the ascent extremely difficult, in- 
 deed, in ancient times it must have been impos- 
 sible, when its polished and beautiful casing, 
 remained entire ; but this having been removed 
 by time and accident in many places, and pur- 
 posely in others, a path, if it may so be termed, 
 is made to the summit. 
 
 We were aided by attendants from the tem- 
 ple, who, from long practice ascend with ease, 
 assisting also those strangers who wished to 
 climb the perilous height. 
 
 "As we reached half way a block, Avhich had 
 been removed from its place, either by the irre- 
 sistible force of a sirocco from the desert, or by 
 lightning, gave the high priest and myself a 
 resting-place. 
 
 "As we stood here a few moments I looked 
 down upon the prospect below; the sight at first 
 
OF THE WORD. 107 
 
 made me dizzy, for we were elevated four hun- 
 dred feet above the base. 
 
 "Again we mounted upward, and after incredi- 
 ble fatigue gained the summit, not without peril, 
 for a slip of the foot, or hand, each block being 
 as high as a man's neck, would have been fatal. 
 
 " How shall I describe the scene that burst 
 upon my vision as I gazed about me from this 
 mountain-like elevation? As I ascended the 
 prospect of the country enlarged at every step, 
 but now I seemed to behold the earth itself 
 spread out beneath me. 
 
 " The place where I stood, which looks from 
 below like a sharp apex, is a platform several 
 cubits across, on which twenty men could stand 
 or move about with -ease. I can give no ade- 
 quate conception of the scene I beheld. 
 
 "First the valley of the Nile was visible, ex- 
 tending many leagues to the right and left, and 
 resembling a green belt a few miles wide, through 
 which the river flows like a silver band, while 
 upon its borders cities appeared like precious 
 stones. It was a gorgeous and magnificent as- 
 semblage of cities, temples, palaces, obelisks, 
 gardens, monuments, sphinxes, barges, cause- 
 ways, and a multitude of people." — Pillar of 
 Fire. 
 
 Q. Is there no idea when, or by whom, these 
 pyramids were erected ? 
 
 A. Certainly. There are an abundance of 
 opinions, but by what power these mighty rocks 
 
108 MYSTIC NUMBERS OF THE WORD. 
 
 were conveyed there and placed in such perfect 
 harmony, each step being of equal thickness on 
 all sides, as well as being a perfect slope, has 
 very much confused speculation. Some think, 
 from an engraving of modern language, that it 
 took a hundred thousand men twenty years to 
 build it ; but with all the strength of Egypt, five 
 hundred thousand men could not have placed 
 those rocks so mountain high ; no class of being 
 but those who had dominion over all the beasts 
 of earth and fowls of heaven could have done it. 
 
CHAPTER XII. 
 
 Thebes on the Nile — El Kanark — El Uksur — Bal- 
 bec — Garden of Eden Planted — Marriage — The 
 World Peopled before the Fall — Palenque — 
 Copan — Caves of Kentucky — Fingal's Cave. 
 
 UESTIOK What other ruins of 
 preterlapsecl ages do we find along 
 the Nile ? 
 
 Ans. At Memphis we find a col- 
 ossal statue of unknown antiquity 
 which is eighteen feet across the 
 breast, lying in the dust, the 
 statue being that of a man, and 
 supposed to represent some giant 
 of olden time, like busts of modern years, the 
 legs of which have long since been removed.* 
 
 *Giaxts op the Olden Time. — A giant exhibited in Rouen, in 
 1830, measured nearly eighteen feet. The Chevalier Scrog, in his 
 voyage to the Peak Tenerifle, found in one of the caverns of that 
 mountain the head of the Gunich, who had sixty teeth, and was not 
 less than fifteen feet high. Gorapius saw a giant that was ten feet 
 high. The giant Galabra, brought from Arabia to Ronic, under 
 Claudius Caesar, was ten feet high. Fannum, who lived in the time 
 of Eugene II., measured eleven and a half feet. Near the castle 
 
 (109) 
 
110 MYSTIC LUMBERS 
 
 What a gigantic monster of a man this must 
 have been when standing upright, as probably 
 it once did, formed out of solid limestone rock, 
 if proportioned in height to the breadth across 
 the shoulders as it now appears. 
 
 Q. Are these, all the wonders of the valley of 
 the Nile ? 
 
 A. By no means. Let us ascend the river a 
 few hundred miles and look at the ruins of the 
 ancient Thebes. 
 
 The author of "Remarkable Places and Charac- 
 ters in the Holy Land" Rev. C. W. Elliott, thus 
 remarks of the ruins in the vicinity of Thebes : 
 
 " Let us ascend the Nile to Thebes. 
 
 "When it was first founded is lost in the cen- 
 turies of the past ; but fifty centuries ago Menes 
 found it a city. 
 
 "On the eastern bank of the Nile stood, and 
 
 in Dauphine, in 1623, a tomb was found thirty feet long, sixteen 
 wide, and eight high, on which was cut in gray stone these words, 
 "Ketolochus Rex." The skeleton was found entire, twenty-five 
 and a fourth feet long, ten feet across the shoulders, and five feet 
 from the breast bone to the back. Near Palermo, in Sicily, in 
 1516, was found the skeleton of a giant thirty feet high, and in 
 1559 another forty-four feet high. Near Mazrino, in Sicily, in 
 1816, was found the skeleton of a giant thirty feet high, the head 
 was as large as a hogshead, and each of his teeth weighed five 
 ounces. The giant Farragus, slain by Orlando, nephew of Charle- 
 magne, was twenty-eight feet high. In 1814, near St. German, 
 was found the tomb of the giant Isorent, who was not less than 
 thirty feet high. In 1599, near Rouen, was found a skeleton 
 whose skull held a bushel of corn, and who was nineteen feet high. 
 The giant Bacart was tweDty-two feet high ; his thigh bones were 
 found in 1703, near the river Moderi. 
 
OF THE WOHD. Ill 
 
 still stands, the Temples El Kanark. At the 
 entrance of the Temple El Uksur, half a mile 
 from Kanark, stood two superb obelisks of red 
 granite, with hieroglyph ic writings engraved 
 upon their apex. Within is a magnificent ave- 
 nue of fourteen columns, sixty feet high, with 
 capitols sculptured with the bell-shaped flowers 
 of the papyrus. 
 
 "The great Hypostyle Hall, in the Temple of 
 El Kanark, is the most elaborate work in Egypt, 
 or even in the world. In length it is a hun- 
 dred and seventy feet, in width three hundred 
 and twenty-nine feet, and it is supported by one 
 hundred and thirty-four columns, the loftiest of 
 which rise seventy feet, and are thirty-six feet 
 in circumference. 
 
 "These grandest columns form an avenue in 
 the midst of the court, and the others form trans- 
 verse avenues. 
 
 "In the Ramesium, at the edge of the desert, is 
 a Colossal Statue, hewn out of a solid rock of 
 red granite, which, in weight, is over nine hun- 
 dred tons. The foot of this statue measures 
 eleven feet, and across the shoulders over twenty- 
 two feet. 
 
 " This ponderous mass was in some way trans- 
 ported from its bed in the quarries of Syene. and 
 placed in the courts of the Temple — How?" 
 
 Q. Do we suppose that these columns were 
 erected by man ? 
 
 A. Most assuredly they were, and as we have 
 
112 MYSTIC NUMBERS 
 
 not at our command power or unity of effort 
 sufficient to transport or erect them, if trans- 
 ported, we naturally place them among the 
 undeveloped ages, or as the last named writer 
 calls it, the "rude Egyptians " who " dared to do" 
 what we, with all our science and inventions, 
 can not or will not do. But we do not presume 
 te say that the Egyptians ever knew any more 
 about the time of their erection than we do, only 
 in their traditionary record, which may be very 
 unreliable. 
 
 Q. What has been the wonderful history of 
 this portion of the earth ? 
 
 A. That this portion of earth has been the 
 center of the revelations of God, ever since the 
 flood, and in it is still found the great river 
 Euphrates, of Eden notoriety, as well as Jerusa- 
 lem and Judea, of which are written all the 
 miraculous revelations concerning not only the 
 Jews, but of the redemption of the Avorld itself, 
 none can even question. 
 
 That immense deserts border both the Nile 
 and the Euphrates is also a geographical fact; 
 that in this portion of the earth are the most 
 positive evidences of the ruins of mighty temples 
 and of giant men and monster beasts, no educated 
 mind can doubt. 
 
 If, then, we ever learn its earlier history, its 
 history before the fall of man, when the garden 
 of the Lord was not Eden, but the world, we 
 shall then develop the fact that the great deserts 
 
OF THE WORD. 113 
 
 of this land were made so only after the "sons 
 of God took to themselves wives of the daughters 
 of the children of men," and the earth became 
 doubly cursed for their sake. 
 
 Q. Are there any other ruins of mighty tem- 
 ples that have outlasted the records of time? 
 
 A. Balbec, the ancient Ileliojwlis, or City of the 
 Sun, in Syria, forty miles from Damascus, is 
 surrounded with ponderous walls that are of 
 astonishing dimensions, and must have been 
 erected by men who had access to power and 
 unity of effort, not now known upon the earth. 
 
 The Encyclopedia Americana thus describes 
 the wonderful ruins. The writer remarks : 
 "Whether the magnificent temple of the sun, a 
 great part of which is still uninjured, and which 
 is one of the most splendid remains of antiquity, 
 was built by the Emperor Antonius Pius, or by 
 Septimius Severus, upon whose medals it ap- 
 pears to have been first represented, is uncer- 
 tain. Of fifty-four lofty columns there are only 
 six standing ; their shafts are fifty-four feet high 
 and nearly twenty-two feet in circumference, 
 and the whole height, including the pedestal and 
 capitol, is seventy-two feet. The size of the 
 stone of which the walls of the temple are con- 
 structed, is astonishing. Xo mechanical expe- 
 dients now known would be able to place them 
 in their present position." 
 
 Other writers have given their dimensions as 
 over thirteen feet square and sixty feet in length, 
 
114 MYSTIC NUMBEES 
 
 of one solid dressed rock. This would place 
 their weight at between six and seven hundred 
 tons each, the shafts equally great and ponderous. 
 
 In the quarry, some two miles distant, is one 
 of those dressed stones, protruding out from the 
 solid mass of rock more than seventy feet, and 
 is supported in this horizontal position by the 
 strength of itself, as it still remains in connec- 
 tion to solid rock in the quarry. This dressed 
 rock is thirteen feet three inches square; the 
 whole mighty projection supports itself aloof 
 from any abutment on which to rest, having 
 been dressed, on all sides, back some seventy 
 feet. Should that rock or dressed stone become 
 disengaged from the parent rock, what force 
 could again raise it or convey it to the wall, 
 where many like it remain a wonder to those 
 who visit the ruins of Balbec ? 
 
 Q. What testimony do these rocks give ? 
 
 A. The testimony these mighty rocks bequeath 
 to us is that skill, labor, strength, and wisdom 
 placed these stones in eA^erlasting perspicuity, 
 so that the nations of the earth might learn 
 that in their transgression they inherited a weak- 
 ness and incompetency, that with all their knowl- 
 edge of arts, inventions, and mechanical power, 
 they are left as pigmies and children when com- 
 pared with the men of primeval ages — men of 
 the first dispensation. 
 
 We have now examined the wonders of what 
 we call the old world, and found many testimo- 
 
OF THE WORD. 115 
 
 nies of the rocks to corroborate the testimonies 
 of the Mystic Numbers, and as much so, they 
 testify of the skill and labor that reared them as 
 do any works of art now known, and the sudden 
 and complete overthrow of the nations that 
 reared them, in the apparent midst of their erec- 
 tion, or while they were rejoicing over the great 
 achievements of sculpture and strength, leave us 
 but little doubt that the judgments of God were 
 poured out without a mixture of mercy upon 
 their land and upon their cities, upon their 
 temples and their palaces alike, when by revolt 
 and sin they became the children of wrath. 
 
 Q. What would probably have been the em- 
 ployment of the sons and daughters of Adam 
 (the sons of God) for the first four thousand 
 years of their sinless purity ? 
 
 A. It is not positively known, nor has revela- 
 tion indicated the exact spot of earth where 
 Adam and Eve were first created, but it is sup- 
 posed to have been near to Eden, or in that 
 portion of the world. Indeed, it is our opinion 
 that the country of the Nile might have been the 
 favored spot; and if the garden of Eden, which 
 we believe was subsequently planted "eastward 
 in Eden," was located near the great river Eu- 
 phrates, this locality would have been eastward 
 of the Nile. We gather this idea also from the 
 fact that temples of the most astonishing gran- 
 deur and workmanship are found erected along 
 the course of this ancient and mighty river. 
 
116 MYSTIC NUMBEES 
 
 The progress, then, of the human family dur- 
 ing the first four thousand years, would have 
 exhibited itself in their temples erected to the 
 living Jehovah, and in the songs and anthems 
 of praise they might have offered up to Him — 
 their Father and their God. 
 
 Having no sickness, no death, and but little 
 sorrow, needing no food, save that, that grew 
 spontaneously, no need of clothing, for the 
 humanity they possessed was their clothing, as 
 even ours will be, when raised up to meet the 
 Lord in the air ; their undivided attention might 
 easily have been directed to the first and only 
 universal language of the world — the language 
 of poetry and of music. 
 
 Q. Did they marry, and were they given in 
 marriage from their first creation ? 
 
 A. We can get a better understanding of the 
 regular steps in the history of man by reading 
 to the seventh verse of the second chapter of 
 Genesis, and for the eighth verse read the 
 eighteenth, and so on to the close of the chapter, 
 and then finish that portion omitted, *. e., from 
 the seventh to the eighteenth verses. 
 
 We do not say that the present arrangement 
 of the verses in the chapter are intentionally 
 wrong, but we think they have been misplaced, 
 and by reading as above we plainly see the 
 relation of marriage in its appropriate place, 
 and the "time that the first pair were united in 
 marriage, God himself solemnizing the holy rela- 
 
OF THE WORD. 117 
 
 tion. Our Saviour remarked to the Pharisees : 
 "Have ye not read that He which made them 
 at the beginning made them male and female, 
 and said, for this cause shall a man leave his 
 father and mother and shall cleave to his wife, 
 and they twain shall be one flesh. Wherefore 
 they are no more twain, but one flesh. What 
 God hath joined together let not man put asun- 
 der." — Matt, xvix: 3-6. We then learn that 
 what Adam said to his wife, Gen. ii: 24, was the 
 command of God, and that they both married, 
 and were given in marriage from the time men- 
 tioned in Gen. i: 28 to the present time — no 
 change in the holy relation of the man to his 
 wife. In their first married relation the union 
 was formed between the attributes, which were 
 infallible, and this constituted the union an in- 
 fallible and inseparable connection, so much so 
 that even Adam could not avoid the dilemma 
 into which the fallible senses had led the "bone 
 of his bones and flesh of his flesh," though he 
 tried to excuse the association before God by 
 saying, "The woman whom thou gavest to be 
 with me, she gave me of the tree, and I did 
 eat." 
 
 Q. The marriages, then, of the first dispensa- 
 tion were very peculiar ? 
 
 A. No more so than now, only in this rela- 
 tion; the attributes now being disorganized, we 
 are not in possession of infallibility, -and the 
 senses being depraved, we can not judge of 
 
118 MYSTIC NUMBEES 
 
 another, and hence, unless assisted by the Seven 
 Spirits of God, we may make a very unwise 
 choice, either of husband or wife. But this was 
 impossible in primeval ages, " for the man was 
 not without the woman, neither the woman with- 
 out the man, in the Lord." 
 
 Q. Do we not suppose that the population of 
 the earth extended to the western continent be- 
 fore the great transgression ? 
 
 A. There are many evidences of an intelligent 
 race of human beings, of whom there is no record 
 left, either traditional or historical, on the west- 
 ern continent, and the remains of ruined cities 
 and temples clearly show the artists to have 
 been familiar Avith Egyptian and Grecian archi- 
 tecture, some specimens bearing great simi- 
 larity. 
 
 We call a certain style of architecture Grecian 
 or Egyptian, but both the Brahmans and Bud- 
 dhists claim an ancestry more remote than 
 modern Greece, Egypt, or Home, for they go 
 back to a time when gods were victorious over 
 gods, and in these contests whole constellations 
 were involved. 
 
 How wild the traditional record of events 
 must be that occurred before the deluge, and of 
 which only the daughters-in-law of Noah could 
 communicate to their children, and thus hand it 
 down from generation to generation, continually 
 being augmented, as all traditions must be, in 
 passing from mouth to ear for ages. Still we 
 
OF THE WORD. 119 
 
 may learn something from the traditions of the 
 unchristianized nations of the earth. 
 
 If, then, any style of architecture extant is 
 called Grecian it may have existed thousands of 
 years before Greece had a nationality; so we 
 may say that the oldest relics of antiquity east 
 are very similar to those found in ruined cities 
 in Central America. 
 
 Q. Where are those ruins that are unknown 
 to history, or tradition, as to their first erection ? 
 
 A. We find some of them in Central America. 
 Palenque is the most noted, it having more 
 statues and singular engravings, a richer dis- 
 play of mason-work and architecture than any 
 other, and also resembling the obelisks and en- 
 gravings of Thebes, and El Kanark, and other 
 ruins along the Nile. 
 
 Q. What would we infer from this similarity ? 
 
 A. That the probability is that the arts and 
 sciences had in a measure their origin in the 
 eastern hemisphere, and prevailed Avestward at 
 first in their progress as they have of later ages. 
 
 Q. Do the columns of stone and ruined walls 
 of these unknown cities indicate the force of 
 strength that must have been accessible when 
 Hypostyle Hall, in the Temple of El Kanark, 
 on the Nile, was erected ? 
 
 A. There have none as yet been discovered so 
 vast and ponderous, but as there has been but 
 little search in this direction in the interior, of 
 Central America, we need not be surprised if 
 
120 MYSTIC NUMBEES 
 
 colossal structures may not yet be found of 
 equally marvelous proportions. 
 
 The ruins of the Temple of Copan, as shown 
 by the sketches of Mr. John L. Stephens, in his 
 work, entitled "Incidents of Travel in Central 
 America, Chiapas, and Yucatan," published by 
 Harper & Brother, 1842, illustrate in a very 
 forcible manner the skill to which engraving 
 had advanced in this remote age of the world; 
 and in a clearer manner than on any other ruins 
 found, indicate an alphabet either of hiero- 
 glyphics or of characters, to represent certain 
 sounds, as does our own alphabet, and the same 
 to have existed so far back in the earlier ages 
 of our world as to have no record now left in 
 ancient history or even tradition, so sudden and 
 complete have been their overthrow. 
 
 Mr. Stephens' remarks in reference to the 
 ruins of Palenque, and especially the tablets of 
 hieroglyphics, that " the impression made upon 
 our minds by these speaking but unintelligible 
 tablets, I shall not attempt to describe. From 
 some unaccountable cause they have never be- 
 fore been presented to the public. Captains Del 
 Rio and Dupaix both refer to them, but in very 
 few words, and neither of them has given a single 
 drawing. Acting under a royal commission, 
 and selected, doubtless, as fit men for the duties 
 intrusted to them, they can not have been 
 ignorant or insensible of their value. 
 
 "The Indians call this building an escuela, or 
 
OF THE WORD. 121 
 
 school, but our friends, the padres, call it a 
 tribunal of justice, and these stones, they say, 
 contained the tables of law. There is one im- 
 portant fact to be noticed : The hieroglyphics 
 arc the same as were found at Copan and Quiri- 
 gua. The intermediate country is now occupied 
 by races of Indians, speaking many different 
 languages, and entirely unintelligble to each 
 other, but there is room for the belief that the 
 whole of that country was once occupied by the 
 same race, speaking the same language, or, at 
 least, having the same written characters." 
 
 Q. Is there any thing in the formation of 
 these deserted ruins that are similar to those on 
 the shores of the Nile ? 
 
 A. The pyramids are somewhat alike, though 
 of much less proportions ; the carved work on 
 the walls and statues, obelisks, and dressed 
 columns, indicate that the workmen of each had 
 been educated in the art of cutting stone in the 
 same school, resembling them much more than 
 did any work of the American Indians, the 
 Europeans, when this continent Avas first dis- 
 covered. 
 
 Q. What do we gather from this of the history 
 of the first dispensation ? 
 
 A. Only one fact, that the entire earth was 
 once occupied by a race of human beings, whose 
 education in the arts were similar, who erected 
 edifices or temples to Deity, and that the same 
 became habitations of beasts and fowl, and 
 
122 MYSTIC NUMBERS 
 
 that the race perished, and with them the arts 
 they understood so well, and that the Ameri- 
 can Indians are not their descendants ; hence 
 this race must have existed before the flood, if 
 not before the fall, and as such were of one lan- 
 guage, one school of arts, and were devoted to 
 similar pursuits. 
 
 Q. Have we any relics of antiquity or of 
 superior artistic skill, in any part of the United 
 States that history gives no record as for what 
 purpose they were arranged, or for what object 
 they were fashioned ? 
 
 A. We surely have, in the caves of Kentucky, 
 and in other subterranean wonders, a brief 
 sketch of which we will give : The three princi- 
 pal caves in Kentuckey are located in Barren 
 and Edmonson Counties, about ninety miles 
 from Louisville. They are truly the wonder of 
 the world, and he who can place them as natural 
 curiosities can easily consider a steamboat or 
 railroad engine a natural curiosity also ; and let 
 us here remark that no writer would do so if 
 there were any other way to account for the 
 wonderful works of sculpture and skill, reveal- 
 ing design and grandeur alike marvelous. 
 
 The names of the caves are the Mammoth, 
 the Diamond, and the Hundred Dome. 
 
 The Mammoth Cave is about eighty rods from 
 Green River, with quite an ascent from the river 
 to the entrance of the cave. Here is an opening 
 in the hill-side of some twenty feet, and the 
 
OF THE WORD. 123 
 
 descent is at one-eighth of a circle, or forty-five 
 degrees, which continues for more than a hun- 
 dred feet, and passes near to a great chasm of 
 seventy or eighty feet in depth, close beside the 
 passage way. The avenue through which the 
 visitor must pass in order to reach the wonderful 
 cavern is about thirty feet wide, the sides of 
 which are as white as if newly plastered, being 
 of white limestone rock. 
 
 The avenues have all been named by the own- 
 ers of the caves, thereby giving a very spicy 
 exhibit of nomenclature. The first avenue we 
 pass is called Audubon, and is some half a mile 
 in extent. The floor along the main avenue is 
 rough and irregular, and great piles of loose 
 rock are found all along the passage, while 
 farther on the floor seems to glitter with crystals 
 Avhich can not be described, so grand is their 
 appearance. 
 
 We now come to a spacious room called the 
 Church, which has a large recess in the rock for 
 a pulpit, with projections very much like a gal- 
 lery, and a little farther on is a rock much 
 resembling a coffin, which is named the Giant's 
 Coffin ; then we come to Martha's Palace, the 
 ceiling of which is limestone, and the room some 
 twenty-five feet in diameter, the lofty exhibit of 
 which is very picturesque and beautiful, and the 
 more so. as near it flows a delightful fountain of 
 cool spring water. Our passage now is beauti- 
 fully arched in the most workman-like manner, 
 
124 MYSTIC NUMBEES 
 
 but near it is another pit or chasm fifty feet 
 deep, which, if not being in possession of a lamp 
 or flambeau, we should most assuredly make it 
 our last resting-place on earth. 
 
 Here is Minerva's Dome, which is about 
 thirty feet high, and so lofty is the vast arch 
 or ceiling, that its appearance is sublimety 
 grand. 
 
 Our journey now for half a mile is through 
 crooked passage ways, and over rough rocks, 
 and near vastly deep chasms, one of which is 
 called the Bottomless Pit, which is not less than 
 a hundred and fifty feet deep, and were it not 
 for a protection of modern days, along its brink 
 no one could pass in safety ; but, having passed 
 the pit, we are almost startled at beholding the 
 magnificent dome over our heads. 
 
 We now come to what is called Reveler's 
 Hall, where the floor is quite smooth and the 
 room spacious and grand. A very peculiar 
 stone, eight feet across and one foot thick, stand- 
 ing on one edge ; the point of the other edge 
 holds the stone from falling by touching a pro- 
 jecting rock, under which dead-fall we must 
 pass if we wish to farther proceed; but on Ave 
 hurry through this trap, and through that nar- 
 row passage till Ave find ourselves in the Odd 
 Fellows' Hall, which is so named from the fact 
 that three links of a chain of purely stalactite 
 formation are here to be seen, the Avhole chain 
 being about six feet in length. 
 
OF THE WORD. 125 
 
 Bacon Chamber is an oddity, for the entire 
 ceiling is hung with apparent hams of bacon, 
 tied up in white sacks, and so suspended from 
 the lofty roof. These are said to be solid stone, 
 and near them is a round cavity as if a chaldron 
 kettle had been pressed into the rocky ceiling, ' 
 bottom up. Here is a body of water twenty feet 
 deep, called the Dead Sea, along the slippery 
 shore of which we must creep if we would pur- 
 sue our journey till we come to the Mammoth 
 River, which is filled with eyeless fish, and is 
 forty feet wide and twenty feet deep, and doubt- 
 less somewhere empties into Green River, but 
 no one has yet ascertained the place of intersec- 
 tion. 
 
 One singular phenomena of this cavern is that 
 the air is pure and refreshing, notwithstanding 
 we are several miles from the mouth of the cave, 
 and a thousand feet below the surface. 
 
 The Star Chamber is a most magnificent 
 sight, as the roof is more than sixty feet above 
 our heads, and by a dim light the projecting 
 white rocks look like stars, being entirely sur- 
 rounded by black gypsum, which covers the 
 entire ceiling. The stalactite formations are 
 numerous and very picturesque, being formed 
 by carbonate of lime, and suspended from the 
 roof-like icicles of one to two feet in thickness, 
 reaching from the ceiling to the floor, named, of 
 course, after the ancient worthies of bygone ages, 
 such as Hercules, Caesar, Pompey, etc. 
 
126 MYSTTC NUMBEES 
 
 This cavern is among the wonders of the 
 world, being in all its avenues more than a hun- 
 dred miles in extent; but as we have only passed 
 through some ten miles of the cave, we can form 
 but a limited idea of the vast recesses of Mam- 
 moth Cave ; but this we shall learn, that human 
 beings could make their homes in this cave, and 
 enjoy fresh and wholesome air, as well as refresh- 
 ing springs and rivers of water. 
 
 Q. Do we suppose that all these avenues, 
 domes, water-courses, arches, and stairways were 
 fashioned by volcanic forces ? 
 
 A. Nature has some very singular phenom- 
 ena, but we believe that the unfallen race of 
 Adam, in the first dispensation of time, Avhile in 
 possession of unlimited dominion over all liv- 
 ing animals, could ha\ T e as easily set them at 
 work in excavating these channels in the then 
 soft, clayey rock as to have used them in the 
 erection of more noble but not less wonderful 
 achievements. 
 
 But before we judge, let us examine the Dia- 
 mond Cave. This cave is a very recent dis- 
 covery, only having been known since 1859. 
 
 It is situated in or near the center of a large 
 basin or tract of land descending from every 
 point of compass, and at its deepest point the 
 water from heavj^ rains will remain on the sur- 
 face only a short time. 
 
 The country around the cave is adapted to 
 grain raising, and even to the very entrance 
 
OF THE WORD. 127 
 
 could thus be used, though from the center of 
 this depression to the mouth of the cave is near 
 one-fourth of a mile. 
 
 We descend by a substantial stairway through 
 the rock some forty feet or more and reach the 
 rocky floor of the magnificent rotunda, thirty 
 feet high and seventy feet in diameter. The 
 form of this rotunda is not regular, but from the 
 roof and sides hang stalactites in great variety, 
 of from a few inches to many feet in diameter. 
 It might be an easy matter for us to reconcile 
 the stalactite formations from the roof, as the 
 dripping of water, when impregnated with cal- 
 careous spar, might possibly produce this hollow 
 icicle ; but to reverse the position and see thou- 
 sands of them out in a direct line on the sides 
 and stalagmites, that is, icicles springing from 
 the bottom upward, as Cleopatra's needle, being- 
 only six or eight inches in diameter and some 
 five feet high, our ideas of the icicle formation 
 are quite out of place, and we begin to think 
 thev are vegetable formations, and receive their 
 nourishment and grow out of the rock. Some of 
 these stalagmites are incrusted with a kind of 
 coral formation, some are covered with clayey 
 oxide of iron, which renders them a light brown 
 color, and some again are as clear as crystal. 
 
 In some places the entire floor is covered 
 with these stalagmites, from an inch to ten inches 
 in height; and again the rocks exhibit, by the aid 
 of our light, far up above our heads, consecutive 
 
128 MYSTIC NUMBEBS 
 
 steps covered with this strange icicle formation, 
 points being upward, and look the perfect image 
 of a cascade. 
 
 Here is the appearance of the upper jaw r of a 
 huge serpent, and these stalactites hanging from 
 the jaw, in appearance, as poisonous fangs. 
 
 There is a mammoth stalagmite as large as a 
 farmer's hay-stack, twenty-five feet in diameter 
 and fifteen feet in height, the largest in the 
 known world. The ceiling in many places is 
 nearly as white as snow, and full of little holes 
 half an inch deep, and as large across, which are 
 called the Vermiculated Ceiling, and looks some- 
 what like the honey-comb. 
 
 The grand avenue through which we pass is 
 filled with marvelous formations, some like a 
 flag partly unfurled, and others like sheets, 
 through which our lamps cast a mellowed light, 
 exhibiting beautiful colors. Here is hanging 
 from the ceiling a monster magnolia flower, four 
 feet in diameter and six or eight feet long ; there 
 we behold beautifully ornamented columns, with 
 cornices, moldings, and carved work of the most 
 exquisite taste. A little farther onward we find 
 a stalagmite about four feet high, perfectly re- 
 sembling a female shrouded in white, which 
 figure is called Lot's Wife. We now come to a 
 Gothic archway, and thence into the Palace of 
 Crystals, around us, above us, and beneath us, 
 the most exquisite and delicate formations pre- 
 sent themselves to our astonished vision. 
 
OF THE WORD. 129 
 
 But the most marvelous is the Hundred 
 Dome Cave in the same vicinity. 
 
 We will give only a few of the thousand won- 
 ders here unfolded : 
 
 The entrance to these caves are all on a slope 
 of forty-five degrees, and from fifty to a hundred 
 feet to the first grand entrance or magnificent 
 hall. This reception room is a grand rotunda, 
 fifty feet in diameter and fifty feet high. Here 
 is Solomon's Throne, draped in a magnificent 
 manner by stalactite formations down to the 
 floor, twenty feet; here we see the edges of 
 shelving rock, scolloped at the outer edge, some 
 four feet in diameter, which gives to the hall a 
 romantic and pleasing appearance. 
 
 Let us now visit the Ladies' Avenue, and 
 here the walls are decorated in a new and un- 
 precedented manner. Clusters of apparent 
 grapes are hanging from the walls in singular 
 profusion. Forty rods farther, and we see 
 Brock's Monument — a huge column of smooth 
 limestone; then look at Dripping Dome, more 
 than a hundred feet high, and fifteen feet in 
 diameter at the bottom; the sides are elegantly 
 fluted. 
 
 The walls of Court's Avenue, still farther 
 on, are marvelously ornamented by little glob- 
 ules of marble attached to the rocks by a very 
 slender stem of stone, from one to two inches in 
 length. 
 
 We will now enter Vineyard Avenue, and 
 9 
 
130 MYSTIC NUMBERS 
 
 look at the curiously wrought grape-vines, ex- 
 tending over our heads, and loaded with clusters 
 of calcareous grapes; the circumference of some 
 of the clusters are nearly five feet, being twenty 
 inches in diameter. This vine has a perfect re- 
 semblance to the grape, and appears loaded 
 with its autumn luxury. Passing on, we come to 
 the Twin Domes; the first is about sixty feet 
 high, having a uniform diameter of fifteen feet; 
 the other is eliptical, eight by fourteen feet, and 
 rises to the enormous height of two hundred feet, 
 the sides of this rock being fluted in the grand- 
 est style. 
 
 What a vastly high ceiling is over our heads 
 when a spire, towering nearly as high as the 
 tower of Bunker Hill, in Boston, fails to reach 
 it. Here again is Everett's Dome, fourteen feet 
 in diameter and three hundred feet high, and 
 Clay's Dome, sixteen feet square,, and as high 
 as Everett's. 
 
 The last and most remarkable dome is that 
 called the Mammoth, it being twenty feet in 
 diameter at the base, and stands perpendicular, 
 and rises more than five hundred feet. 
 
 Who can tell how it was reared, or how this 
 vast arch and all these innumerable wonders 
 were wrought ! 
 
 We will now glance at another Mammoth 
 Cave, recently discovered in Nevada, in which 
 very similar formations exist as in those already 
 noticed. Of its wonders a recent writer remarks 
 
 
 
OF THE WORD. 131 
 
 that it bids fair to outrival Kentucky's great 
 wonder. He says : 
 
 "It is situated in the Buckskin or White 
 Mountain range ; and the entrance, which is situ- 
 ated near the base of an isolated butte or hiac- 
 acho, and so low that a man must stoop to enter 
 it; but twenty feet in this vault of limestone, 
 it widens rapidly, turning toward the east, and 
 you pass through chamber after chamber of im- 
 mense proportions, some of them of such vast 
 height that the light of the torches show no signs 
 of a roof. It has been penetrated to the extent 
 of a mile, and no end has yet been discovered. 
 The exploring party saw many chambers in 
 which tongues of limestone hung from the roof, 
 in places almost touching the floor; and in others 
 stalactites and stalagmites abounded, as in the 
 Mammoth Cave of Kentucky. They found 
 burnt sage-brush, showing that the Indians had 
 been there as far as they went. Since that time, 
 the Indians, on being interrogated, say that they 
 have been five days' journey into the cavern, 
 where they found a lake full of fish, and yet 
 saw no end to the succession of lofty chambers 
 stretching out before them." 
 
 JSTo doubt that when this cave has been care- 
 fully explored the wonders of this hidden recess 
 of the earth, will tax the ingenuity of man for a 
 solution of its sculptured mysteries. 
 
 Nor are these caverns all the remark- 
 able phenomena of the history of caves. We 
 
132 MYSTIC LUMBERS 
 
 will mention one other, and that is FingaVs 
 Cave. 
 
 This singular musical instrument,, for we can 
 call it nothing else, is found in the Island of 
 Staffa, one of the group of the Hebrides. This 
 vast hall, from the ocean into the earth, and the 
 basaltic columns on either side that support the 
 arch, are so peculiarly constructed that the drop- 
 ping of water from the roof upon the waters 
 underneath produce all the perfect harmonies of 
 a loud-sounding organ. The hall or cave is two 
 hundred and twenty-seven feet long, one hun- 
 dred and sixty-six feet high, and forty feet wide. 
 Of all the wonders, of art this is surpassed by 
 none in this direction. The cave near the Giant's 
 Causeway has its wonders; the caves of Ken- 
 tucky have their wonders, but to build a vast 
 hall, supported by columns that have resisted 
 the dashing waves of the ocean for unknown 
 ages, and to so arrange it that the ocean never 
 recedes by its tides so far as to leave it too shal- 
 low to echo the sound of the falling waters from 
 the dripping roof, and to so construct it that 
 always its harmonies should exist, and in the 
 midst of these basaltic columns one can listen 
 to the remarkable echoes, so far transcending any 
 other pre-fallen work of art, as to challenge the 
 world to produce such beautiful harmonies of 
 music, so perpetual and perfect. 
 
 On each side the entire length of this cave 
 these basaltic columns rise from the bottom in 
 
OF THE WORD. 
 
 133 
 
 the sea, to one hundred and sixty-six feet to the 
 roof above, and only a few of them are even now 
 in a broken condition, the position of the echos 
 still remaining a wonder to the world, and an 
 unceasing organ of musical tones. 
 
CHAPTER XIII. 
 
 God's Purpose in Redemption — The Plan Laid — The 
 Covenant of Grace — The Parties in the Covenant 
 — Christ, the Archetype, Suffers — The Human 
 Saviour^a Type of the Eternal Archetype — Why 
 the Garden of Eden was Planted. 
 
 UESTIOK When in the eternal 
 purpose was the plan of human re- 
 demption laid ? 
 
 Ans. We should always remem- 
 ber that time is only a revolving 
 wheel of continued rotation, and that, 
 as it counts off its revolutions, so 
 periods are marked; and from one 
 period to another we measure time, 
 and this, too, by the velocity with which this 
 whirling sphere makes its annual and daily mo- 
 tions. But back of this, before this orb emerged 
 from Chaos, there were cycles, epochs, periods, 
 from which the eternal Jehovah drew his de- 
 signs and measured out his purposes. 
 
 Of his thoughts and his purposes, we can only 
 learn of him and of his word. 
 (134) 
 
MYSTIC NUMBERS OF THE WORD. 135 
 
 God speaking by the prophet Isaiah, (xliii: 
 
 13, 14), thus remarks, "Therefore ye are my 
 witnesses, saith the Lord, that I am God. Yea, 
 before the day was, I am He." Here he refers 
 to a cycle of time before the King of day had 
 shone upon the earth. Our Saviour also adverts 
 to a period far back of the records of time: 
 "Father," said He, John xvii: 5, "glorify thou 
 me with thy own self, with the glory which I 
 had with thee before the world was." The 
 Apostle Paul also reverts to a similar time or 
 period in his letter to the Ephesians i: 4, "Accord- 
 ing as he hath chosen us in Him, before the 
 foundation of the world." 
 
 We then conclude that there was a cycle or a 
 point on the dial of eternity, when the great 
 Jehovah determined to surround himself with 
 a royalty, who should bear his image, should be 
 spirit of his Spirit, form of his form, and chil- 
 dren of the Most High. 
 
 Q. How was this plan laid ? 
 
 A. By a wonderful sacrifice in the harmonial 
 courts of glory. 
 
 The Apostle, in his letter to the Hebrews, ix : 
 
 14, thus declares the manner of this sacrifice. 
 He says, after showing the inferiority of the 
 types in their relation to the flesh, "How much 
 more shall the blood of Christ, who, through the 
 eternal Spirit offered himself without spot to God, 
 purge your conscience from dead. w r orks to serve 
 the living God." 
 
136 MYSTIC NUMBERS 
 
 The Revelator, speaking of the sacrifice of 
 Jesus, saw " a lamb as it had been slain, having 
 seven horns and seven eyes, which are the Seven 
 Spirits of God, sent forth into all the earth." 
 Rev. v : 6. He also speaks of him as a "Lamb 
 slain from the foundation of the world." Rev. 
 xiii: 8. 
 
 Q. Did the plan of Redemption embrace a 
 Covenant ? 
 
 A. It would so seem by reading the 89th 
 Psalm, 26-7-8: "He shall cry unto me, Thou, 
 my Father, my God, and the Rock of my salva- 
 tion. Also, I will make him, my first-born, 
 higher than the kings of the earth. My mercy 
 will I keep for him for evermore, and my cove- 
 nant shall stand fast with him." 
 
 Q. Who were the parties to this covenant? 
 
 A. They were God the Father, and Spirit, 
 and Son. 
 
 Q. Could God, who was only one, make a 
 covenant with Himself? 
 
 A. Most assuredly ; we often make a covenant 
 with our memory to remember certain events, 
 with our lips to never profane His name, and 
 with our attributes to forever love Him. 
 
 How much more reasonably, then, could He 
 make a covenant with Himself, when He had 
 in his great mind so wonderful an object to ac- 
 complish. 
 
 Q. How was this plan accomplished ? 
 
 A. It was first announced in the Temple of 
 
OF THE WORD. 137 
 
 the great God by the sacrifice of the Archetypal 
 Messiah ? 
 
 Q. How? 
 
 A. God, the Infinite, Eternal, unseen Form 
 — the Deity — so divided Himself as to sepa- 
 rately personify each person of the Trinity. In 
 that relation the attributes of God became the 
 council, God the Father the judge, and God the 
 Archetypal Son the sufferer. 
 
 Q. Can Deity suffer? 
 
 A. Why not ? Could remission of sin be ap- 
 plied to the immortal part of man, which is a 
 spirit, without a spiritual sacrifice ? 
 
 Q. But is not the human body of Jesus the 
 great, the only sacrifice ? 
 
 A. For our human nature it is, but our spirit- 
 ual nature needs a higher, a nobler sacrifice 
 than a "vail," a type. Heb. x: 20. 
 
 Q. Was the humanity of Jesus a type ? 
 
 A. Most assuredly. He himself declares that 
 "before Abraham was I am." "The beginning 
 and the ending, the first $nd the last." 
 
 If he was the eternal Word, and He took 
 upon himself flesh, the flesh could not be the 
 Archetype — the model ; but he whose geneology 
 is not reckoned is the Wonderful, the Counselor, 
 the Mighty God, the great Redeemer. 
 
 Q. Was this Archetypal Sacrifice, made in 
 heaven ? 
 
 A. The apostle declares that "it- was neces- 
 sary that the patterns of things in the heavens 
 
138 MYSTIC NUMBERS 
 
 should be purified by these, but the heavenly 
 things themselves with better sacrifices than 
 these." — Hebrew ix: 23. Just in proportion 
 to the value of the soul's salvation, above 
 the salvation of the body from human peril, so 
 is the Archetypal blood above the human 
 blood of Jesus. The one is applied to the soul 
 by the Spirit, the other to the body at the resur- 
 rection. 
 
 Q. Was this sacrifice made in the Council 
 Chamber of the eternal God before the earth 
 was fashioned for man? 
 
 A. It surely must have been ; and in that 
 covenant the Holy Spirit was to not only fashion 
 the world of matter, but reprove the world of 
 mind, and also apply the Archetypal blood of 
 Christ to the soul of the penitent believer. 
 
 In this covenant, God the Father pledged a 
 successful issue — the Church of the first born — 
 "a royal priesthood, a peculiar people," and that 
 the Eternal Word should see the travail of His 
 soul (His Archetypal travail) and should be 
 satisfied. 
 
 Q. How could Deity suffer by his own choice, 
 or one part of Deity suffer from the action of 
 another ? 
 
 A. In the same manner that we can choose to 
 suffer for another. Your house is in flames, vou 
 see your darling boy in the peril of death, and 
 by suffering some pain yourself you can save 
 his life. You choose to suffer, and you make your 
 
OF THE WORD. 139 
 
 own voluntary powers carry you into suffering 
 and peril for another. So great was the love of 
 God for us, that lie spared not his own Son ; and 
 so great was the love of Jesus, that for the glory 
 that appeared in the plan of redemption, He 
 could suffer for us, and in the realms of glory 
 make the atonement. 
 
 Q. Did not the Deity in Christ, then, suffer on 
 the cross ? 
 
 A. Not at all. The Attributes of God with- 
 drew from the sinless senses of Jesus, and He 
 cried, " Why hast thouforsaken me?" that is, his 
 human senses cried to his attributes as they laid 
 the sacrifice upon an earthly altar. "He had 
 power to lay down his life and power to take it 
 again." 
 
 In this covenant the Archetype submitted to 
 suffering from the spear and sword of Justice, 
 and Light. Thus, all the attributes of God 
 accepted the condition which the great Redeemer 
 covenanted to fulfill, and to complete on earth the 
 work of grace begun in heaven. He also pledged 
 to vail himself in humanity, to fight with and 
 conquer death, and bring life and immortality 
 to light. 
 
 Upon this covenant the attributes of God 
 fashioned the earth for man, and these, after 
 forming man, breathed into his nature an invisi- 
 ble and perpetual likeness of themselves, while, 
 in his physical formation, he was the image of 
 the archetypal Christ. 
 
140 MYSTIC NUMBERS 
 
 Q. Then man, in his primeval state, was an 
 exalted and semi-deified being ? 
 
 A. He " was fearfully and wonderfully made," 
 embracing the earthly and heavenly, the human 
 and divine nature. 
 
 To him the glory of God was visible, and the 
 songs of the cherubim his inheritance. He was 
 lord of the entire world, and the governor of all 
 on earth that he beheld. 
 
 Q. But was he not placed in a garden and 
 commanded to dress it ? 
 
 A. Not at first; not until he had filled the 
 design of the great God in matters that per- 
 tained to a world, and his superintendence over 
 the host of earth no longer necessary ; then, and 
 not till then, did the Creator see fit to plant a 
 garden in which to put the man he had created, 
 and give him a new law, a new condition to 
 happiness, a new occupation, a responsibility in- 
 volving his earthly existence. 
 
 Q. When, then, was the garden of Eden 
 planted ? 
 
 A. We have no positive data on which to pred- 
 icate an opinion, but it is safe to say that it 
 was planted during the period of the first dis-' 
 pensation, and probably near its close. 
 
 Q. What is a garden ? 
 
 A. An inclosure where fruits, and flowers, 
 and herbs are cultivated. 
 
 Q. What were the remarkable trees of this 
 garden ? 
 
OF THE WORD. 141 
 
 A. The tree of the knowledge of Good and 
 Evil, and the tree of Life. 
 
 Q. Were these trees anywhere to be found on 
 the earth till now ? 
 
 A. It does not seem from the history given 
 us that they were planted during the days of 
 Creation. Nor do we find any restriction as to 
 any tree till now, but this first dispensation 
 must close, or the earth "would become infin- 
 itely too small for the vast population that must, 
 in the very nature of things, be produced ; so, 
 as a vesture or garment soiled and worn, He 
 folded it up and laid it aside. 
 
 Q. Why was this garden planted for man and 
 he placed there, amidst the temptations, to 
 dress it? 
 
 A. To test the responsibility of the seven 
 senses of man. 
 
 Q. How so ? 
 
 A. First, the sense of sight; it was indeed a 
 fascinating tree to look upon; and, second, the 
 sense of taste, for it was delicious ; and, third, 
 the sense of language, for report said it was good 
 to make one wise ; and, fourth, the judgment 
 sense, because thereby they would be as gods, 
 knowing good and evil ; and, fifth, it was talked 
 in the ear by the serpent that God did surely 
 know that they would not die, and they heard 
 it ; and, sixth, the aroma of this fruit led them to 
 pause beneath its shadow ; and, touching it by the 
 seventh sense, all the senses rallied to the judg- 
 
142 MYSTIC NUMBERS OF THE WORD. 
 
 ment sense, and the mortal organism could not, 
 or did not, resist it. The attributes being ever- 
 living, anticipated not the nature of fear, shame, 
 and despair that the fruit of this fatal tree would 
 produce. 
 
CHAPTER XIV. 
 
 The Second Dispensation — Genealogy of Cain — 
 Tubal-Cain, Master op Arts — Jabal, Organist — 
 Sons of God and Sons of Men — The Book of Keve- 
 lation — Who is the Devil — How he became a Devil 
 — The Unpardonable Sin — The Mystery of the 
 Woman Clothed with the Sun — The Beast — The 
 Number of his Name — Mark — Image — Babylon 
 the Great. • 
 
 UESTION. When did the second 
 dispensation commence ? 
 
 Ans. With the transgression of 
 our first parents. 
 
 Q. What are the peculiarities of 
 this dispensation when contrasted 
 with the dispensation of purit}^ ? 
 
 A. They are many and wonder- 
 ful. In the first place, Adam and 
 Eve were ejected from the garden, their senses 
 totally depraA r cd, and their dominion over the 
 beasts, birds, and fishes lost; the earth cursed 
 by being adapted to their fallen natures, and the 
 attributes disorganized, and the soul, 'immortal, 
 polluted. 
 
 (143) 
 
144 MYSTIC NUMBERS 
 
 In the second place, their happiness gone with 
 their purity, and death their inheritance. 
 
 Q. Did they suppose that their fallen and de- 
 praved senses would be inherited by their chil- 
 dren ? 
 
 A. They did not ; for Eve, at the birth of Cain, 
 remarked, "I have gotten a man from the Lord," 
 or this is a son of God ; but of the sorrows of the 
 mother, when she afterward saw him a fratricide, 
 a murderer, who can tell ? 
 
