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Les diagrammes suivants illustrent la m^thode. 1 2 3 32X 1 2 3 4 5 6 T B3 at THB Mysteries efl Bii EiDlaM, OR The fruits of fifty years' study, BY THOMAS E. JOHNSON, BARRIE, GOUlfTY OF SIMCOE, A.. Oi 1883. B3 511 J 64 v% m TORONTO: OS. & RUTTEB, PrINTEK.S, KTO. 1894. {f) 6 I hya Thefi CANADA TH( NATIONAL LIBRARY BIBLIOTHEQUE NATIONALE Wai THE Anm Bt tie fiie .OR The fruits of fifty years' study. BY THOMAS E. JOHNSON, BARRIE, COUNTY OF SIMCOE, A. D. 1893. TORONTO: Warwick Bros. & Rutter, Printers, etc. 1894. iii •iii 4191 Entered acco of the M in the i ninety-f' Entered according to Act of the Parliament of Canada in the Office of the Minister of Agriculture by Thomas E. Johnston. Barne in the year of our Lord one thousand eight hundred and ninety-fomr. f^: Synopsi inysteri( cordanc' pretatio sal f ath ^l brother taught the doc tablish( Ufe, b] Adam. I ff »»■■ CONTENTS. Synopsis of the Bible, or, the so-.callcd mysteries of the Bible explained in ac- cordance with the Bible proofs and inter- pretations ; and also showing the univer- sal fatherhood of God, and the universal brotherhood of man, and universal life as taught by the Apostle Paul. And also, the doctrine of the new dispensation es- tablished on the law of righteousness and life, by the first works of the second \ Adam. See Romans 5 : 18. The e ^'ears er work hi ore ra ind of t ire coil laving 1 resent urpose I ha^ ore fa lign till Ing; for )est wa lect. A )ther ai ject, hei lore oi If, tl lighly leiicien )r quot lack m rholly have lave hi PREFACE. The author of this book has for many ^'ears entertained the purpose of preparing work upon the Bible that should present [nore rational views of that venerable Book, md of the subjects contained therein, than ire connnonly put forth in other works laving the same general object. And the )resent book is an attempt to carry out that )urpose. I have waited for circumstances to be nore favorable to the execution of this de- fsitrn till I have become convinced that wait- mm for favorable circumstances is not the Ibest way to accomplish any important ob- ject. And as I have not had access to any )ther author or commentator upon the sub- ject, hence I consider my interpretations are more original. Tf, therefore, the present work is less lighly valued on account of its comparative deficiency in reference to standard authors ior quotations therefrom, we trust that this lack may be compensated in part if not [Iwholly by certain original thoughts which I have put forth on various subjects that I have had occasion to refer to and discuss. I feel a sincere respect and reverence foi! the Bible, both from education and froii views 1 have of its teachings. The Bible must be accepted at the preseii'1 day, if accepted at all, on reasonable grounds and if it cannot be defended on such ground i it will and ought to be rejected. 1 believt it can be defended on such grounds when Ij regard it with reference to the claims which are put forth in the Bible itself, and not i\\^ claims that men have falsely set up for it, I have been influenced by an ardent desire to give such views of subjects and such in- terpretations of texts that are true and at] the same time fitted to restore the confidence of thinking men and women for the sacred volume, which has been weakened and in many minds destroyed by the false and un- reasonable claims that have been set up for the Bible, as well as the interpretations of^ its contents that are sanctioned neither by reason nor facts. With these observations concerning my humble effort, I submit the present book to the judgment and candor of all who respect the Bible and wish to understand its teach- ings. Did God create all things in six days ? Now if we understand that God created all things in six days of twenty-four hours each, it will not agree with the science of geology, or with any of God's laws ; for He made laws by which everything is gov- erned, everything that God has established it is governed by law, either spiritually or temporally. Now if we understand those six days to mean six dispensations pr periods of time of indefinite length, then we can understand how the creation of all things were performed, for it will then agree with the science of geology and God's laws. If not it would be a miracle. We are not isomer to say that God could not have created all things in six days, for He could have created all things in one day if He had have chosen to do so, for we must not limit the power of God. But that was not His plan. This was His plan : The Bible tells us that in the beginning God created the heaven and the earth, and the earth was without form and void, and darkness was upon the face of the deep, and the spirit moved upon the face of the waters, and God said let there be light and there was 8 k * of ijeoloo^v that the beginning has been a light. See Gen. 1 : 1-3. So we see thai God's word was law, and His will was iu that law which made it a creative law, or a law of nature. That was the law by whicli everything was created or brought into| existence. Now the science teaches us great many thousands of years in the past ages, and geology is founded on the law of nature. What is the law of nature ? It is this for instance. We will take a tree that we know has been planted ten years, and then cut it down and we will find ten grains of wood formed that proves to us that it has been ten years in growing or forming. And it is just the same with the earth in growth, the different stratas of the rocks shows the age of the earth. So in the beginning God created the heaven and the earth, and when God laid the plan of creation He made a natural creative law in order to work out his plan of creation. Now the earth was composed of three dis- tinct or separate elements, the earth or land, and water and air, and according to the law which God had made, it was natural for each one of those elements to produce or bring forth animal life within itself. It was na mi all k was pec notice i ?nt kin bo the ( Ivvhale warm iold cli for eac tn its one of law in Iwe see lover t} mimal ^climate 1 where ^Whyii natura God, i creatir lispen made causes, f effects -. No\ i He la the ea 9 that t^as iij or [[ vvhicli int( loc een a past iw of Iti^ tret years d ten to Us \s as natural for the water to produce fish of all kinds, and serpents of all kinds that \\ as peculiar to its own elements. And we notice that different waters produce differ- ent kinds of animals or creatures according in the climate in which it is located. The Avliale does not live in the waters in the warm climate, nor the crocodile in the (old climate, so you will see that it is natural lor each kind of animal or creature to live ill its own climate and element. Now each (•lie of those elements has the same natural law in regard to their creative powers. And we see that there is all kinds of animals all over the face of the earth, but all kinds of animals do not inhabit the same parts or climates of the earth, one kind would die . where another would prosper and live. Why is it so ? because they are out of their natural element or place. So we see that < Jod, instead of performing a miracle in ( leating all things in six days, it was six • lispensations. So, in the beginning God made a natural creative law, or natuial ( :iuses, which would bring about creative t'Ifects. Now this law wdiich God made wdien He laid the foundation of the heaven and the earth, was a creative law within itself. 10 We see that God's word was law^ and HiJ will was the creative power of the law. Sol you see that God's power was in the law; which made it a creative law of God. Norn this law took effect as soon as God laid the foundation of the heaven and the earth, and that was in the beginning, and that] law has been ia existence or in force great many thousands of years according! to the science of geology. Now we can seq that it is very natural for the waters to bring forth or produce all kinds of living| creatures that are natural to that element, Even so with the earth. It is filled withl all kinds of livino^ animals that cannot live in the water. Just so with the fowls of the air. We see it full of creatures that cannot] live in the earth nor yet in the water. So we see that each of those respective ele- ments are ruled by their own natural law.j So we come to the conclusion that every- thing pertaining to this world is ruled by a god of nature ; or, in other words, by a natural law made by God in the beginning, for in the beginning we see that the earth was without form or shape, and darkness covered the face of the deep. And during the first day, or dispensation, according to a natural law or force, the earth got into 11 id His w. So le law id the earth! 1 that! )rce a I ^rding CI an see :ers to living jment. i withl 3t livei of the ;annot . Sol e ele- A law. svery- ed by by a ining, earth kness urincrj ng to r into shape and form, and darkness and light separated. So ended the first day, or dis- Ipensation. We understand that at one time the whole face of the earth was covered with I water and clouds of water, and God [said let their be a firmament in the midst of the waters, and let it divide the water from the waters. Now this firmament, or atmosphere, God called Heaven. See Gen. 1 : 6-8. So we see that Heaven is just above us, so God says, and during the sec- ond day, or dispensation, the waters be- came separated, but still the earth was covered with water ; and during the third day, or dispensation, God accomplished to gather the water that was on the earth together, which God called seas, or oceans, and the dry land appeared, and that God called Earth. And the earth brought forth grass and herbs and all kinds of trees bear- ing fruit of all kinds, and God saw that it was good. Thus ends the third day, or dispensation. And on the fourth day, or dispensation, God said let there be light in the firmament of Heaven to give light upon the earth, and it was so. And on the fifth day God said let the waters bring forth abundantly all kinds of living creatures II that moveth in the waters. And also the fowls of the air ; they were all created after their kind. And God blessed them, say- ing : Be fruitful and multiply, and fill the waters in the seas ; and let the fowls mul- tiply in the earth. Thus ends the fourth and fifth days, or dispensations. And God said let the earth bring forth the living creatures after their kind, cattle and every creeping thing, and beast of the earth after his kind, and it was so. And God created all those things, and God saw that it was all good. Now, thl^ was in the sixth day, or dispensation. See Gen. 1 : 24. See Gen. 1-26. Now, God said let us make man in our image after our like- ness (that is in stature and manly form). And He created male and female at the same time, and they were to have rule or dominion over all the animal creation. And they were the last and highest order of the animal creation. And God blessed them and told them to go forth and mul- tiply and fill the earth with men. Now, this race was called the race of man, or the pre -Adamite race, a race that was created before Adam. See Gen. 1 : 26-31. Now, as regards the first creation of of mankind, they were created by that 45* so the 1 after say- ill the 3 mul- :ourth dGod living every after reated t waii h day, et us like- Porm). le at e rule ation. order lessed mul- Now, Dr the 'eated on of that 13 natural creative law which God had made ill the beginning. They were only animal ; hey were of the earth like all the animal ireation were ; they were not of God ; they ere created by His creative law, or, in >ther words, by the law of nature all over ihe face of the earth, like all other created ihings. Now, you see that this race of man ad no father or progenitor. But they were Teated promiscuously all over the earth. They were the highest order of the animal creation of that race. There is but little Baid about them, only that they were Cre- te d in the image of God. They were not ;ommanded to till the ground. But they ^'ere commanded to go forth and multiply jid replenish the earth and subdue it, and ;o live on the fruit and the herbs that grew, ;o they were not commanded to till the >round, but to subdue it, that is to become 'uler over all things else. Now, this race as created in the beginning of the sixth [ay or dispensation, and they were in the orld when Adam was made or formed, "or we read that God formed Adam of the ust of the earth, and breathed into him ;he breath of life, and he became a living ioul. So you will see a great difference in ihe creation of the two races, the one by 14 the law of God, and tlic other by the power of God, or by His breath, and that was spirit, so we need not wonder where Cain got his wife, for she was of the pre- Adamite race. Now Adam was a special creation, he was also created in the first part of the sixth day or dispensation. Soon after the first race was created, for as soon as men began to multiply on the face of the earth, the two races began to amalgamate, or mix up together, and that displeased God, so He thought to destroy them ofi* the face of the earth. But it was only Adam's race that He wanted to destroy, for the other race had not done wrong. Now we notice that Adam was created by the power of God, and he partook of God's spirit, and he was placed in a garden, but the first race had no Adam, for the word Adam means a father or progenitor of a race of people, and they had none, not any more than the beast of the field, for they were the same, created by the law of nature. A great many people have asked this question, why do people differ so much in kind and color, and we being one race ? Now, this question has been a mystery for ages, and will be still unless the people can see two races as T-r 15 )ower t was Cain amite ught in the Scriptures. One is the race f man created by the law of nature, and le other is the human race created by the ower of God. Now, I will undertake to solve the prob- 111 or mystery. In the first place there (Tc two races created, one was the race of an without God's spirit in Him and the lier was a human race with God's spirit Him ; one was created by the law of ture and the other by God himself and lam's race was a special race and Adam as the father or progenitor of that special ce ; and that I'ace are all alike, they are 1 like Him for the like begets like always, that Sc *.' 1 Cor. 15 : 47. Paul says: " The first man Qod, Adam is of the earth." See 48th verse, and t. wasitf i^ ^li6 earthy such are they also that are rthly,soyouseethattheyare like their par- t. But the race of man or the pre- Adamites d no Adam or progenitor. They were eated by the law of nature all over the CO of the earth in every land and climate lerever it was necessary for man or beast Deoplc!