History Of The Origin Of All Things


Origin of all thingsThe year 2000 reprint of The History Of The Origin Of All Things is an important event in the lives of the Spiritual Searchers that discovered the book in the library of a small church where the best estimate is that the two-volume copy collected dust for over thirty years.


The unique spiritual way in which the book was delivered to the world now still challenges us to believe in a constantly pro-active Christ, who chose 1852 to deliver this work through a man chosen for his ability and willingness to be entirely obedient to Christ and the purpose.


In addition to its perfect relevance to the Bible and, expression in Language of the time, it causes much reconsideration of the Heaven-Earth, God-Man dynamic. It also teaches the use of our free-will and discipline to establish and maintain a new relationship with the God, Christ, Holy Spirit Reality.


We face the year of our Lord 2000. Regarding it as ominous or glorious depending on our fear or faith.


The HISTORY OF THE ORIGIN OF ALL THINGS is indeed a history of the origin of all Past, Present, Future Reality. It offers the WAY to be in the will of God where eternity is.


It is not a book you will speed read and lay aside. It shocks may religious minds for its means of delivery out of heaven, causing us to ask ourselves if we can presume to restrict the way God and Christ may reach us through Prophets or Holy Mediums to present guidance and Spiritual Truth as God has from the beginning. HEREIN IS SPIRITUAL TRUTH.


Christ Age Press

P0 Box 262

Union City, MI 49094


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Let us return to the unpardonable sin, upon which so much has.been said and written, which theologians have speculated about until they have been lost in the labyrinths of their own arguments and have finally allowed to stand as an opprobrium upon their science and pretentions of being able by reason to find out God or His unknown things.


 THE UNPARDONABLE SIN IS THE SIN AGAINST KNOWLEDGE. All other sins are forgiven to men except this blasphemy against the Holy Ghost or God’s spirit. Holy Ghost is an obsolete word that conveys now a different meaning in our language from the one it had and conveyed when the Bible was translated in the time of King James I of England.


The sin against knowledge is the unpardonable sin that shall not be forgiven unto men either in this world or in the world to come. How, then, shall men be rid of its consequences?


They must suffer them. They must fall from grace and be in the power of the will of an enemy of God, otherwise called Satan the adversary. But this enemy is their own free-will which, having led them to sin against knowledge for its gratification, becomes the accuser of their brethren, that is, the Devil.


Now it is not generally known that the words standing in the English version of the Bible, Satan and Devil, are only two Greek words or rather parts of Greek words translated. But so it is, and by diligent search such commentators as Clarke and Scott and all the most misleading ones will be found to admit it.


 Such is the explanation of those words when translated enemy or accuser, as they should be rendered. Yes, the enemy of man is his free-will, and his will also accuses the brethren of crimes and sin that they never committed, for he is a liar and was so from the beginning.


So you see, My friends, I do not want you to disbelieve the Bible but to understand it. And how can you ever understand it but by the light of God’s wisdom? For now you see through a glass darkly (by reason) but by God’s help you shall see plainly as if face to face with a friend.


How are you to obtain God’s help? For all are willing to be helped, but few are willing to help. Yet until you are willing to help you cannot be helped. What, you say, shall we first help when we want it? Yes, if you ever get help it will be by helping.


First, God will not assist those who do not help themselves. Second, He will not assist those who will only be helped in their own way. Third, He will not be used as a servant and made to help a man as if the man employed Him. In none of these ways can you get help


You must kneel to God in your hearts. The position of your body is unimportant, but the heart must be humble and bowed down into the dust of the earth before God. It must be willing to say: Not my will, but Thine, 0 God, be done! Nor is the lip declaration of this phrase enough—you must say it with the heart.


How will you do this? you ask. By bowing humbly to God in your private hours; by beseeching Him to help you bow down; by asking Him daily, hourly, instantly, and always to help you to do His will, to help you to be passive before Him, and to bring your will into submission perfectly to His.


When you can receive His commands as law, when you can do all and everything He requires, then you will be reconciled to God, in harmony with Him, and free from all sin. But the unpardonable sin of disobeying His known law, His understood command, must be atoned for. He will not pardon you; He will only accept atonement. The atonement He asks is a sacrifice of your will. By that sacrifice you will have atoned for the sin, and being by such sacrifice brought again into union and communion with Him you are again in a state where you are happy, but where you may fall again and remain fallen until you have passed from this life, or state, to the spirit-world, from which no traveler returns to wander again in the body of earth.


The unpardonable sin then meets no mercy in the life to come. It still separates the man from his Creator, who indeed loves him as before, but the man is not sensible of the love and it is to him as if it were not.


How shall the man get rid of the sin there? There is no repentance beyond the grave, says the Bible, and as the tree falls so it lies, says the inspired penman. I will explain this to you also, for it is a novel doctrine to some of you, that all shall be saved and that yet some sins shall not be pardoned.


In the life to come man will still be free to do good but not to sin—free to grow better but restrained from evil courses. There higher and purer spirits will constantly persuade and entreat him to progress towards God. There God will make the beams of His love felt as soon as man is willing to feel them, and all that man can do is to submit to the will of God as he is called on to do here.


There the task is more arduous because the state is a more inactive one as regards works, acting upon others, and being acted upon by others. The last shall be first and the first last. And yet at last all shall be first, and at first all shall be last.


There is in this sentence a hidden meaning. It is a puzzling text when not under-stood; an instructive one when explained.


The first shall be last and the last shall be first. The last shall be first, and first shall be last. This is all the words convey to human reason. If you read the context you find it does not appear to connect itself with this expression. It is a discourse on the vanity of human effort, on the futile nature of all reasonable exertions to overcome evil with good resolutions unless supported by God or his influence, which is the same thing as Himself because it is a part of Him.


What, then, shall we understand to be meant by this reiterated assurance that the first shall be last and the last, first? This transposition and repetition means something, for Jesus was not wasteful of words. He did not multiply them for no purpose.


On the contrary, all He said was so pregnant with meaning that each sentence may be amplified into a book, and though His sayings were many His recorded ones are few. The last shall be first with God, is the proper reading, (as I gave it in Volume One, Part I) and the first last with men . But even this does not make its meaning plain to you.