 Q. What is the history of Cain ? 
 
 A. His history is brief and peculiar. 
 
 After Jehovah had given out a law to protect 
 him amidst the unnumbered sons of God that 
 had populated the entire globe, lest they, seeing 
 him with senses so debased, might think him a 
 beast, and kill him ; and placed a visible 
 mark upon him, to secure to him the right to 
 life, and had bid him depart from his presence 
 to the fugitive land, or land of Nod ; it would 
 appear that very shortly he secured to himself 
 a wife of some of the daughters of the sons of 
 God, or of Adam's unfallen posterity. 
 
 Q. Have we any chronology of the genera- 
 tions of Cain ? 
 
 A. Only till the birth of Seth, which was one 
 hundred and thirty years, and in that period we 
 have six generations. This places the age of 
 Cain, at the time he slew his brother, at 
 twenty-one years ; his brother Abel, nineteen. 
 We then have from Cain to Enoch one year. 
 
OF THE WORD. 145 
 
 from Enoch to Irad twenty-two- years, from 
 Irad to Mchujael twenty-two yearn*, from Me- 
 hujael to Mathusael twenty-two years, from Ma- 
 tlmsacl to Lamcch twenty-two years ; and from 
 Lamech to Jabal and Tubal-cain twenty-two 
 years ; making in all one hundred and eleven 
 years, which will extend the genealogy of Cain 
 to some few years after the birth of Seth ; and 
 here the sacred historian leaves the history of 
 Cain with six generations in about one hundred 
 and ten or twelve years, and Lamech a polyg- 
 amist 
 
 Q. Did Adam and Eve have any other pos- 
 terity during this century ? 
 
 A. We have no record of any ; they might 
 have had daughters, but no sons ; the Holy 
 Record asserts that for eight hundred years 
 after Seth was born, they lived and begat sons 
 and daughters. 
 
 Q. Do we suppose that Seth begat Enos as 
 his first-born ? 
 
 A. Not as a certainly; for Cain is not men- 
 tioned in the genealogy of Adam, and but one 
 son is mentioned by name, and that may not be 
 the first son or the last. 
 
 On the other hand, we have no genealogy of 
 the mothers, only as their names occur in con- 
 nection with those whose record is given. 
 
 Q. What was the probable condition of the 
 world at the commencement of the second cen- 
 tury after the fall ? 
 10 
 
146 MYSTIC NUMBEES 
 
 A. We may reasonably suppose -that the 
 earth was more extensively peopled than at the 
 present moment. * We find that Jabul, Lamech's 
 son by his wife Adah, became the father or in- 
 structor of those who used the harp and organ. 
 So we may conclude that these instruments 
 were in use even before the transgression, for 
 that time had not then passed to exceed a hun- 
 dred and fifty years. 
 
 Tubal-cain, Lamech's son by his other wife, 
 Zilla, became an instructor of every artificer in 
 iron and brass. So, at this early period, iron 
 and brass were in use, and we have no doubt 
 from the sketch, in reference to the garden of 
 Eden and the rivers that flowed through it, that 
 gold and other precious metals were in use as 
 ornamental and valuable necessaries in the erec- 
 tion of temples, and for musical instruments, 
 two or three thousand years before Eden was 
 planted. 
 
 Q. Were the first posterity of Adam (the 
 sons of God) located in the same vicinity, and 
 immediately familiar with the sons of men ? 
 
 A. It would seem so, by the allusion made to 
 them and their subsequent action. 
 
 Q. From them, then, the sons of men may 
 have learned many of the useful arts of earlier 
 years, such as embalming the dead, the mixing 
 of fadeless colors, etc., which now are lost to the 
 world ? 
 
 A. So it would naturally appear ; and as their 
 
OF THE WORD. 147 
 
 form was the same as the fallen race, and as 
 through the sense of language they conversed 
 with each other, as did Adam and Eve before 
 their transgression, we have the greatest reason 
 to suppose that they were familiar with the con- 
 dition of the fallen race, and may have assisted 
 in the burial ceremonies of Abel and others, 
 who died at an early period of the world's his- 
 tory of transgression. 
 
 Q. Why do we not have the history of this 
 race if they were the descendants of Adam ? 
 
 A. We have as much, yea more, of their his- 
 tory than we have of the angels in heaven. The 
 history of redemption from transgression could 
 not commence before the transgression ; the 
 condition of sinners could not precede their sin ; 
 and as the revelation of God, in Creation, is as 
 much a revelation as is the Apocalypse or the 
 Prophecies, we can not expect the history of 
 fallen man to commence earlier than the revolt. 
 Hence the earth was peopled by the sons of God 
 when our first parents were placed in the garden 
 of temptation. We also learn of the notoriety 
 of some of the sons of God by reading Gen. vi : 4, 
 that these "were of old men of renown," and 
 this remark would appear the more singular 
 when we reflect that this almost universal revolt 
 of the sons of God took place not later than six 
 hundred and sixty-six years after the transgres- 
 sion. So, if the sons of God were of old men of 
 renown, they must have been artists, designers, 
 
148 MYSTIC NUMBERS 
 
 or musicians; for the earlier languages were 
 spoken in tones and song, and this may be the 
 reason why their idiom of language is lost, for 
 we find abundance of evidence of their skill and 
 achievements, their sculpture and architectural 
 knowledge, but have not yet deciphered their 
 language. 
 
 Q. How long. a period of time did the earth 
 remain after the fall and before the flood? 
 
 A. Chronology indicates that it was sixteen 
 hundred and fifty-five years, but there is much 
 uncertainty in reference to the exact time; we 
 think the period to have been sixteen hundred 
 and sixty-six years. 
 
 Q. Have we any history of this long period of 
 the world's achievements ? 
 
 A. Nothing but a bare genealogy, unless given 
 by the Book of Revelation. 
 
 Q. How could the Apocalypse relate to this 
 age? 
 
 A. As easily as could the writings of Moses 
 relate to the Creation. 
 
 Q. What part of Revelation refers to this age 
 of the world's history ? 
 
 A. The Lord, in giving instructions to John 
 what to write, remarked, "Write the things that 
 thou hast seen, and the things that are, and the 
 things that shall be." We must, then, under- 
 stand one thing, i. e., that the Book of Revela- 
 tion is not all prophecy, but it is a statement of 
 facts and visions, and, as the "beast that arose 
 
OF THE WORD. 149 
 
 out of the sea was, and is not, and yet is," when 
 it became the object of his greatest wonder, we 
 must, to understand it, believe it to have existed 
 antecedent to this period, and necessarily could 
 not have been the Catholic Church, however 
 great her sins may have appeared before God. 
 
 Q. At what period of time do we suppose he 
 saw this beast — the great Red Dragon ? 
 
 A. It is our opinion that this seven-headed 
 beast made its appearance in full power about 
 six hundred and sixty-six years after the fall of 
 man, and one thousand years before the flood. 
 
 Q. Where do we find this number ? 
 
 A. The revel ator gives it as the number of 
 the beast: "Here is wisdom. Let him that 
 hath understanding count the number of the 
 beast; for it is the number of a man; and his 
 number is six hundred three-score and six." — 
 Rev. xiii : 18. 
 
 Q. How do Ave understand the mystical num- 
 ber seven, so often alluded to in the seven vials 
 of wrath, seven last plagues, and the seven trum- 
 pets ? 
 
 A. There is one thing we should remember, 
 that under the covenant of grace, whether in the 
 typical dispensation or in the triumphs of re- 
 demption, the seven attributes of God are at 
 labor for man ; and a withdrawal of any of these 
 nationally is a national calamity, and the only 
 wrath the world has ever experienced from God 
 is the withdrawal of these intercessors. A sin, 
 
150 MYSTIC NUMBEES 
 
 then, against the Holy Ghost is a sin against the 
 attributes of God ; and, as they are our interces- 
 sors, and we are in possession of these attributes, 
 the sin is perfectly suicidal ; because, if they 
 withdraw from us, we are irrecoverably lost. 
 Hence the Saviour remarks: "All manner of 
 sin and blasphemy shall be forgiven unto men, 
 but the blasphemy against the Holy Ghost shall 
 not be forgiven unto men." — Matt, xii : 31. And 
 it is repeated in still stronger terms in the 
 thirty-second verse. 
 
 Q. The withdrawal of the attributes of God 
 from the mind, then, reduces it to hopelessness 
 and despair? 
 
 A. So God hath revealed the heinous nature 
 of this sin. 
 
 Q. But the mystical seven is also revealed in 
 the seven-headed beast — how is this? 
 
 A. The seven heads of the beast are the seven 
 depraved attributes of the devil, when the seven 
 attributes of God have been withdrawn. 
 
 The devil is totally beyond the reach of the 
 love of God or the influence of His attributes, 
 hence his septenary head is the vile attributes of 
 his demoniac nature. 
 
 His attributes (having a spiritual body or an 
 organic form in his angelic state) became the 
 mind to his spirit, and his sin resulted in the 
 total depravity of his attributes ; so mercy could 
 not reach his case ; man's attributes being only 
 disorganized or disconnected through their moral 
 
OF THE WOKD. 151 
 
 relation to the fallen senses, God's mercy could 
 reach his case ; and the Seven Spirits of God, 
 when sought after and obtained, through the 
 archetypal sacrifice, could restore him to Divine 
 favor. 
 
 Q. How is one "possessed of the devil," or of 
 "seven devils," or of "legions? " 
 
 A. By the withdrawal of the controlling spirit 
 or attributes of God, the attributes of man are 
 helpless and have no power to resist the devil ; 
 but if we are under the influence of the Holy 
 Spirit or the attributes of God, we can resist the 
 tempter, and in and through the name of the 
 Archetypal Christ, whom he fears, and who has 
 become our advocate and intercessor, we can 
 drive him from us, or, "resist the devil and he 
 will flee from you." But this must be accom- 
 plished through the name of Jesus. 
 
 Q. The devil, then, is the embodiment of a 
 spiritual form and spiritual attributes, totally 
 depraved ? 
 
 A. This view is correct; and no doubt the re- 
 volt in heaven, by which he forever placed him- 
 self beyond the reach of redemption, occurred 
 very nearly at the time of the revolt of the sons 
 of God on earth. 
 
 Q. Why so ? 
 
 A. Because we read in connection with that 
 revolt that he was cast out into the earth. 
 
 Q. Why do we go to the Book of Revelation 
 to learn the wickedness of the first ages ? 
 
152 MYSTIC NUMBERS 
 
 A. Because revelation is all that is left to in- 
 dicate the character of the wickedness of that 
 age. 
 
 A thousand years of the most horrible revolt- 
 ing sins and -crimes ever committed on the earth 
 are summed up in a single chapter; and had not 
 revelation told us of the heinous nature of the 
 sin, we might wonder at the necessity of the 
 flood; and again, we should forever have been 
 uninformed as to the sin that caused the great 
 Creator to "repent that He had made man." 
 
 Q. What was that sin ? 
 
 A. First, in the act of repudiating and ignor- 
 ing the law of God in reference to marriage, 
 and, secondly, in erecting idolatrous temples and 
 dedicating them to devils. 
 
 Q. Will the Book of Revelation bring the sin 
 out in its untold heinousness if rightly under- 
 stood ? 
 
 A. We think it will ; and the Book of Revela- 
 tion can be clearly explained only, by looking at 
 it from that stand-point. 
 
 Q. Where does the Revelator draw the pano- 
 rama of this age of the world ? 
 
 A. To get a clear view of the facts, let us read, 
 commencing with the sixth chapter of Genesis : 
 "And it came to pass, when men began to mul- 
 tiply on the face of the earth, and daughters 
 were born to them, that the sons of God saw the 
 daughters of men that they were fair ; and they 
 took them wives of all they chose. And the 
 
OF THE WORD. 153 
 
 Lord said, My spirit shall not always strive with 
 man, for that he also is flesh ; yet his days shall 
 be an hundred and twenty years." 
 
 Q. " He also ; " who docs this refer to ? 
 
 A. To the sons of God; they were flesh, and 
 for sin must die as much as others, for the 
 Apostle says, " Death reigned from Adam to 
 Moses, even over them who had not sinned after 
 the similitude of Adam's transgression." 
 
 God then says of them, "He also is flesh;" 
 that is, he was from the earth, as was Adam, 
 being of his posterity, and though the sin of this 
 amalgamation was not just like Adam's sin, it 
 was nevertheless sin, and de<ath must folloAv. 
 
 In order to obtain a clear view of the Apoc 
 alypse, it is necessary to remember that all na- 
 tions, all kingdoms, all people of whatever tribe 
 or tongue, in heaven or on earth, must have 
 rulers; a king, a potentate, a president, or a 
 chief; all the nations that have ever existed 
 have seen this necessitv, and have either chosen 
 such rulers, or have subscribed to their birth- 
 right to power. 
 
 Again, it is an established law, that all rulers 
 are held responsible to the laws of God for the 
 manner in which they govern the people, and 
 that their national character is shown by the 
 actions and transactions of their kings. 
 
 And again, whatever calamity befalls the 
 king or ruler, or whatever heinous offense he 
 commits, is visited also upon the governed. If 
 
154: MYSTrC NUMBERS 
 
 he is conquered, they are conquered ; if he is 
 victorious, they are also victorious. 
 
 We may then rest securely on this fact, that 
 the sons of God must have had a king — a sov- 
 ereign, and he being infallible, the government 
 must have been peaceful and glorious. And as 
 there was no sin in the world at that time, there 
 could have been no sickness or death, hence the 
 government must have been singularly prosper- 
 ous. This may have excited emulation, or even 
 rivalry in other dominions ; and the regard paid 
 to this race of sentient intelligences, might have 
 provoked complaint from other intelligences. 
 We of course do not directly infer that the 
 " accuser of our brethren," as spoken of by the 
 Revelator, had reference to this particular, yet 
 there were complaints made, and accusations 
 brought against the children of God ; and when 
 the devil and Satan were repulsed and driven 
 out of heaven, there were great rejoicings over 
 him, on the account as above remarked. — Rev. 
 xii: 10. 
 
 Q. Who was the king — the sovereign of the 
 race of the pure and holy, who peopled this 
 earth in all its vastness, when it also was free 
 from all curse and pollution ? 
 
 A. We may possibly solve this question by 
 examining the twelfth chapter of Revelation, in 
 all its bearings. In doing so, it will be neces- 
 sary for us to read only a verse or two, and then 
 make the application : 
 
OF THE WORD. 155 
 
 "And there appeared a great wonder in 
 heaven; a woman clothed with the sun, and the 
 moon under her feet, and upon her head a crown 
 of twelve stars." — Rev. xii. 
 
 We \v ill now suppose that we are reading the 
 Book of Revelation, instead of the Book of Mys- 
 tery, and take the woman to be, as she is rep- 
 resented, a woman; and in this relation, the 
 mother of all living. 
 
 She is clothed ivith the sun. There can be no 
 glory so bright as the glory of pure and virtu- 
 ous womanhood. Around her are the tenderest 
 ties of life, the highest honors of heaven. To 
 her every element of greatness among the hosts 
 of the saints on earth, or in heaven, is subsid- 
 iary ; even the plan of redemption found its 
 completeness through woman, and His glory 
 was veiled in her glory, and hence she was 
 clothed with the sun — the light of heaven. 
 
 The moon was under her feet. The moon de- 
 rives its glory from the sun, the child from the 
 mother. The moon, then, became a beautiful 
 representative of her posterity, who were hon- 
 ored by the glory of the woman. 
 
 And upon her head a crown of twelve stars. 
 The crown refers to dominion, and the twelve 
 stars to the period of that dominion. Then if 
 the mystical twelve refers to the duration of 
 time, which is probably twelve thousand years, 
 we can readily understand the comparison. 
 Each star a period of one thousand years, and 
 
156 . MYSTIC NUMBERS 
 
 the woman indissolubly united to the destiny of 
 the race through every period of time. 
 
 Her glory centered in two objects, one the 
 sovereign, who should lead and govern the pure 
 and sinless through the first dispensation of 
 time — four thousand years ; and the second the 
 King immortal, who should lead and govern his 
 people, not only through the typical and gra- 
 cious dispensations of time, but through all 
 eternity. 
 
 Thus clothed with the sun, the woman be- 
 came the center of wonder and surprise ; and as 
 the purposes of God were constantly unfolding, 
 showing that he designed through the- "seed of 
 the woman" to vail himself in humanity, "Lu- 
 cifer, son of the morning," (Isa. xiv: 12) began 
 his meditation of revolt. 
 
 Q. Can an angel sin ? 
 
 A. Most assuredly; the Scriptures give us 
 the facts concerning their transgression : " And 
 the angels which kept not their first estate, 
 but left their own habitation, he hath reserved 
 in everlasting chains under darkness unto judg- 
 ment of the great day." — Jude 6. 
 
 Q. What could tempt an angel ? 
 
 A. A rival, whose exaltation in the scale of 
 being might excel his own. 
 
 Q. What rival had Lucifer ? 
 
 A. The seed of the woman ; to see a being 
 just above the brute, a day-laborer, a substance 
 animated, a man of the earth, earthy, soon to 
 
OF THE WORD. 157 
 
 be the child of God, to bo exalted to royalty and 
 honor, and this, too, through no worthy act of 
 his own, but solely through the election of grace, 
 induced him to rebel. 
 
 Q. Plow can the attributes sin ? 
 
 A. By rebellion. When the attribute, Light, 
 rebelled against the light of the Spirit of God, 
 God's Spirit of light withdrew its brilliancy 
 from the attribute, which left the attribute in 
 the agony of darkness forever. So when the 
 attribute, Mercy, was withdrawn from the asso- 
 ciation, then Satan became a murderer. And 
 when Truth was withdrawn he became a liar, and 
 the father of lies. So with all the seven attri- 
 butes. 
 
 Q. Can the attributes of man sin ? 
 
 A. They can, and this is the unpardonable 
 sin ; it can never be forgiven, either here or here- 
 after. Satan committed this sin, as the first 
 great transgressor, and can never be forgiven ; 
 for the attribute that thus sins (and as there is 
 but one attribute that unites and combines them 
 all, and no one, can act without this combina- 
 tion), then they are all embraced in the one 
 transgression. 
 
 Q. If Love is the uniting nucleus, around which 
 all the attributes rally, how could this attribute 
 sin ? 
 
 A. Just as we have remarked. Love, loves to 
 be supreme in its own exaltation as well as to see 
 others exalted. So this attribute, already having 
 
158 
 
 MYSTIC NUMBERS 
 
 a comprehension of the glory of the woman's 
 seed, fancied that this would eclipse his distin- 
 guished greatness, and determined for a mas- 
 tery, as soon as the man-child reached the throne 
 in glory. 
 
 "And there appeared another wonder in 
 heaven, and behold, a great red dragon, having 
 seven heads and ten horns, and seven crowns 
 upon his heads." — Rev. xii: 3. 
 
 It was truly marvelous to see the change — 
 the wonderful transformation that the rebellion 
 of the seven attributes occasioned. 
 
 These now appeared as seven heads : for 
 Light appeared Darkness ; for Life appeared 
 Death ; for Holiness, Blasphemy ; for Justice, Lust, 
 Murder, Theft ; for Mercy, Revenge, Cruelty; for 
 Truth, Lies, Falsehoods ; and for Love, all the 
 elements of Hate, Anger, Wrath. 
 
 This transformed him into a hideous monster, 
 whose character in all its depth of infamy no 
 language can express — the Great Red Dragon. 
 He "stood before the woman to destroy the child 
 as soon as it was born." 
 
 Q. Did he accomplish his design ? 
 
 A. It appears that he did not, for the man- 
 child became a sovereign and reigned with abso- 
 lute power and in perfect harmony with his duty 
 to God and his governed, and the old serpent 
 kept his- pent-up purposes in check till the man- 
 child was caught up to God and His throne. 
 
 Q. Who was the mother of this sovereign? 
 
OF THE WORD. 159 
 
 A. Probablv Eye, for she was so named be- 
 cause she was the mother of all living, and the 
 eldest son has ever been heir to the throne, and 
 probably this was her first-born. 
 
 Q. Have we any clew to his name? 
 
 A. Only the name of Michael, and this at the 
 time of the great victory in heaven, for the re- 
 volt embraced nearly one-third of the stars or 
 angels of heaven, who were, with the great red 
 dragon, cast out of the glorious habitations of 
 light.— Luke 10-18. 
 
 Q. What reason have we to suppose the 
 mother of Michael was Eve ? 
 
 A. She had a remnant of seed against which 
 the great red dragon directed his war of exter- 
 mination. "He went to make war with the 
 remnant of her seed, which keep the command- 
 ments of God and have the testimony of Jesus 
 Christ." — Rev. xii : 17. This remnant may have 
 been the believers in Christ, as were Abel, Seth, 
 Enoch, and Noah. 
 
 But the term does not imply a single woman, 
 but holy womanhood in its earlier generic sense. 
 Hence, holy womanhood did not fall at the trans- 
 gression of Eve, more than did the sons of 
 God at the transgression of Adam; and woman, 
 which the great red dragon hoped to destroy 
 when the first pair transgressed, remained still 
 clothed with the sun in her native purity, for 
 "a time, times, and the dividing of a time," 
 or nearly to the Noachian deluge. Before this 
 
160 MYSTIC NUMBERS 
 
 time, the number of the dragon's name, or 
 the mark Cain had received, or the idolatrous 
 image tattooed upon the face or hand, became 
 universal, as we have shown, and this was four 
 hundred and six years after the transgression 
 of our first parents, and the time that holy 
 womanhood remained on earth after this period 
 was twelve hundred and sixty years. Now, if 
 the chronology we have adopted is correct, it 
 was sixteen hundred and sixty-six years from 
 the fall to the flood ; then, adding the six hun- 
 dred and sixty-six to the twelve hundred and 
 sixty, we have nineteen hundred and twenty-six ; 
 and by subtracting sixteen hundred and sixty-six 
 from the latter number, Ave have two hundred 
 and sixty years before the fall of man as the 
 period when Michael was translated through the 
 efficacy of the archetypal atonement. At the 
 same time was the war in heaven, and during 
 this period the garden of Eden was planted. 
 By this supposition we learn that human nature 
 may have become worn with years, and the gar- 
 den of Eden fitly became our first parents as a 
 homestead provided for them, that they might re- 
 tire from the wider field of labor, to only dress and 
 cultivate a small but beautiful inclosure, where 
 fruits of the most exquisite flavor, and flowers 
 of the richest tints and sweetest aroma, might 
 cheer their age and crown their ripened years. 
 Q. Do we suppose that our first parents inher- 
 ited decrepitude with their years ? 
 
 
OF THE WORD. 161 
 
 A. Not what might be called decrepitude, but 
 it is a law of nature that time wears upon all 
 terrestrial substances; and as Adam Wcis from 
 the earth, earthy, terrestrial, he also must be 
 subject to the same general law. 
 
 Q. What was the wilderness into which holy 
 womanhood was driven ? 
 
 A. Probably the mountain fastnesses, or the 
 caves and dens of the earth. 
 
 Q. How did she make her journey thither? 
 
 A. By flight. Having dominion over all the 
 fowls of heaven, the wdiole host of the feathered 
 tribe were summoned to bear her to the quiet 
 resting-place where she w r as fed during the 
 prophecy of the two witnesses, twelve hundred 
 and sixty years. — llev. xii : 14. 
 
 Q. Who were those witnesses ? 
 
 A. They were the successors of the man-child, 
 and of their labors and conflicts we shall better 
 understand as we farther investigate the great 
 Babylon. 
 
 Q. How was the victory over the Great Red 
 Dragon celebrated in heaven ? 
 
 A. We read, "And I heard a loud voice, say- 
 ing in heaven, Now is come salvation, and 
 strength, and the kingdom of our God, and the 
 power of his Christ ; for the accuser of our breth- 
 ren is cast down, which accused them before our 
 God day and night." — Rev. xii : 10. 
 
 Q. How could there be "day and night" in 
 heaven ? 
 
 11 
 
1G2 MYSTIC NUMBERS 
 
 A. It does not so positively assert, for "our 
 brethren," to whom this alludes, were those who 
 lived in a world of day and night, and the accuser 
 had circulated slanders against them, which 
 crimes lie asserted that they had committed 
 both day and night. 
 
 Q. How did they overcome the accuser? 
 
 A. By the archetypal blood of the Lamb, which 
 blood had been shed before the world was in- 
 habited by mortals, and this blood, when applied 
 by the Spirit, rendered them the sons of God, 
 that is, children of the eternal Father; and as 
 this covenant embraced Adam and his poster- 
 ity, and not angels, this blood could be thus 
 applied. 
 
 Q. Could the sinless of Adam's race be trans- 
 lated? 
 
 A. Why not? Does sin make humanity any 
 better than holiness? Were not Enoch and 
 Elijah translated? 
 
 JSTow, if the archetypal blood of Christ could 
 be applied to the sanctification of the Spirit, and 
 He, by covenant, had sealed it with his human 
 blood, why could not the work of translation 
 precede his human sacrifice as easily in the case 
 of the sons of God as in the case of Enoch ? 
 
 We read of those who were presumptively the 
 translated ones, as follows: "And they sung as 
 it were a new song before the throne and before 
 the four beasts, and the elders; and no man 
 could learn that song but the hundred and forty 
 
OF THE WORD. 163 
 
 and four thousand which were redeemed from 
 the earth. These are thev which were not de- 
 filed with women, for they arc virgins. These 
 are they which follow the Lamb whithersoever 
 he goeth. These were redeemed from among 
 men, being the first-fruits unto God and to the 
 Lamb. And in their mouth was found no guile, 
 for they are without fault before the throne of 
 God."— Rev. xiv: 3-5. 
 
 Q. Tb,en there were a class of intelligences re- 
 deemed from among men who were faultless ? 
 
 A. It would so appear, and, as we all believe 
 that little children, of all ages of the world, who 
 have died in infancy, were made partakers of 
 the benefits of the sacrifice of Jesus and admitted 
 to realms of glory, so we see no good reason to 
 reject the idea of the translation of this one 
 hundred and forty-four thousand. 
 
 Q. When did this translation take place ? 
 
 A. Immediately before the flood. God with- 
 drew all His elect and His attributes from the 
 earth at the time of the deluge, saving only 
 Noah and those with him in the ark, where the 
 divine attributes tarried during that period of 
 storm and rain, and at its close restored the 
 earth again to its original relations to seed-time 
 and harvest. 
 
 Q. What do we understand by the " flood of 
 water" that the dragon cast out of his mouth 
 after the woman ? — Rev. xii : 15, 16. 
 
 A. The moral stench of the curse he had 
 
164 ■ MYSTIC NUMBERS 
 
 power to produce was too great for uncontami- 
 nated humanity to endure, and he thought he 
 could reach the whole earth with his "flood," 
 but the curse could travel no faster than the 
 success of his armies or sources o.f temptation, 
 which were legionary ; hence he did not reach 
 the "woman in the wilderness" during her stay, 
 or the period of twelve hundred and sixty years. 
 
 Q. Why was the dragon "wroth with the 
 woman? " 
 
 A. Because he could not corrupt holy woman- 
 hood in the first daughters of Eve as he had 
 by temptation destroyed her and her posterity ; 
 and as he had been driven out of heaven by her 
 first son, he feared her second ; and as he sup- 
 posed that the promised King of kings and Lord 
 of lords might spring from this holy womanhood 
 he was wroth, and now turned his attention to 
 the making of humanity as bad as bad could 
 be ; having only " two witnesses " to contend 
 with for twelve hundred and sixty years. These 
 witnesses baffled every effort on his part, and 
 had power to shut heaven that it rained not, 
 and to send plagues on the earth during' the 
 period of their prophecy, at the end of which 
 the holy seed— the one hundred and fourty-four 
 thousand — were permitted to stand with the 
 Lamb on Mount Zion and sing their song of 
 victory over the beast. 
 
 We have now examined the peculiar condi- 
 tion of the world from before the fall to the 
 
 
OF THE WORD. 165 
 
 flood', in one aspect, viz. : Holy womanhood ; 
 and have seen the marvelous goodness of God 
 in preserving His elect of the first-born, and their 
 glory when the conflict was over. We shall re- 
 view the same scene again, under another as- 
 pect, and see the vileness of the same beast in 
 another direction : 
 
 "And I stood upon the sand of the sea, and 
 saw a beast rise up out of the sea, having seven 
 heads and ten horns, and upon his ten horns 
 ten crowns, and upon his heads the name of blas- 
 phemy: and the dragon gave him his power 
 and his seat, and great authority." — Rev. xiii : 1. 
 
 Q. Are the heads of this beast the same as 
 those who were represented to have come down 
 to earth after the conflict in heaven ? 
 
 A. The same in another aspect. Here the 
 dragon gives the beast power, or in another 
 sense the dragon personifies the civil and relig- 
 ious character of fallen humanity, and intro- 
 duces to men a system of idolatry which he de- 
 sires all men to respect, but which is ojDposed 
 by the two witnesses: 
 
 "And I saw one of his heads, as it were, 
 wounded to death, and his deadly wound was 
 healed ; and all the world wondered after the 
 beast." — Rev. xiii: 3. 
 
 This head of the beast was probably directed 
 against the law of marriage, but was repulsed 
 by both the sons of God and the sons of men ; 
 but the wound was finally healed by the intro- 
 
166 MYSTIC NUMBERS 
 
 duction of polygamy, which new phase of moral 
 evil gained ascendency both among the sons of 
 God, and also the descendants of Cain. 
 
 Q. At what time in the history of the world 
 do we suppose this deadly wound was healed ? 
 
 A. Probably six hundred three-score and six 
 years after the fall ; for we read that none were 
 allowed to buy or sell that did not have the 
 Mark, the Image, or the number 666. This 
 event of the universal apostasy of man was so 
 vast in its surroundings that they said, "Who is 
 like unto the beast ? Who is able to make war 
 with him"? — Rev. xiii: 4. W T hen the sons of 
 God, in their associated relations to each other, 
 decreed to take wives of the daughters of the 
 children of men, the consummation of the 
 dragon's power was effected, the rest was only 
 a matter of time. 
 
 " And he opened his mouth in blasphemy 
 against God, to blaspheme his name, and his 
 tabernacle, and them that dwell in heaven." — 
 Rev. xiii : 6. 
 
 Q. What is meant by the tabernacle ? 
 
 A. It was probably ancient temples, or a city 
 erected and dedicated to the great God; and de- 
 clared by the Revelator to be the Holy City, 
 which was trodden under foot forty and two 
 months, or twelve hundred and sixty prophetic 
 years. 
 
 The great power of the beast was exerted 
 against the saints, and for two reasons: First, 
 
OF THE WORD. 167 
 
 the two witnesses, who were the governors of 
 the saints, had taken their position in defiance 
 of the power of the beast, and for twelve hun- 
 dred and sixty years withstood every assault 
 brought against them. It is very probable that 
 one of these witnesses occupied a position on the 
 western borders of the Nile, or where the great 
 Sahara Desert now is, the other on the eastern 
 side of the Red Sea, where the great Arabian 
 Desert now is located. 
 
 These great men had power over the simoons 
 of those deserts, and thereby slew all that at- 
 tempted their overthrow. 
 
 We read in reference to these two witnesses, 
 of their costume and their power : 
 
 "And I will give power unto my two wit- 
 nesses, and they shall prophesy a thousand two 
 hundred and three-score days, clothed in sack- 
 cloth. These are the two olive-trees, and the 
 two candlesticks, standing before the God of the 
 earth. If any man will hurt them, fire proceed- 
 eth out of their mouth and devoureth their ene- 
 mies : and if any man will hurt them, he must in 
 this manner be killed." 
 
 Q. This must have made them very formida- 
 ble enemies, and their destruction to have been 
 a great triumph ? 
 
 A. It is very remarkable of them that they 
 were at length slain, and their dead bodies 
 should be resuscitated, and they in the presence 
 of their enemies ascend into heaven. Their 
 
168 
 
 MYSTIC NUMBERS 
 
 death also is located in " Sodom and Egypt," 
 where also our Lord was crucified, which con- 
 vevs the idea that their locations must have been, 
 as above stated, near .the Nile and Euphrates — 
 near to where Sodom now is, and near or adja- 
 cent to Egypt. They were overpowered, by 
 their enemies, simultaneously. 
 
 "And they of the people, and kindreds, and 
 tongues, and nations, shall see their dead bodies 
 three days and a half, and shall not suffer their 
 dead bodies to be put in graves." 
 
 Q. Their influence, then, as the opponents of 
 the beast, niust have been world-wide ? 
 
 A. It can be better understood in reference 
 to this particular by reading the next two 
 verses: "And they that dwell on the earth 
 shall rejoice over them, and make merry, and 
 shall send gifts one to another, because these 
 two prophets tormented them that dwelt on the 
 earth."— Rev. xi: 10. 
 
 Q. Were their dead bodies on exhibition three 
 years and a half ? 
 
 A. It is generally supposed by commentators 
 and Biblical scholars, that prophetic days are 
 years ; and indeed if it were not so, every year's 
 transaction must have been half untold, or so 
 abridged as to have given only a brief, instead 
 of a history. So much of history, or so many 
 years of history as are found in the Bible, could 
 not have been written only in that manner, 
 making each year a prophetic day. 
 
OF THE WORD. 169 
 
 We read of this beast, in Rev. xiii : 7, that 
 "It was given unto him to make war with the 
 saints, and to overcome them ; and power was 
 given him over all kindreds, and tongues, and 
 nations." 
 
 Q. Who were the saints he overcame ? 
 
 A. Probably the remnant of the sons of God 
 and these two "olive-trees, or candlesticks;" 
 for they were not permitted to fight with carnal 
 weapons, hence their translation became a ne- 
 cessity. 
 
 Q. What was the second beast that came up 
 out of the earth, who had two horns like a lamb, 
 but spake as a dragon ? 
 
 A. It might have been the corrupt example 
 of " Cain, who was of that wicked one, and slew 
 his brother." The descendants of Cain were 
 bloody men and polygamists. These two horns 
 were sufficient to establish his power in unison 
 with the beast before him, who had received the 
 deadly wound and did live. He also erected an 
 image to the beast, and by necromancy, or 
 legerdemain, caused the image to speak, or it 
 may have been done by ventriloquism; at all 
 events it was a deception. 
 
 We have now again passed over the same 
 period, in another aspect, and still we have not 
 discovered all the deep-laid and treacherous de- 
 signs of the founder of Babylon the great ; nor 
 have we spoken of the plagues, nor have we seen 
 the effects of the vials of wrath, or the sound- 
 
170 MYSTIC NUMBERS OF THE WORD. 
 
 ings of the seven last trumpets. All these woes 
 are immediately connected with the antediluvian 
 abominations, and had their fulfillment in the 
 days of other years — in the days when men's 
 lives exceeded five hundred years — and when 
 their sin reached to heaven in regard to its 
 heinousness and abandonment. 
 
 The fourteenth chapter of the Book of Reve- 
 lations gives us another aspect of the same con- 
 flict and victory, with also the warnings and 
 threatening^ of God toward all such as received 
 the mark, or number, or image of the beast; 
 showing the active work of the Holy Spirit or 
 the Seven Spirits of God during all this cor- 
 ruption and sin. To this let us now direct our 
 attention. 
 
CHAPTER XV. 
 
 The Angel Preacher — The Covenant with Noah — 
 Noah's Faith — The Book of Job — What it Teaches 
 — The two Witnesses — The Holy City Trodden 
 under Foot — Rome not Babylon — The One Hun- 
 dred and Forty-Four Thousand — The Four Beasts 
 — The Vials of Wrath — The Great Battle of 
 Babylon. 
 
 HIS chapter (Revelations xiv) calls 
 our attention to the fact that every 
 national calamity is, and must be, 
 prefaced with great anxiety, both 
 from God and his people ; the lat- 
 ter being a channel of the former. 
 We read, "And I saw another 
 angel fly in the midst of heaven, 
 having the everlasting gospel to 
 preach to them that dwell on the earth, and to 
 every nation, and kindred, and tongue, and peo- 
 ple, saying, Fear God, and give glory to him; for 
 the hour of his judgment is come: and worship 
 him that made heaven, and earth, and the sea. 
 and the fountains of waters." 
 
 (171) 
 
172 MYSTIC NUMBERS 
 
 Q. Who do we suppose this angel to have 
 been ? 
 
 A. It was probably Noah, for he was "a 
 preacher of righteousness; " and in this immedi- 
 ate connection of buildyig the ark we are in- 
 formed that "he condemned the world." 
 
 If the knowledge of his works, and why he 
 builded the ark, was world-wide, then his gospel 
 preaching was alike world-wide. 
 
 We read, Gen. vi : 13 : "And God said to Noah, 
 The end of all flesh is come before me ; for the 
 earth is filled Avith violence through them : and 
 behold, I will destroy them with the earth." 
 V. 17: "And behold, I, even I, do bring a 
 flood of waters upon the earth, to destroy all flesh, 
 wherein-is the breath of life, from under heaven; 
 and every thing that is in the earth shall die. 
 But w T ith thee will I establish my covenant ; and 
 thou shalt come into the ark; thou, and thy sons, 
 and thy wife, and thy sons' wives with thee." 
 
 It must be remembered that the population 
 of the earth at this period was vastly great, and 
 that the sins of the nations, and languages, and 
 kindreds of the earth were exceedingly great, so 
 much so that no future age of the world could 
 ever approximate it, or equal it, so daring, so 
 corrupt, so loathsome. 
 
 In the midst of this corruption Noah walked 
 with God, as did Enoch, who preceded him; 
 and being perfect in his generations, God was 
 pleased to warn the world of their approaching 
 
OF THE WORD. 173 
 
 fate, as we see in the fourteenth chapter of Reve- 
 lation. 
 
 Q. Does the picture here given in Revelation 
 accord to the moral condition of the earth, when 
 God commanded Noah to build the Ark ? 
 
 A. Perfectly so ; the earth was corrupt before 
 God, and his awful judgments were no less 
 merited than severe. Every etfort to save had 
 been sought out and improved ; the elect one 
 hundred and forty-four thousand, hid from the 
 face of the serpent twelve hundred and sixty 
 years, must now be released ; the two witnesses 
 must now suffer, the world's jubilee of triumph 
 must now be full, and the patience of the saints 
 must now be rewarded. " Here is the patience 
 of the saints, here are they that keep the com- 
 mandments of God and the faith of Jesus."-^= 
 Rev. xiv : 12. 
 
 Q. How could Noah keep the faith of Jesus, 
 for Jesus was not then revealed to the world ? 
 
 A. Not then revealed ? How strange. If 
 the Messiah's flesh, or vail, was all that the 
 Shiloh possessed, how could he say, "Before 
 Abraham was I am ? " How could he say, " Give 
 me the glory that I had with thee before the 
 world began ? " No, verily, 
 
 "Jesus shall reign where'er the sun 
 Does his successive journey run," 
 
 whether before the flood or since. We also under- 
 stand that his name was called Immanuel, the 
 
174 MYSTIC NUMBERS 
 
 better to associate it with the humanity of man; 
 but he was God manifest in the flesh, and God 
 manifest in the bush, and the God with whom 
 Noah walked, and who also talked with Noah; 
 the same Saviour Jesus, upon whose shoulder 
 rested the covenant of grace. Immediately with 
 this condition of things a promise is given to 
 those who die in the Lord from that period on, 
 their works should be awarded to them even 
 after death: "Blessed are the dead who die in 
 the Lord from henceforth : yea, saith the Spirit, 
 that they may rest from their labors ; and their 
 works do follow them." 
 
 It is probable, however, that the only written 
 word, that had the title to inspiration at this 
 period, was the book of Job. It is, also, more 
 than a probability that this book was saved in 
 the ark with Noah, for it refers to an age that 
 must have been antediluvian. 
 
 Q. How so ? 
 
 A. Before God revealed his name to be Jeho- 
 vah, the book of Job must have been written ; 
 for this appellation is not found anywhere in the 
 book, though in more tlian thirty places he is 
 called Shaddai — God Almighty. Then, again, 
 the book of Job is of apparently Hebrew origin, 
 yet there are so many strange words of some 
 other language that leaves the impression upon 
 the mind of the reader that no immediate anal- 
 ogy exists between it and post-diluvian times. 
 It is also seen that he knew nothing of Israel, 
 
OF THE WORD. 
 
 175 
 
 or of Sinai, or of God's chosen people, hence he 
 certainly must have been a Gentile, and not a 
 Jew. He delineates a character of life, man- 
 ners, and habits that are universal and common 
 to all places. He portrays Egypt with its 
 Pyramids, he describes the mining art of Phoe- 
 nicia, he mentions the caravans of the wander- 
 ing nations, the excessive heat of the tropics, 
 and the icy regions of the north. 
 
 His friends might have made a strong point 
 by adverting to the flood, but not a word of it 
 do we see. But in the absence of this we have 
 strange un-Hebrew traditions and mythologies, 
 announcing the giant's war, Orion imprisoned, 
 and the dragon wounded. This, and its refer- 
 ence to the sons of God, convey very clearly the 
 impression that it was written in antediluvian 
 ages, because it speaks of a time when " the sons 
 of God came to present themselves before the 
 Lord, and Satan came also among them." — 
 Job i : 6. 
 
 If Satan went up with the sons of God, it must 
 have been at a time when the sons of God were 
 uninfluenced by his presence, and also at a time 
 when sinful man was trying to ascend to heaven 
 by works of righteousness. Job was, no doubt, 
 as good a man as could at that time be found 
 among the fallen of Adam's posterity outside of 
 the lineage ; and by God's suffering the tempter 
 to try him by terrible calamity, he established 
 three things, viz. : 
 
176 MYSTIC NUMBERS 
 
 1. That God could save his people from fall- 
 ing even when all others cast them off. 
 
 2. That the possessions of worldly goods and 
 honors are not the reasons why his people love 
 him; and, 
 
 3. That worldly calamities are no evidence 
 of a depraved heart. 
 
 The Lord justified Job in his integrity, though 
 not in the estimate he placed upon God's own 
 character and purposes. 
 
 Q. What other reasons have we to believe that 
 the book of Job was written before the flood ? 
 
 A. The singular fact that neither he nor his 
 friends refer to the ten commandments or to 
 any code of laws, save love to God. Job dis- 
 claims worshiping any idol, or being in any man- 
 ner recreant to his marital vow. — Job xxxi: 1-40. 
 
 Job must have been informed as to the cove- 
 nant of promise made to Adam, for he declared 
 his faith to be in God, that even after "worms 
 had destroyed his flesh " he should behold God 
 in the possession of purified humanity: "For I 
 know that my Redeemer liveth, and that he 
 shall stand at the latter day upon the earth." 
 Job xix : 25. 
 
 Q. The antediluvians, then, possessed the 
 knowledge of the promised Messiah ? 
 
 A. Undoubtedly ; this was the theme of 
 Enoch's and Noah's preaching, as well as the 
 two witnesses who prophesied twelve hundred 
 and sixty years, clothed in sackcloth. 
 
OF THE WORD. 177 
 
 The multitude and magnitude of events, so 
 fearfully apparent, a short time prior to the 
 flood, is indeed overwhelming, and the picture 
 drawn by the Revelator gives us no exaggerated 
 idea of the crimes and blasphemies, the untold 
 apostasy and pollution of this God-forsaken race. 
 
 Q. Where was the Holy City, spoken of by 
 the Revelator, that was trodden under foot forty 
 and two months (twelve hundred and sixty 
 years) located ? 
 
 A. This city was perhaps a continuous as- 
 semblage of temples dedicated to God by the 
 sinless children of Adam, or the sons of God, 
 and may have extended along the Nile from 
 El Kanark, or Thebes, to the Mediterranean Sea, 
 several hundred miles, and w r as undoubtedly the 
 grandest association or collection of architec- 
 tural display that has ever appeared upon the 
 earth. 
 
 The magnitude of this ancient city should 
 merit more than a passing notice. The learned 
 Doctor Pocock, after examining these ruins of 
 the u city of a hundred gates," remarks in ref- 
 erence to its overthrow, "the date of whose de- 
 struction is older than the foundation of other 
 cities, and the extent of whose ruins, and the 
 immensity of whose colossal fragments still offer 
 so many astonishing objects, that one is riveted 
 to the spot, unable whither to direct the step, or 
 fix the attention." 
 
 Another writer remarks : " The glory of 
 12 
 
178 MYSTIC NUMBERS 
 
 Thebes belongs to a period prior to the com- 
 mencement of authentic history. It is recorded 
 only in the dim lights of poetry and tradition, 
 which might be suspected of fable did not so 
 many mighty witnesses remain to their truth." 
 
 Champollion, in his work on Hieroglyphics, 
 remarks, "That the magnificent ruins of El 
 Kanark, El Uksur (by some writers called 
 Canarc and Luxor), and Medinet Abu, are the 
 remains of the hundred-gated Thebes, the ear- 
 liest capitol of the world, can not be doubted." 
 
 The distance of these ruins, according to the 
 French measurement, from the Mediterranean 
 Sea on the north, extends eight hundred and 
 fifty (850) miles, and from Elephantine on the 
 south two hundred and twenty-five miles. This 
 also agrees with the measurement of Herodotus. 
 
 Q. But is not this also the place where the 
 great Babylon was located ? 
 
 A. The same place precisely ; for the Holy 
 City was trodden under foot forty and two 
 months. • 
 
 When the great Red Dragon had obtained 
 partial supremacy, four hundred and six years 
 after the fall of man, or the transgression of our 
 first parents, these altars, these temples, this 
 city, was re-dedicated to Diobolus, and thereby 
 the " Holy City" was trodden under foot twelve 
 hundred and sixty years, or to the time of the 
 flood. 
 
 Q. This must have been a great city, indeed, 
 
OF THE WORD. 179 
 
 if it extended from El Kanark to the Mediter- 
 ranean Sea ? 
 
 A. Immensely so; for the Revelator justly 
 calls it Babylon the Great; and it may truly be 
 said that there never was before it a city so 
 vastly great, nor will there ever be another city 
 that can compare with it in magnitude and pop- 
 ulation. 
 
 Q. Do not some writers call Rome the great 
 city of Babylon ? 
 
 A. Most assuredly they do; but the analogy 
 between Babylon (as the Holy Bible has given 
 it) and Rome is scarcely as reasonable as it 
 would be to suppose that Dunkirk, X. Y., was 
 London or Pekin. The Revelator heard and 
 declared the number of the horsemen, or cavalry, 
 in the grand army that marched across the 
 great Desert of Arabia to the battle of the great 
 God, and the number was two thousand mill- 
 ions. — Rev. ix: 13-21. 
 
 We get some idea of the greatness of this 
 sanguinary conflict, by reading Rev. xvi : 17-21. 
 
 Q. What facts do we farther learn, by reading 
 the fourteenth chapter of Revelation ? 
 
 A. We learn that God was then gathering his 
 redeemed — the first-born — the elect who had 
 been hidden from the face of the serpent twelve 
 hundred and sixty years. They were only a 
 handful — a little flock, a remnant who had kept 
 the word of " His testimony," and of whom the 
 world was not worthy, for they were without 
 
180 
 
 MYSTIC NUMBERS 
 
 fault before the throne of God. This one hun- 
 dred and forty-four thousand were a part of the 
 first-fruits of the plan of redemption. 
 
 Q. What are we to understand by the term 
 first-fruits ? — Rev. xiv : 4. 
 
 A. The plan of redemption could not be com- 
 plete unless the humanity of man could be im- 
 mortalized. This corruptible or earthly form 
 could not be deified unless honored of Deity, and 
 this necessitated the covenant seal, the arche- 
 type and type, sealed by the blood of the eter- 
 nal covenant, and the promise of God to man in 
 giving to him the Immanuel. When this cove- 
 nant had been established in the courts of glory, 
 its application became not only an expectancy, 
 but a Divine purpose. 
 
 And, as the sons of God had valiantly with- 
 stood the trial of their faith in God's promises, 
 they were considered worthy of immortality and 
 endless glory. The application, then, of the 
 blood of the promised Messiah to the unfallen 
 humanity of Adam's posterity resolved itself 
 into the first-fruits of that atonement, which was 
 the translation of the remnant of the "woman's 
 seed." (See Heb. 12, 22, 23.) 
 