^ dwell for they were created by the same [id wc fe^^'- We find in the first chapter of n has wt'^esis, commencing at the 27th verse, still H^^^i'^ Grod says let us make man es as B^^'i' our image, that is in- stature and ladno ather they ELSt of }ed by )eople 16 manly form. And we notice that He made both male and female at the same tiiiiei And they went to be rulers over all other| created things. And He blessed them am] sent them forth, and God said unto them ]jt| fruitful and multiply and replenish thf earth and subdue it and have dominionl over the tish of the sea and the fowls ofl the air, and over every living thing that movethon the earth. And God said I have given you every herb-bearing seed which iJ upon the face of the whole earth, and even tree in the which is the fruit of a tree yielding seed, to you it shall be for meat See Genesis 1, 27 to 29. So we notice that God did not command them to till tht ground, but to go forth and multiply am fill the earth with men and to live on thtj fruit and herbs that grew by nature. No^v we notice that this race of man is onlj animal, and like all other animals they ditj fer in their kinds and colours. We notici that there is a great many kinds of animalj of the same species. For instance take thJ dog. We see that there is a great maml kinds and colours of dogs, yet they are ofl the dog species. And it is just the samel with all the animal creation. We see ^1 great many kinds of monkeys, from thf with 17 e time I 11 otlierl em and ihcni h\ ish the )minioii owls of ng that! 1 1 hav. ^hich hi d even i I a tree >r meat ice that bill tb Dly ami ! on thtl Nod is onh ley clifl 3 notitj animali ake thtl b manTi 7 are oil le samj 3 see om thJ smallest kind of monkey to the baboon, yet they are all of the monkey species. And so its with the race of man, or the {ii)()rigines of every country. There is a nreat many kinds of men or people on the face of the earth at the present time of you will see that she was not responsible to God for her acts for the law was not given to her, it was given to Adam, so we see that Eve was not in the transgression ; if slie had have been Christ would have been born in sin, for he was the seed of the woman or Eve. So when God had put Adam into the 22 garden and told him what to do and gave him a law by which to govern him. So God thought that it was not best for man to be alone, so he made him an helpmeet. See Gen. 2 : 18. So God made a woman with one of Adam's ribs and God gave her to Adam, and God left the pair there alone. Adam had the law given to him, therefore he knew what to do or not to do, but Eve was free to do as she pleased for the law was not given to her so she could not trans- gress or sin. Paul says where there is no law there is no sin. See Rom. o-13. So this solves the question, why was Christ not born in sin he being the seed of the woman, it was because Eve was not sinful, and Christ perpetuated the seed of the flesh in Eve and not in Adam. Now when God had pointed out to Adam the different trees and the effect the fruit would have on him and gave him a law by which to govern him in his actions, God then goes to work and make or manufacture a woman with one of Adam's ribs and he gave her to Adam for a companion or helpmeet. So God left the pair in the garden alone, but how long the account does not say, before the woman * perceived the fruit that was on the tree of knowledge of good and evil, Eve no sooner •^^>.. f 23 saw the fruit than she conceived the desire to have some to eat, it looked so beautiful to the eye that she thought that it must be good to the taste also, but Adam says to Eve thou know^est that God hath said we must not eat of that tree lest we die. Yes Eve says I know that God hath said thus and so, but if that fruit of that tree is designed to make one wise, why not eat thereof ? Now the serpent was more subtle than any beast of the field which God had made, and the serpent was typical of the animal nature in its lowest and most de- graded form and the serpent is the most degraded creature of all created things, and tlie dove is typical of the spiritual nature of God in its most lovely form. So when the animal nature or desires of the flesh manifested themselves to a certain degree, then Eve was persuaded to partake of the fruit which was the lust of the flesh, or in other words it was the serpent that tempted Eve. So you see that Eve partook of the fruit first, and she found that it tasted so delicious that she persuaded Adam to par- take of it also, and as soon as he eat of the fruit that God told him not to eat of, he broke a law and sinned, and therefore he must die. Now, it was only Adam that had «*:^^ r 24 to die or fall from that intimacy with God, so we see that by Adam eating or partaking of the lusts of the flesh he fell down to the level of the woman, which was only animal or flesh, for Eve never had any other nature or spirit so she could not fall nor sin ; it was Adam that broke the law and sinned. Paul says, " He that is under the law is judged by the law." See Rom. 4 : 15. Eve was not under the law for the law was not given to her, it was given to Adam only, therefore she could not break the law nor sin, for John says, " Sin is the transgression of a law, and where there is no law there is no trans- gression." See John 3 : 4. Eve was in the same position as the Gentiles were ; they were without law for they were a law unto themselves, therefore they did not sin against God. The Gentiles were not under the Mosaic law, therefore they did not sin. God did not impute sin to them, because He did not give them any law to break. Just I so it was with Eve. God did not give the! law to her ; it was only Adam that was subject to the law, and death was his pun- ishment. So he died that day that he eat the fruit ; in other words, he lost that spiritual life that God had given him. So you see that Adam died and became only flesh tl tin the iw ften told, But we are born in Christ, The shepherd of the fold. We are not born in Adam, Subject to death and sin, But we are born in life, The nature of God within. We are not born in Adam • As children used to be, But we are born in righteousness. The law that makes us free. He established a law of life, As you cin plainly see, When he t »ok children in arms And said that they were free. 80 we are not born in Adatn Subject to de ith and hell. But we are b)rn of God in Chris', And shall with Him forever dwell. 43 So we see very plain tliat we are born in Christ, the second Adam, and consequently we are children of God by nature, and wo inherit eternal life by virtue of the law of ri<»*hteousness. The law of ri . o;.) c woi'h So, w that t univ( Kin^f eousiii see th fore I Joni race, i says : that a we car are b( Adam. is no Christ are b( childrt ilom o i-i^i;hte( we see all Goc )orn in uently ,nd wo law of msncss )lish<'fl 1(1 t W (llS- he law he law ie first I. We lildrcn Christ was to sin in Ml con- sation ow, I CJhrist e pro- oruR'd versal t was 47 will '11 He was tw«Ove years of age that He pcrt'oriiied that office, it was then and th<'i'e that He bruised tlie serpent's head and took away the sin of tlie woi-ld or in other words He condemned sin in the Hesh, Rom. (S:.') and by so doing- He saved th(^ unborn worhl fi'om sin and deatli or conch'innation. So, \^e can see very plain that it was at that time tliat Christ established the new universal dispensation, and He founded the Kiii<»(lom of Heaven on tho law of riijfht- oousness and life. See Rom. 5:18. We see that Christ is the second Adam, there- foi'e He had to establish a law and a kinii- doll I in order to be a progenitor of a new race, and His is just like Himself. Paul says: "As is the heavenly, S'» are they also that are heavenly." See 1 C t. 15:47. So, we can see that we are that race, for we. are born of God in Christ the second Adam. Paul says : " Therefore, now, there is no condemnation to those that are in Christ Jesus." See Rom. 8:.']. " And we are born in Him, therefore we are His cliildren by nature and heirs of the King- •loiii of Heaven by virtue of the law of righteousness and life." Rom. 5:18. So, we see that all the first Adam's race were all God's creatures, and the second A.dam's 48 race are all God's children by nature. Now, after He had done His work or performed the office of a universal Saviour of the world, He then goes home with His moth(U' like an obedient child, and He enters upon the office of a teacher of the Jewish law, for we cannot think for a moment that He would remain idle after that He had com- menced His heavenly work, ^ow, I will show you how Christ fulfilled the Jewish moral law and the prophets at the same time. In the first place the Mosaic law called for five difterent offices, first, a teacher of the Jewish law ; second, a ruler of the Jews; third, a King of the Jews; fourth, a Prophet of the Jews ; fifth, an High Priest, Now, all those offices Christ had to fulfil but not to condemn, for He said that He came not to condemn the law but to fulfil the law. See Mat. 5:17. Now, there was two kinds of laws, consequently there must be two kinds of sins, one was an inherited sin which was a sin unto death, and the other sin was a sin of disobedience, which was only unto punishment ; one of those sins He condemned at His beginning and took it away that is what saved the unborn world from condemnation, and the other sins which was the sins of the Jews, an (Ih tlu i. Now, rformed of the mother !rs upon ish law, that He ad eom- 7, I will Jewish le same aic law first, a , a ruler le Jew^s; ifth, an s Christ for He ihe law Now, quently w^as an death, 'dience, one of ginning ved tlie and the e Jews, 49 and those sins was what He died for. He died for the sins of His people which were the Jews. Isaiah, 53. Now, the Mosaic law was a special divine moral law given by God to a special people which were called the people of God, and they broke tliat law, therefore they became sinners to God by transgression. The Gentiles did not have any divine law, therefore they did not sin against God. Now, in order to save tlie Jews from the punishment of their sins Christ had to fulfil the Mosaic law, and to die for them and for all that were under the Mosaic law, for they were the only people that had sinned against God. So He died for the sins of His people or the Jews, for Christ says salvation is of the Jews. See John 4:22. Now, we will go back to the time that He commenced to fulfil the Jewish moral law, and we see that He was performing the office of a teacher of the Jewish law for the space of about eighteen years, which time would allow the children that were born in sin previous to Him taking it away at twelve years of age. They would be old enough to believe in Him when the time would come when he would offer them salvation, for til at was a conditional salvation to all then 4 .^0 that would believe on Him as a Saviour. But only to the Jews and Israels. So, he was teaching the Jewish law about eighteen years, for He had* been teaching in the Jewish Synagogue during that time. See Luke 4:16. And when He was about thirty years of age He then goes to John the Baptist to be baptised by him. See Mat. 8:13. But John forbade Him saying: "I have need to be baptised of Thee and comest Thou to me," (see 14th verse) and Jesus answering, said unto him : " Suffer it to be so now, for thus it becometh us to fulfil all righteousness." 15th verse. So He was baptized, and strait way coming out of the water the spirit led Him up into an high mountain to be tempted of the Devil and to fast and to prepare Himself for the ministry, and as soon as He came down from the mountain He then enters upon the office of a ruler of the Jews, and the first thing He does is to choose twelve Apostles to help Him in His work or ministry, and He sends them forth into the world or rather to the Lost Sheep of the House of Israel to teach the Gospel of the Kingdom, but not to the Gentiles nor to the Samaritans, but rather to the Lost Sheep of the House of Israel. See Mat. 10:5:6:7. And He says, as ye go, 51 preach the Kingdom of Heaven is at hand, and he that believeth and is baptised shall be saved, and he that believeth not shall be damned, they were already under con- demnation. Now, that class of people that they were sent to preach to were those that John had been baptising, and that baptism was only unto repentance, it was to prepare their hearts to receive the word of life when it would be preached to them by the Apostles. So, we see that they were already baptised when the Apostles went and preached to them the word of life. So, we see that Christ sent His Apostles to preach to the House of Israel only, and in the meantime He Himself was teaching the Jews and oroino^ about doinof orood and doing all manner of miracles and preaching the Gospel of the Kingdom. And His miracles was simply to show and to prove to the people that He was sent from God. He also was fulfilling the prophets at the same time, for that was one of His missions to fulfil the law and the prophets. The next office that He, entered upon was tlie office of a King of the Jews, and we see Him sending two of His disciples forth to a certain place and tliere they would find a colt and to loose him and to brine w nc .« 52 him, and if any man say why do you so, say that the Lord hath need of him. See Luke 19:31. So, they brought the colt and Jesus sat thereon and rode into Jerusalem in triumph, while many rejoiced and shouted Hosanna in the Highest, saying, blessed is He that cometh in the name of the King. See Luke 19:31:38. And they all went into Jerusalem, and Jesus went into the Temple and cast out them that bought and sold in the Temple, and overthrew the tables of the money changers and the seats of them that sold doves, and he would not suffer that any man should carry any vessel through the Temple, saying : " Is it not written My House shall be called of all nations the house of prayer, and ye have made it a den of thieves," and the scribes and chief priests heard it, and no person dare say, why do you so, for He was King and they knew it. See Luke 19:46. Zachariah, says : " Rejoice greatly O daugh- ter of Zion, shout daughter of Jerusalem, behold thy King cometh unto thee. He is just and having salvation lowly and riding upon an ass and upon a colt the foal of an ass." See Zachariah 21:6. So, we see that He was fulfilling the law and the prophets at the same time. The next office that 53 u so, See t and salem 3uted sed is King, went 3 the t and 7 the seats Id not vessel t not Df all have cribes erson King 19:46. lugh- alem, He is iding )f an that hets that i Christ entered upon was the office of a Prophet of tlie Jews. And as He and four of His Apostles, Peter and James and John and Andrew, were i^oinfj out of the Temple, Jesus said unto them : " Seest thou these great buildings, the time will come when there shall not be left one stone upon another that shall not be thrown down." See Luke 21:6. And as He and His disciples were sitting upon the Mount of Olives over against the Temple, His disciples says : ** Master tell us when shall these things be and what shall be the sign of Thy coming and the end of the world or the end of that dispensation which was the end of the world." See Mat. 24. Jesus said unto them that : " All things shall come to pass in this generation, this generation shall not pass away till all be fultilled." He meant the generation in which He lived and that would be the time of His coming and the end of the world. Now, Jesus goes to work as a prophet and tells them what would take place or happen from that time to the end of the world, which was the end of the old dispen- sation and the end of the tirst Adam's race and it was the time that he wouh I come to judge the w^orld in righteousness. Now, 54 after He had told them all things that should coine to pass, even to the time of His coming the second time to judgment, He told them to look for all these things, for they would surely come to pass in that generation, Jesus says : " Verily I say unto you that this generation shall not pass away till all these things be done." See Mark, 13 : 30. So we will conclude that all that He told His disciples at that time was to come to pass in that generation, and at the end of the old dispensation when all things would pass away and all would become new, that was the end of the old world and all that pertained to the first Adam's race, and God the Father would come with Him to take possession of the Kingdom that Christ had established here on the earth. Now as soon as He had performed the office of a prophet. He then enters upon the office of an High Priest, which was the tifih office and last office pertaining to the Jewish law, it was the highest and most important office of any, for it devolved upon Him to prepare the sacrifice ; there was a great difference between the daily sacrifice and the yearly sacrifice. The differ- ence is this : that the daily sacrifice had no saving virtue in them, but the yearly sacri- 55 id no liacri- fice had, for the High Priest prepared a sacrifice once at the end of each and every year, and He went into the Holy of Holies (that was behind the vale), and he offered a sacrifice to God for His own sins, and the sins of the people and their sins were all forgiven up to that time. But they sinned again the next year, and they kept on doing so throughout all the Jewish ages, typifying that great sacrifice of Christ. Paul says that Christ offered himself once in the end of the world for sin once for all, which was for all time ; for, he says that there will be no more offering for sin. See Heb., 10 : 10. So we notice that as soon as Christ entered upon the office of an High Priest He then went to work to prepare the sacrifice, which was His Body. 'Now by ofiering His Body as a sacrifice on the Altar of God He then accomplished the fulfilment of the old Covenant or the Jewish law and the prophets, for he said when on the cross that it was finished, meaning all His work pertaining to the Jewish law and the prophets. Now in His sacrifice there was a great saving power which He exer- cised by virtue of his office of a High Priest. And that was a special salvation to save a . special people, ^ which was the Jews ; for 56 Christ says salvation is of the Jews. John, 4: 22. And also all that had broken his divhic moral law, and that sin was only unto punishment for that was a sin of dis- obedience against God and him only. But the sin of inheritance was unto death, which was the first Adam's transgression, and that sin the whole of Adam's race was guilty of. Christ had to redeem them from that sin — He could not save them from that death for they were born in it. So we notice that the death or sacrifice of His Body was for the sins of the Jews or His people, or for all them that were under the law, they were the only people that sinned against God, for they were tlie only people that had any law. Paul says, " that where there isno law there is no sin." See Rom., 4:15. So we see that Christ died for the Jews and not for us. Thus Christ finished all His work here on the earth, first by performing the office of an Adam or a universal saviour of all the human race when at the age of twelve years by condemning sin in the flesh or taking away the sin of the world. And then He enters upon his mission to fulfil the Jewish moral law and the prophets, so he filled each office as it came along and so on to the last which was every fered 1 oreat had b( ^>'0()d live ; iinput tliem is the 57 Fohn, ivirio unto dis- Biit eath, ssioii, i was them them in it. ;rit)ce Jews were eople e the says, sin." died Jhrist , first or a when ming in of n his and as it n was the office of an High Priest. So we see when Christ performed the office of an High Priest all the sins of the Jews or His people were forgiven by virtue of His sacrifice just the same as their sins had been forgiven them at the end of each and every year by virtue of their sacrifice of- fered by their High Priests. But this was the great sacrifice or atonement of which they had been typifying for ages ; but that was a special sacrifice for the sins of a special people which God had chosen for himself to be a peculiar people — a people zealous of o'ood works, so God gave to them a law to live by for until the law God did not impute sin to them, but as soon as He gave tliem a law they then began to sin, for sin is the trans ojression of a law and where there is no law there is no transgression. 