The two-fold covenant ...

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COPYRIGHT DEPOSE

Contents

Page.

The Fullness of the Covenant, First Chapter, ist Part 9 The Depth of the Fall, First Chapter, 2nd Part, . . 22 The Greatness of the Remedy Provided, First Chapter, 3d Part, 28

OLD COVENANT.

Preface

The object of what I have written is to put in form the manner in which the Holy Spirit has led me in the Sacred Scriptures. Giving me in part the Numerical Structure, how the numbers are formed in the Word, by the different epochs and periods in the History of the Church, both of the past, and of what is yet to be fulfilled. This plan was in the mind of God from the beginning of the world, for He worked according to this rule to bring forth the first pair in the Garden.

This was a mystery kept secret from the world; delivered only to the Patriarchs by tradition, until He made it manifest through the Scriptures of the Prophets, and commanded that it should be carried to the uttermost parts of the earth, so that all nations might become obedient to this faith, that through our obedience to this law of faith we might be brought to inherit the love of the Father and the righteousness of Christ, and come to the knowledge of the truth, having full salvation from sin wrought in us by the washing of Regeneration and the renewing of the Holy Ghost, and be filled with all the fullness of God.

This is not the introduction of a new system of Religion, but a restoration of that doctrine of salvation that was delivered by God Himself to the Patriarchs and Prophets through which they were saved, and was taught by our Lord, and delivered to the primitive church, by Himself, of which He said: " My doctrine is not mine, but His that sent me. If any man will do His will, he shall know of the doctrine, whether it be of God, or whether I speak of myself" (St. John 7:16, 17).

It is not a theory formulated by myself, nor by a convention of men of which I was one, but has been given to me by revelation in the manner in which I have set it forth. I can as truthfully say as did the Apostle Paul, that this Gospel of full salvation of which I have written is not after man, for I did not receive it from man, neither was I taught it, but by the revelation of Jesus Christ ; for this has been lost to the Church, for by giving heed to seducing spirits, and doctrines of Devils, in the earlier centuries the Church departed from this form of faith (I.Tim. 4: 1), and was resumed by the Protestant reformers only in a small degree of the first part, and because of this the Church has only a segment of the truth, and in the absence of this genuine and only true standard, men have assumed the authority to call conventions, formulate doctrines after their own liking, and breed Sectarian Religions.

This doctrine was formulated by God Himself, and was delivered to the race, through the scriptures of the Prophets, and the teaching of His Son, and the writings of the Apostles, and the books so put in form as to make an unbroken chain of history of His dealings with the race through His Church ; and so changed the current of events as to form Epochs, twelve in number, beginning with the leading of His people out of Egyptian bondage, and ending with the second appearing of Christ, when He shall judge the world in righteousness.

And thus forming a path through this period of time in w T hich He leads us by His spirit, coming to us with increasing light at the beginning of each Epoch. It is written : The path of the just is as the shining light, that shineth more and more unto the perfect day (Prov. 4:18), through which He teaches us the truth in twelve lessons, and so Christ, who is the tree of life, bears twelve manner of fruit. For as the current of events in each of the twelve Epochs differ one from the other, so the Holy Spirit also in each of the twelve effusions differs in His manifestations, in that He brings different truths to us each time.

It is broad enough to unite all the various branches of the Church, Jews, Greek and Roman Catholic, and all the sects of the Protestants, and will bring full salvation to all who will assume it, and be exercised by this faith.

We did not print the Scripture texts, but invite a careful examination of each referred to, otherwise the subject would not be comprehended, and could not be read with profit.

FIRST CHAPTER

Part First

The secret of the Lord is with them that fear Him, and He will show them His Covenant (Ps. 25 : 14). This Covenant embraces all the written word of God, both the Old and the New Testament Scriptures. It is in two parts. The first part begins with Moses, whom God made mediator, Heb. 9 : 18-22, and ends with Christ's appearing in the body. He was the fulfillment of what God had promised through Moses and the Prophets concerning His appearance on earth. Deut. 18 : 15-19 ; Job 19 125 ; Ps. 2:7; Isaiah 9:6, 7 ; Jeremiah 23 : 5, 6 ; Dan. 7:13; Micah 5:2; Zechariah 3:8; and Malachi 3:1.2. It embraces all the books beginning with Exodus and includes the Gospels. This first part was sealed with the blood of beasts (Exodus 24 : 5-8; Heb. 9 : 18-22).

The second begins with the outpouring of the Holy Spirit on the day of Pentecost, and ends with the sixth measure (Rev. 22 : 1). Hence, embraces all the books from Acts to Revelations inclusive. The second part was sealed with the blood of Christ, who was appointed mediator of 9 this New Covenant (Matt. 26 : 28 ; Luke 22 : 20; Heb. 9 : 14, 15 ; 12 : 24 ; 13 : 20 ; I. John 1:7; Rev. 1:5; 5:9, and 12 : 11).

As the Old and New Testament Scriptures form one book ; so these two Covenants form a whole. It contains all the promises which God has made to man. This is the range and scope of faith admissible by the preaching of our Lord, and the writings of the Prophets and Apostles.