 This translation of the " Church of the first- 
 born " may have embraced a vast number, abun- 
 dantly sufficient to fill the places of all the re- 
 volting angels, a holy assemblage, and this may 
 have occurred simultaneous with the war in 
 heaven, also the cessation of the multiplication 
 
OF THE WORD. 181 
 
 of the sons and daughters of God on earth, 
 and this may have tempted those not chosen 
 to fill the places made vacant in heaven by 
 the revolting angels, to marry the daughters 
 of the children of men. Still God reserved the 
 one hundred and forty-four thousand (as he did 
 the seven thousand in the days of Elijah) as 
 the representatives of the twelve tribes of Israel, 
 or the twelve thousand years of time, till near 
 the time of the world's overthrow — the flood. 
 
 Every possible manifestation of God's abhor- 
 rence to the beast, the mark, or the image is now 
 most visibly manifest. The angel flies through 
 the midst of heaven, declaring that "If any man 
 worship the beast and his image, and receive 
 his mark in his forehead or in his hand, the 
 same shall drink of the wine of the wrath of 
 God, which is poured out without mixture into 
 the cup of his indignation ; and he shall be tor- 
 mented with fire and brimstone in the presence 
 of the holy angels and in the presence of the 
 Lamb."— Rev. xiv : 9, 10. 
 
 And another lesson we may learn from this 
 chapter, and that is, that it required the sacri- 
 fice of human life to resist this Satanic power. 
 
 Q. The earth at this time must have been 
 full of violence ? 
 
 A. It could not have been more so, for the 
 voice from heaven declares that the harvest-field 
 is fully ripe, and that the angel should thrust 
 in his sickle and cause the earth to be reaped. 
 
182 MYSTTC NUMBERS 
 
 And another angel gathered the clusters of 
 grapes of the whole earth, and had the wine vat 
 filled to overflow by the great source of the 
 drunkenness of " the mother of abominations." 
 
 Q. What do we learn from the fifteenth chap- 
 ter of Revelation ? 
 
 A. We learn from this chapter that the Seven 
 Spirits of God are about to be withdrawn from 
 that portion of the earth that they had fashioned 
 for man, and the results that must follow, viz : 
 " The seven last plagues." 
 
 Here is an emblem of the last and final gather- 
 ing of the entire Church of God : for this 
 "remnant" is now gathered to the transparent 
 shores of the sea of glass mingled with fire, to 
 await the awful doom of the great city of Baby- 
 lon — to the "Armageddon" — the "mountain of 
 the Gospel." 
 
 Q. Who are the "four beasts" and the "four 
 and twenty elders " that we read of in Revela- 
 tion, one of which gave to the " seven angels the 
 seven golden vials full of the wrath of God ? " 
 Rev. xv : 7. 
 
 A. The four beasts, or as some render it, the 
 four living creatures, may refer to man in his 
 pure and sinless state, and may have had for 
 each separate part a representative character. 
 
 1. Man as a spiritual organism. 
 
 2. Man in relation to the attributes. 
 
 3. Man in relation to the senses; and, 
 
 4. Man with a human body. 
 
OF THE WORD. 183 
 
 This division in man's mysterious form is self- 
 evident and easy to understand. 
 
 Christ, having assumed man's nature, may 
 have personified these representatives, and hence 
 the four parts, called beasts, or living creatures 
 connecting with and constituting a human body, 
 may have been thus represented before the 
 throne. The twenty-four elders may have been 
 the twelve representatives of the Typical Dis- 
 pensation, as were the twelve tribes of Israel, and 
 the twelve representatives of the Gracious Dis- 
 pensation, as were the twelve apostles who were 
 chosen by our blessed Saviour. The representa- 
 tives of the two dispensations united constituted 
 the twenty-four elders. 
 
 Q. But these four beasts fell down before the 
 throne and worshiped God ? 
 
 A. That is the reason why we think them to 
 be representative characters of man. The Holy 
 Word, in all its bearings, has to do with man. 
 Man is its central sun and its majestic surround- 
 ings, God in man and man in God. "I in you 
 and you in me." 
 
 The prostration of the four faculties or proper- 
 ties in man before the throne illustrates the effect 
 of sin in his fallen nature, it brings down the 
 noblest of God's creatures to dust and ashes. 
 And then man is identified with all God's doings, 
 and each individual property in his mysterious 
 organism holds its relation to God, and must 
 accord to the cup of suffering, of which we all 
 
184 MYSTIC NUMBERS 
 
 must drink ; and man must give the vial of God's 
 grieved Spirit to each and to all who drive that 
 Spirit away, "Warning every man, and teaching 
 every man in all wisdom, that we may present 
 every man perfect in Christ Jesus." 
 
 " The saints shall judge the world." "And 
 one of the four beasts gave unto the seven angels 
 seven golden vials full of the wrath of God, who 
 liveth forever and ever." — Rev. xv : 7. Hence 
 a harmony existed, even in heaven, when Bab}'- 
 lon the Great drank the bitter cup of God's 
 wrath. 
 
 Q. What do we learn from reading the six- 
 teenth chapter of the Book of Revelation ? 
 
 A. We learn from this chapter the effect the 
 withdrawal of the attributes of God would pro- 
 duce in the moral, as well as in the natural world. 
 The first vial was poured out upon the earth, for 
 the moral character of the world was indeed 
 loathsome. Marriage was almost universally 
 ignored; Noah, only, and his sons found favor 
 with God ; less, indeed, than ten righteous per- 
 sons of Adam's fallen posterity remained upon 
 the earth. Drunkenness universal. Idolatry the 
 only religion. Blasphemy honored, and earth a 
 brothel. We should remember that the safe- 
 guards of the attributes of God, are like to gates 
 that hinder the floods from rushing upon our 
 dwellings with irresistible destruction, and that, 
 when withdrawn, the maddened waters rush on 
 with terrific force, carrying destruction and dis- 
 
OF THE WORD. 185 
 
 may in every new-made channel. So with the 
 vials of wrath. When the attribute, Holiness, 
 had withdrawn his health-giving power from 
 the atmosphere, those who breathed the tainted 
 air were diseased, a grievous sore fell upon all 
 who had received the mark of the beast or the 
 number of his name. 
 
 Q. What effect did the contents of the second 
 vial produce ? 
 
 A. The second withdrawal was to take from 
 the waters of the sea its life-giving property, 
 which resulted in the death of every living 
 creature in the sea : " And the second angel 
 poured out his vial upon the sea, and it became 
 as the blood of a dead man; and everv living 
 soul died in the sea." — Rev. xvi : 3. 
 
 Q. Do we understand that the seven last seals 
 broken, the seven last trumpets, the seven vials, 
 all refer to the withdrawal of the attributes of 
 God from the world ? 
 
 A. The world, and things therein, are kept 
 and preserved by the power that formed them. 
 If the attributes of God formed the various 
 combinations that have changed this world from 
 chaos to its present animated state, then the 
 withdrawal of this power would be equivalent to 
 the judgments of God; and if these attributes 
 are at labor for man in view of his restoration 
 to God, and to glory, when they withdraw from 
 their moral work, evils of the most direful char- 
 acter must follow. In the first vial, let us sup- 
 
186 MYSTIC NUMBERS 
 
 pose that Holiness, being that power to the mind 
 of man that exhorts to rectitude of conduct, is 
 to be withdrawn. It no longer warns, reproves, 
 intercedes. Man is thereby left to the powers 
 that control totally depraved attributes. The 
 result and effect must be upon those who by 
 flagrant sin had driven this attribute away ; 
 consequently a grievous Sore must fall "upon all 
 who had received the mark of the beast, and 
 upon them who worshiped his image." If a 
 man burns up his house, the result that follows is 
 that he has no shelter from the storm ; if a man 
 takes poison, the result is pain and distress ; so 
 if men drive from them the attribute, Holi- 
 ness, judgments must follow as a natural result. 
 
 Let us now suppose that the second vial is 
 the partial withdrawal of the attribute, Life. 
 Then, if applied to the water, its life-giving rela- 
 tion to creatures must cease ; hence a curse 
 must permeate all the vast depths of the sea, 
 and all animated life hitherto vitalized by the 
 life-power of water must die ; therefore " every 
 living soul died in the sea." 
 
 We will suppose that the pouring out of the 
 third vial is equivalent to the withdrawal of the 
 attribute, Justice, from the rivers and foun- 
 tains of waters. This withdrawal, then, to- 
 gether with the attribute that preceded it, must 
 bring about the calamity spoken of; and thus 
 the waters are being arranged in their chemical 
 relations, shortly to flood the entire world. 
 
OF THE WORD. 187 
 
 Q. What is meant by the angel of the waters? 
 "And I heard the angel of the waters say, Thou 
 art righteous, Lord, which art, and was, and 
 shall be, because thou hast judged thus." 
 
 A. As to each of the Spirits of God, there 
 had been a work assigned to do in creation ; so 
 each of the attributes defended the wisdom of 
 God in the judgments that fell upon the un- 
 godly. 
 
 Here the attribute, or angel of the waters, 
 declares that the blood of God's chosen people 
 had been profusely shed by this murderous city 
 of Babylon, now about to be destroyed ; and the 
 declaration from this angel induced the echo of 
 another angel, or attribute, perhaps, as we have 
 remarked, Holiness, to join with Life in declar- 
 ing the equity of God in thus withdrawing his 
 Spirit from the waters. 
 
 Q. What attribute of God is identical with the 
 pouring out of the fourth vial ! 
 
 A. The attribute, Truth. 
 
 As he had enveloped the sun with the element 
 of light in the fourth day of Creation, so now he 
 pours out his vial upon the sun, and the flames 
 of that luminary penetrate our atmosphere with 
 fearful heat: "And men were scorched with 
 great heat, and blasphemed the name of God, 
 which hath power over these plagues: and they 
 repented not to give Him glory." — Rev. xvi : 9. 
 
 The attribute, Truth, had fixed the bounds of 
 the volume of heat that fell upon our earth from 
 
188 MYSTIC NUMBERS 
 
 the grand luminary of day, and had said to the 
 solar rays, Thus far canst thou go, but no farther; 
 but now he increases the boundary by withdraw- 
 ing his control, and the scorching heat is unin- 
 durable. Morally, the restraining attributes be- 
 ing withdrawn, men blaspheme God though suf- 
 fering excruciating pain. 
 
 Q. Judgments, then, do not always restrain 
 men from sin ? 
 
 A. They never do, unless they come as inter- 
 cessors, and this character they only assume 
 when they become reproofs, not really in their 
 nature judgments. 
 
 Thus good men, like Job, may be terribly af- 
 flicted, and in all the calamity no visible act of 
 displeasure is attached to the suffering ; they are 
 chastisements necessary to our spiritual growth 
 and prosperity, and in no manner represent 
 God's wrath. 
 
 Q. What attribute of the Spirit poured out the 
 fifth vial ? 
 
 A. This was probably the attribute, Light. 
 Up to this time there had remained, even in 
 polluted Babylon, the intercession of moral light, 
 for all the attributes of God are intercessors, 
 but now this intercessor is withdrawn from the 
 seat of the beast — from the great Babylon — and 
 as a result the darkness of despair falls ui3on 
 it: "And the fifth angel poured his vial out 
 upon the seat of the beast ; and his kingdom was 
 full of darkness ; and they gnawed their tongues 
 
OF THE WORD. 189 
 
 for pain, and blasphemed the God of heaven 
 because of their pains and their sores, and re- 
 pented not of their deeds." — Rev. xvi : 10-11. 
 
 Immediately following this plague the sixth 
 attribute of God, viz. : Mercy, is withdrawn, and 
 the great river Euphrates is dried up that another 
 woe might come upon doomed and polluted 
 Babylon : 
 
 "And the sixth angel poured out his vial 
 upon the great river Euphrates ; and the water 
 thereof was dried up, that the way of the kings 
 of the east might be prepared." — Rev. xvi : 12. 
 
 Q. What is meant by preparing the way of 
 the kings of the east ? 
 
 A. We can better understand it by reading 
 of the same design under the figure of the seven 
 trumpets. — Rev. iv : 13-16. "And the sixth 
 angel sounded, and I heard a voice from the 
 four horns of the golden altar which is before 
 God, saying to the sixth angel which had the 
 trumpet, Loose the four angels which are bound 
 in the great river Euphrates. And the four 
 angels were loosed which were prepared for an 
 hour, and a day, and a month, and a year, for to 
 slay the third part of men. And the number of 
 the army of the horsemen were two hundred 
 thousand thousand : and I heard the number of 
 them." God had designed that great Babylon 
 should receive her just deserts, so that all succeed- 
 ing ages might fear to fight against him who made 
 the heavens and the earth, the sea, and the fount- 
 
190 MYSTIC NUMBEES 
 
 tains of waters; so he withdrew the attribute, 
 Mercy, and at once the rival spirit of rapine and 
 of war revealed itself, and, as if propelled by 
 some irresistible power, marshaled to fight 
 against Babylon a cavalry force of two thou- 
 sand million. 
 
 Babylon is now to be the center of carnage 
 and of death, and as a fitting rebuke upon crea- 
 tures totally depraved both in their senses and 
 attributes, God calls for the fowls of heaven to 
 come to the world's great carnivorous festival. 
 
 Connected immediately with the pouring out 
 of the sixth vial, we read : "And I saw three 
 unclean spirits like frogs come out of the mouth 
 of the dragon, and out of the mouth of the beast, 
 and out of the mouth of the false prophet. For 
 they are the spirits of devils, working miracles, 
 which go forth unto the kings of the earth and of 
 the whole world, to gather them to the battle of the 
 great day of God Almighty." — Rev. xvi: 13, 14. 
 
 When Mercy is withdrawn, devils can do 
 wonders ; but they are now preparing for the 
 terrific slaughter that preceded the dreadful 
 deluge. 
 
 Q. To what attribute does the seventh vial 
 allude ? 
 
 A. To the only remaining attribute of God, 
 and the grand center of them all, namely, Love. 
 This Divine intercessor lingers long at the door 
 of the human mind, and can only leave w T hen 
 all the others are withdrawn. Nothing that 
 
OF THE WORD. 191 
 
 God had revealed, no judgment he had inflicted, 
 no terror he had threatened, had for a mo- 
 ment forestalled the corruption of the great 
 Babylon, or received the least attention ; and 
 now her sins, mountain high, come up before 
 God, and his pleading, interceding, and beseech- 
 ing attribute, Love, is withdrawn from the 
 doomed city ; but not even now, till he had 
 gathered the spotless of earth to the gospel 
 mountain, Armageddon. We read, "Blessed is 
 he that watcheth and keepeth his garments, lest 
 they see his shame. And he gathered them 
 together into a place called in the Hebrew tongue 
 Armageddon." — Rev.- xvi : 15, 16. 
 
 The attribute, Love, is now withdrawn from 
 the atmosphere, and there are no longer the har- 
 monies of musical sound, penetrating this ele- 
 ment in heavenlv cadences. 
 
 No longer the voice of praise, of jo} r , of rap- 
 ture, as was heard by the shepherds on the 
 plains of Judea, no glory to God in the highest, 
 but a voice in heaven declares, "It is done." The 
 cup is full, the attributes are withdrawn, the 
 convulsions of nations and nature must now 
 overwhelm the world with awe. 
 
 Q. Do the same results follow in the three 
 different aspects, namely : The Seals, the Trum- 
 pets, the Vials? 
 
 A. As nearly so as could be reasonably ex- 
 pected ? 
 
 To get their resemblance and the result that 
 
192 MYSTIC NUMBERS 
 
 would follow the withdrawal of the attributes as 
 they appear in the arrangement of Creation, let 
 us look at them in their order and apply them, 
 and then Ave can get the answer. 
 
 First, Holiness. See the effect of the opening of 
 the first Seal. Revelations, fifth chapter to the 
 fifth verse of the eighth chapter. 
 
 Then look at the sounding of the first Trumpet. 
 Revelations, eight to eleven, including six verses 
 of the eleventh chapter. 
 
 Then the first Vial. Revelations, fifteenth and 
 sixteenth chapters. 
 
 Then take the attribute, Life, for the second, 
 and read the results as before in the chapters 
 mentioned. 
 
 Then take Justice, then Truth, then Light, then 
 Mercy, then Love. Now apply the results of this 
 withdrawal, and you have the wrath of God. 
 "If we forsake him, he will forsake us." 
 
 Q. How do the seven seals harmonize with 
 this idea? 
 
 A. Let us see. The first seal presents to our 
 vision, Rev. vi : 2, a white horse with a rider, who 
 had a bow, and a crown, "and he went forth 
 conquering and to conquer." 
 
 Holiness is a crown of glory, and in it is the 
 bow of promise : " He that is holy, let him be 
 holy still." "Without holiness shall no man 
 see the Lord." The withdrawal of this attri- 
 bute from the earth would be the cessation of 
 the offered crown and the promised glory. 
 
OF THE WORD. 193 
 
 The second seal, when opened, took peace from 
 the earth. "They should kill one another." 
 
 The attribute, Life, withdrawn, death must 
 follow. 
 
 The third seal presented the balances, hence 
 may fitly allude to Justice, which, if withdrawn, 
 must result in the absence of all that is just and 
 right on the earth. 
 
 The fourth seal brings out the figure of death, 
 and hell follows in his train. The Truth of 
 God hath declared that in the " clay thou eatest 
 thereof, thou shalt surelv die." "Death and 
 hell followed with him." Hence the attribute, 
 Truth, ma.y be the allusion, its withdrawal the 
 consequences. 
 
 The fifth seal being opened, we behold the 
 souls of those beheaded for Jesus' sake, the robes 
 given to them, and the promise made. 
 
 Here is light on the spiritual condition of the 
 souls of men, and this light still is lingering and 
 shining for others. If taken from the earth, all 
 would become darkness. Hence the attribute, 
 Light, may have been represented by the open- 
 ing of the fifth seal. 
 
 At the opening of the sixth seal, great conster- 
 nation follows. The stars of heaven fall, the 
 heavens depart as a scroll, men hide them- 
 selves, are afraid of the wrath of the Lamb. 
 This may very properly allude to the with- 
 drawal of Mercy. 
 
 This attribute of the Spirit, or this spiritual 
 13 
 
194 MYSTIC NUMBERS 
 
 attribute, fortifies our attributes against the 
 wiles of the devil ; and if withdrawn, terror and 
 dismay must come upon us. 
 
 We now come to the number of the woman's 
 holy seed, who had fled into the wilderness, and 
 had been preserved from the power of the beast 
 and dragon for twelve hundred and sixty years, 
 viz. : the sealing of the one hundred and forty- 
 four thousand, their exaltation to glory, their 
 place before the throne of God, and their eternal 
 freedom from hunger, want, or dismay ; and then 
 the seventh seal is opened. 
 
 This is the attribute, Love. The Revelator 
 gives no other result than "silence." There 
 may not be in the opening of these seven 
 seals any direct allusion to the withdrawal of 
 their sustaining power, but simply the bringing 
 out of the attributes themselves, that we may see 
 their relation to the moral as well as the natural 
 world ; their relation to mind as well as matter. 
 
 We have now arrived at the last dreadful 
 tragedy before the flood, the seventeenth chap- 
 ter of Revelation. 
 
 In this chapter we have a clear and painful 
 view of the character of the doomed city of 
 Babylon. Can there be a darker picture drawn 
 of living intelligences this side of hell ? Can it 
 be honestly written upon the cathedrals of 
 Rome, "Mystery, Babylon the Great, the 
 Mother of Harlots and Abominations of 
 the Earth"? 
 
OF THE WORD. 195 
 
 Was she the mother, the origin of harlotry ? 
 
 Was there no abomination in the earth when 
 God determined to destroy every creature in 
 whom is life? When he repented that he had 
 made man ? 
 
 Did Catholic Rome ever repudiate the bands 
 of matrimony ? 
 
 Then let us apply this dreadful character to 
 those whom God abhorred and destroyed with a 
 terrible overthrow, and, wherein any church or 
 nation follows this wicked Babylon, in that par- 
 ticular, they are like it, but not Babylon itself. 
 
 Q. Was Babylon destroyed by the flood ? 
 
 A. It does not so appear; and we see a rea- 
 son why it should not so occur ; for had it, the 
 penalty attached to her crimes could not have 
 appeared to others ; nor would the results of 
 her crimes been revealed as their heinous na- 
 ture demanded. 
 
CHAPTER XVI. 
 
 The Duration of the Great Battle — Other Cities 
 beside Babylon Fell — The Carnivorous Festival 
 — The Beast Taken — Satan Bound — Teie First 
 Kesurrection — The Spirits in Prison — Baptism of 
 the Holy Ghost — Prophecy of the Book of Reve- 
 lation — The Ark — God's Attributes resume their 
 Original Relation to Matter — Noah's Folly — 
 Effect of Strong Drink — Babel — Confounding of 
 Language — Abraham — Melchisedec — The two 
 Covenants — Circumcision. 
 
 ERE we look upon the great city, 
 the city of the nations, the city 
 against which an army of horse- 
 men are approaching from the east, 
 from beyond Euphrates, of two 
 thousand million. "The woman 
 thou sawest is the geeat city." 
 What pomp, what delicacies, what 
 odors, what gayeties, what mirth, 
 what boasting. "Who is able to make war with 
 the beast?" Great ships are sailing into her 
 ports, richly laden cargoes are being moored at 
 (196) 
 
MYSTIC NUMBERS OF THE WORD. 197 
 
 her wharves, all nations are enriched by her lewd- 
 ness, and all say, "What city is like unto this 
 great city." A peace has been conquered, the 
 two witnesses are slain. 
 
 Q. How long did the battle of Babylon last 
 before the overthrow of the city ? 
 
 A. The Revelator says that the whole prep- 
 aration of the siege was an "hour, and a day, 
 and a month, and a year." 
 
 We suppose this must have embraced the 
 whole time that the two thousand million troops 
 were marching across the great Arabian Desert 
 to the scene of battle, for it does not appear that 
 the battle lasted over two weeks, "one hour." 
 "For in one hour so great riches is come to 
 naught." — Rev. xviii : 17. 
 
 And, again, we read that Babylon came to 
 naught by the powers that brought about imme- 
 diate destruction: "And a mighty angel took 
 up a stone like a great millstone, and cast it into 
 the sea, saying, Thus with violence shall that 
 great city, Babylon, be thrown down, and shall 
 be found no more at all." — Rev. xviii: 21. 
 
 We have no adequate conception of the hein- 
 ous nature of the sins of this city. 
 
 Every good man was murdered, all devotion 
 to God prohibited, all virtue ignored, all vice 
 and immorality deified. 
 
 Q. Was this terrible battle fought to secure 
 any principle of truth ? 
 
 A. Far from it. The great army that came 
 
198 MYSTIC NUMBERS 
 
 against Babylon was just as corrupt as Babylon it- 
 self, and the only battle cry being, "She hath said, 
 who dares to contend against this great city " ? 
 
 Lust, anger, and revenge propel the great 
 army onward, while God was carrying out his 
 own purposes, to make the city of corruption and 
 blood, the battle-ground of carnage. 
 
 The Revelator in the nineteenth and twenti- 
 eth chapters beholds the mighty Ruler of the 
 world, unfolding his purpose, even the arche- 
 typal Christ, whose name is King of kings and 
 
 LOED OF LORDS. 
 
 Q. Was Babylon the only city that fell at the 
 time of this great battle ? 
 
 A. It Avould seem from the description, that it 
 was not. It reads that the " cities of the nations 
 
 fell" 
 
 All nations had become corrupt, and had re- 
 dedicated the sacred temples erected by the pure 
 sons of God to the beast, who had power to 
 make an image speak. These cities were scat- 
 tered all over the world, and hence their tem- 
 ples were defiled. Balbec, the walls around 
 which still remain of huge dressed rock, thir- 
 teen feet square and sixty feet in length, placed 
 in a wall, as it now appears, twenty feet high, 
 with all its pomp and glory, fell. The mighty 
 structures near the Giant's Causeway fell ; the 
 mighty cities of Palanque and Copan fell, and 
 great Babylon came up in remembrance before 
 God. 
 
OF THE WORD. 199 
 
 But above the smoke of battle God rules su- 
 preme; beyond the purposes of men he leads His 
 armies. 
 
 Now, that the city has fallen, and the almost 
 unnumbered dead are lying unburied, for the 
 Lord fought against both armies, and prevailed, 
 and by great hail-stones slew them; a mighty 
 angel calls "all the fowls that fly in the midst 
 of heaven to gather themselves together to the 
 supper of the great God." — Rev. xix : 17. 
 
 " The beast was taken, and with him the false 
 prophet that wrought miracles before him, and 
 both were cast alive into the lake of fire burning 
 with brimstone, and all the fowls were filled with 
 their flesh."— Rev. xix : 20, 21. 
 
 Q. It would seem, then, that the entire battle- 
 field would have been covered with their bones ? 
 
 A. It is probable that they were washed by 
 the flood into the deep, deep sea, for we read in 
 reference to the resurrection that " the sea gave 
 up the dead that were in it," placing it first, as 
 though the vast host of humanity were there 
 buried. 
 
 Q. How many years was the earth the abode 
 of man before the flood ? 
 
 A. Probably five thousand six hundred and 
 sixty-six years. By this reckoning we have 
 from the fall of our first parents to the flood, 
 sixteen hundred and sixty-six years. Our chro- 
 nology, however, makes it eleven years less, 
 sixteen hundred and fifty-five. 
 
200 MYSTIC NUMBERS 
 
 Q. How long was the dragon, that old serpent, 
 the devil, bound ? 
 
 A. A thousand years. We can not tell 
 whether the years are reckoned by lunar months 
 or not, but probably the years were thus com- 
 puted : twelve lunar months to the year. This 
 would bind Satan till the law was given on 
 Mount Sinai, or nearly to that period. 
 
 Q. When was the first resurrection ? 
 
 A. Probably at the time of the commence- 
 ment of the flood or general deluge. 
 
 It would seem quite reasonable to suppose, 
 from allusions in Scripture to the old world, 
 that the sainted dead had been resuscitated or 
 resurrected. Enoch, the seventh from Adam, 
 prophesied of the Lord coming with ten thou- 
 sand of his saints (Jude xiv), and undoubtedly 
 this occurrence did not long tarry. The Revela- 
 tor saw the King of kings and Lord of lords, 
 with his great host of redeemed, very nearly 
 simultaneous with the terrible battle of the great 
 God. 
 
 If these suppositions are correct, the first 
 resurrection has already past, and this idea con- 
 fused the minds of some, even in the apostles' 
 day, for they asserted that the "resurrection 
 had already passed, and overthrew the faith of 
 some." If Christ, by his death, released the 
 prisoners that were bound, if he preached to the 
 dead that they might be "judged according to 
 men in the flesh," their resurrection at the time 
 
OF THE WORD. 201 
 
 of His, may have been the "rest of the dead," 
 and this embraced the first resurrection, com- 
 pleted. 
 
 This is not the resurrection spoken of by the 
 Saviour and the apostles, for this is yet to come 
 — the second resurrection. 
 
 Q. Who could, then, have been raised from 
 the dead? 
 
 A. All the worthies who had called upon the 
 name of the Lord, and who had believed in the 
 atonement through Christ, from Adam to Noah, 
 perhaps a mighty host. The translation of the 
 one hundred and forty-four thousand, the rem- 
 nant of the woman's holy posterity, preserved 
 of God from pollution and sin in the wilderness, 
 probably occurred at the same time. 
 
 Q. Then who were the rest of the dead that 
 lived not again till the thousand years were 
 finished ? 
 
 A. These might have been the "spirits in 
 prison," spoken of by the Apostle Peter. — 1 Pet. 
 iii: 19, 20. 
 
 Q. Why so ? 
 
 A. The " sons of God," who mingled in un- 
 holy wedlock with the daughters of the children 
 of men, became thereby sinners : " So death 
 reigned from Adam to Moses, even over them 
 who had not sinned after the similitude of 
 Adam's transgression." They, after their sin, 
 may have believed in the great Messiah, who 
 was to come to redeem the world, and dying in 
 
202 MYSTIC NUMBERS 
 
 faith received not the promise, and could not 
 ascend from the grave until Christ had led cap- 
 tivity captive, and released them that were bound 
 in the prison-chamber of death. " The rest of 
 the (redeemed) dead lived not again till the 
 thousand years had expired." Nor does the 
 Revelator say that they lived even then, but it 
 is presumable that these were the saints that 
 rose after the resurrection of Christ, for our 
 Saviour remarks: "Other sheep I have who are 
 not of this fold, them must I also bring, and 
 they shall hear my voice, and there shall be one 
 fold and one shepherd." Christ alone could 
 conquer death and open the prison doors to 
 them that were bound. 
 
 Q. How long was Satan loosed ? 
 
 A. 'To the time, in all probability, that the 
 Holy Spirit descended, on the day of Pentecost. 
 The Revelator saw this as a fire coming down 
 from God out of heaven. This was a sublime 
 and glorious light, as it approached our dark and 
 sin-ruined world, for it even appeared to those 
 who saw it in its blessed effulgence (and the 
 Revelator himself was one that saw it), like a 
 flame of "fire, and it sat upon" each of the 
 apostles, and inspired them. — Acts ii: 3. 
 
 This Spirit drove the devil from his strong- 
 hold of bewitching men, to the atmosphere of 
 discord and of darkness. 
 
 Q. What is the difference between the work of 
 regeneration and the Baptism of the Holy Ghost? 
 
OF THE WORD. 203 
 
 A. In the action of the Spirit in regeneration 
 God's holy attribute, Love, touches our love at- 
 tribute, thereby harmonizing all our devotions 
 with love. From this attribute, then, we joy 
 and rejoice in the hope of the glory of God — 
 this faculty only is inundated by the Spirit, 
 and "we see as in a glass, darkly:" or to illus- 
 trate; we see a person rushing past us on horse- 
 back at high speed, and, from only the knowl- 
 edge we derive and apply to our judgment 
 sense, we may say it is cruel to the beast for 
 that man to ride so fast ; but another person in- 
 forms us that this rider's house is in flames, and 
 his family asleep ; then we no longer say he is 
 cruel to the beast in riding so fast, but we shout, 
 go faster ! go faster ! ! 
 
 In the latter case, all our senses were in- 
 formed of the peril, in the former only our 
 sight. 
 
 Now the baptism of the Holy Ghost was the 
 inundation of all the attributes of the soul wfth 
 the Seven Spirits of God. Hence the earnest- 
 ness of the disciples led others to think that 
 they were full of new wine. 
 
 Q. Did not the apostles find some who were 
 possessed of the devil after the descent of the 
 Holy Spirit ? 
 
 A. There were some who had the power to 
 attach their demoniac natures to the senses of 
 men, and continued to hold that relation till they 
 were cast out by the advancing light of the Gos- 
 
204 MYSTIC NUMBERS 
 
 pel, and it is probable that the gifts of the Holy 
 Spirit ceased to be a necessity at the time that 
 Satan ceased to have power to attach his de- 
 moniac nature to mortals. 
 
 Q. Will Satan ever again have that power ? 
 
 A. Never, while time lasts. Judah's Lion 
 has conquered and taken the field. The Holy 
 Spirit has become vocal in the songs of redemp- 
 tion, and the churches of the living God are mar- 
 shaling their forces to conquer. 
 
 Wow the Spirit needs perform no miraculous 
 display to render his attributes intelligible. 
 The law of the Spirit is now written in the heart, 
 and there the love of God is shed abroad, hence 
 we no longer need the baptism of the Holy 
 Ghost, but the communion of the Spirit in our 
 hearts, whereby we can cry, Abba father. 
 
 Q. To what does the remaining portion of the 
 Holy Scriptures of the Book of Revelation al- 
 lude? 
 
 A. To things to come, to the progress of the 
 Gospel, and the triumphs of grace. To the final 
 judgments of the great day — to the final separa- 
 tion of the righteous and the wicked — to the 
 glorious millennium, when the new heavens and 
 new earth — the new Jerusalem — makes its ap- 
 pearance in the cloudless realms of glory. 
 
 Q. But does not the Revelator say that " fire 
 came down from God out of heaven, and con- 
 sumed them"? 
 
 A. Truly it does, and John the Baptist re- 
 
OF THE WORD. 205 
 
 marks (Matt, iii: 11, 12): "I indeed baptize 
 you with water unto repentance ; but he that 
 cometh after me is mightier than I, whose shoes 
 I am not worthy to bear ; he shall baptize you 
 with the Holy Ghost, and with fire : whose fan 
 is in his hand, and he will thoroughly purge his 
 floor, and gather his wheat into the garner ; but 
 he will burn up the chaff with unquenchable 
 fire." 
 
 "And fire came down from God out of heaven 
 and consumed them." 
 
 Thus we see that the forerunner, John, saw 
 the same fire come down from God out of heaven, 
 before the descent of the Holy Spirit, as did the 
 Revelator when he saw the " things that are." 
 
 Both agree as to the character of "that light," 
 and the results of that wonderful gift. The 
 prophet Isaiah speaks of the same occurrence, 
 after this manner : " For behold, the Lord will 
 come with fire, and with his chariots like a 
 whirlwind, to render his anger with fury, and his 
 rebuke with flames of fire. For by fire and by 
 his sword will the Lord plead with all flesh: and 
 the slain of the Lord shall be many." — Isa. lxvi : 
 15, 16. 
 
 We have now, under the character of Babylon 
 the Great, reviewed the enormous crimes al- 
 luded to in the sixth chapter of Genesis, and 
 have learned that what God has been pleased to 
 call revelation, is indeed revelation ; and in all 
 our investigations thus far have seen no reason 
 
206 MYSTIC NUMBERS 
 
 for believing this to have been the Mystical 
 Babylon, but the real, the corrupt, the abom- 
 inable, the mother of abominations of the earth, 
 the great city of Babylon, and in so doing have 
 spoken of the beast that " was and is not." 
 
 Of the beast that now is, or the Mystical 
 Babylon, our readers are referred to the various 
 authors who have written elaborate volumes 
 upon that topic. 
 
 It does not occur to us that the Mystical Baby- 
 lon belonged to the age of the inspired writers ; 
 hence to synchronize the power that now work- 
 eth in the hearts of the children of disobedience 
 with the character of Babylon the Great, the 
 before-mentioned authors have only to show the 
 analogy between the two, and the proof is irre- 
 fragable. This we believe, has, beyond a doubt, 
 been most ably and conclusively accomplished, 
 for all the allusions point to Rome, as the needle 
 to the pole, but the pole is not the needle. 
 
 We will now pursue our investigation of the 
 Word. 
 
 Q. What was the length, and breadth, and 
 height of the Ark ? 
 
 A. If we now are in possession of the exact 
 distance, or extent, of a cubit, as it was under- 
 stood before the flood, the length of the ark 
 would be five hundred and fifty feet, about 
 thirty-three rods ; the width of the ark ninety- 
 two feet, or about five and one half rods ; the 
 height of the ark fifty-five feet. 
 
OF THE WOED. 207 
 
 Q. Could an ark of that size have held seven 
 of many, and two of all the rest of the species 
 of animals, birds, and insects, "and of every 
 thing that creepeth upon the earth"? 
 
 A. Mr. Hugh Miller, in his Testimony of the 
 Bocks, is very sure that it could not. Eat it 
 must be remembered that prophetic measure- 
 ment may have differed from the real, as much 
 as do prophetic days or years, and as Jehovah 
 (from whose word alone we learn of the flood, 
 and all that pertained to the ark, and to the 
 animals that were saved in the ark) has de- 
 clared it to have been large enough to hold the 
 six thousand and more species of animals, and 
 Noah and his family, together with food suffi- 
 cient for this great host of animated life ; who 
 are we that we should question the dimensions 
 of the ark, or the sizes of the animals saved? 
 
 Q. But how could all the different species of 
 animals have reached their native habitation 
 from the ark ? 
 
 A. This question, involving, as it does, many 
 grave interrogatories, it might be well for us to 
 look at a few of them, before we proceed to the 
 answer. Mr. Hugh Miller remarks: 
 
 "But how are such facts reconcilable with 
 the hypothesis of a universal deluge? The 
 deluge was an event of the existing creation. 
 Had it been universal, it would have broken 
 up all the diverse centers, and substituted one 
 great general center instead — that in which 
 
208 MYSTIC NUMBERS 
 
 the ark rested ; or else, at an enormous expense 
 of miracle, all animals preserved, by natural 
 means by Noah, would have had to return by 
 supernatural means to the regions whence, by 
 means equally supernatural, they had been 
 brought. The sloths and armadillos — little fit- 
 ted by nature for long journeys — would have re- 
 quired to be ferried across the Atlantic to the 
 regions in which the remains of the megathe- 
 rium and glyptodon lie entombed ; the kangaroo 
 and wombat, to the insulated continent that con- 
 tains the bones of the extinct macropus and 
 phalcolomys; and the New Zealand birds, in- 
 cluding its heavy flying quails, and its wingless 
 wood hen, to those remote islands of the Pacific, 
 in which the skeletons of palapteryx ingens and 
 dinornis giganteus lie entombed. Nor will it 
 avail aught to urge, with certain assertors of a 
 universal deluge, that during the cataclysm, sea 
 and land changed their places, and what is now 
 land formed the bottom of the antediluvian 
 ocean, and vice versa, what is now sea had been 
 the land on which the first human inhabitants 
 of the earth increased and multiplied. JSTo 
 geologist, who knows how very various the ages 
 of the several table-lands and mountain chains 
 in reality are, could acquiesce in such an hypoth- 
 esis." " How, we may well ask, had the flood 
 been universal, could even such islands as Great 
 Britain and Ireland, have ever been replenished 
 with many of their original inhabitants ? " 
 
OF THE "WORD. 209 
 
 Dr. Pyc Smith, in reference to this same grave 
 objection to the universality of the deluge, re- 
 marks: "All land animals haying their geo- 
 graphical regions, to which their constitutional 
 natures are congenial — many of them being un- 
 able to live in any other situation — we can not 
 represent to ourselves the idea of their being- 
 brought into one small spot from the polar re- 
 gions, the torrid zone, and all the other climates 
 of Asia, Africa, Europe, America, Australia, 
 and the thousands of islands, their preservation 
 and provision, and the final disposal of them, 
 without bringing up the idea of miracles more 
 stupendous than any recorded in Scripture." 
 Still the Doctor must have known that even this 
 stupendous record is in the Holy Scriptures. 
 
 Dr. William Hamilton remarks : " If I yet 
 find it recorded in the Book of Revelation that 
 in the deluge ' every living thing in which is the 
 breath of life perished, and Noah only remained 
 alive and they which were with him in the ark, 1 I 
 could still believe it implicitly, satisfied that the 
 difficulty of explanation springs solely from the 
 imperfection of human knowledge, and not from 
 any limitation in the power or wisdom of God, 
 nor yet from any lack of trustworthiness in the 
 document given us in a revelation from God, a 
 document given to men by the hands of Moses, 
 the learned, accomplished, and eminently devout 
 Jewish legislator." 
 
 We have now examined the objections to the 
 14 
 
210 MYSTIC NUMBERS 
 
 universality of the flood in part, and now let us 
 examine it in the light of the Seven Spirits of 
 God, and science. The seed of an apple will, 
 when certain other associations assist it, produce 
 an apple-tree ; this tree produces fifteen bushels 
 of apples of a season, of two hundred to the 
 bushel, making three thousand apples. These 
 apples yield, say six seeds each, equal to 
 eighteen thousand seeds. Now all these seeds 
 find their generant, in the single seed that first 
 produced the tree ; nor did that seed alone pro- 
 duce the tree, only from the life power lent it 
 of God. Then if the life power of God retire 
 the life power of all these eighteen thousand 
 seeds to its original representative, no greater 
 miracle would ensue than did in its extension, 
 only in the time allotted to its development. 
 
 We may make something that much resem- 
 bles the seed of an apple, but we can not give 
 it the life power ; then, who can ? We answer, 
 God only ; and as the life power, or Seven 
 Spirits of God, fashioned all matter in which is 
 life, and as this life energy is of God only, he 
 can retire that life from the eighteen thousand 
 seeds to the one generic, and, in so doing, sus- 
 pend the life till the Spirit of God again resus- 
 citates the powers suspended. 
 
 So with the animals. They having been cre- 
 ated of matter, and the life power being of God, 
 when that life power retired to the ark, the rep- 
 resentative beasts and creeping things, from 
 
OF THE WORD. 211 
 
 which the myriad formations sprang, followed 
 that life power to the ark, where the generic 
 seed of every plant and tree in its root and origin 
 had, by the command of God, been gathered for 
 the food of all the animals saved in the ark; 
 the life power of God retiring from matter to 
 the ark, suspended the life of every thing in the 
 earth, air, or water, and " every living thing in 
 which is the breath of life perished " — died. 
 
 As soon, then, as the storm ceased, and the 
 wind passed over the waters, and the atmos- 
 phere drank up into itself the vapor, the mount- 
 ains appeared ; the Seven Spirits of God repro- 
 duced the animated life, till now suspended, and 
 seas were again filled with the teeming mill- 
 ions, the air was again vocal with the fowls of 
 heaven, and the earth moved with animated 
 life. 
 
 Q. Would not this be transmigration ? 
 
 A. No ; it would only be retiring the life of 
 the tree to its original seed, the bird to its first 
 created species, and all the creeping things in 
 like manner ; for if, as we have shown, the crea- 
 tive attributes of God retired to the Noachian 
 ark, then the root of the life of all things that 
 had life must inhere in the same ark, or in the 
 life power of the attributes of God. 
 
 Q. Why was not man resuscitated in the same 
 manner? 
 
 A. Man had sinned, and for his sin alone all 
 the beasts, birds, and fishes, suffered, and to 
 
212 MYSTIC NUMBERS 
 
 save the species to him, and for him in the future 
 revelations of God to man, they were retired to 
 the seven, and to the two of a kind. 
 
 Q. Would not this be a resurrection of the 
 beasts and birds ? 
 
 A. No, not a resurrection, but a resume of 
 life, a resuscitation from unconsciousness to con- 
 scious existence. We read, " Of every clean 
 beast thou shalt take to thee by sevens, the 
 male and his female ; and of the beasts that are 
 not clean, by two, the male and his female. Of 
 the fowls also of the air by sevens, the male and 
 the female; to keep seed alive upon the face of 
 all the earth." — G-en. vii: 2, 3. 
 
 These are here represented as the genitors of 
 all the races on " the face of all the earthy 
 
 Q. Then, Mr. H. Miller's wingless wood hens 
 and heavy flying quails, of JS"ew Zealand, could, 
 when the creative attributes left the ark, be as 
 easily reproduced as they were killed ? 
 
 A. Certainly ; and the long voyages of being- 
 ferried across the Atlantic, be dispensed with. 
 
 It might be profitable for us to investigate 
 this matter still further. The existence of the 
 seed of certain plants in a latent condition, or 
 whether there are seeds in the earth at all, till 
 certain chemical changes have been effected, 
 has been a question easier to ask than to an- 
 swer. Here, to illustrate, we go miles into the 
 forest, and fell a portion of timber, and burn 
 over the ground where it stood, and thousands 
 
OF THE WORD. 213 
 
 of plants, called fire-weed, will spring up from 
 the earth spontaneously. 
 
 Q. What produces these plants ? 
 
 A. The same as produces life in any thing 
 else. The Seven Spirits of God created all the 
 relations, natural and chemical, that exist. The 
 combinations of these produce life ; for all mat- 
 ter, so long as the attributes of God jDervade 
 matter, has bequeathed to it the power of life. 
 Hence ourselves, and every living thing, and 
 tree, plant, and flower, owe their origin to the 
 life power of God, and the chemical affinities of 
 matter, by which life is produced in the lower 
 orders of animals, is as much the creative power 
 of the Spirit as is our own life. 
 
 This combination may exist in the latent, as 
 well as the active state, and may be developed 
 into life by chemical processes; but the author 
 of matter has fixed these laws as perfectly as 
 they are marvelous. 
 
 There are thousands of chemical combinations 
 that produce or develop life, and God is as 
 much the author of that life as he is of the ele- 
 ments that are the unfolding exhibition of it. 
 Hence the fire-weed only existed in latent chem- 
 ical affinities, and was brought forth by the ac- 
 tion of heat upon the decayed vegetable matter 
 of the forest. 
 
 Q. This, then, does not necessitate even a 
 seed, as the root of the fire-weed? 
 
 A. Certainly not; as the life-spirit of God 
 
214 MYSTIC NUMBERS 
 
 pervades all matter, and holds it subject to life 
 under certain affinities. 
 
 We thence learn of the resuscitation of veg- 
 etables and trees ; similar to those engulfed in 
 substances derived from the atmosphere hun- 
 dreds of feet below the surface, when the Seven 
 Spirits of God partially withdrew from matter ; 
 and their appearance is identical with those 
 which were submerged with coal, or rock de- 
 posit from the atmosphere, becoming crystalized 
 or petrified beneath the water. 
 
 Hence the problem is solved, if the attributes 
 of God pervade all matter. 
 
 Q. What do we learn by reading the seventh 
 chapter of Genesis ? 
 
 A. We learn that Noah obeyed God in all 
 things, and, as the attributes of God were with- 
 drawn from the temporal things they had made, 
 that all terrestrial things Avere changed; the 
 elected beasts flock to the ark, the fountains of 
 the deep are broken up, the air and water unite 
 to fifteen cubits above the highest mountains, 
 and all flesh outside of the ark died. "And 
 every living substance was destroyed which 
 was upon the face of the ground, both man and 
 cattle, and creeping things, and fowl of heaven ; 
 and they were destroyed from the earth: and 
 Noah only remained alive, and they that were 
 with him in the ark." — Gen. vii: 23. 
 
 Q. What do we learn from the eighth chap- 
 ter? 
 
OF THE WORD. 215 
 
 A. That when God's purpose had been accom- 
 plished, the attributes resumed their former 
 creative and restorative power, and that the 
 "Lord smelled (or breathed) a sweet savor" 
 upon the various connections, originally estab- 
 lished by his Seven Spirits — the seven attri- 
 butes of God. 
 
 Thus the waters returned to their original chan- 
 nels, the mountains reared their lofty peaks, the 
 rivers assumed their wonted paths to the ocean, 
 and vegetation began its luxuriant growth. 
 
 Q. Were there no changes in the earth's sur- 
 face effected by -the flood? 
 
 A. Perhaps not by the flood, but immediately 
 preceding the deluge there had been great 
 changes and convulsions in the earth. Islands 
 and mountains had disappeared, for God with- 
 drew his attributes from their controlling power 
 over the boundaries they had fixed, and seas 
 and oceans rushed madly on, impelled by fierce 
 volcanoes, and the confused elements submerged 
 whole provinces of rank vegetation, turning them 
 into coal and petrified rock in a moment of time. 
 These and a thousand other evidences remain 
 to tell us of the confusion that every-where pre- 
 vailed when God withdrew the powers that 
 fashioned them for man. 
 
 Thus the assuaged waters left them as they 
 are, but not as they originally were. 
 
 Q. What do we learn in the ninth chapter ? 
 
 A. We learn that the dreadful deluge, which 
 
216 MYSTIC NUMBERS 
 
 had swept the inhabitants of the old world away, 
 had not restored the seven senses in man to 
 purity or perfection. 
 
 The former doings of the race were not forgot- 
 ten, their practices not entirely ignored, nor the 
 vile use of intoxicating drinks abandoned. 
 
 Even Noah became inebriate by the wine from 
 his newly planted vineyard, and his second son, 
 Ham, is placed under the curse of his hoary years. 
 
 Q. What effect does fermented liquors produce 
 upon the attributes ? 
 
 A-. It drives them from their natural abode in 
 the body to the several points of inosculation, or 
 to the ganglia of the special sensation. 
 