1 John, 3 : •4. Now we notice that it was only the house of Judah, and the house of Israel that had the law given to them ; it was only them that sinned and required tliat great sacrifice that Christ made for them. But the whole universal world was guilty of the sin of Adam, both Jew and gentile and that was a sin of inheritance, which was a sin unto death. Christ could not save them from that sin, but He had to a 58 redeem them, for they were already dead. He could not fulfil that law of sin and death, but He had to abolish it and that He done when he exercised his power redemption which he performed at the time of his rising, and at that time He was a special Saviour to the Jews or His people and a universal redeemer of all the first Adam's race that were born in sin and death. Paul says " that Christ hath re- deemed us from the curse of the law beiui; made a curse for us. Gal., 3: 13. He meaning all Ihat were under the Mosaic law, for it is written cursed is every one that hangeth on a tree. Gal., 3 : 13. So Christ accomplished to do and finish all his work that he was sent to do. He says I have glorified thee on the earth and I have finished the work that thou gavest me to do. See St. John, 17 : 4. We* are taught by the common doctrine that Christ only partially done his work. But I think that I have showed very plain how Christ began his work, and also how He finished his work. Now if the common doctrine is true and this doctrine of universal life is wrong then their is no salvation for us, for we do not see any eflfect of their preaching. The clergy are preaching to us the wrong law, grac steac whi( 5 : cove and the c dispc pens? Chri^ II No when festec versa a uni that He e? by sa into end redeei race i all lo all di alive 59 ly dead. iin and nd tliat power ;he time e was a I people )he first in and lath re- w being L3. He Mosaic evj one 13. So 1 all his says I I have me to taught st only think Christ nished rine is life is us, for Lching. wrong law, they are preaching to us the law of grace which was the law of adoption in- stead of the law of righteousness in Christ, which was the law of inheritance. Rom., 5: 18 The law of grace or the new covenant was given to the house of Judah and Israel, the very same people that had tlui old covenant and they were of the old dispensation. And we are of the new dis- pensation established by the obedience of Christ the second Adam. See Rom., 5 : 18. I How did Christ redeem the worhl. Now in the first place we notice that when Christ was here on the earth He mani- fested two different powers ; one was a uni- versal salvation power and the other was a universal redeeming power, and we see that when He first began His work that He exercised His universal salvation power by saving an unborn world from coming into condemnation or death, and at the end of His life He exercised His universal redeeming power by redeeming all Adam's race from hell or the grave, for they were all lost or dead in Adam, for as in Adam all die so also in Christ shall all be made alive or redeemed. See 1 Cor. 15:22. 60 Now we notice that during tlie transac- tion of His death and resurrection He por- formed two offices, one was as a special Saviour to save His people from the punisli. ment of their sins, which was a special salvation by offering His body as a sacri- fice on the cross, and His blood was sIkhI to redeem the lost world from hell tliat died in the first Adam. So He sacrificed His body to save His people from being punished. And He shed His blood to redeem the universal lost world. Christ says that salvation is of the Jews (meaning this, that His sacrifice was for the Jews only), John 4:22. Paul says that the old law is done away in Christ. See 2 Cor. 8: 7-14, So we can see that the old Mosaic law or the first covenant is all passed away. Now we see that Christ died and shed His blood to save and also to redeem a lost and sinful world and for this cause He is the mediator of the New Testament that by means of His death for the redemption of the transgression that were under the first testament, so that they which are ca^^ might receive the promise of etern^ i- tance. See Heb. 10:15. And ( ' ,t died for the sins of the whole v^ dd ; lo tasted death for every man. See Heb. 2:9. It was from t shed u] son of the tei say un upon t You ence o upon L and CI can set and no niistak iwas fo then aj and bl( the sai Is troy h is, the So \^ dewtro^ the di arse ^he ur n> 6 re( jing the up to t' 61 'ansae- le per- special )unisli. special I sacri- is slu'd II that crificed being :)od to Christ leaning 3 Jews :he old Cor. 8 : Mosaic [ away, ed His 3st and is the hat hy >tion of le first cal^ d ; lei eb. 2:9. It was in this way all the ^ins of the world from the blood of righteous Abel that was shed upon the earth to the blood of Zacharias, son of Barachias, whom ye slew between the temple and the altar, saying, Verily I say unto you all these things shall come upon this generation. Mat. 2-] : 35:»S0. You will see that all the sins of disobedi- ence of the whole universal world came upon that people of that age of the world, and Christ was crucified for them. So you can see that he died for the sins of the past and not for the sins of the future. It is a mistaken idea that Christ died for us. It was for the sins of the past. Forasmuch then as the children are partakers of flesh and blood He himself likewise took part of the same, that through him he might de- stroy him that had the power of death, that is, the devil. See Heb. 2 : 14. So we notice that by Christ's death He destroyed the power of the law, which was the (it . il or spirit of the wrath of God, and of urse as soon as that power was destroyed 'he law abolifihed, which was the same g, then it was that the former world 3 redeemed in Christ. It was by abolish- ing the law of death. So we can see that up to the time of Christ's death all the pre- ('< 62 vious world was redeemed or made alive. The previous world were all dead or lost in Adam. So Paul says in Adam all die, so also in Christ shall all be made alive. See 1 Cor. 15 : 22. Christ sa^^s to the thief onthe cross, " This dsjj shalt thou be with me in paradise," which was a place of happiness. Where was that place ? for he did not go to heaven that day. No ; but he v^^ent down to hell or the grave, to the place of the departed dead, to do a great work there. And the thief was with him, and what did Christ do there ? In the first place he preached to the spirits that were in prison, people that Noah preached to in his day. It was in order that they might be judged according to these in the flesh. See 1 Peter, 3: 19-20. And the next thing he done was to abolish death and set the captives free, and in so doing he turned hell into a paradise, just as he did when he was in the temple. It was a den of thieves, and he turned it into a house of prayer. And while he was there in hell he took captivity captive, and he came forth conqueror over death, hell and the grave, and he ascended up to God and he gave gifts unto men. So Paul says by his appearing he hath abolished death and bruu^ the g( So death to fu all Ac the d< and s< see th satistii that is the pe ing de redeen tirst A all in Cor. 1 f the > (that w Ihe con hat J e Iross f« World, ^ iiient, a |ut the ind tha jliat th( tonem< 1 alive. or lost ill die, alive. , " This :adise," Where heaven to hell ^parted nd the irist do jhed to le that was ill ding to 19-20. ibolish in so je, just lie. It it into Is there md he dl and )d and lys by th and 63 Iji'imght in life and immortality through the gospel. See 2 Timothy 1:10. So we see that by the transaction of his death and resurrection that he accomplished to fulfil all righteousness, and to redeem all Adam's race from hell, or the power of the devil by abolishing the law of death and setting the captives free. You will see that it was the sacrifice of his body that satisfied justice for the sins of the world, that is, for the sins of the disobedience of the people. But it was the act of abolish- ing death by virtue of his blood that he redeemed the world that was lost in the itirsl Adam. Paul says in Adam all die, so all in Christ shall be made alive. See J Cor. 15 : 22. So we see that Christ's ileath and resurrection was for the people |of the old world, or for the old dispensation Ihat were born in the first Adam. Now the conclusion of the whole matter is this, |hat Jesus Christ suffered and died on the fcross for the sins of the whole universal l\^orld, which sins were only unto punish - inent, and they were sins of disobedicHce, |)ut the sin of inheritance was unto death, |nd that was the sin of Adam. So we see jliat the sacrifice of Himself was the great tenement for the sins of the whole univer- ^■ G4 le sal world of the fiist Adam's race, and he I God redeemed all Adam's race from death and f beav( hell by abolishing the law of death, and I kingc that was done when He was in the grave, or in hell among the dead. The dead were all captives to the devil, and He bursted open the gates of hell and set the captives free. So we can plainly see that all His work at the end of His life was to save the peopl from being punished for their sins of dis- obedience, which was the sacrifice of His body, and also to redeem by the shedding of His blood, all the people of the old world or the old dispensation. Now, this is all preached to us from the pulpit as be- inof for us, when at the same time it is not for us at all, not in the least ; it was for tht old world that is passed away and all has In come new. And we are of the new world; or the new dispensation which was founded on the law of righteousness and life, which law was established by tlie obedience or Christ when He performed the office of an Adam, or a progenitor of a new race of peo pie of a higher order in Him which are His children. And at that time He establishec a new dispensation and a kingdom which was the kingdom of heaven here on earth So we can see '^^at we are the children o cliild] kingc I Now, word J I true, show( ) unboi iHe n race a ? think came showe all Hi leave 1 yourst h'^nefii eonder If you T. E. J Oi No\\ fulfilled new CO So afte 65 eind he ,th and th, and rave, or »vere all id open 'es free. v^ork at people of dis- of His liedding the old ow, this t as be- lt is not 5 for the God in Christ, and heirs of the kingdom of heaven by nature, for we are born in the I kingdom. Christ says suffer or let little ! children come unto me, for such is of the kinofdom of heaven. See Mat. 19 : 14. I Now, you see that we have Christ's own I words for the above assertion, and it is true, now, dear reader. I think that I have showed very plain how Christ saved the i unborn world at His beginning, and how He redeemed the former world, or Adam's race at His death and resurreccion. And I Hhink also that I have showed what Christ came into the world for, and I have showed very plain how He finished all His work. Now, dear readers, I will leave this subject with you to examine for has be-[ly<^urselves, hoping that you all will be N world ounded , which le 1i , - - pienefited by the perusal. Please do not ^condemn this work until well understood. llf you do, you will much oblige the writer, ence oliT. E. Johnson. of ai^j of peo' Oil the New Covenant of Grace. are His^^ blished^ Now, as the old covenant was finished or whicW fulfilled when Christ died on the cross the n earthfr^^ covenant must be estabished at once, dren o|So after those days God says, " I will make 6 1 66 a new covenant with the house of Judah and Israel and I will put my law in their hearts and in their minds. I will write them and they shall be to me a people and I will be to them a God, and their sins arid iniquities 1 will remember no more." Heb. 10 : 16. Now we notice that the new covenant was given to the same people as the old covenant was given to. The old covenant was all works, and the new cove- nant or law was all power, the old law had no power in it. But the new law was all powerful ; it was the power of God unto salvation to every one that believe of the Jews and to Israel only. We see that be- lief only had reference to them that the law was given to, and it was given only to the house of Judah and Israel and no one else. The Gentiles partook of the same grace, but not by the law. They received it through Christ, for they were the called of God and not of grace. See Col. 3:12. So we see that the Gentiles were the elect of God and not of grace. Col. 3 : 12. And the house of Israel was the elect of grace. See Isaiah 45 : 4. The new law to-^k effect on the day of Pentecost, when the Holy Ghost fell upon all that were in the house. The law that n 67 Judah n their [ write pie and ins aiid ' Hel). le new eople as rhe old w cove- law had was all 3d unto 3 of the hat be- hat the only to no one e same eceived 16 called 3: 12. e elect . And grace. day of 11 upon Lw that God put into their hearts was the law of adoption. It was the law by which all Adam's race were to be adopted into the family of God. So we can see that they were only God's children by adoption and not by nature, as we are. Therefore, they could not have any of God's nature : it was only a spirit of power, which was of the Holy Ghost, and that was of the Third Person in the Trinity, and not of the Father, or the First Person in the Trinity. But we are of God the Father in Christ, the second Adam. So you see that we have God's nature, which is the second Adam's race. Now, all those that had to be adopted by virtue of the law of i^race were of the first Adam, or of the old dispensation. But we that are of the new dispensation are of God the Father by nature, because we are begotten of Him in Christ ; we are the household of God. Paul says to the Gen- tiles : " Ye are no more strangers but are fellow-citizens with the saints and with the household of God." See Eph. 2:19. Now, we see three classes of people speci- fied in the above verse : the first was the Gentiles, and the second class were the Jews that were sanctified by the power of the Holy Ghost, and the third class were 68 God's own children that were born of God Christ from the time that Christ was m twelve years of age; so we see that the household of God are the children of the new dispensation or of the kingdom of Heaven, which kingdom was founded on the law of righteousness. See Rom. 5 : 18. We notice that ever}" one that believed in Christ and partook of the new birth or adoption could do miracles, for Christ said that these signs should follow them that believe in My name : they shall cast out devils, they shall speak with new tongues, they shall take up serpents and they shall not hurt them, and they shall lay their hands on the sick and they shall recover. See Mark 16 : 17-18. So you see what power they had in those days to what we have now in our day. We do not see any miracles done by our people that say that they are born again. Why do they not? Simply because they do notgetborn again, because we are born of God by nature, therefore we cannot be born again or adopted. A person cannot adopt his own son, neither can God adopt His own children. The law of grace or adoption is passed away with the people that it be- longed to. It belonged to the people of the Jl 69 ; old dispensation, which were children of the devil by nature, therefore they had to be adopted. Christ says to the Jews " Ye are of your father the devil, and his lusts ye will do." St. John 8 : 44. It was on the law of grace or the new covenant that Christ established His Church here on the earth, and we see that all that belonged to that Church were converted or born again, and they received the Holy