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And Jesus Said...  

Let us pray  

 O God, Almighty Ruler of the Universe, who dost from Thy throne behold all the actions of all 
men, who doth by Thy omniscience know all that passes between men and within them, who art 
by thy omnipresence ever with us and with each one of Thy creation, be pleased to favor my 
desire to know whether the books I have read (or am reading or am about to read) purporting 
to have been delivered by and through Thy Son, the Lord Jesus Christ, through one L. M. 
Arnold, are really given in Thy will and should be truly and faithfully received as coming from so 
high a source and whether, O Father Almighty, I am in duty bound to listen to them and to 
discard them as the work of evil or of imperfect mediums or as wisdom or imagination of men.  
 Tell me, O God, if it be Thy will that I should confirm or reject the evidence thus given of Thy 
continued care for mankind, or whether I should not rely on teachings of others who declare 
that Thy will is not made known to mankind in any such way? O God, my loving Friend, may it 
please Thee to make known most plainly to me in such way as pleases Thee and will convince 
my reason or my conscience or my intuitive perception what I ought to do, to believe, and to 
ask respecting these books. O Holy Father, I desire to know the Truth without regard to the 
opinions of men. I desire to know Thy will without regard to the will of men, and I will conform 
my thoughts, opinions, and actions to Thy will if Thou, O God, wilt be pleased to aid me by Thy 
powerful help and place me on the sure foundation of truth and revelation. In Jesus name.  
Amen.  
[i.] 
HISTORY OF  THE ORIGIN OF ALL THINGS  
GIVEN BY  
THE LORD OUR GOD 
Through Levi M. Arnold  
1 8 5 2 
REVISED BY HIM 
Through Anna A. MacDonald 
1 9 3 6 
Edited by Robert T. Newcomb  
   
   
  
VOLUME ONE
 

PREFACE TO THE SECOND EDITION  
  
     In presenting this volume of Truth the second time to mankind, I do it hoping and trusting 
they may find it of priceless value, as it has been to me.  
    To the hungry and thirsty soul starving for knowledge, asking for light, it will be as a diamond 
set in pearls of inestimable value.  
 This book came to me providently. I read, and thanked God for its sublime truths. It has been 
to me like a cloud, to guide my wandering feet by day, and a pillar of light in the dark hours of 
sadness and the night of adversity.  
    Of late very many calls have been made for this book, and none to be found. I therefore got 
the right to republish it at my own expense, and with a sincere prayer I send it forth on its 
mission of Truth to every dark and benighted soul of earth who needs its light.  
    This book was written by a man of common education, simple, honest, a Quaker in principle. 
Having fulfilled his mission, twelve years ago he passed on to his home among the angels. 
Yours for the truth,  
ANNIE GETCHELL, M. D. 
1 Beacon Street, Boston, Mass.  
[v.] 
PREFACE TO BOOK THIRD, 1ST SERIES 
 This book is the third of the first series of the History of the Origin of All Things, and is 
presented as the revelation of many things on which mankind have long desired information. Its 
truth is unshakable by reason or argument, by other manifestations, or by the production of any 
other theory. Be wise and understand, for the time of the end is near in which all shall see God 
as He is, and know Him to be Wise, Happy, Good, and Benevolent, ever acting, eternally 
existing, and universally present. 
 Poughkeepsie, Sept. 30, 1852. 
 This book will be in two parts and three books will be found in one, forming the second series 
and published, like the preceding series, without desire for profit or any remuneration whatever 
to the medium for his labor, time, or attention. Freely he receives, freely he gives. He does not 
rely even upon the proceeds of one book for the publication of the next but he avails himself o 
the facilities I afford him of advancing the necessary funds for their publication without any risk 
to the publisher, who has no other interest or control over them than to sell such as are placed 
for that purpose in his hands.  
[2] 
PREFACE TO THE REVISED EDITION 
 The time has come when man needs to have this Book, and its followers, brought to his 
attention afresh. The old form and type make it necessary to republish it in a new dress, so to 
speak. But truths never change, neither do their Creator nor their application to the life of man. 
It is man who does the changing, and not The Father, His laws nor His plan; which includes His 
plan for man's progress as well as for man's redemption. 
 This is the plan for man's progress, and it must include the necessary experiences in what he 
considers to be evil, which are necessary for his perceiving and recognizing evil, and how to 
avoid the things which pull him away from The Father's plan for his final salvation. This means 
very little man now because so many years have gone by since it was enunciated and so many 
men have interpreted it since it was formulated, each one giving it more of his interpretation until 
it is hard to recognize many of the principles laid down by The Father and reiterated and taught 
by His Son, Jesus Christ. 
 The time has come when man must face this truth as he has to face what man calls evil; but The 
Father calls it lessons which man must learn through experience. 
 In truth, what man calls "the Devil" is the desire of the soul, for the sake of its own growth, to 
have these experiences of "evil", for the soul recognizes the fact that it must have them. Man 
must know evil in order to be able to recognize it, and to be sure, he must know it so well that 
he will not be overcome by it again. 
 This means experiencing until the soul is so filled with horror which each "evil" thing which pulls 
man down that he turns from it in disgust. Thus each single individual soul has to go through each 
phase of evil, until he be proof against any form which it may assume.  
 This is an explanation of why the idea of a personal "devil" grew up. In truth that "devil" lies in 
man's own soul, through his free-will. This free-will was given him so he might learn to choose 
for himself, because he knows from his own experience--and not from  
[3/1] [3] 
the experience of any other person--what the evil was, and why he did not deserve it for 
himself. 
 Is it not the way a parent trains his child? Does not the parent tell the child what he should do 
and what he should avoid? What does the child do after he grows old enough to begin to want 
to do as he wishes to do? Does that child not experiment for himself, and choose which line he 
will follow? 
 So it is with mankind from the minute he leaves Paradise, or the Garden of Paradise is called in 
the Bible, to begin his practice in using his free-will, which is his knowledge of good and evil. He 
tries this way and that way, until of himself and through his own efforts, he finds God's way for 
him to go, the way established for man from the beginning but which he had to hunt for and find, 
through his desire to find it because he had found any other way was wrong, and would lead 
him away from God's plan instead of toward it. 
 Now this is "evil" as man sees it, and it is personified in a being man has named "the Devil", 
while in truth it is only the efforts of man to try many ways before he finds and is willing to follow 
the ONE WAY -- which is the WAY The Father planned for him at first. 
 This is given as an example of the way God's truths and plan for man, which He has never 
changed, have been unintentionally changed by man's own comprehension which in turn has 
been influenced by his desires. 
 Does this explain why The Father at certain periods, ever since man was given his free-will, has 
given man a new interpretation, a new leader, a new vision of the truth as man was ready to 
receive it? Even now there will be few who will be able to accept the truths given through this 
Book, though it has been given by Him who taught man in person almost 2000 years ago, to His 
chosen mediums--those whom in this Book we shall call holy mediums to distinguish them from 
those who do not work for or under Him, though they may be able to interpret the spirit-world 
to man, from a lower level and from a less high motive. This change in the Book is made thus to 
distinguish Our Lord's agents from others, and to save the one thus chosen from the implied 
meaning  
[4/1] [4] 
the word medium now carries to man's mind--again, an example of how man has degraded the 
true conception by substituting one which suits his own understanding. 
 So a new printing of this Book will be made, and many there be who will profit by it; profit in 
joy and gratitude for a truer and a more satisfying interpretation. Still, there will be many who 
will reject all efforts to give them new light; a new meaning which, by its simplicity, would clear 
up much for them in their understanding and in their joy in their efforts to find and follow the 
leadership of Our Lord, who, also, may lead man into The Father's way and help him to keep to 
that way. 
 Again, Jesus Christ is personally supervising a slight revision of the Book so it may be more 
easily read and understood by those who are ready to absorb and accept its statements of 
truths. He is doing this revision through Anna A. MacDonald, and wishes to thank, through her, 
all those who have helped by preserving the Book, making it known, and now those who are 
helping in this work of revision, for He is not ignorant of the effort and time needed in the work, 
slight as the revision is. But He does wish to say that all who are working upon the Book are of 
His Own, and have already accepted the truths it portrays. 
 Given in the shadow of His holy retreat upon earth, near Asheville, N.C., July 25, 1936, by 
Himself, Jesus Christ.  
[5/1] [5] 
L. M. ARNOLD: A SKETCH 
 L. M. Arnold was born in 1813. At the time the books were received he resided in 
Poughkeepsie, N.Y. Henry Carpenter, whose father was of the same society of Friends in 
which Arnold worshipped, was interested in the revelations when they were first published, and 
as a truthseeker became more intimately acquainted with Arnold. Because of that 
acquaintanceship Arnold was led to employ B. F. Carpenter as a confidential clerk, to learn his 
business and become interested as a silent partner, and it is to him that we are indebted for 
information regarding the life and character of the man who received these books.  
 Arnold's business was the "Poughkeepsie Foundry", an old establishment to which he 
succeeded. There were about thirty employees producing various castings, chiefly for New 
York customers. Arnold attended to all correspondence in addition to keeping all accounts. He 
was a very active, public-spirit citizen, and in 1864 was the chief promotor of the incorporation 
of the First National Bank.  
 Descriptions of how he received and recorded the words of his writings are given in very 
precise detail in the published books, but the reader will have to search through several books 
to find all the details. In like manner the only way to comprehend fully all that is given on any 
subject is to search through all the writings. The spiritual jewels are scattered like diamonds in 
sand.  
 The preparatory revelations commenced April 5, 1851, in the form of movements of the pencil, 
answers to questions, and words internally heard. Such writings were continued for a year and a 
few days, when the first book of The History of the Origin of All things was commenced, in a 
small bound blank book, written with lead pencil throughout.  
 When there were calls for the published book, Carpenter assisted in filling orders, and naturally 
was inclined to seek for further information regarding statements made in them, especially such 
as were prophetic, and was surprised to learn that he had not read his works since publication. 
He had attempted to do so, but each time was informed he better not peruse them.  
 He was looking forward to the second coming of Jesus of Nazareth, but expected it to be an 
event that mankind would not recognize at the time it should occur, but later should realize it 
fully.  
 He usually attended Sabbath day services at the Hicksight Society of Friends, but he did not 
converse on religious subjects or take any active part in religious proceedings. As related to his 
employees he was a very gentle man, frugal and soft-spoken.  
 He died of typhoid fever, September 24, 1864.  
[6/1] [6]  
  
CONTENTS  
PART I. The Origin Of All Things  
CHAPTER          PAGE  
Introduction--------------------------------------------------10  
 I. God's plan for man and how He has influenced  
  him since-------------------------------------------11  
 II. Creation and man's idea of it-----------------------12  
 III. The origin of man-----------------------------------15  
 IV. The duties men owe to each other--------------------17  
 V. What is man?----------------------------------------19  
 VI. The soul of man in its relation to God--------------22  
 VII. The design of man's creation------------------------24  
 VIII. The future of man-----------------------------------26  
 IX. The preparation for death---------------------------29  
 X. Where shall the ungodly be found?-------------------33  
 XI. The soul of man in the future state-----------------35  
 XII. The soul of man here on earth-----------------------41  
 XIII. The soul of man considered in its eventual  
  relation to God-------------------------------------41  
 XIV. The means by which God's mercy is exercised---------42  
 XV. The corrected view of creation----------------------45  
 XVI. The history of Jesus of Nazareth--------------------47  
 XVII. The life of Jesus Christ on earth-------------------48 
PART II. The Chronological, Geological, Geographical, Social History of the World, with the 
Story of Divine Influence. 
Introduction--------------------------------------------------54  
Preface-------------------------------------------------------56 
 XVIII. Chronology: the chronology of mankind conformed  
  to the real chronology, as ascertained by spirits  
  after their ascension-------------------------------58  
 XIX. The Word: the history of the Word, continued  
  and carried to the present time---------------------59  
 XX. Decline of knowledge. The cause of the decline  
  of man's knowledge of God, as first possessed of  
  Him in this world-----------------------------------62  
 XXI. Causes which required the crucifixion of Christ-----63  
 XXII. The World: when were its foundations laid?----------67  
 XXIII. Revelation: the reason and truth of revelation  
  asserted and maintained; spheres and circles--------71  
 XXIV. History taken chronologically, upon which theology  
  has been based; spheres adn circles: Noah-----------82  
 XXV. Jesus Christ: continuation of history taken   chronologically, upon which theology has 
been based-98  
[7] 
 XXVI. Explanation of writings of Hebrew prophets---------103  
 XXVII. Salvation: the surety of the salvation of all men--106  
 XXVIII. Revelation: holy mediums, explanations of many  
  Bible passages or portions-------------------------111  
 XXIX. The deluge: the relations of the crust or surface  
  of the earth---------------------------------------129  
 XXX. Early history: history of the earth and its  
  inhabitants after the deluge-----------------------131  
 XXXI. Later history: origin and history of commercial  
  nations--------------------------------------------134  
 XXXII. Impending change: change of the earth's surface,  
  past and future------------------------------------137  
 XXXIII. Antediluvian history: history of antediluvian life  
  upon the earth-------------------------------------138  
 XXXIV. Development of man: his formation and improvement,  
  from the beginning to the present time-------------139  
 XXXV. Spiritual development: rewards to spirituality-  
  minded men of their progress-----------------------142  
 XXXVI. The moon: changes of the moon's surface------------145  
 XXXVII. The sun: nature of heat, conditions and climate  
  of the sun and other bodies------------------------146  
 XXXVIII. Physical progression, continued--------------------147  
 XXXIX. The time of the end: present history of  
  Anglo-Saxondom and the New Jerusalem; present  
  call on all men------------------------------------153 
PART III. The Spiritual State of Man, from Death of the  
  Body to Knoweldge of God by which All Men are Saved. 
Introduction-------------------------------------------------160  
Preface------------------------------------------------------161 
 XL. The manifestations of God's interference with  
  men in the present day explained and elucidated;  
  the call to men to obey and serve God in this life  
  without delay; the effect the present life must have  
  on the life to come--------------------------------162  
 XLI. The object to be accomplished by spiritual  
  manifestations now being made; prophecy and its  
  manifestations; prophecy and its future------------176  
 XLII. Reasons for believing this holy medium truthful----184  
 XLIII. The effect upon society of a general belief in the  
  doctrines now promulgated--------------------------187  
 XLIV. What did Jesus of Nazareth, through the aid of  
  God's spirit, teach?-------------------------------189  
 XLV. The life and preaching of Paul---------------------197  
 XLVI. The origin of the Christian hierarchy--------------203  
Appendix-----------------------------------------------------208  
[8]  
   
   
   
   
   
   
   
   
   
   
   
   
   
   
  
History Of The Origin of All Things  
   
  
PART I. 
The Origin  
of  
All Things  
   
   
   
   
   
   
   
   
   
   
   
   
   
   
   
   
   
   
   
   
   