 Then I will endeavor to lighten your darkness, and to expose your ignorance to yourselves.


The first shall be last with men. The first of God’s believers shall hold a low rank with God’s creatures in the body. The first shall be last with men, for men will despise their simplicity. Men will hoot at the claims of believers in God’s revelation. They will say: Thou fool, thou art mad! Give up your vain teachings, your pretended inspiration, your ineffable presumption! Let our authorized and paid ministers or our chosen deacons or our inspired preachers or our certificate- bearing graduates—let them tell you what to do, what to believe, what this passage declares or that text means! You have no skill, no learning, no experience in teaching; how can you presume to put forth your sacrilegious hand to stay the shaking ark of God’s testimony?


I shall not now declare by a sign that this medium is inspired. I would do it if it would not add to your guilt without effecting your reformation, for as I told you, the known commands of God must be obeyed or you commit an unpardonable sin.


In order to save you from this sin, to enable you to take time to listen, to weigh, and to consider by the internal light and sense I have placed within each of you, I refrain in mercy from giving you a sign.


Some of you think you would believe if you had some outward proof that I write this sermon instead of its being drawn from the intellect of the holy medium. Some believe I write it but that I do not know much, if any, more than you do. You think that you must try Me by the laws of logic and square Me by the rules of reason . By them I am content to abide in your hearts, but you also think that you should resist conviction as long as you can, and show how powerful your mind is by combating the arguments and finding fault with the explanations contained in My sermons.


This I object to. Not that it disturbs My equanimity but because it leaves you floundering in uncertainty.


REASON OR ARGUMENT NEVER COMPLETELY SETTLES A METAPHYSICAL QUESTION. “He who is convinced against his will is of the same opinion still.”


There must be faith, a willingness to hear the truth, and a desire to receive it as truth, or no progress can be made. I might preach hourly to you, and yet the wisdom of God Himself could not and would not affect your free-will.


You have the power to be first or last with Him or men. Would you stand well with both? Would you serve God and the world? You cannot do it now any more than men could eighteen hundred years ago. You cannot serve two masters. You must give up one. Reason tells you to give up the world; pride tells you not to. Reason says God’s rewards are more bountiful, more glorious, more secure than those of men. Pride says: ‘What will the world say? They will say he is deluded! What a pity so sensible a man should be so carried away! And after all, too, they will say he had no evidence! The dead were not raised, the sick were not healed, the lame did not walk, the blind did not see! How shall I believe, you ask, if God will not give me a sign? How shall I excuse myself to my friends, to my acquaintances, to the world? I must have a sign!


What sign, 0 son of Earth, shall I give? I teach heavenly things and ye do not turn a listening mind. You hear with the outward sense, but you do not open the inward. If you would open the inward by joining with your hearts and minds in the prayers My holy medium recorded for you, then I can affect you with a sign. Then I can give you the sign of the Son of man coming in clouds of glory.


Like the shining of the lightning from the east unto the west will be the rapidity with which I will pervade your heart with My presence. I will give you peace which the world cannot take away, neither can it give—peace which God delights to perceive in a man’s heart, and of which nothing but man’s free-will can deprive him.


But there is your great adversary, called in the English translation Satan, ever ready to impel you to reject Me after I have entered into your heart and conferred upon you this blessed peace . You will say you cannot control your nature, because it is evil. I say you can control your nature, for God made it good and He himself then pronounced it so. But He gave you free-will, which is your distinguishing character and element. What you choose to do you will do. If you choose God, well—if Baal or the world, well. But always remember you have the choice, and that God does not leave it to Me to choose for you but for you to choose for yourself.


Here you are, calling yourselves spiritual believers and asking for a sign; if I had promised a sign your numbers would be greatly swelled . And yet a greater sign than any before given is here, for here is a medium who has no possible object of his own to serve, departing from all his connections and his church, at a trial to his own feelings so great as scarcely to be conceived by one who has not been led through it—I say, here is My servant giving to you what I have given him. Is it not a greater sign than to hear the alphabet called and a few sentences tediously spelled out letter by letter? It is not a greater sign to hear heavenly truth than to hear sounds mysteriously made? Is it not better to have writing given in this way than to see it performed with a scrawling hand in the will of questioners?


What question can you ask that is so important as that ancient one: What shall a man give in exchange for his soul? or: What shall I do to be saved?


It was this last question that Paul’s and Silas’ jailer asked when he saw the sign of their authority. But would you ask this question in answer to My shaking your house, or throwing open the doors? No; I tell you that if the wonderful works were done in your presence that were done in Galilee eighteen hundred years ago you would still say: Let us see more done! Let us bring more friends to witness them! Let us continue to pursue our way and do you go on your way making signs, convincing people that there is a mysterious agency present and persuading crowds to collect to gratify a vain curiosity.


But, My friends, I am not desirous to persuade you to hear wonders but to do good; to save yourselves from ignorance, fear, and torturing doubt. I am desirous of persuading you to save yourselves from sin, from long ages of trial and atonement in a life to come, and from unhappiness or unsatisfied yearnings of heart here.


To do this it is necessary that you submit to be taught by God, and He now opens for you the door of reconciliation and instruction through this holy medium who, having submitted his will to Mine, is rewarded by being used contrary to his expectation. He is called upon to do just what he most dreaded when I first proposed it to him.


Yet for all that My yoke is easy and My burden light, and he is satisfied and would not by any means exchange positions with any other man. For the reward of: Well done, good and faithful servant! shall be his, as he has been told. He has been told also that he shall have greater work to do, as a greater reward, but he is no longer discouraged by being told of the work I have in store for him. He is now obedient and passive. I can manage him freely and he resists Me not. “When you are willing to be so ruled, you shall also have My government; could you be persuaded to permit Me to so rule you, you too would with joy say: Not my feet only, but my whole body! For the feet must first be washed and then all may be supposed clean, because that is all that is visible. But the true purification is inward and must be by the regeneration of the heart.