Ghost, which was the power of God unto salvation, and they could do all manner of miracles, and that was their works or fruits by which they would be known. We notice that the Churcheain those days were different to what it is in our day. They had spiritual gifts, for to one was gfiven the gift of hearing, to another the gift of prophecy, another the working of miracles. But all these worketh that one and the self-same spirit, dividing to every man severally as he will. 1 Cor. 12: 9-iO-ll. Now, we do not see any such spiritual gifts in our Churches to-day ; they have no gifts at all whatever, only the gift of speech, such as all have got by nature. Why do not our Church people have the same power as the Churches had in the Apostles' days ? Simply because that Church y 70 does not exist now, nor yet does the law on which it was founded. Christ's Church was founded on the law of grace, and that law is passed away with all other laws that pertained to the old dispensation. If it was in force to-day, our Church people would be doing the same kind of miracles as they did. The law of grace as did the law of works. They both belonged to the house of Judah and Israel ; they all belonged to the old dispensation ; all the people and the people of their age belonged to the first Adam's race ; they were born before Christ was 12 years of age, when he began to work, therefore they were of the old dis- pensation. That people were all born in sin, therefore they were children of the devil in the first Adam. So we see that the law of grace was the law by which they were adopted into the household of God. They became the children of God by adop- tion. But we of the new dispensation are the children by nature ; we people of the new dispensation are subject to the law of righteousness in Christ instead of the law of grace given by God to the house of Judah and Israel, and that is the reason why we do not do nniracles as they did, because the law of grace is passed away with the people that it was given to. 71 \ on urch that that b was Id be they .w of lOUse 3d to and J first yhrist in to I dis- rn in the t the they God. dop- n are if the w of law udah [y we e the eople So, in condusion, we see that the old covenant was given to Israel, and the law was all work, and the law of works was done away in Christ (See 2 Cor. 3 : 7-14), for Christ said on the cross, it is finished ; it was then that the old covenant was ful- tilled. And the new covenant took effect on the day of Pentecost, and that law was ill force from the day of Pentecost till the end of the old dispensation, or to the end of the first Adam's race, and that was about forty years after Christ was crucified. That period of time was called the day of grace, or the Gospel Age. That is all passed away. The old dispensation and all that pertained to it has all passed away. We are of the new dispensation, which was established by Christ, the second Adam, on the law of righteousness. So you see that we are subject to the law of righteousness instead of the law of grace. On the New Birth and its Effects. Now, to be born is to bring life from the dead. The new birth, according to the common acceptation of the word. It means to be changed from death unto life, and to be born twice is an utter impossibility, that 72 is, by nature. We cannot become a child by nature ; only once. But we can be adopted or be born again by the power of a certain law, and that law gives the child or person that is adopted the power or right of inheritance. And before that child can be adopted, it has got to be the child of some other person or parent by nature. Just so it was with the people of the old dispensa- tion, or the first Adam's rac'\ They were the children of the devil by nature. So you see that they could not be the children of God, only by adoption ; and that was per- formed by the law of grace, which was the power of God unto salvation. And as soon as they received that law of grace in their hearts, they were then converted or born again, which was being changed from that sinful nature of the devil to the power ofP God, and as soon as thev received that power they could not sin any more, because they were born of God, and they could not sin. 1 John 5 : 18. And as soon as thev received that power they could do miracles. And that power was given to all that be- lieved on His name, and that believed that Jesus Christ was the Son of God. And Chriso said that signs should follow them that believed. Mark 16 : 18, Now, thati po' Ia\N wa! tha Fai to we Ad; nat niai the: for the rigl thai the of ( tion law into peo] calh thei witl does free has of \ 73 a child can be ver of a child or right of I can be 3f some Just 80 Lspensa- ey were So you Idren of t^as per- was the as soon in their or born om that ower of ed that because uld not as thev liracles. that he- ed that And w them )W, that power that they received by virtue of the law of grace, it was the Holy Ghost, which was the Third Person of the Trinity. And that power was the will of (jod and not the Father. And the law of grace only belonged to the people of the old dispensation. But we of the new dispensation, or the second Adam's race, are the children of God by nature, and. therefore, we cannot be adopted by any law, for there is no law by which a man can adopt his own child, neither is there any law by which God can adopt us, for we are His children ftlready in Christ, the second Adam, by virtue of the law of righteousness. Rom. 5 : 18. So we see that the new birth does not belong to us of the new dispensation, because we are born of God by nature and not by grace or adop- tion. Now, in conclusion, we see that the law of grace, by which they were adopted into the family of God, belonged to the people in the Apostles' days, which was called the day of grace. It was all true in their day. But all that has passed away with the people that it belonged to. it does not belong to us at all, becau>e we are free from all spiritual moral law, for God has not given any moi'al law to the people of the new dispensation, for we are His 74 children, and we are born free from all law in Christ. Paul says " Therefore now there is no condemnation to them that are in Christ Jesus." See Rom. 8 : 3. And we are born in Him, therefore we are His. The old dispensation has all passed away and its laws, and all has become new, and we are of the new, and free from all spiritual moral law. But we are subject to temporal moral law, and they are pertaining to the tiesh ; and if we break any of those laws, we are punished in the flesh, and we sin against the power that made the law. Sin is the breaking of a law, and where there is no law there is no sin. Rom. 4:15; John 3:4. So we will conclude that there is not such a thing as being converted and being born again in our day, for it does not belong to us at all. The Difference in the Dispensations. In the first place we want to understand what a dispensation is. A dispensation is a period of time of indefinte length, by which the world or a portion of the world is ruled by a certain law. Now we see that there were four different laws or dispensa- tions. There were two universal laws and 1 two s were md 1 irst I lis()b( )econ( ;he ol A.nd b Alice, ( Other ' b: 18. lo Lsr£ of vvoi the la of Ju( there ) will e their r their a whom death ' of Ada '8 law ( sill can his pes and tl fcunde niled y<'ars. all law V there are in Lnd we is. The and its we are 1 moral mporal to the e laws, we sin ^ Sin ihere is John is not being belong i stand ion is ih, by world je that Densa- rs and 75 two special laws. The two universal laws were imputed laws and laws of inheritance, md the two special laws were not. The first universal law was established by the jisobedience of the tirst Adam. And the second universal law was established by ;he obedience of the second Adam or Christ. jA^nd both those laws were laws of inherit- tince, one law was sin and death anrd from see thai oon as Christ had established His kingdom roiii that time children were born of God Christ, the second Adam, and subjects of eaven. Christ says " Suffer little children capaciUHQ come unto me and forbid them, not, for ablish Hf ^xiq\i \^ t]^e kingdom of Heaven. " See ation aiiat. 19: 14. Now, I think that 1 have d Adan«|^(jvved you very plain the difference be- )ple anc|^y^^j^ ^^Q ^^^ universal laws established by c^ss '- ' '^'^''^ '- • 78 the works of the two Adams. The first Adam's law was sin and death established by his disobedience. The second Adam's law was righteousness and life established by His obedience. Both Adams' laws were imputed laws and both laws were laws of inheritance. Now the (juestion is which Adam are we born in. We cannot be born in both Adams. If we are born in the first Adam we are born in sin and death and children of the devil. And if we are born in the second Adam we are born iu righteous- ness and life. I hear you saying that we are born in the second Adam. Yes, you are right. Then it follows that we must be subject to the second Adam's law, which is righteousness and life. ]Sow, it is one thing to be born in a lavv and another thing to be born under a law, One law is a law of inheritance, and the other is a law of transgression. The two universal laws were laws of inheritance, and children that were born in them inherited their fathers' nature. But two special laws that God gave to a special people were laws of transgression. Children that were born under those laws did not transgress or sic until they were old enough to know good from evil. And then it was optiona 'nd 79 he first iblished m's law hed bv s were laws of which be born ihe first ith and ire born jhteous- that we you are nust be irhich is a la\? a law, md the he two ice, an(i herited al law5 re laws •e born or sic W gO0( ptional with them if they broke the law or not. Now, the first special law was given to Israel through Moses, it was a spiritual moral law for his chosen people to live by, it was a law of rites and ceremonies, and if they kept that law holy they were righteous ; if not, they were sinners to God. The con- sequence was that they broke the law, and they all became sinners before God. But God did not give the Gentiles any law, therefore they could not break any. But they had temporal moral laws given by their kings, and when they broke any of those laws they sinned against their king and were punished by him. But Israel was accountable to God and were punished by Him. So vou see that the law of works was a special law or dispensation given to a special people and that people offered sacri- fices to God continually for an atonement for their sins. Their yearly sacrifices each and every year was typical of Christ's great atonement in the end of the world when He offered Himself once in the end of the world once for all. Heb. 9 : 26. You see that the sacrifice of (Jhrist was to atone for the sins of His people or Israel and also the Jews. Christ says, " Salvation is of the Jews." St. John 4 : 80 22. Now, we see that the first special moral law or covenant was given to Israel and also to the Jews and that was all works. Now, I will try and show you what the second special law was. It was a law or covenant of grace given to the same people that the first covenant was given to. It was to the House of Judah and Israel. See Jer. 81 : 81-33 ; Heb. 8 : 8-10. Now we see that our clergy are preaching to us the law of grace or the new covenaat as being a uni- versal law and that we are subject to the law of grace. When at the same time it was a special law given to a special people the House of Judah and Israel. We are subject to the law of riohteousness. Now, in conclusion, I think that I have showed you very olain the difference in the four laws or dispensations ; two were uni- versal laws and laws of inheritance, and the other two were special laws given to a s|iecial people, which laws were laws of transgression. Children were born in the law of inheritance and under the law of transgression. All those laws belonged to tlie people of the old dispensation exce|)t the universal law of righteousness and life that Christ, the second Adam, established by his obedience. The first Adam established th tli Oi Jill the we of to ^.,*-. 81 L moral lel and works, lat the law or people It was 5ee Jer. see that law of ; a uni- t to the e it was ^ple the subject I have e in the jre uni- land the sn to a laws of in the law of lOfed to except ^nd life Iblislied Iblished the law of sin and death by his disobedience, and all his posterity inherited that sin, both Jew and Gentile. But it was only the House of Judah and the House of Israel tliat were subject to the two special laws. One was the law of works or the old coven- ?jit and the other was the law of grace i>r the new covenant. And both those laws were given to the same people. The law of grace was a law of acceptance or adoption to adopt the people of the old dispensation that were born before Christ was twelve years of age, for they were children of the devil, therefore they had to be adopted by accepting that law and receiving the Holy Ghost, which was the power of God unto salvation. On tiie Doctrine of the Resurrection. Now the doctrine of the resurrection is taughtall through the New Testament scrip- tures, and to resurrect it means to rise and come forth. Now, we are taught that all (lied in the first Adam and went down to hell or to the grave. Therefore they must all resurrect or rise again and come to life in Christ. So it is said " as in Adam all die, so also in Christ shall all be made alive." 1 6 1 8^ Cor. 15 : 22. We notice that it was only the iirst Adam's race that died. And it was only that race that had to be made alive in Christ. And so it is written the first man, Adam, was made a living soul ; the last Adam was a quickening spirit. 1 Cor. 15: 45. You see that Christ was a quickening spirit to the first Adam's race. Jesus saith " I am the resurrection and the life, and he that believeth in Me though he were dead yet shall he live." See St. John 11 : 25. Now, in the above verse Christ had refer- rence to Lazarus, which had been a believer in Christ. Therefore he could not die and remain so, and whosoever liveth and be- lieveth in Me shall never die. St. John 11 : 26. Now, in this last mentioned verse. He had reference to them that were alive at that time. For, although they were born in sin and death, yet, if they w^ould believe in Him, they should never die. He meant that they should not taste of physical death, but that they would be changed in the twinkling of an eye at the last trump. They could not die, because the life that they received from Him could not die and go to hell or the grave ; it was eternal life, so we see that all that believed in Christ 83 ily the IS onlv live in \i niBn, he last !or. 1 5 : kening IS saith and he •e dead 1 : 25. [ refer- Deliever 3ie and md be- ohnll: rse, He live at e born believe meant 1 death, in the trump, fe that die and nal lite, Christ could not die ; but their life was hid with Christ in God until the last day of that dispensation, when Christ, who was their life, should appear, then they would appear with them in glory. Col. 3 : 3-4. The whole tenor of the new Scriptures teaches lis that Christ would come again at the end of the old dispensation to bid them rise and come to judgment, for He told His Apostles that He should come again at the end of the world^ or, in other words, at the end of the old dispensation, when all things pertaining to the old dispensation, and all people of the first Adam's race, shall have passed away, and all would become new. That was the end of the old world, and that is the only end that ever will be ; there is no other end taught in the whole Bible. We are taught that Christ established His kingdom here on eaith. Daniel says that Christ's kingdom is an everlasting king- dom — a kingdom without end. See Daniel 7:14. Paul teaches of two resur- rections or two different times when the dead should rise. He says that the dead in Christ shall rise first, meaning all those that died in the faith and hope of eternal life in Christ at this coming. I^ow, that class of people that believed in Christ I 84 and died in that condition their spirits went to God and remained with Him until the end, when Christ would come and God would come with Him to take vengeance on the ungodly and all the nations that know not God, for this is the dav of vengeance saith the Lord. So we see that all that died in the Lord would rise first at His coming, and all those believers that were alive at His coming would be changed in a moment — in the twinkling of an eye. Cor 15: 52. Paul says that we who are alive and remain shall be caught up together with Him in the clouds to meet the Lord in the air, and so we shall ever be with the Lord. See Thess. 