  
[9] 
INTRODUCTION 
 What man is, was, and will be, has always occupied his thought and engaged his deep 
research. But heretofore he has had few materials for his study, and thus has made small 
progress in solving the problems upon which his curiosity impelled him to work. Recently the 
minds of many have experienced the dawn of brighter anticipation, through the communications 
of spirits. Hitherto, the self-will of the mediums has not been deeply impressed with the opening 
of the door to let in God's spirit--the Divine Influence, the Holy Spirit--all synonymous terms. 
This medium has been through a course of discipline which afflicted, grieved, and surprised him, 
and has experienced the hand of God in many ways to fit him for this work. It is the will of God 
that he should now proceed more clearly and understandingly, but the way will not be strewn 
with flowers only. Thorns are the usual accompaniments of roses, and this is a life of probation. 
And how can men be proved without trial or condemned without sin? He will receive pardon, 
though, when he is qualified for it. So will all men. 
  The life of man here is short, hereafter it is eternal. Everlasting to everlasting is his generation. 
But the last shall be first in glory and first with God. The first shall be last with men. But the glory 
of the last is eternal, and the glory of the first vanishes as dew before the beams of God's love. 
All shall be, forever, the children of God and all shall, in the future, see God. But the last shall be 
first and the first, last. Be then consoled, ye afflicted; be comforted, ye mourners, be joyful, ye 
who weep; for God rules and reigns beyond the powers of Kings or Popes. Priests, laymen, 
widowed churches, and joyful fools shall all be cast down, but God shall reign undisturbed in the 
crash of matter and the fall of universes. His calmness is imperturbable; His will is perfect in 
wisdom and power; His justice and His mercy go hand in hand; and His love unites all, sustains 
all, blesses all, and will cause all to glorify, to praise, to honor, and to love Him, who is beyond, 
above, every finite comprehension, but bows down the majesty of His nature to hear the prayer 
of an humble and contrite spirit.  
[11/1] [10] 
CHAPTER I.  
GOD'S PLAN FOR MAN AND HOW HE HAS INFLUENCED HIM SINCE 
 In 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, and 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 under the direction 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  
[13/1] [11] 
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 becoming 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 ore 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 
CREATION AND MAN'S IDEA OF IT 
 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 beyond the powers 
of the infinite mind to conceive of the  
[14/1] [12] 
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 only 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 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  
[15/1] [13]  
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 contrast 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 Omnipotent 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 with 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 least we shall be one with God, because we 
shall have no other will than His, not 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.  
[16/1] [14] 
CHAPTER III. 
THE ORIGIN OF MAN  
 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 creature, maintaining every life--He still gives His creatures an independence of 
Him, greater or less, 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, points or 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 affliction 
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.  There are where He is, sensible that they are into 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 gloves, as well as of every superior 
order of beings that exists.  This 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  
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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 such 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 toe 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 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 is 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  
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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--Yeah, 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 IV. 
THE DUTIES MEN OWE TO EACH OTHER  
 There is now a long course of instruction required upon the duties men owe to each other. But I 
shall not undertake to preach it, for the time has not come when men are willing to receive it. 
Selfishness prevails too generally; is too strong intrenched in the hearts of men. Its outworks are 
found in the laws and customs of traffic, in the arts and professions, in the habits of workmen. 
Its strongholds can be reached only by demolishing the defenses it has raised in society, in 
politics, even in law and in theology. The social system is too much based on self. But yet it 
contains within itself the laws of progress and will purify itself from error by the aid of good men 
acting under the inspiration of God, through spirits devoted to this work. Fear not, for I am with 
you to the end of the world, is still the language of the Sent of God to all who desire to believe in 
His power and do His work. For already the harvest is ripe. The laborers are now few; but 
there is the more occasion for their activity. At the eleventh hour the laborers will be many; and 
each man who works to the end shall receive equally the reward of a faithful laborer. That 
reward is eternal life. For the last shall be first and the first last. But to him who endureth to the 
end is laid up a crown of glory; and not to one only, but to all of them that love god, that love 
His Messiah.  
 And can any one refrain from loving a Being whose nature is love and who confers only 
benefits on all? God is love and none can resist the operation of His eternally acting love, that as 
a consuming fire will overcome and consume every evil thought, every  
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evil desire, every evil imagination, wherever it may exist. Even selfishness, if it could possibly 
retain its nature while seeing fully the love of God, would, from love of self, desire the love of 
God, seeing the ineffable happiness and the triumphant glory of the spirits that live and love to 
serve others. To them, indeed, all else is added. So will it be to all those who seek first the 
kingdom of God. But the moment that selfishness beings to desire the love of God, it begins to 
progress to be like God--to be benevolent, as He is benevolent; to be loving, as He is loving; to 
be kind, as He is kind; to be faithful, as He is faithful; to be willing to help, as He is willing to 
help; to be in every possible way, more and more divine, more and more in harmony with God, 
until at last the demon of self abandons the happy man and God is with him, all in all.  
 But how will the ungodly appear, if the righteous scarcely be saved? Remember the parable of 
those who worked different hours but all received the same reward. Are any wholly good? No; 
not one. all have sinned and come short of the Glory of God. Are any wholly bad, or ungodly? 
No; not one. The divine essence, which is the germ of man, is never extinguished. It is immortal 
and incorruptible. It may be concealed for a time, yet its aspirations must at last have vent. They 
will reach the great fountain of itself and of all good. There is a Messiah to every soul, a 
redeemer to every spirit. Were it not so, I would have been lost to God. All would have 
wandered without a guide and who could have been saved? God is not partial. His ways are not 
as man's ways. He is just. All men are equal before Him. If it were not so, His justice would not 
be manifest, and without justice, He would not be the Deity. For deity is perfection and a being 
can not be perfect without justice.  
 God is just. Will He not, then, punish by eternal tortures those rebels against His laws who, 
living only for self, have delighted in crime and walked in wickedness; who have in truth acted in 
an ungodly way as if there were no God? Alas, for humanity! It would persuade itself that it is 
superior to God in mercy and compassion. The most daring rebels are pardoned by human 
governments and the governors are commended for their humanity. They have acted upon the 
preaching of the Messiah. They have heaped coals of fire upon the heads of their enemies. They 
have overcome evil with good. But is God less merciful? Is vengeance more necessary to Him? 
Is the fear of terrible punishment necessarily ever to be held before the imagination of His 
enemies to enable Him to overcome their evil with good?  
 Is man, only, to act upon the heavenly teachings of Jesus the Messiah? Is he, only, to forgive 
insults and injuries? No, these teachings are heavenly because they inculcate God's order, God's 
laws, God's rules of justice and mercy. When Jesus taught these doctrines their novelty was 
startling. He taught as no man had ever taught. Now we commend the teaching, we glorify those 
whose actions accord with it. But do men believe themselves generally capable of acting in 
accordance with them? Or do they not rather put them  
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off as beyond their nature; as being too God-like, as pertaining too much to heaven to be 
practiced on earth? And yet, they have been practiced by man, and men have been commended 
by their fellow men for it.  
 How then will you not permit God's justice to be reconciled with mercy? Has God need to 
protect His station by punishing rebels with eternal torture? Is He so affected by the crimes, or 
sins of men, that He can never forgive without endangering His reputation for justice? Not so. 
The actions of men can impair their own present happiness, but God, who sees to the end, does 
not feel annoyed by the evil, or the sin. Thou fool! cease to do evil, learn to do good. Cease to 
impute to God action you, yourself, would be ashamed of; punishment that you, yourself, feel 
incapable of inflicting upon your own erring children. You seem even to desire that God should 
be unforgiving in His nature if only you, selfish creatures, can be saved by the sacrifice of an 
innocent victim!  
 It is no doubt true, very often, that the just suffer for the unjust, but never by God's interference. 
It is only the work of men. Are these assertions arbitrary and mere assertions? I ask you to go 
down into the innermost part of your being. There ask the Divinity, that never wholly forsakes 
man, if they are not true; if they are not in accordance with eternal justice, universal 
benevolence, all-=pervading love and inexhaustible mercy? Look to the example of every good 
and see if they are not in accordance with His precepts and His practice practical virtue. He 
healed the sick, forgave sins, and prayed for His enemies. He resisted not those who took His 
life, but forgave them. He calls on you to be perfect, even as your Father in heaven is perfect. 
He calls on you to be one with Him, even as He was one with the Father. Would you do this? 
Then act as He did. Sacrifice self. Live for others. 
CHAPTER V. 
WHAT IS MAN? 
 What is man, O Lord, that Thou art mindful of him, and the Son of man, that Thou regardest 
him? exclaimed the Psalmist in olden time. Thou hast created him a little lower than the angels, 
Thou hast raised him to power and placed him in glory. O God, Thou knowest all things and all 
things tend to increase They glory! Where with shall I come before the Lord? Shall I offer my 
firstborn? or will He be content with thousands of rams and tens of thousands of lambs? Alas! 
that man should fancy his sacrifices could please God, except as they are the evidence of a 
willingness to do His will. And what is His will? Be ye perfect, even as your Father in heaven is 
perfect. Is this a hard saying? Take My yoke upon you, My burden is light. Is this easier? What 
will you  
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have? Will you have salvation by mercy? or by merit? My friends, be not dismayed. You may 
be saved by both. Be willing to be saved in God's own way. This is the first requisite. This 
willingness, I assure you, is far from common. Easy as you think it at first sight, easy as it is in 
reality, there is a time when it seems hard. It seems hard to yield all our prejudices, to believe 
that all may be saved as easily as we can be, to believe that none can say, stand back, I am 
holier than thou. To believe that we may go where others can not, is not believing all men are 
equal before the eternally just God.  
 Man is a two-fold being, as he now appears on the earth. He has an animal and a spiritual 
body; albeit, that was not first which is spiritual, but that which is natural; and afterward that 
which is spiritual. Now, this text requires explanation for its true interpretation. The first state of 
man is spiritual, purely so. But, then, in this present state, the animal is first formed and receives 
its life and intelligence by influx of the spiritual. What, then, shall we say? Was Paul wrong? Was 
he without knowledge of this fact of pre-existence? No, but he was endeavoring to show the 
Corinthians that they should live beyond the grave. That those brethren whom they mourned as 
being dead without having lived to see Christ at His second coming, were not dead really, but 
were living, sentient, spiritual beings, capable of joy and beyond sorrow, living to praise God, 
and living to love christ, whom God had sent to teach them all things the Father had given Him 
to deliver. Could the Corinthians have borne the full revelation of the past, as well as the glimpse 
of the future, Paul would have told them of it. But they were, as yet, scarcely delivered from the 
errors of pagan idolatry and Paul was too well disciplined a soldier of the cross, he was too 
passive in God's hands to declare what they were unprepared, in that age of the world, to 
receive with faith. They could hardly believe in the resurrection! How, then, might he declare the 
more wonderful doctrine of pre-existence? They were edified by what he wrote. They would 
have been torn by dissension, had he declared too much. Whey, then, did he not word this 
passage differently, so that we, at least, might find an evidence in it that he knew of pre-
existence? Thou, who thus parleys with Me, know that Paul was only a man; inspired, if you 
please, by God, to deliver the truth to mankind. He had his mission. He fulfilled it.  
 He who declared that one came after him whose shoe latched he was unworthy to unloose, 
was greater than Paul, as a prophet. And yet, how little is recorded of John the Baptizer. Paul 
was not required to unfold doctrines hard to receive. There were already too many speculations 
upon abstractions. The church was already full of dissensions. He desired to preach Christ 
crucified and Him only. That is, to declare that christ, the Messiah so long promised had come; 
that He had called men to repent and to seek the living God; that He had been crucified and 
raised, by the power of God, from the dead so as to appear again to many of His followers; that 
He still lived, able to aid and comfort His followers, and help them on their way to join Him in 
the everlasting courts of heaven,  
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where the praises of God continually ascend and where the incense of good works is ever 
acceptable.  
 Whence we come and where we go, has been declared by inspired writers long ago. Look for 
the evidence and you will find it. yet, it has been overlooked by all the wise and great in the 
churches thus far. Look at Solomon's declarations. There is one way for all to go, both man and 
beast. Man dieth like grass, etc. Does not this require elucidation? But I shall not take up every 
hard saying or puzzling text and explain why it was written. Let it suffice, that when it was 
written, it was well. It had a purpose and the purpose was accomplished. Let the dead bury 
their dead. Do you press forward in the way of life eternal; which is, to love god and be His 
servant. His servants are only required to work for their fellowmen. He needs not their labor for 
Himself. But He desires to see them happy, and to be happy they must be useful.  
 Where is the man whose life is pleasurable in idleness? The idle man's body stagnates, his life 
corrupts. Usefulness is required of every man, in every condition. The more God distributes to 
one, the more has that one to account for. And will not God be found a hard master in the sense 
that He will require a strict account? Yea, of every idle word you must give an account. Be 
wise, then, ye rich in this world's goods. See that nothing is wasted, either of your fellow-men. 
Relieve suffering, find employment, render others useful. Be wise in time, for ye know not when 
ye shall be called on to account for the deeds done in the body and for the deeds you neglected 
to do. When you are told, You did it not unto these, therefore, you did it not unto Me, what will 
be your regrets over your misspent time? In some respects it is far easier to progress here than 
in spirit form. But do not regard the nice points of doctrine or belief. Take no heed what ye shall 
put on, but be useful to mankind. View all as your brethren, whom it is a duty to assist. Press 
onward in this path of progress and you will find peace--peace on earth and good-will to men.  
 Be not over-careful of the future. Sufficient unto to-morrow will be its own cares and duties. Be 
faithful now to your present duties. Put not off the time when you will be useful to your 
fellowmen, to your brethren. Be wise to-day, for you know not what a day may bring forth. Be 
careful to know your duties, be diligent to perform them. Let each day have all its duties 
performed within itself, leaving the morrow free of debt. So shall you progress rapidly in good 
works. You will never need to repeat the saying of the Roman Emperor, I have lost a day, 
because each day will be saved. God will have been served by you with diligence, love, and 
reverence. All men have their duties; if riches make them manifold, poverty makes the few 
arduous.  
 Progress, then, every one--rich and poor, wise and simple. Be not fearful that you will faint by 
the way, for you shall have meat you know not of. You shall find it meat and drink to your soul  
[24/1] [21] 
to serve God, and your soul will enlarge and strengthen itself and your body, under this regime. 
How, then, will you delay to take the cross of Christ, the Messiah, the Son and Sent of God, 
who called you to this work by precept and example? How will you refuse the help God offers 
you now through His willing spirits? The help of their counsel, advice, and works--The Father 
has worked, the Son has worked, the brethren now work. The brethren of Christ, each of 
whom is Christ because each is one with Him who preached at Jerusalem. All are children of 
one Heavenly Father, who delights in their joy and beholds with pleasure their efforts to serve 
Him with a pure heart and willing mind. Would you, too, be a son of God, begotten by His 
power and saved by His mercy? Then follow Him, who called you affectionately, Come unto 
Me all ye that labor, and I will give you rest. Come unto Me all ye that thirst, and I will give you 
drink. Come unto Me all that have no homes, and I, who had not where to lay My head, 
temporally, will give you a place in heavenly mansions. For in heaven there are many mansions. 
And, however strong may be a man's expectations, he shall not come short of his reward, for 
the praises of God are bestowed on good servants, and they are made rulers over many. 
CHAPTER VI 
THE SOUL OF MAN IN ITS RELATION TO GOD 
 What is there in the earth, then, that can enchain the soul of man when it properly appreciates 
its destiny? is the honor and fame of the greatest, or the glory of the wisest man, commensurate 
with his aspirations? Does not the soul still ask for more? More! more! more! is ever the prayer 
of man. Can anything short of perfection satisfy this longing? Can any soul be eternally satisfied 
with the highest bliss it can now imagine? Not at all; for beyond that happy state lies another 
glorious mansion--higher, purer, more spiritual and more real. But the greatest pleasure that 
heaven's residents enjoy is the satisfaction of having performed their duties, of having thereby 
served mankind and thereby pleased God. Let us think, for a moment, of the state of a man 
condemned to an eternal sojourn in the body. Even could the body retain its youth, how must he 
tire of every amusement, how must he long for novelties to explore, for worlds to conquer. 
Why, then, O man, why dread the hour of separation from the dust of the earth!  
 Alas! ages of ignorance and dark error have obscured the light within every man's soul; the light 
of God's love. When man really believes God loves him, he can not but desire to be with God 
as earnestly as Paul or Jesus ever did. And can you not believe God loves you? Do you fear 
your sins have turned His love into hate? Or, do you believe there is no God to love or hate? 
No one to rule the universe that chance has made and which chance preserves? Even then, 
would not a leap into chance be desirable? Would you  
[25/1] [22] 
not choose to put your hopes in chance that might be for the better; a chance that, at least, 
would have novelty to recommend it? Annihilation is feared; but what can annihilate a thought, 
an idea? And can a producer of an immortal be mortal? The idea is not scientific. It is not 
reasonable. Reason is the gift of God, and, well exercised, it will lead you to its Giver. Ponder 
upon this. Ponder upon all you see of creation's glories; ponder upon all you ask to make you 
completely happy, and see if any thing but an Infinite can gratify your wants, or display the 
glories you daily behold.  
 So common are wonders that you cease to admire. But, now, new wonders are presented to 
you. It has pleased God, in these latter days, to send us His messengers--angels, spirits, or 
whatever you please to call us but, certainly, His servants. It has pleased Him to direct us to call 
you by new methods, by outward signs by wonders that philosophy can not explain and 
credulity only can question. Yes, it is only questionable by credulity. Men have, credulously, 
admitted the assertions of fallible creatures like themselves to be infallible truths but now they 
refuse to listen because they are told it is dangerous; because it may overthrow their authority, 
so cherished; their idol, so worshipped. Their pastor, perhaps, threatens, warns, entreats, cries 
out, wolf! wolf! When, in reality, it is only to a still, small voice that we ask you to listen. We 
startle you with violent or forcible demonstrations, only to awaken your attention; to break the 
slumber that enchains the hearts given up to faith in a brother, equally enchained by ages of 
tradition and invention. Why? then, do we not speak to you in the still voice? Because you are 
not willing to receive it. Behold, we stand at the door of your heart knocking and asking for 
admittance. You will not open, or open only a crack, as it were. You stand before us in fear.  
 But do we preach frightful doctrines? Behold! we preach one God, the Father of All, the 
Maker of Heaven and Earth and all that is therein, and Jesus Christ, the Messiah, His Son, who 
was born of a virgin mother, who was crucified, was dead, was buried; who descended into the 
place of departed spirits; the third day He arose again, He ascended into heaven from whence 
He shall come to judge the living and the dead. I, or we (for, though many, we are one), believe 
in the Holy Ghost, the Holy Catholic Church, the Communion of Saints, the Life Everlasting. Do 
you believe in this? Scarcely. You repeat the form of words, handed down from the beginning, 
but you pervert the substance, you misconstrue the spirit of them. What do you believe of the 
Communion of Saints? Will you listen to the Saints when they desire to communicate with you? 
I only ask you to do that. I only ask you to open the door wide, and wider, to let the King of 
Glory enter in. What do you believe of the Holy Ghost? The Holy Spirit, as it ought to read, and 
does read in other languages. Do you believe it can communicate with you? Do you believe it 
would be desirable that it should do so? Then be willing to open the door of your heart, at 
which I am standing till My head is wet with dew and my locks with the drops  
[26/1] [23] 
of the night. Open the door, and let the King of Glory enter in. He is ready and waiting for you 
to be willing, for man shall be left free to choose the good and refuse the evil; or, to choose the 
evil and leave the good.  
 What do you believe of the Holy Catholic Church? Do you believe all churches belong to it, or 
all men, or all your own church members, or only a few selected from your own church? Or, are 
they not all men who serve God, who are neighbors to those that fall among thieves? O wicked 
and corrupt generation of vipers! You will neither enter in nor let others pass the open door. 
You would, if you could, shut the gate of God's mercy and condemn your brethren to eternal 
tortures. But God is too strong for you. The foundation of His goodness and mercy are laid in 
His strength, and who shall fight against that? The superstructure is built by Love upon this sure 
foundation, the rock of faith, and who shall declare Him unrighteous? Who shall deny Him the 
right to love His children? His children ask Him for bread; will He give them a stone? What will 
you have--mercy, or justice? Will you choose mercy for yourselves and declare that justice 
requires others to suffer? What will you require of God--heartless cruelty, or glorious mercy, 
ineffable love? Alas! that man should be so wise in his own conceit as to make God powerless, 
desiring to save sinners, yet unable to accomplish it. A God desiring to save mankind and 
reconcile the world to Himself, yet, after sacrificing His only Son, to be foiled by man's 
perverseness or the arts of an enemy--an enemy that was neither created by Himself, or else has 
ever existed independent of Him! 
CHAPTER VII 
THE DESIGN OF MAN'S CREATION 
 Man was created for the pleasure of the Deity. this truth will be evident to a reflecting mind, 
because the Creator could have had no other inducement. He had no need of man to insure His 
empire or happiness, but He could please Himself by occupying His mind with the struggles and 
pains, the pleasures and raptures, of a free-willed being. He made man and pronounced him 
good. He formed him for enjoyment and placed him in Paradise. Foreseeing, foreknowing, that 
the desire of change would come upon the tablet of man's mind, and that with such a desire 
would come a struggle for its gratification, He provided the means for man to gratify this, his first 
desire. He knew it would be a blind one; that man would not first ask to know what he would 
get by the change. But the life of enjoyment, which is aimless, ceases soon to be a life of 
enjoyment. Then change of some kind is demanded and even a change for the worse would be 
welcomed. What, then, could God do to make man happier, since he was in Paradise, which is 
tranquil happiness, but give him a change? He resolved, in infinite wisdom, that it should be to 
taste the Tree of Knowledge of Good and Evil. So He placed before him only that way to 
escape from Paradise; sure that he would, sooner or later, embrace the opportunity afforded  
[27-28/1] [24] 
him to pass out of the lovely and beautiful garden, where perennial bloom and fruit ever adorned 
the trees; where the animals were submissive to man, their master; where no violence ever 
disturbed, no horrors ever appalled the peaceful mind of the primitive man.  
 This state still exists to many individuals of the human race. They have not yet resolved to taste 
the fruit of the tree; the tree that will relieve them from confinement, as many have regarded it. 
They still linger with pleasure by the cool fountains, the beauteous groves, the sparkling lights of 
the ever fresh and ever new land of Beulah. Happy denizens of a blissful Paradise, alas! All 
happiness that is not founded on benevolence, is transitory. However long the time man may 
enjoy Paradise, it can never be an eternity. That world must, at last, be left solitary and 
uninhabited, unless God shall take pleasure  in a new creation. This He may, or may not do. He 
knows: but the angels in heaven know not, neither doth any man.  
 There is now a period of repose prepared by the Almighty Ruler and Creator for Himself. Not 
that He needs repose but that He pleases to have it. Having labored, or acted, as you may 
choose to phrase it, He is pleased to rest. His rest will be comparatively short. His laws and 
foundations might stand eternally if He chose. But He prefers to change, or modify, them. He 
might continue in a new foundations, to have new creations. Amid all the wrecks of matter, the 
chaos of destroyed or finished or incomplete works, He is ever able to make new worlds or 
universes start into being. No variety is too infinite for Him to accomplish. No monstrosity is too 
great, no sameness, or similarity, too trifling for His powers. He is Almighty. You admit Him to 
be Almighty, but you do not, and can not, realize the meaning and force of the appellation. But 
you could better realize this than you do. Try to do this. You can conceive that no other is so 
powerful, no other is so good, no praise as the Deity. But you can not conceive how much of 
them He has, because He has an infinite quantity, and you are finite.  
 Then, be not caviling against the order of God's creation and desiring to help Him reform the 
world! What? you say, not try to reform the world? When so much wickedness exists in it! Not 
at all, I say. But, remember, I do not tell you to be idle or wasteful of your time or means of 
doing good. By no means. It is to the full exercise of these that I urge you. Do all the good you 
can, but don't wait for the time when you can do it on a large scale. Be faithful in small things 
and you shall have an opportunity to attend to great ones. When you see a brother in distress 
relieve him. Is he hungry, give him food; is he thirsty, give him drink; is he in prison, visit him; is 
he sick, perform his duties for him. Inasmuch as ye do these things, even so shall ye have praise 
from those whose praise is in the love of God. Inasmuch as ye do these things, ye shall have 
favor with God and be raised to a Sonship; be placed on His right hand, separated unto 
eternally glory and made a joint heir with Jesus  
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of Nazareth, the Man of Sorrows, the Acquainted with Grief, but the Beloved Son of God, in 
whom the Father was well pleased, and for whom he bowed down the heavens to declare, in a 
voice of thunder, Behold My Beloved Son, in whom I am well pleased! O wicked and perverse 
generation! Ye seek after a sign. But were the wonderful works wrought in your  midst that 
were done by Him in Jude and Galilee, eighteen hundred and more years ago, ye, too, would 
blasphemously declare, He casts out devils by the prince of devils. Ye, too, would cry out, 
Away with Him, crucify Him; crucify Him! We will not have Him to rule over us, we are 
Caesar's subjects. 
CHAPTER VIII. 
THE FUTURE OF MAN 
 There is no subject on which more speculation has been exercised, more ingenuity wasted, 
more labor lost, than the Future of Man. Placed as he was between two states, of which he was 
entirely ignorant, it was not strange that at first he should have supposed the condition in which 
he found himself was the only one he ever did, or ever would enjoy. But it soon pleased God to 
inform him of the future, so far as to make known to him:--first, its existence; second, its nature; 
and third, its design. But yet, this was given darkly; and man only saw it through a glass, darkly. 
Passing along, the vicissitudes of his journey often caused man to sign for repose. The glory of 
the future was reduced to a state of rest, and the activity of God's servants was supposed to 
consist in praising Him, who alone is beyond praise; in glorifying Him, whose glory can not be 
exalted. But God was pleased to let him corrupt the light He had thrown into their hearts and 
understandings, by false lights, by perversions of His revealments and misconstructions of His 
motives.  
 Having at sundry times clearly shadowed forth the nature of the future, it now pleases Him to 
declare it plainly, through an humble seeker of happiness who is willing to be taught and who 
only desires to receive the truth; who will receive his reward by having his patience exercised, 
his motives traduced, his efforts to enlighten his fellow-men made abortive. Yet, the truth will 
prevail. God will save mankind. And the time will come when the knowledge and love of God 
will cover the earth as the waters cover the sea, His will shall be done on earth as it is in heaven, 
and His servants shall have their daily bread, that cometh down from heaven, placed before 
them to be received with joy and thankfulness. This will be a joyful time for all who see it; and 
verily, I say, that there be those standing now in the body who, in the body, shall see it. Blessed 
be God, that He has chosen the poor of this world and the humble among men for the 
accomplishment of His ends. He will not appear as men have expected Him. He never has 
appeared as they expected Him; and never will He be the mere follower, or fulfiller, or the  
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imaginations of men. Alas! that such blindness persists; that such ignorance defeats and such 
folly derides the poor in spirit, and the humble followers and seekers of truth.  
 Then will be an overturning, an overturning, an overturning! The sun will be darkened and the 
moon will cease to give her light. The stars of heaven will fall to the ground and the heavenly 
host will disappear, in the day of God's appearing. Then will the mountains be called on to hide 
men from the face of Almighty God; then will men get down into the depths of ignorance and 
abase themselves before idols of flesh, who can no more save than idols of wood or stone. 
Then will the sea give up its dead, the graves be opened and the long since departed from the 
sons of men will reappear to their astonished vision. But when will these things be? Not in this 
state of existence! Oh, no. The fowls of the air, the beasts of the field, the fish of the sea, must 
all be raised when the bodies of men are raised for they are all one flesh. What, then, do I mean 
to say, and what shall be understood from My dark sayings? I mean, that when the soul shall 
have left the body to the dust from which it came and to which it must ever, and forever, return, 
that then men will see the great day of the Lord. Then will appear the sign of the Son of Man 
coming in the clouds with great glory. Then will the trump sound, and the dead in sin will come 
forth from their lives of ignorance and darkness.  
 Then will appear the New Jerusalem, that cometh down from Heaven, arrayed as a bride for 
her husband. Her gates shall be praise and her streets paved with good works. Her glory shall 
exceed that of the sun and there shall be no night there. Do you desire to be a resident of this 
beautiful city? to be the husband of this lovely bride? You may be. You will be. But it is of you 
to say when. Verily, I say, there be some standing now in the body, who shall not taste of death 
ere they enjoy its embrace and taste its happiness. Verily, I say there be some standing in the 
body now, that shall, when suns and moons and the earth itself shall have passed away, be yet 
so far from it, that the power of God only shall suffice to bring them to the home He designs for 
all men. Choose ye now, whether ye will serve God or Baal. Choose ye now, whether ye will 
be meek and lowly and acquainted with grief; whether ye will walk in His ways and follow His 
precepts; follow the ways and precepts of Him who suffered at Jerusalem that you might be 
instructed; who died that you might be saved from the death of sinners, who preached and 
prayed and worked and suffered that He might teach mankind how to arrive at the New 
Jerusalem more speedily, and so be saved from punishment for their errors, from suffering for 
their sins, from death and the grave. This is the reward He hoped for, and you can see how far 
men have profited by His example. Waste not your time in regret for the past. Behold, the door 
is open. Press forward now, while it is a day, for the night is approaching in which no man can 
work. All he can do will be to suffer and to let the angels, who have worked, work upon him.  
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 What, then, shall man give to forward his salvation? Give your heart. Let nothing earthly come 
between you and your God. Commune with Him in spirit. Let your spirit have communion with 
the saints. Let there be no man to tell you when to pray, or when to work; when to listen, or 
when to sing. Work when you find work, pray without ceasing, sing when you can, and be 
content with every dispensation of God's pleasure. Hear Him whenever He speaks to you in 
your heart, in that still, small voice that is not easily heard. Turmoil and strife will deaden your 
sensations, and the ears that have been well accustomed to it may easily be dead to the voice of 
God in the heart. But do not be proud, O ye followers of Jesus! Do not require that God 
should, Himself, come to you or manifest His own presence plainly to you.  
 No man can see God and live; and yet men have seen God! How is this? Men see God when 
they have experienced the elevation of heart that God's spirits can give. They can see Him by 
the eyes of others and the mirror that reflects His image does it truly. It is, then, a glorious 
privilege which few, of all that have been born on the earth, have had in the body--of seeing 
God Himself pictured on the soul of a fellow man who was in the spirit-world. It is such visions 
which have made the apparent contradiction. It is this saying which has caused so many to 
stumble that I now explain, when I ask you to be willing to be instructed by God's Son and 
Sent, by the Holy One of Israel. He was superior to all pride of heart. He was a man who 
delighted in virtue, who walked in humility, who ever was ready to help the needy or feed the 
hungry. But God was in Him through the departed spirits of other men, who, before Him, had 
sacrificed their lives, their fortunes, and their reputations in His service. They had then been 
found worthy to loose the seals of the Book of Life and wait on God in celestial courts, where 
every soul is subservient to the higher powers; where principalities, dominions, powers, thrones, 
and every kind and graduation of them, and of other station, stand before God, willing to serve 
Him in whatever capacity and in whatever rank He may desire.  
 Their will must be submissive, or they cannot be His servants. They cannot serve two masters. 
If God rules, well. If not, they die to His presence and glory; they fall into ignorance, doubt, and 
perplexity. They can recover only by faith and hope of mercy and help of God's servants, as 
God wills that His servants shall help one another. By this shall all men know that ye are the 
servants of God and of His servants. For God's servants have servants under them. But the 
servants do God's will and work, because His upper servants are harmonious, and united with 
Him. Let no man, then, despise God's servants. Receive them as angels. They are angels. They 
are continually praising God, but they praise Him by works. They know when the sinner tires of 
sin; when he seeks refuge in God. They are ready, then, to meet with him, to sup with him, to be 
his waiter, to bring him messages from God, and to lead him on his way to the Heavenly City.  
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 But, behold, how men have lately rejected all these servants of God. They have refused to 
believe them good, even. They have feared they would ask them to cast off the pride of the age, 
the lust of the flesh, the hope of their fellow-men being doomed to eternal punishment. All these 
have been urged against them, not openly always, but down in the depths of men's hearts; do 
deep, sometimes, that the man himself scarcely could perceive them if he looked, which he 
seldom did. And now what shall we do? We have piped unto you, and ye would not dance; we 
have played unto you, and ye would not sing; we have urged by affection, we have pleaded by 
pity, we have wept with those who wept and mourned with mourners. But all, except a few, 
have rejected us. What will the Master of the feast do, when He finds His tables are not filled? 
Go out, He will say to us, go out, and compel them to come in! Not by over-bearing their will 
but by over-mastering their reason. This we must do, and this we shall at once begin to do. 
Prepare, then, to meet your God. 
CHAPTER IX. 
THE PREPARATION FOR DEATH 
 What shall be the preparation for Death is an important question. It is much dwelt upon by 
many who do not know whey they should rejoice at the change, and feared by many who want 
knowledge of the future. There is among mankind a great want of knowledge of this 
preparation, and of the want itself. True, men are seen to die and disappear; to vanish, as it 
were, forever from their accustomed haunts and lay themselves upon the shelf of forgetfulness. 
Some die willingly, some unwillingly; but nearly all ignorantly or recklessly or defiantly. True, 
many feel a hope and trust in God's mercy, but it is a hope founded on false conceptions of His 
justice and mercy. Having had some knowledge experimentally of God's goodness and mercy; 
having experienced His loving kindness and been pardoned manifold sings; having led many 
astray in the body and preached falsities to fellow fools, we are now prepared, well-prepared, 
to declare to men what they want, and what God wants should have less pride; third, they 
should cultivate the knowledge of the wants of their fellow men; fourth, they should have 
patience to wait for death, and activity to secure the love that God has for them.  
 To be known as a servant of God, implies that you obey His directions, follow His rules and 
attend to every intimation He may please to give. This is only what you require of your servants. 
Why, then, do you complain that God is a hard master, reaping where He has not sown and 
gathering what He strewed not? Why do you complain that God is not kind, or He would have 
laid all obstacles away from you, and given you a seat upon His right  
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hand to judge one of the tribes of the earth! My friend, you want a new heart in which the love 
of God shall be the first principle of action; in which that action shall be exerted in relieving your 
fellow men from affliction, from every kind of want, bodily or spiritual. It is these works that 
Jesus did. It is these that He preached. He healed the sick; He restored the lame, the blind, the 
halt in every way. He walked in humility, and He died condemned by His generation.  
 So it may be with you. Do you want to be like Him, to be led to a life of suffering and die a 
death of agony? No, I hear you say, I can not bear that! How, then can you follow Him? You 
call yourself a follower of Christ, do you not? And how do you follow Him? My people have 
not known Me, they are all gone astray, there is none good, no, not one. Such would be His 
exclamation now, were you willing to hear Him. Such He will say, whether no better than church 
members were two thousand years ago. Your fathers killed the prophets, and you would now 
offer up the new philosophers on the same altar of ignorance, folly and the love of self, if you 
had the power. Is it to you, then, that I must address Myself? Yes, it is even you whom I now 
call upon. I ask you to throw off all dependence on man whose breath is in his nostrils; but not 
to be afraid of man whose life is a breath everlasting, who till now, has watched and prayed and 
desired, with a great desire, the day of the Lord that now approaches. The day so long 
expected by the Christian church has already dawned and its sun will not go backward.  
 Come unto Me, then, all ye heavy laden and I will give you rest. You will no longer be required 
to give tithes of mint and cumin while you devour widows' houses; no more be sent to hell for a 
want of belief or placed in heaven for a profession of it. No, I only ask works of you, sure that 
you will not do the works unless you have faith. What, I hear you say, shall it be thought of no 
consequence what man believe? Shall infidels be saved by morality? Oh, no, my friends; I do 
not say any such things. I say, again, you can not do the works to which I call you without faith. 
And then, I say, most firmly and decidedly, that you can not be saved by works. I say nothing 
can save you but God's mercy. Not that I mean that you would deserve eternal punishment for a 
few years of venial sins, but that God has chosen to show mercy and He will save you from the 
consequences of sin. These consequences would extend beyond the grave, and would be felt in 
other generations were it not for God's infinite mercy, which, being continually exercised, saves 
you from continuing to commit sin to all eternity.  
 Is not that a new idea, that you would thus deserve eternal punishment for continual, unending 
sin? But, blessed be God for His infinite mercy! Though your sins be as scarlet, they shall be as 
wool. Though your sins be legion, your Father's power and goodness can overthrow them and 
their consequences. But, does He ask  
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nothing in return from man? Yes, He asks man to be grateful; to love Him; to fear His anger 
which is His hate, or wrath which is the absence of His love. Nothing more, for God is not 
subject to passion or fits of rage. No: calmness is never absent from God. Does not the whole 
creation move in harmony? How, then, should God be angered, as men are, when their work 
goes wrong? Why should God hate when He can exterminate and destroy? Annihilation is in His 
power, but it would only be by His absorbing the soul of man; for out of God it proceeded and 
thus it is, that of all His works only this is immortal. God can not die nor be destroyed. To 
suppose it, would be folly. Neither can any part of Him die or be destroyed, because, if part 
could be, the whole might be destroyed.  
 What, then, do I call you to perform in preparation for death? Not a sudden change of all your 
habits and emotions and mode of thinking. No, I ask you only to listen to God, who will teach 
His children of His ways, who will write His law on their hearts, who will put in their inward 
parts; who will enter in , and sup with you and you with Him, in a holy and blessed communion, 
of which no one can partake without the preparation of a willing mind and a changed heart--a 
heart changed from evil to good; from self to God; from all that relates to earth to such as 
relates to Heaven. How will you obtain all these blessings, which you will easily admit are most 
desirable and are also proper preparations for death?  
 I will tell you what to do. For, since the day in which Pilate asked, What is truth? the question 
has never been fully answered. Indeed, its answer has hardly been attempted. Shall I venture to 
declare it now? Will the world, so full of pride, of arrogance, of crime and of self-esteem, 
receive my answer--given, too, through so humble a medium as I am now using? He is a man 
whose religious notions have never been approved by any society of men, though he has 
belonged to one, by a chance; who has departed from the faith he formerly held, and who now 
is willing to receive truth from heavenly sources without asking the spirit whence it comes or 
whither it goes; who is willing to believe himself in God's hands without requiring that only God 
should handle him; who has not felt the love of God in his heart until he was sure that God loved 
him by reason of His goodness and of His nature; until he had reason and revelation agreeing in 
his mind to declare, that what is good comes from God, and evil can not proceed from a good 
and pure source; but that man must be saved by God's mercy, if saved at all, because, of 
himself, he can do nothing, accomplish not good and withstand no temptation. He is a man who 
has often and earnestly prayed to know the truth and be brought under its heavenly teachings by 
Divine aid.  
 How, then, will I answer you, ye scoffers, when this faithful asker has waited so long 
unanswered and, while groping, as it were, in the dark, has so often fancied he saw light and has 
as often found himself deceived and left unsatisfied? But I will address  
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Myself to him and to you, to high and low, rich and poor, noble and ignoble, priest and flock, 
believer and unbeliever, until all who are willing to receive the truth in its simplicity, by its internal 
evidence, shall be convinced; until all who are willing to be more blessed than was the disciple 
Thomas, shall have received their blessing. Then will God's thunders roar out conviction to 
stubborn fools and graceless scamps, who choose to serve their lusts; who fear to receive the 
truth because it would deprive them of their trades; who having long lived in the enjoyment of 
the world are unwilling to leave it for a dark and doubtful future, unwilling to trust to God's 
mercy, preferring to trust to a stock of service treasured up for them through the works of 
fellow-men, who were themselves saved only by God's mercy. Alas; in that day the sun shall be 
darkened, and the moon shall not give her light, and the stars of heaven shall fall to the ground 
and disappear forever. And what kind of bodies will these stars and sun and moon prove to be? 
Naught but the lofty dignitaries of the several hierarchies that usurp power over the bodies and 
souls of men. Their power was given them for a season but in one hour it shall be destroyed. 
Then shall the multitude, standing afar off, weep for the destruction that shall come upon all 
flesh. The ships that go down to Tarshish and those that get the gold of Ophir shall mourn, for 
no man will buy their merchandise any more. Alas! Alas! they will say, for that great city, which 
consumed the fruits of the labor of men, which was so splendid and so overgrown, so lofty and 
so grand in its claims, so powerful and so full of the glory of men.  
 Now, all these things have been prophesied of before and ye have sought to give the 
prophecies private interpretations. No scripture is of private interpretation. the letter killeth but 
the spirit giveth life. But do not suppose that the sense must, necessarily, be obscure because 
you must take its spirit. On the contrary, reason will greatly aid you in understanding scripture; 
without reason it can not be understood and without the exercise of reason you can not 
understand it. True, the wayfaring, or plain, common-sense man, can not err therein, but those 
who strain for effect and swallow impossibilities, can never be right in their construction.  
 There are many things I have to say to you, but ye can not bear them now, was said long ago 
by One who, you admit, knew what was best for those who heard Him. But now, if I say it, you 
will hardly be satisfied. You will call on Me to stand and deliver. You will try to obtain by force, 
or by threats, what is not yours; and to make your way to heaven as a thief and a robber. But 
you can not succeed in any part of this plan. For I shall say only what God authorizes Me to say 
and that is only what you are prepared to hear with some kind of patience. If I should declare all 
to you, you would be overwhelmed and would despair of ever being found worthy to receive 
God's mercy, though it is as infinite as any other part of Him, and as necessary to His perfection 
as life itself. What, then, is to be done? I shall refer you to the Comforter, the Spirit  
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of God. He shall come to you and teach you all things, even the deep things of God.  
 And now, it is expedient that I go away to the next part of My subject; or you would never be 
willing to receive any other comforter than this outward address of God through your bodily 
senses. But, when you are willing, the Comforter will take up His abode in your heart and will 
address Himself to you spiritually. His voice will be heard rebuking you, in the cool of the day. 
He will be found prompting you to good works, to lofty aspirations, to everything that will 
elevate and refine, and He will warn you with pleadings of love, ere He leaves you, if you once 
admit Him to your heart. How long, O wicked and perverse generation, shall I strive with you? I 
swear, saith God, that I will not always strive with man, whose breath is in his nostrils and who 
goeth down to the pit. No: I will raise him, even at the expense of his free-will, if necessary. But 
it shall not be necessary and the day of salvation is at hand! Repent ye, for I will not be put off.  
 This language, you say, is all assumed; for I have not shown that God has authorized Me to 
speak for Him. I ought, you say, to do some work, to perform some miracle, to establish some 
church where the authorized body might speak for God and assume power over men. But I, 
who am a servant of God, in unity with His other trusted servants, and desirous only to do His 
will, care not for reproach, or sneers. He saved others, now let Him save Himself! was once 
said to the greatest miracle-worker to earth ever saw. And how was it received? Father, forgive 
them: they know not what they do! Alas! that men should in eighteen hundred years have made 
no more progress than to repeat the sayings of their fathers, who stoned the prophets, and 
destroyed the sons of the prophets, and cast down the altars they had erected to the living God. 
CHAPTER X. 
WHERE SHALL THE UNGODLY BE FOUND? 
 Where shall the ungodly be found, when even the righteous shall scarcely be saved? This is a 
great question, involving the whole policy of God in His relation to man in the future state. The 
future state is a state of passiveness to evil and activity of good. In it men get better, but they are 
not allowed to get worse. They struggle only for good. If evil approaches they receive it not. It 
is repelled from them as the similar  poles of a magnet repel each other. The influence of evil 
does not act positively. It exists, because the spirit of man has imbued itself in it, and it must be 
left free itself, by wasting or wearing out, or it must be overcome with good. Overcome evil with 
good, is an injunction which men must act on in this life and in that which is to come. How this is 
done, I will briefly sketch in another chapter, for I am resolved now to  
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proceed more methodically, as I find the medium willing, passive and patient.  
 All truth is deeply hidden by ignorance and by pride. Humility is the condition of truth, and truth 
is the gift of a benevolent God to its seekers. Truth, then, can be obtained by seeking it, and the 
only obstacle to its triumphant dominion is the unwillingness of men, in general, to receive it. 
They are unwilling to confess their errors and to make restitution of the goods they have robbed 
from others. Who would now follow the example of Levi, who when his Lord and Master of 
instruction, sat down at his table in his own house, like unto him fourfold; and this, after having 
given half his goods to the poor? Many, too many by far, now think if they give to a church or a 
churchly object, they have made amends for a life of extortion. But you know full well that no 
such doctrine was ever taught by Him, who taught as man had not taught when He was a 
resident of earth in the body.  
 What, then, shall we say to the seeker after truth? and what to him who refuses to receive it? 
To the latter we say, it would be better had you never been born; that you had always remained 
in the state of dweller in Paradise. To the former, that the seeker shall find, and to him who asks 
shall be given abundantly, good measure, heaped up and overflowing. For God, who leveth a 
careful giver, is one Himself who is unexcelled in generosity. And the only man who can want, 
while God has good things to bestow is he who, filled with pride and conceit, cries out, Begone, 
all ye workers of iniquity! begone, all ye deceivers! I will have none of your new-fangled 
dreams, none of your new philosophies, none of your spiritual guides! I have one guide, the 
Bible, as the Jews had one father, Moses, and as he was sufficient for them, so is it for me! But 
let me say, I will trust in God, and He shall be the portion of every soul that desires to bring 
forth good fruit and work righteousness.  
 We have, thus far, looked only at the reason of the matter and placed our reliance on  your 
willingness to be convinced. Because a man can close his mind to reason, we must also address 
his feelings. We shall appeal to his humanity, to ask whether he could be happy if his children 
were in hell and he in heaven? could God be happy if His creatures suffered eternally and 
without hope? No man can, from his heart, say Yes. The very beasts would deride him and 
devils would gloat over his superior heartlessness. There is in every man a repugnance to believe 
as much of this kind of doctrine as churches, generally, make them say they do. Look at the 
Roman Church, declaring that only its members can, by any possibility, be saved. Do its officers 
and subjects act upon such a belief? Oh, no! or, if they do, it is only some deep scheme of 
deception, for they are not shocked and melancholy at the indifference with which the greater 
part of the world is going along the path of eternal damnation!  
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 Is the English Episcopal Church any better in this respect? They, too, require membership by 
baptism to insure salvation. They, too, feel that it is not true; for they comfort their Quaker 
friends who lost a lovely infant, by the declaration that it is in Jesus' bosom, or, God has taken 
the lovely blossom to Himself to save it from rude winds and storms of this wandering life. Have 
they the boldness to declare. My friends, your child went to hell because you did not have it 
baptized, as God has appointed, Christ preached, did we practice? No; never would they be so 
impolite, so heartless, so inhuman, so devilish. That is a proof that it is not true that the child did 
go to hell; for if you had believed it to have been really in danger of such a fate, rather would 
you have baptized it by stealth than have it suffer eternal hell-fire. But yet, you have other 
friends, not belonging to Episcopal churches, whose children have not been baptized; why do 
you not rush to them and plead, beg, and entreat--weep, wait, and lament--until you persuade 
the parents, at least, to let you baptize the innocent babe, the unconscious infant, that must be 
otherwise condemned for its progenitors' fall from grace and happiness? Alas, I might go 
through with the creed of every church, until I have manifested what is apparent to ordinary 
observation, if exercised, that they, none of them, believe what they profess and all have erected 
discard and reject practicing the legitimate consequences of that faith. While they nearly all 
require faith as the one thing needful, not one has it. How, then, shall any be saved? God's 
mercy is infinite. Blessed be God, who will have sinners to be saved. And they shall be saved, 
because He wills it! 
CHAPTER XI 
THE SOUL OF MAN IN THE FUTURE STATE 
 There is a soul in every man, immortal, unchangeable in quality or essence, invisible to bodily 
eyes, but breathing and living as separately and as permanently separate from God, as the body 
is from earth, so long as He chooses to maintain its organization and individuality. Why this soul 
is hampered and restrained, why it is oppressed by animal passion and darkened by error, is 
explained in the previous pages. But how it is to be freed and released from the stains imparted 
to it by its union and alliance with the body, is a deeper and more complex subject which must 
be treated with more exactness and logical method, to carry conviction to impartial and willing 
seekers of truth. I shall, therefore, divide this part of my subject into three chapters, or sections. 
First, what man should do while in the body. Second, what change death makes in his relation 
to God and his fellow-men. And, third, what he must do to be saved with an eternal salvation.  
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 Section one: What must be done in the body. 
 Man, being born to trouble, as sparks that fly upward are prone to descend; man, being placed 
here for the express purpose of receiving instruction in the knowledge of good and evil by 
experience, has no escape from temptation. He must suffer it. He can not escape from the 
consequences of his condition any more than he can escape from his condition. To be sure, 
some think that by suicide they may escape from this condition of existence. But such are 
mistaken. They only fulfill the appointed term of their bodily life and fall, by the last and greatest 
temptation, into the next state of being where they soon perceive what opportunities they have 
wasted, what mercy rejected, what folly exercised, and what useless--and worse than useless--
sin they have committed, by taking into their own hands the prerogative of the Deity and closing 
an existence He designed should then end. But, if they must have then died, why did they not 
wait for God Himself, by His laws, to dissolve their connection with the body? Because they 
could not, or would not, resist the temptation which evil thoughts, rebellious designs, and selfish 
considerations placed before them. They fell, and left mourning friends, disgraced relations, fond 
children or parents, or weeping brothers or sisters; or, at least, they fell into condemnation for 
violating the law of God written on the heart, which is the unpardonable sin.  
 Let us proceed to see what should be the duty of men thus tempted, as this is the sorest 
temptation that besets men and is, also, one of the most common. My medium has been beset 
by it, and I know that few men have lived to maturity, or, at the farthest, to old age, without 
having been beset by it frequently. It offers such a ready solution of the most overwhelming 
difficulties, such a sudden relief from care and anxiety, that sometimes its almost unending 
consequences are overlooked and the suffering that others must experience from the rash act is 
disregarded. It is the highest, or the extreme, manifestation of selfishness. The heart of man is 
never so desperately wicked as when it resolves to disregard all law, human and divine; to 
overlook every obligation of friendship, love, and the debts of nature and of business; and, 
placing the means of destruction where his life must be extinguished by them, he rushes violently, 
with robber-like audacity, toward the kingdom of heaven.  
 The next greatest sin is the sin of living for yourselves. To die for yourselves is suicide; to live 
for yourselves is murder. Yes! murder is only its highest, or extreme manifestation. Theft, 
robbery, arson, murder, are only steps in the ladder of crime. All end in one object, the serving 
of self; all are liable to and receive, one condemnation, that of the withdrawal of God's mercy 
for a time. He leaves man to do his own will until he is willing to accept other guidance. When 
man finds that all these selfish gratifications result in bitterness and death to enjoyment, he 
sometimes, even in this life, will reform. That is, he will open his heart to God's influence, who, 
through His agents--the ministers, the servants, the angels,  
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the messengers, the spirits, or the demons, as they are variously denominated in the translation 
called the bible--will visit and help him unto salvation.  
 We will now take up the second section of our subject--What of the change which death of the 
body makes in the relations of man to his Creator. 
 Section two: What change death makes in his relation to God. 
 Man, being never released from the dread of death, except through suffering, seldom 
deliberately resolves to seek it. He often contemplates suicide but seldom braves it. When, at 
last, death presents himself to the sick, suffering has worn the body and tried the soul of man. 
He has, by God's mercy, lain for day sin a favorable position for seeing the vanity and 
nothingness of every occupation that had only self in view, and feels sensitively the need he has 
of God's mercy and loving kindness to raise him from the deep pit in which he finds himself 
sunk. Much work, efficient work, is often done on these beds of suffering; and the soul, by a 
day of suffering, gains years, and sometimes myriads of years, advance in the great work of 
reconciling itself to God. Albeit, many good resolutions are broken by temptations succeeding 
an unexpected recovery; although the last state of that man is worse than the first--he having 
ejected the presence of God and the communion of His spirits, or saints--he was nevertheless 
sincere, and, therefore, actually at that time, was as much reconciled to God as he appeared to 
be.  
 But let no one put off the work till tomorrow, much less to the death-bed, for you know not 
what a day may bring forth. Ye know not that time and sense will be left to you for repentance 
then. Work now, while the day lasts, for the night cometh when no man can work. That night is 
the next state of existence, in which no man can work out his salvation--but he is worked upon 
as he is willing. He is acted upon by God's higher spirits--persuaded by example, taught by 
precept, instructed by his memory of his earthly experience. He is never forced to receive the 
good, but he is never allowed to pursue the evil. He may be inactive and unprogressive, but 
every step he does take is one reducing his distance from God--one leaving error and sin 
behind. He then marches forward, every step being easier than the preceding one, every step 
reducing his toil while increasing his enjoyment, every step enlightening his pathway with good 
actions and wishes; and thus with meek regrets and kind wishes to others and for others, he 
proceeds on his way rejoicing more and more, until at last having reached the circle in which he 
can see God, he bursts into praise. He declares himself His servant, begs to be allowed to view 
Him always, to serve Him forever, in any position it may please God to place him; and, in 
harmony with God and the servants of God, he proceeds at an accelerated pace.  
 The mighty roll of time, ceaselessly beating on the shores of eternity, is faintly heard in these 
lofty and distant halls, or mansions,  
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of bliss. The echoes of the past are no longer reverberating through the ears of the former 
inhabitants of the earth. Spirits of the great and good, as measured by God, commingle. They 
harmonize most perfectly: they have one will and one law, one power and one wish, one hope, 
one love. And all these being common and joint, are equally common to and joined with God. 
They harmonize with God; they fall down, as it were, at His feet, united to Him by the closest 
bonds of love; also united by a resolution to have no will but His, to exercise no power but His, 
to feel no desire He does not implant, to have no motive of action, no action, no feeling, no love 
but do's. Being in this state one with Him, they are sons of God; joint heirs with Christ; seated, 
with Him, on the right hand of God, from whence they shall come with Christ--as they are one 
with Him, being themselves--to judge the quick and the dead; to enter into every soul that is 
willing to receive them and to lead that soul to God, even as they were led.  
 Some will find it hard to believe that they may be and shall be, as Christ; that they shall be really 
Christ. But it is because they mistake the nature of Christ. Christ is the power of God unto 
salvation. It is the love of God unending; which is, and was, and shall be evermore. It is the Son 
of God, born of purity, led into suffering, raised into power, and seated on the right hand of 
God, where, in the wisdom and power of God it rules the world, the whole creation, by its 
oneness with God. And its oneness makes it God. For things which are one and the same are 
not separate, or unlike; not separate but, yet, not merged in God. Possessing still an 
individuality, this Christ is made of all the good and great in righteousness. All ages of the world, 
and all celestial, or planetary, bodies in the universe contribute to its formation and fullness. 
Jesus of Nazareth, a man approved by God, was the first of the inhabitants of earth who was 
raised by God to this high and holy and immaculate position. Jesus is our great exemplar; and 
His precepts, preached as they have been for eighteen hundred years, are now to be preached 
again in a new form but not in new substance.  
 And this brings Me to my third section; namely, The duties of man, or the way in which he is to 
work out his own salvation with fear and trembling.  
 Let us proceed in order, and by order show how orderly God is in what He requires of man. 
First, in childhood; second in maturity; and third in old age. 
Section three; Part One: Childhood  
 When a child is born, the soul is received into its body at its first inspiration. Its first sensation is 
pain; and this is wise, for thereby it is prepared for pleasure and enjoyment which requires 
previous pain for its perfection. When in the course of nature, as it is called, the child grows and 
begins to show sings of intelligence, the activity of the soul commences. We must remember the  
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soul, sometimes erroneously called spirit, has heretofore been in a passive state. That activity 
has to be learned, as well as everything else that God does not implant. Now, when it has 
further advanced, the signs of intelligence become stronger and language is learned.  
 Language in the beginning was an inspiration of God. Without His inspiration its perfection 
could never have been attained, for all the efforts of the learned and powerful can not produce a 
perfectly original language. But the language once given has been variously modified and 
diversified, and though all come from one original source, the lapse of many ages of years, the 
many transitions through ignorant mediums, the diversity of situation and of race, as varieties of 
men are termed, have so changed language, that it is now infinite in variety. Or at least, it 
appears so to men for, besides the thousands of languages, there are to each an almost unending 
variation in different individuals--some so great as to be called dialects, and others only the 
remains of a variety, or form, formerly existing.  
 Having acquired language, the child exercises his newly-acquired faculty like a toy. He asks 
questions for the pleasure it affords him to talk, rather than with a desire for knowledge. But, in 
the course of time, some tire of this fun and become rather taciturn; others lingers in the pursuit 
of this pleasure all their lives and talk for the pleasure of hearing themselves talk. So it is with the 
various faculties of our bodily nature; they are connected with our souls and they have their 
antitypes in the soul, which the type brings into use. Thus, reverence for parents is the type of 
veneration for God. And so on through the list. Now, when the soul has thus been educated by 
the body, it has partaken of the fruit of the tree of knowledge of good and evil, and it must then 
pass through the opening called death into the spirit-world, where it finds its eternal home.  
 Whatever qualities the father, or mother, would find in the character of their offspring, must be 
implanted by some one. They are not fixed nor natural, but acquired. The soul of the child is first 
pure. The tablet of its mind is blank--unwritten upon. Its memory of the past is merged in the 
future with its memory of earth and are both taken as one. The passiveness of the first period of 
existence leaves almost no impression upon the soul. But God further obscures that memory 
while in the body by the body's constitution, which does not take cognizance of anything that 
was not experienced in itself. So that memory of the first state is impossible while in the body 
and only returns to the spirit in the next world by slow degrees. First, as a part of its earthly 
existence but, afterward, it separates itself as the spirit advances and its new relation to God 
requires it to possess the knowledge of its former condition, in order that His perfect love, 
wisdom, and benevolence may be fully manifest. The child then is pure and innocent until 
passion or example has led it to sin. How careful, then, parents ought to be to set examples of  
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patience, long-suffering, goodness of every kind before their children, from the very first dawn 
of their intellect. This period commences very early, a few days, at the farthest, from their birth.  
 Having shown what examples ought to be set before the children, we will suppose every care 
exercised to secure their continuance in a state of innocence and purity. Then the passions are to 
be controlled and regulated by the child itself, for the parent can never fully, and scarcely even 
imperfectly, restrain the child's passion. The child's education should proceed on the plan of 
forming his character, so that he will, of himself, walk in the paths of virtue and resist 
temptations. Then, the work is done for life. The child is the father to the man. Train up a child in 
the way he should go and when he is old he will not depart from it, was the advice of a wise 
man; and wise men will ever bear in mind, as is the tree, so is its fruit.  
 When youth begins, the child has already implanted the seeds of good and evil. Careful culture 
may yet weed out much of the latter, and cause the remainder to be overshadowed by the 
former. But in a great measure, the die is cast as to the happiness or misery of the youth. He 
must follow the impulses of nature, if he has not been taught to restrain his desires and modify 
his actions by love of others. How, then, shall those parents be excused for their neglect, who 
have failed so to train their children? Surely their sins will be visited upon their children, even to 
the third and fourth generation. And so it is that such small advances are made by all the wise 
and prudent of this world. God will not let them be the ruin of more than one generation except 
in a few instances. He restrains their progress in sin by cutting off their children, or by throwing 
the children into such circumstances as to relieve them from the example and precept of the 
neglectful, or incompetent, parent.  
 What God can do to restrain evil, without infringing the free-will of man, and without debarring 
him from the experience necessary to the soul's enjoyment of eternal happiness, He does. But 
man, ungrateful ever, often mourns and repines at the dispensations by which this good, or 
saving from evil, is effected. Who will be willing to submit all things to God's pleasure, in perfect 
confidence that His will and government are wise and good? None now living, I think I may 
safely say, and yet, one such lived among men. One example has been given. And, how was it 
that He attained to such superior excellence, and remained ever in His original purity? Because 
His father and His mother listened to God, who restrained every evil influence, every impure 
desire, and led them in peace and purity from city to city, from Judea to Egypt. There, dwelling 
in quiet solitude, they trained the holy infant and led innocent lives. They returned, filled with 
God's holy influence, to Jerusalem and settled in Nazareth. Here, other sons and daughters were 
born to them; but the circumstances of their position were so different that these children were 
not remarkable, or distinguished readily from their fellow-citizens. True, they received, late and 
reluctantly, the precepts  
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and example, the life and death of their extraordinary brother, as evidence of His divine 
character, as being the Messiah so long promised to their nation. But they, after all, were not 
emancipated from the traditions against which He preached, and never ceased to observe to 
ceremonies from which Jesus desired to emancipate them. Their descendants, too, continued to 
differ from their Christian brethren, until at last they were scattered and overthrown in the 
rebellions and tumults that destroyed their nation and almost exterminated their church. 
CHAPTER XII 
THE SOUL OF MAN HERE ON EARTH 
Section three: Part two: Maturity. 
 Having shown how the child should be trained, let us now proceed to consider how the man 
should act. Virtue is its own reward; because the consequences of virtue are happiness, because 
nothing but purity can result from its practice, because the virtuous man is holy and dependent 
upon God. For, without God's help he would not have practiced virtue, and without His 
continued assistance he would not refrain from evil. It is, then, to God we must appeal; 
entreating Him to aid us, to enlighten us, to be our ever-present guide and powerful helper. If 
God be on our side, who shall overcome us? Not the prince of this world, nor all the 
temptations that may be compared to the gates of hell. Never can anything prevail against God. 
 CHAPTER XIII  
THE SOUL OF MAN CONSIDERED IN ITS EVENTUAL RELATION TO GOD 
 What, then, shall we say? Shall we say that God does all? Not so. He only helps the man to do 
what the man wills to do, if the desire, or will, be good; or lets him alone, or restrains him, if it 
be evil. He, Himself, does nothing, except through His agents, the spirits before described. But 
even they do nothing but help in the man's will and keep themselves on the alert to aid every 
good thought, every lofty desire, every pure aspiration. They ever watch the movement of his 
will, and the instant the man opens his heart's door, by a willingness to receive God's help, they 
rush in and embrace him, as it were, with tears of joy. But, too often are they as suddenly thrust 
out. But if man, in the body, was told he must forgive his brother, who had offended him four 
hundred and ninety times, shall not God's mercy and patience extend as far beyond that as 
infinity exceeds man's finite being? Well, then, again and again do God's angels ask for 
admittance. Again and again do they crowd into man's heart, and commence the work of 
purification. While he remains willing and passive, they stay. But when evil desires or resolutions 
invade the sanctuary, they can not stay; for  
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good and evil are antagonistic and repel each other. They may linger long enough to warn, to 
entreat, to sigh or to weep for the misfortunes which man will receive and suffer from, in 
consequence of his evil. But the will of man is free and uncontrolled. Without that, where would 
be responsibility? No one but God can control man's will and He will not do it. He designed 
man for this very state of checkered existence, and when His creation and laws were 
completed. He pronounced them good. 
CHAPTER XIV 
THE MEANS BY WHICH GOD'S MERCY IS EXERCISED 
Section three, Part three: Old age. 
 Now, for our last section, or part, on old age. Man has conjectured, that if the laws of health 
were duly attended to, he might prolong his life almost indefinitely. This is not so. Threescore 
years and ten is the appointed time to which health should bring a man. His usefulness is then, 
generally, at an end and if his life be prolonged, it is one of passiveness, or repining. This, too, 
like all God's laws, is wisdom. The man who passes his seventieth year has lived long enough to 
experience all that is necessary to his future enjoyment. To continue to encumber the earth 
would be a waste of eternity. But some will say that life might still be a blessing if health and 
strength were maintained. So it might. It is a kind of blessing, too, when it is not. For 
dispensations are blessings. But it is better, as Paul said, to be with God than to remain. And if 
so, why desire to remain? Perhaps you say, he might reform, or progress here. Alas! by that 
time the tree is dry an hard. It will no more yield to guidance. As the branches had been bent in 
youth, so they stand in age, only more stiff and gnarled. The storms that bent it once can bend it 
no more. It may break, but not yield. It can die, but it can not bring forth fruit. Poor old 
creature, it is better, far better, to be with God, than to remain in the strife and turmoil of an 
active and vigorous generation, that knew you not in your prime, among people who have 
changed their fashions, modified their laws, progressed with inventions, leaving you sole 
landmark for past spirits, sole remnant of the olden time.  
 And why was it that men in former days lived nearly a thousand years? Because then mankind 
was so new to existence, that more time was required to pass through the same experience. The 
earth was unpeopled, and longer lives insured a numerous offspring. The experience of the past 
was valuable, because it had originated in revelation and was handed down by tradition. Old 
men were the lights of the world; now, it is in the breasts of young men that are found the 
springs of progress. Then, the struggle was rather to retain than progress; but now, retention is 
left to take care of itself and progress is the one idea. But, you will say, the change  
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was sudden; the reasons given should only have made it gradual. True; when the world had 
been peopled completely, it pleased God to destroy the race of man, with a few exceptions. But 
the reasons for this foreign to our subject and are, to this generation, unimportant. Suffice it, that 
men formerly lived longer, because they were needed on earth; but that the necessity having 
passed away they are released from the bondage of the body. So far from repining at this 
change, men should rejoice; for, though eternity does not measure time, nor time eternity, yet a 
thousand years are a long time to be away from God and to be committing sins to be atoned 
for.  
 There is no repentance beyond the grave. There, atonement is required; not that of one for 
another, but each for himself. Being, then, derived from the past and proceeding to the future, 
the soul longs to reach its goal. But the fetters of sin are strong. The will of the spirit is weak. Its 
struggles, therefore, are tedious to watch over and pray over. But all these things we convert 
into pleasures by doing them cheerfully. By desiring to act only as pleases God we have a 
reward, the praises of Well done, good and faithful servant; thou hast been faithful in small 
things, I will make thee ruler over much. So we proceed, helping others and blessing or being 
blessed by it, till we arrive at the Sonship, when, indeed, we become the ruler over much. For 
to the Son are all things given.  
 The last enemy is death. Not the outward death of the body but the inward death of the spirit of 
man. This is death to God, until it repents, or atones for, its sins. Repentance is an act of will; 
atonement is a punishment received. Choose now, O man, whether you will serve yourself, or 
God. If God, repent and sin no more. If self, sin and be punished. Your punishment shall not be 
eternal nor so dreadful as hell-fire; but it may extend over myriads of years and be greater than 
you would now think you could bear, could you foresee and understand it. Let the spirit, then, 
persuade you, by the mercies of God, by the love of His Son, by the tears of your brethren, by 
the woes of your children, by the despair of the fallen, by the hope of the raised to put your trust 
in God; to lean on His protecting arms; to commune with His saints; to be received up into 
glory--incorruptible and unspeakable.  
 But I foresee that many will reject the counsel of the spirits because they come not with power. 
Power is theirs to make signs and wonders and miracles, that should, if possible, deceive the 
very elect. Why, then, do they not exercise it? you say. Raise the dead for me, show my brother 
the hole in the side; let me experience heaven on earth, let him be damned to eternal torture--
then I will believe, you say. Alas! My friend, you ask too much. To sit on My right hand, or on 
My left is not Mine to give, but it will be given to them for whom it was designed from the 
foundation of the world. How, then, you say, can I escape condemnation and suffering, if 
election was made so long ago as to the fate of every man? Thou fool! neither is God, or man, 
to be confounded by thy impertinence  
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Need I lay bare the mystery of iniquity that exists in the churches of the East and West, the 
Catholic and the Protestant, and all others. Alas! all are gone astray. There is none good; no, 
not one. They shall all perish before My face, saith God; and their place shall be found of them 
no more. They shall vanish as a scroll, and fire from heaven shall consume them. Alas! what 
ingenuity has been wasted, what agony suffered, what torture inflicted in the name of the meek 
and lowly Jesus of Nazareth! He drove from His Father's temple those who sold doves and 
made a trade of religion; and so will He, in effect, do again. for He cannot abide in their evil 
hearts. He must go out of them, leaving them to receive hereafter the punishment of their sins, 
which will be as nearly eternal as immortals can be able to understand.  
 Turn ye, O Christian people, in every land under the sun; turn ye to God; He will be found of 
you, and you shall have comfort, aid, succor, living water, heavenly manna, daily bread, the 
wine that maketh glad the heart. You shall have peace. Peace everlasting with the Father and 
with the Son and with the Holy Spirit. These are, and were, and will be evermore, One--one 
God, the Father of all, and Jesus Christ whom He hath sent--one faith, one baptism. The faith 
and the baptism are of the Spirit which is the brother and soul of Christ; which is the power of 
God unto salvation; which is the Son of God, the Messiah the Holy One of Israel, so long 
promised to and looked for by the Jews. The Messiah is, indeed, one with God, the Father; 
because God, the Father, has placed Him at His right hand and united Him in the bonds of love 
and perfect harmony to His Divinity; so that they have one will, one thought, one action; and but 
one motive to action now pervades them and that is to save sinners. O sinner, what an array of 
names there is against you! But in the great name of God alone is strength. Is not that enough to 
make you fear overthrow? Do you dare to say He loves you and yet continue to reject Him? If 
you do, you are a bad man indeed. Gratitude for all His mercies all the pleasures you have 
enjoyed ought at least to impel you to love Him; and if you once loved Him you are saved. You 
are saved for the time. You can fall again, if you listen to temptation. If you take sin to your 
affection, you cannot love God. But love Him, and you cannot sin so long as you Him.  
 My friend,  I love you. I want to save you. I ask you, what you would prefer--to be with God 
in Heaven, or with the lowest spirit out of the body, engaged, for perhaps unaccountable years, 
in making atonement for your passionate departure from the love of God? Methinks I hear you 
say, I would be with God; but I don't see how I can bear to give up my will to do His work. 
You say, the yoke is easy, the burden is light, but whenever I have tried to do right, I have 
found it very difficult. My friend, I will help you. Only be willing to let us both try and I will 
guarantee success. Breathe for Me, or for God, for that is the true term, one single prayer; 
make but one single, even ideal or mental ejaculation, and I am already with you. Tell Me what 
you want to do. If good,  
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I will assist. If evil, I shall have to leave you; but only for a time--only until you ask Me again. 
Fear not to tire Me by your fickleness, but fear those who can kill the body and cast the soul 
into Gehenna, where shall be weeping and wailing and gnashing of teeth. Who are those who 
can kill the body? The Lord has appointed unto all men to die, but He has placed governments 
among men to cut off evil doers. They can kill the body for its crimes, and then the soul, as a 
consequence, is cast into suffering and obliged to atone by it for its sins. Disease, too, kills the 
body; and often, far more often than men have ever imagined even, have diseases been the 
consequence of sins, and so the sinful soul has been separated from the body. Then is the saying 
equally true, as if the body were cut off by the powers that be.  
 The end of the matter is this. All that will come, may come, and partake of the waters of life--
freely, without money and without price. *This book shall be published by the proceeds of a 
bad debt; and the proceeds of the book, at a trifling price, shall again be devoted to its further 
dissemination. If any seek its pages who have better use for the money, My agents shall deliver 
it without money and without price. But yet, that is only an outward performance of the promise, 
and not the one that its first utterer had in view. The true interpretation is, that God will teach 
men Himself; that no man need go to his brother to inquire where is Christ, for, behold He is in 
you, except ye be reprobate. And, if you are reprobate, then repent and live, repent and receive 
Christ. 
CHAPTER XV 
THE CORRECT VIEW OF CREATION 
 In the beginning God made all that is made, as we have declared. But how He made it, we will 
declare.  
 In the beginning was the Word, and the Word was God. It was of God and was God. What 
was the word? The Word was the power or wisdom or will of God. For these three are one. 
The Word took flesh, and we beheld His glory--the glory of the only begotten Son of God. This 
only begotten Son of God was also Son of man. He is Jesus Christ, who was of Nazareth, and 
He now sitteth, or existeth, at the right hand of God--in His power, will and glory. The Word of 
God is quick and powerful, even to the dividing asunder of the joints and the marrow of man. It 
is a sword of division between good and evil. It is a sword that is two-edged, and sharper than 
any steel or metal sword that ever was made. It is God! But did God take flesh? Oh, no, thou 
outward-viewing men! The Word of God is God, and the Word of God took flesh. Then God 
took flesh, you say, but every rule of logic and reason? Wait; and I will explain to you the 
difference between the two sayings.  
 The Word of God is quick and powerful sharper than any two-  
 *This refers to the first edition, published in 1851.  
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edged sword, says Paul. The Word of God took flesh, and we beheld His glory, says John. 
Now, which is right? Both I say; and I will show how they are to be understood and that they 
do agree in fact, though not in words.  
 First, God is not the Word, though the Word is God. How can that be? again exclaims the 
logician. The same as before, I say, and so I must explain to you again, that in God are all 
things. All things are from Him, and without Him there is nothing. This is, I believe, admitted by 
all who admit a God to exist. For, if God were not all, then something would be independent of 
all else, and therefore independent of Him. for out of God came all, or else it must have come 
from nothing. If it came from nothing, it came by His command, or by another's. If by another's, 
whose? Either some immortal being, independent of Him; or else an independent God; or else a 
part of Him who made all things but Himself. For He, Himself, having always existed, was never 
made. Now, if God made all things, He made the Word, or else the Word was a part of Him. If 
a part of Him, it was not He though He might be the Word. For though a part can not be a 
whole, a whole can be, or compromise, a part. Thus it is that the Word is God, because it is a 
part of God. But God is not the Word, because He is more than that and can not be comprised 
in it.  
 There is in every man a Word of God, a power of God, provided he is willing to have it. But, in 
Jesus of Nazareth the Word of God was in abundance, bringing forth fruit unto righteousness, 
purity, and love. How, then, shall we make it appear that He was not the only begotten Son of 
God, born of the Virgin Mary? By attentive consideration of what I shall declare, you will, I 
think, perceive that, of a truth, God was in Him but that He was not God. That He was the only 
begotten Son of God, but that He was not God. That He was the only Savior given to man, by 
whom man could be saved; and yet He was not God. That He was King of Kings, and Lord of 
Lords; yet He was not God. Now all these things are believed of Him, with the addition that He 
is God, by many churches, comprising, by far, the greatest part of mankind calling themselves 
Christians.  
 The ways of God are mysterious and incomprehensible to men. But he ways of men are plain 
the sight of God, however men may strive to conceal them. Often men try to conceal their 
motives from themselves and succeed almost as well as when they try only to deceive their 
brethren. But God, seeing all things and knowing every motive, sees that a time has come when 
men are prepared to receive the truth; and He will have it preached unto them, raising up for 
that purpose such instruments as shall give Him the glory, honor, and praise of all that is 
accomplished through them, and being willing to receive from Him their equal penny with other 
laborers who may have done far less. But the race is not to the swift, nor the battle to the 
strong, and when the contest is over,  
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God will be All in all. But He will have victory through humble and submissive means, or 
mediums of His will, who will be satisfied with the rewards of a good conscience. 
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 
consequently, she impressed no trace of it on her offspring.  
 This is the history of the miraculous birth of Jesus. He was, thus, the only begotten 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,  
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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 Israel. 
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 of 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 questions, 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  
[55/1] [48] 
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 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 has 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  
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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 promised, 
the glorious Son of God, the only forgotten 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  
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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, 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 mercies, 
and for all His promises. 
AMEN 
saith the Spirit, 
and, God will bless those who believe, as thou hast done, 
WITHOUT HAVING SEEN.  
[51]  
   
  
[52]  
  
History Of The Origin Of All Things  
   
  
PART II  
   
  
The Chronological, Geological, 
Geographical, and Social History 
of the World, with the Story 
of Divine Influence.  
   