 Q. Would not this destroy man's moral re- 
 sponsibility"? 
 
 A. Not wholly so, for the use of alcoholic 
 drinks he could have dispensed with, for he 
 knows the result You leap from the window 
 in a five-story building, y©u are not really respon- 
 sible for the gravity that draws you clown with 
 such rapidity, but you -are responsible for plac- 
 ing yourself under the force of that gravity, so 
 the inebriate may not be ashamed of his drunken 
 debauch while intoxicated, but is not rendered 
 irresponsible thereby, because he brought this 
 condition upon himself. 
 
 Q. Why does a man stagger and fall down 
 when intoxicated ? 
 
 A. Four sevenths of the senses find their 
 nervevcenter in the brain ; three only are diffusive. 
 
OF THE WORD. 217 
 
 These, here connect with the attributes, which 
 permeate the senses and make them morally 
 responsible. If driven, then, from the system to 
 this nerve center, the brain is surcharged with a 
 force not its own, and this force unbalances and 
 intoxicates the cerebrum. 
 
 Q. If the attributes are thus driven to the 
 brain, why does not this produce insanity ? 
 
 A. It temporally produces a species of insan- 
 ity, and does not ever leave the brain in as 
 good condition as it found it; but Divine com- 
 passion has so ordered, that this suicidal attack 
 upon the attributes does not alwa} r s result in 
 insanity, but by frequent abuse in this relation 
 a disease may be produced at the point of inos- 
 culation, and then the man is insane — dies of 
 mania a potu. 
 
 Q. Why is it that so many get drunk so often, 
 yet are apparently sane when not under the 
 influence of strong drink ? 
 
 A. Because three-sevenths of the senses do 
 not inhere in the cerebrum. If in the brain was 
 found the nerve center of the common sensation 
 of feeling, talking, and the judgment sense, the 
 effect must be fatal to the organism. 
 
 Every man who has watched an inebriate has 
 readily observed that the language sense is rather 
 developed than destroyed, when a man is par- 
 tially intoxicated. The operation of the attri- 
 butes, being diffusive when of the nature that 
 inheres in the connection with the common sen- 
 
218 
 
 MYSTIC NUMBEKS 
 
 sation, can not be driven to any center. Hence 
 the language sense, the judgment sense, and the 
 sense of feeling are greatly debilitated, but not 
 intoxicated. 
 
 Q. Are the attributes so ponderous in their 
 nature as to press the organism to the earth 
 when driven to the brain ? 
 
 A. The attributes are as imponderable when 
 in connection with the senses as is the air in 
 which we move, though this element exerts a 
 weight upon us of from fifteen to twenty-two 
 pounds to the square inch. If, then, the head 
 could feel the weight of the atmosphere on a 
 surface of thirty square inches, the aggregate 
 weight upon the neck would be about live hun- 
 dred pounds, which very few persons could carry, 
 but, like the attributes, this aerial substance per- 
 meates the system, and we do not sense the 
 ponderability, but, could we drive out this atmos- 
 pheric substance, and upon the head only try to 
 balance it, it would not be unlike trying to bal- 
 ance the organism, when, by alcoholic drinks, 
 the attributes, that is, four-sevenths of them, are 
 driven to the brain. 
 
 Q. Why is this a sin? 
 
 A. Because God has formed this connection 
 for moral and religious purposes, and when we 
 render this relation inoperative, God is dis- 
 honored; hence the "Woe unto him that giveth 
 his neighbors drink, that puttest thy bottle to 
 him, and makest him drunken also." — Hab. ii: 15. 
 
OF THE WORD. 219 
 
 Q. What peculiar information do we obtain 
 by reading the tenth chapter of Genesis ? 
 
 A. We here learn the generations of Noah 
 and his sons, the rapidity of their increase, and 
 that all the tribes and nations of this multitude 
 spoke but one language. 
 
 Q. What new idea is contained in the eleventh 
 chapter. 
 
 A. We learn in this chapter that the idea of 
 another Babylon (for Babel and Babylon are 
 the same), with a tower so mountain high that 
 no deluge could sweep it away, and one that 
 might last against the wastes of time for- 
 ever, so largely became universal, that already 
 they were at work on the tower — that brick 
 and slime answered the place of stone and mor- 
 tar. 
 
 Hitherto Satan had power to unite the de- 
 praved senses in carrying out every demoniac 
 object that his depraved attributes might sug- 
 gest, but now he was restrained from such power, 
 he was bound a thousand years ; hence the attri- 
 butes could be deranged, that is, their relation 
 to the senses could be so turned around, or dis- 
 united, that east might appear west, north 
 seem to be south, or an idiom convey directly 
 the reverse of its original meaning. Hence the 
 language sense was confounded. They heard 
 the same word that they heard before, but now, 
 the attributes and senses being disjoined, or 
 turned around, it conveyed to them other mean- 
 
220 MYSTIC NUMBERS 
 
 ing, till the whole seven senses had originated 
 as many languages. 
 
 Dr. Thompson, in discoursing on the unity of 
 the race, from the stand-point of, at first, only one 
 language, makes this statement : " The lines of 
 language converge toward Central Asia, and in 
 the far past its many threads can be woven into 
 a small number of strands, which the science of 
 comparative philology may yet succeed in twist- 
 ing together in a single cord, but cautious phi- 
 lologists doubt whether conclusive testimony for 
 or against the unity of the human race will ever 
 be derived from language alone." 
 
 One can easily see that it requires no mirac- 
 ulous power to lose a man as to the points of 
 compass, and surely the judgment sense could 
 as easily be disarranged from the attributes in 
 reference to language, as in the points of com- 
 pass, and this change would involve the neces- 
 sity of seven primitive languages, all of them 
 commencing simultaneously with the building 
 of Babel. 
 
 Dr. Thompson farther remarks : " If there 
 was one primitive language of the race, the 
 Biblical story of the confusion of tongues at 
 Babel would account for the diversity of human 
 speech. But when the trustworthiness of the 
 Biblical narative is under consideration, we 
 have no right to assume the miraculous element 
 as a mode of meeting difficulties that seem to 
 embarrass the narative itself. That it is difficult 
 
OF THE WORD. 
 
 221 
 
 to provide for a normal division of tongues from 
 one primitive root within the period of our re- 
 ceived chronology, must be obvious to any who 
 will reflect upon the elements that enter into 
 the construction and growth of a language." 
 
 By the same reasoning Adam could never 
 have understood any language at all, and the 
 trustworthiness, that is, the truthfulness of the 
 whole record, goes by the skepticism. The 
 " Biblical story " thus reads : " Let us go down, 
 and there confound their language, that they 
 may not understand one another's speech. So 
 the Lord scattered them abroad from thence 
 upon the face of the earth : and they left oif to 
 build the city." — Gen. xi : 7, 8. Now we see no 
 good reason to doubt this truth of God, more 
 than that the Messiah made his appearance on 
 earth, and by the Mystic Numbers the phenom- 
 enon is as easily explained as are occurrences of 
 every-day life. 
 
 This confounding of their language confused 
 all their plans and dispersed them abroad upon 
 the face of the earth, and Babel was left to ruin 
 and decay. 
 
 This eleventh chapter of Genesis closes with 
 the marriage of Abram, afterward called Abra- 
 ham, and their journey to the land of Ur, of 
 the Chaldees, the land of Canaan. 
 
 Q. What do we learn from the twefth chap- 
 ter of Genesis ? 
 
 A. We learn that Abram, by the command 
 
222 MYSTIC NUMBERS 
 
 of God, left Haran, when he was 75 years of 
 age, went to the land of Egypt; and that Sarai, 
 Abram's wife, by judgments upon Pharaoh's 
 house, was restored to him, and then he left 
 Egypt with all that he had. 
 
 Q. What do we learn by reading the thir- 
 teenth chapter ? 
 
 A. That Abram dwelt in Canaan, and Lot 
 in Sodom. That the Lord gave to Abram all 
 the land lying northward, and westward, and 
 southward as far as his eyes could see. He 
 also received the promise of an abundant pos- 
 terity, and removed to Mamre, where he builcl- 
 ed an altar to the Lord. 
 
 Q. What is learned in the fourteenth chapter 
 of Genesis? 
 
 A. The great battles of five kings against 
 four kings, and their capture of Lot, Abram's 
 brother's son. That Abram pursued them and 
 recovered Lot. That Melchizedek met Abram 
 and blessed him in the name of the Most High 
 God, through whose power he had gained the 
 victory over Chedorlaomer. 
 
 Q. What strange conduct do we see in the 
 sixteenth chapter ? 
 
 A. The principles of polygamy advocated by 
 Abram's wife, Sarai. 
 
 Q. Did Sarai do right in offering Hagar to 
 Abram for a wife under the pretense of barren- 
 ness? 
 
 A. Indeed, she did not, nor did Abram in 
 
OF THE WORD. 223 
 
 accepting her proposal ; but as the law and 
 the Gospel must be separated, God chose this 
 method to represent the two covenants. 
 
 Q. What were the two covenants? 
 
 A. The one pertained to earthly things, the 
 other to the heavenly — the one answereth to 
 ritualism, the other to grace — one to Jerusalem 
 below, Ishmael ; the other to the Jerusalem from 
 heaven, Isaac. (Gal. iv: 2-t-30.) 
 
 Q: How old was Abram when Ishmael was 
 born ? 
 
 A. Eighty-six years of age, being fourteen 
 years prior to the birth of Isaac. 
 
 Q. What does the seventeenth chapter of 
 Genesis teach? 
 
 A. The origin of the act of circumcision — a 
 bloody, cruel, and indecent ritual, made neces- 
 sary by the stubbornness of the people to whom 
 it related, and a "yoke of bondage," by which 
 the Jews were to be distinguished from all 
 other nations. To describe this rite of circum- 
 cision would blush the cheek of modesty, 
 although it is still practiced by Jews and Mo- 
 hammedans. 
 
 Q. Has circumcision an allusion ? 
 
 A. It has, as it alludes to the land of Canaan, 
 and is a sign of the covenant to that inherit- 
 ance: "And I will establish my covenant be- 
 tween me and thee, and thy seed after thee, in 
 their generations, for an everlasting covenant ; 
 to be a God unto thee, and to thy seed after 
 

 224 MYSTIC NUMBERS 
 
 thee. And I will give unto thee, and to thy 
 seed after thee, the land wherein thou art a 
 stranger, all the land of Canaan, for an ever- 
 lasting possession ; and I will be their God." — 
 Gen. xvii: 7, 8. 
 
 Hence, the covenant that God made with 
 Abraham was an everlasting covenant, and the 
 land of Canaan an inheritance equally ever- 
 lasting. 
 
 Q. But the Apostle saith that Abraham " re- 
 ceived the sign of circumcision, a seal of the 
 righteousness of the faith which he had, yet 
 being uncircumcised." — Rom. iv: 11. How 
 "could this be, if circumcision was a sign of that 
 covenant which gave to the Jews only an earthly 
 inheritance ? 
 
 A. It must be remembered that all God's 
 promises to man, where covenant blessings are 
 offered, are conditional. Here he offers to Abra- 
 ham the glory of being the father of all the 
 faithful, both of the circumcision and of the 
 uncircumcision, if he would carry out the stipu- 
 lation, accept the sign of circumcision. Abra- 
 ham accepts the condition, and is himself cir- 
 cumcised, and also Ishmael, and all the males 
 that were in his house, fourteen years before 
 Isaac was born. Upon the fulfillment of this 
 stipulation God promised him an heir, even 
 Isaac, with another promise that through this 
 lineage all the earth should be blessed. 
 
 The great Redeemer must appear through 
 
OF THE WORD. 225 
 
 some lineage, and God chose Abraham ; and he 
 again confirmed this promise to him when his 
 faith had been tried in the offering up of Isaac 
 upon the altar as a sacrifice. But the seal of a 
 title is not the sign; circumcision was the sign, 
 faith in God the seal to the inheritance, so far as 
 the promised Messiah related to that covenant; 
 hence, circumcision was a sign of a covenant in 
 the flesh to a portion of land known as the land 
 of Canaan. 
 
 Q. Circumcision, then, was really a national 
 rite — not a religious ordinance? 
 
 A. It was truly a national ritual, and could 
 have no relation, either pro or con, of a moral 
 character, as the male infant was to be just eight 
 days old when this strange ritual or surgical 
 operation was performed, and at such an age 
 moral character has no visible existence. 
 
 15 
 
CHAPTER XVII. 
 
 Moral Law — The Ten Commandments — The Ceremo- 
 nial Law — Polygamy — Legends op the History 
 op Creation — Prophecy — Spiritualism — Typical 
 Dispensation — Sacrifices — Numerals Twelve — Nu- 
 merals Forty. 
 
 UNDOUBTEDLY, Abraham under- 
 stood the sign, because he had 
 conscience and moral character, 
 and obeyed God in this strange 
 request, as also in offering up his 
 son Isaac as a burnt-offering, in 
 faith, and to divine acceptance; 
 but that it had power to change 
 the heart or purify the soul, was 
 as foreign to it then as it is now ; neither cir- 
 cumcision nor uncircumcision will avail any 
 thing, but only a new birth, a new relation to 
 God by faith in our Lord Jesus Christ. 
 
 The moral law knows no act of circumcision, 
 nor does the law of grace; for it is declared that 
 faith in God is alone the method of salvation. 
 (226) 
 
MYSTIC NUMBERS OF THE WORD. 227 
 
 Q. What is the moral law? 
 
 A. The moral law relates directly to tho seven 
 attributes of man, and as love is the controlling- 
 attribute, its relation to the moral law is appar- 
 ent. It reads: "Thou shalt love the Lord thy 
 God with all thy heart, and with all thy soul, 
 and with all thy mind, and with all thy strength, 
 and thy neighbor as thyself." 
 
 Q. If God addresses the moral law to this 
 attribute, this attribute, then, must have the con- 
 trol of all the attributes ? 
 
 A. It certainly has, and the Author of our 
 entire moral nature knew full well of the powers 
 we possess and of the access of his Love attri- 
 bute to ours, in the acceptance of this devotion 
 to him. 
 
 Q. But, if the senses are totally depraved, 
 how can the attributes be reached through them ? 
 
 A. By the power of the atonement of Christ 
 in his archetypal relation to our spiritual organ- 
 ism. Access to the attributes are twofold : 
 first, by the Divine Spirit direct; and, second, 
 through the judgment sense, which embraces all 
 the senses. 
 
 Q. What law, then, refers to the senses, if the 
 moral law refers to the attributes ? 
 
 A. The law of the decalogue, or as is gener- 
 ally known, the law of the ten commandments. 
 
 This law is mostly a law of negatives: "Thou 
 shalt not kill, thou shalt not steal, thou shalt 
 not covet, thou shalt not bear false witnesses," 
 
228 MYSTIC NUMBERS 
 
 etc. The senses being totally depraved, the re- 
 straints of law became necessary (thou shalt 
 not) instead of positive. The law to the attri- 
 butes became positive ("thou shalt love the 
 Lord thy God "), because they were not abso- 
 lutely under the reign of depravity. 
 
 Q. What, then, is the ceremonial law ? 
 
 A. The ceremonial law is the blending of the 
 two laws together, but they could not, even thus 
 blended, make the comers thereunto perfect. 
 " For if there could have been a law given that 
 could have given life, verily righteousness should 
 have come by the law ; " but no law that could 
 be given could affect total depravity, only as a 
 restraint through fear ; not to the sanctification 
 of the soul. The devils are restrained by fear 
 of penalties, but this does not make them bet- 
 ter. — Jas. ii: 19. 
 
 Q. Were all these laws experiments, then ? 
 
 A. No. They were "schoolmasters;" "The 
 law," says the apostle, "was our schoolmaster, 
 to brino- us to Christ." Thev were restraining 
 necessities; but the "law made nothing perfect," 
 the law itself was holy, just, and good, as are all 
 laws emanating from God ; even a law to exter- 
 minate a tribe, or the inhabitants of a city, if 
 it emanates from God, must be a necessity, and 
 the law is therefore holy, just, and good. 
 
 Q. Are there any other laws besides the moral 
 law, the ten commandments, and the ceremonial 
 law ? 
 
OF THE WORD. 229 
 
 A. There is a special system of grace, the law 
 of salvation, which was really the first revela- 
 tion of God, "for it is the end of the law for 
 righteousness," and this law is wholly and only 
 revealed in the covenant of grace. The act of 
 obedience to this law is, faith in the promised 
 Messiah, the offering that eternal love accepted 
 before the world began. This law rcadeth thus: 
 ."If thou shalt confess with thy mouth the Lord 
 Jesus Christ, and shalt believe in thine heart 
 that God raised him from the dead, thou shalt 
 be saved." — Rom. x: 9. 
 
 Q. If the moral law related only to the attri- 
 butes, how does the violation of any other law 
 become sinful ? 
 
 A. The other laws are restraints upon our to- 
 tally depraved senses ; and the penalties at- 
 tached to the violation of these commandments 
 are of a finite character, so far as they relate to 
 human objects. For illustration, the command 
 that says, thou shalt not kill or murder, has a 
 penalty: " He that sheddeth man's blood by man 
 shall his blood be shed." When this penalty has 
 been endured, the law of restraint is satisfied ; 
 but by the connection of the senses and attri- 
 butes, this crime had a moral type, and this 
 moral relation is transferred to the Supreme 
 Court in heaven ; hence the violation of any 
 law of God has a moral responsibility as well 
 as physical. 
 
 Q. Then the law governing marriage, as given 
 
230 MYSTIC NUMBEES 
 
 to Adam, must have had a moral character as 
 well as human? 
 
 A. It undoubtedly had ; but as it was per- 
 fectly obeyed, it received no notice in the Mo- 
 saic account, till the sons of God violated this 
 holy relation, as also did the sons of Cain, and 
 here is the first scriptural allusion to polygamy. 
 
 Q. Why was polygamy tolerated in the first 
 ages of the second dispensation? 
 
 A. For one thousand years before the flood, 
 even from the descendants of Cain, and through 
 the entire career of the antediluvians, this cor- 
 rupt system had received the most hearty in- 
 dorsement. In fact, those who were not guilty 
 of this sin were reduced to the smallest minority 
 before the flood, for we may infer from the teach- 
 ings of sacred history that Noah was the only 
 man that was perfect in his generation. 
 
 Restraining law in this particular had no 
 moral effect whatever, and on, till this and other 
 heinous sins culminated in the destruction of 
 almost an entire world. Shem, Ham, and Ja- 
 pheth, Noah's sons, had lived a hundred years 
 before the flood, and their wives also were well 
 instructed in the habits and character of those 
 with whom the}'' lived. Universal evils, by be- 
 ing of every day's occurrence, growing up with 
 our growth from childhood, lose their heinous 
 nature, and thus it had become the custom of 
 the masses, and they gloried in it. Hence polyg- 
 amy became a part of the depravity of man. 
 
OF THE WORD. 231 
 
 Q. But it would appear to have been neces- 
 sary for God to have positively forbidden this 
 evil ? 
 
 A. All unrighteousness is sin, and as this sin 
 was no more heinous in his sight than other 
 sins, and as God disapproves of all sin, we are 
 inclined to the belief that some code of law did 
 exist, and that this act was positively prohibited, 
 as was idolatry. But it is a fact that in less 
 than five hundred years after the flood, both 
 these evils had so entered into the customs and 
 practices of the vast majority, that the corruption 
 of polygamy was almost universal, and no moral 
 barrier presented itself of sufficient note to make 
 it even a religious test ; hence it passed to the 
 patriarchs and teachers of the law, as we look 
 at original sin, a moral calamity, not a virtue. 
 
 Q. But was it not a sin then as much as it is 
 now ? 
 
 A. Most assuredly it was, but the light of 
 truth had much to eradicate from the totally de- 
 praved senses before a law that would effect a 
 reformation on that point could, with any hope 
 of success, be promulgated. 
 
 Q. Were not the "sons of God," in their trans- 
 gression, polygamists ? 
 
 A. So Dr. Kitto informs us, but he supposes 
 that the sons of God were the worshipers of God, 
 and that the daughters of the children of men 
 were open sinners or unrepentant sinners. If 
 this rendering be true, the worshipers of God 
 
232 MYSTIC NUMBEES 
 
 were the basest men, which illy comports with 
 their title. 
 
 We think, however, that the sons of God were 
 the prefallen race of Adam, that this was their 
 first sin, and that this sin placed them under 
 the condemnation of death; for if Adam's sin 
 caused death to reign, then the sin of his unfal- 
 len children must be equally offensive to God, 
 and should receive the same penalty. ' 
 
 We believe, however, that at no time since 
 the flood has a majority of all the nations coun- 
 tenanced polygamy, and, as Satan was bound 
 for the first thousand years, no united or univer- 
 sal decree could be given in favor of such a 
 practice, and the evils resulting from this "doc- 
 trine of the Nicolaitans, which thing God hated," 
 became apparent to most of the nations of the 
 earth. 
 
 Q. How long did the world's history remain 
 only in legends and traditions ? 
 
 A. About twenty-five hundred years after the 
 fall of man. 
 
 Q. Who wrote the history of Creation ? 
 
 A. By the teaching and power of the SeA^en 
 Spirits of God, Moses was enabled to give the 
 wonderful history. 
 
 Q. How could the depraved senses be so con- 
 trolled as to write a perfect sketch of events and 
 biographies that occurred more than two thou- 
 sand years before the writer lived ? 
 
 A. Writing, as well as prophesying, was an- 
 
OF THE WORD. 233 
 
 ciently a peculiar association with the Spirit, 
 somewhat after the manner of somnambulism, 
 only the one occurred during the wakeful hours, 
 and the other during the hours of sleep. The ful- 
 fillment of the prophecy was a sure test of its in- 
 spiration, though some wicked men prophesied; 
 even Balaam prophesied favorably for Israel, 
 though bribed by an enemy, and an enemy to 
 Israel he proved himself to be afterward, and 
 is called in Scripture wicked Balaam. — 2 Pet. 
 ii : 16. Rev. ii : 14. 
 
 Q. Prophesying, then, w r as accomplished, in 
 ancient times, much after the manner of modern 
 spiritualism ? 
 
 A. Not at all. False prophets were influ- 
 enced by the thrill of demoniac spirit, or by the 
 devil's attaching his totally depraved attributes 
 to man's totally depraved senses, and thus by 
 the consent and will of the senses became their 
 oracle. 
 
 True prophets, on the other hand, placed their 
 attributes in unison with the attributes of Gocl, 
 that is, "holy men of old" (wrote and) "spake" 
 (prophetically) " as they were moved upon by 
 the Holy Ghost."— 2 Pet. i : 21. In this union 
 the senses became passive to depraved action, 
 for the Holy Ghost rendered them so, through 
 the supreme desire of the Love attribute, with 
 which the Spirit of God united. Their writings, 
 then, were the writings of God, for God inspired 
 them, and one of the harmonious attributes of 
 
234 MYSTIC NUMBERS 
 
 God is truth. Then all prophecy must come to 
 pass, for the prophet, through his love to God, 
 had rendered his senses as submissive as a pen 
 in the hand of the writer. 
 
 Modern spiritualism is no more nor less than 
 the harmony of the seven senses with others in 
 some speculative object of no real value. 
 
 Q. Do they not foretell events by clairvoyance ? 
 
 A. Only by the judgment sense combined 
 with the judgment sense of another. While one 
 sleeps, another prompts him to tell about some 
 given thing, all they both know ; and of such 
 things separately, they may neither know; but 
 this is all of a trivial character, for when a 
 clairvoyant tells you where money is hidden in 
 the earth, if you believe him, you make a fool 
 of yourself, unless he or you know of its loca- 
 tion. If so, what is gained by clairvoyance ; 
 for he could have communicated to you the se- 
 cret without clairvoyance just as well. 
 
 Q. But does not the devil contribute to this 
 delusion ? 
 
 A. No. He does not even have this honor ; 
 for the devil is bound and tongue-tied. He can 
 thrill our depraved senses, because he is the 
 prince of darkness, as well as the prince of the 
 power of the air, but he can not make the senses 
 talk. 
 
 Q. Do not a great many people believe in so- 
 called spiritualism, and do they not believe that 
 they converse with departed loved ones ? 
 
OF THE WORD. 235 
 
 A. Of course there are thousands of just such 
 fancies, and as it can do but little good or hurt 
 to think so, it is not worth contending about ; 
 but when darkness reigned to a greater extent 
 than now, when people believed in witches and 
 wizards, and ran mad over the delusion, spirit- 
 ualism would have been a frightful monster. 
 But as it is now, the senses are no worse when 
 combined than when separate, and as education 
 forms the judgment sense, and no one expects the 
 other possessed of the devil, but little ill can 
 come of it. 
 
 Q. But how is it that one person can have so 
 much control over another as to place him un- 
 der his will as a clairvoyant ? 
 
 A. The human will, i. e., the judgment sense, 
 is induced into its passive state by electricity. 
 This element can be detected as w r e are becom- 
 ing drowsy, by its effect upon the nervous sys- 
 tem, which shock, sometimes awakens us to 
 consciousness ; or, by watching a person when 
 first going to sleep, we can detect an effect sim- 
 ilar in its operations upon the nerves to slight 
 shocks of electricity ; and thus man is himself 
 electric, forming, when hand is united to hand, 
 an electric chain of humanity to any conceiv- 
 able extent, so that if the first person receives 
 the shock, all receive the same simultaneously. 
 
 Now if we are thus circumstanced, the condi- 
 tion of the human nerves not only self-induce 
 electricity, but receive it of others ; then, if the 
 
236 MYSTIC NUMBEES 
 
 will power or judgment sense passively submits 
 to its influence, the human nerves, and to some 
 extent the senses, act with the operator, and, 
 combining, unfold some peculiar things that 
 separately neither of them knew. 
 
 Q. Is this psychological power, then, a 
 science ? 
 
 A. No, it is not. It is only a speculation. If 
 it was a science, when one was apprehended for 
 crime, he could, by the clairvoyance process, be 
 made to confess his crime, and thereby the real 
 party to the crime discovered. But clairvoy- 
 ance knows no secret, either moral or religious, 
 that is at all reliable. Who would purchase 
 stock, grain, farms, or merchandise, simply be- 
 cause a clairvoyant said the prices of that article 
 would advance ? No one. Then modern spirit- 
 ualism is neither prophetic, scientific, nor re- 
 liable. 
 
 Q. Are we not cautioned in Scripture to "try 
 the spirits, to see whether they are of God? " 
 
 A. We certainly are ; but there is no use of 
 calling a phenomena as easily accounted for as 
 telegraphing, a spirit. But the passage to which 
 allusion is made in the question, has reference to 
 doctrine, and not disembodied spirits. It is 
 called the spirit of antichrist, the spirit of error, 
 etc. — 1 John iv: 1, 3, and 6. 
 
 If clairvoyance, biology, or spiritualism, was 
 the action or transaction of disembodied spirits, 
 by whose extraneous force men were driven to 
 
OF THE WOKD. 237 
 
 acts of desperation and crime, then it would be 
 necessary to have them incarcerated in an insane 
 asylum or a mad-house, but no such fears need 
 be entertained when, by the order of the great 
 God, such forces are chained and inaccessible. 
 
 Q. Does not a religious excitement proceed 
 from the same combined action of the senses as 
 does the "spirit rappings?" 
 
 A. Not a genuine revival spirit. 
 
 The whole work of a religious interest, if it is 
 truly religious, is effected by the intercession of 
 the attributes of God upon our attributes, and 
 are conveyed to the connecting points of inoscu- 
 lation, with such soul-stirring appeals that the 
 judgment sense involuntarily promises a better 
 life, and our fallen senses hope even by that 
 promise to gain relief; and Avhen* the power of 
 the Holy Spirit, which some calls excitement, 
 thrills every connecting sense with fear and dis- 
 may, there must be a terrible struggle if the 
 senses resist so benign and so blessed a spirit. 
 If, on the other hand, the offered grace is through 
 the senses accepted, the joy will be unspeakable 
 and full of glory. 
 
 But, in either case, it differs widely from the 
 mesmeric effect of hobgoblin and imaginary 
 spiritualism. 
 
 Q. Have we now no prophets ? 
 
 A. The age of prophesying has closed, for the 
 reason before alluded to. Satan is bound and shut 
 up, so far as his controling power is concerned. 
 
238 MYSTIC NUMBERS 
 
 There are two classes of influences at work 
 upon us constantly: First, every thing we see, 
 hear, taste, or feel, in fact, every thing that 
 comes in contact with our seven senses has an 
 influence upon us, either of a pleasurable or of 
 a disagreeable character, either to make us bet- 
 ter or worse. Hence bad associations result 
 generally and naturally in bad habits : "With a 
 furious man thou shalt not go, lest thou learn his 
 ways ; " as, also, good associations result in a cor- 
 respondingly good life: "Train up a child in 
 the way he should go, and when he is old he 
 will not depart from it." 
 
 Second, we are, from the senses, subject to 
 temptation from unexplained and internal causes. 
 We think wrong by some wrong effect upon our 
 attributes, and sometimes it would seem that 
 they are totally unprotected against this internal 
 influence. These the apostle calls "the motion 
 of sins." — Rom. vii : 5. 
 
 To remedy this evil God has given us his 
 Word, which is a lamp to our feet and a guide to 
 our path; to this guide every man is exhorted 
 to lend a listening ear. If we would circum- 
 scribe our passions by the boundary of God's 
 word "we should not materially err." 
 
 As this is the last dispensation of time (" the 
 last time ") Ave need no other prophet. When 
 spiritualism assumes to have found some other 
 book better than the Bible, some other revela- 
 tion that is of more value than God's Word, or 
 
OF THE WOKD. 239 
 
 some system of ethics that have a better ten- 
 dency to save the soul than God's method, as 
 in his Word revealed, then, and not till then, 
 does it effect the character of men more than a 
 belief that stones fall to the earth from the moon. 
 It is pure speculation. 
 
 Q. How long did the power of prophesying 
 last? 
 
 A. During the entire second dispensation, that 
 is, from the fall of man to the cessation of the 
 miraculous gift of the Holy Spirit. 
 
 Q. What are the peculiar distinctions between 
 the second and third dispensations of time ? 
 
 A. The second dispensation, that is, the typi- 
 cal dispensation, had all its types and rituals in 
 connection with nationality ; the third dispensa- 
 tion calls out of all nationalities, languages, and 
 tongues, a people saved by grace. 
 
 Q. Were not all that ever were saved, saved 
 bv grace ? 
 
 A. Certainly; but "they are not all Israel 
 that were of Israel;" the nation to whom God 
 gave his law on tables of stone were no more 
 Christians, in a Gospel sense, than is Scotland or 
 England, nor were their religious views more in 
 unison than are the views of the people of any 
 State in the United States. Still some were the 
 salt of the earth — the chosen of God, and faith- 
 ful; the laws of the second dispensation sub- 
 jected saint and sinner alike to the obedience to 
 the rituals. A burnt-offering, a sin-offering, and 
 
240 MYSTIC NUMBERS 
 
 all the ceremonies, were as applicable to the 
 infidel as Christian; to Korah, Dathan, and Abi- 
 ram, and all the revolters, as to Moses and Aaron. 
 
 The third dispensation brings out, in a public 
 profession of faith, all those of all nations who 
 believe in our Lord Jesus Christ, and obliges no 
 man, not a believer, to obey the ordinances of 
 the church; nay, it forbids any to partake of 
 the Lord's Supper but such as discern his body. 
 
 Q. Was not the Saviour of mankind, our Lord 
 Jesus Christ, believed on in the world during 
 the second dispensation ? 
 
 A. He was as a lamb slain from the founda- 
 tion of the world ; slain for man. In his arche- 
 typal nature he suffered, and in his human na- 
 ture he died — was slain. In his archetypal na- 
 ture he revealed himself to Adam, Enoch, JNoah, 
 ' Abraham, Elijah, Isaiah, Daniel, Malachi, and 
 all the prophets. 
 
 These and the tens of thousands who, through 
 their prophesying and preaching, believed on 
 the Messiah, received the Spirit, and were 
 washed from their sins in the archetypal blood 
 of the Lamb, and entered the realms of glory 
 triumphantly before the "man of sorrows " had 
 been offered up as an atoning sacrifice, conse- 
 quently their salvation was not based upon a 
 promise, but upon a satisfaction already made, 
 a covenant already sealed, a release already se- 
 cured, as much then as now, so far as the sanc- 
 tification of the soul and the harmony of the 
 
OF THE WORD. 241 
 
 attributes were concerned. The type of the hu- 
 man blood of Jesus was then represented by the 
 blood of goats, and of lambs, and as much ex- 
 pressed the divine purpose as does " the bread, 
 we break, or the cup of blessings which we 
 bless." 
 
 Q. Do we understand that the attributes and 
 souls of men were cleansed by a fountain then 
 already opened? 
 
 A. The Psalmist, speaking of it, says: "For 
 with thee is the fountain of life; in thy light 
 shall we see light." — Ps. xxxvi : 9. 
 
 The promises to man were based upon the 
 satisfaction accomplished in the covenant of 
 grace. Could the promise of washing a gar- 
 ment make that garment clean? Could the 
 promise to cleanse the soul from all sin cleanse 
 it? Surely not. The work of salvation is 
 alone seen in the cleansing of the soul from pol- 
 lution and sin. 
 
 This was the work of the Holy Spirit, in har- 
 monizing the attributes, and in applying his 
 archetypal blood, as much before the coming of 
 the Messiah as now. 
 
 Q. But how could blood be applied before the 
 blood was shed ; in other words, what is the 
 archetypal blood of Christ, and how applied? 
 
 A. As we have before shown, God the Father 
 
 can not be seen by any of his creatures more 
 
 than my spirit, or your spirit, can be seen by 
 
 our offspring. The form that hides the God- 
 
 16 
 
242 MYSTIC NUMBERS 
 
 head (who is a consuming fire), is the Word — 
 the Lamb of God — the Wonderful. This Word, 
 by offering a pure spiritual fountain, the arche- 
 typal blood of that form, called the Word of 
 God, for the purification of the heirs of promise, 
 placed its application within the power of the 
 Holy Spirit. 
 
 The Holy Spirit, then, at the harmonizing of 
 the attributes of man, applies this fountain to 
 the soul, which cleanses it from all pollution, 
 and in its dual nature, enters glory as a re- 
 deemed trophy of the victorious Christ. 
 
 Thus the plan of salvation was complete 
 without the resurrection of this body — the re- 
 deemed would then be like the angels of God, 
 only a little more exalted, as they bear the 
 image of the King of kings and Lord of 
 lords. 
 
 Q. The number seven, then, in its primary 
 allusion, inheres in the seven attributes of God, 
 but to what does the mystic twelve allude ? 
 
 A. This number, or combined numerals, is 
 first brought to our notice prominently in the 
 twelve patriarchs ; but this would not appear of 
 great moment if it did not occur so typically 
 obvious in the Saviour's choice of the twelve 
 apostles, as also the prophecy of one to fill the 
 place of Judas, who, by transgression, fell from 
 the office of Bishop, which he had so unworthily 
 filled ; and still, to confirm the probable allusion 
 of this number, the foundations of the New Jeru- 
 
OF THE WORD. 243 
 
 salem, the gates of the city, and the twelve 
 angels at those gates, leave us little doubt that 
 the mystic twelve has an allusion. 
 
 We have before shown that the second dis- 
 pensation lasted four thousand years, and that 
 the third dispensation would probably last four 
 thousand years, and to harmonize the first dis- 
 pensation with these, it must have existed four 
 thousand years. Adding these together we have 
 twelve thousand years, the probable duration of 
 time. 
 
 Q. When, then, will the millennium com- 
 mence ? 
 
 A. The exact time when the "swords will be 
 beat into plowshares, and the spears into prun- 
 ing hooks," we may not know, but it is very 
 probable, as we have no prophets of whom we 
 can inquire as to this time, that its solution may 
 be learned from the word of God, already given. 
 The prophet Zechariah has given the clearest 
 description how this change will be effected of 
 any of the prophets. He says : "And it shall be 
 in that day that living waters shall go out from 
 Jerusalem ; half of them toward the former sea, 
 and half of them toward the hinder sea : in sum- 
 mer and winter shall it be. And the Lord shall 
 be King over all the earth: in that day shall 
 there be one Lord, and his name one. And the 
 land shall be turned as a plain from Geba to 
 Rimmon, south of Jerusalem, and it shall be 
 lifted up, and inhabited in her place, from Ben- 
 
244 MYSTIC NUMBERS 
 
 jamin's gate unto the place of the first gate, 
 unto the corner gate, and from the tower of 
 Hananeel to the king's wine-presses. And men 
 shall dwell in it, and there shall be no more 
 utter destruction ; but Jerusalem shall be safely 
 inhabited." — Zech. xiv : 8-11. The same prophet 
 informs us how this work will become univer- 
 sal. We read : "And it shall come to pass 
 that every one that is left of all the nations 
 that came against Jerusalem, shall even go up 
 from year to year to worship the king, the Lord 
 of hosts, and to keep the feast of the tabernacles. 
 And it shall come to pass that whosoever will 
 not come up of all the families of the earth unto 
 Jerusalem to worship the king, the Lord of 
 hosts, even upon them shall be no rain. And 
 if the family of Egypt go not up that haA^e no 
 rain, there shall be the plague wherewith the 
 Lord shall smite the heathen that come not up 
 to keep the feast of the tabernacles. This shall 
 be the punishment of Egypt, and the punish- 
 ment of all nations that come not up to keep the 
 feast of tabernacles. In that day shall there 
 be upon the bells of the horses, Holiness unto 
 the Lord; and the pots in the Lord's house 
 shall be like the bowls before the altar." — Zech. 
 xiv: 16-20. 
 
 We understand by this that the wicked are to 
 waste away before the light of the Gospel, and 
 that personal safety can not be found outside of 
 the people of God ; that the plague shall destroy 
 
OF THE WORD. 245 
 
 all living creatures where the reign of Christ is 
 not complete. 
 
 It is probable that the last thousand years of 
 time, or eleven hundred and thirty years hence, 
 the light of the Gospel will be sufficiently world- 
 wide, so that "a great tumult from the Lord," as 
 the prophet hath said, " shall be among the 
 people," and the influences of the Church of 
 God will be so universal that wickedness can 
 not survive. Then the millennium will com- 
 mence — no more war, no more wickedness, no 
 more suffering in all God's holy mountain. 
 
 Q. We understand, then, that the last thou- 
 sand years of time will be the thousand years of 
 the reign of grace, but in what manner do we 
 dispose of the numerals, forty ? 
 
 A. The singular recurrence of this number 
 may not at first appear to the mind, unless we 
 notice that Moses was forty days in the Mount 
 of God, preparing the tables of stone. (Exodus 
 xxiv : 18.) That the children of Israel were forty 
 years in the wilderness. That our Saviour was 
 forty days in the wilderness, tempted of the 
 devil. That it was forty days after his cruci- 
 fixion to his ascension, and that it was fortv 
 days after his ascension before the gift or bap- 
 tism of the»Holy Ghost. 
 
 Now, as we have shown, each dispensation 
 had in it forty centuries — four thousand years — 
 and this number may in all probability refer to 
 the centuries of each of the three dispensations. 
 

 246 MYSTIC NUMBERS 
 
 To illustrate. Moses, the law-giver, remained 
 in the Mount of God, where he "saw the God 
 of Israel : and there was under his feet as it 
 were a paved work of a sapphire stone, and as 
 it were the body of heaven in his clearness," 
 (Ex. xxiv : 10) for forty days and nights. May 
 not this allude to the first forty centuries, when 
 the attributes of God rested from their labor in 
 the bright arcana of infinite glory ? 
 
 The forty days our Saviour was tempted 
 may not inappropriately apply or allude to 
 the typical dispensation, when, through types 
 and shadows, through the reign of the beast, 
 and the journey ings of the children of Israel, 
 God had brought his redeemed and glorious 
 Church. 
 
 And his tarrying after his decease, forty days, 
 to the law and the prophets, which were until 
 John, through Avhich the "Shekinah" remained 
 vailed in the temple, whose vail he had rent by 
 his death ; and the forty days after his ascen- 
 sion, before the Holy Ghost was given, may it 
 not very appropriately refer to the dispensation 
 of Grace or the third and last dispensation? 
 "For yet a little while, and he that shall come 
 will come, and will not tarry," (Heb. x: 37) and 
 with him the glorious triumph of Grace will be 
 accomplished. 
 
 These forty days we have used as in their 
 relation to the days of redemption, each day 
 being a synonym of a hundred years, instead of 
 
 
OF THE WORD. 247 
 
 a thousand, as seen in Creation, or a year, as 
 seen in the prophecy. 
 
 This number, or these numerals, may not be 
 of any value in solving the problem of time, but 
 taken in connection with the numerals twelve 
 and the dispensations three, we have a very 
 appropriate solution of the necessity that seems 
 to fix the duration of the "rest of the attributes" 
 while the law was being prepared ; and the temp- 
 tations to the typical dispensation, and also the 
 allusion of the delay of the Holy Spirit. 
 
 Q. Does the change of the dispensation change 
 the plan of redemption ? 
 
 A. Not at all. The Jewish types pointed to 
 the human blood of the great Messiah, and 
 though necessary to quicken the attributes into 
 a firm belief of the resurrection of the body of 
 Jesus, or the relation that his blood must sustain 
 to that action, they were not thence saved by 
 the type. Not at all. Nothing but the arche- 
 typal blood of the Lamb, applied by the Spirit 
 to the soul, could cleanse it and fit it for heaven ; 
 and this could be applied to Abraham, Isaac, 
 and Jacob, to Abel, Enoch, and Noah, as well as 
 to us. 
 
 Q. Why, then, was it necessary that the 
 human blood of Jesus must be shed ? 
 
 A. From the earth the substance part of man 
 was made ; his body, bones, and blood ; hence 
 the earth may well be called "mother earth." 
 Job speaks of "corruption as his father, and the 
 
248 MYSTIC NUMBERS 
 
 worm as his mother," and the decree of God was, 
 that dust we were and to dust must we return. 
 
 Then, if there was ever a resurrection of our 
 humanity, the element from which the man was 
 made, and out of which he was taken, must be 
 effected by the sacrifice. 
 
 It was thence necessary that the human blood 
 of Jesus Christ should fall upon and connect 
 itself with the earth ; hence, he must suffer where 
 his blood could be drank up by the earth, to ful- 
 fill the covenant plan for our resurrection, nor 
 this even; but his dead body must be entombed, 
 or the bars of death could not be broken. 
 
 Q. What are the three witnesses in earth ? 
 
 A. The spirit, the water, and the blood. 
 "These three agree in one." The harmony of 
 the spirit in the combination of matter in the 
 elements is an irrefragable argument that the 
 mystic seven compounded them. All the seven 
 primitive elements agree in one purpose, and 
 that purpose is to aid man in the school of pro- 
 gression; hence the subtle element, electricity, 
 has become, as it were, a post-boy, to instantly 
 convey our wishes, hopes, or fears. 
 
 The fire, the air, the water, each and all agree 
 in one, and as plainly unfold to us the creative 
 power and association of the Seven Spirits of 
 God, as substances can possibly testify. The 
 human blood animates and vitalizes all the 
 seven senses and seven attributes of man, and 
 this shows the divisibility of the sj)irit, even in 
 
OF THE AVORD. 249 
 
 that life power of man. Hence the spirit, water, 
 and blood, agree in one mysterious purpose, and 
 photograph, so to speak, the power and harmony 
 of the mystic seven upon the organism so fear- 
 fully and wonderfully made. 
 
•CHAPTER XVIII. 
 
 Change of Dispensation — The Human Blood of 
 Christ — The Saving Effect — The Israelites — 
 Election — The Character of the Last Dispensa- 
 tion — What Christ Assumed — Omnipotence of 
 Christ — The Mind of Christ— Christ's Humanity — 
 Mary and the Saints— The Kesurrection. 
 
 S a natural result, from cause to 
 effect, if the human blood that 
 fell from the torn hands and feet 
 of Jesus, or from the wound of 
 the spear, touched the earth, then 
 the human blood of all creatures 
 could be aroused by the electric 
 power of that sinless blood ; and 
 as his body had been raised from 
 the tomb, and while therein had, by its electric 
 power, affected all human bodies that had re- 
 turned to its bosom, so he became the resur- 
 rection and the life, and all the dead that are in 
 their graves shall hear his voice and come forth, 
 "Some to life, and some to everlasting shame 
 and contempt." 
 (250) 
 
MYSTIC NUMBERS OF THE WORD. 251 
 
 Q. How will this blood affect the Jews who 
 do not believe that the Messiah has come ? 
 
 A. The devout Jews believe in a Saviour, in 
 a Messiah, as much as do Christians of orthodox 
 schools, and the plan, as announced by the 
 Apostle John, reads thus: "But as many as re- 
 ceived him, to them gave he power to become 
 the sons of God, even to them that believe on 
 his name." — John i: 12. 
 
 If, then, a belief in his name (the Shiloh), the 
 Messiah, could effect a salvation, we see no good 
 reason to suppose that the devout Israelite may 
 not be admitted to the Holiest of Holies, by the 
 blood of Christ, although, in his zeal, he has 
 overlooked the testimony of the prophets. But 
 the promise is most emphatically to those who 
 "receive him." 
 
 The earth became the great magnetic center, 
 when God breathed into the man, whom he had 
 fashioned from the earth, the Holy Spirit. The 
 properties of matter were now mysteriously 
 united to the spirit, and God's plan of Redemp- 
 tion, through the human nature of the Redeem- 
 er, unfolded this necessity. 
 
 Q. Did the ancient Israelites expect the Sa- 
 viour to appear in human form ? 
 
 A. Many of them did, but the great majority 
 who so believed supposed his reign to be tempo- 
 ral; that they would become a powerful nation, 
 and that all the nations of the earth would do 
 them homage. Hence they were not prepared 
 
 
252 . MYSTIC NUMBERS 
 
 for a spiritual kingdom, based upon self-denial 
 and faith; and rejected the Lord of life and glory, 
 saying, "Away with him." "He came to his own, 
 and his own received him not." 
 
 Q. Why were the Israelites called God's 
 chosen people? 
 
 A. Because they were indeed the chosen peo- 
 ple, who not only held the oracles of God, but 
 the prophets of the Lord also sprung out of 
 this nation; nor this only, but the Messiah had 
 been promised through the lineage of Isaac ; and 
 Jacob, who was called Israel, had the promise, 
 and bequeathed it to the twelve tribes of Israel, 
 or his twelve sons. This Is the reason why the 
 children of Israel were called the chosen people 
 of God. (Rom. iii: 1, 2.) 
 
 Q. Does the absolute sovereignty of God ne- 
 cessitate the doctrine of election ? "Jacob have I 
 loved, and Esau have I hated." — Rom. ix: 11, 13. 
 
 A. The apostle, in his allusion to this peculiar 
 display of God's sovereignty, really explains it 
 by referring to God's infinite foreknowledge. 
 
 Q. But does he not declare that this dechion 
 was made before either Jacob or Esau had done 
 good or evil. 
 
 A. God's decisions were eternally made in the 
 courts of his attributes, and infinite wisdom 
 there can never be deceived. In these attri- 
 butes all that are chosen in Christ Jesus are pho- 
 tographed and their names written, and this is 
 the Lamb's Book of Life. 
 
OF THE WORD. 253 
 
 Q. Why, then, are not all photographed, as 
 well as the limited heirs of grace? 
 
 A. For the very reason that they will not 
 stand before the camera, and have their like- 
 ness taken by the operation of the Spirit. 
 
 Q. But could not the great God, who is in 
 finitely powerful, make them willing? 
 
 A. The human will, springing from the judg- 
 ment sense, and from thence uniting with the 
 attributes, constitutes man a moral being, en- 
 dowed with volition ; take away volition, and he 
 is a machine, actuated, like an automaton by 
 extraneous force. Hence, if God should render 
 volition inoperative, man would be no longer a 
 moral actor. As well might the teamster say 
 to the saAv-log, "Well done, good and faithful 
 saw-log ; I have drawn thee here with five yoke 
 of oxen," as for God to say, "Well done, good 
 and faithful servant," etc., if man's volition was 
 suspended. We are commanded to choose, hence 
 we have the power of choice, and all heaven in- 
 vites us to the camera-obscura, where our titles 
 to heaven are photographed. But the action of 
 a creature could not frustrate the design of the 
 great God, for he had surveyed the plan of re- 
 demption, and to this unalterable and infinite 
 purpose the great Messiah looked, and upon this 
 positive result he offered himself for sinners. 
 