4 : 17. Now, all this had reference to those that died in the Lord and those who were alive at His coming, which was at the end of the Jewish age. Now, this first resurrection took place a little before the general resur- rection. It was while Christ was in the act of coming to judgment ; it was while He was in the clouds ; and He came down to earth and judgment was set. Then the general resurrection took place. And then all the dead arose, both great and small, and thev stood before the bar of God to be 85 )irits until God ce on ttuow eance that t His were d in a Cor, e and V with in the Lord. Be that e alive of the ection resur- the act ile He wn to n the d then small, to he I judged according to fheir deeds done in the body. Now, this last resurrection, as well as the first, had reference to the dead that died in the first Adam. Therefore, they had to rise and come forth and be judged, and quickened by the power of the Lord, the second Adam. For the first man Adam was made a living soul, and the last Adam was made a quickening spirit. 1st Cor. 15 : 45. Paul says, "By man came death, by man came also the resurrection of the dead." 1 Cor. 16:21. So we notice that in Adam all died, that is, all his posterity, and they were all resurrected in Christ or made alive. 1st Cor. 15:22. So we notice the doctrine of the resurrection only have reference to the people of the old dispensa- tion, and not to the new one, for the people of the new dispensation does not die spiritually, for the people of the new dis- pensation are children of God by nature, and that nature cannot die ; therefore, it goes to heaven to its own place. But the people of the old dispensation were children of the devil by nature, and that nature had to die, for it was sinful because it was of the devil. " The soul that sinneth it shall die." That was the first Adam, for he was made a living soul, and he died, and he b 86 became a dead soul, and tliat death passed upon all his race or posterity. So we notice that the soul or spiritual life that Adam possessed before he trans- gressed, and by his disobedience he sinned and died or lost that spiritual life and be- came dead to God, and when he or any of his posterity died physically they went to hell or the grave ; where else could it go to { There was no eternal life in it, for Adam had lost that life that God had given to him. So we see that he was only of the earth earthy, and when he or any of his posterit}^ died they went to the dead or the grave, an^ their it remained in a dormant condition or the sleep of death until Christ should come to bid it rise. Solomon says " there is no device nor knowledgfe in the grave whither thou goest." See Eccl. 9 : 10. Solomon says also " Yea thouiijh he live a thousand years twice told, yet hath he seen no good ; do not all go to one place." Eccl. 6 : 6. Solomon had reference to the people of the old dispensation ; and their souls, whi-^l-* was the life of their mortal bodies, i' ".ained in hell or the grave (for there Wao no other place for it to go to), until Christ should come the second time to judge the quick and the dead. And that was at f 87 i the end of the old dispensation or at the end of the old world. Then all the dead that died in Adam had to rise and come forth and be made alive or quickened by the power of Christ, for he was made a quickening spirit. 1 Cor. 15 : 45. So we notice that the doc- trine of the resurrection strictly belongs to the old dispensation or the first Adam's race. And that was all accomplished when Christ came the second time at the end of the world, when all old things passed away and all became new. The new dispensation commenced when Christ was twelve years of a^e ; and it was established on the law of righteousness and life in the second Adam ; it was established by His righteous work as an Adam, for tie was the father or the progenitor of a race and the founder of a kingdom. Rom. 5 : 18. And so we are Christ's race, and we are children of God in Christ, therefore we must be heirs of the Kingdom of Heaven ; and we inherit eternal life by virtue of the law of righteousness, which was established by the obedience of the second Adam or Christ. Rom. 5 : 18. So you see that the spiritual nature of the people of the first Adam's race was of the devil, and the devil's nature was a sinful nature. Now, IMAGE EVALUATION TEST TARGET (MT-3) :♦./ A '^^ •^ m >%. o V, y/f /A Photographic Sciences Corporation 23 WEST MAIts! STREET WEBSTER, N.Y. 14580 (716) 872.4503 ^ <^5;s? 1. ^ iV \\ ^9) V O .V* % o w u i k- L* %> 4 Q>< W. f 88 all those people of that race had to rise and be changed from that sinful nature in which they were born to the nature of God, which was righteous and holy. But we of the new dispensation are born oi God by nature and that nature cannot die, therefore we do not have to be changed nor to resurrect ; but our souls or spiritual bodies goes direct to Heaven to where it belongs. So, in conclusion, we notice that the doctrine of the resurrection strictly and wholly belongs to the people of the first Adam's race and not the second, and we are of the second. On the Second Coming of Christ. Now the second coming of Christ is what our people are looking for yet to come. But in that thing I think they are very much mistaken. For the whole tenor of the Scriptures teaches us that Christ was to come at the end of the Jewish age, or at the end of the old dispensation whicl was the erd of the world, and that was the end of the first Adam's race. And all those things took place at the same time which was the second coming at the eftid of the world. The coming of Christ, and 89 to rise ature in ture of y. But born oi' mot die, iged nor ipiritual vheie it ice that strictly of the md, and ist. hrist is to come, re very ienor of 'ist was age, or L which was the ^nd all ne time the e*i(] •ist. and the general resurrection and the general judgment and the final restitution of all things pertaining to the old dispensation, they were all to take place about the same time which was the end of the world, or the second coming of Christ. Now, dear readers, I will now endeavor to prove to you positively that Christ did come at that time. In the first place Christ teaches his disciples at one time when they were together that some of them should not ta.ste of death till they saw the Son of Man coming in the clouds of Heaven and all the Holy Angels with Him. See Matt. 16 : 27-28. And in another place He tells them that they shall not have gone over the cities of Israel before the Son of Man be come. Matt. 10 : 23. And again while He and His disciples were sitting on the Mount of Olives overlooking the city He says to them : See ye all these things verily I say unto you that the time will come when there shall not be left one stone upon another that shall not be thrown down. See Matt. 24 : 2. Now Christ in- tended that they should understand Him to mean that those things should come to pass in their day, and they understood it so. And so do I for they all taught that 90 doctrine after He left them. And at an- other time Christ says to Peter if he tarry till I come what is that to the follow thou me, you will see that the drift or meaning of all the above quotations meant that He would come again in their day and gener- ation. See John 21 : 22. Now when Christ told ^Viem of the destruction of the city that was a most wonderful thing for the dis- ciples to hear. And they knew that it was true, for Christ had said it, therefore they believed it, and so do I. But still they were somewhat astonished to think that that great city and especially that great temple all had to be thrown down and razed to the ground. And they turned towards him and said, " Master when shall these things be and what sign shall there be of thy coming and the end of the world." Matt. 24 : 3. So we see that they did understand Him for they wanted to know what signs they would see before the end of the world and His coming, and then He commenced to prophecy or to tell them what things should happen or take place from that time to the end of the world or to the destruction of the great city that they were looking upon. He gave them to understand that the destruction of Jerusa- lem | tail of tl AlK thai sumi CO ml shall don( we ( t -im.'TK-' T at an- 5 tarry ¥ thou eaning lat He gener- Christ ty that le dis- it was 3 they 1 they k: that i great ji and turned 1 shall there korld." y did know 3 end 5n He them place 'Id or they n to irusa- 2 91 lem was the final end of all things per- taining to the old dispensation or the end of the old world, which was the same thing. And after He had told them of all thinofs that should happen before the end, He sums it up and says "All these things shall come upon this generation. This generation shall not pass away till all these things be done." See Matt 24 : 24 ; Mark 13 : 30. So we can see very plain that Christ intended that His disciples should understand Him to mean that He would come at the end of that aofe or in other words at the end of that generation. Ani there is no doubt but that they understool Him, for they a'l taught the same doctrine to the people after He left them and ascended to the Father, and Paul in all his epistles tells the people to watch for His appearing for they did not know the day nor the hour when He would come. And Peter says ''The end of all things is at hand, be ye therefore sober and watch unto prayer." 1 Peter 4:7. So you can see that they all taught that the end was near at hand. And another stunning fact is this which goes to prove positively that Christ did come at the end of the apostolic age, or at the time of the destruction or Jerusalem, and it is this Christ says, "But of o 92 that day and hour knoweth no man, no not the angels in heaven, neither the Son but my Father^only." See Mark 13 : 32. Now we see that there was a profound secret with the Father in regard to the time of the end which was to be kept by the Father. Now take notice to this, that if Christ's coming is yet in the future as we are taught from the pulpit, then that secret is yet with God the Father. But we see that it is not with the Father now, for we will turn to Rev. 1 : 1, and there we see that God the Father revealed unto His Son things that should shortly come to pass, now that was the secret that God had kept concerning the end of the world and the coming of Christ and he sent His angels and made it known to His servant John, Revelation 1 : 1-2-3. So we see that the end of the world came in John's day and he was sent to the seven churches of Asia to warn them ot the end of the world and the coming of Christ. John says to them "Behold He cometh with clouds and every eye shall see Him and they also that pierced Him, and all kindred of the earth shall wail because of Him." Rev. 1 : 7. Now I think that I have proved be- yond a doubt that Christ's second coming was at the end of the Jewish age or at the dest and Apof was that thin ent son Tl with the ( satio the ( they some i seen year Him worl and The N Chr of tl disp He So ^^jf>'.- 1, no not n but my Now we ret with ■ the end Father. Christ's re taught yet with it is not turn to God the iig£ that hat was •ning the >f Christ t known L : 1-2-3. Id came le seven the end Christ, sth with nd they idred of Rev. )ved be- coming ' at the 93 destruction of Jerusalem. For we can .see and understand that it took place in the Apostle John's day. I could quote if it was necessary passage after passage to prove that Christ did come at that time. Bub I tliink that I have brought forward suffici- ent proof to satisfy any reasonable per- son that I am correct. The New Testament Scriptures abound with proof of Christ coming at the end of the old world or the end of the old dispen- sation. The clergy of our day have not seen the doctrine of the new dispensation yet if they had I think that they would preach something about it. But they have not .seen what Christ done when He was twelve years of age, therefore, they do not give Him any credit for it, but He did a mighty work, He saved an unborn world from sin and death.. The Doctrine of the General Judgment. Now as I have proved for a truth that Christ did come the second time at the end of the Jewish age or at the end of the old dispensation. It also proves the fact that He came to judgment at the same time. So by proving one fact it also establishes H another. Now, this day of judgment, or the judgment of the great day spoken of by all the prophets as being the great and terrible day of the Loi J when He would come to judge His people. And His people were the Jews or in other words they included all those that were under the law of Moses. There were no other people under the spiritual moral law but the house of Judali and Israel. And Paul says, " he that is un- der the law must be judged by the law." Rom. 2 : 12. So we see that they were the only people that were subject to judgment or punishment. He came to judge them according to the deeds done in the body, whether it was good or bad. So we see there it was a people that was under works I ^^^ and there was no other people under works but the house of Judah and the house of Israel. So we see that it was the Jews or His people that had broken His divine law and had sinned against God. And their sins were unto punishment, therefore, they had to be judged and punished according to their works. So when Christ came the second time He also came to judge the whole world in righteousness and all that were in { their graves should come forth, some to ■ ^1^^, honor and some to dishonor and to give i -N ac( (lU sa3 pn th( th( spi of{ anc wh wil not ver con in 1 tauj thai pro] end whe see kno -Fc I all t and com I ment, or >oken of he great le would is people included )f Moses, ider the Df Judah lat is un- he law." were the ludgment Ige them ihe body, we see er works ,er works house of Jews or vine law I nd their ore, they )rding to ame the le whole were inl some toj to give! 95 account to Him that is ready to judge the (juick and the dead. 1 Peter 4 : 5. Peter says also " For this cause was the gospel preached also to them that are dead that they might be judged according to men in the flesh but live according to God in the spirit." 1 Peter 4 : 6. Peter says " The end of all things is at hand be ye therefore sober and watch unto prayer." 1 Peter 4 : 7. And when the Chief Shepherd shall appear He will give you a crown of glory that fadeth not away. 1 Peter 5:4. So we can see very plain that Peter was looking for the coming of Christ and the day of judgment in his day or very soon at least. And he taught his followers to believe the same doctrine. And all the Apostles felt sure that He would come again soon because He promised them that He would come at the end of the world. Christ tells them about when the end would be. He says when ye see Jerusalem compassed with armies then know that the desolation thereof is nigh. *' For these be the days of vengeance that all things that are written may be fulfilled, and then shall they see the Son of Man coming in a cloud with power and great glory." See Luke 21 : 20-22-27. Now, in conclusion of the whole matter, 96 iiiit we will hear what St. John says in the Book of Revelation concerning the comin<^ of Christ and the judgment and the end of the world. Now as soon as God made known the secret of the end to His Son, the Son immediately sent His angel and signi- fied it to His servant John things that should shortly come to pass. See liev. 1 : 2-3. They were things concerning the end of the world. John wrote those things which he saw and heard and he sent it unto the churches that were in Asia, to warn them of the coming of Christ and the end of the old world. John says to them, Be- hold He cometh with cloud? and every eye shall see Him, and they also that pierced Him shall see Him and all kindred of the earth shall mourn because of Him. Rev. 1:7. He says blessed is he that readeth and they that hear the words of this prophecy and keep those things which are written therein for the time is at hand. Rev. 1 : 2. John plainly saw that the end of all things had come ; he saw that itwas all in accordance with the old prophets as they foresaw the end of their people and that great and terrible day of the Lord, the day of vengance, when Christ would come to judge the world in rigl thi] plai for lon( Iiav hist atio I sa grar bool beer hav( that i writ iesh: ! anofe j thesi \ Lord ange niusi iqiiic] I ings jJohn saith iphec; See i ^ thii I I in the coming end Ot i made 5on, the d signi- crs that Eev. 1 : the end things b it unto to warn the end lem, Be- very e^^e pierced d of the n. Rev. leth and hecy and therein I, John dngs had mcewith the end terrible ce, when world in 97 righteousness. John foresaw the end of all things in a vision just previous to its taking place, and then aejain he saw it in reality for he lived during the transaction and a long time after it happened. Some writers have undertaken to my and to prove by history that John wrote the book of Revel- ation long after the destruction of Jerusalem, I say this that if he did he was a very poor grammarian lor he has wrote the whole book in the future tense, which, if