   
   
   
   
   
   
   
   
   
   
   
   
   
   
   
   
   
   
   
   
   
   
   
   
  
[53] 
INTRODUCTION 
 Let all the people praise Thee, O God! for all Thy mighty works and for all Thy loving 
promises. Let every nation, kindred, tongue and people, praise Thy holy name; for Thou art 
greatly to be loved, and separation from Thee greatly to be feared. Then, O God! let us 
experience Thy mercy and loving kindness, in this our day of probation, whilst we are left free to 
choose the good and reject the evil; or to choose the evil and reject the good. And so, O God! 
lead us to advancement in Thy great chain of existence; which, link by link extends to the lowest 
particle, or atom, of Thy works, even to their most attenuated, or unformed, state. Let us who 
read this book, O God! receive the truths and revelations it contains as truths and revelations, 
and let not our pride, our prejudices, our education, or our passions, separate us from the truth, 
or divide our affections, which we desire to place on Thee, O Most Holy, Most King, Most 
Loving, and Merciful God and Savior. Amen.  
 The deep instruction and the lofty truths contained in this book will, in many instances, be pearls 
cast before swine, who will desire to turn and rend My holy medium. But, though he is resolved 
to bear with patience any persecution, he shall not be found suffering from it. This land of 
America is free, and however some may desire to make men's opinions in religious matters a 
test of fitness for business or political office, they never have succeeded and never will succeed 
in overthrowing any servant of Mine who acted in My will. When mediums act in their own 
wills, they may often receive such opposition as to confound them and destroy their work. But 
this only shows that he who would proceed rightly must rely on God and proceed no faster than 
He directs. Such a one must be careful not to go too fast as he is to keep up to what is required 
of him. Submission of will--a surrender of man's free will--is required in order to have God's 
sure help. He will assuredly save those who rely wholly upon Him when, to all human reason, 
salvation is impossible.  
 Read Daniel's account of Shadrach, Meshach, and Abednego's being cast into the fiery 
furnace, and of his own salvation from the hungry lions; be assured, first, that it is literally true, 
having occurred precisely according to the simple relation of it; and second, that God is able to 
save now as He was then. And, if necessary now, any one of the world's rulers could be made 
to eat grass like an ox, and his kingdom be taken from him to be restored no more, or to be 
restored at the end of seven years, as easily as Nebuchandnezzar was turned out of his palace 
for exalting himself in the midst of extraordinary grandeur and unlimited power over men. 
Remember God's power, and remember the advice of him who, 1800 years ago, learned and 
pious, though not convinced of the truth of Christianity, had warned the Sanhedrin to let the 
preachers of new doctrines alone; for if the thing were of God it would prosper and they might 
be found fighting against Him, whilst if it were not of  
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God it would come to naught. Let every man, then, look carefully about him to see on what 
foundation he stands, and let him who thinketh he is already on a sure foundation, take heed lest 
he fall. For this day is the word of the Lord fulfilled--that your old men shall dream dreams, and 
your young men see visions, and the Spirit of God is poured out in the land. Let the earth rejoice 
and all the sons of the earth give joyful thanks. Let the floods clap their hands and all the people 
shout for joy. For unto us a Son is given! Who will declare His generation? Who will show His 
forthcoming? Let every medium attend well to what I shall declare through him, and let every 
one who has believed himself inspired by Me or by God Himself or by His Holy Spirit, for all 
are one, let them, I say, attend to their impressions; for if they are willing to receive the unmixed 
truth, I will impress upon them the conviction of the truth of this book, and of the verity of all My 
sayings through this holy medium.  
 And you, Mediums! and you, O Inspired Receivers! do you declare publicly of My 
impressions, as it were upon or from the housetop, what I give to you in a corner or in your own 
hearts or minds. Do this and live. Smother it, and you shall die! Die to My communion, to My 
impressions, to My communications. Attend, O People of America! and prepare for your great 
destiny by submission to instruction, and by being willing to come under the authority and 
guidance of the King of Kings.  
[62/1] [55] 
PREFACE 
 Part II of this book is the higher manifestation promised in Part I. It is published sooner than 
might have been expected, because the need is great and the holy medium was ready, passive 
and submissive. It has been written, as the first part was, by the direct revelation of the Son of 
God, Jesus Christ, formerly of Nazareth, now the First Spirit of all the sons of Earth who have 
reached the seventh circle of the seventh sphere. He is now the only son of man there from the 
earth But others are in the sphere below Him, advancing steadily, and with greater and greater 
proportionate rapidity, in that chain of degrees of existence which extends from God to man in 
the body, in this earth and in the other globes of matter. It extends thus far spiritually and even 
beyond it, one step, to the spirits in Paradise. It also extends by infinitely small links, or degrees 
of graduation, to the lowest forms, or manifestations, of matter, though this may seem below the 
dignity of My subject, as God is above Spirit.  
 Man may control matter even as God controls spirit. But men are controlled by the laws of 
matter, and God by the laws of Spirit. The difference is only that God made all laws, including 
those by which He Himself is governed. Let us read with care, and with high and pure motives 
and earnest endeavor to find the truth, and be assured O son of Earth! you will rise from the 
perusal of this revelation from God, a wiser and better man. But if you read to find flaws and 
faults, I have enough to satisfy you, and to excuse yourself, to yourself, for your contempt of the 
knowledge of the hidden things of God here offered to mankind. Things which many have 
desired with a great desire to obtain knowledge of, but have not; things which can give no 
satisfaction when known unless received with submission and obedience to the light they display 
and the precepts they inculcate. That you may be benefitted, I have made an earnest prayer to 
God in your behalf, which you will find near the close. Read it when you come to it in regular 
progression, and if you desire to receive the greatest possible benefit from this book, read in the 
order in which you find it printed, and with constant asking of the Everlasting Father, and Prince 
of Peace, that He will help you to understand its high and eternal truths. The errors are trifling 
and will do you no harm, if believed, or acted upon. So read and receive with confidence, for 
the Holy One of Israel, whom you have so often asked for knowledge with your lips, now offers 
it to you, and it only needs the heart's prayer and work to enable you now to obtain it, through a 
humble but correct holy medium.  
[63/1] [56]  
  