A revelation of all this is implied in the promise, which He has made to those who fear Him. This fear is not slavish, but filial. Slavish fear urges to unpleasant duty, because it dreads the final consequences of disobedience, and renders all the service distasteful. Persons under the dominion of such fear would have nothing to do with Christ and His Church, provided they knew how to otherwise escape the final punishment of the damned. Filial fear enables us to perform the same duties with delight and pleasure, with exactness and delicate care. To render all the service with purest motives, in accordance with the instructions given us in His Word ; in order that we may please Him, who is the object of our love, and with holy desire asks God for wisdom that will enable us to discern what is all the duty that is required of us, to the end that we may render ourselves teachable, so that God can show us this Covenant.

In the dispensation of the first Covenant there are six epochs. The first epoch, in the history of the church of Israel, began with Moses leading the children of Israel out of the bondage in Egypt through the wilderness to the borders of Canaan. Time, forty years and includes the books of Exodus, Leviticus, Numbers and Deuteronomy.

The second epoch was ushered in by Joshua leading the children of Israel across the Jordon River into the promised land, and embraces all that period in which the church ruled by judges. Joshua being the first and Samuel the last (I. Samuel 7:15). Time, about three hundred and sixty years, a history of which is recorded in the books Joshua, Judges and Ruth, and ten chapters of First Samuel.

The third epoch embraced the reign of the kings. Beginning with Saul, the son of Kish» and ended with Zedekiah, who was carried captive to Babylon, with the last portion of the tribe of Judah (II. Chron. 36, Jer. 52). Time, about 500 years ; recorded in the books of I. Samuel from tenth chapter, II. Samuel, I. Kings, II. Kings, I. Chronicles and II. Chronicles.

The fourth epoch includes all that period from the carrying away into Babylon unto the preaching of John the Baptist. Time, about 620 years, and includes all the books from Ezra to Malachi inclusive.

The fifth epoch is that short period, about six months, occupied by the preaching of John the Baptist.

The sixth epoch, the ministry of Christ, fills up the measure of the First Covenant. Time, three and one-half years, and is iully recorded in the books of Matthew, Mark, Luke, and John.

A New Covenant was promised through the prophet Jeremiah (chap. 31 : 31, 40). This Covenant has also six periods. The beginning of each is marked by an effusion of the Spirit.

The first begins with Acts 2 : 2-4.

The second with Revelations, first chapter and tenth verse.

The third with Revelations, fourth chapter first and second verses.

The fourth begins with Revelations, seventeenth chapter, third verse.

The fifth with Revelations, twenty-first chapter, tenth verse.

The sixth with Revelations, twenty-second chapter, first and second verses, and ends, Revelations, twenty-second chapter, sixteenth verse.

This gives us the key to the number twelve, which was signified in the gift of the twelve sons born to Jacob (Du. 32:8). By the twelve names in the Bphod, six in each (Exodus 28 : 6-14). By the twelve stones in the Breastplate (15-21). By the twelve stones taken from the river Jordon. By the twelve stones set in order in the midsf of Jordon by Joshua (Joshua 4 : 4- io). By the twelve stones used by Elijah to erect the altar (I. Kings 18:31, 32). Almost invariably when the number twelve occurs in the Scriptures it represents the twelve eras which constitute the covenant.

There is leading through this entire Covenant, what the Scriptures term "a path " (Job 28 : 7, 8 ; Ps. 16 : 11 ; 17 14, 5 ; 25 14, 10 ; 65 : 11 ; 119: 35 5 139:3; Prov. 4 : 18, 26; 3:18; 5:6; Isa. 40: 3; Heb. 12:13). This is the path that was trod by the Patriarchs Prophets and Apostles. Enoch walked with God three hundred years in this path, until he was led into that period in which Christ shall appear as Judge (Jude 14, 15). That period is now recorded (Rev. 20 : 10-15). Abraham was led out in it until he saw Christ's day, and was glad (John 8 : 56). Isaac and Jacob, being led in it, God made known to them things that should come to pass in the after ages. The writings of Moses cover all the space of this Covenant (Deut. 33 : 28 ; Rom. 10 : 16, 18). David was led in this path until he reached the sixth epoch, at which time he wrote the Psalms 2, 16, 17, 22, 40, 45, 68, 69 and 109, in which he foretold the coming of our Eord, His mission, His sufferings, His death, His resurrection and His ascension, and the punishment of the Jews for rejecting Him (Ps. 69). Also the awful calamity that would befall Judas and his posterity, because of His betraying Him (Ps. 109).

His writings speak of rivers that shall flow in the dispensation of the Second Covenant (Ps. i : 3 ; 36 :8 ; 46 : 4). He also writes of the city of God (Ps. 46 :4, and 87 : 3), now recorded Rev. twenty first chapter.