it had been written after it had happened it would have been written in the past tense, I think , that this is a positive proof that it was written before it occurred. Now John finish- es his book by saying or writing what the angel said unto him, "And he said unto me these sayings are faithful and true, and the Lord God of the holy prophets sent his angel to show unto his servants things which jinust shortly be done. Behold I come j quickly, blessed is he that keepeth the say- ings of the prophecy of this book, and I, John, heard and saw these things, and he saith unto me seal not the sayings of the pro- phecy of this book for the time is at hand." See Rev 22 : 6-7, 10-12. Now in conclusion I think that I have proved by scripture and good sound reasoning that Christ's second 7 98 ♦ ,1' coming and the general resurrection and the general judgment and the end of the world they all took place at the end of the old dispensation or in othc words at the end of the Jewish age. Now I think that I have proved by Scripture that the apostles looked for the end of all things pertaining to the old dispensation to 3ome in their day '^^'^^ and generation because Christ told them ^^ i that it would, and we notice that the secret that was to be kept with the Father was revealed to the Son and the Son made it known to his servant John, therefore, the end had come of course Rev. 1 : 1-3. life he An bee No onl had What is the Soul of jllan and Where is it From. Now this is a great question that oui greatest divines have been studying oe ; this last eighteen hundred years anc I ^^^^ ^ they have not solved the problem yet, jusi j^^jg^j. simply because they do not understand th( j -^^ teaching of the Scriptures, for the Scrip tures teaches us what the soul of ma he \ vvhe he ( deac ituaj had that cons: thed CI as th they lost i was before Christ came. And they als(|^g^g i teach us what the soul of man is sincfl^^j. ^^ he came. The word soul means in the olljgyi] , Testament Scriptures, a body with th^^ ^i. ' 99 and the e world the end c that I apostles jrtaining heir day lid them tie secret ther was 1 made it efore, the K life thereof. As when God created Adam he made his body of the dust of the earth. the old I ^j^(j Qq^ breathed into his nostrils and he became a living soul or a living body. Now when God breathed into Adam it was ordy a spirit, it was not his nature, Adam had only one nature, and that was earthy, and the life of that earthly body was the soul. Now when Adam was first created he was righteous, both soul and body. But when he ate the forbidden fruit he sinned, he died and he became a dead soul or dead body, that is to say, he lost that spir- itual life or that eternal life of which he had possessed before he sinned. So you see that he was a dead soul or body. Christ considered them all dead when He said "let the dead bury their dead." See Matt. 8 :22. Christ had reference to the living as well as the dead. One was dead spiritually, and the other was dead physicaly, so we see that Adam was a dead soul and all his posterity were like him, they were nothing but flesh, he Scrip they had no eternal life in them for Adam of mai log^ j^ when he sinned and died. Now that hey als( ^^s the condition of the first Adam's race, IS sine Jo,, posterity, they were the children of the n the olljdevil spiritually and we know that there was ith tn»nQ eternal life in the devil, therefore we lere is it that oui dying oi ears and yet, jus stand th 100 conclude that the soul meant the life of the animal body or person before Christ came, so we see that the soul of the first Adam and all his posterity was simply the life of the fleshy body or nature, for they had no other nature but animal or flesh, and that nature was of the earth earthy. 1 Cor. 15 : 45. And it returned to the earth from whence it came, so we can see very plain that hell, or the grave was the home of the soul of the first Adam's race ; there was no other place for it. Hell was the abode of the devil, their spiritual father and to him they had to go. Now as I have described what consti- tuted the soul of man during the old dis- pensation or from the first Adam, to the second Adam, or the Lord from heaven I will now try to show you what constituted the soul of man, in the new dispensation, or in the second Adam. The first Adam had only one nature, which was an earthly nature, and the life of that nature or body was the soul which was mortal, it had to die and go to hell, for it was of hell. Nov the second Adam or the Lord from heaven He also had only one nature, and tha' was an heavenly nature and the life of thai nature or body is the soul of man, in th 101 B of the 1 came, Adam 3 life of had no ad that 1 Cor. •th from •y plain le of the ) was no abode of i to him 1 t consti- 5 old dis- i, to the leaven 1 istituted ation, or am had earthly or body t had to 1. Nov? heaven ,nd thai ■e of that| ,n, in th new dispensation, which is eternal life, it is from heaven, and it goes to heaven and to God. Now when Christ was born He v^as bojn of heaven and of God, therefore He had a heavenly nature or body in connec- tion with the desires of the flesh He being the seed of the woman which was Eve. Now as soon as Christ began to be obedient to God the Father at twelve years of age. He then and there drops the desires of the flesh and partakes wholly of the heavenly nature of God the Father therefore He be- came a living soul or body with only one nature and the life of that nature was the soul which was eternal life. Paul says " As as is the heavenly so are they also that are heavenly." 1 Cor. 15 : 47. So you see that we being His children or posterity, we are just like Him, we par- take of a spiritual nature of God, in Christ, and the life of that spiritual nature is eternal life, that is the soul of man ot the new dispensation, our souls are of Heaven and of God, they can neither sin nor die, they are immortal ; they cannot sin nor die, therefore they must go to heaven, because thej'' are of heaven and of God. Now this we notice that Christ could not have an earthly nature and be God at 102 the same time, for He was Qod in the flesh. We see that the first Adam lost his spirit- ual life by being disobedient and became wholly flesh or earthly, and all his posterity were just like him ; they were all mortal and must die. In Adam all die, so also in Christ shall all be made alive or redeemed, they had no eternal life in them, for they were the children of the devil. And the second Adam lost his desires of the flesh in like manner, by being obedient to God, and he became wholly spiritual or heavenly. Now all the second Adam's race or posterity is this spiritual nature or body, which we re- ceive of God the Father in Christ, the second Adam by virtue of the law of right- eousness. Rom. 5 : 18. So you can see that we possess an invisible nature like God the Father, and the life of that nature is the soul of man in the new dispensation, and that soul and body belongs to Heaven, for it is of Heaven and of God, and it cannot sin nor it cannot die because it is born of God. Paul says "as is the earthy so are they also that are earthy, and as is the heavenly so are they also that are heavenly." 1 Cor. If) :48. So we see that as the first Adam was so were all his race, they were all mortal and died ; and as was the second Adam so 103 5 flesh, spirit- pecame terity mortal also in eemed, r they nd the lesh in >d, and ivenlv. sterity L we re- st, the f right- ee that jod the is the on, and ^en, for cannot Dorn of re they savenly 1 Cor. am was mortal dam so also are his race, or posterity, we are all immortal and will live. So we see that the soul of man of the new dispensation is the life of the spiritual nature which is of God the Father in Christ. Now I think that you can see the difference between the soul of the first Adam's race, and the soul of the second Adam's race. The first race was mortal, and the second was immortal. On the Immortality of the Soul. Now the principal feature of this great subject is this. Is the soul mortal oris it immortal ? If it is mortal it is of the earth and of the devil, it can sin, and it must surely die, for Scripture says that " the soul that sineth it shall die." But if it is immortal it is of heaven and of God, it cannot sin nor it cannot die. Anything that is mortal is of the earth earthly, and it must die, and anything that is immortal it is of heaven heavenly or spiritual, it f*annot sin nor it cannot die. Paul says that this corruptible must put on incorruption and this mortal must put on immortality. See. 1 Cor. 15 : 53. So we see that if the soul is mor- tal it can sin and it must die because it is of the earth and the devil, therefore it 104 would have to undergo a change, this cor- ruptible would have to put on incor- ruption, and this mortal would have to put on immortality before it could be fit for heaven, now I will try to show you what Paul meant by saying what he did in 1 Cor. 15: 53. In the first place we want to know what constitutes a soul. A soul is a body that hath life, and the life of that body is the soul, if it is mortal it is of the earth, it is flesh and it must die ; but if it is im- mortal it is of heaven, it is spiritual, it must live, it cannot die. Now we notice that Paul teaches us of two Adams in 1 Cor. 15 : 45. He savs that the first Adam is of the earth earthy, and the second Adam is the Lord from heaven. Now if there was two Adams there must of course be two races, and also two kingdoms, and we see a great difference between the two Adams. One is of earth and the other is of heaven, conse- quently they possessed two different kinds of bodies and souls ; one was of earth an earthly body, and the other was a heavenly body, and the life of those respective bodies was the soul. The first Adam was mortal and could sin and die. The second Adam was immortal, he could not sin therefore he could not die. Now each Adam was a 105 his cor- i incor- e to put I fit for u what id in 1 want to 50ul is a lat body le earth , t is im- , it must ice that Cor. 15 : is of the n is the *vas two races, a great )ne is of , conse- it kinds sarth an eavcnly e bodies mortal 1 Adam erefore L was a father or a progenitor of a race, and their progeny or posterity were just like them- selves. Paul says " as is the earthy such are they also that are earthy, and as is the heavenly such are they also that are heavenly." See 1 Cor. 15 : 48. So we can see very plain what Paul meant by saying that this corruptible must put on incorruption and this mortal must put on immortality. He had reference to the first Adam and his posterity, for they were all mortal, their bodies were mortal, and the life of that body was the soul, and that soul could sin and did sin and die. Paul says " as in Adam all die, so also in Christ shall all be made alive." See 1 Cor. 15: 22. So we see that the soul of the first Adam's race was mortal, for it was the life of the animal body, and that was of the earth, and it had to die and go to hell or the grave, and to remain there until Christ should come to bid them rise and come to life, for Christ was a quickening spirit. Paul says again, " as it is written the first man Adam was made a living soul, the last Adam was made a quickening spirit." 1 Cor. 15: 45. So we see what was the soul of the first Adam's race. It was mortal 106 and must die and go to hell, for it was of hell, and Christ came to redeem the first Adam's race from hell. It was at the end of the first Adam's race, or at the end of the old dispensation, at Christ's second coming. And the body of the first Adam's race was mor- tal. It died a mortal body and it was raised a spiritual body in Christ. So you can see, dear reader, how the mortal put on immortality. It was when Christ came the second time at the end of the first Adam's race, or at the end of the old dispensation, and that was the end of the world. Now, dear reader, we will see what constitutes the soul of the second Adam's race, for he had a race as well as the first Adam. We notice that the second Adam was the Lord from heaven and he was heavenly. Then, of course, he was immortal, because he was of heaven. He had an immortal body and the life of that body was the soul, which was eternal life, because it was of God. Now, this second Adam is our father or our progenitor, and if he is our father, which he certainly is, then it fol- lows that we must be just like him, for the like begets like in all cases. Paul says " as is the heasrenly, such are they also that are heavenly." See 1 Cor. 15 : 48. So you can 107 was of le first end of bhe old y. And s mor- it was )0 you put on me the Vdam's isation, Now, ititutes pe, for Adam, as the ivenly. >ecause mortal as the it was is our is our it fol- for the ys " as lat are ou can see that there is something in us all that is immortal, and it cannot sin nor it cannot die, and it is this : it is the nature of God in Christ, and it is a spiritual body like Christ. And the life of that body is the soul of the people of the second Adam's race, and we inherit that eternal life by virtue of the law of righteousness in Christ. Paul says " therefore it was by the disobedi- ence of one, judgment came upon all men unto condemnation ; even so by the right- eousness of one the free gift came upon all men unto justification of life," See Eom. 5 : 18. So you can see that we are the peo- ple of the new dispensation, and subject to the new law, which is life, instead of death. Our souls cannot sin, nor thev cannot die, for they are of heaven and of God ; there- fore when we die physically the flesh goes to earth and the soul goes to heaven and to God from whence it came. The soul and body of the second Adam's race are already prepared for heaven. So we see what was the soul of the first Adam's race. It was the life of the mortal body, and it was sin- ful and it had to die and be raised again by the quickening power of Christ at the last day. But the soul and body of the second Adam's race is immortal, it cannot die ; 108 therefore it must live. Now, this is the sum of the matter, that the first Adam v^ as of the earth, and he was only mortal or flesh, and he had only one nature, and that nature was sinful, and the life of that sinful nature or body was the soul of Adam's race. So you can see that that soul could sin because it was mortal. But the second Adam was of heaven and he had an immortal body, and the life of that body is the soul. It is immortal, it cannot sin, nor it cannot die. He had eternal life, and we being born in Christ the second Adam, instead of the first Adam, we inherit eternal life by virtue of the law of righteousness in Christ. Rom. 5 : 18. So you see that we being of the second Adam's race our spirit- ual nature is a heavenly body like Christ, and the life of that spiritual body is the soul which is eternal life. Our heavenly bodies are immortal, therefore the life or the soul of that body is immortal, and it cannot sin nor it cannot die. So we see that the first Adam's race was mortal and died and went to hell, and the second Adam's race is immortal and must live and go to heaven and be with God throughout a never-ending eternity. Now, dear reader, T 109 is the am V as Drtal or ,nd that of that soul of at that il. But he had at body not siu, iife, and I Adam, I eternal sness in hat we r spirit- Christ, J is the eavenly life or and it we see tal and second ive and ughout reader, I think that you can see very plainly where we go to when we die. It is no guess work, it is knowledge. On the Kingfdom of Heaven, I. There is a place all in the future, Where the soul of man doth dwell, Rejoicing around the throne of God , It is free from death and hell. m There is a place in the spirit world, Where God and angels dwell ; it is a place that we call heaven, A place that is free from death and hell. III. Christ came into this sinful world, As the prophet's did foretell, To establish a heavenly kingdom. And here on earth with us to dwell. IV. As soon as Christ began to work, The first thing that he did do. Was to condemn the law of death, And establish all things new. V. The kingdom that w^as established, When Christ came down to earth. Was the kingdom of the world. And from Adam had its birth. 