The truth of the matter is that you are too outward, and that you cannot enter the kingdom of heaven until you are more spiritually-minded. It is very pleasing for you to look back and see that you have got rid of the fetters of traditionary horror —that you no longer fear hell, but that is not all, by any means, that I want done. I do not want merely an absence of evil to exist in man, but I want a positive good.


Good works I shall expect from you, but the first thing I call on you for is your heart. Unless you give Me your heart, you cannot do Me any good nor advance your own salvation from error and ignorance.


LET US PRAY


          Almighty and most-merciful Father, I who am Thy attendant spirit, beloved by Thee and striving to do Thy will, because I know that Thy will is perfect and that I am not perfect; because I am Thy son, I desire to be like Thee and to be merciful and loving to those whom Thou hast placed in My charge.


0 God, be Thou particularly manifest in the hearts of this sinful people who have the desire to know Thee but will not know Thee; who love to hear of Thy ways but do them not. May it please Thee to touch them with Thy grace; convince their reason and lead their inclination powerfully into subjection to Thee. For they will, O Lord God, that Thou shouldst take the government upon Thy shoulders and that Thou shouldst be the leader and general in every contest with their will.


But Thou, 0 God, knowest their infirmity and that they are dead to Thee until Thy grace shall shine forth in them and bring forth fruits proper for their state. May it please Thee then to be their teacher and guide, to lead them to living fountains, after which they shall thirst no more. The life to come, O God, let them provide for here by living so as not to die to Thy presence within them and so as to advance rapidly in the life to come.


0 God, Thou are the Giver of every good gift! Give unto us, who seek Thy glory and act in Thy name, Thy assistance and favor so that we may persevere and accomplish a good work; so that in days to come we with Thee may be a bulwark against the progress of error in Thy children and against the growth of children without faith. 0 God, help us all to pray acceptably to Thee without wrath or contention or divided minds, so that we may love Thee for Thy glory and glorify Thee by our love and he noted as Thy people amongst a people wholly devoted to Thy honor, praise, and love.


0 God, Thou knowest that I love Thee and delight to serve Thee and that My works do praise Thee even as Thy works do praise Thee. May it please Thee now to confirm and strengthen in the hearts of these would-be servants of Thine every good resolution, every holy aspiration, every lovely impulse. May it please Thee by Thy power to establish their faith and by Thy love establish them in grace and knowledge and love of Thee. 0 God, let them not be dismayed by the world’s powers, or deterred from seeking to have more of Thy holy communion by tears or prayers of unknowing relatives or friends . Establish them, 0 God, on Thy holy mountain of Jerusalem, the city of David, the city or dwelling-place of peace . And may it please Thee so to show forth in them the light of Thy counsel and help that they may turn many others to righteousness and be strengthening pillars in Thy true church.

                                                   Amen.


Brethren, I have prayed for you this prayer that you might have light and life. If you, 0 people, could join Me in making it, as My holy medium joins Me, you could advance yourselves as he, by joining in it, has advanced himself. Be faithful and remember that each man must do his own work.


No man or spirit, however high, can save a brother or a son, however low . Each man must work out his own salvation. When man does undertake with earnest desire to do his own work of salvation or uniting himself with God, he cannot fail. For God only asks you to be willing to let Him help and He will help; if God be on your side you need not fear man or spirit, for nothing then can separate you from the love of God. Not height nor depth, not mountains nor valleys of worldly elevation or depression can separate the believer from his Teacher or the son of God from his Father.


May the Grace of God be in you and remain with you now and evermore, is My sincere prayer and desire to God, to whom is all glory, honor, thanksgiving and praise, now and forever, beyond the world’s end.


Origin of all things


CHAPTER I.


Origin of all thingsIn the beginning God created heaven and earth and all things that are therein. He made man to govern the animal creation, to secure the welfare of himself by the exercise of his mental faculties and his spiritual aspirations.


Having placed him in a happy position, God left him to cultivate the earth and to supply his bodily wants by his animal observation. The love of God protected him from fear and from doubt. But the evil of sin entered because man would not be satisfied with the good God had bestowed upon him. So evil came in the shape of desire of change; of love or desire for unknown things. Having so allowed evil to enter into the soul, which till then had been the sanctuary of God, man fell into despondency. Man feared God would repay him evil for evil and place him in a state of unhappiness, because he had not been satisfied and happy when in a superior position. But God never placed man in such an inferior position, but caused His holy love to persuade man to advance, to trust to His (God’s) mercy, and to lean on Him for support in every affliction. As man rested on God for support, he was strengthened; as he loved God, he was purified, for the love of God is a consuming fire which eradicates every evil desire, which conquers and turns to dust and ashes every unholy aspiration, every free thought of fallen man. His wishes, when brought into subjection to God’s will, will be the emanation of God’s spirit.


There is now proceeding from God’s spirit, an influence which acts on man, through the spirits of his departed friends; friends who have left the body to exist in spirit-form only. This state-of-the-spirit is a blissful one, compared with that of bodily existence, because man is thereby relieved from the temptations which the bodily nature impels; and having no thought for self only, or no need to have such thought, he delights in doing good to others with himself. Being relieved from bodily temptations, he ceases to sin, and becomes purified by the fire of God’s love from the consequences of the sins he has committed in the body . Being purified gradually from these, he ascends to a higher condition in which he possesses a greater measure of God’s presence in him. And being so fitted for higher duties he becomes set apart to usefulness of various kinds, such as God in His wisdom imposes as his duties; and these duties are performed as pleasures. They are pleasures

and confer upon him the highest happiness of which he is capable.


These duties consist in loving those who are then assigned to his care; in watching over and influencing them upder the direction of God, thereby bringing forth in them the fruits of repentance and the desire of good works. This position can not be occupied by one in the body. But those in the body can be placed in an analogous one, that of serving God by promoting the good of fellow men . These are, however, subordinate to and under the direction of the higher spiritual existences, as the love of God operates through a chain of existence; the higher part being more filled with God’s glory, with His love and with His power; the lower receiving the influence of the higher, as iron receives the properties of the magnet without becom -ing the magnet. While so influenced the lower seems sometimes to be equal to the higher; but some change of circumstances, which breaks the connection of the helice, or chain, dispels the illusion. The unaided man then falls back by unholy or inharmonious desires into helplessness; again to be strengthened and revivified by the holy encircling influences of the higher and purer existences.