Let Us Pray 
 Almighty God! who dost, from Thy throne, behold all the nations of the earth, all the hearts of 
men, and all the Creation of Thy Will, look down, I pray thee, upon this intended reader of Thy 
revelation. Sanctify to him its precepts; bless to him its knowledge; purify in him his nature; 
subdue in him his will, by leading his reason to see the beauty of this revelation of Thy Will and 
Purpose, the knowledge of which has heretofore been hidden from men in the body. Let all who 
read understand, and all who understand, be wise; and all who are wise will praise and honor 
Thee, the Everlasting and Ever-Loving God. Amen.  
 Reader, reader, be wise, understand, and be profited. For the riches of God's kingdom are 
greater than those of Golconda, and the glory of God beyond the glory of this world, so far that 
men cannot appreciate it, whilst in the body. 
   Let all the people praise the Lord;  
   Yea, let all the people praise Him,  
   For His mighty works,  
   And for His noble revelations;  
   For His great mercies,  
   And for His loving kindness.  
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CHAPTER XVIII 
CHRONOLOGY 
 The Chronology of Mankind conformed to the real Chronology, ascertained by Spirits after 
their Ascension to the right hand of God. 
 In the beginning was the Word, and the Word was with God. The Word was with God in the 
beginning. but God has no beginning. In this case, beginning  must be taken to mean all eternity, 
or else we must believe the Word was created by God. For God was, always, and ever will be. 
But nothing but God is eternal: what then is the Word? Not God! for He is one, and He Himself 
never took flesh. Not a part of God always separate because then two existences must been 
eternal. But there was a time, or period, when the Word was in God, united, unseparated. Then 
there came a time when God separated the Word from Himself, but subservient to Him and 
ever having but one will with Himself. Inasmuch as the Word always acted in accordance with 
God's will, it was always equally endowed with power to become a son of God, equal in power 
to God. Equal in power, because to him who does God's will is given God's power. But the 
least departure from God's will destroys that unity with God on which this power depends, and 
Word or being becomes powerless; unless God has also given it power of its own free will. 
How, then, and when, was the Word created? Long ages before the world was created, long 
ages before the command went forth: Let there be light, the Word was created, that is, 
separated from God and made a separate, but dependent, existence. Shall I attempt to declare 
His generation, and the number of years of His age? No: finite beings are not possessed of the 
capacity, in the body, to conceive of the length of time in the period that existed after the Word 
was separated into an existence separate from God, until the world was spoken into existence. 
But before matter existed at all in the creation of God, when all was void and all was God, then 
the Word was brought forth from God by His will and power and made His servant. By it, the 
worlds were made; and through it, man was brought forth.  
 But how were the worlds made by this Word? By the operation of God's will, through the 
Word, the laws of progression were established. God spake, and it was done. He commanded, 
and it stood fast. So it is recorded He did, and so it was. Well then, how did the Word assist? 
The Word received the command and as God's servant executed it. The Word was obedient 
and made the worlds. As they now are, so they were made to be, by the Word. The same 
word, that was in the beginning with God, is yet with Him in the eternal existence. Such as man 
can comprehend I am permitted to unfold. But there are speedy limits to man's comprehension.  
 It is enough for man to know that there were laws, or rules of proceeding, established as the 
foundations of the universe, and that  
[65-66/1] [58] 
these laws, or rules, still enable the Word to maintain the universe of matter in its place, and to 
be the means of its progress towards perfection, which it can never reach. What then is the 
purpose of the laws of progress being spoken of, if they cannot be explained? What is the use 
of revealing any part, without telling all? some will ask. I say, that some are glad to make an 
addition to their knowledge without asking for the whole counsel of God. Sufficient it is for 
them, that god makes them rulers over a little. These shall, however, receive the more for being 
satisfied. The others shall be confounded by the utterance of strange voices who will make them 
doubt that they know anything.  
 This is the end of the matter. God made the laws and the Word made the worlds. Without the 
Word was not any thing made that was made. What then is the Word? Is it a gigantic, powerful, 
lusty, and hard-working assistant of God? Oh no! God needs no help. He could as well have 
proceeded without the Word. Why then did He make the Word to make the worlds, when He 
could have made them without it? Because it was His will to make the Word first, and to have 
the worlds made by it. Because the Word has other duties to perform, besides making, guiding, 
and preserving the worlds of matter. The least of the Word's duties are comprised in its relations 
to matter. It is to spirit that the Word is most faithful, or constant in attention. Spirit, then, is 
under its rule! Yes, by it all things were made that were made and without it was not any thing 
made that was made.  
 John spoke not of himself but by revelation. He was a holy medium, such a one as I am using. 
A man in the body, not wholly free from sin, but desirous to do the will of the Deity, and to be 
passive in His hands, and in the hands of His spirit. The Word is Spirit. Then matter was made 
by spirit? Certainly, you cannot doubt that, if you believe God is a spirit and that God made, or 
caused to be made, all things. Well, the Word was with God, and the Word was God! How is 
this true? in the first part of this book to which I have alluded before, this is explained. I do not 
choose to do the work twice. Read that. If you have it once, or twice, read it again; and if you 
do not see more in it than you did before, set Me down as an unfaithful guide. For I know that 
whoever shall read that book twenty times, shall each and every time derive new instruction 
from and, if a sincere inquirer after truth, shall be advanced in his pursuit. 
CHAPTER XIX 
THE WORD 
The History of the Word, continued, and carried to the present time. 
 The Word is eternal, as a part of the Deity. But, by itself, it is finite in its powers, and 
terminable in its existence. But will God terminate the existence of His Word? Not so long as 
men have a separate existence, for the Word has the care of men. The Word  
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took flesh, and John, and others, beheld His glory as of the only begotten son of God. This 
glory was undoubtedly a great and a surpassing one. It was seen, however, in the person of 
Jesus Christ, the only begotten son of God, as described in the first part of this book. Then the 
Word was beheld by men. It was not beheld by the bodily eyes of John and others. Its glory 
was spiritual and consisted in Its superiority in morals, works, and love. It was the only begotten 
Son because It had pure desires, and because It was the promised Prince of Peace. It was a 
body, endowed with a high and holy spirit from Paradise, that had entered this world to benefit 
mankind. He had no narrow views of saving from sin and misery a family, or a nation; but all the 
inhabitants of the world, being equally God's children, were equally intended for the receipt of 
His love, manifested in His proclaiming the great truths related to man's acceptance with God, 
and to man's conduct--socially, politically, and morally.  
 But having taught the sublime doctrines He did, how came it that He was disregarded by so 
large a portion of His hearers? For, at the time of His crucifixion, scarcely twenty believers 
could be found. And even after He had risen from the dead and ascended before eyes of men 
into the clouds of glory, how many believed besides the apostles? Few, indeed; perhaps not 
twenty in all. For all the mighty works, the stupendous doctrines, the all-pervading love, would 
not, nay, could not, bring men from their self-will, and make them have faith, and submit 
themselves to  God's will. It was expedient that He should go away, or the Comforter would not 
come. He declared the Comforter should lead them into all peace. It is the Comforter that has 
ever since given men peace, when they have had it. And the Comforter is the Word of God. 
The same Word that took flesh, and the same Word that is so described by Paul as being quick 
and powerful, sharper than a two-edged sword, to the dividing asunder of the joints and 
marrow, and discerning the thoughts and intentions of men.  
 What then is the Word? It is the Power, the Will, of God. It is the Great Harmonizer of man--
the Intercessor, the Mediator, the Redeemer. But you thought Jesus of Nazareth was all this! So 
He was, as far as He was one with the Power, or Word, or Will, of God. He had no power 
except from the Father. None of His works are done of Himself. The works that I do, He 
declared, are not Mine, but My Father's who is in heaven. Alas! that man should have been 
unwilling to take the testimony of Jesus Himself, as to what and who He was. But the world is 
ever ready to construe itself by itself. Man is ever ready to help God, if God will let him help in 
such a way as pleases the man. But God wants no help. He wants sacrifice. Sacrifice of man's 
will, and nothing but that will he receive as the acceptable offering.  
 The love of God never tires of being neglected by men. It continues to be offered up on the 
Cross of Christ to this day. And  
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who shall suffer now a martyr's death? No one, for God has established a government here, in 
this political body, that will not execute the sentence of ecclesiastical bodies. If it could be 
brought to do it, think you that My holy mediums, various and contradictory in appearance as 
they are, would be allowed to live in peace and quiet, doing My will? Not for a day. Anathema, 
Maranatha, would be hurled upon their devoted heads by every organized church known in 
Christendom. Why then has God allowed these churches to grow up under the supervision of 
the Word (for, undoubtedly, they have all, at times, had sincerely inspired men within their 
communion, or pale), and why has not the Word shown them the iniquity of their association 
and the destruction that impends upon them? Because the laws of God promulgated at the 
creation or formation of matter would not permit the Word to proceed in his own will, nor to 
proceed out of time. A time, a period was established, when the light should shine into the 
darkness and be comprehended it not. What, then, is the time when the Word will act upon 
men? When will the light and the day dawn, that is so often spoken of in the Bible? A day of 
glory, eternal, unfading, and more lovely than old Jerusalem, more heavenly than the New 
Jerusalem. It is now dawning. The Word operates now in the Will of God and in accordance 
with the old enduring laws. The Word will cause Itself to become known, and Himself to be 
heard and listened to. The Word will be the light of men and at last man shall know God. Yea, 
all, even from the least to the greatest. And the last shall be first; and the first, last.  
 Now that the Word is about to be declared present amongst men, whither shall we turn to 
know how to distinguish Him from others, who will be desirous to assume His powers, and 
declare the duty of men? Try the spirits and see whether they be of God, was of old a direction 
to men. It remains as the only guide and test ever given by which spirits may be judged. Try Me, 
then, and try other spirits, or pretended spirits, by this rule. Every spirit which confesseth not the 
Jesus Christ is come in the flesh, is not of God. Beware of evil spirits. Beware of deceivers, that 
would, if possible, deceive the very elect. But it is not possible to deceive the elect, for the elect 
are those who choose God for their portion, who trust in Him. The elect are those who have 
elected Him to be their Ruler, their Guide, their Counsellor, their King. They are those who, 
when trials surround and troubles beset, trust in God. They are those who do not their own 
wills, but God's. They are those who pray earnestly and sincerely from their hearts? Thy will be 
done on the earth, as it is in heaven. Can these be deceived? No; it is not possible. God is in 
them and no man, nor devil, nor deceiver, can eject Him. Who then is in danger of being 
deceived? The inquirers who are looking here, there, and everywhere for something to confirm 
their pre-existent ideas, to help their creeds, so cherished; and their doctrines, so interwoven 
into society that they fear society would fall to pieces without their cohesive qualities.  
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Alas! could society be relieved of them, it would appear more as it was intended to be, more as 
it was in the beginning of man's sojourn upon this planet. 
CHAPTER XX 
DECLINE OF KNOWLEDGE 
The causes of the decline of man's Knowledge of God, as first possessed by Him in this World. 
 The world was fair to look upon when men first roamed over its hills and vales; first gazed upon 
its mountains, its rocks, its rivers, and its seas. As it is now, so it was then. Nature is ever 
changing, yet ever repeating herself. Man, too, was then what he is now; a being sentient, but 
not wise; prudent, but not foreknowing; active, but not realizing. He was blessed by God with 
the pronouncing of a declaration that he was good. So was all God's creation. Then let no one 
seek to alter what God declared good. God implanted in man the desire to extend his species, 
and to advance in knowledge. But designing men contrived to obscure the desire for 
knowledge, and stored up in their own order all that was known, by God's revelation of 
Himself, and of man's duties towards Him. Having so possessed themselves of the keys of 
heaven (as it seemed to them) they allowed mankind to fall into deeper and deeper ignorance 
until, being unable to distinguish between the Creator and the created, they ceased to worship 
the former except through the latter. God was not as much offended at this as some would 
suppose. He is not jealous of His dignity and He fears no rival. He pitied men, but He did not 
desire to revenge upon them the wrongs of themselves. They had been wronged by priests, and 
kings, but priests and kings may be pitied too. For they knew not that what they did would 
cause the loss of the tradition of God's action towards men, which they had received from 
generation to generation, even from the earliest of their appearance on earth. Gradually it was 
obscured; gradually it disappeared. At last it was no longer distinguishable as truth.  
 But Moses was educated in all the learning of the Egyptians. He aspired to make the people of 
Egypt, in general, acquainted with the truths hidden from them by the priestly order. But he, 
though the adopted son of Pharoah's daughter and the legal heir to the crown, was not powerful 
enough. He was compelled to flee for his life. For the time had not come when God's 
Providence, or Word, was ready to act, or to have Moses act efficiently. Forty years afterward, 
Moses, in the will of God, entered Egypt and preached the knowledge of God. He led forth, 
from the tents and cities of Egypt, an immense multitude whom no man could number. They 
went forth, not as Hebrews nor the children of Abraham, but as the believers in the God of 
Abraham, Isaac, and Jacob. God sustained their courage by mighty deliverances. He fed them 
by  
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miracles and preserved them by His power. He prepared the land of Canaan for their reception 
by desolation of sword, pestilence, and famine. He made His Word, or Power, to go before 
them by day and by night, until, having placed them in the promised land, He allowed them to 
exterminate the inhabitants and to apportion it amongst themselves.  
 But the institutions with which he furnished them, however plain and pure, were soon perverted 
by men desirous of ruling and the nation soon sank into its former dark ignorance, until they 
again worshipped the idols of stone and wood. Again and again God called them by His holy 
mediums, or prophets. Again and again did He deliver them, by mighty miracles, from their 
enemies and punish them for transgression, or reward them for obedience. But, at last, He had 
them all deported to Assyria. Here a purer religion than that of Egypt prevailed, and a long 
captivity purchased their restoration to their country, confirming and strengthening their desire to 
keep the statues of Moses and obey the counsels of God, as declared through His holy 
mediums, in those days called prophets. Daniel was allowed to declare the very year when the 
Messiah, the Prince, should come and be cut off. Yet when He came, the children rejected the 
knowledge of their fathers, and would not believe the prophet of their own time. John the 
Baptizer. This John plainly declared Jesus to be the Messiah, and though the Jews believed Him 
to be a prophet, and a seer, they still rejected the Messiah.  
 Why do I tell you this? Is it not written mostly in the Bible? Oh, yes. But do you draw from it 
this instruction--that the ways of God are past finding out except as He chooses to reveal them? 
Can man be seeking find out God? asked My servant Job, three thousand three hundred years 
ago. No; never can reason bring Him down, or strength raise itself to Him. Be then patient, 
passive, and willing to be God's servant. Then will you be invited to stand still and see the glory 
of God. 
CHAPTER XXI 
CAUSES OF THE CRUCIFIXION 
The Causes that required the Crucifixion of Jesus 
 The time when Jesus preached was a time similar to the present, when all enlightened and 
inquiring minds are seeking and expecting a better knowledge of God. A higher sentiment than 
reason impels man to prepare himself for futurity. This sentiment is the Word of God, operating 
through His agents, These agents are spirits, who, having found salvation through the power of 
the Word and the mercy of God, are desirous of helping, or at least of being participators, in the 
work of the redemption of their fellow men from the bondage of sin and death, once suffered by 
them and now being suffered by most of those in the body even in this favored land.  
 America! thou art to the present time what the Roman Empire  
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was to the time of Jesus. large as are thy bounds, they shall still be enlarged. Strong as are the 
bonds of the Union of thy States, they shall be stronger. Dissolution shall not take place, until the 
work is done for which I brought thee into existence. Let the dead bury their dead. Let eh 
contentious wrangle and the envious aspire; but, oh, ye sons, or servants who do My will, be ye 
steadfast, immovable, undoubting, unfearing. Resist not evil. Let the heathen rage, for they shall 
be confounded, and all the gates of hell shall never cause any unhappiness to him, or them, 
whose mind is stayed on God. Be then of good cheer, if you have overcome the world, for God 
has appointed to America, or more properly the United States, to stand as the tolerant 
receptacle of His holy mediums, the great and constantly extending area for the operations of 
His spirits.  
 Do you read again the prophecies of Daniel, and of Isaiah and see if you cannot find that a 
kingdom would succeed the fourth great kingdom, the Roman Empire, which indeed still exists 
in its last phase. Cromwell's Fifth Monarchy men had an inkling of the truth and they cheerfully 
abandoned the country that had rejected them. They fled to the wilderness, where a great eagle 
has sustained them. There they have been preserved from the Dragon, the seven-headed 
monster of Rome; and the False Prophet, the Reformed churches, so called, of Europe, that 
would have bound the Woman if they could and would now undertake to destroy her if they 
dared. But the foundations laid by God's laws are not to be overthrown until the superstructure 
has been finished, and the purposes for which it was built, accomplished.  
 What the uses are to which America is to be applied, when the superstructure shall have been 
erected, of which the foundation is now laid, shall be explained by or through this holy medium, 
when he shall have finished some other work I have in store for him after this book shall have 
been completed. But the last of his works will be his resignation to God. For he does not yet 
submit as fully as I desire to have men submit, nor as fully as men have submitted in former 
days. He is, however, the best medium I now have and, being such, through him will the higher 
revelations be given to men until another shall excel him, or he shall be taken from works here to 
works in the spirit world. As he can now view death without apprehension, he is in a good state 
to progress, and he will continue to progress in submission, I believe, for a long period.  
 Having now opened the subject, I will explain that Jesus of Nazareth must necessarily have 
suffered a violent death unless God had withdrawn Him before His time. For the days in which 
He appeared were those of ignorance, and though by a constant miracle God could have 
maintained Jesus' existence upon the earth, it would have led only to idolatry of Him. He would 
have appeared to be God and would have been worshipped as such a being. The Greeks and 
other Gentiles would have been confirmed in their previous belief in many gods that had, as they 
believed, lived and acted amongst men. Why, then, was He required to suffer so painful  
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a death as that of the cross? Because His example was required to sustain His followers in the 
persecutions they were required to undergo, and to endure to the extremity of torture. Many 
martyrs suffered more horrible and torturing deaths than Jesus. But none suffered much, for he 
whose mind is stayed on God and who trusts in God as his Savior, Redeemer, and Preserver 
can never feel the pain that others may attempt to inflict, or feel the pangs of death.  
 The true life is inward. Fear not those who kill the body, but those who cast body and soul into 
hell fire--the fire of evil. Fear the fire that rages in man's will, that feeds upon the man and leads 
his spirit into outward darkness of a departure from God's light, that feels itself to be suffering 
from the indulgence of its own propensities and evil desires, and leaves itself in the outer, or 
outward, darkness, where it weeps and waits and gnashes its teeth with vain imprecations upon 
God and men, upon itself, and God's creation in general. What greater hell can be conceived of 
than this? Can material fire burn the body worse than a remorse a man who rejects the counsels 
of wisdom and sins against knowledge, must feel when he finds that the tempting apples of 
desire and lust, of self-gratification of every kind, are indeed dust and ashes? Bitterly and 
severely will he wail and weep and lash his passions with impotent fury, when he finds he has 
destroyed his happiness and separated himself from the love of God by pursuing a vain world's 
transitory and fleeting pleasures, instead of laying up treasure where moth and rust do not 
destroy nor corrupt; neither do thieves break in and steal the treasures of heaven which he has 
thus placed in a safe garner, with a safe and powerful keeper.  
 But, some will say, God might have overruled the wrath of men and brought them to believe in 
Jesus as the Messiah! Could the world have been brought to believe in Him as such, they would 
have been, by the mighty works that were done in Galilee. For the three full years He spent in 
His ministry were a daily preaching and working of miracles. No; the eyes of men were not 
open to the light of God's love. The light shone into the darkness, and the darkness 
comprehended it not.  
 Surely God could have forced men to believe! No, my friend, not without violating His own 
purpose of leaving man a free agent to choose good or evil. God works upon men as they are 
willing to be worked upon. He pleads with them, condescends even to reason with them, but 
He never forces their will into subjection to His. That would take from man his individuality, his 
responsibility, his distinctive nature. God therefore leaves man to hear, to accept, or to reject; to 
see, to believe, or to reject; to feel and know but yet to be able to reject the evidence of his 
senses, the convictions of his reason, and the hard taskmaster of his own cruel will casts him 
down into the it of ignorance and despair because he consults, after all this work, after all these 
demonstrations, the will of himself, the traditions of his fathers, and the tears or entreaties of his 
brethren, rather than to cast his burden upon God. Oh, men, why will ye die? Leave the ways of 
self-will! Be passive to  
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God's holy and divine influence; to God's love and power and will. He will lead you to living 
waters, from drinking which ye shall be refreshed to thirst no more. He will give to you bread 
from Heaven of which those who eat shall never die.  
 Come then, O people of America! You are free, intelligent, and independent above all others. 
Why will you reject reason, sensation, revelation! Why will you refuse the gifts of God, 
receivable only by one sacrifice on your part--the sacrifice of your heart to God, of submitting 
your will to Him. Seek, and ye shall find; knock, and it shall be opened unto you. be then willing 
servants in the days of the manifestation of His power. The extraordinary demonstration of 
God's spirits showing to men outward miracles will not much longer continue. They were given 
for a time 1800 years ago. Then they were withdrawn. They were given again occasionally, 
during the time that has since elapsed, to see if men would be persuaded by them. But now they 
are proceeding with unwonted power. Now is the accepted time; now is the day of salvation. If 
you reject Christ now, you are lost to God for the present time. If you believe, you shall be 
saved with an everlasting salvation. Not that you may not reject after having received God's 
presence in you, but unless you reject Him, you shall not fall from grace.  
 Come then, O people of sincere desires for truth and righteousness! Lay aside prejudice and 
tradition; fall down before God in earnest, private supplication. Continue to do it. Pray without 
ceasing to God that He will enlighten your understandings, that He will make the crooked paths 
straight, that He will lead you to the fountains of living waters, that He will impress upon you a 
knowledge of your duty, that He will raise you to a knowledge of the deep things of God, and 
that He will show you how to serve Him and how it pleases Him to be served. Walk humbly. 
Be cheerful. Be content with your wages. God will hear prayer. God will answer prayer. He 
even answers and grants prayers of men made in their own will, though it results later in their 
own suffering. Why? Because He answers fools according to their folly; because when you ask 
Him for a stone, He will give you what you ask for and not the bread that you did not ask for. 
How, then, you say, shall I know what to pray for! I will tell you. I will write a prayer for you to 
make in sincerity and from the depth of your heart. Make it in private--standing, sitting, lying in 
bed, or walking in the street. Make it audibly or mentally. Only make it with sincerity as your 
own prayer--and it will be answered.  
Prayer 
 O Thou eternal, incomprehensible, almighty, and ever-loving Father and Friend! Oh, listen to 
the humble supplication of Thy deeply desiring servant; or, if not Thy servant, O God! make me 
Thy servant. Grant, O most loving, kind, and powerful Father and Friend! that I may have 
wisdom from Thee to see what way  
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I should take, to feel what I ought to feel, to love what I ought to love. Be thou, O most kind 
Parent; my Helper, my Savior, my Intercessory, my Redeemer, my Friend. I know, O God, that 
Thou art all these; but yet, O kind Parent! make me feel its surety more. Let me know the peace 
that the world cannot give, or take away. Be Thou, O Father! my helper in this world's affairs 
and my savior in spiritual matters. O God! I desire to serve Thee, and to do Thy will. May it 
please Thee to help me to do it. Help me, O Father! to walk as Thou wouldst have me and to 
pray acceptably to Thee. Help me, O God! to say at all times and under every dispensation, 
when troubles surround me and trials depress me, then, O God! help me more and more, till I 
can say truly, sincerely and with perfect reliance on Thy goodness, mercy, and loving kindness, 
all like Thyself, infinite; to say then, O Lord God Almighty! not my will, but Thine, O Heavenly 
Father, be done! Amen.  
Can you make this prayer now? If so, do it. If you cannot, try. Repeating it over and over will 
not make it yours, but repeating it with a desire to make it yours will enable you, in time, to 
make it as yours. Try, O son or daughter! I say always son, and use the masculine gender, but 
remember that all are one in Christ. There is no distinction of sex or color or condition before, 
or with, God. All are His children and all are equally loved, if equally obedient. Be then earnest 
in seeking, fervent in asking, constant in desire, immovable in faith, unmistakable in your 
position. Fear not the world nor men nor devils. There is One God, the Father of All, the 
Creator of All, the Preserver of All. He can save. Through Christ He chooses to do it, and you 
cannot be saved in any other way than that. What Christ is, I have explained in Part I, of this 
Book. Read that, attentively, many times if you wish to progress in the knowledge and love of 
God. 
CHAPTER XXII 
THE WORLD 
Where Were The Foundations of the World Laid? 
 When the morning stars sang together and all the sons of God shouted for joy, then the earth 
and its attendant planets existed. But who were the sons of God before men had left the body? 
There were other bodies in the universe to which, ages before, innumerable and 
incomprehensible to man's understanding, God had given inhabitants, many of whom had 
become sons of God. All these united in shouting for joy, that another creation had appeared, 
and other beings had been created to participate in the heavenly bliss enjoyed by them. No 
envious spirit dwells in heaven. No hater of his brother can ever reach there, whilst he is such. 
But the last of God's creation, so far as starry globes extend, has not yet taken place. New 
heavens and new earths are being created. Heavens are spiritual; earths are material. But that 
was not first which is spiritual but that which is natural. After the natural comes that  
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which is spiritual. How is this? Have I not given a different explanation in Part I of this book? 
Look and see; I am consistent. Be ye understanding. Be ye desirous to find Me right and you 
will not find Me wrong. But, if you desire the contrary, you will obtain your desire for I have 
explained to you that God gives stones when they are asked for. Be seekers of the truth and not 
seekers after discord. For seek, and you shall find; knock, and it shall be opened unto you. 
What is good, ask for and receive. What is evil, avoid, and pray for preservation from it.  
 The cause that really produced and made necessary the crucifixion of Jesus was the hard-
heartedness and ignorance of mankind. Produced by man's self will, it resulted in a resolution to 
reject and overcome all that should oppose his will, and thus tend to relieve his fellow men form 
the rule of priestly order in Judea. The civil power chose to sustain the ecclesiastical that it might 
the more easily rule the turbulent Jewish nation. Now if God had by His power overruled their 
intentions, He would only have transferred the scene of operations to another spot of the same 
empire or to some other empire. No other spot had all the advantage of proceeding from the 
only nation or people that, as such, believed in God.  
 True, the Jews are a despised people amongst the Greeks and Romans. But the Christian 
religion discarded at once the very causes that produced this aversion and contempt. The 
Christian religion, in reality, had no greater obstacles to overcome then than now. Then, as now, 
many were ambitious of swaying the church, whenever a considerable body of believers were 
gathered. Then, as now, the lust of the body and the pride or vanity of the mind made fearful 
inroads upon the ranks of those who were almost persuaded to be Christians. But, for all that, 
for all these, the truth did become manifest to most in a distorted form, perhaps, yet, here and 
there, in purity and in strength.  
 Now the world is better prepared because education is more generally diffused, independence 
of thought and action is more general amongst men, and the rule of pontiffs and of kings is 
maintained with great difficulty only by the most cruel and stringent policy. But the long-suffering 
of God is near to its end. The fifth kingdom is established on its foundation. The corner stone is 
laid. The rock is Christ, the Son and Sent of God. The forerunner of Christ was then an 
outward dispensation by Moses, and an outward sign was given to John the Baptizer. The 
forerunner then disappeared and was forgotten in the splendor of the following displays of 
Divine Love and Power. Then, the last of the old prophets saw and rejoiced that the New 
Jerusalem was descending to take the place of that outward city and temple, in which had 
centered the hopes and affections of believers in God. Then the last prophet of the old 
welcomed the first and greatest prophet of the new.  
 Now, the old prophets or teachers in the assemblies, or professed churches of God, resist the 
new prophets; and instead of pointing the people to them, they excommunicate those who may 
dare to  
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follow the new revelation. They would have God to stand still and see their glory. Wait and see 
them compass sea and land to make one convert who, when made, is two-fold more the child 
of hell than before. But now, as then, God calls on His servants to stand still and see His glory. 
To wait for Him to convert the unbelieving and to lift up the lame, the halt, and the blind. The 
last prophets shall yet acknowledge their errors, and the new prophets shall yet acknowledge 
the glory of God, and His mighty works, to have succeeded in making men believe them.  
 There is in every man a Christ, a spirit of God; as I showed in Part I. But the Christ, or spirit, 
that resided most surely and constantly with Jesus of Nazareth, was the spirit or soul of a being 
whose bodily existence had been passed on another planet. It was the planet Saturn that had 
borne the body of this spirit. There, He had been regarded as a superior inhabitant during His 
life, and divine honors were paid to Him after His bodily death. But this result did not change 
His position with God. That being, or individual, had done His duty, though others, His 
companions, had departed from or excelled theirs. They ought to have regarded His teachings 
as divine, and Himself as a servant of God. But how did He so excel all others of that race as to 
be deemed worth of worship by them, and worthy to be the Christ of God to Jesus of 
Nazareth? Because He, like Jesus of Nazareth, had left Paradise from a desire to be of service; 
to be a servant and helper of God, to be useful to His fellow creatures. How long He lived on 
Saturn and how long He afterward existed in the spirit state before the advent of Jesus, I will not 
at present say. Your minds must be gradually prepared for the full effulgence of the revelations I 
have to make through this holy medium, and I shall have a long course of exercise for him, and 
for you, before you can believe, implicitly and unhesitatingly, all that God is willing you should 
know.  
 The time since Earth's foundations were laid is so long that I could scarcely write on a page of 
this book the figures that would express the number of years. Ten thousand times a million, ten 
thousand times repeated, would still be shorter than this period. But, for myriads and thousands 
of years, the earth was in its foundation, without form and void. Then God said, Let there be 
light, and there was light. Then the starry globes, the sun, and the more perfectly and earlier 
formed planets, appeared. But the chaos was not brought into its present result at once. 
Myriads and thousands of myriads of years rolled by, with the earth becoming formed gradually. 
Its processes have been guessed at by the geologists, and some of them have dared to believe 
that the result was an inherent property of matter instead of a glorious manifestation of God's 
power and will. He spake, and it was done. He commanded, and it stood fast. So it was. He 
spake, and the law was promulgated by which the earth and its inhabitants were formed, and 
established in progress to their present and future state. Their present state you know. Their 
past I will unfold in this book and their future in another, but not the next book this holy medium 
will receive.  
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All that God wills to let man know of Himself is now to be unfolded. He shall possess all the 
knowledge that spirits of the fourth sphere have. Not that I am limited to that sphere or 
knowledge, but that I am not authorized to unfold more than that.  
 There are seven spheres and seven circles in each sphere. The perfection of God is above all 
spheres. Jesus Christ, formerly of Nazareth, is of the seventh circle of the seventh sphere. 
There, He has as yet no associate from this planet, but He has associates from Jupiter, Saturn, 
and other globes in this and other solar systems and other combinations. Not many, compared 
with the innumerable worlds of matter in God's creation; not many, compared with the numbers 
in other circles of the same sphere; still less are they many, compared with circles in lower 
spheres; but vast, incomprehensible to man, are their numbers.  
 You may think it derogatory to Jesus that He should be only the equal of so many other beings; 
that God should choose to have so many sons sitting, or existing, in right hand nearness to Him. 
But how much more derogatory then will you consider it that you, too, shall hereafter be His 
companion in that same seventh circle of the seventh sphere. This is literally true. For all the 
beings that have emanated from God shall at last arrive at this superior position, and all shall be 
sons of God, equal to Christ in glory, honor, power, and love. All shall be one with the Father, 
even as Jesus was, and is One with Him. They shall even be thus One with the Father before 
they arrive at the seventh circle. In the fourth circle the spirits see God, in His glory and honor 
and power. They cannot see god till they have so submitted themselves to Him as to have no 
will but His. When they have done this, they are united to Him so intimately as to know His will 
so far as He makes it known to spirits in any circle. They are left in ignorance of the time and 
manner of its execution, but they know His will. Then in the fifth circle, they know His power. 
His power executes His will, and, as they know of the execution of His will, they know its time 
and manner. But the sixth circle is distinguished from the fifth by knowing the form of the passing 
law; the present form of His intention respecting the future. The seventh circle is so perfectly one 
with Him that those in it know all that God knows. But they are separate and below God in that 
they cannot cause anything but an execution of His will. God causes. God proceeds to know 
what will be. The highest spirits cannot do this. They can only know what God does know; and 
God knows all He has done, all He has resolved to do, and how and when it shall, or will, be 
done. But He Himself cannot be said to know an intention He has not formed; though He has, 
of course, the power to form any intention not contrary to His nature. He cannot form such an 
intention, because He is Himself; because He will not be led into inconsistency by any cause. He 
cannot destroy Himself, and inconsistency would destroy Him. Then what is contrary to God's 
nature is impossible for this reason. And though, therefore, some things may be said to be 
impossible to Him, it is because such things are not only undesirable but destructive of all good.  
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CHAPTER XXIII  
REVELATION  
The Reason and Truth of Revelation, asserted and maintained 
 That revelation is true is evident, if it be a revelation from God. God is, in His nature, true, and 
nothing from Him can be inconsistent with His nature, as we have just shown. Revelation from 
God, then, is always true. If always true, it must always be consistent with all His other gifts; 
because God is a unit and all that proceeds from Him is, in like manner, a partaker of His unity. 
Do you say, if man, as I have declared him to be, is endowed with the power of opposing God 
or God's manifestations, that therefore, here is an inconsistency? I say, man is only an emanation 
from God spiritually. Bodily, he is a creation. Not a gift, nor a proceeding, but a creation; 
primarily from nothing but secondarily from the matter of the earth. Creation is harmonious as a 
whole, and man, as a whole, is harmonious. As seven shades unite to produce white, so all the 
varieties of men's manifestations unite to produce harmony with themselves and with God. As 
two discordant musical notes are united and harmonized by a third, equally discordant with each 
of the others, so do these inharmonious men, and the inharmonious actions of men, unite in a 
whole tuneful manifestation of God's will and power. The truth is, however, on that man is 
conscious of and may accept without reasoning, that all God's gifts are harmonious and 
apparent discords are the production of His creatures and not of Himself.  
 Let us, then, proceed to inquire, what are God's gifts to men? First, He gave man existence. 
Second, consciousness. Third, individuality. Fourth, wisdom. Fifth, reason. Sixth, judgment. 
Seventh, love. These are all God's gifts, but they are not all of God's gifts. The next seven, being 
of another sphere, I will name. First, love of God. Second, love of man. Third, love of self. 
Fourth, love of family. Fifth, sexual love. Sixth, heavenly desire of God's love. Seventh, the love 
of existence. These make a sphere, the seventh sphere of man's gifts from God. But all of the 
other first named six gifts comprise seven circles. I will name them: 
First Sphere 
First Circle.  Existence, as man in spirit, in Paradise.  
Second Circle.  Existence in the body, in infancy and childhood.  
Third Circle.  Existence in the body in youth, as connected with courtship or sexual love.  
Fourth Circle.  Existence in the body in its maturity as properly developed in the conjugal 
relation and in parental love.  
Fifth Circle.  Existence in the body in its decline as properly manifested in grandparents, who 
live over again the duties of parents.  
Sixth Circle.  Existence in the body in sickness and death.  
Seventh Circle.  Spiritual existence in continual progress towards perfection.  
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Second Sphere  
First Circle.  Consciousness of existence.  
Second Circle.  Consciousness of love.  
Third Circle.  Consciousness of providential care.  
Fourth Circle.  Consciousness of God's love for man.  
Fifth Circle.  Consciousness of God's resolution to save him from his errors. (This has been 
almost lost but it was not the less a gift.)  
Sixth Circle.  Consciousness that he has free-will.  
Seventh Circle.  Consciousness that God must be served. 
Third Sphere  
First Circle.  Separation from God.  
Second Circle.  Separation from others in like nature.  
Third Circle.  Separation from the evil of despair.  
Fourth Circle.  Separation from the evil of hate.  
Fifth Circle.  Separation from all the evils of doubt.  
Sixth Circle.  Separation from self, consciousness of the past.  
Seventh Circle.  Separation from the body, and unity with God. 
Fourth Sphere  
First Circle.  Wisdom by reasoning powers, or intellect.  
Second Circle.  Wisdom by reasoning of the mental faculty of the spirit, which is sometimes 
called conscience.  
Third Circle.  Wisdom by intuition, or by God's impression.  
Fourth Circle.  Wisdom by intuition, or the instinct of animals.  
Fifth Circle.  Wisdom by the laws of men, or educational wisdom.  
Sixth Circle.  Wisdom by the laws of progress, or self-education, or experience, or memory.  
Seventh Circle.  Wisdom by spiritual communication. 
Fifth Sphere  
First Circle.  Reason by intuition, as in animals.  
Second Circle.  Reason by logical form, as by education.  
Third Circle.  Reason by religious sentiment, or conscience, developing the reasoning faculty to 
higher objects.  
Fourth Circle.  Reason by power of will. (This is often manifested in so-called psychological 
experiments.)  
Fifth Circle.  Reason by power of love. (This if often manifested by compliance of belief in 
consequence of a tender relation.)  
Sixth Circle.  Reason by power of God, manifested by yielding to spiritual influences.  
Seventh Circle.  Reason manifested by intuition of the spiritual or Divine essence of man's soul 
or spirit. 
Sixth Sphere  
First Circle.  Judgment by intuition, or instinctive action. (This is sometimes called presence of 
mind.)  
Second Circle.  Judgment by the effort of reason. (This is sometimes called a conclusion.)  
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Third Circle.  Judgment by the power of love. (This is sometimes called passion.)  
Fourth Circle.  Judgment by the power of wisdom. (This is sometimes called revelation. It is, 
however, only from within the individual himself. It was highly manifest in Socrates and Plato, 
and is the cause of the general harmony of their writings or recorded sayings with Divine 
revelation.)  
Fifth Circle.  Judgment by the Divine influence upon the mind, or intellect.  
Sixth Circle.  Judgment by the Divine impression upon the spiritual intellectual power. (This 
spiritual intellectual power is resident in the soul or spirit of man, whilst the intellect is a 
combination of spiritual and material organizations.)  
Seventh Circle.  Judgment by love of God. This is a surrender of the will to God's influence and 
will, the highest manifestation of which, to Earth's inhabitants, was in Jesus of Nazareth. Another 
high manifestation was John the Baptizer. Another was Moses after he was eighty years of age. 
Another was Daniel after he was taken to Babylon. Another was Luther, though he soon 
yielded again to the influence of the lower instinctive judgment. Modern times have not 
produced any manifestations equal to any of the preceding, though Bush, in America, and 
Swedenborg, in Europe, may be placed in the highest list; Channing and Wilberforce in the next; 
George Fox and Charles Wesley in a third; and so on. I might name many to gratify a curiosity 
morbid though honest, innocent though unprofitable.  
 Having given a very full list of God's gifts to man, do you perceive any inharmonious one 
excepting his FREE-WILL? This occupies, to man and these gifts, the same position that god 
does to the seven spheres of spiritual existences. Free-will is man's deity.  
 The only similarity wanting, to make man God, is infinity. If he had coexistence with God but 
was not infinite, he could not be God. Infinity is the distinctive nature of God. All spirits are 
finite. No spirit is omniscient or omnipresent. No spirit is all pervading in its love, except through 
God. No spirit is all-powerful except through God. No spirit is omniscient nor can any spirit 
ever arrive at this quality or nature, for then the spirit would be God. And the existence of two 
Gods is as impossible as the existence of two infinities, which is a contradiction in itself, to state 
which is to bring into exercise man's judgment by the spiritual nature or spiritual intuition and 
make the hearer or reader declare it false. Even the heathen world when enlightened believed in 
a supreme God to whom all others were subordinate. See Homer's picture of the threatened 
rebellion during the siege of Troy, when Jove declared that all the gods might try together to pull 
him down from his seat but that he would, by the same chain, lift them and earth together, and 
that he could hurl them all to the depths beneath the solid face of the earth and bind them into 
eternal bondage, if he pleased.  
 The life of man in the body is short but the spirit never dies.  
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Is it then eternal? Yes. Is not that being infinite in existence? Yes. But eternity of existence is not 
infinity of existence. It is eternity of existence that man possesses as being a part of God and not 
a being apart from God. God separated a portion of Himself to be man. But, as I explained in 
Part I of this book, a part cannot be or comprise the whole, though the whole, necessarily, is or 
compromises a part.  
 There is so much speculation now as to the future and so much striving to throw light upon the 
past, by deep research into all the existing remains of former ages, that God grants the prayer of 
man to be possessed of more knowledge, because the prayer is a general one, and is from a 
good and pure motive in most of those who make it. For it is founded in a desire to make proof 
outwardly of the truth and authenticity of His revelations made in former ages of a less intelligent, 
but a more refined people! Yes. The ancient world was refined. It was more spiritual than the 
present. The material never had so high and perfect a manifestation as now. Railroads, 
steamboats, airplanes, telegraphs, and radio never existed in the former ages. That they exist 
now, is because God desired to have progress take place, and man, making no spiritual 
progress, was glad to cultivate the next lower faculty and to advance materially, whilst the 
prejudices of education restrained his spiritual speculations and aspirations. The good of these 
material advances is manifest to all; but not all their good, nor their chief good, which is to bring 
the material nature and development of man nearer to Deity's spiritual nature and manifestations. 
This is accomplished by the union of electric and magnetic forces; by the union of all the purest 
material natures with a combination of grosser materials, guided and governed by man's highest 
reasoning power, and controlled and impelled by his highest judgment.  
 The seventh sphere will next come into action more powerfully and then Love will become the 
ruling principle, and all the Sons of God will again shout for joy. For then will be the reign of 
Christ upon earth, in the flesh. Then the millennium will be. All men who have admitted Christ to 
reign over them will be harmonious; and neither nation nor individual will any longer learn war, 
any longer have strife; and the lion of passion and the lamb of innocence will lie down together, 
and even a little child shall lead them into his nature and mind. I can scarcely refrain from 
declaring more of the glories of that period, so soon to advance rapidly upon the earth, but I 
know that men are not yet prepared for the revelation and I will refrain. Prepare yourselves by 
faith, and you shall know all.  
 The revelation of the past agrees with that which I give, and with all that God's spirits give. 
There may be discordant communications caused by the imperfection of the holy mediums, few 
of whom in the present day have sacrificed their wills, even in part, to God. But the outward 
manifestations are connected with imperfect revelation, because the minds of men could be so 
reached and so brought to listen to the counsels of God, given through higher, or more  
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perfect, mediums. Had I waited for this medium to be in his present state, before commencing 
to give him revelations, I should have waited in vain. He would still have been a seeker who had 
not found. But God had revealed that the seeker should find, and he did. For when he first 
placed his hand with a pen or pencil to paper, I moved it. I did not wait for him to ask in 
submission, but I soon required submission of him. Long and strenuously did he resist. Long and 
perseveringly did he require an outward signrapping, a vision, or prophecy--to persuade him 
and to excuse to his reason, submission. But after many struggles during which he sometimes 
ordered Me to leave him, sometimes prayed to God to save him from evil spirits, which can do 
evil only in the body, sometimes resolved to submit for a time only, he at last succumbed to My 
influence. He did this because he had found Me consistent with his spiritual advancement, and 
because he had found that all things worked together for good, though some appeared, when 
taken separately, to be evil or retarding. Then his reason was shown thus;--first, that God is 
good only; second, that all God does is good; third, that all good must come from a good 
source; fourth, that all good must come from God, who only is good; fifth, that man is from 
God, unless he originated himself, which, after all, is unbelievable; sixth, that man, being from 
God, must be good and must be at last united to God in harmony; seventh, that man, being from 
God, must be good and must be at last united to God in harmony; seventh, that man being 
united to God in the world, or state to come, can arrive at unity with God only by progress, and 
that progress must be a gift of God.  
 Then having found that man is naturally good, he desired to get back, and his next effort was to 
get forward. For this he asked God's help, and received it.  
 Having now become willing to be indebted to God for all his progress, he soon became willing 
to believe God had done him all the good that he had received at all times; and that even what 
appeared evil must, if it had been the work or gift of God, have been good. Then, having found 
that god was Lord of Lords and King of Kings, he was willing to be subject, because he saw he 
could not be free, in reality, from sin and death till he was in submission to, and in unity with, 
God. But to sacrifice his free-will was the last and greatest trial. To give up the guidance of 
reason, to withstand the pleadings of affection, the threats of the world, the censures of the 
church, the universal skepticism of his associated society, was severely trying to him. But, 
finding that passiveness was the great requirement here and the greatest glory hereafter, he 
yielded his will as a sacrifice acceptable to God. He withstood the trials of being made a fool for 
Christ's sake, and of being led into the wilderness of desertion by the spirit of God. There he 
was assailed by the enemy, the devil as he called, which is the spirit of man's will, arising from its 
overthrow and rebelling against God. Having resisted this and having measurably resisted Satan, 
or the desire to accuse his brethren of short-coming, I have accepted him as the best medium 
who has yet offered to do My work. For I force no man to work. It must all be agreeable to the 
man, or it will not be done.  
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 My holy medium did not know that he would not be used until he was willing, and his severest 
trials arose from the apprehension of being called to do just what he is now called to do. He is 
now rejoiced that he is found worthy to be so used. But it was not until this very day that he fully 
sacrificed his best remains of will to God's will. He has now declared himself willing to work 
even in any way; even in the way formerly most dreaded--I might say abhorred, by him. But I 
am not yet ready to use him in speaking directly to men. For the present I shall continue to 
address men through him in writing, which sometimes he will read, and sometimes print. But to 
him I still speak directly, as I have since he first began to make sacrifices to Me, or to God's 
will, which last is the same as Me, for I am in perfect unity with it. I am a high spirit, but I shall 
not declare how high, except to him and to such as he chooses to tell it to in conversation. I am 
the son of God. So are all who love and serve God, in perfect subjection of their will to His. But 
the last shall be first; and the first, last. And the last and the first, and the first and the last, are all 
equally Sons and Sent, or Christs, of God. 
Let us pray 
 O God! who art the giver of every good and perfect gift; who art the eternal, the everlasting 
Redeemer and Savior of men, by whom the worlds and the whole creation was made, may it 
please Thee to look with Thy ever-untiring mercy and love upon this people, who are desirous 
to know Thee better, and to love Thee more. O God! may it please Thee to give us such 
knowledge as we need of Thy loving kindnesses, and such faith in Thy ever-loving nature as will 
impel us most heartily to love Thee; most fervently we desire to see Thy rule established in the 
world of men and to make our submission to Thee in the right way. But, O God, be Thou 
merciful, for we are foolish before Thee. We are now, O Lord! assembled for hearing Thy 
word proclaimed in this way through this medium. Bless this medium with passiveness, so that 
he may fearlessly and unhesitatingly declare whatever it pleases Thee to reveal; and be Thou, O 
God! our Savior, our Redeemer, our Intercessor, our ever-kind ever-loving God. Almighty 
Father! Thou canst impress us with faith in him, and in Thy loving kindness. May it please Thee 
so to do, to our enlightenment and to our advancement in the knowledge and love of Thee. 
What we want, O God, Thou knowest better than we know; and if Thou, O God! will be 
pleased to confer upon us Thy love, we shall not want; Thy kindness will feed us and Thy arm 
will strengthen us to resist evil. O God! we do not know how to pray to Thee but we do know 
that Thou are worthy of all honor, praise, and glorification, though we cannot give it because we 
know not how to make it acceptable to Thee.  
 Then, O Almighty Father! give us new hearts and wills, submissive to Thine, so that all old 
things shall be done away and all new things appear in their places. Save us, as it may best 
please Thee, O God! and let us be thankful and obedient to Thy will on earth,  
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as the spirits before Thy throne are in heaven. Amen. 
 I am now going to write for you a chronological table, beginning at the foundation of Saturn and 
leaving out the outside planets, because I am not ready to declare prophesy or unknown 
scientific facts through this holy medium. But yet there will be unsettled questions of science 
determined by My announcement.  
 First, Saturn separated into a continuous ring, revolving around the central body of the solar 
system, now so called by men of earth. This occurred when the contractile effort of matter, by 
its law of progressive contraction, had overcome the cohesion of the particles which connected 
what is now called Saturn with what is now called Jupiter.  
 The ages of centuries, myriads of years, rolled by during which the contraction of the central 
matter continued till Jupiter also separated. About the same time Saturn fell into fragments of 
itself, by the ring form becoming so attenuated as to be incapable of maintaining equally its 
relative motion around the Sun, or center. But this disruption was not sudden or gradual; first 
one part separated, and, the contraction being continued, it separated further and further at that 
place, until a rotary motion was required for it to maintain its equilibrium. This rotary motion 
commenced in this way.  
 The ends having been separated as far as nearly one fourth of its orbit, or first length of 
circumference, the end, which may be called the forward one, rolled, or was gradually doubled 
under, towards the center of the system by the retarding force of the fluid called the aura, in 
which all the planets move. Then this rolling continued to proceed with acceleration, because as 
the whole mass necessarily retained its center of gravity in the same position that it would have 
maintained had this doubling under not taken place, the outside had to move faster than before. 
This disproportion and the resistance of aura continuing to increase, the mass more and more 
rapidly assumed its present globular form and arrived at its present period of axial revolution.  
 Saturn, being now a planet in form, had as yet no attendant bodies. But the contraction of its 
body continued, because of the existence and action of the same law before referred to, and it 
soon separated into rings--first one, then another, about the time the first began to separate, 
preparatory to a folding or rolling up into a moon. And thus it continued to progress until it had 
reached its present state of rings and moons, which will in time be further modified by the rings' 
becoming moons and new rings being formed. A change of this kind will take place very soon, 
but the particular time will not be declared, either through this medium or any other, to Earth's 
inhabitants.  
 The same process continued to proceed in the solar and other systems until they arrived at their 
present form. Mars has no moon because the contraction has not yet reached a degree that will 
separate a ring from the central body. The Earth has one. For Mars and Earth were both 
separated from the central body about the same  
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time, just as now more than one ring exists with Saturn.  
The asteroids, as men call the small planets between Mars and Jupiter, are the result of several 
very narrow rings, which exited at nearly the same time, and were also similar to the narrow and 
near rings of Saturn. The Earth's moon was separated at the time the deluge occurred, for such 
an event did take place. The Earth was inhabited before that time even for many myriads of 
ages. Man, though, was not placed in an earthly body till six thousand years before the deluge.  
 This does not agree with the Bible, you say, and yet I have said revelation should agree with 
itself. Well then, let me explain that the imperfect chronology of the Bible is not revelation but 
history, written by men who were often inspired but not necessarily always so. Further I will 
also say that history cannot be truly called revelation unless it be written by spirit. Now the Bible 
does not give its chronology as revelation but as history. Then what the Bible itself does not 
affirm to be revelation should not be understood as such. But very little of the Bible is said to be 
inspiration, you say. Look again, and you will find that much more than you think was declared 
by the writers to have been received by them from God's spirit. And much more, too, than the 
greater part of Christians, so-called, fully believe. How is this, you say, do not Christians believe 
the whole of the Bible when it is one of the articles of faith of most churches that it must be 
implicitly received? and when it is made the separating line, to determine whether the professor 
is worthy of salvation by the church's efforts?  
 There is a want of true faith. Profession has taken its place. Men cannot reconcile the dark 
passages of the Bible with the light within them and, as the church will not let them receive from 
the light within an explanation of the difficulties named, their faith suffers deterioration and is 
often turned into complete skepticism. Still, as belonging to churches is honorable, few are 
willing to declare their unbelief. Few are willing even to confess doubts. They want at least to 
stand well with the church, though they cannot reconcile themselves with God or with the Bible.  
 Let us proceed. You will find I believe the Bible, for I intend to explain its most difficult and 
puzzling passages in the course of this book. And I have just given you a solution of the cause of 
the deluge that you never thought of. A theory was once promulgated by a scientific and pious 
man, that the earth once had two moons and the collision or combination of one of them with 
the earth caused the deluge. But you can easily perceive that nature does not go backward, or 
the solar system would fall into disorder. God does not rule and guide like men, imperfectly. But 
His will sustains all in continual progress, and He never makes any mistakes.  
 Adam, then, existed about 6000 years before the deluge, and for that length of time the 
antediluvians populated and cultivated the earth. Empires rose and fell, but their names and 
languages have not been recorded. Neither would it be interesting to report them now. 
Continents, islands, oceans, seas, lakes, rivers, mountains,  
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plains, then existed on the earth but not in the same relative or absolute form as now. The old 
surface of the earth was entirely broken up and the fountains of the great deep were opened. 
The windows of heaven, too, were opened. What are the windows of heaven, and how do they 
affect the accumulation of the waters upon the face of the earth? is a natural and interesting 
question, which I will now answer.  
 The windows of heaven have puzzled scientific pious men, more than almost any other passage, 
for it is either a mistake of the writer, a mistranslation, or else the term is used in a metaphorical 
sense. If metaphorical, there seems no evident and plain type of which it may be the antitype; if 
a mistake of the writer, either from ignorance or other cause, it must cause us to distrust the 
remainder of his writings; if a mistranslation, it must also cause us to distrust the remainder, for 
there may be many others as far wrong.  
 The windows of heaven are the portals of God's mercy. And what are these portals like? They 
are like the passage from death to life, or life to death, as it is generally called. Not that the mere 
change of condition is equivalent to salvation, but that the life of man in the world to come is 
mercifully ordained to be a recipient of love and mercy, whilst it is no longer possible for the 
spirit to diverge form God. The people of the antediluvian world were so deeply sunk in error, 
so stupendously imbued in sin, so darkly resolved on scaling heaven in their own way, so 
outrageously disregardful of decency, or propriety of action, or love of self prevailed so 
unobstructedly, that no man could be brought nearer to God in that life. Nearly all had departed 
from piety.  
 One family yet remained, and God directed the head of this family how to save himself and his 
race from destruction. For, by the laws of progress, the time for another creation of man's 
earthly body had gone by, and the earth must have been left uninhabited, or a new law must 
have been promulgated, to bring into being more men upon the earth. This man, called in the 
Bible Noah, which was in fact the name of his nation instead of an individual name, became the 
progenitor of all the men who have since dwelt upon the earth. Every nation retains some 
tradition of his escape from the confusion of the land and water. Every nation or race possesses 
the individual marks of this progenitor by having a caudal extremity, by having a depression in 
the throat above the breast, by having five fingers and five toes upon each hand or foot, for the 
thumb is also a finger. Through these marks, which distinguished Noah from his fellow men, all 
men are known by us to be descendants of Noah; while those who had tails, six fingers, six 
toes, and a full straight neck like a baboon were, or are, of antediluvian existence in the body. 
To be sure, occasional manifestations of six fingers or toes occur down to the present time and 
are generally conjoined with great stature, showing that at times the influence of Noah's 
progenitors extends itself beyond his. So too, sometimes, the full necks are seen in the very 
sensual men, and even approaches to tails are seen in some parts of the earth but these are 
among the lowest of the race in development.  
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 Such revelations do not admit of outward proof, so most men will be incredulous. But I reveal 
to you what you have desired to know and if you are not satisfied, blame yourselves, not Me. It 
is true. My assertion will satisfy My medium, if no other. And one man's happiness, or pleasure, 
or gratification, is thought worthy of regard by the highest of God's spirits.  
 How long then did the moon continue to revolve in a ring about the earth? A thousand years is 
a long time for man to reckon, and subtracted from the last of Europe's history would leave little 
worthy of the pursuit of the present race of men. But a thousand times a thousand would not 
more than embrace the period during which the moon revolved around the earth in a ring. Then 
its gradual rolling up commenced, and this process required thousands of years. Then the earth 
is very old, you think! Yes, it is as old as the other planets, but its matter has, like theirs, 
assumed various shapes. Then the earth has had other revolutions? Yes, thousands of changes, 
such as being demolished and reconstructed, have taken place with its matter; but God can 
again, and again, cause these changes and the matter will never be worn out. But then, God 
must have made mistakes to make over His works so often! He never makes them over. He 
always brings forth new works. Old things are done away with and new things appear. Such a 
change is now impending. What! is the earth to be destroyed, or reformed, so as to dissolve all 
these works of man upon it? Yes, my anxious reader, yes. But not in your time, so you will have 
full opportunity to prepare to meet God in the usual course of nature, or by His plan.  
 We will now return to the creation, or formation of the earth in its present shape, after the moon 
was disrupted from it. In that primeval time, Noah found a rugged home in the central table land 
of Asia. Indeed, he himself founded the empire still existing under the name of China, though its 
seat of power has been removed to the western coast of the continent. The Chinese truly record 
their great antiquity. The learned fools who endeavor to show that it was forged at a late period 
waste their time and pains. All Chinese history, and all Chinese art, bears the impress of the 
truth of their chronology. For thousands of years their empire has been stationary in art, 
language, and form of government. How did this stamp of permanence become so peculiar to 
them? Not by any reason other than that God revealed to their founder a system of government 
which would maintain itself. The head of the nation is theoretically its Father; the priests work, 
and are not maintained in idleness; all work, none are idle. The king and the beggar, in China, 
alike are required to maintain the respect that it is proper should be paid to labor.  
 Three hundred and sixty thousands years did the empire continue uncontrolled by foreign 
influence, under the peaceful sway of lineally descended princes. Father and son were 
harmonious, for the rule was patriarchal. The people dwelt in peaceful happiness and each 
practiced his father's trade or profession. So art became fixed  
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and limits were set to progress. It came to be regarded as sacrilegious to be wiser than one's 
father, or to attempt to excel him in skill or contrivance. At last China was conquered by 
barbarians from the south, and, though these were absorbed into its ample population, they 
infused into it some spirit of change, slight indeed, but perceptible. Another irruption followed 
from the east, by the Thibetan hordes, or ramblers of the deserts and great plateaus of the 
district where the Chinese nation itself was founded. This irruption corrupted the religion of 
China, which until then had been very pure, and almost perfectly retained from its first 
promulgation by Noah. Again a southern irruption occurred from India, and so the refluent 
waves of population which had originally separated from Noah's family or descendants in early 
time, began to roll back upon the great primeval nation, until its ancient barriers and powerful 
armies were broken and destroyed. Wars, famines, pestilences, and all their attendant evils in 
the corruption of the people, nearly depopulated China. But the principles upon which it was 
founded had become so implanted in the nature of her people that they could no more be 
eradicated than their oblique eyes or enormous ears.  
 But have the Chinese a history or chronology for more than a million of years? Yes. It is 
obscured now by fables interwoven by ignorance and doubt. It is perplexed by transposition 
and errors. But in its general outline it is true. It calls a race or dynasty, a man. It calls a man a 
race, perhaps. But that such was its history, its civilization and its religion, is truly stated. How, 
then, did men come to depart so widely from the original stock, in form, features, and color; in 
habits, laws and government? First, it pleased God to separate the spirits who desired to leave 
Paradise into classes. Those whose object was travel or wandering, principally, were placed in 
one class which would make, when formed in bodies, nomadic nations. Those who were 
inclined to be patient were placed into another, the impatient into a third, and so on. But if 
existence is so passive there how could these qualities be developed? They were not 
developed, but God could foresee that such development would take place. Again, how came it 
that these beings, all emanating from God, were so different in character. Because God willed 
not to produce sameness, but dissimilarity. So that no two were alike, though there are a 
number greater than the grains of sand containable in a globe like the earth. And why then did 
not the former inhabitants earlier attack and overcome the Chinese! Because the greater part of 
the world's population was under that rule, so paternal in its character, so Divine in its execution, 
that no rebellion would take place.  
 Such is the history of the earth chronologically. But you have not given us the years or dates of 
any events! No, I give no outward evidence through this holy medium. I reserve him for the 