110 VI. Adam established the law of death, By his unrighteous act. And he became subject to thedevil- This thing we find to be a fact. VII. The devil ruled that kingdom, Four thousand years or so, \Vhen Christ came from God the Father, To battle with the foe. VIII. Now to subdue that kingdom, Was what He came to do, And by His Almighty power. He did it overthrow. An Exposition of the Parable of the Rich Man and Lazarus. See Luke 16: 19-31. Now this is a parable which Christ took to show his people the destiny of their race waich was the first Adam's race both in the flesh and in the spirit, and like all other parables that Christ uttered, He only had reference to the House of Judah and Israel and no one else, not even to the Gentiles ; all His par- ables had reference to the house of Judah and the house of Israel only and not to the T 111 Rich ■trable le the first n the that Hce to o one par- udah o the Gentiles nor yet to us. Now our teachers take this parable as they do all other par- ables that Christ uttered, and try to make it appear that Christ had reference to us as well as to the Jews, and they put us directly under the Mosaic law as were the Jews, when at the same time that law was done away in Christ. Paul says the law was done away in Christ. See 2 Cor. 3: 14. Now those people that Christ was talking? to were subject to certan laws by which they were to be judged. Paul says, *' he that is under the law must be judged by the law." See Rom. 2:12. And they were the only people that were under the law, and it was to them only that he had reference to. Now our teachers take this parable to prove to us that there is a hell and a heaven. And in doing so they disprove all that Christ came to do, for he came to destroy the works of the devil and also to destroy his kingdom, which was hell, for that was the abode of the devil, their father. Now the way that our teachers explain this parable to us it is a false fabrication for there is no truth in it at all. Now it is very reason- able to suppose that if all the parables that Chirst uttered had reference to the house of Judah and the house of Israel why not 112 ■>ii A I this one also ? The rich man and Lazarus to have reference to the same people. This is a good reason to believe that it did, and another proof is that it was spoken to that people, which is this, when Abraham said that they have Moses and the prophets, let them hear them. Now this proves they were a people that were under the law of Moses and subject to the teachings of the prophets, and we see that the law was pertaining to the Jews and Israel only. And the prophets were of the Jews and they prophesied of the Jews and the Jews only and of Christ. So we conclude that the parable of the rich man and Lazarus had reference to the house of Judah and the house of Israel and not to the Gentiles nor to us, for we are of the new dispensation and they were of the old dispensation which has passed away. But our teachers do not see that the old dispensation is passed away, therefore they cannot see the new dispensation at all, for they do net know when Christ established it. But He did all the same. See Rom. 5 : 18. Now I will undertake to solve the mys- ter}'' and to prove what Christ meant when he uttered this parable to the Jews for it was to thorn that He was talking to. He 'US to his is , and ) that ithat them were Moses phets, ing to Dphets lied of Dhrist. le rich :o the el and are of of the away. he old e they ill, for lished om. 5 : 3 mys- when } for it ). He 113 talked to them a great deal in parables in order that they should not understand for it was prophesied of them that they should hear with their ears and not understand, and see with their eyes, and not perceive. See Rom. 11:8. So we see that this par- able was spoken to them as were all the other parables. They were all spoken to the house of Judah and the house of Israel only. Now the question is this, what did Christ mean when he uttered this parable ? Well now as we understand the meaning of all the other parables to have reference to the house of Judah and the house of Israel, we must conclude that this one refers to the same people also. Now we see that Christ shows forth two persons to represent two classes of people and dogs to represent another class of people. Now the rich man represents the house of Judah ; it was that class of people that were rich and lived in splendor and luxury,and that did not believe in Christ at all. Therefore when they died they had to go to hell, or any of that class when they died they went to hell, for they were born of hell, therefore they died without any hope of eternal life in Christ. Although the Jews were of the household of faith and children of Abraham, yet they 114 had to believe in Christ and have faith in him before they could have any hope of eternal life. Now we see that Judah was one of six brothers and when he came to see the errors of his ways he did not want his five brothers to come where he was, so he wanted his father, Abraham, to send Lazarus to tell them of his condition and tell them not to come where he was to be tormented in that flame. Now who were his five brothers that he had reference to ? They were his own brothers in the flesh. We see that Jacob had six sons born to him by Leah, his wife ; the names were, Reuben and Simeon and Levi and Judah and Issa- char and Zebulun. Now they were all of the household of faith and children of Abraham. But they were divided into two houses, the house of Judah and the house of Israel. So now you see that Judah or the rich man had a great interest in his brothers or the house ot Israel. You see that they were all of the household of faith and children of Abraham, therefore they called him father Abraham. Now, as I have showed you who the rich man had reference to, now I will try and show you who the poor man, or Lazarus, represented. He represents another class (t. 115 faith in hope of lab was came to ot want was, so to send ion and as to be bo were ence to ? lie flesh. a to bim Reuben .nd Issa- re all of dren of nto two bouse iidab or in bis You see of faith Dre tbey the rich try and Lazarus,! ler class le >u of people. They were Jews, and of the household of faith and children of Abra- ham, as were all the Jews. But this class were poor, and despised and persecuted by the rich and unbelieving Jews, because that they believed in Christ. Christ says, " blessed are they who are persecuted for righteousness sake, for theirs is the King- dom of Heaven." Mat. 5 : 10. So you see that when one of that class of people died they died in the faith of Abraham and in the hope of the resurrection in Christ ; therefore he was comforted in that faith which was in the bosom of Abraham ; and he received a spirit of eternal life by be- lieving in Christ. Now, the dogs that Christ had reference to were the Gentiles that administered to the necessities of the poor, despised and persecuted Jews that be- lieved in Christ. The Gentiles were a peo- ple that did not have anything in common with the Jews. And they were called dogs by the Jews, and Christ called them by that name himself, as in the case of the Syrophenician woman that besought Him that He would cast forth the devil out of her daughter. But Jesus said unto her, " Let the children first be filled (meaning the Jews), for it is not meet or right to take the 116 children's bread and cast it unto the dogs." And she said unto Him : " Yes, Lord, yet the dogs under the table eat of the child- ren's crumbs." See Mark 7 : 20. Now, we can see very plain who Christ had reference to ; it was to the unbelieving Jews who did not believe in Christ at all, and also to the believing Jews who did believe in Christ, and also the Gentiles, who were dogs in the sight of the Jews. Christ was not sent to the Gentiles at all ; but he was sent only to the house of Israel. See Rom. 9 : 4. Now, we can see very plain that Christ had reference to people that lived in His day and age of the world ; they were people of the old dispensation; they were of the first Adam's race. Therefore, they had no eternal life in them only as they received it by believing in Christ. And as soon as they believed in Christ and received the Holy Ghost they then became the children of God bv faith in Abraham, which was the same as being in the bosom of Abra- ham. The idea that the rich man being in hell and in torment and talking with Abra- ham in heaven and carrying Lazarus bodily about with him in his bosom, really it is enough to make a person sick to think of it without believing any such foolish dec- 117 dogs." d, yet child- )w, we ere nee 3 who Eilso to jve in I were st was le was 5 Kom. n that ived in were ere of jy had ceived oon as id the ildren 1 was Abra- ing in Abra- bodily y it is ink of h dec- trine. Now, dear reader, I think that I have explained this one parable to your satisfaction. Now, I will finish this sub- ject by saying that if you will examine it well, dear reader, you will see very plain that this parable had reference to the peo- ple of the old dispensation and n^^t to us. Where are the Ten Lost Tribes of Israel ? Now, this question has been discussed ever since that I can recollect anything, and that is about sixty years ago. And I think that the people in general and a' so our teachers have not come to the conclu- sion of the matter yet, for it is a question that seems to be a mystery to the world, and it ever will be until our teachers under- stand the teachings of the Bible better than they do at present, for there is a great many things in the Bible that our teachers or the clergy do not really seem to under- stand. They call them mysteries, when, at the same time, there is no mystery at all in the Bible. The Bible is all very plain when it is rightly understood. Our teachers have given the people all through the past ages to believe that the North American Indians are the ten lost tribes of Israel, 118 but I think that they are very much mis- taken in believing any such a thing, for it is not possible, not even probable, that it is so, for difi when He said to His mother " Know ye not that 1 must be about my Father's business." St. Luke 2 : 49. And by doing 143 •om hell or they levil by ire well all His edit for ill first for us, rork for e credit work of m it was lad, and : and Jill r clergy ; Christ ' the old n credit tablish- ming of nd that ne was in the 1. And years of " Know ather's y doing that work, and being obedient to the Father He condemned the law of sin and death in the first Adam. And He established the law of righteousness and life in the second Adam, which was Himself. Paul says " Therefore as by the oftence of one judg- ment came upon all men to condemnation even so by the righteousness of one the free gift came upon all men unto justification of life." Rom. 5 : 18. So you will notice that the law was changed from universal death in the first Adam, to universal life in the second Adam or Christ. See Rom. 5 : 18. Now that was how Christ saved the universal human race from sin and death, and that is what we should give Him credit for. We should give Him credit for savini^: us from death and hell, instead of giving Him credit for redeeming a world from hell. That redeeming worK: was done at the end of His life. That work was not for us at all, not in the least degree ; that work was to redeem the former race that died in the first Adam. "As in Adam all die, even so in Christ shall all be made alive " or redeemed. 1 Cor. 15 : 22. They were all born in sin and death and children of the devil or wrath, therefore they were of hell. And when they died their souls went to 144 hell or the grave, and Christ at His death redeemed that world of people from hell. So you can see that work was not for us at all. But as soon as Christ began to work or to do His Father's business He took away the sin of the world which was Adam's sin, and He at once established a new law of righteousness and life, and a new dis- pensation, and a new kingdom. He then and there condemned all the old dispensa- sation and, He established all things new, and we are of the new dispensation. So you see that we all ought to give Christ credit and great praise for saving us or the world at the beginningof His life, instead of giving Him credit for redeeming the former world at His death. The human race was lost in the first Adam, and saved in the second Adam or the Lord from heaven. 1 Cor. 15 : 47. The former world was born of hell and of the devil but our souls are immortal and cannot sin nor die. The ti^rst Adam was of the earth, earthy ; the second Adam is the Lord from heaven. Cor. 15: 47. There was two Adams and consequently there must be two races. So Paul says "as is the earthy such are they also that are earthy, and as is the heavenly such are they also that are heaven- 145 ?s death n hell. ir us at ) work ^e took Adam's iw law 5W dis- [e then spensa- new, So you b credit e world giving world lost in second 1 Cor. orn of souls r die. earth, d from ,s two e two y such is the eaven- ly." 1 Cor 15 :48. Now we can see a great difference in the two Adams; the first was of the earth and he was mortal, and the other was immortal and he was of heaven. And we see a great difference in the two races; the first Adam*s race was born in sin and children of the devil, and the second Adam's race is born in righteousness and life and children of God. The first Adam's race had no eternal life in them, but the second Adam's race are born with eternal life in them. We inherit eternal life by virtue of the law of righteousness in Christ. See Romans 5 : 18. Now I will conclude by saying that I think that I have proved to your satisfaction that Christ did accom- plish to finish all his work notwithstanding what people can say to the contrary. Let the Bible be true and every man a liar ; the Bible is true and the pulpit is wrong. In what Sense is God our Father ? Now we notice that the word father has been applied to God ever since the creation of Adam. But we know very well that God has not been a father in the same sense of the term all the time as he is at present, for we notice that Christ said to ^ 10 ■rff, t.iSli:. ■ 146 the Pharisees "Ye are of your father the devil, and the lusts of your father ye will do." See St. John 9 : 44. Now those peo- ple or the Pharisees which were the Jews that Christ was talking to, they could not be children of the devil and the children of God at the same time, and 'n the same sense ; no they were not, for they were child ren of the devil by nature because they were born in sin and the devil was the father of sin for he was a liar from the begin- ning and the truth was not in him. 1 John 4 : 8. Now we notice that a man can be a father in three different senses. He can be| a foster father and he can be an adopted w b. w b; si N fa th of sa fOi wl th th( of father and he can be a father by nature, of And God has had the honor of being a father in all those different senses. In the first place God was a creator and a foster father and an adopted father, and also a father by nature. Now we notice that the fatherhood of God was various. In the first place God was a creator for he createi the first Adam, and Adam was a father oi the progenitor of a race, therefore God was a Ad; creator to all Adam's race. But he was not a father until we come down to Abrahams time when God called or chose Abrahan from among the people of the world whici tin gi\ on] tru J ow: thi! lish say; the 1 C ,147 ather the iv ye wil ,hose peo- the Jews could not 3 children the same rere child- luse they was the the begin- 1. 1 John n can be a He can be ,n adopted by nature, : being a s. In the d a foster md also a le that the In th( le create! father oi od was a e wasnol braham's Abrahan rid whicl were his creatures in order that he should be a father of a class of people that he would bless and prosper, therefore God blessed Abraham and told him that in him should all the nations of the earth be blessed. Now we notice that God became a foster father to that class of people that were the posterity of Abraham or the children of Israel. So we see that God was a univer- sal creator of all the human race. And a foster father to a special class of people which were the Israelites and God gave to them a code of laws by which to govern them that they might be a people zealous of good works and so be called the children of God. Now this condition of things con- tinued until Christ was born, and St. John gives us to understand that Christ was the only begotten son of God full of grace and truth. See St. John 1 : 14-18. Now we notice that Christ was God's own legitimate son and he was born into this world in the capacity of an Adam, therefore, he had to perform the office of an Adam or a progenitor, which was to estab- lish a law and a race, and a kingdom. Paul says "The first Adam is of the earth, earthy, the second Adam is the Lord fiom heaven." 