It is by passiveness, by submission of will, by desire of God’s love, that the mind of man while in the body is prepared to receive this evidence of God’s love and this manifestation of His power. It is by a faithful observance of the impulses of man’s own higher nature that he can attain this state of passiveness, submission, and desire. When imbued with it, he progresses. His position becomes eventually more and more elevated. He becomes stronger and stronger in faith, which impels him more and more to serve God by obeying the highest impulses he feels. He so comes to have a high and holy calling, and being so called, he is a willing servant. He has sacrificed his will as an acceptable offering on the holy altar of God’s love. He treads forward in his work, rejoicing as he advances. When the summons to leave the body arrives, he is ready and willing. He is always resigned to the dispensations of God’s will, because he feels and knows that God loves him; that God does not afflict him from hate or revenge; but that pity and compassion are the nearest approach to wrath of which God is capable.


God is omnipotent; and He is omniscient. If, then, He knows all, even foreknows all, and His power executes His will even as His will exists, how then could He have wrath, how could He hate, how could He revenge? The moment His will shall have exercised itself, the effect would be accomplished. No struggle would avail, no pity could move, no submission would have time to operate. In an instant of time, and whole creation might be resolved into its original elements, or into nothing—the nothing from which the will of God formed it. He spake, and it was done. He commanded, and it stood fast. The inspired penman has well expressed the instantaneous operation of God’s will . He can as easily destroy as create. Man can more easily destroy than create, because both are laborious to him, though one involves more labor than the other. To God, and with God, both are equal.


CHAPTER II


We will now return to the first topic; to our real subject: The Origin of All Things. God, having resolved that a creation should be established, willed it. Not instantly in all its parts but by laws of progress. The laws being established, the effects followed inevitably. It is be ond the powers of the finite mind to conceive of the operations of the Infinite. Therefore, the manner of the conception of the idea is to man inexplainable, though the effects can be related.


When matter was chaos, a state to which it had progressed from nothing, it continued to progress into order. Order established the foundations of the astronomical systems, and in order they continued to progress or develop. From one confused chaos, pervading infinite space, there resulted heavenly systems of universes, systems of suns, systems of planets, primary and secondary. These various, these innumerable bodies, pervading infinite space, all experience the Divine care and partake of the Divine love. The love of God is unfolded by degrees to the knowledge of every creature.


These worlds or globes of matter are all habitable, and all inhabited—some by beings higher than man, some by lower orders only, some have things oniy like men. Does God, then, reserve man, .or that family of men placed on this earth, as the only order of beings worthy of His care? Is it for man that all the starry globes, twinkling from afar, exist? Does man require that God should Himself descend from the seat of His power and the home of His love; from pervading the whole universe of universes, illimitable, unimaginable by man, to dwell in one body, to concentrate Himself to one soul and that the soul of a man~ What, must we suppose, would be the presumption of a being like man to require this? And yet man believes that only so has God been able to save the beings that have existed on this globe . And how, then, have they been saved on other globes? Not by having other Sons, because then the glory of Him who saved men would be diminished. Not by sending that same Son to other worlds, because that would be condemning that only Son to infinite, if not unending, suffering. For who can conceive of the end of a time that would be necessary to pass through an existence in each of the innumerable worlds that comprise a universe? And that universe is only an atom of the great whole of God’s creation.



Oh, man, what pride is thine. What can he not deem worthy of himself, if no sacrifice but the Son of God, an equal with God, is sufficient to satisfy his honor, to exalt his glory, to secure his happiness? Alas, that an idea conceived in ignorance, when the wonders of creation had not been opened to the astonished gaze and admiring mind of men, when the earth was thought to be all the habitable creation, when it was easy to suppose that heaven was above and hell below its great plane, alas, I say, that an idea originating in such dark ignorance of nature and of nature’s God should still be maintained by intelligent, educated, and even greatly learned men . This is indeed folly. God loves all His creatures. God has power to save them all. Can He fail to desire to have them saved? Can He fail to have His desire fulfilled? If He can fail, He is not God. God will not be mocked. Such a doctrine is now the doctrine of pride, as it was once the doctrine of ignorance. Let man be humble. Let him be willing to be saved by God’s mercy, which has no end. Let him be passive to the holy influences God will throw around him and act in humble reverence of a being as merciful as He is powerful, and as loving as He is great and good.


The end of the matter is—God has placed man here, as He has placed other beings elsewhere, to manifest His glory, to make known His power, to establish His mercy, to exercise His love. He wills them to encounter temptations, to bear afflictions, to sustain labors, to sink under evil, to be raised by His love, to be established by His power, all as the work of His hands; being the part which pertains to the great whole of His universal creation. Man was before this earth was. Man was not created for himself nor for the earth. He was made for God’s glory and to enjoy the benevolence of a merciful and all-wise creator. It is God’s pleasure that man shall be happy. He wills that man shall be able to enjoy and to appreciate the happiness He wills to confer upon him. It is only by contrast that we can know happiness. It is only by cold we can know heat . It is only by pain we can know pleasure. This life in the body, pleasurable though it is to us on the whole as we experience it, will be the foundation for the superstructure of unutterable bliss that will be enjoyed by every man at some period, when he will look back to this bodily state as one of misery; misery mitigated only by the knowledge that it was dictated by true benevolence, that it was only a preparation for higher states, in which its memory should be present as a contrast. Even as every picture must have shade to con-rast its light, so must every mind have unhappiness wherewith to measure its happiness.