highest revelations I have to make, and these revelations are spiritual. The outward too much 
obscures the inward, and the material too much controls the spiritual in most mediums, and I 
should obscure his  
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spiritual nature, without really advancing your faith, if the revealments of the character you 
desire, and this holy medium at first desired, were given. But other holy mediums will arise who 
will be competent to take the revealment of the outward, though not passive enough for the 
purely inward. Through them I will cause lower spirits to manifest signs and tokens which shall 
satisfy all reasonable seekers, and I will allow them to declare the chronology by years and 
dates, of all the great empires which have existed of late upon the earth; that is, of all in which 
men by their traditions feel an interest.  
 Having disposed of chronology, let us proceed to discuss theology, as founded upon the 
History of All Things, chronologically considered. 
CHAPTER XXIV 
THE HISTORY OF CHRONOLOGICAL THEOLOGY 
The Bible is composed of various writings, by various authors. It is a compilation from different 
nations too, but of course, the oldest nation being the Chinese, all that is authentic of the earliest 
period must have come from their records. Language was by them first reduced to writing. 
Ideas can be pictured, but language must be written, to be preserved in purity or vigor. When 
the first records of this kind were made, it was found that tradition differed as to the past and an 
attempt was made, at that early period, to force an agreement between different traditions. In 
this way the time and order of God's creation was erroneously recorded in the first record. But 
the tradition as to the formation of the earth was further obscured by men, endeavoring to bring 
the account into such a shape that they could comprehend it. Their knowledge of science and of 
astronomy was less than now, and they could not conceive of the truth. Therefore the surety of 
God's power was found, by their wise men, to be best understood by the people when it was 
placed in familiar images, and days were used for periods of time. Evenings and mornings were 
used for the ends of one period, and the beginnings of another. So the book of Genesis was 
commenced.  
 But Adam was placed in Paradise and its locality described as being in that central region, 
south of the Caspian sea, where a delightful climate and beautiful scenery ever rejoices the eye 
and from whence the celestial nation, as they still love to call themselves, were forever excluded 
by their love of stationary habits and their distant position. But it says, the Lord God planted a 
garden eastward in Eden, and Eden is westward from China, if it be south of the Caspian! Well, 
this too I will explain satisfactorily to candid minds.  
 But first I will proceed with My other details. There was also a call heard in Eden, Adam, 
where art thou? This was symbolic of the progress of souls, or rather spirits, of men in 
Paradisical  
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state, and shows that even in Eden the tradition held that God appointed man to be led by him 
and to rely on His parental care and oversight. It is by such calls on spirits, indeed, that they are 
aroused from their monotonous and passive state of enjoyment, and led to ask themselves the 
question that God has been represented to ask in proper person Himself. but the voice of God 
is heard in each of the Adams, or spirits of men, in Paradise, before they leave it, asking of them 
where they are, and, Why hast thou dared to eat of the tree of knowledge of good and evil? 
The evil and the good are to be tasted only on earth, but the desire for them is formed in 
Paradise, and then, as now, men reap as they have sown. Various are the motives and 
extraordinary the excuses given but none is more common than that the parital companion 
having tasted of the fruit, or of the knowledge, the remaining half desires to follow the example. 
The account therefore is beautifully symbolic, and the glories of Paradise are obscured only by 
being taken too literally in the present day.  
 When the creation account reaches the expulsion from Paradise, it becomes plainer. The first 
offspring of Adam and Eve, the parital man, was Cain, that is, evil; the second was Abel, that is, 
peace. But the second was overcome by the first, and slain by his own altar, which altar was in 
Adam's heart. But then Seth was born, and Seth was a man; from him and other sons and 
daughters of Adam were derived the succeeding races as they are termed, or race, as I would 
say, of men. The Cain principle left the immediate vicinity, which was under Adam's wise 
management, and retired to the land of Nod, where it associated itself with a companion and 
had a large progeny. It was there that evil brought forth good by seeking to teach men arts and 
sciences, manufactures and life in cities.  
 But where is the land of Nod and how came it to be peopled, as it appears from the account 
that it was! It was still in Adam. The first man, or pair, having brought forth evil, first overcame it 
and held it in subjection by Abel, or good, or peace. But, in a moment of fury, evil again 
prevailed and slew Adam's peace. Then the enormity of his offence appeared to Adam and, 
again, he brought this rebellious son into subjection. Cain's heart again became purified and the 
duty of providing for his now numerous descendants, from that revealed store of knowledge 
which God had given him, became his chief desire. He became convinced that he was his 
brother's keeper. Then the strove, by imparting to his descendants the knowledge respecting the 
workings of metals, the construction of implements of husbandry and of mechanical and 
manufacturing labor, to perform the duties which God had called him to do, and from which 
heretofore the evil principle, or desire, had restrained him.  
 Here then was the land of Nod, the place, or work, or theater, of duty. Here he found his 
companion, Industry. Her name was not given in the Bible, but it may be inferred from the 
change which took place in the manifestation of Cain, or evil desire, when placed  
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under the control again of the man, or Adam and Eve, and united to Industry. So, to the present 
day it is a proverb: Let a man be idle and the enemy, which is the evil of man's will left free, will 
find him employment. Idleness begets sin. Industry begets good works. Faithfulness begets 
reformation, and Industry brings forth works meet for repentance. These works are being useful 
to our fellow men and purifying our hearts and rebellious desires against the happiness of others, 
or the desire to avoid, or shrink from our own duties. Cain and Abel then represent principles, 
and the peace principle having been slain, its blood, or memory, cries aloud from the earth, or 
grossness of the heart, for revenge; that is, for restoration to life, for resuscitation in the heart, 
and for having its sacrifices again acceptable to man's highest nature, so that evil shall be 
disregarded and peace alone be found worthy.  
 This outline is sufficient to enable the wise to trace out more instruction from it and from the 
Mosaical, as it is called, but the traditional, as I call it, account of the first proceedings of men on 
the earth. Seth, and the other natural children of Adam and Eve, are spoken of as sons and 
daughters and the age of Adam is given at Seth's birth. But the age is speculative. It was not 
long after his entrance into life that Eve became prolific; and, though then the race had long lives, 
they bore children as rapidly as now, and by such means the world became so fully populated in 
6000 years that men with difficulty restrained from eating each other.  
 The account of the descendants of Adam and Eve is continued to Noah. But we should regard 
it as only a similar, or like statement of truth, made by wise men from the traditions existing at 
the invention of writing, which was not antediluvian. They selected such as would seem most in 
accordance with their experience; their motives were good and their course was good. It was 
history they were writing and not revelation. Noah, the wisest of his generation, was the link 
between the old and new, and was a predicted prophet raised up by God to warn and convict a 
wicked world of men, that destruction was consequent on disobedience. They would not listen 
to him. But he listened to God and by God's direction built a vessel called the Ark, which was 
the wonder of those who saw it. It was so superior to all other vessels which the antediluvians 
had seen that they were willing to workshop Noah. They did make him king over a vast 
multitude and it was by his power in that position that he procured provisions and stored them; 
that he collected all the various animals which accompanied him in the Ark.  
 So, having sufficiently sketched the antediluvian history, let us proceed with the postdiluvian. 
The vigor of constitution, the long life inherent to the antediluvians, continued to decline under 
the sons and descendants of Noah. But this was gradual, and was owing to the modification of 
the atmosphere consequent upon the disruption of the earth's moon. Shem, Ham, and Japhet, or 
rather Japhet, Ham, and Shem, for such was their order of birth, became  
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the rulers of their descendants because of the patriarchal character of the government of Noah, 
who himself continued to be the supreme ruler of the race of men until his death, which was 600 
years after the flood.  
 This you say differs from the Genesis account, because in that is a transposition--his 600 years 
before the flood, as in that account, should be after it. Of this you can have no proof, except 
that I am revealing to you the knowledge possessed by the fourth sphere of spirits. The first 
circle spirits of that sphere are attentive to the openings of divine harmony and receive with 
implicit faith these historical truths. Till they have done so, they cannot progress to the second 
circle. In the second circle they find the history of other planets; in the third circle, that of other 
systems; in the fourth circle, the history of the universe to which the solar system of the earth 
belongs; in the fifth circle, the history of the previous condition of the vast circle of universes, 
which revolve in harmony around a vast circuit of the illimitable space in which God's creation is 
expanded and unfolded. Myriads of myriads of universes compose this coelum or heavenly 
association of associated universes revolving about their common center. Each universe is 
attended by, or composed of, myriads of myriads of myriads of suns, each having its planets, 
moons, comets, and invisible, or unprogressed, satellites.  
 So proceeds the Order of God's creation. So it is governed by one law. For God does not 
amplify His will into a long extended fiat. He speaks and it is done. But beyond this coelum, or 
heavenly association of associated universes, comes, or succeeds, another, vaster and more 
illimitable, more incomprehensible to man; an association of coelums, or associated associations 
of universes, the history of which becomes revealed to spirits who reach the sixth circle of the 
fourth sphere. Again, the great whole of God's creation bears a still higher relation to this circle, 
or association of associations, in than its association of associations of associations is far more 
numerous, far more illimitable than the lower ones. In fact, each upward ascent gives increased 
numbers of principal associated bodies, so that this last may well be called infinite, though it is 
not infinite. God only is infinite. It is then the knowledge of the history of all the created bodies 
of God's creation becomes revealed to the spirits of men, either from the earth or any other 
inhabited globe, (and all are inhabited)--I say, all this knowledge, so nearly infinite as it is, and 
as you can perceive it must be, is revealed to spirits of men in the seventh circle of the fourth 
sphere.  
 What then remains for higher circles, when so much is received in passing through the fourth 
sphere? God will be able to provide novelties more stupendous even than these, for He is 
unlimited by any thing but His own will. But moreover He has provided already for those who 
are in the fifth sphere, in the following manner.  
 First Circle. Knowledge of Law, in its manifestations of love.  
 Second Circle. Knowledge of Love, in its manifestations of universal progress.  
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 Third Circle. Knowledge of the Infinite nature of God's attributes of Love, and Mercy, and 
every good man's fate.  
 Fourth Circle. The infinite knowledge of infinity of worlds and men, of their relations to God, 
and to each other. By this foresight is highly developed. Prophets may be inspired by this circle, 
and though they may sometimes fail, it will seldom be so.  
 Fifth Circle.  Prophecy, by knowledge of God's revealed purposes. Not all the revelations that 
God makes to spirits can, however, give them a knowledge of what a man will do. for men are 
free agents. But the laws of being are so understood, that man's course can be conjectured or 
judged of with reasonable certainty. Then those in this circle have such knowledge as will assist 
them materially, by being above all the lower and baser affections of men's spirits, which are not 
entirely god rid of until elevated into this circle. The last circle was purified of all but love of 
power and this advance completed the purification.  
 Sixth Circle. Advance manifested by the power of spirits to discern the intentions of men by 
looking into future minds, yet in Paradise, as well as by judging from what can be seen in 
present minds, in bodies.  
 Seventh Circle of the fifth sphere. Where can we place any more extension to knowledge of 
men? For the knowledge obtained in this sphere is a knowledge of man. In the fourth, it is a 
knowledge of material or outward history. In the fifth, or spiritual or inward history. What then 
remains for the seventh circle? It is a knowledge of spirit revelation from the beginning. Of all 
that God has revealed in all ages of creation, in all time of His existence. But this existence is 
eternal. Yes, and the knowledge which spirits add to their former stock by passing through this 
circle is almost infinite. But not infinite, because infinity cannot be received by a part of God. 
And man's soul, or self, is a part of God, as I showed in Part I of this book.  
 What then remains for the sixth sphere? Abundance. God has not exhausted His resources of 
employing and forwarding in progress spirits who know all that I have described. IN the sixth 
sphere, spirits are employed in calmly waiting upon God's benevolent merciful works. They are 
the Servants of His Will, the Word of His Power, The Honor of His Nature. They stand before 
the throne of His mercy, ever praising God for His loving kindness to all men. And, when they 
would change the song: Lord, have mercy upon us miserable sinners, which men so delight to 
declare with their lips, they sing: Great and marvelous are Thy works; just and true are all Thy 
Ways, Thou King of saints. Well, but is this peculiar to the sixth sphere? Oh, no! All spirits do 
this who know God. And they who have reached the third sphere, may be said to know Him, 
though necessarily it is an imperfect knowledge of His attributes and actions. But what are the 
distinctive features of the progressive march of spirits through the circles of this high sphere? 
They are Sons of God, now on His right hand. Not fully entered into His glory, but yet judging 
the world from which they have  
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escaped. They are elevated to power. Power is the distinguishing element of advance in this 
sphere. Action becomes their duty, instead of mere reception of knowledge, as in the fifth 
sphere; of mere learning history, as in the fourth sphere; or of mere learning of memory, as in the 
third sphere; or of mere reconciliation with God, as in the second sphere; or of mere experience 
of good and evil as in the first sphere.  
 Now we will proceed to give you a list of the employments, or advances, of the various circles 
of the sixth sphere, and of the first three circles of the seventh, the last four circles of that sphere 
having been described, first of all.  
 First Circle, sixth sphere.  Power of Prophecy respecting future events, as manifested in Daniel, 
Ezekiel and other prophets. The Angel Gabriel, as the spirits of this sphere were called, was a 
manifestation in the outward of this circle. The Jews had received the names of several circles 
from the traditions of older nations, but only Gabriel has been handed down to us as a high spirit 
of God, in the record called the Bible. What then are the names of the other circles? you may 
inquire. Not profitably though, for though the names are significant, they are only so to 
knowledge of their signification. Even Gabriel is now misunderstood. Its true meaning is what I 
have declared, but do you find commentators arriving at this conclusion? By no means. What 
then are the ways and preachings of the other circles of this sphere? In the second circle, the 
power of Love of God to reform the souls of men enters into the progressing spirit. Next, in the 
third circle, it receives the power of, Will. That is, the power to will the accomplishment of 
objects through the manifestations of the physical.  
 It is to spirits of this circle that the rappings in their origin may be referred. Not that they rap, 
but they by their will cause outward demonstration to be made through lower spirits, none of 
whom are above the second sphere, nor above the fourth circle of that sphere. But then, many 
have declared their communications to be higher than that! Yes; but these spirits either spoke in 
the name of the higher spirit, or they assumed a position, or the name of a position, they had not 
arrived at. But can these spirits be permitted to mislead men so! Have they misled them? When 
they have declared themselves belonging to the higher spheres, did you believe them? No: you 
scouted that idea. You resolved to have low ones, those who had been, of late, associated in 
the body in the family circle. And if the deceived you into a belief of their advancement, it was 
because you willed them higher, and because you did not submit to be led by them, but asked, 
not for the will of God to be done, but for the will you possessed to be done. And the will you 
had was a will of your own, which was controlling to the spirit.  
 For the spirit, or spirits, can communicate to you only in some will, and in accordance with that 
will. If it be your will which is acted in, or under, it will be variable, or constant, as that will may 
happen to be. If it be the will of a higher spirit, then the communication will be truthful, so long 
as you submit and are passive. But  
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when you contend with the spirit, either by doubting or disputing the ideas, or disclaiming its 
agency, either you stop the communion, or bring the spirit again under your power. For 
whatever man chooses, he does. If he chooses to have his own will gratified, he may have it, at 
least to his own confusion. But if he chooses God's will for his ruler, or communicator, or for his 
interpreter, he will obtain truth if he gets revelation.  
 How is that? Does not the man get an answer always when he acts in God's will? When he acts 
in God's will, he does not ask for information, or communications. He leaves it to God. He 
receives what God gives, without question, or answer, without doubt, and without rebellion. But 
few, my friends, very few have been willing, even at times, to receive so. Nearly all have a 
purpose to obtain, other than doing God's work. My holy medium first acted in his own will. I 
tried his willingness to obey Me. I found an inclination, but not a controlling one. Then I 
commenced trying him by doubts, and false impressions, by fooling him as he called it, and by 
various trials, during which he sometimes rebelled most thoroughly, and at other times submitted 
most perfectly. But he was unstable. I could not depend on him. I left him. Then I caused him to 
read, and reason, and at last he saw his error. He saw that passiveness and submission is the 
great requirement, that his will was the sacrifice demanded. Even now, he fears that he does not 
keep himself passive enough. But I do not allow him to write erroneously, because I have other 
objects than his own improvement. I have now to promote the increase of general knowledge, 
the advancement of sound doctrine, the true knowledge of God, and the everlasting welfare of 
mankind. With such results affectable by My errors, or My holy medium's errors, I shall now 
allow any to escape notice, either now or hereafter.  
 Be no longer fearful, then, or unbelieving, but submissive, and be taught as a little child. For 
unless ye become as little children, ye can in no wise enter the kingdom of heaven. It is now 
true, as it was when Jesus walked the streets of Jerusalem, that men must become as little 
children. That is, they must receive the Divine teachings with childlike faith and confidence, or 
they cannot make any progress. It is in every man's power to resist all progress of belief in his 
mind, or faith in his heart. It is also in his power to yield either, or both. Many say they cannot 
help their belief. But this is an error. We can control our belief. Free-will is the deity of man, as I 
have before stated and shown. But free-will can cause no man to believe, or to refuse to 
entertain the truth. If men would believe the truth, they must ask God sincerely in their private 
hours and in every act of their lives to help them to know what to believe. They must learn to be 
independent of man, whose breath is in his nostrils, and rely on the help of God, which will 
probably be given through the medium of men, whose breath is the power and will of God; that 
is, spirits of the third society, or circle, of the sixth sphere.  
 The fourth society or circle has the power of the Will of man.  
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That is, it has the power to influence the will of man by externals, such as miracles. Such were 
performed for Jesus of Nazareth, for Gideon, for Samson, and for others of the past time. But in 
the present time they have acted through lower spirits, such as the fifth circle of the second 
sphere, sending forward the influence of the higher spirit, manifest to men as their work. That is, 
the moving of material objects; disturbing the atmosphere, by which sounds are produced, 
proceeds from the circle below, as I have explained; but the moving of solid materials is the 
province, or peculiar sphere of power, of those who have attained to this circle. The high circles 
always have the power of lower ones in addition to those peculiar to them. Then why do these 
spirits not act directly upon man? Because man desires lower spirits to act, or else he does not 
render himself fit, by subjection and patience, to be associated directly with the higher.  
 But the sixth circle of the fourth sphere has also the power of knowledge of God's intentions 
respecting man's government, and through it some of the miracles are performed. Miracles, we 
call them, because that name conveys to you the proper meaning. They are proceedings or 
operations in the Will of God, yet beyond, or apart from the ordinary law, or rule governing 
material substances. They are departures from what are properly called laws of nature, or the 
laws which subject matter to relations of materiality with regard to men.  
 The fifth circle of this fourth sphere, devoted to the acquisition of knowledge of the past in the 
universe of God, pertaining most intimately to their original earth or globe of matter, has also the 
power to affect the matter of their own planet, or globe. The sixth circle of that sphere has 
power over the matter of the system of which they were inhabitants; the seventh, over the matter 
of which its universe is composed.  
 Then, proceeding upwards, this power is extended step by step, in each circle of the fifth 
sphere, until it arrives at general power in all created bodies, in the third circle. Then commences 
another manifestation of power, in the fourth circle of the fifth sphere. That is, the power of 
Knowledge of the Laws of Matter, in their various relations. First, confined in this circle to their 
own planet or globe, and so extending, step by step, as knowledge of history extended; a step 
to each circle of advancement, until all is attained in this branch of knowledge, in the sixth sphere 
third circle. The fourth circle of the sixth sphere then takes cognizance of the Laws of Spiritual 
Relations, first, in their own globe or planet, whether it be primary, secondary, or central. In a 
similar way as with the knowledge of material laws, now they proceed step by step and circle 
by circle, until, having received knowledge of all the spiritual laws of government, in the third 
circle of the seventh sphere, the Mind, or Spirit of man, is ready to act in the fourth circle of the 
seventh sphere, in the Will of God in any part of His creation. This power is exercised, in 
general, through lower spirits, each having its proper working sphere. Then the higher circles are 
employed in  
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accordance with the position before described in this book.  
 Now the sixth circle of the fifth sphere has no knowledge of the duties of the seventh circle. For 
the knowledge of a part is not a knowledge of another part in God's creation. Spirits cannot 
infer from analogy, as men do. This is because the laws of God, though concise and general, are 
so influenced or modified in their application, without there being, however, any change of law, 
that they produce infinite variety. As well might a man undertake to describe a Malay because 
he had seen a Hollander, as to describe Saturn because his spirit was acquainted with Earth; or 
the solar system of Cereus because the full knowledge of this solar system had been revealed to 
him. And so it is, through all God's Works, Laws, and Will.  
 We will now return to the explanation of the extension of spirit capacity for action in the sixth 
sphere. The fifth circle extends a step beyond the fourth, having the power of the knowledge of 
the will of men, throughout the system to which he originally, or more properly, in the body 
belonged. This power extends to influencing the will of all these beings in the body, which is a 
higher power than influencing beings in spirit, by miracles or disturbances of matter in a novel or 
unaccustomed manner. And thus the extension of the sphere of operations extends upwards, 
step by step and circle by circle, until the fourth circle of the seventh sphere is reached, where 
all knowledge of Will is received, including the whole expressed Will of God. All in the fifth 
circle know His Power. Power, therefore, is a higher form of Knowledge than Will, and 
commences its development in spirits, or its revelation bestowed upon them, in all cases, and 
each form of manifestation, at one step above Will. So too, Love is higher than Power, and 
Action higher than Love, an so each of these forms of God's nature becomes impressed on the 
advancing spirits of men, at a step above and preceding, and continues always in the same 
precise relation to all the others, in the spirit, or mind, of man, either in or out of the body.  
 The digression of explaining the nature of the different circles seems to have been required for 
the satisfaction of such minds as have been very curious about the future state of their souls, and 
have doubted whether they could continue to learn to all eternity, supposing they could soon 
arrive at perfect knowledge, if they had the opportunity. Now they will perceive that 
advancement is made slowly, and that of necessity the progression of spirits is never ended, as 
shown in Part I. But, then, Jesus of Nazareth was said to have reached the high station of son of 
God and Ruler of the Earth very soon after the death of the body. For He declared: All power 
is given Me both in Heaven, and on Earth. This power, though, was given Him under the same 
influence and by the direction of the same spirit that aided Him as His Christ on Earth, when He 
was in the body. By continuing His perfect submission and passiveness, His progress was rapid, 
and He arrived very soon, comparatively, at the seventh circle of the seventh sphere. And yet it 
is only lately that He arrived in it, and it is by His Action, which could commence only  
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when He arrived in that sphere, and could be perfect only when in the seventh circle, that He 
causes, or is allowed by God to cause, the manifestations which are now awakening mankind 
"from ignorance, fear, and torturing doubt." (See title page of Part I.) 
THE HISTORY OF THE DESCENDANTS OF NOAH 
 The sons of Noah, Shem, Ham and Japhet, or as I have said, more properly Japhet, Ham, and 
Seem, left their father Noah to rule the Chinese nation. They divided the earth between them, 
and as they had long lives, each lived to found a powerful kingdom and to rule in patriarchal 
simplicity, and unlimited parental power over extensive countries.  
 Seem founded first the nation afterwards dwelling in India. They first explored the valleys of the 
Ganges and its branches, and there the seat of their power and principal cities continued ever to 
remain. Japhet was the second to leave the parent stock with a colony. He led them to Greece 
and there founded his empire or kingdom. The mountains and valleys of this region interposed 
obstacles to the retention of power long in his proper line. Soon his descendants branched 
themselves into numerous colonies, of which one, the most important, led his followers 
backward toward China until they reached the fertile plains of Mesopotamia. There Nimrod, a 
great grandson of Asshur, or grandson of Noah, grew so powerful as to excite the jealousy of 
the poorer branches of Japhet's stock, who desired to share in the wealth and luxury which 
already began to prevail.  
 How could the world so soon become so populous? By long life yet inherent in mankind and 
by great vigor and health, which also characterized the race, as the remains of still greater 
manifestations of both these, formerly existing anterior to the deluge. So rapid was the increase, 
that vast works were undertaken. the pyramids of Egypt are only built after the earlier models of 
the works of Japhet's descendants, settled in Assyria and Mesopotamia. The first great 
disturbance of harmony arose from an immense structure undertaken by an early ruler of 
Babylon, called in the Bible the Tower of Babel. A general rebellion took place, and under 
various patriarchal leaders, the people separated into various nations, or tribes of people; some 
eastward, some northward, some westward again into Palestine, Phoenicia, and Ionia. Others 
penetrated into Egypt, and there founded another durable kingdom, which long retained in great 
purity the primeval religion.  
 There still remained a vast multitude who, though exasperated with their prince, who had been 
such a severe task-master, again submitted to him on his promise of amendment, and he 
relinquished his burdensome proceedings. When all were again quiet, he took such measures as 
enabled him to make his rule more sure and independent. He maintained, for the first time, an 
army trained to obedience, and urged by various motives to adhere to him rather than to his 
nation. Then, having an army, he found it convenient to use  
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it against other nations, and gradually be acquired the rule again over a large portion of those 
who had fled from his burdens. But Egypt for a long period retained its independence, 
distinguished not as an aggressive, but as a resistant people.  
 The last great branch or colony that left the Chinese family, under the conduct of a son of 
Noah, was Ham. He led his followers westward, and, finding all the most fertile valleys already 
occupied by his brother's descendants, he passed on in a peaceful and easy way until he 
reached the Nile. He ascended that oceanic river to its sources, where he established his seat of 
empire. This was long maintained as a splendid, wealthy, and powerful empire until centuries 
after the downfall of Troy. The last of the kingdoms of the early world after the deluge was 
founded in Italy. A few dissatisfied, law-breaking, vagabondic individuals of Greece, as since 
called, were led to Pyrrhus to Rome, or to where Rome afterward came into existence. This is a 
scheme which bears a resemblance to history, sacred and profane, as men choose to designate 
it! Now, I will give a brief, but true sketch of it, as it really was.  
 Noah was the first ruler of China, or the nation since called Chinese. Its seat was then central 
Asia or Thibet. His sons were at first his only subjects, but the prolific nature of the 
antediluvians, and their fondness of God's first command after the deluge, to increase and 
multiply and replenish the earth. Their long lives, nearly all passed in maturity, their vigor and 
their powerful frames, enabled them to subdue nature, and behold their descendants thickly 
settled around them. But none of them ever left the parent stock, or dispersed themselves. Long 
centuries afterward, individuals scattered themselves abroad and pushed beyond the outskirts or 
boundaries of the general population. Then, sometimes, they established a separate government, 
for at that time government rested upon the will and consent of the governed. These scattered 
people also progressed in population and, being of a wandering disposition, transmitted the 
more of such inclination to their descendants, who thus became more and more roving in their 
disposition and habits, until they abandoned settled homes and roamed at large upon the vast 
plains that abound with rich pasturage, and yield an easy, roving form of living for nations to this 
day. They gladly left the old stock, which as gladly spared them.  
 These offshoots carried with them their family heads, who became their rulers, and, as chance 
directed, led their followers to the various parts of the earth. The names of the sons of Noah, 
and of their descendants, given in the book of Genesis, are but the names of nations, or tribes of 
people, who scattered themselves gradually over the face of the earth. Ship building was as well 
known then by Chinese as it is now, and seas formed no obstacle to their extension. America 
was settled early, and Africa became a nursery of nations. India was an early government, 
which retained much of the customs of the primeval or antediluvian world. Egypt was a later 
one, and though a greater difference was perceptible here, it  
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was still a near relationship. Very soon three great empires became prominent: Egypt, Assyria, 
and India. These were the ones which bore the names of Ham, Japhet, and Seem. The parent 
stock of Noah tended to its present seaboard location, and no emigration proceeded from it 
after the first offshoots were established. I have stated, the people were stationary by habit, 
custom, and inclination. The restless natures of Paradise were born into other nations, and by 
that arrangement quiet was preserved in one corner of the earth, whilst turbulence and 
progression appeared in other parts.  
 But this turbulence led to a decline of knowledge and civilization, and in the lapse of ages many 
tribes became barbarous, and afterward savage. Large portions of Earth became a wilderness 
of forest, and men gathered about the few civilized and central empires, watching for spoil when 
not wandering as shepherds or hunters. The whole of Asia was sometimes under the nominal 
sway of the parent stock, but the parent stock never secured permanent sway beyond their 
original boundaries and settlements, as established by gradual increase of their population. The 
last time their sway was extended over Asia was ten thousand years ago, when the learned men 
of the other nations, conceiving that such a rule would increase the general happiness of all, 
persuaded the rulers of the western nations to submit their differences to arbitration, and 
themselves to the headship of the prince, or sovereign, or patriarch, of China. But the virtue of 
the nobles was not equal to the wisdom of the priests, and they soon broke up the confederacy, 
as it was, rather than an empire. Names and dates in these distant periods cannot have an 
interest in men so unlearned as those in the body, unless they refer to those of whom tradition 
has preserved some record. And as I am not prepared to give an outward proof, or test, 
through this medium, I shall not trench upon the authentic, or partially authentic, historical 
records. But I will briefly describe the relation that existed between the religious and military 
aristocracy in the early empires, and the course of descent by which the father of the Jewish 
nation came.  
 The military aristocracy was founded later than the priestly. For when Noah left the ark he built 
an altar, and made sacrifice thereon to God. The patriarch continued to be the chief, or high 
priest, and the sovereign continued to call assistance from the wisest to the most venerable in 
after times in the performance of religious worship, which was addressed to the One Almighty 
Creator, whom they knew by revelation originally made to the first man, the tradition of which 
had descended in the antediluvian population with great purity in one branch, that to which 
Noah belonged. Noah, too, was a spiritually minded man, and a prophet and seer. He received 
corrected ideas of the nature of God and of his relationship to Him directly from the spirit world. 
God continued to raise up spiritually-minded men amongst the early inhabitants of the world, 
and continued thus to receive a pure worship for a long period.  
 At last the high priests established rules promoting their dignity  
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and the dignity of their order. This was in their own will, separated then from God and from 
spiritual communications. The priesthood should be the most humble of mankind, for if they best 
know God, it should make them most desirous of serving Him and other men than themselves. 
This desire to serve others will prevent them from assuming to rule, where they need only to 
serve. It is men's invention, by which they undertake to benefit others by force, or by assuming 
the leadership, or government. The last exhibition of this change of relationship which occurred 
in the ancient world, was in Assyria, where, until a very late period, the worship was pure, and 
the priests humble. Egypt and India departed sooner, and the smaller tribes or peoples scattered 
abroad over the globe very soon allowed their revelations to become corrupted by love of 
power. The priests bear rule, for the people will have it so, says the Scripture, and the 
temptation to the priest will have it so, says the Scripture, and the temptation to the priest to 
yield is very strong, when he conducts himself with sincere desires for truth and good. But 
priests, like other men, are fallible. Even holy mediums, like other men, are fallible. They only 
way they keep themselves in union with truth is by a constant sacrifice of their own wills upon 
the altar of God's love, and in submission, entire and unwavering, to His slightest spiritual 
impression, or revelation.  
 The difference between impression and revelation is this: the former is felt within a man; the 
latter is manifest to his senses. The one exists merely in ideas and feelings; the other is known by 
words and actions. The one is the kind generally experienced; the other is extraordinary, and for 
special purposes. The one will always be found within man, if he will attend to it when he seeks 
for it; the other will only be found when God has a work for the man to perform towards others. 
The one, is for the man himself; the other, is for the man's fellow men. The one may lead a man 
to declare his impressions, but the influence of the man's mind must pervade them; the other will 
probably lead a man to declare his knowledge, but he will not do it without command or 
permission. He will not declare either, if obedient, except in the will of God, and as far as 
possible in the words given him.  
 This book is revelation. Most sermons are impressions. The one can greatly instruct the 
individual, and lead him to benefit, and teach others; the other leads the medium to serve God 
and others, by specific acts, the form, manner, and time of whose performance God, or His 
spirit, makes known to the holy medium, who cannot disobey without condemnation. The 
general life of the one must be more consistent than the other necessarily is, because the one 
acts specifically and without much, if any, exertion or use of intellect. What, then, is the relation 
they bear to each other? They are often conjoined. But when separate, the one declares; the 
other conforms. The one reveals; the other receives, and judges. The one is direct revelation; 
the other is secondary revelation, or rather the reception of revelation. The one is a holy medium 
of transmission; the other is a holy medium of reception.  
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The one may not be benefitted personally; the other must necessarily be. So it is better to 
receive, than to deliver, when the thing transmitted is from God. But the things of earth are the 
opposite of heavenly, and it is better to give than to receive from men. The change I make in 
designating the two kinds of revealment is instructive. In the first part, I call the revelation, the 
other. In the last part, I call the revelation, the one. But in the first part, I speak of it as it has 
been; and in the last part, I allude to it as it will be. Hereafter, direct revelation will be more 
common than formerly, and the days of general reception of revelation are at hand. These will 
be happy days for men, when they can receive constant and reliable directions respecting 
everything in which their temporal or eternal welfare is concerned: when advice and aid will be 
freely rendered to all who can serve and obey God, or, what is the same, His holy spirits.  
 But now let us return to our subject, the chronology of mankind after the flood.  
 The Jews are descended form 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 believed 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 religious 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  
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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 not 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 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,  
 *Cf. David Davidson, of Leeds, England, distinguished engineer, archeologist and 
Egyptologist--Ed.  
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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 
persuade 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 causes 
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? Well, 
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  
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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 
complement) 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. 
CHAPTER XXV 
JESUS CHRIST 
The Continuation of History taken Chronologically upon which Theology has been built 
 The last points I shall notice in this part of my subject will be the death and resurrection of 
Jesus, His ascension, and His legacies.  
 His history in general I gave in Part I. When He knew that He was to be crucified, He informed 
His disciples of it, and it was then that Peter was rebuked as Satan, the Enemy, or Accuser of 
his brother. For in accusing Jesus, as he virtually did, of acting in His own will, he derided His 
inspiration. But Jesus resisted the temptation of shrinking from the horrible death He was 
directed to, and went on His way peacefully, endeavoring to be useful to His brethren to the 
last. But in the garden of Gethsemane He departed from that perfect resignation which had 
previously possessed Him, and in praying for the Father to change His determination, brought 
upon Himself condemnation, for which He atoned by a descent into the place of departed spirits 
instead of an ascension to the brightness of a redeemed Son of God. Still, though this 
unpardonable sin of disobeying, or declining for a time to obey, a known law of God, that is, 
any expressed will of His, had to be atoned for, yet the atonement was slight compared with the 
offence, for God knew the great trial it was, and felt that the sacrifice of youthful life and vigor in 
the body was a painful one. And He, at last, made the sacrifice with dignity, propriety, and 
resignation. And was not that atonement enough? Not in this case, for though He had performed 
so many mighty works, and led such a useful and blameless life, yet He had been most highly 
favored by the aid of another Christ, or Son and Sent, of God, who had inspired and led Him to 
a knowledge of the power and love of God, and the duties all men owe to Him. And of one to 
whom much is given, much is required. This is the great reason. His advantages for having 
willingness to be obedient to God's inspiration, or revelation within Him, were greater than any 
other. He had started in life in the body with a spirit actuated by a de-  
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sire to serve God, and be useful to men. He had been born free from bodily lust, and was thus 
secured from one of the most powerful temptations that assail men in the body. He had been 
carefully trained by a pious father, and an affectionate mother, who devoted the first twelve 
years of their union entirely to His service. He was filled with a high and powerful Christ, 
operating upon His mind from His childhood--that Christ, whose parentage or birthplace I have 
explained, and who was then already a glorified Son of God, existing at His right hand, and 
elevated to the seventh circle of the seventh sphere. With these advantages, His fall was more 
reprehensible than it would have been in another man. Yet God's justice was tempered by 
mercy, and the sacrifice that Jesus made atoned with God for His sin.  
 God raised Him from the place of departed spirits and, placing Him in a glorified body, 
elevated Him above the common laws of matter. Not that the body of Jesus did not corrupt. 
For all bodies of men are of one flesh, and that flesh is of grass. But there are bodies celestial, 
and bodies terrestrial. When the terrestrial body was deposited in the tomb of Joseph of 
Arimathea, it was already dead. But the celestial body partook of its semblance and form, and 
was a living and a sentient body, composed of spiritual, or highly refined matter. It was, indeed, 
the same body that the spirit of Jesus had worn upon His soul or spirit, and was changed by the 
power of God from the corruptible earthy nature to the incorruptible celestial nature. There was 
then no remaining earthly body. It was changed by God's power, under the operation of laws 
previously existing, to an incorruptible body, which was essentially spiritual, and was worn by 
Him afterwards during a considerable period upon the earth, mingling in the sight of men with 
His disciples, after which it ascended from their sight, and was dispersed in the atmosphere like 
a cloud.  
 What then is the reason that other men have never by chance received such a body, under this 
constantly existing law? Because they have never one of them been so purified from gross 
desires, and imagined themselves able to bear the change from life to death in accordance with 
the laws of such a transformation. But Peter is said to have suffered in a similar manner to his 
great exemplar, whose precepts and example he steadily made his guide, after the ascension of 
Jesus' purified body. Yes, Peter was crucified at Rome, but not in the manner that Jesus was. 
He was not so led by the spirit, and so favored by the Christ, or Sent of God. And that he was 
not so favored was because he would not fully resign himself to its guidance, but continued often 
to act in his one will, whilst it was always Jesus' will to do the will of His Heavenly Father, 
except for the one time already mentioned. And before He could receive the purified and 
glorified celestial body, He had to atone for that departure from God's will. Happily, the 
atonement was brief; the return to perfect obedience was almost immediate; and when the spirit 
sought the body again, it had not begun to corrupt. It was still warm with the lately departed life,  
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still capable of receiving the spirit into its ramifications and, being pervaded again by it, was, in 
accordance with the law still existing, changed from death to life; from corruptible to 
incorruptible; from earthly to heavenly; from terrestrial to celestial; and from the flesh and blood, 
derived from the grass, to the heavenly or ethereal particles which form grass, and all other 
matter which men see, feel, or in any way take cognizance of. All are, in their ultimate particles, 
invisible. For though chemists still put down in their analysis of bodies of men, or of vegetables, 
that there is a residuum of earthy matter, irresolvable by them into gaseous compound, or 
unities, this is because they are unable to carry the analysis to its full extent. They are equally 
changeable into invisible particles, as if the most solid matter were water, or oil, or pure carbon.  
 Jesus then was crucified, was dead, was buried. Thirty-eight hours afterwards He rose from the 
dead, and assumed His celestial body. With that, He journeyed from Jerusalem to Emmaus, 
visited His assembled disciples in the evening, and displayed His wounded side and hands to the 
incredulous Thomas, a week afterward. He was afterwards seen as related by John and Paul, 
and at last was transfigured, from a celestial to a spiritual body, before the eyes of a selected 
number of followers. What was this transfiguration? The celestial refined particles of terrestrial 
materials which composed His purified and glorified body, were dispersed in the atmosphere, 
and assumed the form of a cloud. His spiritual body then remained and by the laws constantly, 
or often, used by spirits, was made visible to those present. The same spiritual body afterwards 
was seen by Paul, and its appearance converted him from an opponent to a supporter of the 
precepts that Jesus had preached when in the body of earth. This spiritual body shone like the 
sun, for its brightness was commensurate with the exceeding purity and love of His nature. It 
was a long time before the apostle recovered his vision, though the three did not lose theirs. 
How was this so different? Because during the interval of time, or eternity, Jesus, in His spiritual 
form, or body, had progressed rapidly, in ascending, in heaven. He ascended into heaven 
immediately, but He then ascended in heaven, reaching higher and higher in circles and spheres, 
until, lately, He has arrived at the seventh circle of the seventh sphere.  
 But then He declared long ago that all power was given Him in heaven and earth! Yes, and He 
had all power to guide and assist men; to send the Comforter to those who wanted Him; to 
elevate the thoughts, actions and aspirations of His followers; and to aid them by many outward 
manifestations. But this you say was not all power. It was all the power He required. It was all 
the power He desired. For He was still as devoted a servant, as perfect a son of God, as 
before. He did, not His will, but His Father's. Doing His Father's will, He had His Father's 
power with Him. He was not having God for His servant, but He was the high, the faithful, the 
devoted, the ever obedient, ever deeply  
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humble, son of God, and His equally faithful, obedient, humble servant.  
 In what then is He superior to other spirits? By His obedience in the body, He was endowed 
with a spirit of progress, which advanced Him while in the body, so that He was qualified for a 
very high position in the order of spiritual degrees immediately after, or upon, entering the spirit 
world. He continued thus imbued with this spirit, or habit of progress, so that His advance has 
been rapid. Being now arrived at the highest circle of the highest sphere, His unity with God is 
such that He participates in God's action. He shares in His counsel, or reflections. He does this 
in common with other spirits in the same circle, as I have before explained, in this book. But 
having now all knowledge, all love, all power, and all thought, or action, He becomes the 
director of all the spirits, of all the circles, and spheres, as far as the execution of God's will, 
power, love, and thought, are extended.  
 He now directs a new, or rather, more constant and visible, proceeding from spirits to men, or, 
more properly speaking, from spiritual bodies to those yet in earthly bodies, which is designed, 
first, to awaken men of earth to a knowledge and sure consciousness of the fact that the spirit of 
man is immortal, that it exists in another state, conscious of its former existence on earth, and 
retaining its individuality, affections, and character; somewhat modified to be sure, but not, at 
first, essentially different from its manifestation in the body. Second, the way in which spirits 
progress in the world to come, from a low state to a higher one, thus giving to man the hope of 
salvation by an eternal and general law. Third, the particular manner of this progress and what it 
depends upon. This I am now unfolding through this holy medium, to incite men to virtue and 
good works. For a belief that salvation is inevitable does lessen a man's care of his efforts, and 
attention to his duties. And yet happiness results from the performance of duties than any other 
act, or acts. But God is pleased to make known to men not only that they shall be saved, but 
that they shall be saved by works, as well as by mercy. The last is indispensable, but the first is 
useful, since a speedier arrival at bliss, and elevated circles, depends on them.  
 This speedy arrival does not shorten enjoyment. Eternity is not lessened because it is sooner 
entered upon. Neither does a man's spirit have any more enjoyment in the highest, for having 
dwelt longer in lower circles, because the existence in the body furnishes the state of 
comparison, not the lower circles of the second sphere. But these lower circles of the second 
sphere long hold men within them. It is there they most obstinately resist the influences of God's 
spirits, acting in His will. Then the will they had indulged most on earth continues most active, 
and its manifestation leads to the exhibition of such representations as Swedenborg witnessed 
when he was in the spiritual state, except that he mistook some movements was downward 
which were not so. For there is no retrogression beyond the grave. No repentance, no 
retrogression. They must  
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either be stationary, or submit their wills so much as to desire to be better, to be improved, to 
have higher spirits instruct them. Sooner or later all will have this desire. But there are spirits of 
antediluvians now in the lowest, or first, circle of the second sphere. And yet, eternity is long 
enough to carry them through the whole remaining forty-one circles, before it ends. It is 
unending, and at last every spirit will be equally the son of God, and the sharer of His will, 
power, thought, love and action! This will be the time referred to in the text which God asserted 
to be as true as that He lives: My spirit shall not always strive with man.  
 This then must come to pass, and when strife shall have ceased and all shall be united to God, 
what then? Then they will continue to enjoy all the pleasure which harmony with God and 
memories of good works can bring. Then it will yet appear that eye hath not seen, ear hath not 
heard, neither hath it entered into the heart of man to conceive, the bliss that God hath prepared 
for those that love Him, and do His pleasure. Let us all then, O ye people! love God, and serve 
Him, seeing that our reward will be so great and so sure. Has the first sphere any temptation to 
offer that reason can affirm is equal to drawing you away from God? God asks of you and of 
every man, one great sacrifice. That one sacrifice will reconcile you to Him. That will entitle you 
to communion with His spirit. That will allow Him to shower upon you blessings unnumbered, 
innumerable. That will enable you to enjoy the peace the world cannot give, or take away. That 
will enable you to bear every affliction, every disquietude, that then can approach, with one 
resigned expression: Not my will, but Thine, O God! be done. After this you can say with Paul, 
that nothing can separate you from the love of God, and of His Christ, or Sent Spirit. That Sent 
Spirit will converse with you mentally, even as I converse with this medium. He will help you on 
all occasions, even as I help this medium on all occasions, either apparently trifling and harmless, 
or even immoral, yet always affecting the character to the staining or to the purifying of it. It 
helps on every occasion, too, because the difference between the greatest and the least of men's 
desires, or actions, is as nothing compared with the employment of influencing God's whole 
creation, which, with His higher spirits, can be as easily done. God sees the sparrow fall, and 
has numbered the very hairs of your heads.  
  To him, no high, no low, no great, no small,  
  He fills, he bounds, connects, and equals, all.*  
 Pope, of all the poets, arrived most nearly at an appreciation of God's relation to man. His 
Essay on Man abounds with beauties and truths. You will find it a profitable study, as you 
advance in your spiritual belief. But yet he places the self of man too much as his motive of 
action. Not that man has not so acted, but that poesy should not lend its approving numbers to 
any such low motive as self interest. 
 *Note by the author--not by the holy medium: This quotation is from Glacomous, who lived in 
Thrace when I was on earth. Given during the revision, July 25, 1936.  
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Let us pray 
 O God! let us be guided by Thee. Oh, let us be Thy willing servants, submissive to every 
imitation of Thy will, every intimation of our work. O God! Thou who knowest all things, grant 
such of our wants to us as Thy will may not be opposed to, and so far as Thy love may not 
withhold from gratification for us, to our good. For in Thee, O God! I will trust, and my portion 
shall be Thy pleasure, and Thy will. O God! Father Almighty! hear the prayer of Thy sensuous 
and material subject, and raise me to the dignity of being Thy servant in spiritual matters, Thy 
follower, and Thy son, in all things. O God! let me be taught to praise Thee, and to glorify Thy 
name, for Thou, O God! art worthy to be praised, and without Thee there is no Savior, or 
Redeemer. For what is man, O Lord! that Thou art mindful of him, or the son of man, that Thou 
regardest him? Thou has created him a little lower than the angels, and hast raised him to glory, 
and honor! O God! help me to make the only sacrifice that delights Thee, that of the heart, for 
my heart, O God! is desperately wicked, and there is no health in me except as Thou bestowest 
on me strength and life. O God! let me be Thy servant, amongst Thy servants, for I am 
convinced it is better to be a mere doorkeeper in Thy house than to be a guest, and an honored 
one, of the world's revered or loved idols of flesh. Let me, O God, be united to Thee in the 
bond of unity, as perfectly as my nature will permit, and let me, O God! be very near to Thy 
love, and to Thy Son's love, and to union with Thy high and holy sons, and servants, in all Thy 
heavenly circles. O God! be very good, I pray Thee, and very kind and merciful; for I am a 
sinner, and there is no power in me to be purified, except through Thy laws, which are the sure 
and faithful harbingers of Thy mercy, and which lead me surely and truly and inevitably to Thy 
feet, and leave me there, rejoicing in the supreme happiness of being Thy son. O God! be ever 
present, and let me not forget Thy presence, but let me think of Thee often, and let my life be 
devoted to Thy service, and my death be a triumphant passage from works to rewards. And to 
Thee shall be all praise, honor, glory, and high renown, now and forever, and forever and 
forever. Amen. 
CHAPTER XXVI 
EXPLANATIONS OF PROPHECY 
Continuation of explanations of prophetical declarations of  Hebrew prophets, some of whom 
wrote from revelation, but  most of them from impression. 
 In Daniel's day, geography was not well understood. The deserts east of Persia or Babylonia, 
the wild tribes of Scythians on the north, the sea, or salt water, on the south, and Egypt, Greece, 
and  
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Thrace on the west, bounded the known parts of the earth. In earlier days some intercourse 
with China took place, but then, almost none. With India the general relation with hostile, and 
without much activity. Commerce scarcely existed, with any eastern country, and the confused 
and contradictory accounts, which from time to time excited a passing emotion of wonder, failed 
to awaken a desire to know more of countries with which they possessed no common interest, 
and made no exchange of  products.  
 In Nebuchadnezzar's dream, then, was represented the whole earth that he knew of. And 
Daniel gave a true interpretation of the dream. Still, there have since been in those regions two 
or more great empires which were unnoticed in the prophecy, the empires of the Sassanides, 
and of the Parthians. The irruptions of the Tartars were too transient in their efforts to deserve 
the name of empire. But these latter empires were excluded, as having no relations to 
Christianity or to Israel. The former was the great coming event to which all prophecy in Jewish 
annals turned and looked forward as the great crowning, glorious time of joyful reigns, of 
peaceful and happy kings, of peaceful and happy people, living in the enjoyment of divine favor 
and intercourse.  
 This time is yet to come, and it will come, for the prophecy was sure but dark. In general the 
prophecies were made by impression. By that I mean that the prophet would declare the glories 
of the future kingdom and people of God, without a knowledge, or impression, of time and 
place. Still his outward associations would lead him generally to refer to Jerusalem and Judea 
and the Jewish nation, those impressions of the future manifestations of God's favor and love, 
which are, indeed, for them only in common with all the other antions, kingdoms, tongues, and 
people, upon the whole circumference of this earth. this time is nearer than it was, as is 
obviously necessary. But, yet, its full fruition is very distant. Still the preparations are more 
apparent, the dawnings of its day more evident, the signs of its near approach more visible, than 
any other age ever even imagined themselves to perceive. In this age its progress will become so 
evident to all observers that the glorious name of God will be more called on than ever before, 
since the early religions lost their purity.  
 The kingdoms of this world will not become the kingdoms of the Lord Jesus Christ now, or in 
this age. But the fifth monarchy, or kingdom, will be evidently established in it. And though the 
kingdom will have no king outwardly, it will all the more resemble the Jewish polity, as originally 
established. It will all the more resemble the reign of the saints of the Most High, of whom it is 
declared that they shall take the kingdom. And of the power, and dominion, of their successor, 
there shall be no end.  
 Who, then, is ready to place himself under the government of the Lord and Savior, Jesus 
Christ? For in this way shall His kingdom begin, by the adhesion of one man to His government, 
and the addition of more and more, singly or by scores, until at last all men shall own Him as 
Lord and as God. How is this? You  
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say. Will He indeed be God? No. I only say He will be recognized as God. And will He not be 
recognized in His true character? Certainly. He is as God, being one with God in power, will, 
honor, glory and action. But He is not God, though we may regard Him as God, because He is 
as God, though He is not God, and though we ought not to call Him God. He is the son of God, 
in unity with God, to whom God the Father has given all power in heaven and in all creation. He 
is, however, the servant of God, and His meat and His drink is to do the will of His and our 
Father. Now He is the highest spirit whose body was of this globe, and none will ever be higher 
than He is now. He will never be higher than He is now, but others will be as high, and He will 
welcome them with joy, as joint heirs with Him, to the glory, honor, praise, will, love, and action 
of God. Glory be to God, and to His Son, the Lord Jesus Christ, for He is worthy to receive 
glory, honor, praise, thanksgiving, and power, now and forever, world beyond end.  
 Then, when men regard Him as God, it will be because they will receive His counsel, advice, 
warning, command, will, power, action, and revelation of these, as being each of God. This is 
what men should do now, and what they must do, to place themselves under His government, 
by which they will forward the extension of His power, and raise themselves to His nature and 
harmony. If we are one with Him, we are also one with God. And unless we are one with Him, 
we cannot be one with God. And unless we are in union and harmony with Him and God, we 
are in our own will, and acting independent of Him and of God, to a greater or less extent.  
 It is this will, man's free-will, which keeps him away from God and Christ. It is that which I ask 
man to sacrifice to God's Will; one sacrifice, and that only, will reconcile him to God, and to 
Christ. That sacrifice man will make eventually, and can make here much more easily than in the 
state to come. There, or here, it will be made. Here you can make it easily; there with difficulty. 
If made here, it will place you higher there. If made here, your enjoyment here will be far more 
constant and greater, and will continue in the state, or world to come, to be higher, purer, and 
more perfect.  
 This is the condition I urge you to press forward to obtain. Now is the accepted time; now is 
the day of salvation. Now, declare yourself on the side of God in the world. Now, be willing to 
be His servant. Now, resolve whilst you feel an impulse in your heart. Fear not a delusion. Fear 
not the sneers, or the carping, or the taunts of the world. But fear God, who is liable to be 
separated from you by your own act. Fear yourself, your own will, that may be to you an 
accuser and an enemy, if you submit it to worldly desire, and dwell in subjection to such desires. 
Be sure to know your own heart; listen to your own reason. The former will assure you no 
happiness is found separate from God, and the latter will make you conclude that no one can 
bestow upon you so much help as God; that God loves to help His creatures; that God  
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will do what He loves to do; and that, therefore, you will receive from Him abundantly, from His 
inexhaustible store. He leaves you your free-will only because without it you would have no 
responsibility, no individuality, no separate existence. But He has given you full power to 
become the Son of God, the joint heir of Christ, and this power you must exercise to become 
so. He will not force you; He only persuades. He appeals to your reason, to your affections, to 
your self-love. He asks you to do it, for your own sake, and for the sake of your fellow men. 
He will be God, and He will be happy, whether you do it or not. But you will not be God's son, 
neither will you be happy, until you do it. Choose now, O son of man! whether you will now be 
a son of God. Be wise to-day, or you know not what a day may bring forth. be wise now, for 
now is the accepted time. Now, God calls you through this writing.  
 Now resolve, for if you lay down the book, and neglect My appeal, how will you again arouse 
in your heart and mind the same earnest desire and hope that you now feel! Say not that you 
cannot, and that you must take time to consider. Say not that you would, if you could, for all 
that is needed is that you make the prayer I wrote for you in the twenty-first chapter with 
heartfelt sincerity, and with an earnest endeavor to make it your own, and to enter into its spirit, 
and to make the one great sacrifice, that of your FREE-WILL. 
CHAPTER XXVII 
SALVATION 
The Surety of the Salvation of Men 
 When the foundations of the worlds were laid, man was ordained to be. When he was 
ordained to be, he was fixed by certain barriers, of which prominent events are a part. God 
resolved to have certain effects follow in due course, and He established such laws for the 
government of mankind, and placed in them such constitutions of action, as would secure the 
accomplishment of His designs. What were these prominent events that God foreordained? 
They were that man should progress from pure animal to pure spiritual nature. That in the course 
of that progression, he should grow in the body, die in the body, be saved in the body, be born 
in the spirit, and be saved in the spirit with an eternal salvation.  
 All men have sinned, says the Apostle Paul, and come short of the glory of God. This is death 
in the body, from which even Jesus of Nazareth, the purest and holiest of men, was not exempt, 
as I have before shown. But are all men saved in the body? This, though not so evidently 
declared in the scriptures, nor so plain to the observation of mankind, is yet evident on inquiry. 
The most wicked and ungodly men have their moments of compunction, their periods of 
remorse, their time of repentance. True, they did not continue and bear fruit, but nevertheless 
the genuine repentance and remorse and regret was there. It is this which secures salvation,  
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when conjoined with a resolution, however futile, to sacrifice their will to God, or to good 
works, if they know not God. Why then do not more continue in this state of salvation? Because 
if they go again into the ways of evil, many are again so strongly tempted that they fall 
immediately from grace. They depart from the good resolution, and the last state of that man is 
worse than the first, because his chance or power of reformation is lessened. His resolutions 
become weaker and weaker, the oftener they are broken.  
 Look upon mankind, by looking in your own heart, and see if it be not so. And look upon your 
own broken good resolutions, and then say, if you can, that there lives a single, solitary man 
who has not also formed at least one resolution, organized at least one effort, to save himself 
from the dark descent into wickedness and crime, which engulfs so many who might as easily be 
angels of light, if they would only sacrifice to God what they sacrifice to pride. And that is their 
free-will. Yes, these workers of iniquity do not enjoy a freedom of will, any more than he who 
sacrifices his will upon the altar of duty of God. But there is this great difference, he who submits 
to God secures a helper in every time of need, a friend in every difficulty, a savior in every trial, 
a protector in every emergency, a guide in every doubtful place, a redeemer from every sin, a 
loving, kind, affectionate and ever faithful Father in every period of a long life, and a bestower of 
good gifts upon His children, bountifully, cheerfully, without reproaches or upbraiding. Can any 
m an say that for his companions in the world, for whom he has made sacrifices, for whom he 
has toiled, or wasted his time? No. And if he has sacrificed to some principle of price, or 
ambition, or love of possession of earthly things, has not his reward been earthly? perishable? 
unsatisfactory? No, my friend, he assured by one who, looking over the past and the present, 
beholds all the sons of men existing, or having existed, at a glance; who knows all they have 
hoped, and feared, all they have longed for, possessed, or enjoyed; who, having had the power 
to select one truly consistent man for a promotion to a high state, or lofty office, has never yet 
been able to perceive one such in the whole course of man's existence. Then all have sinned, all 
have repented; all have fallen, and all have been raised; and now, I have already declared to you 
that all shall be saved, and given you unanswerable reasons for it.  
 But, how shall I show you that the salvation is eternal? I have shown you that God is good; that 
all men are equal before Him and that His justice and mercy combine to save man from 
destruction, or continuance in evil. I have shown you that all will be saved, and that none will 
ever be destroyed. Now if God is good, and none are destroyed, and there comes a time when 
God's spirit does not strive with man, then all must continue in grace, or else must be annihilated; 
for good and evil cannot dwell together in peace and harmony, neither will your intuition require 
any argument to sustain this position. But I have told you that the last shall be first, and the first, 
last; and I have not shown you that  
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the wicked man is not the first man; that is, thus to be the last, as some believe.  
 Well, then, let me call again to your mind that God has no pleasure in the death of a sinner, and 
see whether God will recommend men who have once been saved, unless they fall again. And if 
God, only, sustains the created worlds and He alone saves sinners, who else can draw them 
from Him, and keep Him ever striving with man? For man is necessarily to be saved, or God 
must continue to strive with sinners. For man will be saved, if God has no pleasure in the death 
of the sinner, for God's pleasure must be the end of man's creation. God created man for His 
pleasure, as I declared in Part I, and, having created him, He declared him good. Now evil is 
the consequence of good. And, if evil is not the consequence of good, it cannot be more than 