 Q. Will not and does not the doctrine of elec- 
 tion forestall free grace ? 
 
 A. Not in the least, because, by the grace of 
 
 
254 MYSTIC NUMBERS 
 
 God .our attributes are shielded from the fiery 
 darts of the devil, and placed under the banner 
 of love. The Holy Spirit pleads for all, that all 
 might be saved. 
 
 If God had not by his word placed it beyond 
 a doubt that "whosoever will, may take of the 
 waters of life freely," it might be objected to ; 
 but, as he has graciously invited all men, as 
 Jesus died for all men, and as the Gospel is to 
 be preached to all men, no man can in truth 
 say, I am not invited; nor can the enlightened 
 mind very easily doubt that grace, pardon, and 
 life, is freely offered to us all. 
 
 Great sinners have hoped, deists and infidels 
 have, when nearing the tide of death, called 
 upon God in hope of pardon; so we see that, 
 from every point of view, salvation is freely 
 offered to all, on the terms of the Gospel. 
 
 Q. May we infer, then, that any can accept, 
 at all times, whenever they choose? 
 
 A. No ; God has given us no knowledge of 
 the limit of his mercy. He may or may not 
 offer the sinner the pearl of great price again, 
 after he has stoutly refused the offered mercy. 
 He ordinarily calls again and again, and his 
 forbearance is indeed wonderful, but he has 
 made no promise how long he will wait for us. 
 "To-day, if ye will hear his voice, harden not 
 your hearts." 
 
 In the questions we have already answered 
 we have been obliged to interlink the dispensa- 
 
OF THE WORD. 2oo 
 
 tions together, so that the relations of mind to 
 matter, of attributes to senses, would become 
 less confused, or develop less ambiguity and 
 incoherence, which might perplex the mind of 
 the careful reader, and thereby the whole ob- 
 ject of our investigation lost; still, as far as 
 we consistently could, with this object in view, 
 we have avoided the real investigation of the 
 character of the Third Dispensation, to which we 
 now invite our readers. 
 
 Q. What is the third and last dispensation ? 
 
 A. The "last time," as it is called by the 
 Apostle, we denominate the dispensation of the 
 triumjrfis of grace; which embraces in its sur- 
 roundings, and in its development, the "babe," 
 the "child," the "man Christ Jesus;" together 
 with the visible exhibition of the Holy Spirit 
 (the Seven Spirits of God), their work direct, 
 and their work or its work indirect, through the 
 ministration of the glorious Gospel and the in- 
 spired New Testament. 
 
 Q. Was not the Old Testament Scriptures 
 inspired, or written by inspiration? 
 
 A. Most assuredly ; but the typical dispensa- 
 tion closed with the gift of the Holy Spirit, 
 but not the ministration, "For the law was 
 given by Moses, but grace and truth came by 
 Jesus Christ," 
 
 The Old and JS T ew Testament Scriptures are 
 alike the "record that God gave of his Son," 
 but the one record was archetypal, and its out- 
 
256 MYSTIC NUMBEKS 
 
 ward types consisted in the blood of slain beasts ; 
 the other in the blood of our great Redeemer 
 shed from the cross of Calvary — the human type 
 of the great Archetype. 
 
 Q, How did the blood of Jesus, that was shed 
 upon the earth from the cross, effect our salva- 
 tion? 
 
 A. As a type of the glorious man, or of the 
 man glorified, it was united in the covenant of 
 grace to the archetype', and as many as the 
 Father gave him, to them and to their molder- 
 ing dust he became the resurrection power to 
 eternal life. 
 
 Q. Then the sacrifices under the law, and the 
 blood there offered from lambs and goats, was 
 only a type of a type ? 
 
 A. We should clearly understand that the 
 body we live in is not the we, it is only our frail 
 home. The immortal spirit is so superlative, 
 that the human body is only a type, a shadow, a 
 vapor, that passes away. 
 
 This never could have been more than a 
 shadow or type of immortality, had not immor- 
 tality been swallowed up of life, and this life 
 proceed from God. 
 
 It would be well for us also to remember that 
 when this mortal puts on immortality, that the 
 entity or identity of matter will be spiritualized : 
 i. e., changed from matter or substance to a spir- 
 itual garment. 
 
 Then, if "these vile bodies" are to be changed 
 
OF THE WORD. 257 
 
 " into the likeness of Christ's glorious body," 
 they can only he, while we inhabit them, types 
 of their future advancement and glory. 
 
 So, if we look at it carefully from this stand- 
 point, we shall readily see that the flesh our 
 Saviour took upon him was also a type, a shadow, 
 a veil. Hence, the blood on Jewish altars could 
 only typify a type, and the blood of Christ was 
 the antitype to the types of the second dispen- 
 sation. 
 
 Q. In taking upon himself flesh, what did the 
 Saviour assume? 
 
 A. He assumed our seven senses as in Adam, 
 but not our sinful nature — the fallen senses. 
 
 Q. Why? 
 
 A. Because he was the "seed of the woman." 
 The prophet had described it thus: "Behold, a 
 virgin shall conceive, and bear a son, and shall 
 call his name Immanuel." — Isa. vii: 14. And 
 thus the prophecy was fulfilled. 
 
 Q. Was he, then, really and truly man? 
 
 A. As much so as was Adam, for Christ was 
 the " second Adam." 
 
 Q. Did not Adam possess a sinful nature ? 
 
 A. Not till after his transgression ; for God 
 declared that he and all his works were good. 
 "And God blessed them." 
 
 If the works of God, which consisted in the 
 formation and development of man, were su- 
 premely good, then the senses of Adam were 
 supremely good also. Christ, then, taking our 
 17 
 
258 MYSTIC NUMBERS 
 
 senses as God gave them to Adam, possessed the 
 perfection of humanity. What some writers 
 awkwardly call the human soul of Jesus, was his 
 seven senses which he laid down for us — which 
 soul he poured out for us. " He poured out his 
 soul unto death." These relations to matter 
 became "him whose descent is not counted," 
 "him who was without beginning of days or end 
 of life," for "it behooved him to be made like 
 unto his brethren," in order that he might be a 
 merciful High Priest, touched with compassion 
 and sympathy. 
 
 Q. Were there not a great many types under 
 the ceremonial law that had reference to the 
 antitype, the blood of the cross ? 
 
 A. They were very numerous: there was the 
 blood of slain beasts, the blood sprinkled upon 
 the post of the doors, or, as it was called, the 
 passover; the book of the law and all the vessels 
 of the sanctuary were thus set apart. 
 
 Then the blood of circumcision, shed with 
 hands, dimly typified the circumcision without 
 hands ; the bodies of those beasts offered up on 
 Jewish altars typified also the body of Christ; 
 says the apostle, " For the bodies of those beasts 
 whose blood is brought into the sanctuary by the 
 high priest for sin, are burned without the camp. 
 Wherefore Jesus also, that he might sanctify the 
 people with his own blood, suffered without the 
 gate. Let us go forth therefore unto him with- 
 out the camp, bearing his reproach." Heb. xiii: 
 
OF THE WORD. 259 
 
 11, 12, 13. Hence they were types of his human 
 body and human blood, which to himself were 
 types of his archetypal self, or his humanity was 
 the veil of Deity. 
 
 Q. Was Christ, then, omnipotent, all-powerful, 
 to create or control ? 
 
 A. Infinitely so. The seven attributes of God, 
 like the splendor of ten thousand suns, shone 
 upon his human senses, and through these what 
 he chose to do he did, whether to raise the dead 
 or still the tempest, he "spake and it was done, 
 he commanded and it stood fast." 
 
 All the light of God, as shining through the 
 convex lens of infinite space, illuminated the 
 humanity of Jesus, and all power concentrated 
 in his wonderful person. 
 
 Q. Would not this produce an interregnum — 
 a time in which the throne of God in glory be- 
 came vacated ? 
 
 A. Xot in the least. He is here now, "Lo, I 
 am v with, you always, even unto the end;" "I 
 will never leave thee, nor forsake thee." Hence 
 he is here now by his Spirit — the Seven Spirits 
 of God — and he was here then by the same 
 Spirit. We greatly confuse ourselves when we 
 think that the human body of Christ was the 
 only Christ, for the Christ eternally existed. 
 
 The "Word " was made flesh. He, we may say, 
 
 " Lives through all life, 
 Extends through all extent; 
 Spreads undivided, 
 Operates unspent" 
 
260 MYSTIC NUMBERS 
 
 Q. But how could he condense himself, so to 
 speak, if he filled immensity and eternity with 
 his presence, as to, in person, occupy a human 
 body, when, compared with a single world, it 
 would be the minutest particle, only a speck of 
 matter ? 
 
 A. If we measure ourselves by the length and 
 breadth, the height and depth of the range of 
 our intellect, we might say of ourselves, " How 
 can a mind that can explore the planisphere, 
 that can trace the constellations of heaven, can 
 scale the heights of infinite glory, or plunge be- 
 neath the shadows of eternal night, dwell in so 
 small a body ? " Nay, more, we could say, while 
 all our thought was enlisted in casting up in 
 mathematical figures the cubic contents of the 
 grand luminary of day, "Was there not an inter- 
 regnum, a time during this deep study, where 
 we did not reside in this body ? " 
 
 Or, we might say, in reference to the immense 
 surroundings of reflex light : " Can there be any 
 real sun now, as only from the moon and stars 
 we get our light ? " Certainly we can not antici- 
 pate the going out of the sun, because the light 
 by which we see is indirectly from him, that is, 
 from the sun to the moon, and from the moon to 
 the earth ; so we can not imagine the throne of 
 God vacated because of the Tmmanael, the God 
 in man. 
 
 Our Saviour, speaking of himself, thus re- 
 marks : "And no man hath ascended up into 
 
OF THE WORD. 261 
 
 heaven but he that came down from heaven, 
 even the Son of man, "which is in heaven." — 
 John iii : 13. 
 
 This remark, or the idea of a time, in which 
 the great archetype did not occupy the burning 
 and eternal throne of Deity, is abundantly 
 contradicted. Distance (for with him there can 
 be no distance, only as he withdraws his attri- 
 butes) is infinitely unknown. 
 
 " He fills, he bounds, connects, and equals all," 
 both of time and eternity. 
 
 Q. Still the idea will force itself upon us, can 
 a one being dwell in two places at the same time, 
 in heaven and on earth ? 
 
 A. Can we not direct our whole energies to 
 the study of algebra, and not leave the body ? 
 
 Q. But then algebra does not become a part 
 or parcel of our organism ? 
 
 A. In one sense, if w r e master the science, it 
 does ; we become algebraists. 
 
 So in the sense of the humanity of Jesus, when 
 connected with omnipotence, it became his glo- 
 rious robe, "glorious in his apparel," and as 
 such will be the outward exhibition of his 
 eternal attributes forever. 
 
 These conclusions also apply to the omni- 
 presence of Christ. Where the world of matter 
 exists in its life-giving relations to man the 
 Spirit of God exists also, because it bounds, ce- 
 ments, and harmonizes them in all their won- 
 derful relations, and certainly, where moral be- 
 
262 MYSTIC NUMBERS 
 
 iiigs exist, these attributes must exist — hence 
 the " eyes of the Lord " are over all his works, 
 and superintend not only this microcosm, but 
 worlds on worlds, and space universal. 
 
 Q. But is not the Spirit of God, or the Holy 
 Spirit, sometimes called a person ? "When he is 
 come he will lead you into all truth." How, 
 then, can he be the seven attributes of God ? 
 
 A. If the mind or attributes of man did not 
 become his moral representative, or was not the 
 man, we could get no direct understanding of 
 the connection. Now if we give another in- 
 struction in any given science, we do so only by 
 our knowledge of that science. We say, then, 
 the teacher, when he is come, will instruct you 
 in that science ; the teacher is the embodiment 
 of knowledge, the representative of a well- 
 balanced mind. 
 
 This, then, represents the attributes of God. 
 He is, it is, or they are the great teacher to our 
 attributes, hence we may call them a personality 
 if we choose, but they are no more a spiritual 
 organization, when taken separately, than is the 
 human sense. Who can give a form, a shape, 
 to sight, to hearing, to smelling, or feeling? No 
 one. Nor can any give shape or form to Light, 
 Life, Mercy, or Love. 
 
 These are moral powers necessary to ex- 
 istences, but not persons in a physical or psycho- 
 logical sense. 
 
 Q. The Holy Spirit, then, is not a person ? 
 
OF THE WORD. 263 
 
 A. ~No more so than the senses. We may 
 say the spirit of Light, the spirit of Life, the 
 spirit of Truth, and of all the seven attributes 
 of God in their separate functions ; or we may 
 embrace them all in a general term, and call 
 them the Spirit of God, or the Holy Spirit, and 
 when we have thus associated them, they are no 
 more a person than when separated. We may 
 say the sense of sight, the sense of hearing, the 
 sense of language, or we may unite them all in 
 one, and call them the sense, and .when done, we 
 have given no idea of shape or form. 
 
 From this peculiarity of one of the three that 
 bear record in heaven, many of the creeds read 
 on this wise : " There is one God, everlasting, 
 without body or parts ; " but this idea loses all 
 force when we quote the language of the Apostle: 
 "In him (Christ) dwelleth all the fullness of 
 the God-head bodily." If bodily, there must be a 
 body of Deity, then God must have a body. 
 But the Holy Spirit, not having a boduy form, 
 but associated with bodily forms only, necessi- 
 tated the expression before adverted to, A'iz. : 
 " Without body or parts." Every orthodox 
 Christian believes that Christ had a body before 
 his incarnation as well as since. 
 
 This Spirit dwelt infinitely and eternally in 
 the archetypal Saviour ; and when he robed 
 himself in humanity, they were no less the 
 spirit or mind of Christ than before or after he 
 suffered. 
 
26-1 MYSTIC NUMBERS 
 
 Hence, before him all intelligences must bow, 
 and at his throne of Grace all suppliant sinners 
 find a glorious welcome. 
 
 Q. Did not the Holy Spirit assume the form 
 of a "dove" as it descended upon the great Re- 
 deemer at Jordan ? 
 
 A. It certainly did assume that miraculous 
 form, and it also assumed the form of " cloven 
 tongues " on the day of Pentecost, but we do not 
 understand from this that its real form existed, 
 only in assumed appearance. 
 
 The fact is that the spirits of God, collect- 
 ively, are the attributes of God, and are the gra- 
 cious exhibit of his harmonious nature and his 
 love. Hence we say : 
 
 "Come, Holy Spirit, heavenly dove, 
 With all thy quick'ning powers, 
 
 and, while thus praying, address the Father, the 
 Son, and the Holy Spirit, simultaneously. 
 
 Q. What do we understand by God's sending 
 "his (Seven) Spirits into the world to reprove 
 the world," if they are only moral powers ? 
 
 A. As we would understand, if God should 
 remove the clouds so that the sun could shine 
 upon us. God sent his only-begotten Son into 
 the world to destroy the works of the devil, so 
 that the rays of light from his throne might un- 
 fold his character as the " chief among ten thou- 
 sand, and the one altogether lovely." 
 
 Thus light dissipates the darkness; life brings 
 
OF THE WORD. 265 
 
 immortality to view ; holiness brings the sinless 
 and spotless character of God to view; justice 
 shows the inflexible principles of God's equity ; 
 truth reveals God's eternal purposes ; mercy, his 
 compassion and tenderness ; and love, his incom- 
 prehensible desire for the eternal welfare of all 
 sentient creatures. So the Spirit of God is sent 
 forth to every avenue of the soul and to every 
 power of the understanding, beseeching, per- 
 suading, reproving. 
 
 Q. How could our Saviour be born of the fallen 
 and sinful Mary, and be holy, pure, undefiled? 
 
 A. The humanity of man, that is, our flesh, 
 bones, and blood, are neither sinful or holy, per 
 se. It is the senses that prompt us to trans- 
 gression. For instance, here is a dead human 
 body ; that body is now neither guilty nor inno- 
 cent, as it has no knowledge or power ; in short, 
 its senses are dead. Now, if the senses are 
 pure, then the body is pure, and if the senses 
 are fallen, depraved, then the body, being led 
 by the senses, becomes sinful, and so remains 
 as long as actuated by the fallen senses. 
 
 Our Saviour took upon him the senses of Adam 
 in his primeval state, and in this respect only, 
 became the second Adam. These senses were 
 not in their traduction sinful, though the human 
 supply to their development came from a sinful 
 parent, no more than our songs of devotion are 
 sinful, because coming from the lips of a be- 
 liever who in this life is unholy. We might 
 
266 MYSTIC NUMBERS 
 
 pursue this thought still farther, and remark 
 that the relation of the holy child Jesus to Mary, 
 did no more involve him in sin or her in a sus- 
 pension of original sin, than does the growth of 
 the hair on our heads, or the progressive de- 
 velopment of our stature, involve sin or inno- 
 cence. 
 
 Do we suppose that the babe, that only weighs 
 ten pounds, is innocent, and that five pounds of 
 additional flesh will make it sinful ? Nay, 
 verily; the immaculate conception of Jesus had 
 no more to do with Mary, in reference to her 
 original sin, than does the five added pounds of 
 flesh to the babe, after its birth, add purity or 
 sin to the mother. "That, that is born of the 
 flesh is flesh, and that that is born of the Spirit 
 is spirit." The flesh is only sinful originally by 
 taking the fallen senses from the fallen pair by 
 traduction ; but Jesus did not thus inherit his 
 senses, hence there need be no change in the 
 original nature of the Virgin Mary, in order that 
 she bear the holy child Jesus. 
 
 Q. It is not, then, necessary to the Holy Jesus 
 that his mother should be holy ? 
 
 A. Not at all, since his flesh was taken upon 
 him through his divine nature. " The Word was 
 made flesh," robed in flesh, veiled in flesh, not 
 in the traduction of fallen man, but in the exalted 
 character of Melchisedek. 
 
 Q. How, then, could he sutfer ? 
 
 A. He did not suffer for his own transgression, 
 
OF THE WORD. 267 
 
 but he placed his senses on the altar of sacrifice, 
 an innocent, perfect offering of Divine origin, of 
 an infinitely creative traduction; and this sinless 
 offering, prompted by the unbounded and incom- 
 prehensible love of God, "became the end of the 
 law for righteousness to every one that believ- 
 eth." 
 
 If the human senses had been part of his Di- 
 vine nature he could not have laid them down 
 in the silence of death, and have taken the body 
 they occupied in his resurrection ; but his body, 
 like the hand that writes this page, could be 
 taken from the senses and be restored to its 
 former connection again, in an undying relation ; 
 so the adorable Saviour took upon him flesh 
 with the primeval senses, laid it down in death 
 for us, and then awakened it and changed it to a 
 robe of glory. 
 
 Q. The Virgin Mary, then, needed a Saviour 
 as much as any other person, and Avas as much 
 a subject of death as was Elizabeth ? 
 
 A. Most assuredly. She undoubtedly believed 
 in the great Redeemer as did Abraham, Isaac, 
 or Jacob, and was saved through faith in his 
 name ; but the gift of a Saviour to the world, 
 through her, did not become so much of a moral 
 action as did the labors of Elijah, who was trans- 
 lated, or Moses, whose face shone so resplendent 
 that he veiled himself before all Israel. 
 
 From all that we can learn, Mary retired to 
 the common walks of life, not even assuming to 
 
268 MYSTIC NUMBERS 
 
 hold any supremacy or notoriety on account of 
 her relation to the Lord Jesus Christ. 
 
 Q. Why is it that so vast a host, at the pres- 
 ent time, worship her, pray to her, and think 
 they feel the power of her intercession ? 
 
 A. The imagination, the marvelous chimera 
 of the human mind, leads men to believe in 
 things as false to science as they are false to 
 religion. The Mohammedan believes in the 
 ever-living Mahomet — the idolater, in the con- 
 sciousness of his idol. 
 
 The children of Israel believed in the power 
 of their golden calf, and need we wonder if idol- 
 atry should change the image from the animal 
 to the human? "It is written, thou shalt wor- 
 ship the Lord thy God, and him only shalt thou 
 serve." Then, if we worship any thing else than 
 God in his triplicity, we become idolaters. 
 
 Q. Could not the "spirits of just men made 
 perfect" become intercessors for us before the 
 throne of God ? 
 
 A. We should remember that all the human 
 relationships that exist between us here grow 
 out of associations and traduction. Both these 
 cease when the senses die, and, though we may 
 remember in glory loved ones on earth, yet 
 knowing that the Seven Spirits of God are infi- 
 nitely better intercessors than we could be, and 
 that they, through and with the visible church, 
 will do all that can be done, we shall necessarily 
 sink into the divine purpose of grace. 
 
OF THE WORD. 269 
 
 If the same solicitude could characterize the 
 saints there as here, heaven would not be the 
 abode of tranquillity, but of anxiety. "If they 
 believe not Moses and the prophets, neither 
 would they believe though one arose from the 
 dead." 
 
 Q. But did not the rich man, lifting up his 
 eyes to Abraham, plead for a miraculous inter- 
 position in behalf of his five brethren, saying, 
 that "if one shall rise from the dead, they will 
 believe ? " 
 
 A. Most truly ; but did Abraham, 'who was a 
 worshiper of God, and knew all the powers at 
 work for their salvation, volunteer to act in the 
 matter ? 
 
 It is quite probable that some traces of hope 
 linger in the memory of even the lost. Our 
 Saviour asserts that some will knock at the 
 door, saying, "Lord, Lord, open unto us;" and 
 that others will say, "We have cast out devils in 
 thy name, and in thy name have done many 
 wonderful works;" but this even is like a spi- 
 der's web. 
 
 The rich man felt the horrors of his condi- 
 tion, and did not wish to see his five brethren, 
 who had, perhaps, doubted there being such a 
 place of torment, come there; and, to make 
 Abraham believe him to be sincerely repentant, 
 asked this favor. But for a child of God, who 
 knows God's love to be infinitely more active 
 than his, and in whom all earthly ties are dis- 
 
270 MYSTIC NUMBERS OP THE WORD. 
 
 solved in death and lie unconscious in the silent 
 slumbers of the grave, to ask infinite love to do 
 more than it is doing, would be the height of 
 folly. 
 
 Q. Then, if infinite love is now doing all that 
 can be done for sinners, why should prayers be 
 offered up here more than in heaven ? 
 
 A. Our prayers here open up our minds to 
 know the intercession of the Spirit, and through 
 the sense of language effect the judgment sense 
 of others ; and this is the Holy Spirit's method 
 of showing its intercession. So we pray " with 
 the spirit and with the understanding also." 
 All the intercession we enjoy and cherish here, 
 is through the Spirit; and, when released from 
 this probation, we shall, in our spiritual associa- 
 tion, be swallowed up, so to speak, in the love 
 of God. Hence, praying, pleading, and suffer- 
 ing for others will be forever banished from our 
 minds. 
 
 Q. Could the Virgin Mary hear us, or could 
 the apostles and martyrs hear us, if we should 
 call upon them ? 
 
 A. Not unless by divine interposition ; for 
 God knows every method that can be made 
 available to mortals, and is prompted by the 
 perfect fullness of his love to put all such instru- 
 mentalities into requisition. "What could have 
 been done more to my vineyard, that I have not 
 done in it?" — Isa. v: 4. 
 
CHAPTER XIX 
 
 One Mediator — Judgment Sense and Love Attri- 
 bute — Satan's Work Destroyed — Spirits Released 
 from Prison — The Lord's Supper— Review — What 
 is the Conscience. 
 
 HE hopes of those who die in their 
 sins, of ever obtaining pardon, are 
 only through their knowledge of 
 the plan of redemption made 
 known to them while in the flesh, 
 and thus inscribed upon their spir- 
 itual memory ; but the Christian 
 "reads his title clear" in the Book 
 of Life, and only remembers the 
 human form in the promises of an increased 
 ecstasy at the resurrection of the just. 
 
 The human, at the resurrection, will be the 
 robe of shame and eternal disgrace, or the robe 
 of glory and of light, just as these relations 
 have triumphed here ; if, from the depraved 
 senses, and by the depraved senses, the attri- 
 butes have been dragged down to things earthly, 
 
 (271) 
 
272 
 
 MYSTIC NUMBERS 
 
 "sensual, or devilish," then, when again clothed, 
 the garment will be spotted, polluted, disgraced ; 
 but, on the contrary, if the attributes have ele- 
 vated the senses to prayer and to praise, to 
 humbly kneel and devoutly implore the pardon 
 of sin, and the righteous robe of Jesus, so will it 
 be in the resurrection ; the natural body will 
 clothe up the spiritual body in the emblematic 
 habiliments of "pure linen, white and clean, 
 which is the righteousness of the saints." 
 
 It may here be proper to again remark that 
 the "Church of the first-born" may have been 
 the vast host of the sons and daughters of God, 
 the sinless children of Adam and Eve before 
 the fall, translated. The name given would 
 suggest that idea ; and, as the posterity became 
 innumerable during the first four thousand years, 
 the translation of these faultless ones may have 
 occurred at any period of time in perfect har- 
 mony with .the plan of redemption. Many of 
 them sinned by marrying the fallen of Adam's 
 second posterity, and the one hundred and forty- 
 four thousand were saved as salt upon the earth 
 till near the flood ; but of the hosts and myriads 
 of this first-born church no mind can conceive, 
 a congregation that no man could number, and 
 heaven, undoubtedly, was filled with these to 
 occupy the places left vacant by the revolting 
 angels; and may be that the "man-child," 
 Michael, who was caught up to God and his 
 throne, was accompanied by the translated mill- 
 
OF THE WORD. 273 
 
 ions of the church of the first-born, and Christ 
 alone was their Mediator as he is ours. 
 
 Q. Then we can have but one available Medi- 
 ator ? 
 
 A. Certainly not, for no angel could die for 
 man, and no fallen man could offer a ransom 
 even for his own soul. Jesus alone became the 
 offering for sin, and most amply does that offer- 
 ing sustain the honor of God's law, and also de- 
 clares the incomprehensible love of God to man. 
 
 Here, in his wonderful person, is all of man, 
 for the human body, united to the sinless senses, 
 alone reveals his creature character, while from 
 his spiritual organism — the archetype; he ap- 
 plies to man this cleansing fountain, which was 
 opened for sin and uncleanness by the power of 
 the Holy Spirit. Love (God's love) touches the 
 attribute of love in the mind of the believer, 
 making him a new creature in Christ Jesus. 
 
 Q. How could the Holy Spirit, which is one 
 of the three that bear record in heaven, dwell in 
 the brain or heart of a creature of human extrac- 
 tion ? 
 
 A. Just as the light is reflected by shining 
 upon the mirror, so the character of God is re- 
 flected in the life, labors, shame, and glory of 
 Jesus, and this light, by the Spirit, is again re- 
 flected in the heart of the believer. 
 
 Earth is said to be God's footstool ; then he 
 is as much on" this earth as we would be on a 
 footstool if our feet were resting upon it. Where 
 18 
 
274 
 
 MYSTIC NUMBERS 
 
 our feet rests, there are we. Now, it is quite 
 evident, that four of the senses terminate in the 
 brain, while there are channels of sensation from 
 every part of the body to the cerebrum. 
 
 & DESCE/Vfl/ 
 
 THE 
 
 SEVEN 
 
 ATTRIBUTES 
 
 1. Light. 
 
 2. Holiness. 
 
 3. Justice. 
 
 4. Mercy. 
 
 5. Love. 
 
 6. Life. 
 
 7. Truth. 
 
 THE 
 SEVEN 
 
 SENSES. 
 
 Smelling, 2. 
 Tasting, 3. 
 Hearing, 4. 
 Judging, 5. 
 Feeling, 6. 
 Talking, 7. 
 
 " I will praise thee ; for I am fearfully and wonderfully made ; 
 marvelous are thy works ; and that my soul knoweth right well." 
 — Ps. cxxxix : 14. 
 
OF THE WORD. 275 
 
 Now let us suppose that seeing, tasting, hear- 
 ing, and smelling arc from the outer channels, 
 conveyed direct to the brain, and that talking 
 and feeling are as universal as the outer form of 
 the body, and from every part connect with the 
 brain, and that the judgment sense finds its 
 nerve center in the human heart, which also is in 
 harmony with the brain. Then, if the judgment 
 sense centers in the heart of the body, and the 
 love attribute centers in the heart of the soul, 
 then the effect of God's love upon our attribute 
 of love Avoukl materially effect the judgment 
 sense, and, in truth, we might say, "Whereas I 
 was once blind, now I see," or, "Come unto me, 
 all ye that fear God; and I will declare what 
 he hath done for my soul." 
 
 The love of God, or, to be more explicit, the 
 attribute, Love, from God, harmonizes the entire 
 affinities of our attributes, and as they form the 
 higher power of our entire organism, it is not 
 difficult to see that submission of the senses to 
 the attributes would be self-evident. Therefore 
 the indwelling of the Spirit would be as natural 
 to the attributes as is manhood to the human 
 organism. Hence he dwells in our hearts by 
 the Spirit. 
 
 And still farther, many of the allusions of 
 Scripture find their elements of development in 
 the heart. " With the heart man believeth 
 unto righteousness," that is, the attribute of 
 love, from the soul, connects with the judgment 
 
276 
 
 MYSTIC NUMBERS 
 
 sense in the heart, and When that attribute is 
 illuminated by the love attribute of God, then 
 our will is conquered, and, as a result, we talk 
 of the love of God, sing of the love of God, and 
 bow in the most humble manner before him 
 All our senses conquered, but not regenerated, 
 for there can be no regeneration of the senses any 
 more than there could be of the muscles, blood, 
 or bones. They are of earth, and totally de- 
 praved. 
 
 Then, again, we read, " From the heart pro- 
 ceeds evil thoughts." This, also, is true, for the 
 judgment sense is totally depraved, and were it 
 not for its connection with the attribute of its 
 spiritual nature, would be more debased than the 
 brute, because the organism has two more senses 
 than they; but as this can not be, and man be 
 man, we can see how sin can gain an ascendency 
 over the will or judgment sense, and, as the 
 attributes are disorganized in their moral rela- 
 tion, the depraved senses can carry even these 
 in their rebellion against God. 
 
 Q. But why do some accept of salvation, if all 
 have alike depraved senses ? 
 
 A. The power to accept of salvation is freely 
 given to all, but this power does not destroy 
 human responsibility, and while we can all 
 cheerfully say : 
 
 l; Jesus sought me when a stranger, 
 Wandering from the fold of God," 
 
 ■we can by no means attribute this to have been 
 
OF THE WORD. 277 
 
 an extraneous power that, in a mechanical way, 
 rendered inoperative the power of choice. It is 
 a fact that we choose Jesus when he chooses us, 
 that is, when Ave ask he gives, and the only 
 reason given is, " That ye ivill not come unto me 
 that ye might have life," to all those who neg- 
 lect this great salvation. 
 
 Then we must readily see that the connection 
 of the muscles and nerves to the senses, give 
 them the control ; and that the connection of the 
 senses to the attributes, give them the control 
 over the senses ; and when the Holy Spirit is 
 asked for, the power to become the child of God 
 is given. 
 
 The plan of redemption is an eternal now, with 
 God, and we can not introduce the transient 
 moments of time to, in any manner paralyze his 
 purposes or to render ourselves irresponsible. 
 The prize of life eternal is freely offered, and he 
 who accepts, will find an abundant entrance into 
 the mysteries of redeeming grace. 
 
 Q. What did the death of Christ accomplish ? 
 
 A. It destroyed the works of the devil by 
 driving him from the control of the human 
 senses to the darkness and discord of our atmos- 
 phere ; and, secondly, it liberated the spirits in 
 prison, who, in the days of Noah, through the 
 six hundred years of his life, had been in the 
 bondage of the flesh, being Adam's prefallen 
 race, then in disobedience and sin ; yet had re- 
 pented and believed in the Messiah promised to 
 
278 MIOTIC NUMBERS 
 
 Adam and his posterity. These, to whom no 
 promise had been made or could be made, died 
 in faith, not yet receiving the promise ; but now 
 they are released, their prison doors opened, and 
 the captives set free, and with Him ascend into 
 glory. 
 
 Q. What does the resurrection of Jesus 
 teach? 
 
 A. It teaches us that he took upon himself 
 humanity, that this humanity consisted in man's 
 primeval senses, in their holy relation to the 
 human body ; that these senses and this body 
 he could deliver up to the same power, i. e., the 
 power of death, as all the race of fallen man 
 have inherited; and that, though dead, he could 
 restore this body to life, and immaterialize and 
 deify it, and in so doing become the grand 
 human archetype of all his people; and that the 
 home of such bodies would be the palace man- 
 sions of glory. That " when he ascended up on 
 high he led captivity captive, and gave gifts 
 unto men." 
 
 Q. Why was it that the Saviour, at the resur- 
 rection, told the weeping Mary to " Touch me 
 not, for I am not yet ascended to my Father? " 
 
 A. This expression was the best manner in 
 which to dispose of a matter which otherwise 
 must have terrified her, for his body was now 
 as immaterial as his spirit, and she could not 
 have touched him if she had been allowed the 
 opportunity 
 
OF THE WORD. 279 
 
 Q. But did not the disciples touch him after 
 his resurrection ? 
 
 A. We have no such record. When they 
 knew him at the inn, as they journeyed to Em- 
 inaus, he vanished out of their sight. It is 
 true he told Thomas to thrust his hand into his 
 side, and the disciples to "handle him and see, 
 for a spirit hath not flesh and bones, as ye see me 
 have ; " but this, to their affrighted natures, 
 was only to capacitate himself to their necessi- 
 ties and relieve their fears. They could no more 
 have touched him then than we can now, for he 
 was then transcendently immaterial. 
 
 Q. Then how could they see him? 
 
 A. Just as we see a person or ourselves in a 
 mirror. He mirrored himself to them in the 
 glass of humanity, and they beheld him, but he 
 could have been in their midst just as well and 
 not have been seen by them at all. 
 
 He that could unite and harmonize spirit and 
 matter could as easily transform that matter into 
 a spiritual body as to, at first, fashion it. 
 
 Q. But does not that immateriality of the 
 human body of Jesus inhere in, and render the 
 bread and wine of the Lord's Supper his real 
 presence personified ? 
 
 A. Not in the least degree. Our Saviour ex- 
 plains it thus: " This do in remembrance of me." 
 "As often as ye eat this bread, and drink this 
 cup, ye do show the LorcVs death, till he come." 
 
 Now, a remembrance of a person, and eating 
 
280 MYSTIC NUMBERS 
 
 a person, are quite distinct: to show a death by 
 a symbol is very different from partaking of 
 one's flesh and blood. 
 
 There are solemnities connected with this or- 
 dinance that make it one of the most soul-thrill- 
 ing institutions of the Gospel ; but there is noth- 
 ing of a miraculous nature to a memento. 
 
 He says, "This is my body," "This is my 
 blood;" but while he says this, is not his un- 
 broken body before them, and does not his 
 human blood course through his whole system 
 as before ? Did he take any of his blood and 
 mingle it in that cup ? Surely not, for he was 
 not then even arraigned before the Sanhedrim for 
 trial. He spoke of a remembrance of the human 
 blood he was to shed upon the cross, and desired 
 that the disciples should, by the use of bread 
 and wine, continue to call this great sacrifice to 
 remembrance. When I am gone, remember me, 
 and I will bless this cup, and this bread, and 
 to you it shall be for a sign of my death and of 
 my second coming. 
 
 There may be, however, this analogy: The 
 bread, which had no real flesh appearance, nour- 
 ished the organism, and thereby became part of 
 the organism ; so his flesh should be transformed 
 into the glorious, and thereby apply its trans- 
 forming power to us ; but, as this did not reach 
 the connection between the senses and attributes, 
 the emblem, to become complete, must embrace 
 the wine, which, in its exciting and ethereal 
 
OF THE WORD. 281 
 
 character, must reach the point, so to speak, of 
 inosculation, bringing the powers of the spiritual 
 organism to feel the great sacrifice in its con- 
 nection with humanity. There may be an anal- 
 ogy of color between the wine and the blood, 
 but this is not as essential as the senses receiv- 
 ing the emblem in their connection with the attri- 
 butes. Hence, by the Lord's Supper, we derive 
 those blessings that flow through the Divine 
 attributes to the immortal soul. That is, the at- 
 tributes of God witness with ours, that by faith we 
 broke that bread, and by faith poured out that 
 wine, as a remembrance of the dying Jesus, and 
 so we partook, "discerning the Lord's body." 
 
 The ordinance of baptism beautifully shows 
 the washing away of sin, but does not in itself 
 wash the sin away; so we may say of the Lord's 
 Supper, it shows the breaking of the body of 
 Jesus, but does not in itself break that body — it 
 shows the shedding of the blood, but does not 
 shed the blood it represents. Hence, the idea of 
 transubstantiation is as false to the character of 
 the ordinance as it is false to science. Either 
 our mouths must transform the morsel of bread 
 after it is masticated, or a miracle must have 
 preceded its reception, which would render it 
 flesh and not bread. Then, our Saviour would 
 himself have been inconsistent in taking bread 
 and blessing it (the bread), and giving it to 
 his disciples, saying, "Take, eat; this is my 
 body."— Matt, xxvi: 26. 
 
282 
 
 MYSTIC NUMBEKS 
 
 To be consistent with Romish ideas it should 
 read : He took bread and transformed it into the 
 real presence of himself, and gave it to them. 
 And this would be no greater wonder than the 
 priests profess to accomplish at every mass. 
 
 Q. But how can any person believe that one 
 can do such a thing as to change bread into the 
 body of Christ ? 
 
 A. In the same manner and by the same rule 
 as the children of Israel said to their golden 
 cah^es, " These are the gods that brought us up 
 out of the land of Egypt." 
 
 The senses are totally depraved, and when 
 the judgment sense is educated to believe in 
 marvelous things, spooks, hobgoblins, and 
 witches, it will hold to these hallucinations 
 with as great tenacity as to life itself — science, 
 religion, and intelligence to the contrary notwith- 
 standing. Hence, a little holy water touched to 
 the forehead in presence of a picture of the Vir- 
 gin Mary has a hallowed influence, and to kneel 
 at a statue representing her would cover the de- 
 luded soul with glory. 
 
 We will now review the points already dis- 
 cussed in Part II. 
 
 We have by fair reasoning, we think, clearly 
 shown that only three dispensations have as yet 
 existed ; and that the entire character of law 
 relating to our senses has changed with the 
 change of the dispensations. For instance, the 
 dispensation of purity had a code of laws by 
 
OF THE WORD. 283 
 
 which it was regulated. That, then, marriage 
 was the union of attributes — infallible attri- 
 butes — and that there could be no disagreement 
 between husband and wife thus united, more 
 than there could be between the right hand and 
 the left; and this produced the idea that mar- 
 riages are made in heaven. 
 
 Hence, the Apostle declares that "Adam was 
 not deceived, but the woman being deceived was 
 in the transgression." — 1 Tim. ii: 14. Then, 
 the relation of marriage made their action insep- 
 arable, and his action a necessity, though volun- 
 tary ; and so, we think, God looked upon it, and 
 immediately made corresponding provisions. 
 
 We have also shown that this dispensation 
 must have lasted four thousand years to have 
 been in harmony with divine procedure. That 
 the seven attributes of God, after having fash- 
 ioned the earth and its surroundings for man, 
 and endowed him with power to govern it, had 
 no other active labor to perform, for they had 
 bound together by the laws of nature, backed 
 up by their own incomprehensible activity, all 
 the forces they had arranged for man, and 
 hence had no further labor to perform in that 
 direction. Thus they rested. 
 
 This rest did not consist in a change from 
 creative work to some other work, as many 
 assert, but from labor to refreshment — from toil 
 to rest. 
 
 Thus, our minds may be very active in some 
 
284 MYSTIC NUMBERS 
 
 important study, and when the problem is 
 solved the mind rests ; so the attributes of God 
 were for "six days" — six thousand years — ar- 
 ranging this hitherto chaotic earth for man ; and 
 when he was created, and all the machinery of 
 this earth's concatenaceous chain of substances, 
 both animate and inanimate, moved harmoni- 
 ously on, they rested. "And God rested on the 
 seventh day, and hallowed it." So the attributes 
 of God rested on the seventh day. 
 
 Here, grouped together, are the three dispen- 
 sations in one chain of events ; and as in creation, 
 so in redemption, each day or cycle of time is 
 comparatively alike, making in all twelve thou- 
 sand years of time from the creation or formation 
 of Adam to the close of the present dispensation. 
 Thus, if it should be yet two thousand years be- 
 fore the second coming of our Saviour, we have 
 a period of ten thousand years for geologists to 
 fathom before they reach the period before 
 Adam was, and of fifteen thousand years, 
 and more, since the earth's geological forma- 
 tions existed. 
 
 We also see how easy it is for persons read- 
 me; the Bible to become confused on the first 
 and second chapters of Genesis : supposing a 
 "garden," an inclosure, to have been constructed, 
 in which to place a being made and fashioned 
 to govern a world. How very strange! a being 
 who had dominion over the beasts of the whole 
 earth, and the fishes and leviathans of the en- 
 
OF THE WORD. 285 
 
 tire element of the waters, and of all the fowls 
 that fly in the midst of heaven — to shut him up 
 in a garden to dress it ! 
 
 Absurd as such an idea would appear, we 
 somehow have slid into it, and, because others 
 have so interpreted it, we adopt it ; when on a 
 careful reading of the Scriptures we find for at 
 least a certain period of Adam's existence no 
 garden, no tree of good and evil ; and that, dur- 
 ing this period, he was to eat of every tree, with- 
 out reserve. How long did this dispensation 
 last ? We have shown it to have been equal to 
 the second dispensation, four thousand years. 
 
 We have clearly shown that Moses ends this 
 dispensation at the third verse of the second 
 chapter of Genesis, after which he traces the 
 generations springing from the fallen Adam. 
 
 Our attention is then called to another race of 
 intelligences, and not another, but the unfallen 
 race, who had subdued the earth, and the relics 
 of whose skill and industry have called forth the 
 admiration and wonder of the world. 
 
 Of this branch of the human family Cain was 
 afraid, and against any possible danger from 
 that source God gave him a protective mark. 
 This unfallen race were flesh and blood as much 
 as was Adam, for they were his children ; and 
 in view of this fact he called his wife's name Eve, 
 for she had borne until this time no other name 
 but " woman." That with them they talked, for 
 after Adam sinned he no longer remained in the 
 
286 MYSTIC NUMBERS 
 
 garden, but was driven from it because the pos- 
 sibility of another transgression would have ren- 
 dered his condition irretrievable. 
 
 That it can not be reconciled with the adopted 
 theory that Cain could have found a wife in the 
 land of Nod, after he had declared before God 
 that "he had been driven out from the face of 
 the earth," and that even in this land of banish- 
 ment people lived who were under moral law, 
 and they might slay him. — Gen. iv: 14-17. 
 
 And, again, that he builded a city as soon as 
 his first son, Enoch, was born. 
 
 What a city this must have been, for only 
 one man, his wife, and a babe, to build ! But it 
 was not so, a host of the unfallen lived there, and 
 with them he married, and with them he builded 
 a city, and there closed his brief Biblical history. 
 
 We have, then, only this reason to give in 
 reference to the planting of the garden of Eden. 
 For four thousand years Adam and Eve had 
 lived in the harmonies of this new w T orld, and, 
 unless the plan of redemption should be laid, 
 none of their posterity could ever die or be 
 translated ; then the earth eventually must cease 
 to produce sufficient food for their necessities, 
 for, place the ratio of their increase as we will, 
 there must be a time, a period, when this earth 
 would be positively too small for their support ; 
 and, again, four thousand years of respiration 
 and of ceaseless activity of the functions of ani- 
 mal life, however gently we may suppose the 
 

 OF THE WORD. 287 
 
 elements to have dealt with them, must have 
 worn the organism, and a retirement to a garden 
 planted by the hand of wisdom, in which were 
 delicacies and luxuries, not elsewhere found, 
 would seem consistent, nay, necessary ; and to 
 dress this garden, their only work, and to enjoy 
 all its delicious fruits, except one tree, a rich in- 
 heritance. 
 
 Thus the " Lord planted a garden eastward 
 in Eden, and there he put the man he had 
 formed." 
 
 Then we have a garden planted eastward of 
 some place (say Egypt), and there the man be- 
 comes a transgressor, and there, or just outside 
 of the garden, Cain and Abel are born, and Cain, 
 becoming a fratricide, is driven still farther east, 
 to the land of Nod, and there he marries a wife 
 and builds a city. 
 
 Here Ave have the brief history. Now, to rec- 
 oncile this with the necessity of the events, will 
 lead us into the perplexity of a myth, or a 
 miracle, or else we must take the broad view we 
 have laid down as the Bible history. 
 
 We have also shown that from the laws of 
 traduction their marriage, that is, the marriage 
 of the sons of God with the fallen daughters of 
 men, must be sinful. 
 
 We read "that by the transgression of one 
 many became sinners ; " not all, for vail did not 
 fall on account of Adam's sin, since the thousands 
 of thousands that inhabited the earth at the 
 
288 MYSTIC NUMBERS 
 
 time of his sin, did not sin, and, though death 
 reigned from Adam to Moses, it did not all 
 accrue from Adam's transgression, but the sons 
 of God sinned by marriage and became subject 
 to death. 
 
 We now come to the evidences of a race that 
 have undertaken to do what nothing but super- 
 human beings could do, and called the attention 
 of our readers to the Giant's Causeway. 
 
 We may arrive at conclusions by observing 
 the apparent design of objects. To illustrate: 
 if we see a vast pile of brick and dressed stone 
 near to the foundation for a magnificent struc- 
 ture, we may very justly conclude that these 
 brick and stone are evidences of the intention 
 to erect such a, mansion. Or, if Ave are crossing 
 a railway track and see a passenger coach in 
 the ditch, torn and broken, we may justly believe 
 it to have been thrown from the track while a 
 train was in motion. 
 
 Now, at the Giant's Causeway, we see the evi- 
 dences of a gigantic undertaking no less Avonder- 
 ful than to bridge the North Channel to the 
 Scotland shore, a distance of say sixty miles, 
 and from all appearances the design was to en- 
 tirely dam up this tide-rushing channel against 
 all coming time. 
 
 To effect this object, Ave see the three descend- 
 ing pavements denominated the Giant's Cause- 
 way, each of dressed stone, the Avhole structure, 
 between three and four hundred feet AA'ide, antic- 
 
OF THE WORD. 289 
 
 ipating, by the substantial manner in which the 
 mole is arranged, to reach the opposite shore. 
 
 This would have required a vast supply of 
 dressed rock, even to have carried this wide 
 street across the channel, and when by the ap- 
 pearance it is evident that the design was to 
 raise it several hundred feet above the waters, 
 more rock would, of course, be needed. These 
 rock are here ; enough by every evidence we can 
 gain to have dammed up the entire North Chan- 
 nel, three hundred and fifty feet wide, and three 
 hundred feet high, and sixty miles in length. Is 
 it, then, a wild chimera of a diseased imagina- 
 tion to suppose that these dressed rock were all 
 designed for that purpose, and that, by some 
 national calamity, the work was suspended? In 
 fact, do we not see an evidence in this of the ter- 
 rible deluge that swept away every remem- 
 brance of the nation who had thus planned and 
 prepared to execute ? 
 
 \Te have also noticed other works of art alonu* 
 the Irish coast that are equally wonderful and 
 suggestive of human skill and mathematical pre- 
 cision. 
 
 The Giant's Amphitheater is among the won- 
 ders of the world, both as it relates to the object 
 for which this vast arch was made and the means 
 of its accomplishment. 
 