This is the true explanation of the usefulness of evil. All are but parts of one stupendous whole, says the poet. All that can ennoble and elevate man is often obscured by the darkness of ignorance and the love of self. But when the body is forsaken, the soul, freed from further temptations, is operated upon by the efforts of others under God’s laws, until, little by little, it is freed from the depths of the darkest ignorance. And recognizing its brighter and holier nature, it gladly strives to serve God, which is to serve others. Strictly speaking we can not serve God. He needs no service. An 0mnipotent being can not need help. He is happy. We can not make Him more so. We can promote our own good and elevate our happiness, by serving others under His influence; by coming into harmony wkh His Divine nature . The pure in heart shall see God. As we advance we reach nearer and nearer to His nature, we are more and more purified and refined in our nature and manifestations, until at last we shall be one with God, because we shall have no other will than His, no other desire than to be in harmony with Him. We shall then be Sons of God, reconciled to Him, one with Him—one in power, one in glory, one in honor—because we shall be no other than a part of God Himself; an emanation of Himself united to Himself after a long series of adventures, in which we have experienced and continue to enjoy an individual existence, yet harmonized mysteriously with, and into, the Divine Nature.


CHAPTER III.


Having now opened our subject, I will proceed to state the Origin of Man.


Man is a being of various existences, connected with each other by ties of various natures. His origin is God, from whom proceedeth all things. All things are of God, and, in one sense, all things are in God. But, yet, some are more separated from God than others; and though God fills all space and exists at one and the same time in every part of the universe of His creation—pervading every creatrue, maintaining every life—He still gives his creatures an independence of Him, greater or less, but never absolute. It will perhaps be better understood to say, every creature is more or less dependent on Him, though all had originally, when created, pointsor angles of separation. The course of their existences never is parallel with God, but all are diverging from or approaching Him. Man’s course is first divergent from God. Man’s spirit, which is the man while the body is merely its clothing, is an emanation from the Deity, a part of the Divine spirit.


It is first placed in a state of quiet happiness, removed from pain, subject to no trials, having no knowledge of affliction or of temptation. Here it is male and female. Not that one being is of both sexes, but that two beings unite to form one harmonious existence in each other. This state exists for a long period; to man’s comprehension it would be an eternity . But it is an existence of sameness without emotion. No events mark its progress, or recall and measure its period. The existence is pleasurable. They are as Gods: each as God, so far as being without afflic-tion or unfulfilled desire. But they have not eaten of the tree of knowledge of good and evil. They can not taste that without passing from their harmonious existence. They are pure, and see God. They are innocent, and love Him. They are as children and, being thus passive in the hands of God, they are in heaven. It is the state of Paradise. They are not yet clothed with earthly bodies. They have not even the spiritual body which men possess after the death of the natural body. They exist with constant pleasurable sensations and associations. Each pair is independent of the others. No government is required; there are no crimes to punish, no rights to maintain. God sustains all, is in all, and in Him they move and have their being. But where are they? is asked. They are in God. They are where He is, sensible that they are not God but that they have an individual and parital existence . This is the first state of man; and is also the first state of all beings similar to him that inhabit other globes, as well as of every superior order of beings that exists. These superior orders of beings differ from man by having afterward more wonderful bodies. endowed with higher and more extensive powers. But they assume such bodies as their nature requires—to every seed God giveth its own body. There are various orders of these beings. as all God’s creation is composed of varieties; as men differ from each other in race, features, manners and intellect. Yet before God all are equal. They are each and all su~h as He willed to have them.


In the beginning, God created the worlds that fill or are scattered through infinite space. The lapse of time since the beginning is too remote for man’s comprehension . Astronomers tell how long the most distant stars of which they know must have existed, in order that their light should have reached the earth . But how much longer they have existed, or how much further creation extends, none can compute.


 After the worlds, or globes of matter, were formed from the chaos of the first creation, man was separated from the perfect oneness he, before that, had had with God. Placed then in Paradise, a long period of tranquil happiness prevailed, undisturbed by aspirations or desires. This may be known as a sabbath of rest; as a time when the morning stars sang together and all the Sons of God shouted for joy. Such was Paradise, and such it is yet to the created, but unborn, spirits of men.


Yet every part of God’s creation had impressed upon it, by unerring wisdom, the laws of progress. And though man’s path at times diverged from God’s own course, it none the less led to higher glory and it ends in the greatest happiness.


The law of progress having aroused in man, while in his quiet state of separate and bipartite existence, a desire for greater knowledge—a desire to experience, to act, instead of merely existing and enjoying—the being passes into a body, prepared under the operation of God’s immutable but progressive laws for its reception. It is expelled from Paradise, because Paradise ceases to be all it desires, ceases to render the man happy.


And how did the first spirit or soul of man that left Paradise find a body? In the order of God’s creation, a body was prepared. In the fullness of His knowledge, every want was foreseen and the very period in which it should occur known. God formed the body from the dust of the earth. The spirit that had long before emanated from God, entered into the body and conferred upon the insensate mass, life. Man became a living soul. Multitudinous desires sprang into existence; multitudinous difficulties prevented their realization. Disappointment is affliction. Deprivation of present happiness is the inevitable consequence of affliction. Selfish desires are unholy, because they are indulged in at the expense of benevolence. Benevolence consists in doing good to others. Selfishness desires to benefit self only . Its indulgence at the expense of others is often a crime by the laws of man. By God’s law it is a sin . It may be pardoned; its legitimate consequences may be overruled. But in general it makes an indelible print on the character, on the spirit or soul, of the actor. Indelible print except by the mercy of God. Yet His mercy s ever ready to exercise itself upon the sinner; and so long as sin exists God’s spirit will strive with man.


But God’s spirit will not always strive with man. Therefore, the day will come when sin will no longer exist. Then God will have .reconciled all to Himself. Sin and death will no longer live, or occur . All will be one with God, through Christ— Christ, or the Messiah, or the Sent of God, for all these terms are synonymous. There is then one God, the Saviour of all men, and Jesus, whom He sent, preached this . Every true prophet has preached it, and will preach it so long as men require preaching. But the time cometh when all shall know God, from the least to the greatest. That is, the time is coming to every individual separately, not to all at once. He will be known of all men. He will write His law in their hearts, and put it in their inmost parts; though not always while they are in the body but certainly at some time. The time will come when men will be willing and desirous to be led and guided by Him; to receive the fulfillment of His gracious promises. For the free will of man is never infringed. He must work out his own salvation. He must be purified like gold in the refiner’s fire, like silver in the pot. This is the sure and steadfast promise of God, which is Yea and Amen forever. Blessed be God who confers such happiness on His creatures, who bestows such good gifts on His children—Yea, even the boon of eternal life, eternal happiness, eternal progression in the beams of His all-beneficent power and love. Glory to God in the highest. Peace on earth and good-will to men.