accident, that good is contemporary with it in the soul of man. Not all the efforts of all spirits of 
men can save one man, unless he is willing to be saved. Not God, Himself, can save a man, 
unless he is willing to be saved, unless He establishes a new law. No; willingness to be saved is 
the first requisite from all men, each for himself. The desire being manifested, God helps; all 
spirits in unity with God help; and all good men help. But can none of these do anything to make 
the man want to be saved? Yes, that we can do. That any man may attempt. But the higher the 
intelligence that directs the effort, the more understandingly and the more effectually will it be 
made. At last such efforts will succeed, because in the spirit world all that is established in the 
spirit's favor is retained. Evil no longer approaches or tempts him. The evil he has, works within 
him, leading him to many absurdities, the greatest of which is his refusal to submit to God's will. 
But it can never extend its power, and the slightest secession of the perseverance of the spirit in 
its own will, admits the further advance of good intentions and desires.  
 That there are spirits confirmed in hardened wickedness, is evident from what I have said of 
some in the first and second circles of the second sphere. But those of this obstinate kind are 
few, comparatively speaking, and even these, must, at last, see their own want of more 
happiness, and that only God can confer that addition. When they have made this discovery, 
progress will take place. But their progress will be exceedingly slow. Their free-will will combat 
it in every new position they find themselves in.  They will persuade themselves that they are 
happy enough in each advance, without ever taking another, and they will refuse to go on, until, 
again and again, new efforts are made to convince and assure them that greater happiness may 
be attained by another, or further, submission of their still free-will to God. but, then, do they 
part forever with their free-will by this sacrifice of it? Do they irrecoverably lessen it at every 
submission? Yes, they do. The highest spirits no longer have free-will. How then is their 
individuality, and their separativeness, maintained? By the law of God, adapted  
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to their condition, they are separated unto themselves; they are the sons of God, and, being joint 
heirs of all His power and goodness, they receive power to become the sons of God, and be 
the sons of men. This power is given in the body, and is a necessary consequence or reward of 
the sacrifice of their will.  
 But have they still a responsibility for their acts, when they have thus submitted to God's will! 
Not the least. God's will is that in which they act. The responsibility is His. He is responsible 
only to Himself, and that is only that He cannot contradict His own nature. The spirit or the man 
has no responsibility for God's acts, nor for acts performed entirely in His will. They have 
submitted to Him, and are His servants, or His sons. But they have still the responsibility of 
maintaining and completing this submission. What responsibility can that be, when they cannot 
withdraw the submission already made? It is a responsibility continually lessening as they 
advance. At last it ceases, because the spirit is entirely submitted to God, and perfectly united to 
Him. It is indeed impossible for them to withdraw any submission made, but that impossibility 
arises from their own will's being so far united with God's as to haven, that far, no affinity, or 
desire for evil of the kind or nature surrendered by that submission. The sacrifice of a desire for 
a particular kind of evil, once made, is made forever, by spirits. By those in the body is has to 
be repeated, though each sacrifice is lessened by repetition. Your own experience tells you this. 
Indulgence in evil desires strengthens them. Perseverance in good works makes them easier and 
easier of performance.  
 What, then, remains of the independence of man's spirit when the entire sacrifice of his will has 
been made, and his perfect unity with God secured? There is still his nature derived from God, 
endowed with memory of its former independence, and all its experience as an individual, 
through the whole course of its existence from paradise to the seventh circle of the seventh 
sphere. This furnishes the spirit with an individuality, and is a self-consciousness that it can never 
lose. It feels and knows that it was itself, as a separate and free-willed being that performed 
those actions, thought those thoughts, and imagined and wondered and labored in contests of 
will with God, till God became all in all.  
 This memory, or consciousness, it never loses. It is that which makes itself, and but for that it 
would be only a part of God, without any separate thought from God; or itself, as itself, would 
be God; and all the spirits, united to the God from whom they proceeded originally, would be 
God--the same God of whom they originally constituted a part. But, as God is infinite, the 
separation of a part does not lessen His whole. And as God is in all, so are all in God.  
 This part of our subject demands the very highest exercise of man's reason and inspiration to 
understand it, for it is the very extreme limit to which he can proceed in his idea, or conception, 
of infinity. I say, then, that God is all in all. That the spirits are of Him, as they were of Him 
before separation and placing in paradise,  
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except that they have added to their Divine nature the consciousness, or memory, of all their 
acts, thoughts, or imaginings experienced, or performed, in that interval of eternity. They then 
continue to live, sons of God, one with God in power, one in glory, one in honor, one in love, 
one in will, one in action. But they are separate in knowledge of the past, or memory of their 
separate existences. This they never lose; neither can they ever lose it without annihilation, which 
could be only an annihilation of their memory, or knowledge of the past, as separate beings. 
That annihilation would leave them united to God, as if they had never been separated from 
Him. But can you suppose God would so confer individuality upon proceedings from, or 
portions of Himself, to take pleasure at last in demolishing the work of His laws, continued 
through such an almost infinite period? Can you suppose He would do it if it would be a matter 
of indifference to Him? And how could it be a matter of indifference to Him that so many 
myriads of myriads of beings from each of the myriads of myriads of His various orbs, or 
combinations of orbs already faintly alluded to and shadowed forth, should cease to have a 
separate existence after they had, by their struggles and repentances, at last been led to partake 
of His unity of love and power? After they had been led to raise themselves to be His sons, and 
after He had manifested to them the love of a father? No. We may confidently say, God will 
never annihilate His spiritual creation, not because He cannot, but because He cannot without a 
sacrifice to Himself, and we know that that would be contrary to His nature to make, and, in 
that partial sense, impossible for Him to will it made. He lacks, then, not the absolute power, but 
the will, or inclination, and without the last, the former is never, and will never be, exercised. It is 
absurd to suppose the contrary, or any other view.  
 And reason and revelation will always assert the truth of all I have declared to you, because it is 
all true, and reason is true, and revelation is true. Now reason is not infallible, because men 
reason in their own will, but revelation is infallible, because it comes from God. But when 
revelation is mixed with reason, it is often obscured; and when it is given through men, it is often 
distorted by the medium through which it passes, unless that medium is one perfectly passive 
and submissive to the holy encircling influences of God's high and lofty sons. When the holy 
medium is so submissive and passive to their, or God's, influence, and actuated solely to a 
desire to do God's will, the revelation will be like its source, and will pass through him perfectly, 
and in perfection.  
 This holy medium is the best we have now amongst the sons of Earth; but better could exist,and 
a better has existed. But yet he is a good medium, and though I may not deem him worthy, or 
qualified, to transmit all I would willingly make known to men, yet I guard against the 
transmission of error through him, or his perversion of truth, to speak more exactly, by revealing 
only what he can perfectly and truthfully transmit. To do this, I am compelled to depart from the 
orderly arrangement and discussion I  
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would prefer, and which I attempted in the commencement of this book. Yet I have written it so 
it can be read with profit and instruction, and can be rearranged to the understanding of the 
reader who gives it repeated perusals. And who will not read often, and carefully, a book 
written by a son of God, though the holy medium of transmission be but a humble and unheard-
of individual. This part, as well as the first, is beyond his material power of mind to compose, 
even with all the aid that time and preparation, and libraries, and leisure, could bestow. And 
without these, it has been written in the midst of such disturbances as are generally thought most 
hostile to careful and correct composition, and, like the first, is submitted to the printer in original 
draft or copy, with a perfection of preparedness for publication as rare as it is commendable. 
CHAPTER XXVIII 
REVELATIONS: HOLY MEDIUMS 
Explanations of many Bible passages, or portions 
 The Divine Influx has proceeded at all times and seasons to spirits created or unformed, but set 
apart from God. In paradise, in the body, in heaven, or in hell, it has proceeded from God, 
through such holy mediums as He has appointed by His laws, until it has rested upon and 
vivified, or saved, the spirits of His creation or the emanated spirits, from their own wills, and 
from the effects of the indulgence of their own wills. It is now this procedure or influx of, which I 
am about to give a history.  
 Which of the spirits in Paradise were first chosen to appear on earth? For we will leave the 
history of the Divine Influx to the beings of other globes, or worlds of matter, for a future 
revelation, which may or may not be given through this holy medium, whilst he is in the body. I 
have much for him to do, and he has but a short time to remain. However, he shall perform 
cheerfully, or not at all, all the work I have to impose upon him, and his reward will be as much 
as if he had done nothing, for doing all. But, as you may easily understand from what has been 
written before, he will receive his reward sooner than if he does nothing now. How, then, shall I 
describe to you what I design to do if he refuses, or neglects, or becomes tired, or from any 
cause puts his will in opposition to God's! I shall then find some other medium, whom I will 
undertake to bring to the same point of submission, or even to carry further. I am now trying to 
obtain such a one, because not only is his life uncertain, but also his will. Yet his nature is such 
that I am convinced he will not be swerved to the right nor to the left by threats or persuasions 
of friends or enemies, by urgent remonstrance, or pitiful tears. I know something of him, and of 
what he will do, by knowing fully what he has done, and what he intends to do. I know how 
circumstances of his previous experience have affected him, and I know with what desire he has 
sought for Divine Influx, in various periods most strenuously, but at all times  
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since his maturity, with ardent wishes. My servants, in acting under impressions from Divine 
Influx, have often assured him publicly and privately that he would be called on to do God's 
work. He always scouted the idea, and declared his opposition to their forms of expectation.  
 Now those same servants of Mine will, I doubt not, most generally declare him departed from 
Me, and acting under delusion. But I will at last impress them, if they will go down into Jordan, 
or into the humble and life-giving influence of submission to God, with the fact that he declares 
My will and revelation, and that My will and revelation is Divine, because it is in perfect 
harmony with the will of God. But all that I shall require of them is obedience to the impressions 
I give them, and though that may be a hard call for them to comply with, yet they shall not have 
peace until they do comply with it. So, of him I shall require obedience without reference to 
results, and he may not see any considerable number of believers in him or in his Divine 
Authority, yet he must persevere in doing his duty, regardless of the small progress he may 
perceive to be made, by the manifestations or sacrifices or revelations he may make.  
 What can be more discreditable than to be despised by your own generation? It is far more 
discreditable to be despised, or condemned, by God, and His holy spirits. Fear not those who 
can kill the body, but fear the displeasure or the offending of Him who can cast both body and 
soul into hell, or hades, or the place of departed spirits.  
 Well, does not this construction conflict with that given by Me in the first part? Yes, I gave that 
as an outward signification. I gave that thus, in effect, though perhaps you did not fully 
understand it: Fear not disease, nor the assassin, but fear the magistrate, who would condemn 
you for cause, and cast your body into the outward fire of Gehenna, as was formerly the usage 
with criminals. Yea, fear him, for he would thus punish you for cause, for wickedness, for which 
you would have to atone in the life, or state, to come.  
 Now I will explain the same passage spiritually. Fear not those who can kill the body. That is 
an outward death, that does not affect the spirit. Its existence proceeds harmoniously as ever 
before, and it assumes in the world to come that position to which its progress towards 
submission to God entitles it, and qualifies it to receive. Fear those, however, those sins, those 
acts, those companions, who kill both body and spirit by leading the soul or spirit from God and 
out of submission, or passiveness to His Divine Influx. Yea, fear them, for they will cast your 
souls into the next world, or into the place of departed spirits, in lower degree than you might 
otherwise have attained, where there is weeping, and wailing, and gnashing of teeth; where their 
worm diet not. Yea, fear them, for verily I say ye shall not come out of that condition until you 
have made restitution to God of that submission to which He is entitled. To that power you must 
at last submit, and until  
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you do submit you will often and again find disappointment in the realization of the very object 
for which you have long striven; you will wail over your own success in evil; you will gnash your 
teeth to find that what had been so hardly obtained was so unsatisfactory; that the love of evil, 
or of your own will, brings only affliction, and that you are in the outer circle of darkness, as 
compared with the innermost, or God-loving center, where all is light and glory; where all is 
peace, and harmony; where the wicked cease from troubling, and the weary of contention are at 
rest. This is true, the unchangeable interpretation of this text, whether viewed outwardly or 
inwardly.  
 The Bible has in this manner two significations, or uses; one outward and evident to 
observation, the other, only revealed by the spirit, to those who search for it earnestly, and 
submissively seeking for truth. Those who want only to support a favorite theory cannot arrive 
at a true interpretation, but the wise of this world shall be confounded by babes and sucklings, 
for out of their mouths hath God perfected praise. This means in the outward, that God will 
speak to men through holy mediums they despise for their want of education and intelligence, 
and that they will declare the perfect things of God. But its inner, or spiritual, signification is that 
the mouths of the most submissive and passive of the human family shall be used to declare the 
praises of God, the eternal truths relating to the future world, and the undying, and undieable 
truths which will become the joy of the higher and nobler natures, in and out of the body.  
 What, then, shall this man do? What is that to thee? If I will that he continues till I come, what is 
that to thee? said Jesus to Peter in reference to John. John was the beloved disciple. Peter was 
the disciple who had thrice in one morning denied his master. Think you Peter was preferred to 
John? Or was not Peter rebuked, by being set to tend the sheep and lambs of the flock, whilst 
John was set apart for gospel writing and revelation? Yes; John, the beloved disciple, did write 
the book of Revelation, as it is called. But it is not a revelation of anything until it is interpreted. 
This I will endeavor to do, if My holy medium will steer clear of his own will and leave Me free 
to act in My own. He will try, but only those who have experienced the operation can tell what 
the difficulty is of having no will, when novelties on most interesting and important subjects are 
being unfolded; and we fear, slightly, to be sure, yet measurably, that reason may fail to receive 
the explanation, or the statement, as being in strict accordance with herself. Still, as before, I will 
proceed carefully and declare what his will submits to whilst it submits.  
 For man's acts cannot be foreseen, even by God, as far as those acts are acts of will. But as far 
as they are the effect of circumstances under which the man exists, God and his higher spirits 
know what man will desire to do, and how far he can obtain his desire. These are the limits of 
prophecy, which have puzzled many. For man's free-will was plainly expressed, and understood 
to be a fact. So, too,  
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was the power of prophecy as dependent upon a foreknowledge of God. How to reconcile 
these equally and fully acknowledged facts, or truths, has been the anxious study of many well-
meaning but unreasoning minds. For true reason would have told them that God could make it 
known, and that reason by man cannot find out God. Now I will commence to explain to you, in 
as orderly an arrangement as My holy medium's submission will permit, the revelation of John 
the Divine, as he was called, because he had so large a portion, or influx of the Divine Spirit.  
 I, John, was in the spirit on the Lord's day; that is, the day set apart by the Lord for My 
attempting to record His revelation, and I received a direction to write to the seven churches 
which were in Asia, the churches of Smyrna, Pergamus, Ephesus, Laodicea, etc. These 
churches were the assemblies of believers, without reference to any professed membership or 
acknowledged, or known, heads, or organization. The angels, or messengers, were those 
appointed to express God's will to them, whether or not ordained by men. To these John wrote 
by My direction and inspiration. To these he made the warnings and promises. To these he 
declared I would give gifts, or withdraw presence. And were these the churches of those 
particular cities at that particular time? Oh no! Those warnings were given for all churches at all 
times, in all parts of Asia and in all parts of the earth, both in the early and in the latter time, or 
times. Behold, I will come as a thief in the night, and if you would be ready, you must be ever 
watchful.  
 The churches in all the world were beginning to show signs of that heresy, or corruption, 
alluded to under the name of that woman Jezebel. This was Manicheanism. It was the belief that 
God was not merely the author of good, but the creator of evil. This was a remarkable error for 
men to fall into whilst they yet had those present who had received the outward preaching of 
Jesus, and of Paul, and of other divinely inspired men; who had yet amongst them the Divine 
John, and many of whose members yet received the baptism of the Holy Spirit and of the fire of 
God's love, which continued to purify and consume the evil of their natures.  
 The next important error that assailed the church was that of the power of the clergy, or 
bishops, as they styled themselves. They no longer left the church free to receive or reject them, 
but imposed themselves on the people, and insisted on being kept in authority as long as they 
continued to exist in the body, and they assumed that in them resided a superior manifestation of 
God's power, and a higher knowledge of His will. In some instances this was true, for in many 
respects the Apostolic churches were weak and faithless. But the bishops established a general 
rule and forced a general compliance, under the threat of censure by the collective 
representation of a large body of churches. Another error against which John warned them, 
without much effect, was that of the laboring compensation being made dependent upon the size 
of the congregation. For he assured them that the church's candlestick should be removed  
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unless the angel did the first works, and the first works were preaching to the Gentiles in faith 
and spirit, and without settled salary or compensation. They had their support guaranteed to 
them by God, and it was their duty to trust to Him for the whole of that support, which they 
strove to secure by donations of land and settlements of money upon themselves.  
 The next error, or heresy, was a love of power in the state, to which the angels or bishops 
already aspired, and which the pagan authority of the state was willing to confer on them for the 
sake of their assistance their return of ease of government and collection of taxes, which was 
thereby ensured to it. The governors of provinces were glad to appoint a Christian bishop 
prefect of a city, or chief magistrate in a colony, if thereby their revenue and their established 
authority were secured to them without care on their part. And thus it was that jealousy of the 
power of the church became the cause of persecution when the governor, on the other hand, 
did not appoint the bishop to this authority, but required him still to secure the collection of the 
revenue and the tranquility of his followers. While in this way the church was corrupted, it 
suffered numerous persecutions which led to rebellions against the authority of the bishops, 
which induced them to insist the more strongly on their divine right of governing the church 
temporally, and directing in all ways the temporalities and spiritualities of the assemblies of 
believers and the whole body of professed Christians.  
 There yet remains for me to notice the one error consequent upon these. It was a placing of the 
outward before the inward; a watching for outward evidences and works from believers, rather 
than the spiritual or inward evidence of faith, and declarations of creeds commenced in this way. 
At first in the church as instituted or accepted by the apostles and evangelists, men were only 
asked to profess a belief that Jesus was the Messiah; that is, the Sent of God prophesied of in 
olden time, and expected in His own time by the world in general. But it was even now that the 
Apostles' creed was manufactured as given in Part I, and as it continues to the present day, with 
a very slight alteration or addition.  
 Can it be possible, you ask, that this could be an error and be sanctioned by the Apostles and 
quoted as your faith in this Book? Yes, it is an error for all that. Because, though founded in 
truth and true in itself, it leads and has led to error and misconstruction. I admit its truth and 
desire and explain it to you, not that you may continue to use it, but that you may be able to 
dispense with it, and rely on the higher and nobler manifestation of doctrine and direction that I 
will afford to every man who opens the door of his heart to Me. I will preach to him personally, 
spiritually, if he will only hear Me and seek to know the truth; for I am and will be the Comforter 
to all who receive Me as an emanation from God, or as God's Son and Sent, or as christ, or as 
the Holy Spirit. I am not particular about names, and if you only call sincerely for any of these I 
will answer, and if you follow My directions I will  
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guide you and direct you in every time of doubt or perplexity; in every time of trial I will be your 
consoler and your counsellor; in every period of difficulty I will hear your burden, and comfort 
you in every time of sorrow. All this I will do without fail if you will rely on Me. For this is My 
mission from God. This is the work to which He has appointed Me, and not Me only, but every 
spirit that shall hereafter be the Son of God in the same manner and degree that I am.  
 I called Myself John in the beginning of this chapter not because that was My name in the body, 
but because My servant John acted for Me in writing the Book of Revelation and united with 
Me in explaining now what he did not fully understand. Besides, he is a high son of God, being 
in the sixth circle of the sixth sphere. He is a noble spirit who delights to serve God, and who 
did reveal himself to My clairvoyant spirit Davis when he was submissive to the directions he 
received as a clairvoyant, and was content to follow them without ambition or sordid desires. 
But his unity with him ceased when Davis left the control of himself to men of other motives, and 
it can never be renewed whilst he continues in his present state of rebellion. It is true that I 
permit him to write many truths, and that I allow spirits in the first, second, and third spheres to 
influence or direct him, but they are not allowed even to declare all they know of Me to him, 
because he rebels against My authority and seeks to elevate wisdom above love, and will above 
action. The only way for him to become a truthful holy medium is to return to his former 
subjection to the Divine John, and he can do that only be returning to the state from which he 
departed, when he was kept in subjection to the interior and holy directions he received in his 
clairvoyant and unconscious state. Whereas since he has been used in the will of those around 
him, until he was permitted to use himself in his own will. His impressions have been overruled 
to be a benefit, and a foundation for belief to many. They have been so guided as to be the 
means of releasing many from bondage to tradition, and from worship of idols of flesh which 
men have delighted to worship ever since the foundation of the error, or heresy, was laid in the 
apostolic times referred to in My revelation through John the Divine.  
 This will surprise many who have almost begin to worship Davis, and others who have honored 
him as a guide. Many spiritual believers, too, will ask how it can be that he is wrong, when so 
many spirits have, by outward declarations through rappings and writings, asserted that his 
works were in the main true, and that believers or inquirers should read them. This was because 
the works of Davis lead the mind to repose on itself and disencumber it of prejudice, and leave 
it in a fit state to receive further revelation. It is a great step gained when mind in the body is 
prepared to receive with favor higher and further revelation. This is the proper effect of Davis' 
book, and I can assure all that no believer in the Bible as founded on revelation has ever been 
led out of  
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that belief by anything that Davis has written; no believer in the efficacy of prayer has ever 
ceased to believe in it or refrained from it, because he has declared it cannot move or affect the 
Deity.  
 It is true that prayer of itself does not move God, and it never can change His laws or His 
order. But it makes the sacrifice of the heart and of man's free-will to God, which by His law He 
requires of man as the means or preparation for the entrance of His spirits, high, holy, and pure 
into the corrupt and corrupting free-will established there. The work of purification goes on so 
long as there is a continuance of submission and sacrifice by prayer, or in any way, to God; as 
long as there remains an unswept corner in the heart, and until the man is so purified as to be a 
fit residence for God's spirit. When his heart has become the home of the spirit, the spirit leads 
and guides him into peace, that peace which passes all understanding and which can never be 
taken away by men or spirits, by devils or the world of evil. This it is that prayer does. And now 
I must tell you that you need not assume any particular position nor go to any particular place to 
do it. Be willing to join in others' prayers in the way most agreeable to them, if they pray with 
sincerity and for good. Be desirous, for yourself, to pray without ceasing, which you may do if 
every aspiration and thought of your mind be brought into subjection to God, and an entire 
willingness to submit wholly to His guidance and direction be established in your heart and mind. 
It is to this I earnestly call and sincerely urge you, O child of Earth who desires to be speedily a 
Son of God.  
 How, then, were the revelations of John or through John to be made useful to the church, when 
neither he nor they fully understand them? The words of his book were to be sealed up unto the 
time of the end. So were Daniel's. Neither of these revelations was understood by the prophets 
or by the hearers of the prophecy. Each knew, though, that the source was divine--the writing 
or words given by Divine Influx. Each submissively received and recorded the words given by 
the Holy Spirit to him, and though both asked for knowledge of the meaning of what they had 
written, neither of them received it. Daniel was assured that he should stand in his place in the 
last day, and John was told he should stand in his. They stand now side by side in the same 
circle of the same sphere. And the same union that exists in their prophecies now exists and will 
continue to exist in their spirits, which together have progressed from the fourth sphere, and 
together will progress to the highest circle of the highest sphere.  
 Were it necessary, I would confirm the truth of My revelation by miracles such as raising the 
dead, or healing the sick. But the time for these has not yet come. When the time comes it will 
be done, and through this holy medium first. But some will say, Why do you not give us a sign 
now? This book is a sign, and he who is wise will so regard it. Blessed are they who believe, 
but more blessed are they who believe, not because of outward signs, but by  
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internal evidence--who believe because the witnessing spirit within themselves declares to them 
the truth of revelations made to others for them. This will be the case with many; with all who 
desire primarily and principally the establishment of true notions of God and man and the future. 
Those who desire other things before this evidence will not receive it, for receiving it they would 
reject it and thereby commit the same sin the Jews did who rejected Jesus Christ, the Savior 
sent to them with power to work miracles and to teach as no man taught. This unpardonable sin 
I wish you to avoid, and I will not force it upon you by giving the internal declaration of your 
own spirit to you when you desire before all else the establishment of your own theory, your 
own church, your own doctrine, your own good temporally, or your sole good spiritually. The 
true worshipper worships the Father in spirit and in truth, and the Father will have such to 
worship Him. But he who blinds himself to the fact that God is as great now as ever, that He is 
omniscient and omnipresent as ever, that He is as willing to save men from sin as ever, that He is 
indeed unchanged as He is unchangeable, that He is now as ever willing to be His people's 
guide, by night and by day, and as ready to declare Himself openly or by outward sign as ever, 
can never experience or enjoy that peace which God bestows upon those who receive Him in 
the way of His coming. Too many ask Him to come in their way. Too many are exclaiming 
without authority, Lo! here is Christ, or, Lo! He is there! Whereas He is in you except ye be 
reprobate. And if you be reprobate, O child of Earth, turn, turn, to God; turn within yourselves, 
for be assured that god is not very far from you!  
 Walk humbly before God; do justice; love mercy; and seek by prayer to God, looking within 
yourself for an answer, what else He requires of you. Nothing else, you infer from the Psalmist's 
expression, and it is only that you so walk before Him, so humbly receive His counsel and 
direction in your heart or mind. For He will write His law upon your heart, and put it in your 
inward being. Flee, then, from the wrath to come: the time of the end draws near, when the 
heavens of men shall wither and roll up like a scroll and the sun and moon and stars of the 
imaginations of men shall fall to the earth in which they originated. Then shall appear the sign of 
the Son of Man, Jesus of Nazareth, coming in the clouds of great glory. His kingdom shall be an 
everlasting kingdom; His glory, honor, and dominion; power, authority, and praise shall have no 
end. For unto Him the Sonship is given, as Daniel declared it should be, and unto all men the 
Son is given, as it was declared He came to all.  
 This prophecy is now to be fulfilled. The day has dawned. The light of its glory is evidenced in 
the mechanical and physical advances, in the abundance of gold and silver, in the discoveries of 
sciences, and in the revelations of spirits. The establishment of Christ's kingdom in this nation of 
the people of the United States has commenced already. It will proceed, for who shall withstand  
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Him? The armies of heaven follow Him, and all the four and twenty elders (the Jewish and the 
Christian Church), the twelve tribes and the twelve apostles, and the four living creatures (the 
four kingdoms Daniel prophesied of), and all the saints of the Most High, from every nation, 
kindred, tongue and people, with one mind declare: Thou art worthy, worthy, worthy! Thou art 
worthy to pen the seals of that book which reveals to man the future he must pass through to 
arrive at the glorious company of the Sons of God, who shout for joy at the announcement that 
now is come salvation and honor and power, praise and glory forevermore to the sons of Earth, 
to make them Sons of God.  
 What, then, shall I do to be saved! some of you will ask. Believe on the Lord Jesus Christ and 
thou shalt be saved, thou and thy house. Let us see what this primitive creed required and 
implied, for this is all the profession of faith that was necessary at that time to make a Christian, 
and admit that follower of Christ as a member of the great and universal church of God. And 
this same profession of faith is enough for the present time, if it was enough for that, for now 
there are fewer temptations to draw a man back from the good work. Then there was 
persecution by the Jews on one side, and by the heathern idolater on the other, the one 
declaring that he had the whole counsel of God; the other pointing to the wise, great, and good 
who had worshipped and sanctioned by their example the magnificent temples, the splendid 
ceremonies, the mighty oracles, and the everlasting gods whom their fathers in all former time, as 
they believed, had worshipped. And if a believer resisted both these, then came the philosopher, 
the gnostic, declaring that by reason man could find out God, for the prophets had never 
declared as much respecting Him as they could. When all these had exhausted their arts, then 
came the son of Earth, unwilling to admit any man to be better than himself, and declaring that 
Jesus was God, and that unless He were worshipped as very God Himself, the refusing soul 
must be condemned to eternal undying punishment in material and unquenchable fire. If not 
overcome by this, he must withstand yet another assault. He would be assailed by the Trinitarian 
who would assure him that there were three gods and one God, and he must worship all the 
gods equally, yet only one God, and should he fail to render this worship equally and justly, he 
could never receive the rewards of heaven, but must suffer the punishment of rejecting that 
Christ in whom he had professed his belief in the same manner as the jailer of Paul and Silas 
had.  
 But let us inquire exactly the meaning of this profession: I believe in the Lord Jesus Christ. Jesus 
Messiah is the true reading. Jesus was the Messiah whom the Jews looked for. He was also the 
undefined extraordinary manifestation that the eastern fire-worshippers and the western idolaters 
expected. HE fulfilled all expectations, but not to the satisfaction of mankind. Each group 
expected Him to teach the doctrines they believed, and to maintain and establish their own 
respective modes of worship. He came in His own, or God's own, way, preached unheard-of 
doctrine, and  
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established no church. He died without having left directions for the formation of a church or a 
confession of faith.  
 Still we not need infer from this that no church ought to be organized or that no creed should be 
established. But we do infer, and ought to be allowed to infer, that He did not consider them 
essential nor, indeed, of any considerable importance. The apostles found themselves without 
any outward guide in this matter when they began to gather the church, and they filled its offices 
as seemed at the time wise and expedient, by appointing discreet persons to them. Their 
superior claims to authority were of course uncontradicted at first, and in general always. Paul's 
claims were more disputed, as he had not been one of the twelve first chosen, though he was 
really the twelfth, taking the place of Judas, who fell by acting in his own will. For Jesus of 
Nazareth in his spiritual body appeared to Paul and called and chose him just as fully and even 
more extraordinarily than the other eleven. Paul, then, was an apostle, as he claimed to be, and 
the appointment of Matthias was an act of the eleven, done in their own wills and without the 
Divine Influx or command. When asked by the jailor, What shall I do to be saved? Paul 
answered: Believe on the Lord Jesus Christ and thou shall be saved, thou and thy house. He 
also told him what outward form he would require, baptism. And immediately he was baptized, 
he and all his household.  
 In these latter days men have not been so easily admitted, and allowed to bring their families 
unquestioned into the church. But are men outside churches any less Christian now than they 
were then? Oh, no; but you say the times now are different and experience has proved to the 
church that a longer probation or a fuller profession is necessary, or at least expedient. Well, 
then you admit Paul did not know so well as you how to conduct the church government, or 
else you claim that he did not act by inspiration and that therefore he could not be expected to 
choose a form that would not need amendment. Choose for yourselves on which horn of the 
dilemma you will hang. But you must hang on one or the other or admit that you yourselves are 
in error. This I shall take to be the case, for I would rather defend Paul than you. i will, then, 
suppose that some of you will agree with Me that Paul's creed was long enough, and then I will 
go back to its explanation.  
 Christ is put for Messiah, and you will find that the learned admit its substitution for Messiah, 
though it does not possess the same meaning. Yet in general I use it freely, for its true meaning, 
which is Spirit of God, is expressive of Jesus's distinguishing feature: the possession of God's 
spirit or guidance in a most remarkable and, on earth, unique manner. Belief in Jesus Messiah 
was the only requirement of faith to be professed in Paul's time; at least so he began his 
preaching and receiving of converts. Paul, though, did explain to the jailor who and what Jesus 
was, and showed in his persuasive way that the Messiah had been much prophesied of long 
before; that the time for Him to come had arrived and passed; that He had come in the very 
way, time, and place fixed upon in  
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the prophecies; and that Jesus of Nazareth was He. Then he explained further to his attentive 
listener that He must necessarily have been crucified as He was, as I have already explained to 
you in this book. Then, as his listener, instead of asking to have the walls of the prison shaken or 
the gates thrown open again, persisted in being attentive to the explanation of the brief reply 
Paul had made to his one question, which, in fact, is to each son of Earth the great question--as 
he continued to be attentive, Paul willingly showed how it was that belief in him must necessarily 
include a belief in the reality of his miracles and of his authority to teach, and of the doctrines 
and precepts that he had taught or promulgated. Then he went on and showed him that if he 
believed these doctrines and precepts, he must practice them; that they were not merely matters 
of speculation or themes for congratulation; that they were true and praiseworthy, but that 
believers were required to do something more than to exult over the poor, ignorant, worldly-
minded outward followers of burdensome faiths and sectarian religions; that believers had really 
a work to do; first, to sacrifice to God their own will; second, to obey God's direction whenever 
they received it; third, to desire to receive it continually in order that all they did might tend to 
God's glory, by being done entirely in His will; fourth to serve, and never to seek to lead the 
spirit within them, and that this course would make them joint heirs with Christ the Messiah in 
the Sonship to which He was destined; and at last, that he should fear nothing, but trust fully to 
God and to the direction of God's spirit within him for salvation from every earthly peril or 
spiritual depression, difficulty, or doubt.  
 When this discourse was ended, Paul left a man prepared for works and rewards, and a man 
who afterwards did do work and receive the reward of being chosen to suffer for Christ's, or 
the Messiah's, sake or name of belief. He died a martyr's death and received a martyr's reward, 
that of hearing in his heart the assurance from God through His high and holy spirits: Well done, 
good and faithful servant! Enter thou into the joy of thy Lord. Thou hast been faithful in small 
matters and I will give great ones into thy charge. And then he became an elevated and rapidly 
progressive spirit in the life to come. This man never had any other creed than: I believe in one 
God, and Jesus Messiah whom He hath sent. He was a Jew, and Paul did not ask him to 
profess what all Jews' believed with unfaltering firmness in that day, though in the days of their 
fathers it had been very different, and quite the contrary at times before the Babylonian captivity, 
as I have before briefly described.  
 This is the history of Paul's creed as then promulgated; from what source did Paul derive it? 
Was it his invention, or was he a divinely inspired medium through which God Himself spoke by 
His spirits, or was he only impressed with convictions of truths in spiritual matters? He was 
sometimes a holy medium, sometimes impressed, and sometimes he acted in his own will by his 
unaided intellect. But  
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in this matter he had a more impressive conviction and direction than either of these. For when 
he travelled with letters authorizing him to torture and imprison believers in Jesus Messiah, he 
saw a light and heard a voice saying: Saul, Saul, why persecutes thou Me? It is hard for thee to 
struggle against thy convictions of duty. Thou art already convinced that I am Jesus whom thou 
persecutes, and that Jesus is Messiah. And immediately Paul was obedient to the heavenly 
vision. He did not ask for it to be repeated or for another test. He knew that it was pride before 
that had smothered his convictions of duty and of error, which had been growing upon him 
gradually after he had, in full faith that he was doing God service, commenced the persecution of 
believers in Jesus Messiah. His reputation was at stake. He was a young man of great prospects 
for advancement in the Jewish congregation, full of zeal for his church, and ambitious for himself 
of its honors. How hard a struggle it must have been before he saw the vision, when he found 
his mind wandering between his church, his nation, his teachers, his friends, his family, and his 
ambition on the one side, and the despised dogs of believers in Jesus Messiah on the other--
believers in One who, though said by His followers to have worked miracles, had yet suffered 
Himself to be executed for blasphemy upon that awful and terrible tree called the cross. This 
punishment was to the Jews the most degrading and the most shocking to his feelings of the 
whole catalogue of criminal executions, so much so that every subject of it was accounted 
accursed forever. Can you imagine yourself in Paul's situation, and believe that you would have 
yielded to a single vision and then become a preacher of Jesus, whom you had so persecuted, 
without going back to Jerusalem to see what father or mother, sister or brother, teacher or 
friend, would have thought of your vision, and what they would advise you to do? Paul 
immediately, without consulting flesh and blood, began to preach Jesus Messiah and Him 
crucified. He did not strive to reconcile his former notions with his present knowledge. He did 
not care to know what the people of Jerusalem who had just sent him forth to execute 
vengeance upon true believers would say when they should hear that he, too, had become 
infected with the pestilential delusion! No! he had only the guide of his inward direction, the 
spirit of Jesus speaking in him to himself.  
 This guide every man may have if he will act as Paul did, and surely you will not venture to say 
that any man now can have such claims of right to hesitate as Paul had? You may think you can 
say he had a most extraordinary vision, and a further sign by being struck with blindness! But, O 
wicked and perverse generation, you are wise in your own conceit! You persuade yourselves 
that electricity, or magnetism, or odic force, or the will of the medium, or your own hallucination 
produces the outward signs I have allowed to be given in your day. Are you convinced by them, 
and led to turn inward to see what God has for you to do? Do you ask: What shall I do to be 
saved? Or: Lord, what wilt Thou that I do? No; you  
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laugh to think how disbelievers must be confounded at this sound or that test. You chuckle at 
the idea that you are so far in advance of the world as to be thoroughly convinced that the 
manifestations are spiritual. You long, perhaps, to become a medium, or to have one in your 
family--and for what? Why, that you can invite skeptics, terrify the fearful, shock the pious 
believer in the old theology, or shake the world by astounding revelations from the spirit world. 
Or perhaps more sordid views impel your desire to be or to possess a medium. Perhaps you 
would exhibit for money, or you would dig for gold under spiritual direction, or you would make 
some great scientific discovery or settle a controverted point in history or chronology, or 
geology or science, or art of some kind. But for none of these things do I work. My holy 
medium has been actuated by nearly all these motives, but I never gave him a sound except 
once when, with others, he paid his dollar for this purpose. And then under My knowledge I 
impressed him so that he prepared himself with written questions of which no test could be 
made. He received his answers and afterward believed no more than before.  
 So it has been with hundreds and thousands and tens of thousands of others who have 
witnessed the outward signs of manifestations. Yet they have their use, or they would not have 
been permitted to continue. They have their abuses, but so do all good things. And when they 
cease to be useful, they will cease to be. So in the early Christian church there were the outward 
signs of healing the sick and raising the dead, of speaking with tongues and the interpretation of 
them, of receiving the holy spirit of God into the heart or mind of the believer by the laying on of 
hands. But all these signs ceased as Paul perceived they would, and now the church still keeps 
up the form of some of them whilst there is no resemblance of realization, and of others the very 
nature of which is a subject of conjecture, so entirely and so early did they cease to manifest.  
 So it will be with the outward signs of this new movement. They will do their work, which is all 
the good they can do, and then they will cease. There will then be found those ready to deny 
they ever existed, as there are now vast numbers denying that they do exist. And how shall the 
truth of revelation be established, then, if signs are withdrawn? In reply, I ask how shall it be 
established unless they are withdrawn? This very day My holy medium has been informed that 
the believers in this place do not think it interesting to hear revelations of God's will, but that if 
any outward signs or manifestations are to be exhibited they will all attend! O sons of Earth! O 
low and ignorant minds! Is the altar, or he that sanctifieth the altar, to be worshipped? Say, 
whether the temple or he that dwelleth in the temple is to be thought much of; whether Jerusalem 
is the place to worship, or the place where God is, which is the heart of man. There is God. 
And when you turn there for your sign you shall have the sign promised in olden time, the sign of 
the Son of Man coming in clouds of glory. As the lightening shineth from the east to the west, 
from the one part of the heaven even unto the other  
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part, so shall the coming be. The instant you complete the sacrifice of the heart to God, it will be 
filled with His glory--the glory of the only begotten son of God. Then will you sing: Great and 
marvelous are Thy works, O Lord God Almighty! Just and true are Thy ways, Thou King of 
Saints! Wherewith shall I come before the Lord my God? Shall I render my first-born son, or 
shall I sacrifice the blood of rams or bulls or firstlings of the flock! The sacrifice of a broken and 
contrite heart, O God, Thou requirest of me and of every man and of every spirit of man. But 
men cannot understand this till I establish the truth and certainty of this revelation. They have 
Moses and the prophets, and they will not believe them. The dead have been raised and they 
believe that, but will not believe Me. They have had the precepts of Jesus, and they will not act 
upon them. They have had the Comforter, the Spirit of God, but they would not be led by him 
into truth. They now have signs and writings and they will not turn to God, but follow after the 
outward, neglecting the inward. What remains? Shall the master of the feast say to his servants: 
Go out and compel them to come in that My tables may be filled! Shall He also turn out those 
who press forward to the table without the wedding garment, denoting that they had not been 
called or invited?  
 Yea, verily this will He do. He will not violate your free-will, but He will make one more effort 
to conquer your reason and prejudice; to seize your attention and nail your convictions. To lead 
you to living fountains where you will drink and thirst no more for the outward. To lead you to 
the pool and put you in whilst the waters within are troubled, and before any other man gets 
ahead of you, robbing them of their virtue and efficacy. My signs shall accompany My preacher. 
My outward evidence shall accompany My appeal to the inward monitor, and I will thus try to 
make you all holy mediums. Prepare, then, for greater things than these.  
 As for those unworthy servants who did not do their Lord's biding, and who do not hereafter 
do it, they shall be seized and bound and cast into the outer darkness, where there shall be 
weeping and wailing and gnashing of teeth; where their worm diet not, and where even the 
ungodly perish. They perish not by eternal death or annihilation but, as I have before explained, 
they perish as regards every good motive, every lofty purpose, and every desire for 
reconciliation and unity with God. Not forever, but to man's finite ideas it would seem forever, 
so long a period would it be. Repent, then, for the kingdom of heaven is at hand. Repent or fear 
condemnation to the left hand of God, to that position I have described, and in which so long as 
you remain your punishment will be everlasting.  
 The word everlasting does not express the true meaning I now have in view, nor the meaning it 
has in the original Greek of the gospels. Its true meaning rendered in English is; continuance to a 
long and indefinite period. Analogy of its use by other authors shows this. But do not think it is 
nothing, if it is not eternal. For from  
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everlasting to everlasting--that is, from one long and indefinite period to another long and 
indefinite period--will this punishment and comparative suffering continue, until you do just what 
you can now do with less sacrifice, more facility, and as sure a salvation, which by this means 
may be immediately secured to you. Be wise today, for you know not what tomorrow may 
bring forth. Give your heart to God now for tomorrow conviction may be less strong, worldly 
more powerful, pride or friendship, perhaps pretended and perhaps sincerely felt, may 
remonstrate so effectually as to place you beyond the reach of God's mercy for this long and 
indefinite period. During all that time you must suffer the want of happiness--the deprivation of 
the realization of your desires. For the desires of man's free-will are ordained to be 
unsatisfactory when realized. All is vanity; vanity of vanities, said the preacher, and so every soul 
has found it, and so every soul will find it till time shall be no more.  
 Why then will ye die, O people of Earth? God's door of mercy is ever open, and He calls to 
you continually: Come, come unto Me, all ye heavy laden, and I will give you rest. For My yoke 
is easy and My burden light. Fear not, then, for when you have come to Me I am with you 
thereafter to the end of the world! Come, then, and be saved by God's infinite mercy in the only 
way you can be saved, and you will then be able to see that every attempt to reach heaven in 
any other way is only a robber- or thief-like attempt, and you will then know that no thief nor 
robber can break through into heaven to steal or enjoy the treasures in store there for God's 
willing servants.  
 O people of Earth, My heart years for you and I would consider the sacrifice of a crucifixion 
nothing if it would save you. Far more than that would any son of God be willing to suffer if by 
that means you could be saved. But after all that you would still be required to save yourselves 
by sacrificing your free-will. No man or son of man, or son of God can save his brother by 
giving a ransom for his soul. No, the only thing that can be done is to persuade you to save 
yourselves. Save yourselves, then, O unhappy, unwise, O ignorant, proud people! Save 
yourselves all ye who are not perfectly happy! Those who are perfectly happy--which includes 
the realization at the time of every hope or desire or wish or aspiration--those I say, who are 
thus happy are saved, and they are saved with an eternal salvation, and of their joy and 
pleasure, thanksgiving and glory, honor and praise, there shall be no end. Because they are sons 
of God, one with Him in power, will, and action. And they can never fall from that perfect unity 
and oneness they have reached by passing through all the circles of all the spheres from  
paradise to Sonship.  
 Well then, brethren and children, you have on the one hand ages of separation from God; on 
the other ineffable joy and unending happiness. Choose ye now whether you will serve Baal or 
God. On yourselves must rest the consequences which will continue for a long and  
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indefinite period in all their vast and, by man, immeasurable consequences; and different as they 
are, not more different is the old idea of heaven and hell, except as it affected your notions of 
the benevolence, justice, and mercy of God.  
 What then remains? I have called and pleaded; I have persuaded and entreated; I have argued 
and pled in God's name, in My own name, and in the name of suffering humanity. I will plead 
and argue in My holy medium's name. I will ask you who have known him best, if he was ever 
the subject of religious excitement? If he was ever disposed to urge men to care for the future 
state? If he was fond of the assemblies of God's people, or those who professed to be God's 
people? Has he been active in benevolence or ardent in the cause of suffering men? Has he 
been devoted all his life to the good of others, or rather to himself and his own gratification? Has 
he led away the drunkard from his cups, or the fool from the house of destruction? Has he not 
rather taken care of himself, and left others to take care of themselves? Has he been an elegant 
writer--a pleasing or an active member of the social circle? Has he not, rather, been moody and 
quiet? Has he not been reserved and cautious in his deportment; tedious and tiresome in his wit? 
Yet out of this man, unpromising as he appeared, I have raised up one willing to do My work. 
Now, if I should sacrifice his business, reduce his family to beggary, and consign him to a 
dungeon for an example of patience, would you be edified? I believe he could bear it, though it 
would be a trial he would avoid. I believe he would come out of the furnace heated seven times 
hotter than it wont to be, without the smell of fire upon his garments. But I should not promote 
your salvation by this course.  
 I choose rather to show you by him that business shall prosper, relatives be benefitted, children 
be increased in beauty and intelligence, and fellow men encouraged and impelled to follow his 
example. I shall use him freely and often, but I intend to take care that his temporalities do not 
suffer for your sins. That he will live so as to use without abusing My favors, I believe. If he 
does not, he alone must suffer condemnation. He has his free-will; whenever he chooses to 
exercise it, he can. Think you he will use it? Watch him and see. But if he does, only draw from 
that this inference, that whatever favors God may bestow upon His children in the body, they 
may be perverted to evil; and however a man may be made a partaker of His grace in this life, 
he may withdraw himself and return like the dog to his vomit, or be for a long and indefinite 
period a castaway. The last state of that man shall be worse than the first, for at first ignorance 
was an excuse, but at the last the sin was against knowledge, and unpardonable. Again, then, let 
Me persuade and entreat; let Me argue and reason, that you should choose for your own good 
what will bring you peace here, and happiness hereafter.  
 What will you give for these blessings? They cannot be bought with money or time. There is 
only one thing to be pawned or ex-  
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changed for them, and that is your free-will, commonly called in the Bible your heart. Make this 
a willing sacrifice on the altar of God's mercy, and you are saved. Saved as long as you make it 
and, if you choose to persevere, with an eternal salvation. O son of Earth, lay not aside this 
book till you resolve to seek God, and by prayer offer to Him your heart. No matter how much 
you have sinned. No matter how high you stand in the outward church. Go down into your 
deepest self and there prostrate yourself before God. Make the prayer I have delivered for you 
in the twenty-first chapter of this book. When you make that with sincerity and faith in God, and 
with desires of acceptance with Him, you are saved. When you can desire to make it thus, you 
are almost saved. A little more effort will then be sufficient. One more effort, one more getting 
down deep, into your inmost deep, will save you. May God help you! is My prayer and that of 
the medium. But our prayers can do you no good. God is willing already, and desirous already 
to help you, and He will do everything but force your free-will to bring you into reconciliation 
with Him. 
Let us Pray 
 O Thou eternal, incomprehensible, almighty and ever-loving Father and Friend! Oh, listen to 
the humble supplication of Thy deeply desiring servant, or if not Thy servant, O God, make me 
Thy servant. Grant, O most loving and kind and powerful Father and Friend, that I may have 
wisdom from Thee to see what way I should take, to feel what I ought to feel, to love what I 
ought to love. Be Thou, O most kind Parent, make me feel its surety more. Let me know the 
peace that the world cannot give or take away. Be thou, O Father, my helper in this world's 
affairs and my savior in spiritual matters. O God, I desire to serve Thee and to do Thy will. May 
it please Thee to help me to do it. Help me, O Father, to walk as Thou wouldst have me, and to 
pray acceptably to Thee. Help me, O God, to say at all times and under every dispensation, 
when troubles surround me and trials depress me, then O God, help me more and more till I can 
truly and sincerely and with perfect reliance on Thy goodness and mercy and loving kindness, all 
like Thyself infinite, to say then: O Lord God Almighty, not my will but Thine, O Heavenly 
Father, be done! Amen.  
 O God, hear us for Thy Son's sake, for Thy own sake, for our sake, and we will try more and 
more to become Thy servants and to be worthy of Thy kind regard. O God! Thy art good; 
make us good. Thou art loving; make us loving. Thou art happy; make us happy. Thou art ever 
merciful and forgiving; make us so, we pray Thee, that we may be like Thee and like Thy Son, 
the Lord Jesus Christ, to whom with Thee be all honor, glory, thanksgiving, and praise; power, 
will, and majesty, now and forever, world without end. Amen.  
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 O God! Let Thy Holy Spirit be with us, and guide us and help us into salvation. Because, O 
God! Thy Son has declared to us Thy great mercy and loving kindness, we dare to ask these 
favors, O God! of Thine otherwise unapproachable majesty and infinite nature. For Thine is the 
kingdom and the power and the glory, now and forever, from everlasting to everlasting, and so 
on to infinity, incomprehensible and beyond our natures to conceive of. Amen.  
 Almighty God! Who dost from Thy throne behold all things in the earth below and the heavens 
above, look down in thine infinite mercy upon Thy would-be humble servant. Grant unto me the 
desires of my heart so far as they are worthy and proper to be granted; and fill me with love for 
Thee, and help me to be kind and loving and affectionate and to do Thy will and to walk in Thy 
ways, in Thy peace and in quietness and obscurity if such be Thy will. And, O God! be very 
kind and loving to me and preserve me in the enjoyment of Thy counsel and guidance in all 
things, and keep me and help me to keep myself passive in Thy hands and in the hands of Thy 
spirits, so that I may work in entire submission to Thy will and walk always in Thy ways. And to 
Thee shall be the praise, honor, and glory, forever and forever. Amen.  
 This last prayer has been made previous to this time by My holy medium in his own will, and 
when you can make such a prayer in your own will, you will be a holy medium too. Be ye, 
therefore, ready and willing, for ye know not in what hour the Lord will come. Come He will. 
Have your lamps then trimmed and lighted for if you be gone for oil when He comes, you will be 
ranked among the foolish virgins or unwise men. O My People! hear My voice and listen to My 
call. I am the Son of God and God sends Me through this medium to speak to you to convince 
you and to lead you to light and life, and eternal salvation; to lead you to the mansions of 
indescribable bliss where joy, happiness, bliss unutterable and inconceivable by men, fills every 
son and daughter of man, every creature and son of God. Every soul that in the universe of 
universes and the whole concentration of universes of universes, in the whole great and 
illimitable creation of God, is enjoying this bliss or will enjoy it to the end of time, and in the 
beginning of the eternity that succeeds to the time when all are Sons of God. Then shall one 
universal shout of joy and salvation ring through the whole illimitable creation. That, My friends, 
will be the last trump. Then eternity will commence and it, of course, has no end. Neither will 
their bliss have any end. What God will then have in store for them no man, no spirit, no Son 
knows. God Himself does not know because He has not resolved to know. But in due time He 
will make known His law, that is, His will. Would you be the last one of all god's spirits to reach 
His throne, His Sonship? No, you would not, I know, if you could help it. You can help it if you 
will sacrifice your heart, your free-will. Let us pray again the prayer I have transcribed for you 
from the  
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twenty-first chapter and its additions.  
 Let us now leave this part of our subject to return for a time to the Chronological Account of 
the Creation. 
CHAPTER XXIX  
THE DELUGE  
The Relations of the Crust, or Surface, of the Earth 
 The time when the earth assumed the globular form was about the time Venus became a ring 
about the central body. The central body emitted light and heat as it now does and as it had 
done from its first organization as a globe. The moon was separated about the time Mercury 
was formed into a ring and at about the same time Venus became a globe. When Mercury 
became a globe, the moon also became one, and the solar system received its present 
appearance of development except that a moon has since been added to Jupiter in place of a 
ring, and Saturn's rings have been separated and the outer planets have had some similar 
changes of rings and moons. Now this may be regarded as mere invention of the medium by 
some, and it would not require much to product it if the general law of development is admitted. 
I, however, give it for such as can be gratified by the truth respecting this subject, and I shall 
extend My observations somewhat further on the same general principles of geology and the 
formation of the crust of the earth and the production of the animal creation.  
 There was a great contraction of the body or matter of the earth after its first assumption of the 
globular form. But this was continued for so long a period that I will not undertake to write the 
myriads of years before the dry land appeared. The contraction was caused or accomplished 
rather by the change of gases to liquids and of liquids to solids. It is a great mistake to suppose 
that the arrangement of matter into gaseous, fluid, and solid has always existed. Comets are 
gaseous bodies and represent the original or early state of the sun or central body before 
concentration had commenced. Next fluids appeared; lastly dry land or solids.  
 The central portion of the planetary bodies is now gaseous and the theory of Symmes is not so 
far from the truth as generally supposed. It is, however, so far from the truth as to be unfounded 
by any hypothesis which will explain its phenomena. I shall give an hypothesis, but it will not 
confirm his main points, which were the openings through the crust of the earth. The openings 
could not exist because the shell would contract to close them, and if they existed, disruption of 
a ring could not take place because the internal resistance would not be sufficient to maintain the 
position of the crust outwardly.  
 Well then, the crust, being formed first of gas, secondly of fluid, and thirdly of solid matter, 
thickens and hardens, becoming more and more solid until its thickness is so great as to prevent 
a further  
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contraction. Before this time the inequalities of surface are produced by crushings, by 
contractions forcing up ridges, or forcing inward depressions; on the outside, on the contrary, 
hollows represent inward ridges or uprisings, as men in the body term them. When the 
contraction can no longer proceed in this way the preparations for the removal of the crust 
commence, by a course of separation proceeding within the outer crust. The internal matter 
continues to contract, leaving the outer sustaining itself by its own strength. When the inner 
surface has become sufficiently reduced in size to furnish a strong shell, its contractions again 
begin to cast up ridges and make valleys. In the valleys the fluids rest; above the whole the 
gaseous particles that have escaped from within float or adhere to the more solid and fluid 
surface. Then the solid outer crust is liable to receive and soon does receive such further 
contraction as to rupture it into rings. These rings may conglomerate, or slide into each other 
and remain separate, for some will be smaller than others. The polar portions of the old surface 
or outer crust fall to the inner crust because they have no centrifugal force to maintain them at a 
distance. The more central zones or equatorial regions become more and more accelerated in 
speed by being relieved of the polar parts. Then, the acceleration of rotary proceeding, the 
crust--or ring, as it has now become--becomes more attenuated and enlarges its circumference 
until the motion that has resulted from all these proceedings is precisely such as will cause an 
equality of centrifugal and centripetal force at the distance to which the body had arrived when 
the equalization took place. Then the body or ring continues to revolve or rotate about the 
central body until an inequality of thickness of thickness becomes developed by the contraction 
of its matter, which still goes on, and the thicker portions drawing by more cohesive and 
contractive force finally make a rupture or parting of the ring. Then, as I have before related, the 
ring beings to double inwardly until it winds up, as it were, like a cord into a ball or globe. This 
globe is more solid than that from which it separated. But it is not solid. Again the contraction 
and the disruption proceeds with the first body, and the satellite also proceeds in the same 
manner.  
 But the satellite is more nearly solid, and can scarcely again throw off a ring. There is however 
such an instance in one of Saturn's moons where a satellite has been formed form a moon or 
satellite, and it now exists in the form of a ring. It is the third moon from the central body that 
has this attendant, unique in this system. How then did the Ark save Noah when the moon 
separated from the earth? I will explain.  
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CHAPTER XXX 
EARLY HISTORY 
History of the Earth, and its Inhabitants, after the Deluge 
 The time for the disruption having arrived, and the Ark's having been prepared by the holy 
medium Noah in exact conformity to direction of the Divine Influx, the windows of heaven were 
opened. God's mercy was displayed to men of that generation by signs of warning for forty days 
and forty nights. Terrible to them were the convulsions of nature. The earth rocked violently and 
almost continuously. The waters rushed over the dry land; the mountains fell; the lakes dried up. 
The whole of the race of men perished then, except Noah and those whom he had received into 
the Ark. Noah was a young man, and his family consisted of only three sons and as many 
daughters--a small number for the long-lived and prolific antediluvians. The Ark had been 
navigated by Noah under God's directions to the polar regions where its safety was secured by 
the law of which I have informed you. These polar regions reached the under crust of the earth 
without any serious shock, but the inevitable effect was that the earth began to change its axis of 
rotation and thus the one pole became the central tableland of Asia, and the other the tableland 
of Mexico and Central America. This change, though gradual, was sudden enough to imbed in 
ice the carcasses of tropical animals in the now frozen regions of Siberia, formerly the tropical or 
equatorial portion of the inner crust. But how came the tropical animals there if the outer crust 
passed off in those regions and became the moon? Only the outer solid part separated; the 
gaseous and fluid parts descended to the central bodies of men and animals. But the dead 
bodies of men have not been found with the bodies of animals in Siberia! They have not, but 
they will be, and may be before long, for it is only lately that the bodies of the animals were 
found there.  
 Noah, now being safely landed upon the renewed or inner crust of the earth, left the Ark when 
he found that the commotions had subsided. But why did he not receive the counsel of God as 
to the time when he should leave? He did act by God's direction to the end of his life. And it 
was only because God does not choose to have a man cease to act for himself in reliance upon 
his own powers that He insists on his doing it. It is in this that a holy medium's submission is 
most fully shown--a willingness to serve God and obey His revealed will, and also a resolution 
to work for himself without requiring God to be his servant because he has rendered God 
obedience.  
 Noah found a country not materially different from the former surface of the earth, because it 
was in fact a part of it. But this old surface was found to be less fertile than the new, under the 
changed condition of the atmosphere. He, therefore, soon sought  
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under God's direction a more fertile region which he found eastward in what is now called 
China, and on what was at that time the western coast of a continent reaching over the greater 
part of the Pacific Ocean, as its place is now called. But the rivers in China run eastwardly, and 
how could they do that if it were the western coast? The change of surface elevation that took 