 "We readily learn this one fact, that there has 
 been a race, or races, that were more harmoni- 
 ous in achievements of this character than at the 
 -19 
 
290 MYSTIC NUMBERS 
 
 present time ; that those operatives made aston- 
 ishing preparations to carry out their designs, 
 and were interrupted simultaneously in the 
 grand object contemplated. 
 
 The reader's attention is then directed to the 
 vast pile of dressed rock called the Pyramids of 
 Egypt. 
 
 No greater wonder exists than the object for 
 which these three four-square pyramids were 
 erected. The fact of their having but little 
 space within, so massive, so substantial, so grand, 
 so high that it must have required great forti- 
 tude, great unity, and length of time to have 
 dressed these immense piles of rock, great care 
 in' their measurement and number, and great 
 mechanical force to have executed this design, 
 is worthy of notice. A mountain of dressed rock, 
 so vast ; Cheops covering thirteen English acres 
 and nearly five hundred feet in height. 
 
 Some have deciphered an inscription upon it, 
 that it required one hundred thousand men 
 twenty years to have erected it; but whether 
 this inscription dates back to the time it was 
 erected, or inscribed from some tradition of 
 a later period, who can tell ? 
 
 The best geological evidence places it as far 
 back as one thousand years before the flood, and 
 may have been erected, for aught we know, by 
 Adam's prefallen race, for the burial-place of 
 Abel ; and it is our surmise that the highest 
 pyramid once contained the earthly remains of 
 
OF THE WORD. 291 
 
 Adam, the second Eve, and the third Abel, but 
 this was not the order in which they were 
 erected. 
 
 It would be very strange reckoning to suppose 
 that two persons, landing on Plymouth Rock, 
 four hundred years ago, with sickness and death 
 their inheritance, without the benefit of immigra- 
 tion, and after one hundred and fifty years had 
 but two sons, to have so rapidly increased for 
 the next two hundred and fifty years, as to have 
 gathered an army of one hundred thousand 
 mechanics and stone-cutters, for twenty years, in 
 the erection of a pyramid equal to the Cheops. 
 Would it not? 
 
 And then this is but a fragment of the history 
 of the wonders of the Nile. 
 
 There is the Temple El Kanark and the great 
 Hypostyle Hall, and El Uksur, and the Obelisks, 
 Sphinxes, gigantic pillars, and massive walls, all 
 left by the race that built them as a wonder of 
 the courage, fortitude, and union of effort neces- 
 sary to their erection. 
 
 Then, again, there are the ruins of Balbec, 
 Heliopolis, and other magnificent ruins of de- 
 stroyed cities and temples, a chapter too vast for 
 our limited work. 
 
 Then, again, the walls of ancient cities are 
 not confined to .Egypt, but are found in the 
 western continent, in Central America, and in 
 other portions of the globe. All these go to 
 show the extent of population before the flood, 
 
292 MYSTIC NUMBERS 
 
 both in the east and west, north and south. 
 Relics of monster men and monster animals 
 almost startle the world in every clime and 
 nationality. 
 
 We next come to the caves of Kentucky, and 
 find curiosities there that too plainly tell of 
 mechanical skill to be altogether discredited ; 
 and this, too, on a scale so far transcending any 
 thing of the kind that could now be accom- 
 plished, that we had rather call them natural 
 curiosities than to attempt any solution of the 
 problem. See Dr. Bailey's sketch of the caves 
 of Kentucky. 
 
 To be sufficiently credulous to believe that 
 water, dripping from the roof, could flute a dome 
 three hundred feet high, as well as to make it; 
 to believe that it could fashion a magnolia flower, 
 a cluster of grapes, or produce stalactites on the 
 sides of the walls, or a female figure, or a Gothic 
 arch, and a thousand other curiosities, would be 
 no great honor to a sane man. The human race 
 that has accomplished such wonders are extinct, 
 and the purposes for which they were excavated 
 will remain undoubtedly a profound mystery; 
 still, if for four thousand years there existed a 
 sinlcs"? race whose business it was to subdue the 
 earth, they might have needed what to us would 
 be useless and unmeaning. 
 
 We have also alluded to Fingal's Cave as un- 
 equaled in A'iew of its musical charms, and 
 shows, beside the columns that support its arch, 
 
OF THE WORD. 293 
 
 that the design was not to have a deep cavern 
 into the land from the sea onlv, but to have a 
 perpetual organ that needed no repairs. 
 
 After showing the labor of intelligences hinted 
 at in the Holy Scriptures, we necessarily come 
 to the plan of redemption, which introduced the 
 second dispensation, showing that the Seven 
 Spirits of God, after their creative work, after 
 they had rested through the first dispensation, 
 now became intercessors for the restoration of 
 our attributes to God and to glory. 
 
 That the peculiarities of this dispensation con- 
 sisted in types of a solemn and impressive char- 
 acter, and in the blending of the law and the 
 prophets together, that the way might be opened 
 to the celestial glory. In tracing the genealogy 
 of man through the chronological periods, we 
 find their sins to have become so heinous in the 
 sight of God that he determined to destroy the 
 entire race in a flood of waters, and, to obtain 
 a clear idea of their sin, we have applied to 
 them the book of Revelation. 
 
 This brings out the wonder in heaven, a 
 woman clothed with the sun, the war in heaven, 
 the old red dragon, and all the chain of moral 
 and demoniac evils from the fall of man to the 
 time Avhen the Holy City became desecrated and 
 trodden under foot. This leads us to locate the 
 city of Babylon. It may appear strange that 
 any one should attempt to locate Babylon the 
 Great, but we have two witnesses that never 
 
294 MYSTIC NUMBERS 
 
 clash — geology and the Bible. Both these locate 
 the great city in Egypt. 
 
 The pouring out of the vials, and all that re- 
 lates to that doomed city, is not exaggerated in 
 view of this race who inhabited the earth before 
 the deluge, and of whom it is said that the im- 
 aginations of their heart was only evil continu- 
 ally. 
 
 The closing drama of this sinful race trans- 
 pired with the destruction of Babylon, and the 
 flood, for the waters had been separated by the 
 attributes of God from the atmosphere, and so 
 held till now, when the fountains of the great 
 deep were broken up and chaos almost reigned 
 supreme, the covenant only being with ]\ T oah. 
 
 We then learn of Satan's being bound till the 
 giving of the law in Horeb, which law was a 
 sword of defense against him to all who wielded 
 it, and that with it our Saviour vanquished him 
 when tempted forty days in the wilderness. 
 
 We learn, also, that the saints in glory can 
 not be intercessors, unless by a special order 
 from God, who has undertaken the restoration 
 of man upon the broadest possible plenitude of 
 mercy. We have, then, shown most conclusively, 
 we think, that the attributes have no more form 
 or shape than the senses, and when they are 
 taken collectively they are called the Holy Spirit, 
 and are also designated as the "Seven Spirits 
 of God."— Rev. iv: 5. 
 
 We have also shown the outflowing streams 
 
OF THE WORD. 295 
 
 from each of these attributes, and their combi- 
 nation to be wisdom. 
 
 We have shown that conscience is the coales- 
 cence or sensitive point of inosculation between 
 the love attribute and judgment sense, and that 
 the judgment sense becomes irritated on account 
 of the moral status of the attribute, which pro- 
 duces a sadness in this sense, which we call con- 
 science; that even this gift of Grod may be so 
 wantonly disregarded that the attributes will 
 almost cease to warn the senses. 
 
 A good conscience, then, is the pleasure of the 
 attributes flowing out through the subdued 
 senses, and results from our self-denial, or 
 "bearing the cross." 
 
 Hence, conscience may be either bad or good, 
 according to the power of the attributes over 
 the depravity of the senses; and the existence 
 of a something we call conscience, is positive 
 evidence of the connection of the attributes and 
 senses. Thus we have determined the status of 
 moral action and the reason why we are morally 
 responsible to God. 
 
 We now invite our readers to investigate our 
 concluding deductions from the laws of science, 
 which we believe corroborates the facts already 
 shown in reference to the identity of the Mystic 
 Numbers of the Word to the mystic properties 
 of matter. 
 
PAET III-THE SCIENCES. 
 
 CHATTER XX. 
 
 The Seven Primitive Elements — The Seven Chemical 
 Properties of Electricity — Cohesion — The Seven 
 Formations in Crystallization — Seven Chemical 
 Metals Volatile — Light an Element — Its Seven 
 Numerical Properties — The Seven Divisions of 
 Water — The Seven Ancient Metals — Union of 
 Hydrogen and Oxygen in Water — The Seven 
 Parts of Hydrogen — The Elements without the 
 Attributes of God — The Seven Liberal Arts and 
 Sciences — Incoherence of Matter. 
 
 UESTION. How many primitive ele- 
 ments do we find in the earth and its 
 concomitants ? 
 Ans. But seven. 
 Q. What are they ? 
 A. We are fully aware of the 
 sixty and more elements recorded in 
 chemistry, but we most sincerely 
 believe, like the primitive attri- 
 butes, that we shall find but seven ; but this 
 may be a more elaborate task to clearly estab- 
 
 (297) * 
 
298 MYSTIC NUMBERS 
 
 lish from the fact that all are blended in such a 
 manner as to make it very difficult to find the 
 grand central point from which they operate* 
 
 Some of them, four, viz. : Earth, Air, Fire, and 
 Water, have been so long and familiarly recog- 
 nized that we need not even question the fact of 
 their being primitive elements. 
 
 The fifth element that we shall notice is Elec- 
 tricity. 
 
 This element seems to be in the air and in 
 the earth, in the human body as well as in min- 
 erals, and from it springs many important prop- 
 erties which we shall notice. The first is Grav- 
 ity, for electricity will draw certain substances 
 to the earth, or from the earth, just in propor- 
 tion to its volume. 
 
 The center of the earth, then, may be the 
 great electric lattery of this microcosm, and we 
 favor this idea from the fact that the earth is 
 farther through at its equator than at its poles; 
 hence the attractive or electric power would 
 more immediately affect the earth's outer sur- 
 face at the poles than at the equator, therefore 
 the needle w r ould necessarily point to the north 
 pole, for there its altitude being highest the 
 attraction would be greatest. 
 
 If this should prove sound logic, the gravity 
 to the earth's center is but another name for this 
 sub-element, for it proceeds directly from elec- 
 tricity, and electricity overbalances gravity, or 
 we could not telegraph by it; so may not elec- 
 
OF THE WORD. 299 
 
 tricity be the generic root of gravity, magnetism, 
 and caloric? 
 
 Another proof is in the fact of the Aurora 
 Boreal is, or northern light. If, then, our hypoth- 
 esis should be correct, the electricity of volca- 
 nic heat would find a nearer outlet at the north 
 pole than at the equator, and this would cause 
 a greater volume of electricit} r to gather in the 
 polar atmosphere than elsewhere, and this would 
 not only attract the needle to the pole, but would 
 produce the Aurora Borealis. In support of 
 this idea we have the names of Bailly, Franklin, 
 Biot, Halle, and others. 
 
 Then, making electricity the elemental root, 
 we have these seven combinations, viz. : Gravity, 
 Caloric, Combustion, Percussion, Friction, Animal 
 Warmth, and Magnetism. By this we find the 
 mystical seven as much in electricity as it is in 
 the atmosphere, which is so evidently shown in 
 the seven tones of music. 
 
 We are aware that the idea of caloric being 
 an exhibit of electricity, will astonish those who 
 have so elaborately tried to. prove the reverse, 
 i. e., that electricity proceeds from caloric and 
 becomes one of its properties ; but, notwithstand- 
 ing all this, the fact of the existence of caloric is 
 much less evident as a separate property than 
 in connection with electricity ; and should there 
 be in some of the chemical affinities of sub- 
 stances a phenomena that would be difficult to 
 resolve into this root, we must confess that there 
 
300 MYSTIC NUMBERS 
 
 are also greater objections to its being rendered 
 a primitive element. 
 
 We think, then, that electricity may be justly 
 considered the central power from which all 
 these proceed. 
 
 The sixth primitive element we shall notice 
 is Cohesion. 
 
 Cohesion is that force or power that unites par- 
 ticles of matter, and exists in all substances, m 
 the aeriform and in liquids. It has less strength 
 in liquids than in solids, and in crystallization 
 divides its substances into seven primitive for- 
 mations. 
 
 We say of the whole earth that it is kept in 
 its present shape by the force of cohesion. So 
 with each particle of matter or metal. For in- 
 stance, a bar of gold sufficiently large to suspend 
 a weight equal to one hundred and fifty thou- 
 sand pounds, would suspend, if the same sized 
 bar was of silver, one hundred and ninety thou- 
 sand pounds weight ; if of platina, two hundred 
 and sixty-two thousand ; if of copper, three hun- 
 dred and four thousand ; if of soft iron, three 
 hundred and sixty-two thousand ; and of hard 
 iron, five hundred and fifty-nine thousand pounds 
 weight, and in this we see the power of cohesion. 
 
 Small particles of matter pass through the at- 
 mosphere as if there existed no power of cohe- 
 sion ; and so will a balloon pass with the atmos- 
 phere at a very rapid speed, and the balloonist 
 feel no motion of the air, apparently unaffected 
 
OF THE WORD. 301 
 
 by the force of cohesion ; but it should be re- 
 membered that the whole volume of the atmos- 
 phere is bound to this planet by the laws of 
 cohesion, and that the apparent non-existence of 
 this force is largely dependent upon the exist- 
 ence of other unseen elements. Caloric, a prop- 
 erty of electricity, when communicated to solid 
 bodies, separates its particles to increased dis- 
 tances, as is evident from the enlargement of 
 such substances, but this does not destroy cohe- 
 sion ; it only ^enlarges its field of operation. 
 Suppose, for illustration, that ice is made, or 
 water congealed by the withdrawal of caloric, 
 this does not lessen but increases the power of 
 cohesion. Nor does the evaporation of water 
 destroy the force of cohesion, from the fact that 
 the evaporation can not pass beyond the atmos- 
 phere, and will be again gathered in snow-flakes, 
 or rain, or dew, and its properties, thus changed 
 from a substance in which cohesion was appar- 
 ent to the aeriform, do not destroy the power of 
 cohesion, which again gathers them and by 
 which they are reproduced, and whatever sub- 
 stances existed in the water, they are by evap- 
 oration reduced to crystallization. 
 
 Every substance induced by evaporation to a 
 state of crystallization necessarily, by the laws 
 governing cohesion, tends to one or another of the 
 seA r en primitive formations of crystallography, 
 and are thus rendered. The first is the regular 
 tetrahedron, that is, a solid body comprehended 
 
302 MYSTIC NUMBERS 
 
 under four equal triangles. Second, the paral- 
 lelopipedon, in which the cube is included. Third, 
 the octohedron, the surfaces of which are tri- 
 "angles, having two legs or sides only that are 
 equal. Fourth, the hexagonal prism. Fifth, 
 the dodecahedron, with faces unequal, two of the 
 angles being obtuse and two of them being- 
 acute. Sixth, the dodecahedron, with triangular 
 faces. And seventh, the tetrahexahedron, Avith 
 twenty-four equal faces, four corresponding to 
 each face of the cube. 
 
 Q. Can not the process of crystallization be ex- 
 plained in a clearer manner ? 
 
 A. There are laws that seem inseparable to 
 liquids, containing substances susceptible of 
 crystallization, that tend to the shapes mentioned 
 in the mystic seven ; and when the process is 
 regular the same shape of crystal is always 
 formed. For illustration, sea-water, by evapo- 
 ration, leaves a sediment we call salt. Each 
 particle of this crystal has the same shape, cor- 
 responding to these forms of crystallography. 
 By a knowledge of the regular shapes that dif- 
 ferent crystals assume, the pharmaceutist can, 
 at a glance, tell their properties by their crystal- 
 line appearance, and he tests the qualities of 
 different crystals by knowing the shapes they 
 assume. The form of crystals, also, in the sci- 
 ence of mineralogy, enables the student to easily 
 recognize the species to which they belong. 
 
 In reference to substances that change into the 
 
OF THE WOKI). 303 
 
 aerial, it will forever, peradventurc, be shrouded 
 in mystery. A bushel of charcoal is consumed, 
 and nearly every particle of it is lost to observa- 
 tion, but not to its existence as matter ; for we 
 find that a vegetable is produced from the earth 
 (contained in a box) of greater weight than the 
 earth, and at the same time the earth has lost 
 none of its matter. 
 
 Hence Ave learn that the plant, or root, 
 gathered all its matter from the air and water, 
 in neither of which is visible any substance to 
 produce it. 
 
 Cohesion, then, affects the entire surroundings 
 of this planet, together with each particle of 
 matter in it or on it. 
 
 And not only do many substances connect 
 with the atmosphere and are lost to observation 
 from heat and combustion, but seven of the 
 chemical metals also become volatile, viz. : mer- 
 cury, arsenic, tellurium, cadmium, zinc, potas- 
 sium, and sodium. These are all volatile below 
 a red heat. But are these chemical metals 
 utterly lost to cohesion because they have been 
 rendered volatile ? By no means ; they still ex- 
 ist, though to us unseen. 
 
 Caloric can be traced in some of its operations 
 to electricit} r , but cohesion does not inhere in 
 this element, and hence it becomes a separate 
 primitive element, and is as essential and world- 
 wide in its operations as the entire earth we 
 inhabit, with all its surroundings, nor can a 
 
304 MYSTrC NUMBERS 
 
 single atom of matter dispense with its essential 
 power. 
 
 The seventh primitive element is Light. 
 Light, to those who are blessed with vision, is 
 that power or element that renders objects visi- 
 ble. 
 
 To clearly illustrate the phenomena of light, 
 when there are such a diversity of opinions, one 
 opinion taking the precedence till refuted by 
 some other theory, will require not only the 
 most careful chemical analvsis, but the solution 
 of the question, Is light a fluid _per se, or is it 
 merely a principle, containing a sort of pression 
 or vibration occasioned by some oscillating me- 
 dium ? 
 
 We have extensively remarked upon Light in 
 its God-like origin, to have been an attribute, 
 but this attribute of God created this subtile, 
 ethereal illumination, and this omnipotent power 
 left for our comfort this created imponderable 
 matter. 
 
 It would not at all have been necessary to 
 have created this aggregated volume of burning 
 hydrogen, had it not been for the grosser 
 essential properties of our atmosphere. Our 
 atmosphere could not be illuminated by moral 
 light, hence the spirit light of God made the 
 temporal light to accommodate itself to our 
 grosser needs. 
 
 Light, like all the other elements, has in its 
 nature the mystic seven, as Prof. JSTewton ex- 
 
OF THE WORD. 305 
 
 plained by the application of the spectrum; if 
 divided into three hundred and sixty equal parts 
 the proportion of the seven prismatic colors 
 would appear thus : of reel, forty-five ; of orange, 
 twenty-seven ; of yellow, forty-eight ; of green, 
 sixty ; of indigo, forty ; and of violet, eighty. 
 
 This element is in its operations inconceivably 
 vast, for, throughout space, so far as any means 
 to aid our comprehension is concerned, it is uni- 
 versal; nor is there, nor can there be, in the 
 earth, or on it, so long as electricity exists in 
 connection with our atmosphere, a place of per- 
 fect darkness. To our eyes there may be dark 
 places, but other animals, by the peculiar for- 
 mation of the eve, can see even better there than 
 under a vertical sun. 
 
 We do not consider light the effulgence of the 
 rays from the grand luminary only, but the 
 medium of God's creative power ; and through it 
 more immediately light comes to our vision 
 from the sun ; yet our entire atmosphere, being- 
 electric, has a species of light in itself, and is in 
 combination with other elements. Light, there- 
 fore, must be a primitive element, for the rays of 
 the sun do not illuminate the dark caverns of 
 the earth where the mole and the bat easily 
 recognize objects. 
 
 Q. How is electricity affected by the rays Of 
 light falling upon it on the opposite side of the 
 earth from us ? How does that affect the dark 
 side of the earth ? 
 20 
 
306 MYSTIC NUMBEES 
 
 A. The atmosphere is a vast element, extend- 
 ing above the earth at all points from thirty-five 
 to forty-five miles; beyond that point no aerial 
 matter can reach. Then this vast volume is at 
 all times, in one portion of the earth or another, 
 in connection with the rays of the sun, and in 
 that connection vitalizes the power of electricity, 
 and through it conveys the element of light to 
 the remotest center of the earth ; and should 
 geological discoveries go on, and unknown cav- 
 erns be explored, there need be no wonder if in 
 these, to us totally dark, recesses, living animals 
 should be found with eyes as well as ears, hav- 
 ing the Jive senses. 
 
 The eye of the cat, or owl, for illustration, is 
 so formed as to catch the rays of light that pass 
 through the channels of electricity in every con- 
 ceivable portion of the earth. As the atmos- 
 phere is vitally charged with electricity, and in 
 some portions of the earth at all times is affected 
 by the rays of that light, there can be no total 
 darkness so long as these connections remain, 
 and this becomes as self-evident as the connec- 
 tion of the attribute, Light, with the human 
 senses. 
 
 Electricity, when pressed by the galvanic bat- 
 tery, emits sparks of illumination from over- 
 charged pressure, and even the northern lights 
 are of sufficient electric power for telegraphing 
 Avhere no other mechanical combination exists. 
 Hence, may not the problem be thus solved, 
 
OF THE WORD. 307 
 
 that light is neither a fluid substance in itself, 
 nor indeed a wave-like undulation, like the pro- 
 cess of sound, but an element connected with 
 electricity, and wherever the rays of the sun fall 
 upon this electric connection light is evolved, 
 and as much so by the explosion of a meteor or 
 by combustion, as from the luminary of clay ? 
 
 By this rendering of the causes of light there 
 can be no difficulty arising from the recent 
 dredgings of the ocean beds. Light exists in all 
 substances where electricity exists, and as no 
 living animal can exist where electricity does 
 not exist, the evidence of the truth of this theory 
 is strengthened by this fact : that at a depth of 
 fourteen thousand feet, or nearly three miles 
 below the surface of the ocean, by the process of 
 dredging, live animals have been brought up to 
 the surface, in possession of vision. We might 
 ask the question, Why should eyes be given to 
 these submarine animals if no light there ex- 
 isted? 
 
 But we hold light to be a universal element, 
 and to have been one of the seven primitive ele- 
 ments in the same harmony as are every-where 
 found resulting from the mystic seven. 
 
 And why should we wonder at this, since the 
 Seven Spirits of God fashioned the elements for 
 man and impressed each with the nrystic num- 
 ber of themselves, as we have shown from the 
 entire number of primitive elements ? 
 
 The earth is the grand deposit of the seven 
 
308 MYSTIC NUMBERS 
 
 primitive metals, viz. : gold, silver, copper, 
 iron, mercury, lead, and tin, and all their com- 
 pounds and semi-metals. Water, then, unites 
 with earth in its variety of vegetable produc- 
 tion. 
 
 Q. In how many divisions can water be asso- 
 ciated ? 
 
 A. In seven divisions, viz.: steam, dew, rain, 
 frost, snow, hail, ice. 
 
 These, when gathered, are only water, but 
 have a name in their separate appearances, and 
 are thus distinct. 
 
 Q. What proportion of the air is water? 
 
 A. That portion called oxygen, being about 
 one-fifth of the entire element. 
 
 Q. If the atmosphere should be separated in 
 its chemical parts, how high would the water 
 rise ? 
 
 A. If the atmosphere is forty-five miles high, 
 the water would rise nine miles higher than at 
 present, and this would cover every mountain 
 in the world more than two miles deep. 
 
 Air unites with earth also, and is the source 
 of life to the plant and the animal. 
 
 Fire unites with earth in its coal-consuming 
 process, whereby the rivers of oil are produced. 
 
 Electricity unites with earth and forms its 
 battery within the molton mass of internal 
 heat; and, 
 
 Cohesion bounds their harmony by the inex- 
 plicable force of its own power. 
 
OF THE WORD. 309 
 
 Thus, all in one and one in all, are these har- 
 monies apparent, and all resolve themselves 
 into the power and wisdom of the first seven, 
 who, like them, can never be but an eternal and 
 universal one. The geology of the earth, or the 
 earth's strata, need not be looked to for chrono- 
 logical data, nor need we place layer upon layer 
 in proof of the progress of Creation, for the 
 Mosaic history commences with a full developed 
 earth, and only fashions that then existing earth 
 for man. 
 
 We thence learn that the chemical affinities 
 of the earth's surface were arranged out of the 
 confused and chaotic mass, when earth, and air, 
 and water, were incoherently compounded. 
 
 Q. But how does hydrogen unite with oxygen 
 in the formation of water ? 
 
 A. Out of nine parts the analysis of chemical 
 compounds informs us that but one part is hydro- 
 gen, and this lightest of all the substances of 
 which we are conversant, and by which the air- 
 balloon ascends beyond our stretch of vision, is 
 easily divided into seven parts, viz.: chlorohy- 
 dric acid, bromohydric acid, idohydric acid, sul- 
 phydric acid, selenhydric acid, and tellurhydric 
 acid. 
 
 It became necessary that a buoyancy should 
 exist in water as well as air, and as to the just 
 proportions that all parts must sustain to each 
 other, no difficulty should arise in our minds, 
 since God, at the close of each day's labor, rec- 
 
310 MYSTIC NUMBERS 
 
 agnized the harmony of the parts apportioned 
 to the labors of each clay to have been arranged 
 complete and supremely good. 
 
 Q. But does it not seem strange that one- 
 ninth part of the water should be, when separ- 
 ated from it, the most inflammable substance 
 known to chemistry? 
 
 A. That truly seems somewhat strange, and 
 then again, is it not equally strange, on the other 
 side, that a property of which eight-ninths of 
 the water consists, should become about one-fifth 
 part of the atmosphere we breathe, being that 
 inodorous, elastic fluid, called oxygen? 
 
 Q. What do we learn from this union of oppo- 
 sites ? 
 
 A. We learn what is meant in the Holy Bible, 
 when it announces that the "earth was without 
 form, and void, and darkness was upon the face 
 of the deep," and the wonderful harmony that 
 the Seven Spirits of God produced when the 
 plan of redemption was uttered from the mind 
 of the Eternal, when God said, "Let there be 
 light." 
 
 We learn also another lesson, that these seven 
 attributes held the parts that they had arranged 
 in complete union by the laws of cohesion, and 
 that, in the event of their withdrawing these 
 powers that control the harmony of substances, 
 they must necessarily return to incoherence. 
 
 Q. Have they ever withdrawn from matter? 
 
 A. Nearly so, at the time of the great deluge. 
 
OF THE WORD. 311 
 
 And in this we can see a cause for some of the 
 marvelous discoveries of mineralogy, chemistry, 
 and geology. 
 
 In the United States Mint, at Philadelphia, is 
 a rock taken from a quarry in the territory of 
 Nevada, one hundred feet below the surface, in 
 which is a piece of an oak limb in perfect preser- 
 vation. Had a volcanic eruption submerged this 
 piece of an oak limb within this hard rock it 
 must have been consumed in a moment of time ; 
 if it had been left to the slow process of petri- 
 faction, which must consume a vast length of 
 time, the oak limb would have decayed and 
 moldered away. 
 
 Q. Then how could it have been accomplished ? 
 
 A. As we have already suggested. When the 
 formative power of the attributes withdrew from 
 the elements, chaos must again ensue. Then all 
 volatile substances and all evaporative substan- 
 ces in the atmosphere must fall to the earth in 
 chaotic confusion. 
 
 This would again envelop the earth with 
 water as it was "when darkness was upon the 
 face of the deep." 
 
 The vast amount of substance in the air is 
 only seen by the substance imparted to vegeta- 
 tion. All decayed substances, all evaporated 
 substance, and the hundreds of millions of tons 
 of wood and coal, annually consumed, is not 
 annihilated, but passes into the aeriform. Now, 
 should at any moment this forty-five miles 
 
312 MYSTIC NUMBERS 
 
 height of atmosphere be rendered chaos, as are 
 the spaces beyond it, the amount of substance 
 within the atmosphere would be marvelously 
 great. Like a flood, it might submerge whole 
 provinces with coal deposit received from the 
 craters of volcanic mountains, nor, indeed, would 
 it be strange if huge rock were not united by 
 this chaotic rendering, and portions of wood and 
 stone united in the common mass. 
 
 Thus we may readily account for the multi- 
 form appearances of the earth's surface, not by 
 the flood, but by the withdrawal of the attri- 
 butes of God to the Noachian ark, thus separa- 
 ting all the hitherto wonderful connections of 
 matter. 
 
 Q. The storm of the deluge must, then, have 
 been overwhelmingly terrible? 
 
 A. Infinitely so, for the rain sprang up from 
 the vast deeps of the ocean, as it came down 
 from the aerial ocean above the world, comming- 
 ling matter in singular incoherence. 
 
 Trees of lofty height are found in the coal 
 beds of some portions of our earth, as well as 
 myriads of the various fossil of animated life in 
 the centers of rock, and at depths so wonderful 
 that none can tell how they came there, or why 
 they were in their flight (for the perfect shape 
 of animals, in apparent flight, have been found 
 in solid rock more than fifty feet beloAv the sur- 
 face) thus fettered, thus changed into coal or 
 stone. The holding of the separate and oppo- 
 
OF THE WORD. 313 
 
 site particles of matter in harmony, by the 
 Seven Spirits of God, till near the deluge, and 
 then suddenly withdrawing from those elements, 
 rendering them chaotic, solves this wonderful 
 problem in accordance with the universal law 
 of science. "Come thou and all thy house into 
 the ark," saith Jehovah. Not go, but "come." 
 But the mystic number seven is also known in 
 the seven liberal arts and sciences. 
 
 Q. What are the seven liberal arts and sci- 
 ences? 
 
 A. These are grammar, rhetoric, logic, arith- 
 metic, geometry, music, and astronomy. In all 
 ages of the world these arts and sciences have 
 been held in high estimation, and, as it was sup- 
 posed that they held an allusion from the seven 
 Sabbatical years, the seven years of famine, the 
 seven years in the building of King Solomon's 
 temple, as well as the seven golden candlesticks, 
 the sacredness, then, of this number, could not 
 otherwise than remain as one of the wonders of 
 the world, pointing to and centering in the 
 "Seven Spirits of God." Go as far back in the 
 infancy of letters, either of sacred or profane 
 history, as we may, these numbers meet us at 
 every epoch of time, and point onward to the 
 cycles of an unending eternity. These seven 
 liberal arts and sciences embrace the root of all 
 arts and sciences. 
 
 Geometry, originally and properly, embraces 
 the earth in all its measurement and dimen- 
 
314 MYSTIC NUMBERS 
 
 sions, and from it springs geography, mineral- 
 ogy, geology, and all that pertains to earth or 
 its elements. 
 
 Astronomy : from this science all knowledge of 
 the celestial bodies, their motions, their magni- 
 tude and revolutions are observed. This science 
 embraces as a cause all eclipses, as well as other 
 various phenomena, and astrotheology. 
 
 Grammar : this science not only embraces all 
 orthography, etymology, syntax, and prosody, 
 but it embraces the art of -chirography, teleg- 
 raphy, typography, and hieroglyphics. 
 
 Rhetoric: this embraces all the art of speak- 
 ing eloquently, as well as the art of so arrang- 
 ing sentences so as to please while it instructs 
 the hearer. 
 
 Logic is both an art and a science, because, to 
 argue logically, one must think correctly and 
 reason forcibly. It is not mere talking, but the 
 combining of ideas in a form conclusive and de- 
 cisive. 
 
 Arithmetic is also one of the liberal arts, and 
 is the science of numbers. 
 
 By it all numerical relations of man to man, 
 together with all knowledge of distances, gravity, 
 and ponderability, is known. 
 
 This art has been divided into addition, sub- 
 traction, multiplication, and division. 
 
 But the last and noblest of all the sciences is 
 Music. By this science all harmonics of sound 
 are learned and appreciated. This is a science 
 
OF THE WORD. 315 
 
 as universal as it is delightful, and is associated 
 with devotion and praise, and can never be dis- 
 pensed with while man is man. 
 
 Q. Did the ancients have any idea of confused 
 and incoherent matter ? 
 
 A. Most assuredly. It has ever been known 
 by scholars that all compounds admit of divisi- 
 bility. 
 
 Paracelsus and Van Helmont pretended that 
 they had discovered an alkahest that would de- 
 compose all substances, and by this they imposed 
 upon the credulity of those over whom they ex- 
 ercised a superiority ; but this pretense soon 
 vanished, as has every other idea of such a 
 chemical compound. 
 
 Still, that the present state of combination 
 did not always exist, many very able scholars 
 have ever proclaimed ; and from geology and 
 the elements outside of revelation the most con- 
 clusive proofs exist that things now, and sub- 
 stances now, are not combined or compounded 
 as they once were, and this led Mr. Hugh Mil- 
 ler into the idea that the earth's strata afforded 
 reliable data of man's formation and of the 
 almost illimitable duration of time necessary to 
 the growth of the various stratas he has so in- 
 geniously classified. Others have also seen the 
 evidence of confused and chaotic matter in geo- 
 logical research, and have tried to account for it 
 upon scientific principles, the force of which the 
 reader must be the judge. 
 
316 
 
 MYSTIC NUMBERS OF THE WORD. 
 
 Anaxagoras, five hundred years before Christ, 
 in trying to solve this problem, presents it in the 
 following poetical manner : 
 
 " Before the seas and the terrestrial ball, 
 And heaven's high canopy that covers all, 
 One was the face of nature, if a face, 
 Rather a rude and undigested mass, 
 A lifeless lump, unfashioned and unframed, 
 Of jarring seeds, and justly chaos named. 
 No sun was lighted up the world to view, 
 No moon did yet her blunted horns renew, 
 Nor yet was earth suspended in the sky, 
 Nor poised did on her own foundation lie, 
 Nor seas about the shore their arms had thrown, 
 But earth, and air, and water were in one. 
 Then air was void, and light and earth unstable, 
 And water's vast abyss unnavigable: 
 No certain form on any was impressed, 
 All was confused, and each disturbed the rest ; 
 For heat and cold were in one body fixed, 
 And soft with hard, and light with heavy mixed. 
 But God and nature, while they thus contend, 
 To these intestine discords put an end ; 
 Then earth from air, and seas from earth were driven, 
 And grosser air sunk from th' ethereal heaven. 
 Thus disembroiled they take their proper place ; 
 The next of kin contiguously embrace, 
 And foes are sundered by a larger space." 
 
CHAPTER XXI 
 
 Anthropology — All Nations have Traditions of a 
 Future State — The Will op Man — Of the Beast — 
 Man's Senses Die — The Attributes Ever Live — 
 The Resurrection Effects the Righteous — How — 
 The Wicked. 
 
 E hence learn that the laws gov- 
 erning the elements make their 
 obeisance to the mystic seven, 
 and that the primitive elements, 
 like the primitive attributes, all 
 proceed from the septenary num- 
 ber, and in some of them these 
 seven properties inhere irrefrag- 
 ably. 
 Here, also, in the plant or the tree, we have 
 seen the same marvelous relation to the seven. 
 In astronomy also, and even the moon itself 
 counts off her seven phases. 
 
 Chemistry unfolds its wonderful identity to 
 the mystic number seven, and all nature asks 
 the question : Has this number an allusion ? 
 We have shown that it does not allude to time, 
 
 (317) 
 
318 MYSTIC NUMBERS 
 
 that it does not allude to geological strata, but 
 to Him, who fashioned it all for man, and placed 
 his divine impress upon it. 
 
 We have now only to examine the science of 
 anthropology. 
 
 Q. What is anthropology ? 
 
 A. The harmony of the several relations of 
 man, physically, intellectually, and morally. 
 
 Q. Do the Holy Scriptures at all reveal or de- 
 velop this science ? 
 
 A. Most assuredly they do ; but where words 
 are interchangeably used to denote different prop- 
 erties of the organism, it may be very difficult to 
 so explain the scriptural teachings that a clear- 
 ness of perception may at all times pervade the 
 mind. 
 
 We have endeavored throughout our entire 
 investigation to use English terms in accordance 
 with the meaning, as given by our ablest lexicog- 
 raphers. 
 
 The Greek word pneuma, sometimes rendered 
 spirit, sometimes breath, we have called the 
 mind, or the attributes of man. Psuche, from 
 which the English term psychology finds its root, 
 we have called the soul immortal — the spirit; and 
 in this sense we shall use these terms in the 
 future. 
 
 Q. What, then, is the mind of man ? 
 
 A. The seven attributes connected to the seven 
 senses. 
 
 Q. What, then, is the soul ? 
 
OF THE WORD. 319 
 
 A. The soul of man is that immortal form re- 
 sembling the body, but invisible to the fallen 
 senses. 
 
 Q. How do we understand the connection be- 
 tween God and the soul ? 
 
 A. The Seven Spirits of God is the author of 
 the seven attributes of man, and by this rela- 
 tion originates our accountability to him. In 
 this union is our marvelous relation perpetu- 
 ated. 
 
 These wonderful powers seem to be the in- 
 most, invisible centers of moral action, both in 
 relation to God and to man. 
 
 Q. How do these associations agree with the 
 Apostle's declaration in the seventh chapter of 
 Romans ? 
 
 A. We think it clearly explains the otherwise 
 ' contradictory statements. " For. the good," says 
 the Apostle, "that I would, I do not, but the 
 evil which I would not, that I do." — Rom. 
 vii : 14. Now, if we should read this in accord- 
 ance with the anthropology already adduced, 
 it will appear thus: "For the good that I (my 
 attributes) would do, I (my senses) do not, but 
 the evil which I (my attributes) would not, that 
 I (my senses) do." Now, "it is no more I (my 
 attributes) that do it, but sin (the fallen senses) 
 that dwelleth in me." "So, then, with the mind 
 (the seven attributes) I myself serve the law of 
 God, but with the flesh (the senses) the law of 
 sin." — Rom. vii: 25. 
 
320 MYSTIC NUMBEKS 
 
 Q. How is it that "they that are in the flesh 
 can not please God?" 
 
 A. TheJiesJi, meaning necessarily the senses 
 that control the flesh, is fallen and under the 
 sentence of death, and can not escape it. If, 
 then, we discard the intercession of the Spirit, 
 reject the offered aid of grace, we live after the 
 flesh, and can not please God, for he must be the 
 supreme object of our adoration. It is a natural 
 impossibility for total depravity to do sinlessly 
 right, nor does God require it, for he is in- 
 finitely just, and can exact nothing of us that we 
 can not do. Religion, first and foremost, relates 
 to our spiritual nature : " Seek first the king- 
 dom of God." In our attributes, then, we can 
 please God by accepting the intercession of 
 his love, and be dead to the world but alive to 
 Christ. 
 
 Q. Have the senses, then, no moral quality ? 
 
 A. If separated from the attributes they 
 would become only a beast, like any other biped, 
 and surely then they could have no moral 
 quality ; but they can not be divested of this 
 connection, hence they have a moral responsi- 
 bility, but this accountability does not inhere, so 
 to speak, in themselves, but in their connection 
 with the spiritual organism. 
 
 JNo psychical being can be a creature only of 
 sense, for the nation, the people, the tongue, is 
 utterly unknown where the future state never 
 awakens meditation. There is no such point in 
 
OF THE WORD. 321 
 
 anthropology where the mind of man is as low 
 as the beast; even where no law exists the 
 Apostle declares such become a law to them- 
 selves, and must be so judged. 
 
 Then the anthropology of the Bible is corrob- 
 orated by the actual exhibition of facts. Who 
 ever saw or heard of a nation that had no tra- 
 ditions of a future state, that had no laws to 
 govern moral action? 
 
 Q. Is it, then, man's moral nature, that in- 
 clines him to admire beauty, paintings, sculp- 
 ture, or art? 
 
 A. No, it is his judgment sense; still, if his 
 heart is renewed by the Spirit, he may have 
 higher and holier reasons to admire the beautv 
 
 CD «/ 
 
 of God's wonderful works. But admiration may 
 spring alone from the seven senses, in which case 
 the man is no more a Christian, by the posses- 
 sion of this redeemable faculty, than in his relish 
 for food. 
 
 Q. If the human will is the external action of 
 the combined senses of man, why is it that beasts 
 have wills also ? 
 
 A. The will of the beast springs from the five 
 senses ; the will of the man from his seven ; 
 hence man's will is more formidable than the 
 beast, being in possession of two superior senses 
 more than the animal. But the will of the beast 
 has no moral responsibility, because he has no 
 attributes of a spiritual nature with which he 
 stands related to God; but man having this 
 21 
 
322 MYSTIC NUMBEKS 
 
 relation, the exercise of his will, when it contra- 
 venes the commands of God, renders him mor- 
 ally culpable. To deny ourselves is to conquer 
 this will, to submit to the teachings of the Spirit, 
 to admit God's Avill as revealed to us through 
 the Spirit to be the superlative claim, to obey 
 Avhich should be our bounden duty, our joyful 
 privilege. 
 
 Q. If the seven senses in man die, can they 
 ever be resurrected ? 
 
 A. Never; nor does the spiritual organism 
 ever need their future association. 
 
 The senses have no form, no shape, no spir- 
 itual existence. Their connection, or inoscula- 
 tion with the attributes, obliges them to moral 
 responsibility ; when, therefore, they die, they 
 cease to be, for the spirit form is complete with- 
 out them ; then death is their extinction, and 
 hence a resurrection of any thing which has be- 
 come extinct is simply ridiculous. 
 
 Not so with the human body. It has a form, 
 does not become extinct when the senses die, 
 hence a resurrection of that body is possible, 
 though the matter of it may have passed even 
 into the aeriform, because it is connected 
 through the operation of the atonement to the 
 deified humanity of Christ. 
 
 Q. What, then, is the "second death? " 
 
 " Blessed and holy is he that hath part in the 
 first resurrection : on such the second death hath 
 no power." — Rev. xx : 6. 
 
OF THE WOED. 323 
 
 "And death and hell were cast into the lake 
 of fire. This is the second death." — Rev. 
 xx : 14. 
 
 A. We can best understand the nature of this 
 death by looking at the operation of the death 
 of the senses, or the first death. The senses con- 
 nect the body to the attributes, and in this rela- 
 tion we are moral and responsible creatures ; 
 death dissolves the body from the attributes by 
 the destruction of the senses. This does not 
 destroy the consciousness or life of the soul, 
 because the attributes still live. By the plan of 
 redemption and the grace of God, our attributes 
 connect with divine mercy and hold a relation to 
 clemency, pardon, and eternal life. When, there- 
 fore, we sin a sin unto death, then death has the 
 power to dissolve this relation of our attributes 
 with the attributes of God, and this is the second 
 death ; and though the death sentence is passed, 
 and God's Spirit strives no more with the soul, 
 yet its full realization is reserved to the day of 
 judgment. 
 
 Q. We shall, then, sutfer loss by death — the 
 loss of our seven senses? 
 
 A. The Christian can suffer no loss by death, 
 from the fact that his human sense of sight re- 
 fused by its total depravity to allow him to be- 
 hold angels or heaven. JS r ow, released from this 
 frail and fallen faculty, he beholds the King in 
 his glory, the crown of life, the redeemed of 
 earth, and all the celestial cherubim of glory. 
 
324 MYSTIC NUMBEES 
 
 Q. This, then, will be an eternal gain instead 
 of a loss ? 
 
 A. Truly; and of the sense of hearing the 
 same. In this life, has not only his eyes been 
 dimmed with tears often, and his soul filled with 
 anguish at what he has seen, but he has heard 
 much that he wishes he had never heard, and 
 he has been deprived of hearing much that he 
 longed to hear. No angel songs have ever 
 saluted his ear, and even the voice of Jesus, to 
 which his attributes have listened with rapture, 
 his ears have never heard. Why does he longer 
 need this sense ? The language of the spirit 
 world has only approached the senses like reflex 
 rays of light, and then only to condemn them, 
 and to say of them, "Oh wretched man that I 
 am, who shall deliver me from the body of this 
 death?" or, "I have a desire to depart and to be 
 with Christ, which is far better." The Christian, 
 then, no longer needs the earthly sense of hear- 
 ing when the Master calls him to life and to 
 glory. 
 
 Q. But will he not need the sense of feeling? 
 
 A. Not in the least. The present human 
 organism is only susceptible to external things ; 
 that, then, that is spiritual we can not tangibly 
 feel, we only hear "the joyful sound" and feel 
 the "love of God shed abroad in our hearts " by 
 and through the attributes, and many times we 
 desire to feel the power of that love and the 
 senses refuse their association, and we say, "Oh 
 
OF THE WORD. 325 
 
 that it was as in other days, when the candle of 
 the Lord shone upon my pillow," and we de- 
 voutly pray to feel the Spirit's power, but our 
 fallen sense prevents. 
 
 But, after -death, the soul's cup of joy will be 
 infinitely full. Will we then ever need a sense 
 that has baffled and trifled with joys so immeas- 
 urably vast ? Surely not. 
 
 We may say the same in reference to the 
 sense of smell. The odors of incense and the 
 perfume of the flowers of the garden of the Lord, 
 planted by the rivers of the water of life, we can 
 not grasp with this depraved sense; but then, 
 when the attributes are disenthralled, and the 
 sweet odors of our spiritual Canaan fill the attri- 
 bute, the joy of these higher and holier faculties 
 will forever eclipse the human. 
 
 Q. Can our attributes taste, as does this sense 
 in our human organism ? 
 
 A. The sense of taste is prepared for sub- 
 stances, the attributes for the spiritual. In 
 Scripture we read : "If ye have tasted that the 
 Lord is gracious." The sense of taste accommo- 
 dates itself to the pleasure of the organism in 
 its demand for food, and at the same time the 
 human organism is decaying and wasting away. 
 We, then, do not need the resurrection of a sense 
 so frail accommodated to the perishable ; for we 
 shall taste of the spiritual fountain of life, of 
 life's ambrosial fruit, of the heavenly manna. 
 We shall no longer need corruptible food, poison- 
 
326 MYSTIC NUMBERS 
 
 ous food, decaying food, hence the Christian 
 loses nothing when this sense ceases to be. 
 
 Q. But, certainly, we shall need the judgment 
 sense in glory ? 
 
 A. Not at all. What value could we there 
 place on gold, silver, jewels, apparel? What 
 use for a sense that develops itself in the values 
 of earth, of minerals, farms, or merchandise? 
 JSTo, this sense is totally depraved, and constantly 
 undervalues pure religion. 
 
 It is even ready to barter the inheritance of 
 heaven for sordid gold; of honor, uprightness, 
 and virtue, to covetousness and lust. It 'holds 
 us away from duty by the smallest pretext, and 
 makes us think that "gain is godliness." 
 
 But when, liberated from this groveling sense, 
 we look upon our heavenly mansion in glory and 
 see the gold that cankers not, and the robes that 
 fade not, and the glory that passes not away, we 
 shall feel to exult in a freedom from a sense so 
 deceptive, so false to our eternal well-being. 
 
 Q. But the language sense, we can not dis- 
 pense with that, certainly? 
 
 A. "God is a Spirit and seeketh such to wor- 
 ship him as worship in spirit and truth." The 
 human organs of speech are as depraved as any 
 other sense can be. By this sense we blaspheme, 
 by it we curse, swear, lie, tattle, slander, de- 
 ceive ; and still we are obliged to use this sense 
 to express the great desire we cherish to get rid 
 of it. It is like a fire, like a flood, like the 
 
OF THE WORD. 327 
 
 helm to a vessel ; we must control, keep it under, 
 subdue it. "He that governs his tongue is 
 greater than he that taketh a city." 
 
 The language sense, or power of speech, wears 
 out. Ere we reach our three-score years and 
 ten, our musical powers have failed, the decay 
 of these pleasurable organs is apparent. We 
 can think of singing in our attributes, and the 
 melody we make in our hearts to the Lord is 
 glorious ; but the voice is harsh and worn, and 
 refuses to comply with the knowledge our Higher 
 nature demands. Oh to live where we shall not 
 be compelled to place a guard over our lips, to 
 watch against idle words, vain words, sinful 
 words ! where we can express our triumphant 
 joys in heaven's own language, in the song of 
 redemption and glory! this will so delight the 
 soul that we shall shout glory to God in the 
 highest that we are liberated from a false tongue 
 and from unclean lips. 
 