CHAPTER XVI


THE HISTORY OF JESUS OF NAZARETH


Now, in order that the History of All Things may be complete, I shall proceed to give the History of Jesus of Nazareth, a man approved by God. He was the son of Mary, virgin of Jerusalem. She was betrothed to Joseph, the son of Jacob, and he was the reputed father of Jesus. But he was not His father, in any way, except that his wife bore him that child. Still, he was born in lawful wedlock and so was not subject to any reproach. But, should any one reproach Mary with bearing a child that was not her husband’s, she was prepared by God to give an answer; that her husband was satisfied. But the birth of Jesus was in this wise. The child was the result of the will of God operating upon the powers of Mary, who conceived, without desire of a man, a child. The child grew, in the usual course of gestation. It was born in due time; and at its first inspiration received the spirit of Christ, the Son and Sent of God. But how was the spirit of this child miraculous, as was the body? How was the spirit so different from other men. He was born with a different motive. Other men left Paradise because they desired change; they desired knowledge of good and evil. But He left because He desired to do good; and to show to the Father and Creator His gratitude for the happiness He had enjoyed in Paradise. He desired to serve others. God, in His infinite wisdom, selected this spirit for the Messiah, so long promised to the Jews; and who, Daniel had been informed, should be born at this precise time. This spirit, thus selected, was placed in the body, so prepared as to be pure and free from all sensuality. For there had been no sensual excitement in Mary’s experience; and conse-quently, she impressed no trace of it on her offspring.


This is the history of the miraculous birth of Jesus. He was, thus, the only be-gotten Son of God; because God had, by His will, which is His power, begotten, or caused His conception by Mary, without any sensation on her part of the act; because in no other instance has it pleased God so to cause a being to be produced on earth; because, being thus chosen, He was qualified to become the Son of God while in the body, a state which no other child of God has been able to reach until he has left the body, and been numbered with transgressors in the way that Jesus was; not only in the way that He was numbered, but also by being transgressors themselves, each for himself. Having thus opened this subject, let us pause and reflect that God has caused this event to be described with great particularity by two evangelists, and that Paul, also, refers plainly to the manner and form of it; and yet out of those accounts men have managed to build a blasphemous theory, which has no foundation there or elsewhere. This is the more strange, as it originated at a very early period of the church, while there were some standing in the body who had themselves seen the Holy One of Israd.


CHAPTER XVII


THE LIFE OF CHRIST ON EARTH


The whole world was expecting a great event. The shepherds that watched their flocks, the priests that worshipped in temple and fane, the king on the throne, and the student in the closet—all were expecting some one to rise who would declare the will of God, and be armed with power and authority to teach, to rule, and to condemn. This was produced by the will of God, in various ways we will not stop to describe. But of all the watchers, only the shepherds and the magi were observant of the signs of His coming. They proceeded to visit Him in His humble, His lowly abode, and undaunted by the poverty of His parents they adored His manifestation of the presence of Deity, which shone miraculously, as they thought, in His countenance.


But the child grew and found favor with God and man. Pilate was not yet governor of Judea, but Herod was as willing to do a bloody act as Pilate was afterward. He caused the child to be sought for, that he might put Him to death. But God directed >Joseph and Mary to flee. He sustained their health and strength and blessed their exertions to procure food and raiment, so that they were abundantly provided for during their sojourn among a hostile people. For, though Jews were well received in some parts df Egypt, in others they were abhorred. They resided in pagan darkness, but a bright light ever shown from the countenance of the child, which charmed and captivated every beholder. The time arrived when Herod was no more and Judea was again a safe residence for the King of Kings. His parents, with their, as yet, only child, returned and visited Jerusalem and the great feast, or gathering of the Jews from all parts of the world. There He was distinguished, too, by His extraordinary countenance, and He attracted the attention of the dignitaries of the nation, who found the beautiful face was only an index of a lovely disposition and a powerful mind. They were confounded by His answers then, and puzzled by His quest-ions, as they were afterward when He had entered upon His great work of declaring that God was the Father of all, and that the kingdom of Heaven was within men.


So much, or nearly so much, we have from history, which has come down to the present time among men. But there were lives of Him written that were more full, and that described what I shall describe at some future time with particularity and precision. These books would not allow the Homoousian doctrine to be established. Power and presumption destroyed and proscribed them; and at last they were lost forever, unless God pleases, hereafter, to reveal their contents through some humble medium. One that will be willing to give this sacrifice, for the sacrifice of the heart is not enough, unless father and mother, wife and child, soul and body, are laid at the feet of a suffering humanity, a pleased God. That is, God will be pleased when the sacrifice is offered, and humanity must suffer till it is offered upon God’s altar of mercy and love. The holy medium must be, in the body, a willing son of God. Such will arise, ready and willing to serve, and to die, for the love of God and men. God will accept the sacrifice, and they shall be blessed forevermore. Peace on earth, and good-will to men, will be their salutation.


This is now My salutation, as I commence the History of the Ministry and Sacrifices of Jesus . He was a carpenter by trade and worked at His trade in Nazareth for years before He began to preach. He was thirty-one years old when He first left His residence, to follow the direction of God in His ministry, but during His earlier years He had wrought miracles and had been regarded as a Divine personage by His mother and some devout old men. But at thirty-one years of age His public ministry commenced.


His first act was to conform to the new light, or form, which John, the last of the Jewish prophets and His own forerunner, was declaring to the people would help to purify them and prepare them for the kingdom of Heaven. When John preached baptism, it was not sprinkling but immersion that he used and enforced. How did these help to prepare men for heaven? some will ask, who now call it unessential. Because it was a type of regeneration. It signified that the recipient had taken the pledge, that he would henceforth try to serve God and watch for His Son and Sent. Then John taught them that that Son and Sent of God would teach and practice a different kind of baptism, and that the kind he practiced would cease. He must increase, but I must decrease, said John the Baptizer. But when Jesus came, He was baptized and His disciples baptized. Yes; Jesus fulfilled every custom of the Mosaic dispensation and baptism was common in their ritual. We find it now recorded that Naaman, the leper, was directed to baptize three times in the Jordan and he was indignant, that so common a proceeding should be the only prescription the prophet of God would give him.