place under the laws of contracting crusts submerged the great continent of the region 
corresponding to Asia and raised the space between that and the central tableland on which the 
Ark had rested. This made the water shed toward the opposite direction in China, and in 
Chinese history, fabulous though it is called by learned Europeans, is found a record of this 
extraordinary and unlooked-for change, and of the devastation and destruction of human life 
which it caused. Wonderful as it was, and unheard-of as it is to the present generation, these 
changes were not infrequent in the early ages after the disruption of the moon's ring. But now the 
hundreds of thousands of years have so established the crust that is no longer changes much 
violently. Slow and gradual uprisings and depressions of surface take place, and have been 
observed and recorded.  
 The last great submersion was that of the continent or great island of Atlantis, which took place 
about ten thousand years ago. A distant tradition of this event has been preserved, both in the 
records of the eastern and of the western continent: one by the Phoenicians and Greeks; the 
other by the Mexicans and Peruvians, and also by the aborigines of Cuba, Hispaniola, and other 
West India islands. Sudden as it was, a few people escaped to tell the tale, and remains of its 
surface exist in Teneriffe, St. Helena, and a few other small islands. The great ancient Asian 
continent left the numerous islands of the Pacific and the continent or great island of New 
Holland. In the history of the surface of the earth many such changes, involving vast destruction 
of life and obliteration of ancient records and monuments, have occurred. Nations have perished 
like individuals. But these nations, people, and histories have no interest for you who have never 
heard of them. Let us return to China, the oldest, the primeval nation of the earth.  
 Noah lived 600 years after the flood, and at his death saw an empire or nation of many millions 
of happy descendants. His sons ruled provinces or divisions of the nation or race, and Shem 
succeeded him by Divine appointment. Shem lived for several hundred years after his father's 
death, and was above a thousand years old when he died. But why was no record preserved of 
his life, longer than Methusaleh's? Because the tradition was lost before writing was invented. 
Who succeeded Shem? The names of his sons given in the Bible have reference to nations and 
to colonies, and not to persons. But the Jews, and before them the Egyptians, delighted to trace 
their genealogies to the utmost extent and would not be satisfied without reaching back to Noah. 
They chose Shem's line of descent for themselves, and that was true enough, but Abraham,  
[147/1] [132] 
the son of the tribe or race of Terah, was an obscure man in his native Chaldea. He, however, 
by obeying God, became the founder of a great nation, and his chronology becomes nearly  
correct in the Bible. Then his sons and grandsons are traced with fair correctness to Moses and 
Joshua and so on down to Solomon and the captivity. Yet they are not traced with entire 
correctness, for these records were all lost at the time of the Babylonian captivity, and restored 
from the memories of the chief men of the nation by Ezra. The Egyptians had records besides 
other than genealogies. In that early day, the people could read the sacred writing as well as the 
priests, and long before they lost that ability the scheme for withholding from them the recorded 
knowledge of the past was concocted. Copies of these records of Egyptian tradition and history 
exist, as I have stated, but when found they will not tell much more than this.  
 Egypt was settled in early time, but inundations and physical revolutions destroyed its 
population so that its history as a nation commenced about twenty thousand years before Christ 
came, in Jesus of Nazareth. Many and various tribes at first formed the population derived from 
India and Assyria. At last Menes united them all under one government and left the nation strong 
and powerful. His successors attempted foreign conquests but, except in a few instances, with 
poor success. At home, though, they maintained independence and extended their empire in 
population and wealth. By marriages they also acquired kingdoms in Africa, which the superior 
civilization and careful and discreet policy enabled them to maintain for a long period. They 
were at last conquered by a race of shepherds or nomads whose original home, or at least their 
home for generations, was Scythia or, as it is now called, Siberia. These Yethos or, as more 
generally written Hychos, were a marauding colony like those Kimbri and Kelts and Germans 
that made such inroads into southern Europe in after ages, though they never have obtained such 
complete possession of the countries they invaded since history commenced its records. Before 
that, their ravages had been more powerful and destructive. The Pelasgians were Scythian tribes 
or emigrants, and the Teutonic nations also trace their origin to Siberia, faintly but correctly. The 
Yethos maintained their supremacy in Egypt for more than a hundred years--about as long as 
the Vandals retained northern Africa in the decline of the Roman Empire. The people of Egypt 
then rose as one man at a given signal and put to death every hated oppressor and made their 
memory accursed forever. The very name of shepherd was such an offence to Egyptians that 
Moses led his followers away from Egypt almost without opposition because they were, in 
general, shepherds.  
 But you say Moses was opposed by Pharoah, and at last followed with an army from which his 
followers were saved only by a miracle! No, My friend; Moses was opposed by court intrigues. 
His claims to the throne had been set aside most unjustly. The  
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enemies of his claims feared he might wish to turn the strength of his followers against the nation 
and endeavor to obtain by force what he had been wrongly deprived of by intrigues. Moses 
therefore threatened and negotiated until he at last extorted from Pharoah a reluctant consent. 
But Pharoah felt the necessity of watching the movements of Moses and his followers, which he 
did with his whole army. And Pharoah lost that army by imprudently attempting to follow Moses 
and the Israelites, as they called themselves, in their march across the head of the Red sea. The 
account of this, as recorded, is somewhat distorted; however, its general features are true and 
by making some allowance for the exaggeration of rewriting them in Ezra's time we shall easily 
reconcile it with an intention to give the truth. I have already alluded sufficiently to the wars of 
the Canaanites and the wanderings in the wilderness. I will only state that the account of Eden's 
being eastward in the book of Genesis is a transcription from a Chinese record that had been 
translated to Egypt, and adopted as a literal one in their theology. In that the change for Eden's 
locality was made from westward to eastward, so as to suit the longitude of the place. 
CHAPTER XXXI 
LATER HISTORY 
Origin and History of Commercial Nations 
 There is another history of a nation to be written in which you will feel an interest. That is the 
history of the Phoenicians. The Egyptians were a people similar to the Chinese in their 
institutions. They were separated into castes and each followed his father's trade of profession, 
and were quiet, unresisting, unenterprising, and indisposed to roam. They had no ships in early 
days and the fables of Grecian settlement from Egypt had no foundation in reality. Phoenicia 
was the great commercial nation of the olden time, or rather for the ten thousand years 
preceding the Christian era. Their power was broken by the Assyrians and their commerce 
ruined by the Greeks. Having commenced their settlements on the Levant by emigrating from 
Arabia and southern India, they extended their power over Spain, Italy, Sicily, and northern 
Africa, and in their earliest voyages reached the ancient continent or great island of Atlantis, 
where they had settlements or colonial trading posts. The inhabitants of Atlantis were a kindred 
people, but had left the original seat of the race or tribe at a much earlier period. From thence 
they proceeded by sea to the British Islands, to Denmark, Norway, and even to Iceland. From 
Iceland they found a way to reach America, though its productions in those northern regions had 
small value for them. The gold of Ophir was obtained from the interior of Africa, which is the 
richest in its production of all countries. They were supplied from the mouths of rivers along and 
below the Gulf of Guinea, since the commercial tastes  
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of the African nations induced them to resort to the Phoenicians for the purpose of obtaining 
articles they sold.  
 But did not other nations share in this lucrative commerce? None did after the submersion of 
Atlantis until Solomon persuaded Hiram of Tyre to allow his ships to accompany the annual fleet 
that left the Phoenician ports and made a rendezvous at Sicily. Their voyages were performed 
under favorable circumstances, occupying three years, usually, in going, trading, and returning. 
But did not Solomon have his ships on the Red Sea? He did make a port at Ezion Geber but 
that was as a compensation to Hiram for the great privilege of being allowed to join the 
Phoenician fleet in its voyage for gold. The Phoenicians used Ezion Geber far more than did the 
Jews, and it was at that port that they did business and had commerce with India. Before that 
their supplies of Indian goods had been obtained from ports on the Persian gulf, which the 
Assyrians oppressed and from which the land transportation was much more difficult than from 
Ezion Geber.  
 The laws and language of Phoenicia have nearly perished; their history entirely so, to men in the 
body, except as it is connected during its later time with the Jews and Greeks. The Greeks 
themselves were the posterity of Phoenician colonies united with Pelasgian conquerors. These in 
turn were mixed with other tribes arriving from the Black Sea, or from what is now called 
Circassia and Georgia, a district which has long possessed the fairest and noblest physical 
specimens of man, and from which, too, the Saxons were derived.  
 The Saxons were not Germans nor Scandinavians, but Georgians. They left their original, or 
place of long residence, in the year of Alexander's invasion of Persia, and marched or travelled 
by slow stages and circuitous routes until they reached the Baltic at Riga. There they long 
maintained themselves, but because of new immigrations they were forced to fly from that 
country, and a small remnant of the bravest took possession of the peninsula of Jutland, the 
neighboring islands, and the almost impenetrable marshes of the neighboring continent. Here 
they arrived about one hundred and fifty years after the Christian era, and retained this region as 
their principal seat of power until they had by a long and persevering contest obtained 
possession of England and the greater part of Scotland.  
 The remainder of their history is well known to men in the body, but that they are to be the 
ruling and controlling nation in coming generations is only surmised by a few ardent imaginations 
who look upon British power as the manifestation of its development. They are not far wrong. 
But it is to America we look as the future seat of their power, for even England must fall before 
the combined power of the Dragon of Rome and the False Prophet of Europe. But the Woman 
that fled to the wilderness and was sustained by the two wings of a great eagle shall receive her 
progenitors and sustain the power of the Saxon nation in all its splendor  
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until the fifth monarchy shall be merged in a universal brotherhood of all mankind under this 
government of Shiloh the Prince of Peace. But to return from this digression, to let us briefly 
sketch the laws and governments of the Phoenicians.  
 Their state or nation was composed of a considerable number of independent cities, under 
respective heads comparable to kings, but not possessing absolute power. They ruled through 
or with the assistance of a representative body appointed by the people at large. There was a 
federation, but its weakness cost them their existence as a nation when the Assyrian power 
became established and aggressive. One by one the small states were reduced until only Tyre 
remained. The colonies had never depended upon the mother cities for government and their 
most powerful one, Carthage, was only an ally. All is well known, they would have been glad to 
be left without the rivalry of Tyre, and they always had some excuse for refusing help in the time 
of her greatest need. Troy was one of the small Phoenician states and was destroyed by the 
Greeks, who even then began to prey upon the Phoenician commerce. The length of the siege 
and the cause given for the war in the Iliad are imaginary, but it was a contest that called forth 
the whole power and resources of the Greek states which had, like the Phoenicians and their 
ancestral branch, a confederacy, weak, it is true, but strong when all felt a common interest or 
desire to obtain a particular object. So Troy fell, a thousand years before Tyre.  
 The religion of the Phoenicians was a mixture of all that their commerce made them acquainted 
with. its purity was maintained in their original land of residence, but they adopted whatever 
would make them more agreeable to people with whom they traded, and from them came such 
practices as human sacrifices and fire worship. They introduced fire worship into Asia after 
having derived it from Africa. Zoroaster was a Phoenician, whose works and preachings 
converted the Persians from truth to error respecting the origin of evil and the worship of fire, 
the sun, and idols. They still believed in God as the maker and preserver of all things, but their 
recognition of Him became less and less as time progressed and the priesthood declined in 
learning. At last only the outward form was left of this religion, and at the coming of Jesus of 
Nazareth as the Messiah, the knowledge of the one true God was confined to the single nation, 
insignificant and contemptible, of Jews.  
 Every nation that knew them, despised the Jews. Their own dissensions weakened them and 
they were the prey of every invader, whether he marched to or from Assyria or Egypt. Though 
living in a defensible country, they seldom resisted. Their spirit was broken by defeat and their 
power by dissension. Some adhered to an Egyptian party; some to an Assyrian. Some would 
trust to Phoenician alliance; others desired to call in the Greeks. The prophets urged them to 
trust in the God they professed to serve and to own for Kings of Kings, but their faith was too  
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weak and their history, with a brief interval of the reign of David and the sway of Solomon, was 
a series of disasters following predictions of success had they submitted passively to their God, 
with whom their prophets or holy mediums always had communion through His holy spirits.  
 There was at last a cessation, under the Grecian Syrian monarchy, of the almost constant 
devastation they had experienced, and the successors of Alexander respected his grant of a 
nominal independence. The Romans in the beginning of their dominion were disposed to treat 
the Jews like other conquered nations, without any other rigor than what was necessary to 
secure their plunder under the name of taxes, but the jews were so insolent and haughty and 
pugnacious, that their destruction as a nation became, to the Roman view, a necessity. From this 
impending event the Christians fled, and, warned by their holy mediums or prophets, secured 
safe refuge in various parts of the world. This event was so overruled as to be the means of 
aiding greatly the spread of Christianity, which was thus preached to every nation, tongue, and 
people of the western portion of the eastern continent. Paul was a prisoner in Rome for three 
years and there he made converts amongst the noblest of the Romans and their influence 
exerted itself to prevent a persecution of all Christians, as well as of Jews, which was at one 
time threatened by Titus and Vespasian. 
CHAPTER XXXII 
IMPENDING CHANGE 
Changes of the Earth's Surface, Past, and Future 
 When the world was in its primeval form of a ring, the solid part was accompanied by fluid and 
gas, because the central body had retired by contraction to so great a distance from the outer 
crust that its attraction was less than that of the ring or earth itself. But for this the earth, like the 
moon, would have had no atmosphere or fluid.  
 The moon has, however, a gas surrounding it which suffices for the maintenance of life in 
organized beings. They are not like any in the earth and so I shall not weaken your faith by 
describing them, particularly as it is not properly within the limits of My title page.  
 The earth, then, having rolled up like a ball, at first retained sufficient tenacity and glutinosity to 
be moulded into spherical form by the laws of motion and centrifugal force. Its center was left 
hollow, which had accompanied it. But as the contraction went on, the glutinous matter which 
was its solid portion soon began to separate itself into an outer and inner crust. It was, however, 
as yet too unconsolidated to maintain its outer crust far enough from the inner to form a ring that 
would separate into an orbit of its  
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own. So its whole material fell back, as it were, upon the inner crust. It was by this process that 
the moon became large in proportion to the earth.  
 It was also this process which caused the great changes of surface I have alluded to in speaking 
of the submission of continents, though it did not continue so long this time as before, nor so 
extensively. From this will result a smaller moon at the next separation which, as I stated before, 
will take place soon--that is, in a few thousand years. This second moon will be at first a ring 
and at last a globe, about half as far from the earth as the present moon. Before this disruption 
occurs we hope to be able to convert all men of the earth to a knowledge of their Creator and 
an understanding of His laws of being, action towards men, and salvation of men and spirits. But 
we do not know that we shall be able to do it, because man has, and will have, his free-will. We 
ask, then, that every believer of the truth shall work in submission to God, and passively, by His 
direction, extend this knowledge and secure this conversion. Outward signs of our presence will 
cease very soon, but we shall ever be ready and willing and desirous to work spiritually, 
internally, and by Divine Influx. The way to men's heart is always open to this proceeding if they 
consent. If they are willing, we work; if they are passive, God rules. If they are passive, God 
rules in them and acts through them on other men. Who will rally to the help of the living God? 
Who will be on His side in the coming, the already commenced, contest between Him and 
man's free-will? Choose ye now whether you will serve God or the world; God or man; God or 
your own free-will. 
CHAPTER XXXIII 
ANTEDILUVIAN HISTORY 
History of Antediluvian Life upon the Earth 
 When the earth assumed is globular form and became the residence of man, animals had exited 
upon it for hundreds of thousands of years. First, fish were the inhabitants, slightly above plants. 
Gradually the highest form of animal life rose in the scale of creation, by the development of the 
law that spoke the earth and the whole universe of universes into being. When quadrupeds 
existed there appeared man's type; the monkey tribe. But monkeys lacked the living soul; the 
spirit from Paradise did not enter their bodies. They were like the other animals and, like the 
monkeys of the present day, mere animals--mere sentiment existences. But they were not 
without some kind of intelligence, any more than are the higher animals of the present day. They 
had reasoning powers, though these were limited. They could form governments and establish 
laws. But their laws were simple, scarcely extending beyond the limits of personality. Property 
was recognized only by  
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possession, and personal rights were nothing more than the right to roam unmolested. But there 
was a sentiment of justice instilled into their being which stood in the place of many laws, and 
the establishment of government is easy when beings are already under the control of justice. 
These animals were somewhat superior to the highest of the present relative tribes, or races, as 
men call them. They even assembled in large communities and erected huts in a kind of orderly 
arrangement.  
 Long before men appeared, these animals had subdued the earth's surface to orderly cultivation 
in large districts, and preserved its security and peace by the destruction of the animals that 
would, by their abundance, have injured the harvests or their domestic animals. For the various 
useful or domestic animals were trained into subjection by this race of superior animals which 
had thus prepared the earth for man's residence. Man is almost helpless without the aid of 
animals. He may be savage, but can scarcely be a civilized, a refined, or an intellectual man 
without having their services available for his wants and desires and whims. After the monkey or 
baboon race then existent had reached its highest development, man appeared by the operation 
of the same law of progress which had so carried matter forward as to make his presence a 
want or necessity to its perfection and beauty. Man made his appearance first in a few 
individuals of a lower form than at present. By lower, I mean more animal, sensual, gross. This 
primitive man was larger, stronger, and longer-lived, as I have before intimated. But the first 
creation or appearance of man was either by an act of matter, or else it was by an act of Deity 
or His Word. By His Word all things were made. So by it man was made.  
 Can you understand the process by which matter assumed form and being and sentiency as an 
organized body, prepared for the reception of an immortal emanation from God? I fear not. My 
holy medium found some parts of what I have before written too high for him, and wisely left it 
behind in reading the book, as above his comprehension. Not that he despaired of 
understanding it, but he resolved to take time to compare and weigh, resolve and combine, 
study and ponder, that he might understand it thoroughly. This you must do, O learned man, if 
you would fully appreciate and understand My next chapter. 
CHAPTER XXXIV 
DEVELOPMENT OF MAN 
History of Man's Formation and Improvement, from the Beginning to the Present Time 
 Man, being prepared by the Word in the course of creation or development, was found in the 
bowels or matrix of a pure specimen of the highest order of animals that preceded him. He was 
then  
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very similar in form, whatever he was in interiors, to the lower animal. But since his mother had 
been selected with particular regard for the event or circumstance, and since the mother of that 
mother had also been so selected, the possibility of improvement is evident enough to human 
reason. The father was selected as well as the mother, for by two consecutive proceedings on 
the part of the Word, the two mothers were induced to conceive an embryo without an animal 
congress. The result was a being highly developed, the admiration of its mother and of all the 
animal race.  
 How, you say, can such a result be possible without showing that Jesus was not the only 
begotten son of God? I will explain this by recalling to you that women in the present day do 
often so conceive an embryo. Virgins of unspotted, unsuspected, and real virtue and purity have 
born them. To be sure, they do not come to maturity, are seldom expelled, and are more often 
outside of the uterus when found. But the fact is well known that hydatids often occur in pure-
minded women who have had no sexual congress. Then all that is wanting is to have sentiency 
impressed upon or imbued into the body thus formed, and it would progress to maturity. This is 
the Word does, and the Word also disposes the constitution of the animal or woman to a state 
in which the hydatid must inevitably be found, and provides that it shall occur at such a time as 
will ensure its safe progress to the uterus. For it will always make such safe progress if it occurs 
at the period of the monthly return or catamenia. But at any other period than within forty-eight 
hours of that cessation it will not pass into the uterus. Then what is the reason that more do not 
occur in this way? First, the chances are as twelve to fifteen against one that it will not occur at 
that time; second, there is the further chance very much against it that it will pass off a foreign 
body at or before the next return.  
 How, then, is this different from the conception of the virgin mother of Jesus of Nazareth? She 
was also operated on by the Word. For by the Word all things were made and therefore the 
only begotten Son of God must also have been made by the Word. But in this case the Word 
Himself took flesh; that is, He became the soul or sentient portion of the infant born to Mary. 
How, then, do we understand you when you say that the spirit or soul of Jesus was selected for 
that particularly prepared body because its desire in Paradise had been to do good? will be 
asked by many attentive readers--My holy medium included. It was by the Word that the spirit 
was selected, and the Word also joined itself to the spirit by an intimate parital union such as 
exists in paradise regularly and invariably with all spirits, but which is generally dissolved before 
leaving that state by the law of progress that leads the spirits to want to leave that place and 
situation of existence. It was, then, the Word and a spirit of man from paradise like other souls 
of men, except that its motive was to do good, that formed the interior of Jesus of Nazareth? It 
was. The Word took  
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flesh and we beheld His glory as of the only begotten Son of God. Is not this plain now? You 
thought you understood it after the explanation in the first book, but now you see a higher 
meaning. There is a yet higher meaning which I cannot yet make you understand. So we will 
leave the subject and return to man's origin or commencement of existence on the earth.  
 When the body had been thus prepared for the first Adam or man's spirit from paradise, the 
adam or soul entered it in the usual way at its first inspiration. Animals do not cry out at the first 
breath; men do. What is it, then, but the soul's entrance that causes the manifestation of pain? 
Nothing else than that can account for it, though nurses and physicians have thought the reason 
to be pain the air gave the lungs. But if this were the reason, it would produce the same effect 
with all animals born in a similar manner.  
 There was then one, but I said there were several individuals at first. Some ten or more were 
selected for the first part of the process, which was carried on simultaneously in several cases. 
Their hydatid matured and were monkeys, to give them a name you are familiar with and which 
expresses the idea of their nature. They were monkeys superior to their fellows and chosen for 
their superiority to be the rulers of large bodies or communities.  
 From these ten or more, two were selected who bore bodies called or referred to under the 
names of Adam and Eve, in the traditions of that event. These were so decidedly superior to all 
other inhabitants of the earth that all the previous race then extant submitted willingly to their 
authority, and thus all the beasts of the field and fowls of the air, as it were, submitted to Adam 
by the submission of their masters the monkeys, or primary animal. Thus man appeared, or, as it 
may be called, thus was he created.  
 The man of the antediluvian world was a very different being from the present man, as I have 
before intimated. He was larger, stronger, and more sensual. He was also six-fingered, six-toed, 
and bull-necked, as the human neck resembling his is now termed. He had a tail, and it was the 
apparition of beings of antediluvian birth that caused the popular notion of the appearance of evil 
spirits with tails. He also had horns, short and straight, proceeding from his forehead. These 
grosser and more animal parts gradually lessened in development until near the deluge. Then 
again, Noah was produced by a hydatid from a selected mother, as was also his wife. This pair 
commenced a new era in the history and the form of men. As before, their superior appearance 
caused them to be promoted to sovereign authority over the great mass of a powerful nation, 
whose sway was almost universal and whose power and commerce was universally extended.  
 Here we close the branch of our history, saying merely that analogy will properly teach man 
that as he originated, the lower orders of being, descending even to vegetable and mineral, were  
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also originated. As he originated, so may a higher developed body, and, he may infer, probably 
it will originate. The same analogy will lead him to infer that the various races on the earth have 
been found one after another, beginning with the lowest, and that there have been successive 
developments by hydatids from lowest of the negro, or still lower New Holland race, to the 
highest Circassion or Saxon type. Analogy also will teach him that a greater change of form will 
occur when a pair shall be got ready for the next crust of the earth, which will be when the 
second moon is disrupted, when the present or then-existent inhabitants must perish from their 
bodily existence by another confusion of the elements like the deluge.  
 But has not God set His bow in the heavens as a sign that the world shall never again be 
destroyed by water! He has. Though the confusion of elements will be similar, the outer crust of 
the earth is now so much farther removed and so much thinner, that the confusion will be less, 
and there will be large numbers of men left on the ring, which will continue to be inhabited by 
them. The polar regions as before will fall or be attracted to the central portion, and again the 
axial rotation will be changed. The newly formed race will people that body, and they and the 
present race in their new satellite will be subject to many great and destructive operations by the 
changes their respective habitations will necessarily undergo in assuming, the one a spherical, 
and the other an equalized, form and a solid crust.  
 Let us return to the history of the Spiritual Influx as manifested in the established of religion in 
the earth. 
CHAPTER XXXV  
SPIRITUAL DEVELOPMENT  
Rewards, to Spiritually Minded Men, of their Progress  
 Man at first had no religious notions other than such as were common to the lower animals. But 
Noah was divinely inspired, and endeavored to awaken in them a desire for spiritual progress. 
He did not succeed in turning a single one of all the race to a surrender of his will to God. But 
when he taught his descendants, he warned them by the fate of their predecessors on the earth 
to be attentive to the Divine Influx, and for thousands of years they were. For many ten 
thousands of years they obeyed the warnings and submitted to the direction of God's spirits, 
transmitted through the various holy mediums who were trained for that purpose. They, too, 
were individually attentive to the Divine Influx or Word within themselves. Yet their 
disobedience and want of submission was so great that none of them made rapid advancement 
in the spirit world or existence. How is it that they were so obedient and yet so disobedient? 
They were obedient to the holy mediums but not to their own reception. It is the latter that 
effects the  
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salvation of the soul. Then holy mediums ought certainly to make rapid progress in the next 
state! Not necessarily, because a medium may be used without his being passive. He may be 
passive to reception without being submissive in action. This is a state of My present holy 
medium. He received passively but he reserves his action until I withdraw. Then he acts in his 
own will.  
 But do you not require this kind of action? Do you not say that mediums should act for 
themselves and not leave their whole efforts to God! No. I say mediums should desire to submit 
their actions to God's will, and that to be perfect they should have no will of their own. But this 
would raise them to the sixth sphere! Not quite yet, My reader. The will must be passive; then 
they receive correctly. Their actions must be in accordance with what they receive; then they are 
submissive in action. Because they are told they may do a thing once, they are not supposed 
they may do it again or all the time. because once they have resisted without evil results, they are 
not to suppose they may continue to be resisting. No, submission comprises not merely the 
surrender of the will, but a seeking for direction in order that it may be obeyed or followed. 
Then God will direct and the holy medium can act in the will of the fourth sphere, which is the 
highest to which man in the body can arrive.  
 What then do I lack? All these have I kept from my youth upwards! Sell that thou hast, give to 
the poor, and follow Me. This was the answer; this is the answer to all who think they have 
done anything. But does this mean that you are to work no longer? That you are to sacrifice 
your property, your business, your family, yourself, and to wander about as an object of 
charity? Oh, no. It means spiritually that you should have nothing; no will, no power, no action 
except as you are directed to have them; that you should part with everything that you suppose 
yourself to be the spiritual possessor of, so that you can offer your mind or soul as a pure blank 
tablet upon which God may then write what may best please Him; that you should ever be 
ready to dispense spiritual bounties to those who need them; and that you should do not only 
this but that you should do as Jesus did. He sacrificed Himself fully. He gave Himself, a ransom 
for many, for He sacrificed His time, His comforts and enjoyments of the home circle in order 
that He might preach and warn and persuade and threaten the sinner or the ignorant teacher or 
professor.  
 When shall you begin to prepare for this progress? If you do not begin now you cannot 
progress as fast as you may. "Time once past never returns." Let the past take care of itself. Let 
the dead bury their dead; do you press forward to life eternal. If you do not begin now, you 
may make no beginning in the body. You may do worse; you may retrograde. Then begin now, 
whilst you feel some inclination, whilst you can perceive, and I do see in your heart or mind 
some inclination to do so. Begin, and I will help you. Begin by making the prayer I gave you in 
the twenty-first  
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chapter and progress to make it with the additions in the twenty-eighth chapter, and you will 
make progress; indeed, when by according with it you have made that prayer your own, you 
will already have made progress--great progress. Let it be for awhile in your daily prayer, for 
until you have fully mastered every desire in you contrary to its spirit and meaning, you cannot 
have peace. When you have mastered all those contrary desires and laid yourself in submission 
of your free-will at the feet of God, you will have that peace which the world cannot give, 
neither can it take away.  
 Perhaps you have never had a taste of this peace. If you have not, you know not how great is 
the reward I offer you. It passes all understanding, and the reason of man can never 
comprehend it. It must be experienced to have any correct idea or knowledge of it. It is as far 
beyond contentment as contentment is beyond repining; as far beyond joy as joy is bend 
sorrow. It is quiet in its manifestation but deep in its channel. It flows ever from the pure fountain 
of bliss which wells in the throne of God and proceeds continually from it to every part of the 
universal whole, a higher universe than I have yet spoken of. Before, I spoke of an association 
of associations of associations combined into a whole; now I speak of a combination of these 
last named combinations arranged into the Great Universal Whole. Does this comprise the 
whole of creation? No, finite reader, infinity cannot be described to you in language 
comprehensible by material minds, as all minds are to a greater or less degree whilst in the 
body.  
 Let us pause, then. god's bliss not only proceeds to every part of the universal whole but it 
proceeds to every part of the infinite creation continually. It is never in the least degree scanted 
or lessened. From everlasting to everlasting; that is, from one indefinite period, it proceeds 
unabated, without limit, without cause except God's will and mercy, without money and without 
price. It is this bliss which, entering into the soul of man when he has submitted himself to God, 
becomes within him that peace which the world can neither give nor take away. 
Let us pray 
 O almighty, everlasting, and unappreciable God, may it please Thee to look with ineffable 
mercy upon this reader of Thy Revelation, so that he may understand and believe it; so that he 
may comprehend and receive it; so that he may feel and know the certainty of Thy Divine Word 
herein contained--Thy Word of Thy Power that took flesh eighteen hundred years ago and now 
desires to penetrate and pervade the bodies and souls of men in this transitory state of existence 
which they call life. O God! may it please Thee to aid by Thy power, sanctify by Thy grace, 
establish by Thy will, and confirm by Thy love and mercy, the good desires that sometimes arise 
in the heart of this reader. May it please Thee to help his every effort to control his passions, to 
overcome his base  
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inclinations, his unworthy motives, his unwise resolves. O God! be merciful to him, a sinner. O 
God!! have pity on him, a low son of Earth who has aspirations at times, and hopes always to 
reach forward to something better without knowing how to progress or what to desire. Prepare 
him, O God, for advancement into the life to come, and for the union and communion of Thy 
holy spirits who desire, O God, to be his helpers and to serve him, as willing servants of all 
whom it pleases Thee to raise to the high and holy calling wherewith are called all the spirits in 
Thy Paradise and in every stage of their existence. Help us, O God, to do Thy will and perform 
Thy pleasure, and be our Mighty God, our Everlasting Counsellor, our Prince of Peace and not 
only, O God, to us, but to this reader of our revelation of Thy will. Save us and be our 
redeemer, O God, and help this reader with Thy sure power so that he too shall be speedily 
redeemed from the law of sin and death. Be his comforter, O God, even as Thou has been our 
comforter, and be our helper to help him. Amen. 
CHAPTER XXXVI 
THE MOON 
Changes of the Moon's Surface 
 The causes that hold the moon in an orbitual revolution at a rate precisely equal to its rotary one 
are interesting and instructive. Their explanation will also remove an objection or argument 
against the revelation I have made known of the formation of this body from a ring. It is easy to 
suppose that bodies having a rapid axial revolution might become round after winding up into a 
ball or spherical body. But how could the moon get this spherical shape and have an axial 
revolution precisely equal to its orbitual revolution?  
 At first the moon's rotary or axial revolution was quite rapid, produced in the way I have 
described. Then it ceased to revolve in consequence of a flattened pole. This became so flat as 
to be thinner than would be self-supporting. It collapsed and fell to the inner crust. The inner 
crust, again having no counterbalancing attraction to sustain its equilibrium, also met by 
attraction the opposite side of the outer crust. So the moon became really a shell open at one 
part of its periphery, containing a ball resting on the inner part of the shell opposite to the 
opening. It then presented this heavy side, where the two crusts touched or joined each other, 
to the earth, and by the earth's attraction it is ever maintained in that presentation. The opening, 
which is about eighty degrees across, is consequently ever invisible to the earth's inhabitants, 
though it is seen from other planetary bodies and from the sun. It is also so small as not to 
interfere with the presentation of a globular shadow during eclipses. This form of the moon is an 
anomaly in this solar system. But other systems have similar cases though they are comparatively 
rare.  
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CHAPTER XXXVII 
THE SUN 
Nature of Heat, and Condition and Climate of the Sun and Other Bodies 
 The cause of the supposed increase of heat towards the center of the earth is the concentration 
or solidification of matter, which is continually going on. By this the latent heat of gases, liquids, 
and softer solids is set free. This heat then reaches the surface of the earth's crust by degrees, by 
transmission through the solid matter. When it reaches the surface it is dissipated again into the 
gases and atmosphere, which retain and multiply and guard it.  
 But the atmosphere does not grow warmer; at least it has not within the memory or historical 
records of man, but rather the contrary! The caloric, or heat, which is a definite substance as 
much as is a gas, extends itself in an extremely rarified form in the upper or outer regions of the 
atmosphere, and would in time become luminous like the sun if it were not returned to the earth 
by the sun's rays, which thus obtain their heat. There is now no more heat brought to the earth's 
surface than formerly, because formerly that derived from the interior was much greater, since 
the changes from aeriform to liquid, and liquid to solid, proceeded then with great rapidity and 
nearer the surface. The changes are now more distant, and are also fewer there.  
 But the reservoir of heat in the atmosphere has increased and the sun's rays are more fervent 
than ever were experienced since before the deluge. The luminous appearance of all the stars is 
obtained from this source. The faint luminosity of the moon and of the other planets, as may be 
observed to exist when portions are visible to us unilluminated by the sun, is caused by the 
collection or reservoir of caloric in the higher or outer region of atmosphere surrounding each.  
 The spots on the sun are caused by depressions of its calorific stratum which themselves result 
from an attraction by its internal crust of solid matter, which at times draws itself a vast portion 
of the outer crust, and into this chasm the atmosphere rushes. For the consequence of the 
solidification or concentration of the interior matter is the formation of a vacuum between the 
two crusts, and until the outer shell is strong enough to sustain its own gravity and form, it is 
liable to these collapses.  
 Now, with a brief sketch of the climate of the sun, I will close My explanation of the solar 
system. The sun receives no heat from other bodies as the planets do from it. But it possesses 
great internal heat because the process of solidification or concentration proceeds rapidly and 
on a large scale. Its atmosphere is also highly rarified and warmed by the same cause. Its light is 
derived from  
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its own luminous atmosphere and it is only through the occasional openings or spots, as men call 
them, in its luminous atmosphere that its inhabitants can look out upon the glories of the great 
expanse. Their knowledge of it, therefore, is very limited. But the beings existing upon its surface 
are of a high order, because they are the result of successive formations like Adam and Noah, 
taking place after each successive departure of its attendant planets. In all other respects of its 
scenery and inhabitants it resembles the earth and other planets.  
 Comets are fragments of atmosphere arising at the times of disruption of planets or planetary 
rings from the sun. When they approach the sun they become luminous by the reflection of its 
rays from their denser portions. But this denser portion becomes elongated by the powerful 
attraction of the sun, which brings its more solid portion into an accelerated progress as it 
reaches nearer and nearer the focus of its orbit. None of these bodies extends far beyond the 
outermost planet's orbit, though some reach so far as to be lost to the sun's attraction and fall 
into the atmosphere of some other body of the solar system.  
 The Aurora Borealis is caused by a movement in the stratum of the atmosphere, which is highly 
calorific, and the movement of its particles makes the calorific stratum luminous, thus forming a 
faint representation of the manner in which the sun is heated and lighted from its own luminous 
atmospheric stratum.  
 Now a word upon aerolites or falling bodies which occasionally reach the earth and are often 
seen in their progress through the luminous stratum of atmosphere, where their rapid motion 
produces such a disturbance as makes visible their course but not their mass. These foreign 
bodies are the fragments of planets and of the sun, set free at the time of various disruptions of 
the rings of those bodies, and since then revolving in erratic courses about the sun or the earth. 
At first they are gaseous, then fluid, and finally solid. They are, in fact, comets solidified and, like 
most comets, small. Very few of the comets would weigh twenty tons if placed upon the earth. 
CHAPTER XXXVIII 
PHYSICAL PROGRESSION, CONTINUED 
History of the Future of Anglo-Saxondom, and of the New Jerusalem 
 I might call this Part III, but I refrain, as it would seem so formidable as to size whilst it will be 
brief. I shall briefly sketch the future progress of mechanical or physical discovery or art. *But 
not by such particulars as will enable men to make the improvements referred to in any other 
way than they have been made previously. That is, by patient thought and aided by Divine Influx 
in 
*1851--Ed.  
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their own endeavors to benefit mankind. Small success is ever the result of sordid motives of 
action in these departments.  
 Though railroads seem now to be fast arriving at the highest possible speed of travelling, yet 
ships will be built to excel in speed the swiftest railroad train now or hereafter to be established 
or operated. The Atlantic between New York and Liverpool will yet be crossed in twenty-four 
hours by power acting upon its waves. Balloons will be produced that will navigate the air with 
considerable success. But their results in voyages must always be irregular and they will bear to 
the rapid ships the same relation that sailing vessels do to steamships. A few occasional 
extraordinary voyages may almost equal the more perfect form or manifestation of power of 
movement. But the great average will be far behind.  
 Shall land travel then be stationary? Oh, no. Railroad trains shall yet reach a speed of one 
hundred and twenty miles an hour for loaded trains.  
 When will these things be and what shall be the signs of their coming?  
 The sings are evident from the past progress of men. Look back fifty years and see what has 
been done. Look forward fifty years and imagine an accelerated progress. For acceleration is 
the inevitable result of progress unless some other principle interferes to counteract it. But you 
do not know whether that other principle may not interfere now or soon in this matter! Well, let 
that pass. I tell you what will be. You may judge hereafter how worthy I am of belief. And if you 
are wise you will conclude that this entire book is true and nothing but truth.  
 The time for the greatest of these improvements will be after the downfall of British power, 
which must and will fall before the last great successful effort of the dragon of prophecy, the 
seven-headed and ten-horned monster, the last phase of the fourth or Roman monarchy? Yes, 
the mighty power, the vast empire that the genius of Anglo-Saxons and the favor of providence 
has so rapidly established, and now so wisely sustains, must be resolved into another form.  
 Let us recur to the Book of the Revelation of John the Divine. There we find the beast, 
properly rendered the living creature or the seven-headed monster, which is there put for 
Daniel's fourth kingdom, will combine with the false prophet. The dragon will give his power to 
the false prophet and they will place a mark upon men so that no man shall buy or sell unless he 
have the mark. That is, they will restrict men from preaching any other religion or doctrine than 
they please to have preached. No man shall buy or sell any other spiritual matter or thing than 
they have marked out for him. That is the meaning of the passage. For the prophecy related 
mostly to internal or spiritual matters. This is rapidly becoming the case in reformed church 
government in Europe, as well as in Roman Catholic church government. They are beginning to 
tolerate no other.  
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 The British Government forms the only European exception to this state of progress, and this 
will the more incite the combination of the dragon and false prophet. They will persecute the 
Woman. Britannia is the Woman. Her child is America or, more particularly, the United States 
of America. Her child is upheld or protected by its national emblem: the two wings of a great 
eagle. But the Woman was not destroyed, for the earth helped her and drank up the flood 
which was cast out of the mouth of the dragon. The earth is the flood-drinker which is the 
absorbent of all that the dragon casts out after the Woman.  
 The earth is the continent of America. It will receive and absorb all the armies which the 
European nations shall send forth from their shores. It can absorb them without injury--indeed 
with benefit to itself. It will thereby by rendered more prolific. What, will Brittania be in 
America, that America shall absorb the waters or floods of men which shall be sent forth to fully 
overwhelm and completely destroy the Woman of Britannia? Yes, there will be found the refuge 
of Britannia's nobles, royalty, and riches. There will be found ever true Englishman, every high-
minded Anglo-Saxon, whether England, Scotland, or Ireland is the land of his birth. There will 
all seek refuge when invasion shall have conquered and power overthrown that liberty of 
conscience, that security of personal rights, that guarantee of property and of liberty of speech 
and action, which is the boast of the native Englishman, the glory of the British Constitution, the 
first of the Anglo-Saxon laws, institutions, and character. Will this be in our day? Yes. The day 
is near at hand when in an hour all shall be destroyed. The modern Babylon shall become the 
prey of the spoiler. That city, never yet conquered, shall fall to rise no more. It shall become the 
residence of every unclean thing which the foulness of Europe can pour forth. In it shall no more 
be found the peaceful pursuits of industry. It shall decline and be heard of no more. And all the 
spectators standing afar off upon the shores of America shall say, Alas! alas! that great city, for 
in one hour is all her glory destroyed. And the shipmaster and those who go down to the sea in 
ships shall weep and mourn for no man will buy their merchandise any more. Yes, freights will 
be dull. Ships will rot in the ports, for commerce will be destroyed by the fury of the war and 
the ships of Britannia shall seek refuge in America's ports.  
 The colonies of Britain will gladly coalesce with the United States when the British Isles shall be 
ruled by the seven-headed monster. One mind and one thought, one government and one nation 
shall then comprise the Anglo-Saxon race. The mind and thought that pervades it shall be 
resistance to tyranny and the destruction of tyrants.  
 Then will commence the real struggle between the past and the future, the fourth and the fifth 
monarchy. Then will all  
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the powers of earth and hell be arrayed against heaven and God's spirits. But the armies of 
Jesus shall follow Him. His sword will bear the inscription of the WORD OF GOD. And can 
you doubt as to who will be victorious? But if the earth be America, will not that be on the 
victorious side? Only when America by her inhabitants shall have submitted to be led by Him. 
But He goes forth conquering and to conquer. He has already mounted His courser. He is riding 
now His white horse. He is King of Kings and Lord of Lords and in Him is salvation and power 
and glory. Submit then, reader! to Him. Give Him your heart now. For the great day of battle is 
at hand and the blood shall flow so that it shall be up to the horses' bridles.  
 The earth here stands not for America, but for the power of man. Men under their own 
guidance. But the armies of heaven will be composed of such as are led and guided by the Lord 
Jesus Christ or His servants. And such guidance and leadership is the same as that of God, as I 
have before shown. Death and hell shall be taken captive and Satan shall be bound a thousand 
years, after which he must be loosed a little season. Death alluded to here is death of the soul or 
separation of the soul from God, not its separation from the body. Hell is the punishment 
received for sin which is, as I have shown, the want of happiness, the existence of unsatisfied 
desires, the realization of man's hope which never satisfies him or makes him happier.  
 And Satan is the accuser of his brethren, which is also the outward desire, the free-will, of man. 
This leads him to glorify himself at the expense of his consideration of his brethren and to accuse 
them in conversation or thought of evil desires, bad motives, and unworthy actions of which 
there is no other proof than the desire in his own heart to do the things so charged upon the 
brother man. He will be bound a long time for the Day of the Lord. For a thousand years are as 
one day, saith the Lord. So declares the Psalmist, and so this was intended to be understood. 
That so long as the Day of the Lord continued to exist in a man, so long Satan, the accuser of 
his brethren, would remain bound, and when that day ceased by the man's leaving his state of 
submission to God, then Satan or the accuser would be loosed for a little season. He would 
then go about as a roaring lion seeking whom he might devour, and the last state of that man 
would be worse than the first. He would gather together the opposition to God from every place 
in which it could be found, and in the valley of Megiddo, or of slaughter, he would be 
overthrown and the camp of the saints of the most high God would be established in safety after 
the death of the body. Then Satan should be finally bound and placed in the bottomless pit and 
a seal put upon him that he should deceive the nations no more. Now I have explained this in the 
past tense, for it has taken place with men continually for a longer time than since John wrote, 
but it is also true in a  
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future tense, for such will continue to be the course and experience of men in the body.  
 At the last will descend the New Jerusalem, arrayed like a bride for the arms of her husband. It 
will not be an outward city but an inward residence for the saints of God in the heart of man. 
When man yields his free-will in submission to God's will, he will find this city coming down 
from heaven. It will be to him as beautiful as it is described by My servant and holy medium 
John. But it will also be the purified and sanctified residence of Myself. For I will be the 
Comforter to him who submits to God and becomes passive to My holy influence. to him will I 
be King of Kings, and to him will I be Lord of Lords, and to him will I be Kings of Saints, and 
to him will I lead the armies of Heaven with the Word of God upon My sword.  
 But is there not to be any other sense found in this revelation or vision! Yes, there is also an 
outward sense, for in all that I delivered to John there is an outward and an inward sense. The 
outward sense has been seen and declared by Protestant commentators as far as the prophecies 
have been fulfilled. The last is now near fulfillment. The fifth monarchy of Daniel, the holy city of 
John, is about to be established on the earth as an outward form. The United States already 
exists as the fifth kingdom. The holy city is proclaimed in you by this book. When I shall have 
proclaimed it still further, I shall make you willing to have it come outwardly.  
 The signs of its coming will be a general belief in My revelation. I will establish them by signs 
and miracles in My own time which is near at hand. I will raise up servants or holy mediums in 
all parts of this kingdom who shall declare its truth, who shall be willing to sacrifice their 
fortunes, reputations, lives, and families for it and for their faith. Verily I say, they shall have their 
reward. Well done, good and faithful servant! shall be their great and exceeding reward. But not 
a hair of their heads shall be harmed. No smell of fire shall be on their garments. I say unto you 
that he who shall give up father or mother, wife or child, lands or houses, ambitious hopes or 
political consideration, shall receive a thousand fold in this bodily life or state to come; in the 
spirit world, life everlasting; life eternal in due time. Fear not, I am with you to the end of the 
world. On the Peter, or Rock of Faith in Me as the Christ, the Son of the Living God, I will 
build My church and neither the gates of hell nor man's opposition shall prevail against it. Be ye 
also ready, for I am coming soon. Be ye also ready, for ye know not the day nor the hour when 
I shall come. Be ye also ready, for as soon as you are ready, I will come. I will enter your heart 
when you submit to My will. And My will is God's will.  
 Let Me, then, once again entreat that you lay aside every prejudice of education or tradition, 
every worldly excuse of want of time  
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or opportunity, every desire of self-gratification like love of ease or power, or of consideration 
amongst bodies of men, every form of church censure, every reliance on worldly judgment--that 
you resolve to go down into Jordan, the lowest valley of your country or heart, and be baptized 
with the Holy Spirit and with fire. This is the baptism I called My followers to eighteen hundred 
years ago. And this baptism by fire is a baptism of God's love, that as consuming fire will purify 
your wicked heart of every impure desire, every unworthy motive, every unholy aspiration, 
every desire to do your own will, and implant in it the ashes of joy for mourning, and the oil of 
joy for consolation.  
 Let Me entreat you to submit whilst you have the free choice Accept My invitation now, whilst 
you can refuse. Do not, O hardened heart, refuse to admit Me because you have the power of 
reason and can argue after you are convinced. Do not refuse Me because you would show your 
stronger mind, your really rebellious disposition. Submit to Me as a little child submits to its 
father's teaching. Receive My authority as parental. Be ye as little children, for of such is the 
Kingdom of Heaven, and unless ye become as such, passive, obedient, loving, and reverent, ye 
can in no wise enter into the Kingdom of Heaven, though that Kingdom of Heaven is within you 
except that ye refuse to have it there.  
 Now let Me appeal to you once again by every consideration of your own and others' good, 
by every desire you possess for true happiness, to turn once more to the prayer of the twenty-
first chapter and strive with all your power to enter into its spirit, and in reading it to make it 
your own. It is only your free-will I ask you to surrender. And I ask you not to give that to man, 
who might make a bad use of it, but to God--to His holy spirits who will let you work in their 
will, which will be a great deal better. God is wiser, happier, better, and lovelier than you, and if 
you act in His will, you must be brought to such resemblances to Him and His nature, and your 
manifestations must come to be so much like His as to make you declare with joy: I give thanks, 
O Most High God, Father Almighty, that Thou hast been pleased to make known these things 
to babes and sucklings, in men's opinion, and to withhold them from all who will not cease to be 
strong men. Now, My dear reader, let Me again ask you to turn to the twenty-first chapter and 
make the prayer there your own. You will so find that God is good, and that in Him is no 
shadow of turning. Read it as yours, and say Amen in your heart as if you had composed and 
offered it by your own intellect. Amen.  
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CHAPTER XXXIX 
THE TIME OF THE END 
Present History of Anglo-Saxondom and the New Jerusalem; Present Call on All Men 
 When I left the theme of America's future, I said I would portray some of the features of the 
future greatness of her extent and power. Let us, then, once more return to the consideration of 
Daniel's two visions and his interpretation of the vision of Nebuchadnezzar, and the part of John 
the Divine's Book of Revelation which refers to the fifth monarchy of Daniel.  
 First I will recall to your memory that the fifth kingdom was to have no end, and that the fourth 
kingdom was to exist until the commencement of the fifth. The Roman or fourth kingdom has 
continued by a constant succession of princes under the names of consuls, emperors, exarchs, 
and popes, and has been distinguished always as the Holy Roman Empire since Christianity was 
the religion of the state. Was not, then, this empire the universal reign of christ when His worship 
was extended over all of it? By no means. Where do we find the city of peace, the New 
Jerusalem which was to come down from heaven? Where do we find the great gathering of 
armies alluded to as to be in the latter time when the dragon and his angels fought and prevailed 
not? Nowhere in the history of the past. Let us see when Daniel declared the time should be that 
the fifth kingdom should commence. Unto twelve hundred and sixty days or years of men would 
the time be, after the daily sacrifice should be taken away and the abomination that maketh 
desolate set up. These are the times of reckoning. From the time first mentioned and from the 
time last mentioned we may derive the exact time when the existence of the fifth kingdom shall 
commence. From the time when the power of the Pope of Rome was fully established as an 
abomination that has since desolated Christendom, to the declaration of the independence of the 
United States of America is 1260 years. And what was the daily sacrifice that was then taken 
away? It was the sacrifice of the heart which was then no longer required, but indulgences and 
pardons for sins were granted from that time by popes, bishops and priests. The Greek branch 
of the Christian church, too, went astray at the same time. They, too, declared the head of it to 
be infallible and endowed with power to forgive the sins of his fellow-men. This was not 
unguardedly claimed, as by the Roman Church, but still the claim was made and established.  
 But then Daniel has referred to another time: the twelve hundred and ninety days or years. 
Blessed are they who continue to wait for that time. Then the last period given is the thirteen 
hundred and thirty-five years. At this time should the end begin. And this time has expired. The 
year 1851, so called, of the Christian Era  
[170-171/1] [153] 
fulfilled and completed the prophecy. But the armies have not yet appeared under the leadership 
of the dragon and the Lamb! The New Jerusalem has not yet descended like a bride adorned 
for her husband! But the time has come when these will occur and have occurred individually. I, 
however, admit there is also an outward signification which must equally be true. The armies are 
assembled. They have had one great battle in Europe during the year 1848. They will have 
another presently. The last great battle shall be in the coming time, but very soon. then the time 
has not yet arrived when the kingdoms of this world shall be the kingdoms of the Lord Jesus 
Christ! Not outwardly. Spiritually, His kingdom is established in some minds. But it is near at 
hand now with many.  
 Where, then, shall we look for the outward New Jerusalem! In America. It came down from 
heaven in 1776. In the succeeding thirty years it acquired strength enough to declare war against 
the dragon, then represented in its temporality by Bonaparte, Emperor of France and of most of 
Europe, but certainly Master of Rome. But did the United States declare war at that time 
against the Emperor of France and Italy! Yes, in effect they did when they threatened war if 
their demands were not complied with. But a peace had just been concluded and a territory 
acquired by the United States from France! It was wrested from the dragon by fear of its loss to 
the Anglo-Saxon mother country, and by the demands of the government of America. Its 
cessation and acquirement, though peaceful outwardly, were none the less an outward triumph. 
Again let Me remind you that the last of the times set forth expired in 1851. In that year liberty, 
extinguished in Europe, fled to America. In that year the last remains of religious toleration 
began to be extinguished in Europe, whilst even England was driven to further resistance to the 
spiritual and temporal assumptions of the power of the dragon.  
 But, then, how were they so blessed who waited and came to that year? Because in that year 
My revelations commenced through My servant Hammond. I caused lower spirits to deliver to 
him Light from the Spirit World.  Did this produce great consequences? It awakened some; it 
confirmed others; it led to the establishment of My holy medium in passiveness. He is a 
consequence became qualified for his high office, that of being passive in My hands and 
delivering to the world or inhabitants of Earth what I choose to reveal. He is improved by his 
reception of this book and has resolved to serve Me only hereafter as I may direct.  
 I shall use him more. But not merely in writing. I shall use him to declare verbally and orally My 
revelations. When called upon, he shall go forth with power to perform miracles and to make 
outward signs even as I may direct him to reveal their coming or intended performances. He 
shall have power to raise the dead in sin to a knowledge of God, and to reconcile or heal all 
who are sick at heart, lame in spiritualities, from hostility or opposition  
[171-172/1] [154] 
to Divine Influence. He shall be also a worker of outward signs such as healing the sick and 
raising the apparently dead. But when shall these signs appear? Whenever he shall declare them 
as at hand. I will speak to him at the time they shall be done and he shall obey Me in making 
known their intended performance. But shall he not fail to succeed at times? Yes, he is not so 
entirely submissive to My will as he will be and as he should be to be free from rebellious 
desires and unwilling performances. 
Let us pray 
 O God! Almighty Helper, and Everlasting Father, may it please Thee to make Thy servant L. 
M. Arnold a patient, submissive holy medium of Thy communications to mankind, so that he 
may be passive in Thy will in the hands or will of Thy Holy Spirits. May it please Thee, O God, 
to accept him with all his imperfections, with all his shortcomings, and to pardon him for all the 
manifold sins which a long period of worldly-mindedness and mingling with the world as a part 
of it have impelled him to, and his own free-will has helped him to perform. But, O God, may it 
please Thee now to let him atone for them by being Thy servant in this life in the body and Thy 
son in the life to come, in the spirit. And may it please Thee to manifest through him Thy power 
and wisdom, so long as he shall clearly and fully give to Thee the praise, honor, and glory of all 
his works as of right it belongs to Thee both now and forever. Amen.  
 The holy medium accepts as his own the prayer which I have made for him to the Father. Will it 
be granted? All power is given unto Me both here and in Heaven. Why, then, need I pray to the 
Father? Because the Father's will is that all His sons or spirits of every degree shall have all 
power through Him when they submissively ask Him for it. And because I am His son, 
possessed of this power, extensive as I have previously shown it to be, I am in possession of it 
as knowing how to use it, as having My will in such perfect submission to His that I always act 
in His will and never in My own. but is not the prayer in Your own will? not at all. It was God's 
will that I should pray to Him and it is pleasing to Him not only as a manifestation of My 
submission, but because it is a pleasure to Him to grant the desires and petitions of His servants 
and sons.  
 I have not written the explanation of the prophecies as I desired to. My medium was not in a 
perfect state of passiveness, though he tried to be. This I shall have to leave until a future time. I 
will only say that the Time of the End has commenced. The fifty kingdom is established on a firm 
foundation which will withstand al assaults. Let earnest seekers find the truth by looking to their 
own internals. There I will enlighten them. Let them read the prophecies and compare them with 
each other and with the history of the past, and I will help them to understand. The Lamb  
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with seven horns and seven eyes in each horn is He who is now advanced to the seventh circle 
of the seventh sphere, and He is worthy to open the Book of Seven Seals. He has unfolded it or 
broken its successive seals. Its successive trumpets, seven for each seal, have sounded. The last 
trump has sounded and the kingdoms of this world have become His. To Him be glory, honor, 
praise, now and forever and ever, world without end. 
Let us pray 
 O God, who art Worthy to have all honor, praise, thanksgiving, and glory! be thou the 
Enlightener of those who seek knowledge. Let knowledge be increased, O God, as thou didst 
cause to be declared to Thy servant Daniel it should be at this time. Be Thou, O God, the 
fulfiller of the desires of Thy servants, and lead and help them to desire such knowledge of Thy 
hidden things as may be profitable to them and to their fellow-men, and to Thee shall be 
eternally honor and glory, thanksgiving, power and dominion. Amen.  
 Be merciful, O God, to those who do not believe this revelation. Let Thy power not destroy 
them by the destruction of their wills. But let Thy power so manifest itself as to overpower and 
master their reason. Let them be satisfied, O God, that this book could only have come from 
Thee and that Thy servant, the holy medium, had no other part in it than to receive what I, Thy 
son, formerly called Jesus of Nazareth, now the Son of God, of Thy Love gave. May it please 
Thee so to show forth Thy power through the other holy mediums of Thy spirit that the eyes of 
all believers in them may be turned to these truths, and that they may thereby be led to sacrifice 
to Thee their own wills, and hereafter to act in Thine. Let us all unite, O Lord, to establish the 
kingdom of Thy power, the reign of Thy saints. And to Thee they shall ever give praise, honor, 
thanksgiving, and glory without end.  
 Almighty and most loving Father and Friend, be Thou very gracious to me, Thy humble and 
unworthy servant, or would-be servant. Make known to me Thy will and help me, O God, to 
do it, for I am desirous to serve Thee in Thy own way and as Thou mayst direct and guide me. 
O God! help me for I am weak. Give me Thy strength and help me to Thy wisdom, for to Thee 
shall be the glory, honor, and praise forever and ever. Amen. 
Let us pray 
 Be pleased, O Most Kind and Benevolent Father, to grant the above humble petition of Thy 
servant the holy medium L. M. Arnold, made as Thou knowest it was by his intellect after 
writing in Thy will in this book, and after having been confounded by the revelation he had 
received and written. Be his Helper and his Guide, and lead him into perfect submission to 
Thee, the only sure steadfast Supporter, the only true and perfect Counsellor and Guide,  
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the ever-sure and ever-perfect Lover and Bestower of gifts to those who ask them in 
submission to Thy will. Be the Helper and Friend, O God, of all the mediums Thy lower spirits 
have educated, and as they submit to Thy Will and cease to act in their own or other men's 
wills, may it please Thee to raise them to Thy right hand and establish them as Thy holy 
servants.  
Let us pray  
 Almighty and most loving Father and Friend! I, Thy unworthy servant, most humbly beseech of 
Thee that it may be leasing to Thee to lead me to full submission to Thee and to Thy Holy 
Spirits, and may it please Thee to support me in every time of trial, relieve my every doubt, and 
console me in every affliction. Amen.  
 This last prayer has been made by My holy medium's intellect and is written as an example for 
others who may have to pass through some of the scenes or times or experiences of trial by 
which he has suffered and been purified. For God works by various means upon spirits in the 
body. His most loving dispensations are sometimes the hardest to bear. But all things work 
together for good, and to him who is fully persuaded of this truth, sorrow has lost its sting and 
the grave its victory. For what is sin but sorrow, and what is sorrow but joy, when the soul 
recognizes the hand of God in its punishment! What is death but the entrance into life, and what 
is that life but an eternal progression towards the perfection and love of God! The High Holy, 
Ever-Loving, All-Powerful Creator, Preserver, Savior, and God Almighty, Eternal, 
Incomprehensible, Omniscient, Omnipresent, All-Pervading, Infinite!  
Amen.  
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History Of The Origin Of All Things  
   