 Thus we shall need none of the senses that 
 connect with sublunary things, since the undying 
 attributes of our spirit-form, remains in all the 
 fullness and glory of the spirit world above. 
 This not only meets the cherished expectations 
 of our nobler nature, but is the anthropology of 
 the Bible, the teachings of the revealed Word. 
 
 Q. To what purpose, then, is the resurrection 
 of this human body? 
 
 A. In order that a being, possessing the 
 nature and form of the Divine Trinity, might 
 
328 MYSTIC NUMBERS 
 
 exist in the love circle of incomprehensible 
 glory, the plan of redemption is unfolded. 
 
 To this plan all the creative acts of God, as 
 revealed in the Holy Scriptures, allude. In the 
 creation of man the harmony of the senses and 
 attributes constituted him in mind but one, in 
 body but one, in soul but one ; but when by sin 
 death reigned, and the senses fell under the 
 power of death, his nature must be dual — a two- 
 fold nature — unless the body could be resur- 
 rected and glorified. This could be -done if 
 Deity could dwell in humanity and transform 
 its substance into ineffable light and glory. 
 
 The great archetype and antitype of man un- 
 dertook this work and completed it. He changed 
 humanity to divinity, and ascended up on high 
 and gave gifts unto men. 
 
 If there existed a necessity of his resurrection, 
 there must also exist a necessity of our resurrec- 
 tion. If his human body passed into the glori- 
 fied state, ours, too, if we are like him, must 
 pass into the glorious state. 
 
 Q. But what if translated? 
 
 A. The translation of the human body into 
 the spiritual state necessitates the same opera- 
 tion. The earthly senses disappear, while the 
 attributes of the soul vivify and immortalize the 
 entire organism. If, as we have shown, matter 
 can become aeriform or pass into unseen sub- 
 stance, surely the human form may, by the 
 power of him who created the natural as well 
 
OF THE WORD. 329 
 
 as the spiritual body, pass into the ethereal 
 identity. 
 
 Nor will its decay or its change, while in the 
 grave, render God's power more wonderful or 
 active than it must be to resurrect the body im- 
 mediately after death. This act of God is in 
 accordance with his word and with the expecta- 
 tion of all the living. 
 
 That only that passes into the grave is human ; 
 the senses go not there, the attributes go not 
 with the dead body into the grave, the soul im- 
 mortal dies not nor is buried, only the human, 
 this enters the grave, this is resurrected: "All 
 that are in their graves shall hear his voice and 
 come forth." 
 
 This is translation from the grave, the other a 
 translation of the human before it reaches the 
 chambers of the grave. 
 
 This change the Apostle calls "mortality 
 swallowed up of life." — 2 Cor. v: 4. We may 
 not get the best idea by calling mortality a robe, 
 yet, in a certain sense, it is like to a robe of spot- 
 less white when resurrected through the power 
 of the Holy Spirit; it is, indeed, "mortality 
 swallowed up of life." 
 
 It develops the organism by giving its entire 
 nature the wonderful configuration of immor- 
 tality. 
 
 Q. How, then, will the resurrection affect the 
 wicked ? 
 
 A. The same as it does the righteous. They 
 
330 MYSTIC NUMBEES 
 
 will be raised, and the totally depraved attri- 
 butes, which they have rendered so by rejecting 
 the Lord of life and glory, will swallow up the 
 humanity into an eternal state of unreconcilia- 
 tion. 
 
 The entire plan of redemption, in its effects 
 upon our condition, is developed only in this 
 life. Here the Holy Spirit can harmonize the 
 disorganized attributes. Here the soul can be 
 washed in the fountain of grace; here the prom- 
 ise is made and the title given. After death, 
 the judgment. If men refuse all the intercession 
 of the wonderful Three, the Father, Son, and 
 Holy Spirit, their resurrection will be the posi- 
 tive proof of their condition, as the character of 
 their attributes will permeate the human devel- 
 opment. 
 
 Q. What, then, is the use of raising the 
 wicked from their graves, if they can not be 
 better off thereby ? 
 
 A. The resurrection power must necessarily 
 reach the entire race if the second Adam de- 
 stroyed the works of the devil and restored our 
 fallen nature through grace to a companionship 
 with God. The resurrection, if we accept of 
 salvation, is the greatest gift that God could 
 give ; for all other sacrifices inhere in this tri- 
 umph over the grave. Hence the resurrection 
 is a gracious bestowment of the Spirit, and he 
 who rejects the grace that opens into such in- 
 finite glory must abide by the consequences. 
 
OF THE WORD. 331 
 
 Q. What, then, will be the eternal condition 
 of the wicked ? 
 
 A. We read, in reference to the condition of 
 the wicked, of a place called "outer darkness" 
 (Matt, xxii : 13), and also of the fallen angels of 
 "chains of darkness." (2 Pet. ii : 4.) 
 
 From this we may infer that a place analo- 
 gous, to a realm or locality where no ray of light 
 can penetrate, will be their final abode. The 
 darkness, when God withdraws the attribute of 
 light, and with it all the seven attributes of 
 Deity in their natural and moral intercession, 
 must be fearfully painful to a nature nurtured 
 in light. Of the anguish of that rayless fire we 
 know but little here, and may God grant that no 
 eye that ever reads the lines we produce, may 
 witness its painful hereafter ! 
 
 Q. What, then, will be the condition of the 
 people wdiose God is the Lord ? 
 
 A. The absence of those associations, detri- 
 mental to spiritual progress, will alike be won- 
 derful and delightful. 
 
 Here we are deprived of the fullness of the 
 soul's capacity by many insuperable barriers. 
 If we grasp the joys of pardon, it is only stulti- 
 fied by the depraved senses ; for, if we attempt 
 to express the delight of our attributes, the very 
 language Ave use is so meager and indefinite that 
 we often feel that we have spoken of it in vain. 
 And then the outer channels through which we 
 would desire the fountain of our love to flow is 
 
332 MYSTIC NUMBERS 
 
 so fluctuating and unstable, that we are often 
 led to conclude it is in vain that we labor. De- 
 praved channels through which the pure waters 
 of life must flow are as dissatisfying to the Chris- 
 tian as unpalatable food to the taste; still this 
 necessity must go on so long as we live in the 
 flesh, but when freed, when the channels are as 
 pure as the fountain, the full ecstacy of our en- 
 joyment can only then be realized. 
 
 And then, again, tracing this figure of speech 
 on, there are so many that are always ready to 
 choke up even these depraved channels with 
 earthly drift-wood, and thereby hinder the good 
 we hoped to do, originating the most discourag- 
 ing results, that we become faint and our cour- 
 age abates; but not so after the resurrection: 
 every channel to the infinite fountain will be 
 augmented as it receives the welcome of glory 
 and of life. 
 
 The harmonies of our songs will then echo 
 and re-echo through the realms of unbounded 
 space, gathering harmonies and concords of cor- 
 relative glory onward and onward in transcend- 
 ent notes of rapture. 
 
 Q. Have we never in this life enjoyed the 
 fullness of a single attribute ? 
 
 A. Not its fullness, because it has never been 
 entirely liberated. The attribute, Love, when 
 touched by the love of Christ, only presses a 
 greater desire through the senses to love him 
 more, and the higher life that we may enjoy by 
 
OF THE WORD. 333 
 
 the communion of the Spirit only makes us the 
 more anxious to be wholly led by the Spirit ; and 
 in apostolic days, as well as in our own, men de- 
 sire to depart and be with Christ in glory, because 
 they can not fully drink of the fountain while in 
 the flesh. 
 
 We may possibly catch, for a moment, the in- 
 spiration of the love of Christ, but this, at most, 
 is only one channel to the soul, only one avenue 
 to the fountain of infinite goodness. Let us look 
 at the seven channels to the soul and suppose 
 that each is full and overflowing. 
 
 First, the channel of light. God is light. This 
 channel, filled with the light of an eternal state 
 of glory, with the great light of God reflecting 
 in every ray his Avonderful love to man, when 
 uninterrupted by the fallen senses, must envelop 
 the immortal organism with incomprehensible 
 brilliancy and glory. 
 
CHAPTER XXII, 
 
 The Fullness of the Attributes Considered — The 
 Channels — Heavenly Recognition — The Inherit- 
 ance — The Bride of Christ — "Welcome — Music in 
 Heaven — The Believer in Death gains Glory — 
 Resurrected Body does not need Human Senses — 
 The Memory of the Senses Die — The Memory of 
 the Attributes Live — Why Repent — What is 
 Faith — Good Works — Redemption. 
 
 OURCES of infinite delight, the 
 realms of incomprehensible space 
 illuminated by Him, whose "house 
 are we," must cause the exultant 
 soul to shout in the ecstacies of un- 
 ending delight. And, again, the 
 fullness of the attribute, Life, who 
 has ever enjoyed in this pilgrimage? 
 Life, free from death; life, full of 
 activity and delight ; life, with the rainbow circles 
 of glory surrounding it ; who has ever enjoyed 
 this side of heaven ? 
 
 It is a river flowing from the throne of God 
 to the soul through the channel of life. How 
 glorious a life, in the company and fellowship of 
 (334) 
 
MYSTTC NUMBERS OF THE WORD. 335 
 
 the great source of life eternal ; fear, sorrow, 
 grief, pain, sickness, death, darkness, gloom, and 
 despair, unfelt and unknown, and all the chan- 
 nels of these forever inaccessible, either by de- 
 ception or decrepitude. 
 
 And then the fullness of life, a life in glory, a 
 life with the sanctified, whose very presence is 
 full of joy unspeakable, must be incomprehen- 
 sibly glorious. 
 
 The attributes, then, of life and light, filled 
 with the fullness of God, must render the soul 
 inexpressibly happy and full of the glory of 
 God. 
 
 Q. Who has ever fully enjoyed all that the 
 attribute, Holiness, might communicate? 335 
 
 A. It can not be enjoyed in its fullness here. 
 Ah ! to be as pure as our Author, to have no 
 besetting sin, no unclean lips, nor deceitful 
 heart; to abide among the sinless where every 
 ethereal object is transcendently holy, must over- 
 whelm the soul with ecstatic delight. 
 
 And then, in immediate proximity to this, is 
 justice. Just in the sight of God, in the sight 
 of angels, in the sight of the saints. No lack in 
 the balances, complete in him, enrobed by him, 
 justified by him, and to be forever with the 
 Lord. 
 
 Oh what a channel to the soul is here opened 
 into undying life, into the palace of God. 
 
 Here is the attribute, truth. Sinless, pure, 
 perfect; no guile, no guilt, no deception, but 
 
336 MYSTIC NUMBERS 
 
 truth, eternal truth. How beautifully it drinks 
 into the fruition of the promise given. When in 
 the flesh it lived by prelibation, but now by 
 fruition. Oh the promises of God — a God of 
 truth — not now to be disappointed, but to feel 
 the truth, as the promise had revealed it, that 
 no eye or ear had ever comprehended the glory 
 of God as it is in the realms of light, laid up in 
 store for his people ! 
 
 The attribute, mercy, in us, has never yet 
 coursed through a sinless outer channel. Ob- 
 structed by ten thousand outward influences, we 
 can not fully realize its susceptibility to a full 
 channel of joy. Have we been kind to the dis- 
 tressed, others can easily attribute it to secular 
 motives, and the farther exercise of that pleasure 
 seems forestalled to future action. But not so in 
 the morn of the resurrection, for the channel of 
 God's mercy will fill our channels of this faculty 
 to overflow, and in the highest ecstacy of delight 
 we can forever rejoice. 
 
 "And when the gates of death I 've passed, 
 When lodged beyond the stormy blast, 
 I'll shout, while endless ages last, 
 Mercy's free, mercy 's free." 
 
 And then the channel of love. The love of 
 God shed abroad in the heart transcends all 
 creature sensibility in its incomprehensible con- 
 quering power. The flame in our hearts not 
 only illuminates the desert around us, but cre- 
 ates an imperishable desire for more of this illu- 
 
OF THE WORD. 337 
 
 mi nation ; and because the channel is not free 
 outwardly we anxiously inquire: 
 
 " When shall I see my Father's face, 
 And in his bosom rest?" 
 
 But when we stand on Zion's bright mountain, 
 and the love-channel is opened, and all obstruc- 
 tions removed, outwardly and inwardly, and a 
 full fruition enjoyed, no language can express 
 the capacity of this attribute to immeasurable 
 fullness. 
 
 Then the thrill of association, as each recipro- 
 cal attribute, filled with light, life, holiness, jus- 
 tice, mercy, truth, and love, commingle with the 
 attributes of Deity, will become so inconceiv- 
 ably great that Ave may ask, where, oh where, 
 is there a word, a line, or a sentence in the 
 entire idiom of language at all relevant to the 
 description of the pleasures of the soul ? 
 
 These are the joys of the resurrection, and 
 not only these, but another beatitude of glory, 
 another beam of light, will burst upon us as we 
 catch the inspiration of a heavenly recognition. 
 When in a foreign clime, to meet one we know, 
 one a dear friend, a loved one, how great the 
 joy and rejoicing, but how much more so when 
 we meet those with whom we have stood side 
 by side, shoulder to shoulder, in the battle-storm 
 of life, now, like us, eternally free and gloriously 
 enrolled in the ranks of the redeemed Church 
 triumphant. 
 
 The resurrection, then, will include the whole 
 22 
 
338 MYSTIC NUMBERS 
 
 plan of eternal redemption, in presenting before 
 the Father his own offspring, complete in him ; 
 and yet by the free acceptance of all the glorified. 
 
 Q. Will God, then, become the father of our 
 entire natures ? 
 
 A. Supremely so. Because, first, we are his 
 offspring in our dual nature. He created the 
 spiritual organism and the attributes from his 
 spiritual entity, as he must have created the 
 mighty host of angels ; secondly, he has, by the 
 power of his electric blood and human body, 
 brought forth our corruptible bodies and trans- 
 formed them into the likeness of his glorious 
 body. 
 
 Hence we are joint heirs to an inheritance 
 eternal, undefiled, and that fadeth not away. The 
 Holy Spirit has created the new birth in our 
 attributes, the blessed Son of God has created 
 the new birth of our bodies by his resurrection, 
 and God, the Father, 
 
 " Owns me for his child; 
 I can no longer fear. 
 With confidence 1 now draw nigh, 
 And Father, Abba Father, cry." 
 
 Here is Deity as a trinity, and man as a trinity. 
 Deity with seven attributes, and man also with 
 seven attributes. Deity with the unseen Father, 
 or soul-form, man with the same marvelously 
 unseen soul-form. God is now seen in the 
 person of Jesus Christ, and so, with us, we are 
 seen in the personality of the resurrected body. 
 
OF THE WORD. 339 
 
 and this body is like his sinless body, pure and 
 free. 
 
 Then our Inheritance. 
 
 AVe shall inherit infallibility. 
 
 We have long mourned over our weaknesses 
 and frailties ; in fact, we have prayed to be freed 
 from the least and last remains of sin, and in 
 prelibation have, at times, looked over the 
 gloomy Jordan and obtained a glimpse of the 
 land of the blest, but no sooner awake to human 
 consciousness, we have seen the same "thorn in 
 flesh" over which we prayed to be delivered, 
 and for the conformation, into the likeness of 
 Jesus, the Spirit, bid us wait. "My grace is 
 sufficient." 
 
 But now the long looked for and prayed for 
 hour has come, we are "like him, because we 
 see him as he is," and these " vile bodies are 
 fashioned like unto his glorious body." 
 
 And not only this, but we inherit a crown. 
 
 Q. What have we conquered that we should 
 inherit this badge of royalty ? 
 
 A. We have conquered the human senses and 
 made them bow before the throne of grace, and 
 every one of them have w r e rendered passive, 
 while we glorified God through a personal obe- 
 dience to the will of his Son. We have con- 
 quered the enemy of our salvation and quenched 
 all his fiery darts through grace, and over him 
 been more than conquerors. 
 
 We have conquered death in this, that he had 
 
340 MYSTIC NUMBERS 
 
 his demand, but this was our glory and rejoic- 
 ing. He took nothing from us that we longer 
 needed, and through his death-blow we came 
 into possession of a crown of glory triumphant. 
 
 Thus, through the Spirit, we are conquerors, 
 and through Christ receive the crown of glory. 
 
 We inherit, also, a mansion. 
 
 This beautiful home has been erected through 
 the infinite purpose of God to so charm and 
 amaze and thrill the soul with its ethereal splen- 
 dor that it might appear as a wedding gift to his 
 bride. 
 
 All the architectural taste that infinite wisdom 
 could bestow upon a work so significant of the 
 combined attributes of God in their display of 
 love to the redeemed, here find their central 
 glory. Captivating beauty, walls radiant with 
 light and minarets ; the lofty balconies of which 
 surrounding worlds and systems of worlds radi- 
 ate in beautiful prospect, harps of sweetest tone, 
 and vocal music of richest harmony, as well as 
 the eternal light of the city, make it the home 
 of the soul. 
 
 " Its glittering towers the sun outshine ; 
 That heavenly mansion shall be mine. 
 
 And then the welcome. 
 
 If face greets face in rapturous smiles when 
 loved ones meet, how will it, or can it, be ex- 
 pressed when intercessors meet intercessors, 
 when God's attributes come clown to welcome 
 
OF THE WORD. 341 
 
 our attributes to his eternal mansion of light. 
 Here the light of God greets the light in the 
 soul with its harmonious welcome, filling every 
 power of the immortal mind with the light of 
 God. Then shall we see light in his light, and 
 forever dwell where no night is known and 
 where no gloom or darkness approaches. 
 
 The life of God hails with radiant glory the 
 reciprocal life of the soul, which fills it to over- 
 flow with the eternal Spirit. Mortality is swal- 
 lowed up of life, and the attribute of God exults 
 in its trophies as we exult in his glorious wel- 
 come. 
 
 Now eternally beyond death by the inherit- 
 ance of immortality, and our finite conceptions 
 of this wonderful gift augmented in incompre- 
 hensible and unutterable fullness, we shall for- 
 ever bask in the light of his glory and the life 
 of his presence. 
 
 Then mercy, with its delightful welcome, joins 
 the attribute in us in all the rapture of one who 
 succeeded in saving a treasure so infinitely vast, 
 which, when saved, could reciprocate the mercy 
 that secured its pardon. Oh how vast the fount- 
 ain of mercy that surrounded the soul in all its 
 journeyings and dark forebodings, through this 
 pilgrimage of earthly probation, now fully to be 
 revealed. Here it disappointed our earthly 
 hopes that, had we realized the objects we sought 
 for, might have proved our eternal overthrow; 
 but mercy interposed and we were saved ; now, 
 
342 MYSTIC NUMBERS 
 
 with what gratitude and joy can we recognize 
 our great Deliverer. 
 
 The attribute, Truth, now exultant with the 
 trophy secured in the salvation of one, nay, of 
 millions who possessed this undying faculty, 
 bids us a triumphant welcome to the arcana of 
 God's imperishable glory, and then Ave, who had 
 by the influence of our depraved senses almost 
 doubted the truth of God, had a thousand times 
 questioned the promises ; we, for whom truth 
 had by all the immutability of God pledged the 
 soul's release from its fetters ; we, now unfet- 
 tered, manumitted, free, will reciprocally rejoice 
 in the recognition of an attribute upon which we 
 reposed when all earthly prospects failed. 
 
 Holiness and justice greet, also, our attributes 
 of kindred assimilation, and we in response cry, 
 Holy, holy, Lord God Almighty, thou art worthy 
 to receive homage, for of " thy fullness have we 
 all received, and grace for grace." And oh the 
 transcendent fountain of God's love, how it meets 
 us at the very threshold of our mansion in glory, 
 and we, being knit to it by the witnessing Spirit, 
 hail this heavenly dove, this love attribute of 
 Jehovah, with unspeiikable delight! 
 
 And now the dear person in whom these attri- 
 butes dwell, even Jesus, once in the manger, 
 once in Gethsemane, once on Calvary, once in 
 the grave, but now in glory, in whose wonderful 
 person all majesty, might, and dominion reside, 
 "for it pleased the Father that in him should all 
 
OF THE WORD. 343 
 
 fullness dwell ; " now Jesus welcomes his bride, 
 his redeemed, out of every kindred, language, 
 and tongue, and, in the presence of the most 
 august assemblage that ever convened in glory, 
 he accepts the Church, inheriting the Spirit of 
 Imnianuel. What responsive notes of rapture 
 burst from the sanctified lips of the Church tri- 
 umphant as they "crown him Lord of all ! " 
 Long had they sung — 
 
 " 'T is a point I long to know, 
 Oft it causes anxious thought, 
 Do I love the Lord or no, 
 Am I his or am I not?" 
 
 But now it is changed to the new song, the 
 song of Moses and the Lamb ; they sing 
 
 O) 
 
 Hallelujah! hallelujah! the saints are at home, 
 
 No longer as aliens, no longer to roam ; 
 
 The holy of holies we now can behold, 
 
 The city celestial — the streets paved with gold. 
 
 Our foes are all conquered, and death now must die, 
 
 The storms have all passed from the bright azure sky, 
 
 The hosts of destroyers to darkness have fled, 
 
 And the saints of all ages have awaked from the dead. 
 
 The harmonies of music in heaven Avill be 
 infinitely superior to those with which we are 
 familiar on earth, and reverberations and echoes 
 will thrill the angel hosts of heaven with un- 
 wonted rapture. Music, inheres in the attri- 
 butes of God, and the surroundings of his throne 
 must constitute a polyphony overwhelmingly 
 grand and sublime. 
 
 We have, we think, clearly shown the analogy 
 
344 MYSTIC NUMBERS 
 
 of Biblical anthropology to the Mystic Numbers 
 of the Word, and our relation to those numbers 
 to be of a divine character, and this number is 
 so interwoven with our senses, our attributes ; 
 with matter and mind, with the elements and 
 minerals, with geology and botany, with astron- 
 omy and anthropology as to clearty, and, we 
 believe, unanswerably establish their allusion 
 to the " Seven Spirits of God." 
 
 If the seven primitive attributes are not the 
 "seven eyes of the Lord," what are they ? 
 
 If the "Seven Spirits of God" are not his 
 seven primitive attributes, what are the} 7 ' ? 
 
 We have shown that the same Spirit is called 
 the seven eyes of the Lord, the Seven Spirits of 
 God, the seven golden candlesticks, the com- 
 forter, the witness, and the Holy Ghost. 
 
 All these attributes we possess, and because we 
 possess them, and they connect with our senses, 
 are we moral beings. Take away this connec- 
 tion and you take away moral responsibility. 
 
 We have shown that the immortal form is the 
 psyche — the soul, and is represented in active 
 being by the attributes, as is the human organ- 
 ism by the senses, and that these attributes no 
 more die than does the soul, that when the senses 
 die the attributes ascend to God who gave them, 
 and must be judged by the deeds done in the 
 body. 
 
 This, we believe, is Bible anthropology. 
 
 We have shown that the attributes have 
 
OF THE WORD. 345 
 
 power through grace to accept or reject the great 
 salvation, to forever remain disorganized, and 
 the soul over which they preside unwashed 
 and uncleansed, notwithstanding an cxhaustless 
 fountain has been freely opened for sin and un- 
 cleanness. 
 
 We have also shown that the human body 
 can be raised from the dead and united to its 
 parent soul, as a living garment, like to our 
 Divine Master; that those who die in the Lord 
 lose nothing valuable in any regard, but gain 
 an infinite crown of glory. That a trinity only 
 can be the offspring of a trinity, that we are his 
 offspring when we submit to his commandments 
 and accept of his grace, and as such he has 
 promised to present us before the throne of his 
 excellence without fault and blameless. 
 
 That the resurrection will not change the 
 character of the attributes or the soul, but will 
 forever stereotype its condition for glory or dis- 
 may, for eternal day or eternal night, just in 
 character as it finds the parent soul. 
 
 And that here are interests of incalculable im- 
 portance, the neglect of which no future change 
 can countervail, no ransom obviate ; that if 
 secured, a life of glory is also secured. 
 
 This, also, we believe, is the teachings of scrip- 
 tural anthropology. 
 
 And now, reader, you can tell whether you 
 are a child of God by the new birth into Christ 
 by the application of this rule. 
 
346 MYSTIC NUMBERS 
 
 If you love God you will find a warfare with 
 the senses, you will be called upon to deny them, 
 restrain them, control them ; failing to do this 
 you will find that the way of the transgressor is 
 hard ; for you can not enjoy the senses in their 
 worldly associations when they conflict with 
 God's commandments, for your conscience will 
 be wounded and pierced with many sorrows if 
 you neglect holy living. If you love God, and 
 are awake to self-denial, you will find his ways 
 are pleasantness and all his paths are peace. 
 
 If you love the world the love of the Father 
 is not in the attributes, you are under the curse 
 of the broken law, and this condemnation is aug- 
 mented by every refusal to submit to be saved 
 by grace. The Holy Spirit alone can harmonize 
 the discordant attributes and give to the soul a 
 peace that is like a river, rolling on in undis- 
 turbed quietude to the pacific shores of eternal 
 delight, while without the Spirit the soul is like 
 the unrest of the ocean, continually halting and 
 promising, for none but the unrenewed fully 
 know the broken vows, the resolves, and re- 
 resolves, unfulfilled. 
 
 Q. But shall we not know each other in 
 heaven as soon as we behold the blood-washed 
 throng ? 
 
 A. It is a pleasing and very popular theory, 
 that loved ones will meet us at death and ac- 
 company us home to glory, but we doubt the 
 scriptural application to that belief. There will 
 
OF THE WORD. 347 
 
 be neither marrying nor giving in marriage, 
 says the Saviour, in heaven, hence the associa- 
 tion will be of a spiritual character, like the 
 angels of God. The human knowledge of rela- 
 tionship is conveyed to us through the senses. 
 Then, if the senses die, the knowledge of the 
 relationship, so far as they are concerned, dies 
 also. These senses have a power that we call 
 memorv, but the attributes also have a memorv 
 as undying as the soul. It only remains for us 
 to discover whether the attributes remember 
 human faces as do the senses. We incline to 
 the belief that there will be a remembrance by 
 the attributes of actors and actions of persons 
 and conditions ; but this recognition will not 
 enhance our love for individuals, for all will be 
 infinitely lovely, but we think after the resur- 
 rection there may be higher delights with those 
 we have known and loved on earth than with 
 others, for the human form, when resurrected, 
 will bear the perfectly developed image of our 
 earthly organism, though infinitely spiritualized. 
 Hence we shall then "see as Ave are seen, and 
 know as we are known." It appears that Moses 
 and Elias not only knew each other on the 
 Mount of Transfiguration, but the Apostles knew 
 them to be these worthies, and so' remarked to 
 the Saviour: "Let us build three tabernacles, 
 one for thee, and one for Moses, and one for 
 Elias." The evidence derived from this is that 
 Moses, who died and was buried, knew Elias, or 
 
348 MYSTIC NUMBERS 
 
 Elijah, who was translated, and both conversed 
 with Jesus ; if so, then the memory of the attri- 
 butes will be abundantly sufficient to the heav- 
 enly recognition. 
 
 That the senses have a memory, the beasts of 
 the field, and fowls of the air witness, for even when 
 asleep they remember and exert the muscles, as 
 though they were awake. The horse remembers 
 the house you stop at for years, and all the races 
 who have no moral relations to God, no attributes, 
 have a memory as tenacious as our own. 
 
 It will readily occur to the careful reader that 
 we have two sources of memory; the beast has 
 but one. We charge a something which is under 
 the control of another power that we possess to 
 remember certain events, and act toward this 
 memory just as another would act toward us, if 
 desirous of having us to see some object delight- 
 fully pleasing. He would point to it, tell it-; 
 location, and help us to his utmost power. So 
 we do in reference to the memory of the senses. 
 We bring circumstances before it, we bring 
 localities before it, and many times, after much 
 labor, the page in the book of the senses is found 
 where the facts we have desired to know are 
 recorded : "Oh, yes, I now remember it plainly." 
 Then, if we have a power over the memoiy, we 
 also can direct its action. "Study grammar 
 one hour," says the teacher, "and then study 
 arithmetic." Can the scholar do this? Cer- 
 tainly. Then he has power over his one mem- 
 
OF THE WORD. 349 
 
 ory, by his other memory. And thus one is in 
 subjection to the other. If this is true, then it 
 is true also that we possess the attributes and 
 they control the senses, and each have memories. 
 
 But the memory of the senses die and perish, 
 and with the beast, as with us, there is no 
 memory in the grave, no device, no existence 
 of the senses. But the attributes take up the 
 remembrances of earth and carry them past the 
 shadow of death, as in the departed rich man, 
 who recognized Lazarus, who once asked for 
 crumbs at his gate. 
 
 It will greatly relieve the anxious Christian 
 to know that he no longer retains the full senses, 
 nor the memory attached to those senses, in two 
 particulars : 
 
 First, in reference to his own transgressions ; 
 they will never come up to shame or confound 
 him in glory, because they were of the earth, 
 and in the acceptance of the terms of salvation 
 they were blotted out of the book of God's re- 
 membrance ; in other words, the senses and their 
 memory have ceased to be. 
 
 Second, there may have been alienations of 
 brethren here, occasioned by the same fallen 
 senses, and though each may have designed to 
 do right they may have widely differed, even to 
 such an extent as to have unchurched, if not un- 
 christianized, each other. This, too, perished 
 when the senses died, and now they are united 
 in heavenly triumph. 
 
350 MYSTIC NUMBERS 
 
 If all the relations of earthly association should 
 come up before ns in heaven, there must, of ne- 
 cessity, be confessions to each other there, with 
 forgiveness, and all the chain of sorrow for sin, 
 and mourning over imperfection there as here. 
 
 But such a state of things can not exist, and 
 necessarily the memory of the senses must go 
 out at death, while the memory of the attributes 
 remain in undying idealization. 
 
 Of what benefit could it be to the soul to re- 
 member all the minor transactions of physical 
 life? We answer, none at all, only as those acts 
 shape our destiny in eternal things. Abraham 
 desired the rich man to remember what a mul- 
 titude of earthly blessings he had enjoyed, and 
 for the avarice of his wicked heart he now justly 
 suffered, while Lazarus, .whose wounds attracted 
 no notice from him, was now happj^. But this 
 irreligious transaction on his part had been the 
 cause of his disorganized attributes, and upon 
 whose memory these crimes had been stereo- 
 typed. 
 
 Q. What good, then, can come of repentance 
 or sorrow for sin ? 
 
 A. Repentance is the prompting of our attri- 
 butes by the Holy Spirit. 
 
 In this relation it is obvious that we have no 
 more right to restrain true repentance than we 
 have to commit suicide ; for one must result in 
 the withdrawal of the soul's only hope, while the 
 other is the death of the senses. 
 
OF THE WORD. 351 
 
 Repentance unto life is as much a gift of God 
 as is the offering up of the bleeding Jesus, and 
 the restraining of the first forestalls the applica- 
 tion of the blood of the second. 
 
 Bepent is a command of God, and not only so, 
 but it is the urging of the Holy Ghost upon our 
 attributes, the necessity of a compliance with the 
 terms of the Gospel, and is prompted as much 
 for our good as hunger prompts us for the good 
 of the body. 
 
 We may reject either of these promptings, but 
 must abide by the consequences ; if of hunger, it 
 will soon loose its prompting, and we shall die ; 
 if of the seven attributes of God, the like fatal 
 consequences follow. 
 
 Hence scriptural anthropology teaches us the 
 necessity of complying with the prompting of 
 the Spirit, for it is sent out "into the world to 
 reprove the world of sin, of righteousness, and a 
 judgment." 
 
 Q. What, then, is faith ? 
 
 A. Faith in God is the acceptance, by our 
 attributes, of the intercession of the attributes 
 of God. When we accept their teaching we will 
 be led by them, "and as many as are led by the 
 Spirit of God they are the sons of God." 
 
 The evidence of faith in us is the willingness 
 we exhibit of using the means God has placed 
 in our reach for our salvation. It would be no 
 evidence of our belief in the power of the earth 
 to reproduce a hundred-fold from the grain we 
 
352 MYSTIC NUMBERS 
 
 sow, if we should sow that seed in the ocean. 
 But if Ave faithfully prepare the ground, and 
 then sow and cover the seed, the evidence of our 
 faith is apparent. " Sow to yourselves in right- 
 eousness," or use the means that God has placed 
 within us, and around us, and before us; and 
 then we truly have " repentance unto life that 
 needeth not to be repented of," and the faith 
 that takes no denial. 
 
 Q. By what method of anthropology can this 
 scriptural statement be explained, " I will dwell 
 in them ? " "Know ye not that ye are the temple 
 of God, and that the Spirit of God dwell eth in 
 you ? "—1 Cor. iii : 16. 
 
 A. If our attributes connect with and govern 
 our senses, then our attributes dwell in our senses. 
 
 If the attributes of God connect with and gov- 
 ern our attributes, then God dwelleth in us. 
 This idea seems to be prominent in Scripture: 
 that the Spirit of God, by faith, so connects itself 
 with our spirit as to direct, guide, and lead us. 
 The Lord's prayer supposes this power to be 
 from God ("lead us not into temptation, but 
 deliver us from evil"), and that by prayer in 
 faith this divine power will prevail for us. 
 
 Q. But does this connection control our action 
 without our consent ? 
 
 A. By no means ; for when God's attribute, 
 Love, connects with ours, we are more than 
 willing. We adore the God of grace, and only 
 pray to be led by the Spirit continually. 
 
OF THE WORD. 353 
 
 Q. What part, then, of our salvation, is con- 
 tingent upon good works ? 
 
 A. Good works in us do not exist in a sepa- 
 rate relation more than do the senses and attri- 
 butes. God has indissolubly united the twain ; 
 we can not do an act of the senses independently 
 of the attributes, nor can we do a good work in- 
 dependently of the Holy Ghost or seven attri- 
 butes of God. They connect with ours when 
 the good act is accomplished, and if they do not, 
 the act is sinful ; even prayer to God could have 
 no effect without their intercession and assist- 
 ance. "Without me," said Jesus, and he was 
 the embodiment of the Holy Ghost, " ye can do 
 nothing." " I in you, and you in me. As the 
 branch can not bear fruit except it abide in the 
 vine ; no more can ye, except ye abide in me." 
 Our works, then, are made good ivorks if we are 
 led by the Spirit, "for if any man have not the 
 Spirit of Christ he is none of his." Good works 
 is God working in us by not only our consent, 
 but by our most hearty co-operation. 
 
 "We love him, because he first loved us." We 
 receive him, and he gives us " power to become 
 the sons of God." 
 
 We will now introduce to our readers Prof. 
 M. Rochet, of the Paris Anthropological Society, 
 who has brought to view Jive different character- 
 istic and elementary principles of man : 
 
 (1.) "Man examined externally as regards fomn. 
 There is not a single feature in the human face 
 23 
 
354 MYSTIC NUMBEES 
 
 which, examined from an artistic stand-point, 
 does not constitute a character of beauty and 
 nobility foreign to the animal. Man alone has 
 an expressive and intelligent physiognomy. 
 This applies also to the body. The erect stat- 
 ure, the perfection of the hand and of the foot, 
 are characters of the same value. The hand is 
 especially characteristic. Man alone has a true 
 hand, he alone uses the admirable instrument 
 for creating the thousands of industrial and artis- 
 tic masterpieces. 
 
 (2.) "The internal, sensitive, and moral man. 
 Man is endowed with a moral sensibility alto- 
 gether unknown to the rest of organized beings. 
 He loves or believes in things animals have no 
 notion of. He possesses the feeling of the beau- 
 tiful, the ugly, of wrong, and right. He alone is 
 conscious of the morality or immorality of his 
 acts. Man alone has an idea of God, and is 
 attached to him by feeling and intelligence. 
 Man alone, of all animated beings, forms a com- 
 plete family. The animal takes life as it finds 
 it, without any way modifying it. 
 
 "Man, on the contrary, takes life according to 
 his will, for all the regions of the globe form 
 part of his domain, and he can in a thousand 
 ways vary the mode of his existence. 
 
 (3.) "Man considered as an active being. Even 
 in satisfying his lowest appetite man differs from 
 animals. He alone prepares his food by cooking- 
 it. Man alone provides himself with clothes to 
 
OF THE WORD. 355 
 
 protect himself from the elements. When we 
 treat of industry, instruments, and arms, the 
 difference is enormous. Man possesses another 
 important character — intelligent speech. 
 
 (4.) "Man considered as an intelligent being, or 
 the faculty of the human mind. Animals possess 
 a memory, but in them it is a faculty founded 
 only on wants, personal utiliW, without any true 
 notion of the objects ; while in man, who, by 
 means of language, conveys ideas, the facts of 
 memory acquire great value. 
 
 "The animal possesses nothing analogous to 
 the free will of man. The animal entirely wants 
 imagination, which for man is the charm of life, 
 the consolation and remedy for his evils. 
 
 (5.) "Man considered as a collective being. The 
 animal constantly loses territory which man 
 gains. The day will arrive when there will be 
 on the surface of the earth only such animals as 
 are useful to man. Animality has no principle 
 of cohesion in its members. Every animal lives 
 only for itself. But men group together and 
 combine their forces, and, although individually 
 weak, they acquire an immense power. Man 
 transmits his works and his conquests to his 
 descendants. The animal perishes and leaves 
 only his skeleton behind." 
 
 Now the reader will look at this latest notion 
 of anthropology from a French stand-point, and 
 involuntarily ask the question, where does moral 
 responsibility unite with physical action, and 
 
356 MYSTIC NUMBERS 
 
 Low? But in answer he will have the extreme 
 satisfaction of learning that it is so, because it 
 is. Nothing more. 
 
 This Mr. M. Rochet attributes to the man on 
 account of "his intelligent physiognomy." He, 
 as nearly all modern anthropologists do, ac- 
 counts for man's supremacy on the supposition 
 that his brain is higher in reference to his organ- 
 ism than in other animals, and this makes him 
 wiser. That his hand is very peculiar, and this 
 also ranks him above other animals. But this 
 singular formation of the hand, as a work of 
 creation, is no more marvelous than the crea- 
 tion of the feathers of the peacock or bird of 
 paradise. 
 
 We can draw no conclusions in regard to man's 
 formation outwardly that can not conclusively 
 be met by equally strange formations in other 
 species ; and the proneness that seems to exist in 
 the minds of writers on the science of anthro- 
 pology to either bring man up from the trilobite 
 to his present development, or place him in a 
 regular scale of gradation, is worthy of careful 
 consideration. Let us take the cunning fox, for 
 illustration, and remark in reference to his 
 brain's location, in order to compare his sagacity 
 or cunning with other animals, and we see the 
 folly of this showing. The crocodile, even, has 
 so much prescience or brain work as to com- 
 pletely surprise his prey, and in an instant roll 
 his apparently lifeless form with his victim into 
 
OF THE WORD. 357 
 
 the stream, where he devours him at once. Is 
 it the location of the brain that gives him this 
 pre-eminence ? Surely not. 
 
 The lion, the panther, the hyena, and many 
 of the fowls of heaven waylay their victims and 
 spring upon them as the 'cat catches the unwary 
 mouse ; and is it the location of the brain or the 
 spinal column that gives this notoriety ? 
 
 Man's hand has not the sense of sight, nor 
 can a single object be discovered by it ; it has 
 the sense of feeling, not of sight. So the beast 
 has certain powers, and the locality of these 
 powers have no more to do with the sovereignty 
 or sluggishness of the animal than the sense of 
 sight. Because it is located in the head instead 
 of the hand, does it become nobler and thereby 
 more God-like ? 
 
 Mr. M. Rochet's second position is a simple 
 announcement of man as a moral being. But 
 why is he a moral being? Is this on account 
 of his having more brains than the gorilla ? 
 ~No, he does not advert to brains or the spinal 
 column, but it is so, and so it is. 
 
 "He is endowed with moral sensibility." If 
 the formation of his hand made him physically 
 superior to other animals, who knows but the 
 construction of that perfect and necessary ap- 
 pendage to the human organism may not have 
 been the neplus of the entire phenomena? that is, 
 man's moral sensibility arises from the construc- 
 tion of the hand ! What an idea. And still this 
 
358 MYSTIC NUMBERS 
 
 idea synchronizes perfectly with the other, i. e., 
 his cerebrum being higher up in the organism 
 gives him supremacy over other animals, there- 
 fore the formation of his hand might give him a 
 moral supremacy. How strange! "The animal 
 takes life as he finds It," so we are obliged to 
 take it. How could a cripple modify his life? 
 How can we avoid old age, the dimness of vision, 
 or the decrepitude of years ? Man can not pass 
 his boundary more than the animal, and shall 
 we argue, from this, his superior nature? If 
 man did not possess the attributes of Deity, and 
 if those moral powers did not anastomose with 
 his senses, he would be without moral sensibility 
 as much as the ape or monkey. Neither his 
 brain, or the formation of the spinal column, the 
 hand, or the foot, could make him a moral being. 
 His third idea is, that man cooks his own 
 dinner and this makes him superior to the ani- 
 mal. If this labor and necessity is his inherit- 
 ance, does it not rather prove his inferiority? 
 The animal kingdom content themselves, at least 
 some varieties of animated nature are contented, 
 with the grass, the herb, the fruit, as nature pro- 
 duces it; but some avail themselves of the flesh 
 of others, and take the life even of their own 
 species. This is the way they serve up their 
 meals. The hawk pierces the chicken with his 
 talons and thus takes life, then flies to a place 
 of safety and feasts upon his forage ; man cuts 
 off the chicken's head, cooks it, and thus makes 
 
OF THE WORD. 359 
 
 out his meal. Which has the greatest reason to 
 glory over his condition, the hawk or the man ? 
 
 "Man alone provides himself with clothes," 
 and thereby Mr. Rochet thinks his rank supe- 
 rior to the beast ; but let us see if this rendering 
 is better than the other. The sheep is clothed 
 for winter without labor or care ; the man must 
 clip the wool, card, spin, and weave it, nay, 
 more, he must have it cut in pieces and sewed 
 together, in order to clothe his destitute nature. 
 What a calamity to be born without a rag of 
 clothing, and for years unable to provide the 
 least food or raiment, when the little quail, a 
 week old, can fly, and is clothed against the storm 
 and cold. What a superiority, this ! Helpless- 
 ness, poverty, nakedness, an evidence of superi- 
 ority! Th\s is nature's anthropology. 
 
 Mr. M. Rochet's fourth idea is that, although 
 the beast possesses a memory, it does not sub- 
 serve so good an end as the faculty of memory 
 in man. 
 
 Let us see. The cow remembers where she 
 hides her calf, and that, too, as tenacious and as 
 valuable to her as it would be to us to remember 
 the town of our nativity. The little ground-bird 
 remembers the spot where her young fledglings 
 are secreted, and, fearing you may find it, also, 
 pretends that one of her wings are broken, and 
 while you chase her as she flops along in appar- 
 ent agony, you are the fool, she the bird of 
 wisdom ; she deceives the greatest deceiver, and 
 
360 MYSTIC NUMBERS 
 
 thereby shows her superiority. Here memory, 
 as well as wisdom, is apparent in the bird. 
 
 What an ambiguity of distinction this condi- 
 tion of memory affords. But man, indeed, has 
 two memories, the one submissive to the other, 
 and the higher power enables him to train all 
 the senses ; and even the memory of the senses 
 are as a child to a teacher to him. He can say 
 to the lower class of memory, when going to 
 sleep, remember twelve o'clock, then wake me 
 at that particular hour ; and the lower memory 
 (the memory of the senses) will obey the higher 
 memory (the memory of the attributes). to the 
 very letter ; and through the lower memory 
 bring up to his higher nature the external solu- 
 tion of this most complex problem. But the 
 beast, having but one memory, can not be a 
 mathematician or a linguist, an arithmetician 
 or a grammarian. 
 
 " The animal possesses nothing analogous to 
 the free will of man." Why? Mr. Rochet 
 says "the animal entirely wants imagination." 
 
 What else than imagination prompts the 
 muskrat to build his grassy hut? what else 
 prompts the squirrel to fill his tree with the 
 choice, delicious nuts he gathers during the au- 
 tumnal season, sometimes even taking off the 
 shuck and storing up the real berry? Was 
 there no imagination, no thought, no expecta- 
 tion ? We have shown that the animal pos- 
 sesses five senses, and their combination to be 
 
OF THE WOED. 361 
 
 instinct, will, memory, sagacity. No religions 
 meditation, no moral or scientific ideational con- 
 sciousness ; in short, no judgment sense. But 
 the beast thinks, and hence dreams, and has all 
 the associations of mental power that spring 
 from five senses, while we posses the seven. 
 
 But Mr. Rochet finishes up his five qualitative 
 characters by 
 
 (5.) Man considered as a collective being. "The 
 animal constantly loses territory which man 
 gains." 
 
 Now, is it not a fact that many animals exist 
 because man has cleared off the forests so that 
 they can exist? There may be some animals 
 whose meat or skin is valuable to us, and whose 
 species waste away before the progress of man, 
 but innumerable other species exist, to the great 
 annoyance of the nobler work of God. 
 
 "But men group together and combine their 
 forces, and though individually weak, they ac- 
 quire an immense power." So do sheep, so do 
 wolves, so do many of the animal species ; and 
 as far as their senses extend are potent and 
 powerful. Is this, then, a fair, clear, and self- 
 evident solution of the problem of man's superi- 
 ority to other animals ? We think not. The 
 dividing lines are not artistically drawn, nor is 
 the difference between the man and the animal 
 plainly shown. 
 
 But, taking the Biblical view of this wonder- 
 ful relation, we are most happily relieved by 
 
362 MYSTIC NUMBERS 
 
 learning that man's superiority over all ani- 
 mated nature consists physically in his possess- 
 ing two' more senses than the animal, and, 
 connected with these earth-born powers, he 
 intuitively inherits the seven moral faculties, 
 the connection of which, in the inmost centers of 
 his occult nature, place him on the scale of in- 
 telligences, corresponding to the dignity and the 
 lofty aspirations of his progressive intellectu- 
 ality. 
 
 „Take away this connection, and his relation 
 to the ape, the beast; involves confusion and 
 ambiguity. 
 
 Then why should we attempt to develop the 
 nobleness of the human by endeavoring to unite 
 him to the beast in the scale of progression, and 
 ignore the divine, the rational, the revealed ? 
 
 We have now shown the symmetries and coin- 
 cidences of the Mystic Numbers of the Word, 
 and have found a remarkable identity, and, to 
 all human appearances, a design in the fre- 
 quency of the numeral seven, as above presented 
 to the reader. 
 
 The principle is plain, simple, and easy to be 
 comprehended ; is not confused, explains the 
 harmony of depravity with grace ; shows God's 
 love, and Christ's love, and the love of the Holy 
 Ghost, to be co-equal and co-effective in man's 
 salvation. No redundancy, no contradiction, no 
 opposition to science, but harmonious as it is 
 complete. 
 
OF THE WORD. 363 
 
 This number has often suggested perplexing- 
 suppositions to the minds of careful readers to 
 observe the subtle vein of the mysterious seven, 
 intercommunicating with every system of law 
 or dispensation of grace throughout the Holy 
 Scriptures, but why should it, if the Seven 
 fashioned it all in unison with infinite and un- 
 created wisdom? Here, then, is the key to the 
 Divine laboratory, and by it we are invited to 
 enter and survey the matchless beauty of this 
 amazing superstructure. 
 
 And now, gentle reader, we may not have 
 asked -all the questions you might have asked, 
 but we have propounded as many as our limits 
 would admit, and we think sufficient to estab- 
 lish in the mind of any unprejudiced reader the 
 harmony of the Mystic Numbers of the Word 
 with creation in all its geological relations, the 
 elements in their primitive association, the cre- 
 ation of man, and his wonderfully and fearfully 
 made organism, his relation to God and his ac- 
 countability, his first dispensation, and the do- 
 minion he held over all animal life. 
 