The last enemy that man encounters is death. But Christ triumphs over death, and the Son of Man triumphed over death, even in so horrible a form as that of the cross. But when He cried out, My God, why hast Thou forsaken Me? He had not experienced that God was with Him to remain forever. He was, momentarily, at a loss for the heavenly consolation He had so constantly experienced. He had turned within Himself, as usual, to have the counsel of God, and, to His astonishment, found no responsive spirit. Christ was withdrawn from Jesus. The man suffered, the spirit was withdrawn to God. Not the spirit of the man, but the spirit of Christ. How in this, you say; was not Jesus and Christ one person? Was he not Jesus Christ? Yes, He was Jesus Christ, and Jesus and Christ were united as one. But they were two persons. Thus, Jesus was the name, among men, of that body and spirit of which Mary was delivered. But the spirit of Christ was the Sent of God that had so pleased God as to be called His beloved Son. But the spirit of the man, the soul as it is generally called, was also the Sent of God, the Messiah long prom-ised, the glorious Son of God, the only begotten Son of God. And this Jesus, too, possessed the Christ that is also sent to every man. But to Jesus it was sent more abundantly; for to him that hath, much shall be given, while to him that hath little, or none, what he has shall be taken from him. This Jesus, then, being so filled with the Christ or the Sent Spirit, Son of God, was properly called Jesus Christ.


Yet, Christ had another signification in which it was really used and applied to Him He was called Jesus Messiah and Messiah is rendered in the Greek, Christos, in the English, Christ. But, then, what is the difference between the Christ that Jesus Christ had, and the Christ that Jesus had? It is this. Jesus was the Christ, the Son of God, because He was chosen by God to be the Shiloh, or Prince of Peace, the Messiah, or the Sent of God to the Jews, as He had promised their forefathers many times. But He, being chosen (because in Paradise, He had desired to be of service to others, to do God’s will, and be His servant) was sent. He entered the body God had caused Mary to bring forth. His birth was miraculous, or contrary to the general order of generation. He was the only example of such a procedure.


Then, being born as He was, being thus pure and holy, the son of God as well as the son of man, He was worthy to be the Son of God, because of His innocence, His purity, and His benevolence. He was also passive to the influence of God upon Him. He strove to do His Father’s will by bringing, or keeping, His own will in entire submission to God’s. Whoever does this, will receive a Son of God, a Christ, into his heart or mind or soul, as it would be variously termed by different persons under different constitutions of faith or learning. Having received this last Christ, He was armed with a double armor. He had put on the whole armor of God, and nothing earthly, nor even heavenly, could prevail against Him. Because His will was in unison with heaven, there could be no collision between them; because earth was powerless against heaven, there could be no contest there. So there was no contest, but He had the victory. He overcame without fighting. Resistance would have been impossible. His will was law. It was God’s will. God’s, by His will being submissive to God’s will; and so, of course, all others must yield to God’s will.


Yet, Christ was deserted by this second Christ, when Jesus the Messiah, or first Christ, was on the cross. Then immediately the man cried out, as in the original, Eli, Eli, lama Sabachthani? My God, why hast Thou forsaken me? This cry of pain showed that the two Christs were not inseparable. What was the cause of this separation, think you? It was the desire to save Himself from death upon the cross, that had been so reluctantly yielded in the garden of Gethsemane and had not triumphed over Him in the severity of His pain and suffering. Alas! that one rebellion against God’s will was a sin for which He had to atone. He descended into hell, or the place of departed spirits, for this sin. He soon rose again—purified, sanctified, glorified. He ascended into heaven, and there He dwells in power and majesty and dominion of God.


He is united to God by perfect submission to God’s will, he can never fall from His grace; neither can any other son of God when in the spirit form, for then none can go backward, all go forward after having been so united to the Father? Yes, indeed; all creation is progressive, and as Jesus Christ, the high and holy Son of God, King of Kings, and Lord of Lords, becomes nearer and nearer to a perfect God, He loses, little by little, the imperfection of his nature. At last He will be almost like God, almost God Himself in all His attributes. Still since but one can be God, and only God is perfect, so then perfection is approached at every step, yet it can never be attained. For if mathematicians say truly, no object can ever be reached if every progressive movement toward it lessens only a part of the distance; so, though Jesus of Nazareth is now the highest Spirit among the sons of God, next indeed to God Himself, He can never reach perfection so long as He only becomes more and more nearly perfect—that is, less and less imperfect. Amen.


The holy medium says,


Amen.


Blessed be God, evermore, for all His mercie

and for all His promises.


AMEN,


saith the Spirit,

and, God will bless those who believe, as thou hast done,

WITHOUT HAVING SEEN.




But now let us return to our subject, the chronology of mankind after the flood.


The Jews are descended from Abraham. Abraham was a Chaldean, or Assyrian, or a descendant of citizens of the primeval empire of the great and fertile valley of Mesopotamia. For all these names may with propriety be bestowed upon the region in which Terah and his ancestors resided. Abraham left that country, impressed by God with the belief that he should found a mighty nation, and, having settled in Canaan, he cultivated the most friendly relations with its wisest princes. His existence in the body was real, for he was a man, and not a nation, as was Heber, and Terah, and others whose names are mentioned in the Genesis account. Abraham lived many hundred years earlier than chronology generally reckons him to have done. But yet his life was comparatively recent. Egypt records a long line of kings who reigned before Abraham visited that country, and yet, when Abraham was there, reverence for God, as one God, existed in full force, as may be seen by the allusions of Pharoah, or the High Priest Sovereign of Egypt, as recorded in Genesis. He feared God, and feared to do evil to Abraham or his wife because he belie-ved that God required him to dispense justice instead of gratifying his passions. Few absolute kings behave better in these Christian times.