  
PART III  
  
The Spiritual State of Man, from 
Death of the Body to 
Knowledge of God by which 
All Men are Saved  
   
   
   
   
   
   
   
   
   
   
   
   
   
   
   
   
  
[158] 
[159]  
   
   
   
  
INTRODUCTION 
 This book is the highest production of spirits given to men in the present age. It is the 
conclusion of its series, and forms, with the first and second parts by the same author and 
through the same medium, a whole of history most interesting and instructive to mankind. But it 
is only a History of the Origin of All Things. The history completed would be too voluminous for 
the present state of man's belief. The faith even of those who call themselves believers is faint 
and weak. Those who ought to be its most strenuous supporters are often the stumbling-blocks 
which prevent the approach of others to the Great Fountain of God.  
 I shall however continue to make known from time to time further revelations to mankind. And 
though the abundance of books now being published upon these subjects, given through spirits, 
may seem to some to preclude the extensive circulation of any one kind, even this series, I 
would assure them that these books must sell because I shall have the testimony of every holy 
medium given in their favor. All who write or speak or receive raps or sounds or movements of 
any kind from spirits shall be assured by spirits of their truth and of the propriety of earnest and 
profound attention being bestowed upon them. Every sincere inquirer, too, shall receive such an 
answer through any such holy medium as will satisfy him that he ought to be earnestly engaged in 
their study.  
 Be, then, diligent, faithful, earnest seekers after Truth and you will be established upon its Rock, 
and on this Rock the Eternal Church of God shall forever rest. It shall endure until the end of 
time and throughout the Great Day of Eternity. May it be your lot to stand in your place on the 
last day, praising God for His mercy, glorifying Him for His wisdom, and rejoicing in His love. 
Your place will be a happy one, and no man shall be left any longer unhappy than until the time 
when he can sing the new song: 
   Great and marvelous are Thy works,  
   Lord God Almighty;  
   Just and true are Thy ways,  
   Thou King of Saints. 
Amen.  
[177/1] [160] 
PREFACE 
 It is left to man's own will to decide whether he will or will not receive the Good Tidings of 
Great Joy thus thrice proclaimed to the earth's inhabitants, in the three parts of this book. 
Reader, that you may be willing to serve God I have prayed that you may desire, with every 
power and aspiration you can summon to assist you, to receive the Truth. It is My hope and 
wish and prayer, but all depends in the first instance on yourself. You alone can do nothing but 
resist God's influence. You can resolve to serve yourself, to maintain your old faith, to refuse to 
consider and weigh the announcements and arguments here and elsewhere made to you, by 
which you could arrive at Truth and a knowledge of your duty if you would only desire it, and 
ask God to help you. You need not ask Him to help you to believe what I have written or to 
arrive at any certain conclusion. What you should do is to ask Him to help you to perceive and 
know and practice and believe the Truth. Pray for right direction, not for support in your present 
or any other particular course, except that you may be enabled to serve God by doing His will 
here as He would have it done on earth, which is as He would and does have it done in Heaven.  
 This series is complete; taken and read connectedly it will lead every sincere inquirer to the 
knowledge and love of God, and of His Son the Lord and Savior Jesus Christ, and of the 
Comforter or Spirit of Truth, which last will remain in you and abide with you so long as you 
submit to His teachings and desire with good desires and pure motives to serve God. It will also 
lead you to know God and His Son whom He has sent, for by the Word all things are made 
known and by the Word all good resolutions are established and helped. The Word of God is 
the great Comforter, the Prince of Peace, and through the Word from God proceeds to the 
mind or soul of every servant of God that peace which passes all understanding of him who hath 
not experienced it, and which nothing earthly can disturb. May it be yours hereafter in this life. 
So shall it be yours in the life to come!  
 Reader, farewell. I shall have more for your assistance and instruction, but if you can not 
receive this with faith, that which is to come will not benefit you but will only increase your sin 
and add to your future unhappiness. Farewell. May you believe and have faith. Amen  
[178/1] [161] 
CHAPTER XL 
THE MANIFESTATIONS OF GOD'S INTERFERENCE WITH MEN IN THE PRESENT 
DAY EXPLAINED AND ELUCIDATED 
The Call to Men to Obey and Serve God in this Life Without Delay 
 There is a proceeding from God now progressing in the earth which comes from God through 
His Son Jesus Christ, one with all the spirits of the seventh circle of the seventh sphere. From 
Him it descends through various spirits or circles till it is manifested in the outward form of men. 
This proceeding is called by men the Rapping Delusion. It commenced its progressive 
movement in western New York. It has extended itself over nearly all the northern states of the 
union, and will continue to proceed until it will be manifested in every part of the United States. 
No county will be without its sign, no town without its holy medium. It will be spread by 
outward manifestations, all of which will be of the same general character though various in 
details. Some mediums will receive raps; some will write automatically; others will be speaking 
mediums. Again, there will be those who will receive mentally as this holy medium does. And 
the more passive and unresistant, the fewer doubts, the greater faith the medium shall possess, 
the greater his power or his display of spiritual manifestation will be. The highest holy medium 
now used by spirits is the one I shall use on this occasion. He is not so good or perfect a one as 
I desire, but until I find a man or woman--for we do not make sex any distinction--more willing 
to be used, more submissive and patient when used, more faithful and obedient at all times, I 
shall continue to use him in preference to inferior ones. But whenever a better one in the 
respects above named appears or by training becomes so, I shall leave this one to be used by 
inferior spirits acting in My will.  
 The next manifestation of this proceeding from God the Almighty Father through Me, the Lord 
and Savior of men of Earth, shall be the preaching of the word or gospel or glad tidings of great 
joy to all men, commencing in the United States and extending to every nation, tongue, and 
people or community in the whole earth.  
 This will commence immediately wherever by the outward manifestations first described the 
minds of the people have been prepared for the glory of this manifestation or revelation. Let all 
men, then, who desire to see the Millennium, or Great Day of the Lord, the Kingdom of Jesus 
Christ established in its glorious outward manifestation upon the earth, prepare for it by 
submission to God, by desires fervent and ardent for the coming of the Lord Jesus Christ in that 
spiritual form in which He must appear preparatory to His coming in clouds of glory and 
assuming to the eyes of outward men a bodily form similar to their own, but refulgent with light 
and manifesting in its appearance the  
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glory of an immortal Son of God. For all these things must come to pass shortly. Verily I say 
that this generation shall not pass away till He, that is, I, will appear in my glorious appearing 
and heavenly effulgence. But this expression is much like that which I used in the body when I 
told My disciples that the signs of My coming should appear before their generation passed 
away! The signs did appear, My coming was expected, but outwardly I did not appear. The 
signs were given as an earnest that I would appear and men were thereby incited to reformation 
and perseverance in good.  
 The signs were promised and the signs were given. That is acknowledged by all. But the 
coming was not promised then to be outward but inward, and that coming took place. I entered 
the hearts of such as were willing to receive Me and have continued to do so until the present 
time. In this work I have not been alone. The Spirit of God, that was the manifestation of My 
mission to men when I was in the body, continued to aid and instruct Me after I disappeared 
from the wandering gaze of My disciples.  
 This spirit, as I stated in My second section, was a production through Saturn. He had been 
similarly chosen and similarly aided by another spirit from an earlier developed planet called by 
men the ninth great planet, or Le Verrier's discovery. For there are in all twelve planets now 
existing that revolve around the sun of the earth's system. The outermost will not be discovered 
by any instruments men now possess, but the others may be and will be very soon.  
 From this brief sketch let Me return to the subject which I desire now to unfold to men. It is a 
subject so comprehensive in its character, so glorious in its nature, so Godlike in its 
manifestation, that I may well pause and hesitate to try your faith and this holy medium's faith by 
its announcement. He desires at this time My help to make him receive it with faith and if you 
will also ask, O reader, you shall receive help. I will write for you a proper prayer which, if you 
can join in, or make your own heart breathe a fervent and perfectly acquiescent Amen, will 
secure you from doubt and bring you to a knowledge of the great things of God. 
Let us pray 
 O our Father and Friend! O most kind and affectionate Creator and Parent! be pleased to give 
unto me Thy holy love and Thy ever-flowing kindness. Grant, O most kind and benevolent 
Father and Friend, to me, Thy humble and unworthy son or servant or would-be servant, that 
aid which shall secure me from the perils of doubt, from evil and unwise counsels and 
persuasions of friends or relatives here, and the influence of any extraneous matter upon me. O 
God! Thou canst aid me, and without help I can accomplish nothing. I, Thine unworthy servant, 
have  
[180-181/1] [163] 
desired with great desire to know the truth. I ask not, O God, to be established in my present 
belief or in any man's belief, nor in the belief of any combination or association of men, but only, 
O God! that I may know the truth and serve Thee as may be most acceptable to Thee, so that I 
may be deemed worthy to be Thy servant, and so that I may at last, when works have justified 
it, hear from Thee: Well done, good and faithful servant, thou hast served Me well in small 
matters; thou shall now serve Me in greater and more arduous ones; so that I may be deemed 
worthy to receive Thy revelations as truth and Thy desires as commands. Be pleased, O most 
charitable Friend, to aid me in such ways to seem to Thee best and to help me to know Thee, 
the one true and only God, and Thy Son Jesus Christ whom Thou hast sent to me and to every 
other child of earth, to invite them and me to the great feast of the marriage supper of the Lamb 
of God that takes away the sins of the world of earth; and invest me, O God! with the wedding 
garment of Thy love existing in my heart for Thee and for my fellow-men.  
 Then, having made the prayer, say Amen heartily if you can. If you cannot, expect no benefit 
from the perusal of this book. He who cannot allow the Father to help him cannot have My 
help. But he who has the Father has Me, for I am one with Him and He is one with Me. Not 
that we are one being, but that we are two beings, He Infinite, I finite; He Incomprehensible, I 
comprehensible to men in the body. He great beyond and above all and every thing; I inferior 
only to Him, but equal with an innumerable company of other sons of God, as I have explained 
in the second part.  
 How, then, am I one with God? I am one with God and am to you the same God. Because, 
first, I have no will of My own; I only seek to do My Father's will and I do His will. In order to 
do it I have His power. He is the Director of all and the Controller and Sustainer of each of His 
sons. And not of His High and Holy Sons only but of every part and parcel of the great whole 
of His illimitable creation. Where then are you, the reader? Are you on His side, on My side, or 
are you acting in your own will, resolved on trying the Infallible Truth by your fallible reason? 
Are you resolved to contend with Me or God as long as you can find in any corner of your 
heart one rebellious thought, one unsatisfied desire, one proneness to destruction? For what is 
separation from God and rebelling against His revelation but destruction? What is life but to 
know the Father and Him whom He hath sent? Oh, man! with what perversity you resist, with 
what perseverance you oppose, and with what destructive power you maintain rebellion against 
God. One says the manifestations are undignified; another says they are incomprehensible. One 
says they are the operations of known agents, such as electricity or magnetism or odic force; 
another says they are spiritual but evil. One says they will lead to something one of these days 
and then  
[182/1] [164] 
he will deem it soon enough to trouble himself about them; another says they are delusions that 
will pass away and leave no trace: that they have been, and therefore he need not inquire into 
them.  
 Oh, people of Earth! awake from your supineness, from your indifference to the spiritual, from 
your absorption in the material. Arouse yourselves, ye professors of God's ministry. Try 
yourselves, ye who think ye stand on the church's platform and believe it to be the Rock of 
Ages. Try yourselves, ye who delve in toil of gathering outward treasure, who add farm to farm, 
house to house, money to money. Who ask continually, What is the price of stocks? but 
seldom, How is my soul now? And yet what will it profit a man if he gain the whole world and 
lose his own soul? O unwise people of Earth, God will persuade, entreat, reason and argue with 
you, but He will not contend with unwillingness. He will not be thrust aside into a corner. He will 
have your heart if you will give it, but He will not take anything else.  
 What then will you do? Will you give Him the only thing that He will take, or will you offer Him 
money for a pew, money for a preacher, money for a church, money for a missionary society, 
money for a Bible society? The last you can give with pleasure, but the former is a sacrifice. The 
latter is popular and will return to you in the esteem of men, the praises of the newspapers, or 
the honor of the church. the former is obscure. Men will not know of it; perhaps God will 
accept it, but its reward may be all laid up in heaven for you. You will, to be sure, have peace 
which nothing else can give, but men will think no more of you for that. Your notes can not be 
paid by your contentment. Your losses by unfortunate ventures in trade will not be returned to 
you by that inward spiritual reward of having from God, through Me, a declaration: Well done, 
good and faithful servant; thou hast given Me thy heart, now give me Thy money. No! but I will 
tell you again that he who gives to Me or to God will not find an ungrateful recipient. God will 
not long be your debtor even from a worldly point of view. The treasure you lay up in heaven 
will return you a better interest on it regularly paid here, but you will find the principal and the 
interest all added to upon your arrival in the spirit world. For there are no failures when God 
takes property to keep. Then, since it is profitable in a temporal and a spiritual view, and since 
the chance for reward is so great, the loss certainly nothing, will you not resolve to make God 
your choice and discard the world? Sacrifice what men call pleasure to duty? Sacrifice men's 
opinion for God's favor? Will you not be despised by men in order that you may be God's 
favor? Will you not be despised by men in order that you may be God's servant and that you 
may indeed all the sooner be His son!  
 Will any man say: You assure me I shall be eventually His son, whatever I do here! and 
therefore I will go on sinning or  
[183/1] [165] 
whatever you choose to call it but at any rate doing my own will! Yes, some will blindly and 
unreasonably say that, but how short is life in the body? How long is eternity? Let us place the 
one beside the other and see their disproportion.  
 It is a long while since the first settlers from Europe came to this continent. It is much longer 
since England received its first Norman king. The Saxon conquest of the Britons was long 
before that, and the Britons had long been independent after they had ceased to be a Roman 
province. To go back to the times of Caesar is a long stretch indeed, but to go back to the 
foundation of Rome by Romulus is reaching into the darkness of antiquity. Yet beyond all that 
the Bible record reaches to Abraham with nearly a correct chronology. And this, compared 
with the chronology I gave you in the second part of more than a million years of the deluge, is 
but a 250th part of it. And what is a million or a hundred millions of years to eternity? It is less 
than a grain of sand compared to the whole solar system, which is a million times greater in 
volume than the earth on which you stand and defy God!  
 O Thou eternal and incomprehensible God, forgive the reader; he knows not what he does. 
Oh, grant to him more knowledge, more help, more manifestations! O God! do all but take 
away his free-will; that I know is inviolate for on that depends his eternal and present existence. 
Grant, O My Father! that he may be shown be Thy power and wisdom the folly of his dreams 
of enjoyment in sensual pleasure when the spiritual delights of reconciliation with Thee are so 
overwhelmingly great and so far beyond what the heart of man has conceived of.  
 Reader, can you seriously declare that it is better to enjoy your life in the body in your own way 
than to serve God, even if this life ended with the body and the spirit, like the body, then 
returned to the earth? Can you really believe this world of materiality can satisfy your desires? 
Have you ever known a man who trusted in it for happiness to secure his object, to obtain his 
last wish? Can you still go on in the path broad and straight, leading to destruction of every 
spiritual aspiration which God implants in man to point to the life to come? Can you resolve that 
nothing from God shall enter your heart here in order that it may be given up to the things of 
time, in the assurance that some time before eternity ends you will be brought into subjection to 
God and be raised to His right hand as His high and holy son? No! I am sure there will be in 
your heart a condemnation of such resolutions. Then perhaps you will next say: God is so 
merciful and I am not so bad but that I will hope that I may get along pretty fast in the next life! I 
do a great deal of good! I try to be benevolent; everybody calls me good!  
 Now this is really the state of a large portion of professing Christendom. And yet this state is 
little better than the worst. It is  
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that lukewarm state which John the Divine declared existed with some in his time and which I 
declared I would spew out of My mouth. For I would that such were hot or cold. I would that 
they were better, for they can not be worse. To be unpretendingly cold or lovingly warm toward 
God is better than to be self-satisfiedly lukewarm. The first sort may improve easily; but the last 
will remain in the second sphere a long time because they will there, as they now do here, feel 
that they are a pretty good kind of people, that they did no harm; they were pleased with 
themselves, and their associates were equally satisfied with them. How, then, will they answer 
the higher spirits who will then call on them to submit to God? They will say, what does God 
want? Have I not kept the law? Did I not follow the inclinations He gave me? Did I commit any 
crime? Was I not a good neighbor, a kind friend, a loving husband, an affectionate parent, a 
dutiful son? Did I not belong to the church militant, as my servant the preacher or minister or 
clergyman called it? And did I not cheerfully pay my full portion toward supporting and 
advancing the creed and the doctrines of that church,a nd was not that what God wanted me to 
do and what the Bible enjoined me to do? Such will be your plea in the spirit world, for such is 
your plea here. As the tree falls so it lies. There is no repentance beyond the grave; there, all is 
atonement. Yes, there you must atone for the deeds done in the body. And how shall the 
atonement be made? By suffering the deprivation of happiness. By having every desire fulfilled 
and finding every one to be dust and ashes. By finding all to be vanity--vanity of vanities!  
 When you shall have recovered from the rage of disappointment time after time experienced, 
when you shall have suffered every pang that remorse can inflict, and mourned and wept over 
your misspent time, then you will try with longing heart to submit to God. Then the task will be 
more difficult than now, for then the time is longer, the work greater, the establishment of good 
desires more difficult, because the temptation to do evil is no longer present.  
 It is this which you can with difficulty understand: that when you are no longer tempted you can 
not so easily progress. When you can not recede at all you can with difficulty advance. But I will 
try to make you understand this also. 
The Effect the Present Life must have on the Life to Come 
 There is in the mind of man an idea of self, a consciousness of AM, a realization of individuality 
which I have shown in the second part to be a gift of God, indeed a sphere of seven gifts. This 
quality, or essence, or gift, declares to him his identity when he has passed through what men 
delight to term the Dark Valley of the Shadow of Death. The spirit or soul does not for an 
instant doubt its being what it was. But it does not instantly per-  
[185/1] [167] 
ceive in all cases that is now endowed with higher powers and that in leaving the body it left the 
fetters which had chained it to relations with matter, now forever dissolved. Thus it has 
sometimes happened that spirits have returned to their former residences and associates, and 
manifested their continued existence and presence in various ways, but each always blindly and 
unknowing, to itself, that it was now a spirit in form and material. For spirit is matter, though it is 
matter more refined than bodies can feel or in any way appreciate. Spirit is invisible, but spirits 
can make themselves visible by assuming such an agglomeration of the moisture ever present in 
the atmosphere as makes manifest to bodies of earth their form and figure in such guide or dress 
as they may will to appear in. Such apparitions or ghosts have often been seen. But they have 
generally been, heretofore, such change visitants of the earth as I have described.  
 These have unknowingly to themselves used laws and made manifestations belonging to their 
new position. The continued appearance or repeated apparitions which men have believed to be 
made, were only the results of a different process. This process is impressing upon the mind of 
the supposed seer, or hearer of the ghost or apparition, a psychological or mental idea that it 
does really experience by its senses the actual view or sound, or even feeling. The same 
psychological process has often been shown in the body in public experiments lately.  
 But there is yet a third way in which spirits in the second or higher spheres may act upon men in 
the body. That is by having the use of such agents as electricity, magnetism, od, and of a still 
higher or more refined quality or substance called by spirits adamic force, or Adam. This last is 
the material of the spiritual body which invests the true soul or essence of man, which is the 
proper Divinity within him, the part of God separated to a separate existence by God from 
Himself in the beginning and then placed in paradise, as declared in the first and second parts 
and as will be more fully declared and explained hereafter. It is this last adamic force which 
enables them to control matter by means of the other inferior, but to men extremely subtile, 
forces. The end of their being is to control these forces with intelligence and wisdom of God 
and, by controlling these, to control all matter in the universe or in the great whole of creation.  
 The spirit, having reached the second sphere by dissolution of its connection with body, 
becomes a spirit of the first circle of the second sphere. There it remains an instant or a long 
time, as its life in the body has made it attract or repel the spirits already in the circle. If it does 
not immediately leave this circle, it must commence its reconciliation with God there. As I stated 
in the second part, there are spirits still there who were among the earliest born of men upon the 
earth. Adam, or the first man, has progressed much beyond this sphere, but many antediluvian 
descendants of him are found in this and all other circles of this sphere.  
[186/1] [168] 
 The first part of the process of reconciliation is effected in the first circle and may be known or 
described as the Reconciliation of Will. Will is the highest form of man's power and the highest 
attribute of God. But yet this must first be subjected to God because, inasmuch as man's whole 
nature and self is under the dominion of His will, he can not be separated from himself in any 
way so as to be free from the power of his own will until that will has submitted to God. But 
then the submission of the will in this circle does not in include its entire and perfect submission. 
It submits in part and so in part the whole of the lower faculties or qualities of the man become 
subjected to God by man's free surrender of it is the power of will to do wrong in thought, of 
the very first intention to do wrong to other men. Revenge is its name among men. War is its 
highest form on the earth. Death is its great punishment--death to God, for it separates men as 
far as possible from God.  
 Hate is the next circle's work to remove. The third circle is Reconciliation of Love to Men. The 
fourth circle is Reconciliation of Love to God. The fifth circle is Reconciliation of Power to God. 
This means reconciliation to God of the power to do wrong to men, of the power to harm or 
disturb others in or out of the body. The exercise of this power has caused the belief in a being 
called the Devil, or Beelzebub, the name Beelzebub being a corruption of the name of Baal, or 
the Sun as worshipped by the Canaanites, its termination being significant of power to harm. 
Baal that wrongs or injures, is the signification of the term. The other terms, Devil and Satan, I 
explained in the second part. Having also declared there that the popular idea of his material 
form arose from the appearances of antediluvian men, I will further state only that this power of 
appearance continued longer in them than in others because their grossness and sensuality 
prevented them from realizing their changed condition sooner. Even up to this time some of them 
ignorantly believe themselves to be in the body and try to make men believe them real actors on 
the stage of outward things.  
 The belief in a material devil or Beelzebub, has, then, some foundation other than invention or 
imagination. It has just so much foundation as I have described. And almost every great popular 
belief, though scouted by science or theology, has about as much. Where, then, are we to look 
for truth, if neither science nor theology can establish or declare it? Look to revelation. That is 
always sure. But how shall we know what is and what is not revelation? Men will very seldom 
declare any thing revelation that is not. They are too fond of glory and honor. To declare 
revelation makes a man humble. He must deny to be his what men are willing to declare to be 
his own work. He must say that for it he deserves no honor, no reputation. That he is no more 
than a humble instrument, no more to God than the pen  
[187/1] [169] 
is to man. When a man writes a thrilling story or a learned treatise, do you attribute the work or 
the honor to the pen with which he inscribed it, or do you regard with veneration or love or 
admiration the mind that composed it? The latter, of course. Then would you expect the man 
who has thus produced the excellent work called the second of this series, containing so many 
new and startling hypotheses, if not truths--such profound deductions from known facts, if not 
revelations--such eloquent preaching and entreaty, if not divine essays--such cogent argument 
and convincing well-arranged logic, if not the intuitive responses of man to the touch of God's 
finger upon his spiritual essence--I say, would you expect a man who had produced such a 
book, written in less than three weeks, without previous preparation, without neglecting his daily 
business duties, written entirely before breakfast or after tea, the one early and the other late, 
would you, I say, expect such a man, having written such a book, to declare that he did not do 
it? That he was incapable of it and that he could not even now write it if deprived of a copy; that 
he could not even copy it in double the time he occupied by writing it? I say would you believe it 
possible that he should deny publicly and totally what men would thrust upon him, the honor and 
reputation of having taken a place in the annals of literature without a precedent?  
 No; the temptation is always the other way. Men gather from the labors of others and claim 
themselves to have accomplished the work. Men steal the literary work of others and say, 
"Look how much I have done!" and "How quickly I did it!" When men refuse them credit for 
the labors of others, they still the more pertinaciously insist that they deserve all the honor, all the 
glory, all the reputation, all the reward that such work of right should receive, and that they can 
produce plenty more as good.  
 But My holy medium claims nothing of all this. He declares on all occasions that he was only 
My instrument and that any man of ordinary intelligence and attainments could have done the 
same. And you won't believe! You never before suspected him of such smartness, but now you 
begin to try to make yourselves believe you had seen some evidence of it; that he had read a 
great deal; that he had thought much; that he had had a varied experience; and that, after all, he 
must have written it or picked it up from his reading and agglomerated the results of the long 
devotion he had maintained for knowledge. He had then produced a remarkable book but one 
unworthy of reverence as truth or revelation. But you who know him best know that his memory 
is defective and his command of ideas for conversational or essay purposes very limited. You 
know he could not have written it, though you do not like to admit that one you know to be so 
much like men in general should be so selected for such a work. Some say "We do not want 
any more revelation; the Bible is sufficient for us." But such forget that the Bible declares there 
shall be more, that  
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God would pour His spirit on the people and that old men should dream dreams and you men 
see visions, and that all should prophesy. And you know also that there must be a beginning; 
that god has always chosen the humble among men to do His work and that He can raise whom 
He will and put down whom He will. All this you know and admit. But then you cannot believe 
it should happen that God would select a man you knew, a man with whom you had associated 
so often and had treated so familiarly as a common man. It seems that it should rather be 
someone from a distant country with imposing mien, strange apparel, and elevated above the 
common wants and failings of common men. But a moment's reflection must tell you that every 
man is familiarly know to some circle, and you may also call to mind that when I was in the 
body performing My work among men, to which I had been similarly called but with greater 
advantages of nature and preparation, that I was regarded by those who knew Me familiarly as 
a common man and they exclaimed then, "Is not this the carpenter's son and have we not his 
brothers and sisters and cousins and friends with us!" And those brothers and sisters, those 
cousins and friends-with one exception, that of a cousin-believed not that I was inspired but that 
I was deluded or, in their form of expression, that I had a devil.  
 My holy medium is similarly situated. He, too, treads the winepress alone. No word of 
encouragement, no manifestation of sympathy cheers or incites him. He has a cousin who 
believes not especially in him but in the general truth and divine origin of the outward 
manifestations. But though thus left to rely on Me only for support and consolation, he has not 
found any want, nor shall he experience any. Every consolation, every cheering promise, every 
vivifying hope is furnished him. For he who gives up father or mother, wife or child, friend or 
acquaintance for My sake or to do My will or work, shall receive a thousand-fold here in this 
outward bodily life. The peace and contentment that I give passes all understanding and can no 
more be explained to the understanding of those who have not experienced it than can the joys 
of heaven or the bliss prepared by God for those that love and serve Him. And this is because it 
is a part of heaven: a part of that same bliss or reward prepared by God for the faithful servants 
of His will and the sons of His love.  
 What then remains? Shall I portray the future of My holy medium and take away from him the 
pleasure of enjoying the succession of events which make up the experience of this life and the 
joys of the next state of existence? Shall I give him power to make all men bow down before 
him and worship him when they ought to worship God? Shall I leave him to neglect and poverty 
as a mark of My power to sustain a man under every dispensation and suffering? Shall I cause 
him to be offered up as a martyr to the faith he teaches by influence and command? None of 
these  
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things will I do. He shall live as he has lived and die like other men. But he shall be helped and 
aided in his temporalities as in his spiritualities, and so long as he gives to Me the glory and 
honor of My help he shall have it. This he is now willing to do and I believe will continue willing 
to do. But do I not know? No spirit, not even God Himself, knows what any man in the body 
will do, because man possesses free-will. But inasmuch as God and His high spirits know what 
has been, can see and know what it, and can perceive all the causes now existing which must 
influence the future, a judgment nearly sure may be formed as to what any man will do 
throughout his life. And as God and His high spirits further have power and will to affect man's 
reason and urge his passions or propensities or incite his aspirations, they can secure such 
outward results as it may please God to resolve to have occur. So far we go and so far God 
goes, not because of the impossibility for Him to go further, but because His will is that He will 
not and that we shall not go further.  
 After this long digression, necessary to your understanding and appreciation of this part of My 
book, I will proceed to inform you of the course by which spirits become reconciled to God 
after leaving the body.  
 The next circle is the sixth. This is the circle of Love of Good Works as a manifestation of 
reconciliation with God. For the spirit or soul, having come to a knowledge of god's love, is 
now desirous of offering a greater return than its own love. It then is taught that only by 
benefitting others can it serve God: that He needs no help but that He graciously pleases to 
permit and approve of the efforts of His created beings to help each other, to benefit one 
another by their love, their labor, and their time. They take pleasure in thus serving God, and 
God is pleased with their offering this part of themselves to Him. So their pleasure and 
happiness is vastly increased by having progressed into works of love and love of good works.  
 Then the last circle of this sphere of reconciliation is the seventh circle, the circle of Good 
Resolution. You thought that acts or good works were higher service to God than these! In 
some respects they are so. But, viewed as a whole, good resolutions embrace Action. The soul 
executes in the spirit world it resolves. It wills and performs or executes. Thus good resolutions 
comprise good acts, and good acts comprise works of good. For, as I explained in the second 
part, the higher circle always comprehends and has the power of the lower. Thus the highest of 
all circles is the combination of the whole complete knowledge of all God's creation. And not 
only Knowledge but Power, and not only Power but Love, and not only Love but Action, and 
not only Action but Will, and not only Will but the Power of Will, or of forming Resolutions. But 
did I not teach you differently in the second part? Did I not say that the highest spirits could not 
know more than the Intention of God? I did. And that is the Power of  
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Will, for they enter into God's unity so as to will with Him the execution of His intentions.  
 The sphere above the second or sphere of Reconciliation, is that of Memory or Remembrance. 
In this sphere is first brought back to the consciousness of men or of their souls the memory of 
the paradisical state. But this is unfolded or developed in them by degrees. In the first circle the 
memory of good works done in the body is developed. This is a great satisfaction to those who 
have done many, but it is clouded by a knowledge or memory of the motive or motives, for 
generally men act under the influence of several.  
 Motives thus apparent sometimes take away all the pleasure of remembrance. But you may 
think if a man does good it is of no consequence what his motive is. So it is to the recipient, but 
to the doer it is of great consequence, for he reaps as he sows. If he sows for men's approval he 
may get it and that is his sole reward. If he acts for God's glory he receives a return from God, 
proportionate not to the good performed but to the intention to do good. So you can see again 
how much surer is a man's reward who works for God than if he worked for men. For men 
always give the glory in proportion to success; God gives it in proportion to intended 
accomplishment. In the one case the man is rewarded according to his desire if he succeeds. In 
the other, whether or not he succeeds, his reward is the same. Here is another great inducement 
to choose Me or God (which is the same) for your guide and counselor and king. For not only 
is My yoke easy and My burden light, but My reward is sure and steadfast and never passes 
away. He that drinketh of the water that I shall give him shall never thirst more. You see, here is 
a new meaning to this text. True, you understood before that I was to give you some spiritual 
consolation that should quench your desire for it, but you did not know that it was to last to 
eternity. To the end of time would do very well for some, but to eternity never-ending is a 
glorious reward and one worthy of its Giver.  
 The second circle of this third sphere is Memory of the Good Intentions you or the soul may 
have formed while in the body. This is ever a great satisfaction to those who have them to refer 
to. Some have few though all have some, as I showed in the second part in declaring that all 
were saved or reconciled to God at least in part during their bodily existence. But some have 
much of this joyful delight and it forms one of the purest sources of enjoyment in all the future 
life. Here you have a further illustration of God's sure rewards. He rewards not as men do, for 
work done, but for work intended to be done. Do any say, Let us form intentions which will 
reach to Heaven! they shall be scattered and dispersed in confusion as was symbolized in the 
tradition of the building of Babel. Remember, God knows the heart of man; He sees into every 
latent desire; and He can resolve every missed motive into its component parts. More than this, 
the memory of  
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good intentions embraces a memory of motives for them, and no intention seems good to a soul 
unless the motive for its formation was wholly, or at least partly, good.  
 The next circle is that of Memory of Good Desires. A desire is very different from an intention, 
because the intention can be performed only by an act, while the desire may be fulfilled by an 
intention; and the desire to do good may even exist without an intention ever being formed to 
execute the desire. How, then, can the desire benefit a man when he does not even will its 
accomplishment? He does not will its accomplishment but he desires it. This God takes as it was 
meant. If the desire was good and the intention not easily consequent upon it, God accepts the 
desire for the intention and the desire for the proper consequent of the intention; that is, for the 
work. Thus you have a further evidence that God's ways are not as man's way, for man would 
scarcely bestow a second thought upon one who desired to help him but failed even to resolve 
to do so.  
 The fourth circle is that of Memory of Events or Opportunities. Memory of opportunities 
usefully employed, events properly turned to account, is a great pleasure and joy which is 
clouded indeed by the greater number of opportunities unimproved and events for usefulness 
unaccepted. But still every man has some good to remember of himself in this respect and he 
gladly leaves the neglected events and opportunities to oblivion. And can the man, then, leave 
what he pleases behind him? Will he not be obliged to remember the whole class? May he 
forget when the province of his state of progress is memory? He can. But not until all has passed 
in review before him in the fifth circle. Here he judges himself. It is thus that god's books are 
kept in every man's heart. Thus He judges men with righteous judgment, for the man's interior or 
soul, disencumbered of the body and acted upon by the efforts of the other spirits to show it the 
goodness and glory and justice of God as well as His mercy and His benevolence, becomes 
qualified to see its errors and its right actions, resolutions, desires, or neglect to form desires or 
intentions or resolutions.  
 So the past goes before the man in memory. So he judges himself and repents in dust and ashes 
for his misdeeds or neglects. Does he indeed repent beyond the grave! Not repent in the true 
sense of the word; he bewails or regrets his performances or nonperformances. But he has not 
the power to repent. Repentance is regret for misdeeds but it is accompanied by resolutions for 
reformation, with resolution to resist temptations, which is the true repentance and the action 
which constitutes its distinction from regret. Then let us not say the soul repents in dust and 
ashes! I will not take back what is written. It was My sentiment and expression, though My holy 
medium has been alarmed, thinking his inattention has caused the error. But the true repentance 
is in the body. In the spirit-world there can be only regret and wishes that  
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it had been different. Repentance is an act of will; will is an act of freedom; and free-will is left 
only partially to spirits in the third sphere. They are not at liberty to go back to evil and they 
must, if they move at all, advance. They repent then in effect, though not in deed. They desire to 
undo what wrongs they did, to do good they neglected to do. They regret their inability to do it 
but they also perceive in the next circle the compensation experienced through God's mercy and 
justice to be sufficient for their punishment and for the correction of all their doings or neglect.  
 This next circle is the Memory of the Whole Past Life including its first circle in paradise. By 
viewing as a whole their actions, thoughts, desires, intentions, and resolutions; by seeing the 
combinations of circumstances and the course of events which influenced and controlled them, 
they see that they have suffered and atoned for the evils they did; and now they may look 
forward to the highest happiness as their sure reward for reconciliation with God.  
 But what then remains for the seventh circle of the sphere of Memory? you will think with My 
holy medium that I or he has made a mistake and told the experience or progress of the seventh 
circle for the sixth, and that I ought to or did intend to put in another advance before the 
sweeping one I gave to the sixth circle.  
 But God's power. His invention and wisdom and knowledge, is great indeed. It is infinite, which 
is as much farther beyond great as great is beyond little, or nothing. The seventh circle of the 
third sphere receives the memory of others into its own, the Memory of Memories. This you 
may think as scarcely a proper expression, that is more properly an acquirement of knowledge 
than a return of it. But this is not so. Memory of Memories is the proper and true expression of 
it, for as the spirit passed through its experience sphere and its reconciliation sphere it obtained 
by association with other in its respective circles an impression of their mentals or interiors, 
which now assumes to it the form of memory of their experience or, properly, memories. For 
the memory of each associate having been imprinted on all other souls in the same manner that 
the course of one soul's own experience had ben imprinted on it, a similar process restores to its 
consciousness the memory of all that had been done by every other member of the circle, and 
also the memory of all that had been done by every spirit that was associated with it in each of 
the other circles of the sphere of Memory while it was passing through them.  
 It does not stop here, but each spirit with which it was associated in the sphere of 
Reconciliation, and also in the sphere of Experience, had so imparted its memory to every other 
spirit that everything previous to such association in the mind of the soul or spirit of each 
member of each circle of each sphere becomes possessed by each other spirit associated with 
them at every period of their so-  
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journ or continuance in the respective circles. I present this matter with such variation and 
particularity and with such apparent repetition in order that I may cause you if possible to 
appreciate the greatness of this gift and the greatness of the Being who has so abundantly 
provided for the employment and enjoyment of all the vast and infinite number of His children, 
or emanations of His substance. And now, when I unfold to you that this process of receiving 
memories of others goes on in every higher circle under the simple law I have before stated--
that the higher circle possesses always the whole power or will or knowledge or experience of 
memory of the lower circles, you may be able faintly to realize a conception of the vast resource 
that exists in Memory to give happiness or employment to the advancing spirit or soul of man. 
CHAPTER XLI 
THE OBJECT TO BE ACCOMPLISHED BY THE SPIRITUAL MANIFESTATIONS 
NOW BEING MADE 
Prophecy and its Manifestations 
 The first part of this chapter I shall devote to an explanation of the term fifth monarchy and the 
prophecies which foretell it; the last part to the revelation of the future course of events, political 
and religious, which are necessary to the fulfillment of those prophecies.  
 The first part comprises the past; the second, the future. The past is not understood, though it 
has been much written of. The future, though prophesied of, can not be conjectured but must be 
revealed if known to men in advance of its occurrence. Prophecy and revelation is plain and 
perspicuous and comprehensible by men--at least by intelligent and earnestly inquiring men. 
Daniel always asked an explanation or revealment of the meaning of his prophecies or visions. 
So did John the Divine. Isaiah did not. But none of them obtained it with such clearness and 
understanding as to enable them to comprehend it, or as to enable others who have studied 
them and who have been aided by the light of events occurring since the prophecy to 
comprehend them fully. Parts have been well guessed at and terms have been well explained by 
some, yet the guesses and the explanations are alike rejected by others equally learned and as 
qualified to judge or form an opinion. It all illustrates the truth that man by reason can not find 
out God nor anything that God does not choose to have him know.  
 What, then, is the declaration of the fifth kingdom or state? For kingdom is used to denote 
nation or government. Not because republics were then unknown but because the kingdom was 
to be under the rule of Shiloh, the Prince of Peace. It is to be the  
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Kingdom of our Lord Jesus Christ, as John the Divine expresses it. I am to be its king in virtue 
of My title, King of Kings and Lord of Lords. I am also to be its king because the inhabitants 
will elect to have Me so and will voluntarily submit to My rule. I am also its king because God 
has given Me all power both in heaven and earth. I rule with absolute authority the spirits of 
those who once lived on earth and I am permitted in the Will of God to proceed to establish My 
rule on earth as it is established in heaven.  
 For a long time and, at various intervals, with intensity, men have expected Me to appear in 
bodily form and assume the government by force, by overpowering the resistance of unbelieving 
or wicked men, by marshalling the armies of heaven as an innumerable company of spirits again 
restored to bodies  and marching with carnal or outward weapons against the powerful array of 
the various earthly potentates who should be unwilling to submit to My rule. Something like this 
will occur, as will be seen in the sequel to this chapter.  
 But the appearance now to be made is spiritual and in the internal or soul of man. It is the same 
procedure that long has been maintained to be in existence by Quakers and which I know is 
now believed in various forms and types by other professing and non-professing Christians. 
Hide it and cover it up as they will and as their creeds do, they yet depend on it for their ministry 
and for their individual guidance. Yet as they generally accompany the belief by rules for its 
coming, or manifestation, they do not often get it and more seldom get it so unmixed with their 
own willful additions as to be reliable. Form this reliance on their rules for its coming they can 
not receive the rapping manifestation as divine in its origin or as spiritual in its existence.  
 Four monarchies or kingdoms are plainly mentioned or described by Daniel so that there is 
nearly a general consent to designate the Roman state or empire as the fourth. But the fifth or 
last one was represented by a stone that broke in pieces and dashed into fragments all the 
others, and that should endure to the end. His kingdom shall be an everlasting kingdom, Daniel 
says in another place. I have explained to you the meaning of everlasting to be an indefinite 
period. This period shall, however, be to the end of this condition of the earth. It shall last to the 
disruption, or great catastrophe, described in the second part. That will occur suddenly and 
every one should be prepared in all future time until it does occur. The last shall be first then and 
the first last. And so they are now and will be till then. (But this you understand if you have read 
the second part; if you have not, read it now and afterward read this again). The last shall be 
first the, though in another sense, for the first with men shall then be first with God. But the last 
form or development of man will then be first in honor amongst men because of its superiority, 
as Noah and Adam  
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were made supreme rulers of the inferior or previous races.  
 The rulers of men now are desirous of maintaining splendid palaces, armies of servants, and 
splendid luxury in everything relating to themselves or their families or their immediate 
attendants. In this nation of the United States a more simple republican form prevails, but the 
same desires prompt the corruption of all the leading politicians and hurry the downfall of public 
virtue. The simplicity inherited from the formal Puritan and austere Quaker, from the poor 
immigrant contending with the wilderness and savage beasts and more savage men, has nearly 
departed. Unless the kingdom falls under the government of Him to whom it rightfully belongs, 
its progress must be downward until it falls into disunion, dissension, and destruction. It must 
follow the course that all free communities before have pursued from liberty to anarchy, from 
anarchy to despotism, from despotism to destruction by exhausted nature and oppressed 
people, falling at last a prey to a barbarous or, more properly, an uncorrupted nation or handful 
of people who may resuscitate its energy or reanimate its people for a brief period. But nature 
and man together fall exhausted at last. So it has been; so it will be till the end of time.  
 What, then, shall save the nation that I have declared to be established already as the fifth 
monarchy which should last till the end of time, to the end of the present time, to the disruption 
of the present surface of the earth! It must be saved by submission to the government of My 
holy mediums. It must disown every man who does not own Me for his Prince. It must let no 
one administer its laws or legislate for it that does not acknowledge Me in heartfelt submission 
to be King. Do you begin to think that after all My medium is not so disinterested as he would 
have you believe? That he is seeking more than the honor of writing a book, that he is seeking 
the control of a nation? Verily, I say he is as much surprised as you who read. He is incapable 
of such a magnificent scheme and were he to form it how should he get help to carry it out? 
Other holy mediums would not unite with him unless I desired it. And if I desire it, why should 
he not be ruler as well as any other man? Is he not as honest and as capable as some who have 
filled the highest office? If not, then he can not write this book. If so, he may with propriety 
aspire to the office. If not, I must help him to write this book; and if I help him to do this could I 
not direct him how to perform with credit to himself and profit to the people his official duties? If 
I do not help him to write this book, how shall he be helped to obtain the office? For he can not 
influence the other holy mediums or spirits by his own intellectual effusions. So if he himself 
writes he will not obtain that reward; and if I write for him he will not seek that reward, for he 
will no longer be My holy medium when he asks pay for his services. But, you ask, does he not 
make money by his books? He has not yet and if he should, he will hold it as My steward to be 
disbursed by My order. He may be un-  
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faithful! Then I shall know it and I will take care that he harms no one but himself by such 
unfaithfulness. No, My captious reader, do not so easily take alarm at the bold expressions I 
must use to awaken your attention and fasten upon your conviction that I am one who speaks 
with authority and teaches as man never taught.  
 I call, then, on every man to investigate, to weigh carefully the evidence already obtainable, to 
collect more and more, to cease not to investigate while the manifestations are made unless he 
becomes assured and convinced beyond wavering that there is a procedure from God 
especially at this time and for a particular purpose; that the purpose is the establishment of a 
kingdom or nation or people which is already designated to the United States of America as the 
kingdom that was hewn out or established without hands; and that it was declared that I should 
take the government of it and now I am ready to do it. Now I call on you, O reader, to submit 
to Me. I ask you to give your heart to God; to promise from henceforth to try to serve Him 
faithfully; to walk humbly and submissively in whatever path I, His Son, shall designate. Do you 
ask to be ruled by God and not by Me, as I know some of you do? Then I will accept your 
offering exactly as if made to Me if you make it to God. Pray to God; I will answer for Him. 
Submit to God; I will rule you for Him. You need never mention My name unless it is enough for 
you to serve God in His own way and in the way He marks out for you. His way is to rule 
through His spirit, or Son, or Sent--all synonymous. But you admit that God enters you and 
impresses you by His spirit, and yet you would not like to have that Spirit (though it declares 
itself to be of God and from God and one with God) also declare itself to have once inhabited a 
body on the earth. You don't want to have any other than God playing with your internals, you 
say in a half-joking, half-earnest way. Well, to you I am as God, because when you ask for 
God I present Myself; when you pray to God, I answer your prayer; when you open your heart 
to let God's spirit enter, I Myself enter. When you shut out Me you shut out Him that sent Me. 
For I am one with the Father and I ask you to be one with Me even as I am one with the 
Father. But you do not understand this Trinity! Yet this trinity is explainable, though the 
Orthodox Trinity, as it is called, is inexplicable. That I am one with the Father is fully explained 
in the second part and to that I refer you. That you can be one with Me I have also shown 
there, but I will again briefly say that you must become one with Me by the sacrifice of your 
free-will. You must act in My will and try to bear the same relation to Me that I bear to the 
Father. I will help you, and if we both try our best be assured that we will not and can not fail.  
 The next point to which I will direct your attention is that of your submission to the directions of 
My declared or revealed will through holy mediums, the name that will hereafter be used  
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to denote such as the Jews called prophets. But yet the Jews seldom obeyed their counsels or 
followed their directions. The history of the Jews is a history of rebellions and punishments. The 
terrible and fatal one which followed and was consequent upon their rejection of Me was the 
last except the constant, ever-enduring one of dispersion and disruption as a nation. True, this 
occurred in part before Titus sacked Jerusalem and burned the pride of the nation with fire. But 
it was then a consequence of their sins and rebellions, as was the final dispersion the 
consequence of their crowning offense.  
 The last great call I make upon you now and in this relation is to hear this holy medium. For I 
will establish his truth by the mouth of many witnesses. If any doubt and sincerely desire to 
know whether to believe the whole of these writings, or a part, or none, let him go to a rapping 
or a writing medium and he shall have an answer. If his inquiry is sincere and made with a 
resolution to be governed by it he shall have an answer. If not so made, he shall get none. By 
this hereafter shall you know that a medium is operating in unison with Me. Every spirit that 
confesseth not that I have come in the flesh manifest by My writing this three-fold book, which, 
however, is not all I shall write thus; I say, every spirit that confesseth not that this is of God is 
not of Me, is not so far advanced in the sphere of reconciliation or else is so much controlled by 
the medium as to be unworthy of regard. This test was given by John the Divine in his General 
Epistle to the churches then in being. But he knew it would continue to be true even after the 
signs or manifestations of that day should have ceased. 
Prophecy and its Future 
 The second part or sequel of this chapter is of the future. Relative to this is the explanation of 
the prophecies of Daniel and John the Divine so far as they are unknown to men in the body in 
the present day.  
 The first prophecy was derived from the vision of Nebuchadenezzar, the second was when 
Daniel stood or dreamed that he stood by the banks of the river Ulai or Peace. The third vision 
was by the Hidekel, or Tiver, river, and the fourth was in the banquet hall of Belshazzar. But 
you say I have not named them in the order given by Daniel and that he gives the time very 
particularly. Blame by holy medium, not Me. He perverted the stream of My revelation by his 
faulty recollection of the second, and as it was of no consequence I let it pass in his own way as 
a punishment to him for his want of passiveness. The last vision was that of John the Divine 
when he was in the spirit on a day appointed by Me in the isle of Patoms, or Peace.  
 Daniel declares the fifth kingdom in the figure of a stone rejected by the builders, John as a city 
coming down from heaven. but the stone was hewn without hands; that is, without outward  
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hands or labor. The government of the first settlements of America was of this kind. It 
proceeded from Britain without the aid of Britain. It made its own laws and established itself in a 
wilderness. The colonies grew when the parent country neglected them. They were oppressed 
when it undertook their care. They established their independence by the aid of prayer and 
thanksgiving to God for victory. They formed their constitution by its aid and by the earnest 
supplications of devout, sincerely pious men. The last shall be first hereafter and the first last 
now. The efforts of pious--sincerely pious--men shall always avail much and hereafter shall avail 
more, because more confidence will be reposed in their efforts by the nation when it shall have 
placed itself under My government.  
 But the true reliance must be upon the holy medium who declares My will by revelation. The 
Hebrew always admitted his obligation to God as his supreme ruler, and expected His will to be 
made known through His selected mediums. Many were educated to be mediums, and a proper 
training does much to fit a man for such work. But the true training must at last be completed by 
God's spirits ere the man is a proper or truthful holy medium. The kind of preparation required 
is only what will be most useful to every man and what will fit him to be a judge of the truth of 
revelations made through or declared by the holy mediums, because it will fit him for the 
reception of Me, or of lower but elevated spirits, into his heart who will impress upon him a 
judgment or conviction of the truth and genuineness of all revelation that is divine in its origin and 
unperverted in its transmission. This power ought to reside in all men and will reside in them if 
they will submit to God. The training is to render them patient under affliction or burdensome 
commands, to render them carefully attentive to their interiors, to make them free from the 
pollutions of sensuali