1 Cor. 15:45. So we see that there wore 148 two Adams, therefore, there must of course be two races, and two laws and two dispen- sations, and Christ being a progenitor of a new race, and he being God in the flesh so God became a father by nature in Christ to the people of the new dispensation. So you see that God is our father by nature and has been ever since that Christ estab- lished the new dispensation, which was when he was twelve years of age, and when he established the law of righteousness by his obedience. Rom. 5 : 18. But all that were born before that time, they were God's creatures and children of the devil by nature. And a portion of them were his foster children, which were the posterity of Abraham or the children of Israel. But the Gentiles were only his creatures, and the house of Judah and the house of Israel were his foster children, be- cause they were the children of Abraham. But after Christ was baptized by John He soon after began to preach that the king- dom of heaven is at hand. It was the king- dom that He had founded on the law of righteousness and life. See Rom. 5 : 18. Now, we notice that Christ and His apostles were preaching to the house of Judah and the house of Israel only, for Vi^.:a!KV 149 )f course I dispen- itor of a flesh so n Christ ion. So y nature st estab- iich was .nd when isness by lat time, ildren of lof them were the ildren of only his 1 and the Idren, be- A.braham. John He bhe king- the king- ^e law of 5 : 18. and His house of only, for they were God's foster children and they were preaching to those people for the space of about three years and a half, and trying to persuade them to repent of their sins and be baptized and believe on Christ and He would save them from being pun- ished, for they had sinned against God by breaking His moral law that He had given to them. And some of them believed on Him and some of them did not believe on Him, and those that did not believe on Him they crucified Him, and He was crucified and rose again and ascended to the Father, and He prayed the Father that He would send the comforter to those that had be- lieved on Him. And God sent the Holy Ghost and it fell on all that had believed on His name. And then they became con verted or born again. Then they were regenerated or changed from that sinful nature in which they were born to grace, for grace was the power of God unto salva- tion, and without that grace there was no salvation. Then they became God's child- ren by adoption by the power of the law of grace which was the Holy Ghost or the Dew covenant. Now, we have come down to the time that the new covenant was made. The 150 old covenant was fulfilled in Christ ; there- fore God says after those days I will make a new covenant with the house of Judah and the house of Israel, and I will put my law in their inward parts and write them in their hearts, and I will be their God and they shall be my people, and I will be their God or Father. See Jer. 31: 31-33; Heb. 8 : 7-8-10. Now, we notice that the law of grace or the new covenant was the law of God and not Christ's law at all. It was a special law given to a special people which were Hi.s foster children. He wanted them to become nearer related to Him in order that they could inherit the kingdom of heaven. So God made a new covenant or a new agreement with the same people that had the old covenant. The old covenant was all works, and it did not give them any inheritance or right to the kingdom of heaven, because that they were only foster children. But the new covenant or the law of grace which was the law of adoption, it was all power. It gave them the power or right to become sons and daughters of God and to inherit the kingdom of heaven. The law of grace was the law of adoption to adopt all those people that had been his ; there- 1 make Judah put my be them Jod and be their B; Heb. yrace or Tod and special ch were ihem to der that heaven. : a new :hat had ant was em any fdom of [y foster le law of ption, it 30wer or 3 of God ren. The ption to been his 151 foster children to become his adopted chil- dren. So then God became an adopted father to all those that accepted the law of grace. For it was a law of acceptance ; it was optional with them if they would ac- cept it or not. But all that did accept it they received the Holy Ghost, which was the power of the law, and then they could do all manner of miracles in the name of Christ. Now, dear reader, I think that I have shown you the fatherhood of God in all the senses that He could possibly be a Father. You will see that God was first a creator of all the first Adam's race or posterity. And then again He became a foster father to all Abraham's posterity during the time of the old covenant. And again He became an adopted father to all who accepted the law of grace, and that law was a special law given to a special people. It was given to the house of Judah and the house of Israel only. And again God became a legitimate father or a father by nature in Christ, the second Adam, and we being born in the second Adam, instead of the first Adam, we are children of God by nature, and we inherit eternal life by virtue of the law of righteousness, which was 152 established by the obedience of Christ the second Adam. Rom. 5 : 17-18. Now, dear reader, I think I have shown you or fully explained the fatherhood of God through- out the different ages of the world, and I have shown you very plain in what sense God is our Father at the present time. He is our Father by nature in Christ. An Exposition of the Lord's Prayer. Now, this prayer is a reply or an answer to a request which was made by His apostles on a certain occasion when they asked Him to teach them how to pray, as John also taught his disciples. And he answered and said, " Unto them when ye pray, say our Father which art in heaven, hallowed or holy be thy name, let thy king- dom come, and let thy will be done here on the earth as it is done there in heaven, and give us day by day our daily bread, and forgive us our sins as we forgive also those who sin against us, and lead us not into temptation, but deliver us from evil, for thine is the kingdom and the power and the glory, now and forever." Luke 11 : 1-2-3-4. Now, we notice that the word prayer means to ask or request or supplicate ■tuL:..:aanr 153 rist the )W, dear or fully hrough- 1, and I it sense ae. He lyer. answer by His len they pray, as A.nd he Then ye heaven, ly king- ne here heaven, bread, ive also us not )m evil, power Luke he word pplicate in an earnest manner for a favor which we want of another person or being. Now, we notice that the apostles wanted to know how to pray, or ask God in such a manner so that it would be acceptable to God. So they asked Christ to teach them how to pray or ask. Now, we notice in the first place that His answer was very evasive or indifferent, for He said to them, " when ye pray say our Father, etc." Now, we would infer from that saying that it was im- material if they prayed or not. But if they did or whenever they did pray, they was to say our Father which art in heaven, etc. And another feature we notice in this prayer, is this, that Christ did not teach them to pray until they asked Eim first, and then He did not say that they must pray. But He said, when or whenever ye pray, say our father which art in heaven, etc. And again we notice that God was nH their father in the same sense that He was Jesus Christ's father, for Jesus Christ was God's only begotton son, and they (the people) were only God's foster children. They were the children of the devil by nature, and they were the household of faith in Abraham, therefore they were God's foster children. And again, we notice 154 that God's kingdom had not come yet at that time. But he tells them to ask God to let it come and to let His will be done here on the earth as it was done in heaven. Now the question arises, what was that kingdom that He told them to ask for. Now let us see if we can find out what the kingdom of God was. Paul says " that the kingdom of God is not meat and drink, but righteousness and peace, and joy, in the Holy Ghost." See Rom. 14: 17. Patul says again that " the kingdom of God is not in word, but in power." 1 Cor. 4 : 20. And again Christ says to his disciples " seek ye' first the kingdon of God, and its righteous- ness and all things else shall be added unto you." See Mat. 6:33. So we see that the kingdom of God that they were to pray for and to seek was righteousness and peace, and joy, in the Holy Ghost. Now when did that power or kingdom come. Our clergy believes and teaches that it is to come. Tf that is the case, then of course the Av sties did not receive the Holy Ghos' » y of Pentecost. But we see t) ^t ' . teaches that it did come lik ^ ruv .^^ wind with great power and rested u^ on all that were in the house, that was the time that ''bd's king- t that to let t here javen. that I for. sit the it the k, but 1 the I says s not And ek ye :eou8- unto ithat was n the '^er or i and 5 case, jceive ecost. lat it great n the king- 155 dom came that Christ told them to pray for. God founded his kingdom on the law of grace which was the new covenant, and Christ also established His church on the same law. Now all that were converted at that time and after that time they received the Holy Ghost, and then they could do all manner of miracles, in the name of Christ, by the power of God, which was the king- dom of God within them. That was a special dispensation of grace, and during that dispensation or Gospel age God's will was being done on the earth, as it was done in heaven, so we can see or understand quite well that the Lord's prayer was appro- priate to the people, that lived in that gen- eration, and that was the Gospel age, or the dispensation of grace. Now all those things came to an end, both the law and grace, and also Christ's church, which was established on that law, for the law of grace was only a special law given to a special people, and when those people passed away the law of grace passed away also, and so did Christ's church, for we see no gifts in the church to-day, and why ? Because the law on which it was founded is passed awa3^ and we are subject to other laws. We are subject to the law of righteousness in Christ, and not the us;- 156 law of grace. It all came to an end at the end of the old dispensation, or the end of the first Adam's race, which was the end of the old world, but we are living in the new world or the new dispensation, that Christ estab- lished by his obedience when he was twelve years of age. That was the time when he performed the office of an Adam. And that was the time when the new dispensation commenced. It was established on the law of righteousness and life. See Rom. 5 : 17- 18. So you see that we are living in what is called the Christian dispensation, or Christian world, because the whole human race are born in Christ the second Adam. So you see that the Lord's prayer is not appropriate to the people of the new dis- pensation, and when the people use that prayer, they ask God to do something that He has done long ago. If people could see the new dispensation as Christ established it, I think that they would not use the Lord's prayer as they do, because then they would see that it is not appropriate to us at all. Now I think that I have explained the Lord's prayer in all its phases, first showing who the people were that Christ was teach- ing. They were the household of faith in Abraham, which were God's foster children 157 the end he first the old ' world estab- twelve hen he id that asation :he law 5:17- 1 what on, or human Adam. is not w dis- e that g that lid see )lished Lord's would at all. id the owing teach - lith ill ildren until they were converted, and received the Holy Ghost, and then they became God's adopted children, by the power of the law of grace, which was the Holy Ghost, or the will of God, and then they became the sons and daughters of God, and heirs of the kingdom of heaven by adoption. Eph. 1 : 5. Now you see that all those people were all born in the first A.dam, and the children of the devil by nature, therefore they could not be children of God in any other sense, but by adoption. But we are children of God by nature, because we are born in the second Adam, which was Christ. Therefore we are subject to the second Adam's law, which is righteousness and life. Kom. 5 ; 18, and that is the reason why we are not subject to the law of grace, because we are subject to the law of righteousness in Christ. Rom. 5 : 17, 18. Now dear reader you can see very plain that the Lord's prayer was particularly adapted to that generation, in which the apostles lived, for it was in the Apostles' time that the kingdom of God came. It came on the day of Pente- cost, and it would have come all the same if they had not have prayed for it to come. But the disciples were so very anxious to know how to pray, so Christ told them to 158 pray for ^.hat which He knew would come soon. So in order to satisfy them He said unto them, when ye pray say our Father which art in heaven, etc. Now dear reader I wish you not to mis- understand me in regard to prayer, for it is all right for us to pray or to ask God for that which we want, providing that we pray intelligently, and not pray for things that are past and gone; for we might just as well pray for Christ to come again in the flesh, as to pray for God's kingdom to come, for Christ has come and gone again, and so has God's kingdom come and gone again. So you can se^ that the Lord's prayer is not appropriate to our dispensation at all. But it was only intended for the Jewish age, or the Gospel age, which was the dispensation of grace. But we are living in the Christian age, or Christian dispensation. And this dispensation will never pass away or come to an end, because Christ established it by his obedience. Rom. 5 : 18. The Doctrine of the Illilloniiium. Now the doctrine of the millennium had its origin in the days of the Apostles, for they were looking in their day for the ^•Miiixr 159 d come ie said Father bo mis- br it is rod for hat we things just as in the 1 come, and so again. ' is not 1. But age, or isation ristian id this r come lit by in. m had les, for or the second coming of Christ to reign with the saints on the earth a thousand years. Rev. 6 : 20. Now the word millennium means a thousand individual things. And when it i:j applied to the time of the reign of Christ on the earth with the saints, the people think that it means a thousand years because the Bible says so. Rev. 6 : 20. But when we come to examine that portion ot Scripture, and compare it with the book of D, niel 12, we find that the time of Christ's reign with the saints on the earth was only about one thousand days in place of one thousand years. And that Christ's reign commenced at the same time that the daily sacrifice was taken away. And the devil was chained, and put into the bottom- less pit at the same time too, and he re- mained there about one thousand days. And then the abomination of desolation was set up. And then the devil was let loose again, and Christ's reign with the saints ended at the same time that the devil was let loose. So you will see dear reader if you study the Scripture, that all those transactions took place before the destruc- tion of Jerusalem. So you can see that it could not be a thousand years. So we can see very plain that the word millennium, 160 when it is applied to Christ's reign with the saints on the earth, it means only a thou- sand days, in place of a thousand years. So you see dear reader that the doctrine of the millennium is all a fraud, as it is believed to be at present. That circumstance took place in the past ages, about eighteen hundred years ago, just previous to the de- struction of Jerusalem. Now you will find this all to be true, if you compare Dan. 12 with Rev. 6, you can prove the whole thing to be true. The whole transaction took place before the end of the old dispensation, And they came to an end at the time of th^ destruction of the city of Jerusalem. Now if the people could see the new dispensa- tion as Paul teaches it they would under- stand all about the old dispensation, but they do not see it. bhthe thou- rs. So 3f the lieved took hteen le de- ilfind in. 12 thing took lation, ofth^ Now )ensa- inder- ti, but INDEX. let. Subject, Did God create all things in six days. On the Preadamite race. On the creation and fall of Adam. Did the flood cover the whole earth. Christ and his mission into the world. Christ's birth and his law and works, in verse. How did Christ fulfil the Jewish moral law and the Prophets. How did Christ redeem the old world. On the new covenant of grace. On the new birth and its effects. Showing the difierence in the two dispensations. On the doctrine of the resurrection. On the second coming of Christ. On the doctrine of the general judg- ment. 11 2nd. 3rd. 4th. 5th. 6th. 7th. 8th. 9th. 10th. 11th* 12th. 13th. 14th. i( {» (i (( %i 4( t( (( n t( (i t( ({ 162 15th. Subject, 16th. (( 17th. *i 18th. ^k 19th. (( 20th. (i 21st. (( 22nd. i( 23rd. (t 24th. (( 25th. u 26th. u 27th. (( 28th. u What ia the soul of man and where is it from. On the immortalitj' of the soul of man. On the kingdom of heaven, in verse. An exposition of the parable of the rich man, and Lazarus. Where are the ten lost tribes of Israel. When did Christ reign with the saints on the earth, Christ's mission on the earth, in verse. " The destiny of man, in verse. A man is like a leaf upon a tree, in verse. Old father time, in verse. Did Christ accouiplish to finish all his work. In what sense is God our Father. An exposition of the Lord's prayer. On the doctrine of the millenuium. nd where e soul of in verse. )le of the tribes of ^'ith the arth, in tree, in inish all ther. prayer. luium.