Four hundred and eighty years after the death of Abraham, the descendants of Jacob left Egypt, under the leadership of Moses, as I have already specified, not as a nation but as a party in favor of the restoration to the people of revelation and relig-ious knowledge . Even now, the pyramids contain the records of the revelation of former ages. The traditions of the Noahic family of man are nowhere else so well preserved as there. Moses knew them all. He was educated in all their learning, and, like every other heir apparent to the Pharaonic throne, was educated as the future High Priest of Egypt. The chief portions of them he embodied in the Book of Genesis. But the disorders of the early Jewish condition, during which they were often subject to the surrounding nations, and oftener plunged as a nation into shameful and odious idolatry and superstition, caused the loss of their fullness, so that the beautiful consistent account he recorded has thus been reduced to a few fragments. My medium is not yet passive enough to let Me write this account, as I would, for restoration, but the time is not distant when it will be discovered in the Pyramid of Ghizeh, known as the Great Pyramid. Why do I not tell you just where to look? some will say. Because, as I have said, I give through this holy medium no outward proof. Why do You tell them, then, that it will be found soon in a certain pyramid, if You give no outward proof? Because I know you will not take it as any proof when found, for you will attribute the coincidence to chance, or a bold guess. Let us proceed.


Did Joshua march his men about Jericho for seven days, till the wall fell at the sound of his trumpets? Yes. But meanwhile his armies had underworked the walls, and his attentive enemy had watched only his outward maneuvers. Did the sun and moon stand still at his command, or prayer, so that the daylight and moonlight were prolonged? Yes. The sun and the moon were upon the banners of the Canaanites, and by his prayer to God they were brought to a standstill upon Gibeon, and Ajalon. Then the light of day was prolonged by a peculiar kind of zodiacal light, sometimes seen in those regions. The wonderful destruction thus caused in the enemy’s army was long remembered, and was connected with the manner of its accomplishment in such a way as most naturally to lead to considering it a stupendous miracle. It would have been more than a miracle, because it would have required a suspension of God’s laws of movement in all the space of creation, or an exception to have been established for the earth and its solar system, in which case it would have been equivalent to a new law of God. The record of the creation would then have been incomplete. God could not have been in a state of rest, after I man was made a living body and soul. For, by Joshua’s request He must have made another law, which would have been, to God, the same as making another creation. For matter was spoken into existence and order by a law.


No, the author of the Pentateuch did not regard it as a miracle of that kind. For he does not mention it as a very extraordinary thing, as it would have been had it involved a new creation of law by God. A miracle is not a departure from God’s laws. It is a manifestation of a law of God unknown to man. When Christ healed the sick, restored the lame, the blind, the palsied, and the lunatic, He did not violate, He but exercised, God’s laws. He did not use new laws, but applied old ones. He did not fall down in wonder, nor ask those who saw Him to do so. He did them as simple acts of benevolence. And though the same kind of works were often performed by the apostles, before and after His death upon the cross, and by others of the primitive Christian church yet none of the workers or witnesses of them thought they saw God’s laws, which are His will’s manifestations, violated.


Then was not the raising of Lazarus a miracle? Yes, a miracle, but not a violation of God’s law. The extraordinary and isolated character of this manifestation of knowledge of God’s law leads me to dwell longer upon this subject, and to relate its circumstances more fully. When Jesus started for Bethany, He did so by a Divine intimation that Lazarus was sick. When He arrived there, the family were weeping for his loss. Jesus asked, Where have you laid him? They conducted Him to the tomb, and He ordered the stone to be removed. His sisters tried to persuaded Jesus that their brother was already corrupted by the commencement of decomposition of the body. Jesus knew better than they did, for He perceived that Lazarus had been buried in a trance. He then called him, saying, Lazarus, come forth, and he came forth, bound hand and foot, and the napkin, as usual with corpses in those days, tied over his head and face. Loose him, and let him go, said Jesus. His life was saved, not restored. He was not dead, but in a trance. How then did he come forth bound hand and foot. The angels of God, the spirits that once dwelt in bodies as men, attended with pleasure to the wants and wishes of Jesus, for Jesus served His Father, and brought His whole life and ministry into entire subjection to, and passiveness before God. He acted always, then, in God’s will, and in God’s pleasure. Not that God did the will of Jesus, but that Jesus did the will of God. God, then, being willing to have Lazarus continue longer upon the earth in a bodily condition, preserved his life when threatened by disease. He allowed the appearance of death to take place, and still kept him alive, even in the tomb, for three days. Then Jesus came, sent there by God. Then He caused Jesus to pray, and give to God the glory of saving the life of Lazarus. Then God caused the knowledge of this will to be known to spirits, who, delighting to do God’s will, brought Lazarus forth by their invisible bodies and strength, and placed him upon his feet, where they sustained him till the attendants in the body obeyed Jesus’ command to loose him and let him go.


To all appearance, the dead was raised. But yet there was no such violation of God’s order, and law. For God Himself does not for Himself, contradict His own law, or set aside His own resolves. In Him is no shadow of turning. But He foresees all, and provides for all, and for every contingency and emergency. As this was easily foreseen, there could have been no need to violate His own law, much less to allow it to be violated, for the sake of a body more or less in the world. No, it was a miracle, and not a violation of God’s laws. It was a manifestation of God’s provident care for all His servants, and all His creatures. Not a sparrow falls to the ground without His notice. How then should Lazarus’ danger escape His observation? WIell, then, miracles are not miracles after all? you ask. No, my friend, I say not so. I say, miracles are actions under, or manifestations of, God’s laws, the existence of which is not generally understood, and sometimes not even understood by those who are agents in their performance. So when Jesus declared He could, by prayer, have the aid of more than twelve legions of angels, He knew that God would answer His prayer if it was a consistent one, and that a much larger number than that, (72,000 men would be the usual cornplement) were constantly about Him, ready and desirous of doing the will of God either by making an outward demonstration, or assisting in a spiritual manner by operations upon the hearts of such men as opened their hearts at the words of encouragement; or warning, spoken by the Holy Jesus.

                                                    Amen.



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