 Your attention has been also directed to the 
 great Redeemer in his archetypal and human 
 relations, to his temptations and his victory, to 
 the condition we occupy as sinners, so far as the 
 senses are concerned, while through the attri- 
 butes we are justified and made perfect by the 
 operation of the Holy Spirit. We, therefore, 
 most earnestly invite you to consider these 
 
 
364 MYSTIC NUMBERS OF THE WORD. 
 
 powers in their connection, nor doubt the exist- 
 ence of the Seven Spirits or attributes of God, 
 nor refuse their intercession Avhile they stand at 
 the door and knock. 
 
 And may this mystic number, the numeral 
 seven, be like the candlestick with its seven 
 lamps, irrepressible and unextinguishable, fill- 
 ing your attributes with light, life, holiness, jus- 
 tice, mercy, truth, and love, accomplishing in 
 you the harmony that the blessed of God will 
 enjoy throughout the unending cycles of eter- 
 nity. 
 
CHAPTER XXIII. 
 
 Geological Strata — Others' Views of Creation — 
 Adam Three Months Old when he Fell — Man's 
 Mortgage Closed before the First Note was Due 
 — Prescience — Premonition — The Origin of Lan- 
 guage — Man Nobler than Angels — Light to the 
 Soul — Newton's Comet — Clark's Idea of Light — 
 The Sidereal Canopy — Heavenly Palace — Portals 
 of Glory — Life — Miller's Geology — Miller's Mil- 
 lennium — Previous Arguments Considered — Con- 
 clusion. 
 
 now invite the reader to con- 
 trast with the foregoing pages 
 some of the opinions copiously 
 and elaborately discussed by 
 scholars, linguists, and geolo- 
 gists. 
 
 The remarks of the learned Dr. 
 Kitto, on the subject of crea- 
 tion, are worthy of careful pe- 
 rusal, as the doctor gives the opinions of many 
 distinguished writers and scholars. 
 
 It is very singular that nearly all the writers 
 on creation begin the investigation by taking 
 
 (365) 
 
366 MYSTIC NUMBERS 
 
 the earth to have been a heated mass of matter, 
 and for a period, at least, too much heated for 
 vegetation, and then in their conclusions stratify 
 the earth into regular geological layers. Thus, 
 I cast a cannon ball, I wait twenty -four hours 
 for it to cool, and then make an incision into the 
 ball an inch in depth, and then commence to 
 calculate how the whole ball was made. Every 
 little particle of metal differing from some other, 
 I call a geological layer, and that these layers 
 bear data as to how long they existed before the 
 next layer was formed, forgetting that the whole 
 ball, by my own showing, was cast at once. 
 
 It may appear a little uncouth to the reader 
 that the world's history presents us with only 
 three distinct periods or cycles, and upon the 
 data of which, all that relates to time and eter- 
 nity has its origin ; and in reference to these 
 times or dispensations we derive all our knowl- 
 edge from the combined testimony of the Bible, 
 the rocks, and the numbers. But strange as it 
 may appear, these three beacon lights are amaz- 
 ingly susceptible of producing excitement, and 
 have often startled theological divines from 
 their beaten track to the wildest conjectures. 
 
 These three great head-lights, when taken 
 separately or united, naturally become a pole- 
 star to all theological mariners who attempt to 
 cross this foaming, seething ocean of formative 
 matter, and explore the deeps of geology, theol- 
 ogy, or science. 
 
OF THE WORD. 367 
 
 The first of these dispensations to which man 
 belongs is the primitive or primeval, and sug- 
 gests an investigation as to the probable dura- 
 tion of his innocence, his business and authority 
 during that period, and the probability of his 
 filling his mission. 
 
 The creat anc ^ scholarly Goodrich locates 
 Adam in the first start in the garden of Eden. 
 A ruler of the world, blessed of God, and com- 
 manded to multiply and replenish the earth and 
 subdue it; in a garden, childless, and, so far as 
 this great earth was concerned, dominionless for 
 about three months, and then he is driven out 
 of Eden without having even entered upon his 
 great mission of peopling the earth with a sinless 
 race. 
 
 This must appear a little strange, that an in- 
 finite and all-wise Creator should change his 
 mind so quickly after he had bade them multi- 
 ply and fill up the earth with sinless beings, to 
 close the mortgage before the first note was due, 
 and reverse the whole order in chaotic confusion. 
 
 Would it not appear inexplicable that the 
 whole experiment, so to speak, of man's do- 
 minion, his happy relation to the pure world 
 over which he was placed, and the posterity of 
 pure and holy beings he might have brought 
 into existence, and who were essential to the 
 earth's cultivation and the Creator's glory ; that 
 then, before the first bud had blossomed, or the 
 first fruits gathered, this lord of creation should 
 
368 MYSTIC NUMBERS 
 
 be stricken clown by the seductive serpent, and 
 the entire dispensation reversed and destroyed 
 in its incipiency ? He who was made after the 
 image of God blighted ere a purpose had been 
 unfolded or a trophy gained ! Impossible. Now 
 turn from this to the great and grand purpose 
 of eternal love, and think of the untold millions 
 of Adam's unfallen posterity, translated through 
 free grace by the application of the atonement, 
 and we have an event worthy the great Jehovah. 
 
 That man was created or formed with a physi- 
 cal, mental, and spiritual nature, few doubt or 
 deny; and that he was made after the "image 
 of God" is also freely admitted; but that his 
 physical formation had any resemblance to the 
 shape or form of Deity, nearly all, as by com- 
 mon consent, doubt or oppose. They argue that 
 his moral nature was thus created, and in this 
 alone is the image of God. I should like to 
 have some one, who is well versed in metaphys- 
 ics, show the abstract, moral image of a being 
 "without body or parts." 
 
 Does not this idea convey a similar impres- 
 sion as it would for one to tell you that the sun, 
 moon, and stars were made after the moral im- 
 age of the atmosphere? A substance, a man, 
 made after the image of mental qualities, which 
 have no existence in themselves, only in associa- 
 tion with attributes and senses ! 
 
 The Mosaic account expressly declares that 
 " in the image of God created he them," and the 
 
OF THE WOKI). 369 
 
 sacred record is all that is in any manner reli- 
 able in this direction. 
 
 Having, then, the prophetic lights of four 
 thousand years, and all the revealed light of 
 nearly two thousand years more, we need not go 
 astray in our conceptions of the eternal person- 
 ality of Christ, after whose image God formed 
 the man he had created, for in the triune like- 
 ness of God he is revealed. Let us make man 
 in our image and likeness. How plain ! 
 
 Now, if the revealed Saviour was the same 
 that was "slain from the foundation of the 
 world," the same " I am that I am " that dwelt 
 with the eternal Father "before the world was; " 
 if our Immanuel thus existed, is there any re- 
 markable difficult} 7 in our having been created 
 in his image, in the likeness of his person, who 
 promised to assume the humanity of man ? 
 
 That the " angel Jehovah," by many and vari- 
 ous names revealed as Lord of hosts, King of 
 kings, as the Word, the Lamb of God, the Rock 
 of ages, the First and the Last, the Wonder- 
 ful, etc., existed from eternity, and in whose 
 wonderful person all the divine attributes are 
 revealed, and in whom "dwelleth all the fullness 
 of the Godhead bodily," that he forever lives 
 and forever hath lived, who can deny? 
 
 And, farther, that the Holy Spirit, with the 
 Father and Son, eternally co-existed, is seen 
 even by the commonest mind in the substances 
 we every day handle. 
 24 
 
370 MYSTIC NUMBEES 
 
 What solid exists only in a triplicity, and this 
 three in one, easily understood ? 
 
 Take for illustration a pebble, or a marble: 
 the first we see, or feel, is substance or matter; 
 we hold it above our heads and we see in it pon- 
 derability — it falls rapidly to the floor when left 
 in the free air; we then see that something holds 
 it together with great tenacity ; this we call co- 
 hesion. Substance, ponderability, cohesion; three 
 in one and but one. Take man, created in the 
 image of God, for an illustration : here is the 
 human form, the senses and attributes, and the 
 invisible spirit — three in one. 
 
 This distinguishes man from the beast, and 
 recognizes him a triune being, body, mind, soul. 
 Hence he is the embodiment of the nrystic 
 three, the same as his Creator, or in his "image 
 and likeness." 
 
 But man possessed an intelligence unparal- 
 leled in all the Creator's work. This whole 
 earth was the field of his operations ; the trees 
 of the forest were his, the fowls of the air were 
 his, the beasts of the field and the monsters of 
 the deep intuitively obeyed his call. He named 
 them, and knew them, and governed them. 
 
 In order to do this he -must have compara- 
 tively, possessed omnipresence, together with 
 mental power, foreknowledge, and wisdom. 
 Even in man's present corruptible state he 
 often has a flash of prescience, we call it pre- 
 monition, warning him mentally of danger, and 
 
OF THE WORD. 371 
 
 this, too, when in the stillness of repose, "warned 
 of God in a dream." To this the original man 
 must have possessed a perfect and complete 
 knowledge of the arts and sciences, of architec- 
 ture and music, of language and law. 
 
 He was thence protected against danger to 
 such an extent as to render him impassive, nor 
 could his person be harmed or deformed by any 
 casualty or accident, for accidents, to such a 
 being, could not occur. The reader may ask if 
 Adam could foresee coming events and avoid 
 them, why did he not foresee the power of the 
 seductive serpent and avoid that also ? 
 
 I answer, that being a moral evil, and he, 
 having no knowledge of sin, being pure and 
 holy, that evil did not exist till he sinned, there- 
 fore he could not foresee that which did not 
 exist. The tree was there, but that tree was 
 not a sinner; the command he knew, but the law 
 was holy, just, and good ; hence in the law there 
 existed no moral evil. 
 
 Still, added to all this, the primitive man pos- 
 sessed the power to reproduce a being with all 
 the faculties of mind and body possessed by 
 himself, without diminishing an atom of his own 
 glory and greatness, like his Creator ; his chil- 
 dren were his glory and his crown of rejoicing. 
 
 How grand the conclusion ! A race still higher 
 than the angels in God's purpose, decked with 
 the glory of dominion, possessing in their organic 
 relations to him and in their advancement in 
 
372 MYSTIC NUMBERS 
 
 physical and mental progress a power to repro- 
 duce for God his legitimate offspring, and before 
 whom all animated life bowed in humble sub- 
 mission ! 
 
 Earth, just emerged from its chaotic, incoher- 
 ent state, needed the master-work of some 
 mighty intelligence to arrange its order and 
 subdue its irregularities ; and to man God had 
 committed this vast work, and as he had 
 fashioned him with this end in view, he was 
 abundantly sufficient to the responsibility. 
 
 And above and beyond all terrestrial consid- 
 erations, he inherited the seven attributes of God. 
 These faculties constituted his psychical nature, 
 and immediately connected him with creative 
 conceptions and a perfect knowledge of lan- 
 guage. The Seven Spirits of God are the idioms 
 of all language, as seen when the Holy Spirit 
 fell upon the disciples at the clay of Pentecost. 
 
 These constitute the human mind; these are 
 light to the understanding, life to the soul, holi- 
 ness to the actions, justice to another, mercy to 
 the sufferer, love to God, and' truth to the Spirit. 
 
 These the first pair inherited of God, as we 
 inherit them of our parents; and if the absurd 
 doctrine of man's total depravity was correct, it 
 would be the greatest curse we could inherit ; 
 but if the position taken in this work be true, 
 how glorious an inheritance ! an open door to the 
 realms of glory, and we invited to enter! Hence 
 all are commanded to pray to God, and to say, 
 
OF THE WORD. 373 
 
 "Our Father, who art in heaven." Angels could 
 not share in this transcendent glory, from the 
 fact that to them the original springs were pent 
 up and sealed. They possessed the attributes 
 and the spiritual form, but the power of repro- 
 duction was to them a mystery, a portentious 
 problem ; they could not comprehend tenderness, 
 compassion, forbearance, affection, hope, such 
 as exist in human associations, for they were the 
 servants of God while man was his affectionate 
 child. 
 
 Invention, construction, or intellectual pro- 
 gression, to angels were unmeaning words, but 
 to man this was his glory and crown of rejoic- 
 ing. And then his partner became the object 
 of his special love, his children the glory of his 
 tenderness, the spring of affection, the hope of 
 consolation, and the photographic resemblance 
 of himself. 
 
 The attributes he inherited were pure and 
 holy, nor could there be a discordant note or an 
 unassimilating property, each being in perfect 
 harmony with all. In the highest glory of their 
 relationship to God, in the noblest rights of chil- 
 dren to counsel and converse with their author, 
 with spiritual vision to behold their archetypal 
 Lord, and emotional natures to praise him, their 
 glory w T as immeasurably complete. 
 
 It was all beautiful, glorious, and supremely 
 good, both to man and to God. His labors, too, 
 were in perfect accordance with the powers he 
 
374 MYSTIC NUMBERS 
 
 possessed, for Lis Creator had fashioned him ex- 
 pressly to control and subdue the earth. Hence, 
 in his very nature, he possessed the will and 
 expectancy of dominion. 
 
 His first work was to name all the "cattle 
 upon a thousand hills," and the fowls and creep- 
 ing things of the earth, "and whatsoever Adam 
 called every living creature that was the name 
 thereof." Thus, illuminated with the light of 
 God, and walking in this light, his glory was 
 second to no other creature of God's sentient in- 
 telligences. 
 
 With this light man became the moral agent, 
 or actor, under the Divine superintendence, > for 
 he walked under the all-supreme light of Jeho- 
 vah and was to him accountable, because, by 
 the laws of paternity, it was his joyful privilege 
 to obey God. If in man there is light, in God 
 this attribute must be incomprehensibty supreme. 
 Just to contemplate the vast surroundings of the 
 earth we inhabit, and then the immense dis- 
 tances that the rays of light must have traveled 
 to reach the earth, and not this earth only, but 
 other orbs and planets inconceivably far otf; 
 how overwhelmingly great, then, must the light 
 of God appear when we realize that "he fills, he 
 bounds," and illuminates them all by created 
 and uncreated light! 
 
 And then to know that the center from which 
 we draw our conclusions is only a speck in the 
 indistinct outline of the vast center of centers, 
 
OF THE WORD. 375 
 
 that this solar system is only one of the myriad 
 of systems that revolve around the grand center 
 of the Arch-architect of the universe, and we feel 
 the nothingness of terrestrial things., and then 
 let us remember that he who governs, controls, 
 and illuminates them all has purposes infinitely 
 too sublime to communicate to transient intelli- 
 gences. How inexhaustive and eternal is the 
 light of his throne, like the diamond that sparkles 
 on for ages, yet loses nothing of its entity, so the 
 light of God is ever progressive, incomprehensi- 
 ble, and glorious ; and that, as he formed the 
 earth, with all its wonderful properties, the exist- 
 ence of which has eluded the keenest search of 
 mortals, and only little by little, ray after ray, 
 has the light of science opened its treasures to 
 the world, may we not still expect to be often 
 astonished at developments yet concealed in the 
 secret vault of earth's laboratory. 
 
 But there are other eyes beside the human, 
 and other intelligences beside those, may be, 
 that even revelation has announced ; other fac- 
 ulties to be illuminated, which multitude can 
 .not be numbered, avIioso glory transcends the 
 glory of angels as to man revealed — millions 
 on millions, an innumerable company who 
 derive all their light from God, and his 
 throne is the grand repository of light unap- 
 proachable, alike to them and us, his care-worn 
 children. 
 
 The first period of the labors of the attributes 
 
376 MYSTIC NUMBERS 
 
 of God began with light, "And God said, Let 
 there be light." 
 
 The earth, as is supposed by many geologists, 
 had just emerged, or was now emerging, from its 
 heated chaotic state, cooling off but shrouded in 
 vapor, when the voice of God was heard, " Let 
 there be light." 
 
 This theory, adopted by nearly all the learned 
 of modern ages, does not, I think, quite agree 
 with the holy record ; it says that "darkness 
 was upon the face of the deep." It does not 
 mention vapor, or fog, or steam — simply "deep ; " 
 the earth covered with water, a portion of it to 
 be commingled in a substance called the firma- 
 ment, and so receded and retired as to leave 
 the dry land. 
 
 Sir Isaac Newton's comet, according to his 
 calculation, which made its appearance in 1680, 
 must have imbibed heat enough from the sun, 
 if it had been iron, to have become two thousand 
 times hotter than red-hot iron, and that our 
 globe might once have been as hot as that, and 
 in such a condition must have required fifty 
 thousand years in cooling off. 
 
 I should think this condition of things would 
 be much in the way of the six-geological-layer 
 system, or the six days' work of creation ; for 
 neither Sir Isaac Newton nor Mr. Hugh Miller, 
 who adopts the theoiy, could positively tell how 
 deep" the sub-soil plow of creation must have 
 descended on the first day to locate the matter 
 
OF THE WORD. 377 
 
 of the Azoic period, and where the second strata 
 of the old red sand-stone came from; also the 
 third Carboniferous deposit — where was this de- 
 posit while the earth was "wrapped in a mantle 
 of steam" and cooling? 
 
 Where were the penman and triassic sub- 
 stances deposited while the thousands of years 
 rolled on in the deposit of the preceding- 
 strata, and also of the Oolitic and Tertiary 
 periods. 
 
 How strange that animal fossil should be un- 
 known where the Azoic period is located, since 
 it is far below the reach of vegetation ; but, alas, 
 by dredging the ocean animal life even is found 
 upon its hidden bed, three miles below the sur- 
 face, and this is a mile or so below the old red 
 sand-stone, or even the Azoic. 
 
 But animal life could not exist without light, 
 or, if it could, there would be no use for eyes to 
 see by the light, and as the generally received 
 opinion is that all light proceeds from the sun, 
 and the sun can never shine to the bottom of 
 the ocean, no little marvel exists in reference to 
 these newly-discovered creeping things. 
 
 Dr. Adam Clark thinks light and heat are 
 intimately associated, for, says he, "The origi- 
 nal word implies caloric, by the use of which 
 all animal life is produced," hence where light 
 can not go caloric can not go, and hence there 
 must be a miracle about these submarine shell 
 fish. But, as we have shown that light is in 
 
378 MYSTIC NUMBERS 
 
 combination with electricity, and that Avhere 
 electricity is seen light exists, and where these 
 abide life may appear; we shall leave the far- 
 ther investigation of this attribute and its crea- 
 tive combinations, only remarking that the occult 
 seven, by which Mr. Hugh Miller hoped to 
 satisfy the curious as to the days of Creation, is 
 not very happily applied to the earth's strata ; 
 and of the Rev. Mr. Miller, who labored so long 
 and arduous to apply the seven to the duration 
 of time, and bring about a fanciful millenium 
 into which glorious state we all should have 
 long ago entered, was very unhappily and erro- 
 neously conceived. But, allowing this attribute 
 to have accomplished all that relates to illumi- 
 nation, we have a tangible foundation on which 
 to predicate the first day's labor. 
 
 The second clay's labor, performed by the 
 attribute, justice, was no less extensive and 
 wonderful. The relations of the first day's work 
 to the atmosphere and all the wonderful phe- 
 nomena of its construction, its life-power, its 
 cadences, its universality, and its properties, all 
 declare to the exceeding grandeur and sublimity 
 of this second day's labor. 
 
 Then, again, outside of matter and the laws 
 of matter, this attribute guards the eternal 
 throne and mirrors itself in the humbler walks 
 of terrestrial life, in ten thousand kindred asso- 
 ciations, and on, till the whole triumphant 
 Church assemble in the palace of God to cele- 
 
OF THE WORD. 379 
 
 brate the glory and justice of linn whose do- 
 minion is an everlasting dominion and whose 
 throne is a throne of grace. 
 
 This attribute drew from the Divine com- 
 mandment his burnished sword and smote the 
 senses that dared to taste of that forbidden fruit, 
 but sheathed it again in the bosom of the arche- 
 typal Redeemer. 
 
 How delightful to contemplate the grandeur 
 of this second day's work, devoted, as it first 
 appeared, in the preparation of the firmament 
 for man, and now pleading of a sacrifice so 
 ordered that he can be satisfied and the guilty 
 pardoned, purified, and restored. The Script- 
 ures assert that "the angel of the Lord en- 
 campeth round about them that fear him." 
 This, then, is the angel Jehovah, the attribute, 
 justice. 
 
 We also read that the angels are our minis- 
 tering Spirits — "the ministration of the Spirit." 
 These Seven Spirits of God are thus constantly 
 engaged ; not the dual spirits of created work- 
 manship, but the Seven Spirits of God, without 
 whose intercession and advocacy we can never 
 "see the kingdom." 
 
 We somehow have an attractive affinity or 
 desire to lean on some other arm than on the 
 great God, and fancy to ourselves that some dis- 
 embodied spirit watches over us and not the 
 Spirit of God ; hence we sing, and perchance 
 believe, while we sing, that simple angels "guard 
 
380 
 
 MYSTIC NUMBERS 
 
 us while we sleep, till morning light appears," 
 when Jesus has said, the "I am that I am," hath 
 declared, " I will never leave thee nor forsake 
 thee." How much safer to trust him who has 
 been tried in the furnace of affliction, who is 
 touched with sympathy toward us, for " he has 
 borne our sorrows," than to leave him, and ask 
 an angel, a saint, or the Virgin Mary (all of 
 whom he upholds) to watch over the interests 
 of our immortal natures. No, indeed ; the angels 
 we need are the Seven Spirits of God. These 
 intercessors indite our prayers, inspire our songs, 
 and sanctify our souls ; hence justice loves the 
 acceptable offering, "a broken and contrite 
 spirit," and encamps around that soul, illumina- 
 ting the dark valley with the watch-fire and 
 beacon-light of his glittering sword. But the 
 angels in heaven are also in delightful harmony 
 with the plan of redemption. 
 
 J\ T or of a less wonderful and glorious nature 
 are the labors of the third day. 
 
 Holiness, next in association with the attri- 
 bute whose formative power had arranged the 
 firmament to the light, now begins his labor 
 upon the earth in the endless variety of fruits 
 and flowers, and herbs and grasses, of shrubs 
 and forest trees, and this, too, with direct refer- 
 ence to the wants of the creature, man. 
 
 How wide the range of his operations, how 
 wonderful the beauty, how admirable the aroma, 
 how salutary the fruit! Shaded groves, beauti- 
 
OF THE WORD. 381 
 
 ful lawns, delightful and delicious fruits, and 
 evergreen forests, burst upon the vision from 
 shore to shore, and from pole to pole. 
 
 Nor again was the labor of truth less wonder- 
 ful — the actor of the fourth day. 
 
 He fixed the unalterable laws of attraction 
 and repulsion ; not only for our orb, but for all 
 worlds and systems of worlds throughout the 
 boundless canopy. He drew the plan of their 
 motions, he weighed them and balanced them in 
 mid-heaven, he mirrored their reflex light upon 
 all terrestrial objects, he stretched out the 
 heavens and bounded the orbits of the comets 
 and constellations, he moved the pendulum of 
 time and set its dial-plate in the purposes of the 
 eternal procedure, and thus he performed the 
 labors of the fourth day, majestic and sublimely 
 grand. 
 
 Life. What is life? It is a condition, it per- 
 vades the animated clay, but seems most tena- 
 ciously located in the brain, the heart, the blood, 
 the air. Remove from man any of the last three, 
 and you remove his life as soon. 
 
 It seems in its spiritual associations to be a 
 spark from the diamond of life eternal — the 
 attribute, life. 
 
 The fifth clay's labor was the work of his 
 hand, applied to the waters and the air. How 
 inconceivably vast, how amazingly various the 
 formations, how perfectly adapted to the ele- 
 ments for which they were created. 
 
382 MYSTIC NUMBERS 
 
 Pope very beautifully remarks : 
 
 " See, through this air, this ocean, and this earth, 
 All inatter quick, and bursting; into birth ; 
 Above, how high progressive lite may go, 
 Around, how wide, how deep, extend below, 
 Vast chain of being, which from God began, 
 Nature, ethereal, human, angel, man, 
 Beast, bird, fish, insect, what no eye can see, 
 No glass can reach, from finite up to thee." 
 
 But the life attribute of God is our monitor of 
 immortality, our earnest of that inheritance, in- 
 corruptible, and glorious, the unfolding of a life 
 of undying ideality. 
 
 The sixth day's labor, mercy's work, was en- 
 nobled by an approach to man in the scale of 
 being. The creeping things, and then the 
 beasts, and then the man. How wide the do- 
 main of life in this direction, how vast this day's 
 work ! Contemplate it from whatever stand- 
 point we choose, it is vast. 
 
 Here we have traced briefly the creative 
 power of God, as seen in the Seven Spirits, ap- 
 propriately so named, for each of them possesses 
 alike the power of creative wisdom. 
 
 Love being the central attribute, harmonized 
 all their work, and now all unite to crown the 
 evening of the sixth day with the glory that 
 only God's image can develop ; a being around 
 whose destiny, for myriad ages, Jehovah had 
 purposed to throw his mantle, and for whose 
 transcendent honor he constructed and fashioned 
 
OF THE WORD. 383 
 
 a world, and then made a sacrifice of restoration 
 alike mysterious and overwhelmingly magnani- 
 mous. Love's rest, bright morning of inefnble 
 delight, the solace of a soul born to the royalty 
 of heaven ! What rest so sweet as thine, holy 
 Dove ! Sweet messenger of the Father of 
 spirits, thou ever constant intercessor of the 
 child of God ! 
 
 From the caresses of thy gentle care we have 
 passed through the sea of troubled waters like 
 a babe in its mother's embrace. Thou hast 
 been a cordial to our fears, a balm to our 
 wounded spirit, a charmer when the drear win- 
 ter of life shook our whitened locks with dismay. 
 Ah, truly, God is love. 
 
 And may you, dear reader, stranger to the 
 writer though you may ever be on the shores 
 of time ; may you share that love and secure 
 that passport over the billows of death, and reach 
 that celestial metropolis, pass through the gates 
 of the New Jerusalem, and behold the myriad 
 faces there who bear the image of God, and may 
 I be one of the number ! 
 
 CONCLUSION. 
 
 It has long been a question of more than ordi- 
 nary perplexity to solve the relations that exist 
 in man, when we consider the fact of his justifi- 
 cation and sanctification. 
 
384 MYSTIC NUMBERS 
 
 Q. How can one under condemnation of death 
 be justified ? 
 
 A. There can be no justification of the fallen 
 senses, consequently this act of grace does not 
 apply to them, but as they must die, and cease to 
 be, it matters but little ; for justification relates 
 solely and positively to the attributes. To these 
 God applies his own, and in that inosculation, 
 by which his Spirit intercommunicates with ours, 
 we are justified ; but this justification is alone in 
 and through the Spirit's application of the arche- 
 typal blood of the' eternal Christ to the immortal 
 soul through the attributes. These, permeating 
 the soul as the senses do the body, convey 
 to its entire spiritual organism the efficacy of 
 the atonement, and liberate it from the law of 
 sin and death. Hence, " if any man is in Christ 
 Jesus, he is a new creature; old things are 
 passed away, and, behold, all things are become 
 new." 
 
 Our attributes, then, coalesce with his, and as 
 he liveth so shall we live, and as he hath become 
 the end of the law to every one that believeth, 
 so the law given to restrain our fallen senses 
 ends in Christ, who has fulfilled the law and 
 made it honorable. 
 
 Q. But does not sanctification imply the same 
 thing as does justification? 
 
 A. Not the same, for sanctification is a pro- 
 gressive, conquering work, and is designed to 
 enable us to lay up our treasure in heaven by 
 
 U 
 
OF THE WORD. 385 
 
 "working out our own salvation" in Christ, 
 though, it often appears to us, through "fear and 
 trembling." Its operation, as we have shown, 
 is by the application of the single attribute of 
 God's love, sealing itself to ours. Sealed by the 
 Spirit. Now, if all the divine attributes should 
 unite with ours by positive contact, Ave should 
 be infallible, which illy comports with probation 
 or stewardship. 
 
 The Apostles received this gift on the day of 
 Pentecost, which inspired them to preach in all 
 languages without study ; but this flood of light 
 and knowledge could not remain ; as the grand 
 object of Christian warfare must cease to exist 
 if the fallen senses were rendered totally inoper- 
 ative ; hence even this gift, or the union of all 
 the attributes of their nature, with the Seven 
 Spirits of God, could not be a permanent 
 and ever-abiding monitor, because this must 
 forestal progressive sanctification. Hence, 
 though highly endowed, the Apostles were not 
 infallible after this baptismal glory had passed 
 away. 
 
 Our attributes can not regenerate the senses, 
 they can control them when in communion with 
 the Spirit, and are also largely aided by relig- 
 ious education, but at best they are frail and 
 must die. 
 
 Q. What, then, is sanctification ? 
 
 A. The term sanctification is used in Script- 
 ure to denote the setting apart of certain things 
 25 
 
386 MYSTIC NUMBERS 
 
 for holy purposes, and also that of cleansing or 
 making Jioly.^ 
 
 " For their sakes I sanctify (set apart) myself, 
 that they also might be sanctified (made pure) 
 through the truth." — John xvii : 19. 
 
 The truth of God, treasured up in the attri- 
 butes, must, in a measure, overcome the frailty 
 of the senses, and the more we live in the love 
 of God the more will that love be shed abroad 
 in our hearts. 
 
 So, then, sanctification is the putting out at 
 usury of the one, five, or ten talents ; and its 
 progressive success over our fallen senses, the 
 crown of glory and honor that the saints inherit, 
 Avhen Christ declares, "Well done, good and 
 faithful servant ; I will make thee ruler over 
 ten cities ; enter thou into the joy of thy Lord." 
 
 Justification clears the property of all debt, 
 but sanctification improves it and beautifies it ; 
 justification "pays all the debt I owe," while 
 sanctification makes us co-workers in the great 
 plan of redemption ; justification is the end of 
 the law so far as our release is concerned, but 
 sanctification honors the law already satisfied. 
 Thus the plan of salvation is most beautifully 
 adjusted to the happy progress of the soul in all 
 its pilgrimage, rendering labor for God remu- 
 nerative an hundred fold, both in this life and 
 in that which is to come. 
 
 It is a cheering thought to those who believe 
 in the Seven Spirits of God, to observe how they 
 
OF THE WOED. 387 
 
 are mirrored in, and photographed upon, every 
 thing wc behold ; as though Deity designed that 
 mortals should search out and learn what the 
 seven thunders uttered. "Seal up those things 
 the seven thunders uttered, and write them not." 
 
 Here we see it in the seven conditions of this 
 mortal body — embryo, infancy, childhood, youth, 
 manhood, old age, the grave. 
 
 Yonder w T e see it in the seven prismatic colors 
 of light; there in the seven tones of music; now 
 again in the seven senses of man, and still 
 nobler in the seven attributes of progressive 
 life. 
 
 It reveals itself in the seven heads of the old 
 red dragon, in the seven golden candlesticks, 
 seen by the Revelator, as well as the " Seven 
 Spirits of God." 
 
 It divides our years into fifty-two equal parts, 
 and our weeks into seven. It enters our organ- 
 ism in the seven mystic properties of the air we 
 breathe, and opens up its wonders in the seven 
 primitive elements. It has photographed itself 
 in the two eyes, two ears, two nostrils, and one 
 mouth of the human head, and measures off its 
 years by sevens. The clouds, even, are known 
 by this rendering, and the forms assumed by 
 the watery element inhere indeed in this sep- 
 tenary number. 
 
 But of the length, and breadth, and height 
 embraced in this number, who can tell ? By it 
 we obtain the indistinct outline of God's marvel- 
 
388 MYSTIC NUMBERS 
 
 ous works, but " who, by searching, can find out 
 God?" 
 
 If we take our seven attributes, which are the 
 seven senses to our immortal soul, and analogi- 
 cally associate them with the seven human senses, 
 we can learn more of the nature of spiritual 
 things than by any other method. Take light 
 as an attribute and seeing as. a sense, and from 
 the latter draw out the powers of the former, 
 and the investigation will amply reward us. 
 The eye to us is a moral power from some 
 cause; he, says the Saviour, "that looketh on a 
 woman to lust after her hath already committed 
 adultery with her in his heart." Then some 
 power unites with our eyes that does not occupy 
 the vision of the animal, that makes such a con- 
 dition of our vision sinful. What is it, if it is 
 not the attribute, light ; given us of God, a.nd con- 
 nected with our senses and under direct respon- 
 sibility to him ? 
 
 Civil law can take no cognizance of such an act ; 
 in fact, to all civil jurisprudence there is no law 
 violated by the above condition. Still our moral 
 natures echo the sentence that thinking wrong 
 is wrong, and the light that is in us tells us that 
 the Saviour understood anthropology. 
 
 Light, then, to the eye of man, is different 
 from any light that can fall upon the eye of the 
 beast, hence we are forced to the conclusion that 
 the attribute, light, fashioned the created light 
 to the eye of the beast, but did not breathe his 
 
OF THE WORD. 389 
 
 nature into the beast, hence the beast has no 
 moral light; but man, inheriting this attribute, 
 becomes morally identified with the light celes- 
 tial, and his actions are amenable to that law. 
 
 It may be objected, that God's attributes could 
 not create, govern, and control substances ; but 
 this objection can have nothing tangible, since 
 our Saviour stilled the billowed sea by his com- 
 mand, and by the same voice raised to vitality 
 the lifeless body of Lazarus. JS T ow, there was 
 surely something in His power of language that 
 we do not possess, and to give to the foaming 
 sea the sense of language and power to obey the 
 Son of God would involve greater credulity than 
 to suppose that the attributes of God that made 
 the air, the sea, held those properties in their 
 present created arrangement, and that the Son 
 of God, through them, stilled the tempest, raised 
 the dead, and made the blind to see. We are 
 not in the possession of those powers that 
 fashioned all things, but the great Redeemer 
 held this relation to them, hence he commanded 
 the fig-tree to die, and it died ; he commanded 
 the water to become wine, and it obeved his 
 voice. 
 
 Every attribute of Deity has a representative 
 in man, for he is created after his image and 
 must bear a relation to him. 
 
 There is something in us analogous to holi- 
 ness, and as the human sense is the only out- 
 ward channel to the attributes, some sense in 
 
390 MYSTIC NUMBERS 
 
 us accords to this attribute as light does to vis- 
 ion. Then we ask, What is it? We say God 
 has declared that he smells; then there is some 
 attribute that unites with and governs this sense, 
 and we have supposed it to have been holiness. 
 
 Holiness is simply a condition brought about 
 by a perfection of moral life. 
 
 Smelling is also a condition of the sense. Now, 
 if God smells the sweet odors of a holy assem- 
 blage, whose devotional songs and praises make 
 his house vocal, is it not, indeed, holiness in 
 himself that accepts this incense ? and may it not 
 accord to the sense of smell in us, whereby we 
 are charmed by delicious odors? Thus we have 
 rendered the connection, and have only to re- 
 mark that the attribute, whatever it may be, that 
 accords to this sense, will fill the soul with rap- 
 ture when we see and enjoy the fragrance of the 
 ambrosial trees of paradise. We can not believe 
 that we are to be men here with seven senses, 
 and in heaven have no faculty to correspond 
 with faculties not only essential but universal. 
 All -of us inherit the olfactory sense. 
 
 Then, again, taste is a sense we all inherit, 
 and must have an analogy in some one of the 
 attributes. 
 
 We have associated with this sense the attri- 
 bute, justice, because a just and holy law eman- 
 ated from God in reference to this sense, and, as 
 the attribute, justice, is united with and con- 
 trols this sense, God could impose a law of 
 
OF THE WORD. 391 
 
 restraint upon that sense and declare to our first 
 parents, "Thou shalt not eat of it." 
 
 Thus to man only taste had a moral condi- 
 tion, and this condition existed because the 
 attribute, justice, had power over and controlled 
 the sense. 
 
 Hence justice we have associated as connect- 
 ing with the sense of taste, and will to the soul 
 become analogous to that human sense, and for- 
 ever abide in undying life. 
 
 The sense of hearing, we believe, to inhere 
 in some attribute which controls it, and is 
 analogous to it, and makes it a moral power, 
 and to this sense we have given the attribute, 
 mercy. 
 
 It is so natural in figurative language to speak 
 of the "ear of mercy," that no great difficulty 
 will be experienced in the association. Mercy 
 is an attribute that is always on the alert, and 
 seems so divine in its mission that we shudder 
 to think of a monster destitute of this faculty. 
 But if we hear the innocent cry of distress and 
 "shut up our bowels of compassion," why is it 
 that the ear is guilty of a moral wrong? We 
 answer, because the attribute, mercy, to the im- 
 mortal form, occupies the same relation as does 
 the sense of hearing to the human, and they 
 being united, the ear is morally responsible. 
 Hence, to the ear of one whose attributes are 
 harmonized by the Spirit, profanity is painful, 
 and he hastes from profane lips as from the 
 
392 MYSTIC NUMBERS 
 
 poisonous adder. Mercy, then, inosculating with 
 the sense of hearing, gives us power to hear the 
 messages of mercy, and appropriate the prom- 
 ises to us through mercy given, and stand com- 
 plete in the mercy of God. We are, therefore, 
 commanded to "take heed how we hear," for 
 this sense becomes responsible to God through 
 the attribute, with which it can readily anasto- 
 mose. Thus, when we are filled with the sense 
 of God's mercy, our attribute delights in corre- 
 sponding acts of philanthropy and magnanimity. 
 
 We have also proven man to possess the 
 sense of judging — the judgment sense. If this 
 is pedantry, we trust some other writer will 
 give this power a better name. This power we 
 believe to be the amazing center of all the 
 senses, controlling, defending, and directing 
 them in all the various uses to which the Crea- 
 tor intended. 
 
 That this sense should have an attribute cor- 
 responding to it that held equal synarchy over 
 the attributes seems self-evident, and as love 
 controls and gives force and vitality to all the 
 others, it would seem analogous to this sense. 
 If this sense finds its nerve center in the heart, 
 love must also find its spiritual nerve center in 
 the heart. 
 
 This, then, makes the will-power of the senses 
 subservient to the love-power of the attributes ; 
 hence believing comes from the love center of the 
 heart of the child of God, while unbelief and all 
 
OF THE WORD. 393 
 
 the chain of sensuous evils spring also from the 
 heart unrenewed. 
 
 This accounts for the idea of a " new heart," a 
 "pure heart," to those who accept the inoscula- 
 tion by faith of the attribute of God's love, as 
 well as an idea of the "deceitful heart," the 
 "carnal heart," the "unbelieving heart," so 
 often adverted to in the book of inspiration. 
 
 Hence the judgment sense is morally respon- 
 sible, from the fact that the attribute, love, has 
 power to control it, and when thus controlled, 
 man is exalted to excellence and honor. 
 
 Feeling is another of the seven senses, and is, 
 indeed, morally related to objects, for we are 
 forbidden to cherish the feeling of covetousness. 
 Now this sense is as universal in the system as 
 is life itself, and with which attribute it natu- 
 rally unites. 
 
 To understand life, to be a mere existence, is 
 but a shadow compared with the substance, but 
 a garment compared to a living man. Life as 
 an attribute pervades the life-power of the 
 human organism, and teaches it the grand ob- 
 ject of its being. 
 
 The life attribute of man thrills the sense of 
 feeling with conceptions of the great first cause 
 and of celestial associations, and often excites to 
 the height of ecstasy in view even of approach- 
 ing dissolution, and then on in the triumph of 
 unending life and glory. The unrenewed man 
 at times has feelings of sadness and of uncer- 
 
394 MYSTIC NUMBERS 
 
 tainty in reference to his inner life, and solilo- 
 quizes in a half prayer or sigh for the fruition 
 of eternal life, but the Christian has a title to 
 life eternal, and when it finds vent at all it finds 
 it through the sense of feeling. 
 
 We thence learn that the sense of feeling- 
 unites with the attribute, life, and that life gives 
 moral character to feeling, as seen in the deca- 
 logue, restraining the feelings from adoration to 
 idols, or even making them to deceive the feel- 
 ings of others. This sense is adverted to in a 
 spiritual relation, and must coalesce or unite 
 with the attribute life, to give it a moral type 
 or a moral responsibility. 
 
 Language is a sense of untold value to man, 
 for he alone has this sense. No idea of a writ- 
 ten language is communicable to beasts. Labor 
 is as much spent in vain in trying to learn a 
 dog, or a cat, or any other domestic animal, to 
 talk as it would be to try to teach the foot to 
 see. 
 
 The language sense' is morally responsible, 
 and therefore must coalesce with some attribute. 
 Truth is the seventh and only attribute that we 
 have not mentioned, and language is the sev- 
 enth sense. If truth, then, unites with the 
 language sense, then it would be consistent for 
 God to command that "thou shalt not swear," 
 "lie," "blaspheme." That this sense has a 
 moral identity, the associations of every-day life 
 abundantly prove. Then is it not natural to 
 
OF THE WORD. 395 ' 
 
 suppose the soul to have a sense, an attribute 
 corresponding to this faculty ? Derived of God, 
 the moral nerve center of the soul accords to 
 the supreme lawgiver the attribute truth, and 
 applies this alone to the language sense, and 
 this power is exerted to so control the fallen 
 sense as not to "sin with our lips," which is the 
 condemnation of a false tongue. 
 
 Then, when this moral power gains supremacy 
 over the language sense, and man is a truth- 
 telling and a truth-loving being, he ranks with 
 angels ; nay, higher, he is one of the royalty of 
 the King immortal. ' 
 
 Here, then, we can discover the whole phe- 
 nomena of the moral responsibility of the seven 
 senses, and how man is held responsible to God. 
 
 If we possess these seven attributes from 
 God, and they have become disunited, and in 
 this condition we can not wield them or combine 
 them in the worship of God, and if securing a 
 perfect release from the condemnation of death, 
 is through the Seven Spirits of God and these in- 
 tercessors, more willing to unite with our attri- 
 butes and lead them, and guide them from 
 things earthly to realms of glory ; we say, if they 
 are more willing to help us than we are willing 
 to help our dependent little ones, how sublime 
 the nature of Deity ! how grand and majestic the 
 plan of redemption ! Nor is this offer of the 
 Spirit contingent upon the possession of worldly 
 honors, wealth or beauty; it is "let him that is 
 
396 MYSTIC NUMBEES 
 
 athirst come, and take of the waters of life 
 freely." 
 
 The rich, the poor, the lettered, the unlettered, 
 the great, the small, all are invited to accept of 
 these intercessors and become the children of 
 God. 
 
 Then these attributes of God clothe up the 
 soul in all the purity of heaven, and teach us 
 the accomplishments of all the society of sancti- 
 fied Spirits. What a joy to come to our Father's 
 house, to those mansions of transcendent light, 
 perfectly educated by the Seven Spirits of God 
 for the triumphant welcome. 
 
 What a meeting, when the Church of the second- 
 born greet in the realms of cloudless glory the 
 Church of the "firstrborn." Heaven has long- 
 been filled with these trophies of sinless hu- 
 manity translated through the riches of free 
 grace to the heavenly inheritance ; and long- 
 have they been preparing the mansion our 
 Saviour mentioned, for the "Church in the wil- 
 derness," and often, looking at the dial -plate of 
 God's purposes, have inquired : How long ? 
 Now, upon "the sea of glass, mingled with fire," 
 they wave the conqueror's palm and hail the 
 blood-washed throng as they near the portals of 
 glory with rapture and unbounded delight. 
 
 Music, in unison with the attributes that 
 have left their identity in the harmonies of 
 sound ; music of sweeter tone, and of a more cap- 
 tivating power than ever cheered the saints in 
 
OF THE WORD. 397 
 
 this commingled atmosphere, will echo through 
 heaven when the first-born Church shout, " Be 
 opened, ye everlasting doors, and let the King 
 of glory come in." 
 
 What harmony in us, in him ; with saints, 
 with angels, all in harmony with the Seven 
 Spirits of God and clothed with the deified 
 human robe of " mortality swallowed up of life." 
 " grave, where is thy victory ? death, where 
 is thy sting? " 
 
 The great question is, Are these seven attri- 
 butes the laborers of the six days of Creation, 
 and the seventh of rest ? 
 
 Are these identical with the Seven Spirits of 
 God, and are they intercessors for us, and can 
 we grieve the Holy Spirit ? 
 
 If this be true, that God's Spirit cares for 
 us and is at labor for us, then it may also 
 be true that through the same Spirit we may 
 reach the "beatific shores of infinite glory, the 
 Elysian fields of immortal delight. 
 
 We read that "the first man, Adam, was 
 made a living soul ; the last Adam a quickening 
 spirit." (1 Cor. xv : 45.) Then it is obvious 
 that there was developed in our great Redeemer 
 an outer and inner nature, the one subservient 
 to the other, and by the latter "he quickeneth 
 whomsoever he will." This quickening power 
 united with humanity and "swallowed it up," or 
 changed it into life. 
 
 Then to us this second Adam became the end 
 
398 MYSTIC NUMBERS 
 
 of the law through the anointing of the Spirit. 
 That is, his death made not only our human 
 .body susceptible to the resurrection, but it liber- 
 ated the flesh of every believer from the stain 
 of sin through the fallen senses, for he laid 
 down his pure senses in the offering for sin, and 
 this is all death could demand. Then, if we are 
 in Christ we are dead to the law, for we are 
 "not judged by the law of a carnal command- 
 ment, but by the power of an endless life." 
 
 The human body he blessed, the contamina- 
 ting power of the senses he abolished. 
 
 The second Adam restored man to a spiritual 
 trinity, which, without the plan of salvation, he 
 never could have attained. When the human 
 senses of Jesus saw His seven attributes retir- 
 ing from them, and the full cup of sorrow 
 overwhelming them in the agonies of death, 
 they cried, "Eloi, ffloi, Lama sabaclithani" to 
 the attributes. 
 
 This was his great sacrifice for us, and opened 
 up the way, that our human comprehension 
 might behold his exalted mission ; but had not 
 the Seven Spirits of God thereby become our 
 intercessors, and, like a halo of glory surrounded 
 us, reproving, inviting, and demanding our 
 attention, we had still refused the man Christ 
 Jesus. 
 
 Then, when we look back in the untold eter- 
 nity of his purposes and witness his archetypal 
 sacrifice for our spiritual nature, and at the ap- 
 
OF THE WORD. 399 
 
 pointed cycle of time, his human sacrifice; and 
 contemplate the rapture and glory of that innu- 
 merable " Church of the first-born, whose names 
 are written in heaven," not on earth, not in 
 sacrifice, in toil and in pain, but in heaven, and 
 that for us they make ready a mansion and will 
 greet us in glory, as those who have tarried at 
 home greet the victorious warrior returning 
 from the field of battle ; and hence delight to own 
 us as the blood-washed royalty of him whose 
 regal power transcended the powers of darkness 
 on the battle-field of Judea. Yea, twice washed 
 and thrice welcome. Washed in the archetypal 
 and human fountain opened for sin and unclean- 
 ness. What a joy to meet them, and him, and 
 all the dual host of angels who forever await his 
 orders, and will be the exalted servants of the 
 Church of the Most High God. 
 
 And will this New Jerusalem descend from 
 the arcana of incandescent light? and will this 
 sanctified host meet us midway as we arise from 
 the slumbers of the grave ? And shall we 
 thence be ever with the Lord ? 
 
 Surely the promises are yea and amen. 
 
 Then we shall be like him, "for we shall see 
 him as he is." No more tempest-tossed on the 
 billows of adversity, no longer tempted by the 
 fallen senses, no more to mourn over the losses 
 and crosses of life, but to sing the triumphs of 
 redemption. Lost in the first Adam, saved in 
 the second ; slain by the first, but made alive 
 
400 
 
 MYSTIC NUMBERS OF THE WORD. 
 
 throughout tho ages of eternity by the second. 
 Then to the eternal Father be praises, and 
 honor, and triumph, throughout eternity, and to 
 the eternal Word, who offered up himself to 
 honor the law, and to the Seven Spirits of God, 
 the Holy Spirit, who shielded our attributes 
 from the tempter's power, to the triune God, be 
 glory, and power, and dominion forever and 
 ever ! Amen. 
 
Iff