When Isaiah wrote the two last chapters of his book, in spirit, he had been led along this path, until he had reached the eleventh and twelfth Epochs (Rev. 21st and 22d chapters). He walked with God in this highway of Holiness until God had shown him His Covenant (Isaiah 65:17-25; 66:22; Rev. 21:1, 2). All the writings of the Apostles demonstrate that they had been led up through this path until they reached the period of Christ's second coming (Paul, I. Thess. 1-10; 5 : 23 ; Titus 2 : 13 ; Heb. 9 : 28 ; James 5:7,8; I. Peter 1:13; I. John 3: I- 3 I Jude 24 ; Rev. 2:28; 22:4). We see His face when He gives us the morning star (Rev. 22 : 16 ; 2 : 28).

Under the dispensation of the Old Covenant there is an era termed by Scripture, The Wilderness. Also in the dispensation of the New Covenant there is a period composed of four eras, which the Scripture terms A Wilderness. It is an error to confound these two and try to make the Scripture appear to mean one thing. 1 he first relates to the journey of the Church of Israel from Egypt to the land of Canaan (Ex. 18 : 5 ; 19:2; Deut. 1 : 31, 40 ; 2 : 1 ; 32 : 10 ; Ps. 78:

17, 19 J 95 : 8 ; 106:26; Heb. 3:9, 17). All this and much more Scripture language refers to the journey of the children of Israel during the forty years, as recorded in the books of Exodus, Leviticus, Numbers and Deuteronomy.

In the Second Covenant, the Wilderness period begins with the first Era. Isaiah 41 : 19 gives us the form of what constitutes the Wilderness. Each tree represents a measure of the Holy Spirit. The cedar tree represents the first measure. Given Acts 2 : 2-4. The shittah represents the second measure (Rev. 1 : 10). The myrtle tree represents the third measure (Rev. 4:1, 2). The oil tree represents the fourth measure (Rev. 17:3, running through to Rev. 21:6). The Prophet also uses the four rivers of Eden to illustrate the Wilderness period in the kingdom of the Son (Isaiah 51:3). That river that went out of Eden to water the Garden and parted into four heads represents the river of Grace, which began to be poured out on the day of Pentecost, and was divided into measures. Each river (Gen. 2 : 10-14) represents a measure of the spirit in the same order as the trees (Isaiah 30 23-26 ; 32 : 15, 16 ; 35 : 1, 5-7 ; 41 : 17, 18; 43 2 ; 44 : 3 ; Ezek. 47 : 1-5. Solomon's Songs 3 6 refers to those who are led out of this second or last Wilderness as described and enter the Garden (chap. 4:12, 15, 16; 8:13). Hosea 2: 14-23 is treating of those who are led into this 15 second Wilderness, and through it into the vineyards (verse 22). The corn refers to Rev. 21:10; the vine to Rev. 22 : 1, 2; the oil to Rev. 22 : 16. Ezek. 20 : 35 refers to the second Wilderness, verse 36 refers to the Wilderness in the First Covenant.

I have called the attention of the reader to those passages of Scripture which make a distinction between the first and second Wilderness periods. Showing that the first Wilderness embraces the books of Exodus, Leviticus, Numbers and Deuteronomy. The second Wilderness embraces the Books from Acts to the 21st chapter of Revelations, sixth verse. It is important to know in what parts of the books they occur, in order that we may know in what stage of our religious experiences we enter each, and when we have passed through each.

After we have passed through the second Wilderness we are translated into the desert (Isaiah 41 : 19). The last two chapters of Revelations constitute what is known in Scripture terms as the desert.

The fir tree represents the fifth measure of the spirit (Rev. 21 : 10). The pine tree represents the beginning of the sixth measure (Rev. 22 : 1), and the box tree represents the end of the sixth measure (Rev. 22 : 16). These seven trees are of the evergreen variety, and signify, that as a new supply of foliage is given before the old falls off, so in the gifts of the measures of the Spirit in the kingdom of the Son. The last given would remain active and effective until tLe succeeding one should be given.

The Lord has promised good things to those who pass through this second Wilderness into desert (Isaiah 35 : i, 6 ; 40 : 1-8 ; 41 : 18 ; 43 : 19-21 ; 51:3. Here He promises to make the desert as the Garden of the Lord, While Adam was in the Garden alone, the Lord caused all the animal creation to pass before him, and knowledge was given him to discern the nature of each species. Hence, he rightly named them (Gen. 2 : 19, 20). This the Prophet takes to illustrate the knowledge given us when we receive the fifth measure (Rev. 21 : 10). Afterward he caused a deep sleep to fall upon Adam, and when he awoke his bride was beside him (Gen. 2 : 21-23). This represents what we receive when passing that river (Rev. 22 : 1). We are then His bride when He gives us the morning star (Rev. 22:16). Thus the second chapter of Genesis, with its rivers, etc. , is a type of the New Covenant.

At the beginning or entrance of each of these twelve epochs there is what the Scripture terms "agate". Every several gate is of one pearl (Rev. 21:21; Ps. 118 : 19, 20 ; Prov. 8 : 34; Isaiah 26:2; Matthew 7:13, 14: Luke 13:24; Rev. 22 : 14). Hence, the words of our Saviour : "Knock, and it shall be opened unto you," 17 meaning that we shall continue in prayer until we receive. Anyone who is being led in this path leading through this Covenant will encounter those gates— twelve in number. But if the Commandments are kept, we will always sustain right relations to God and He will continue to open the gates until we reach the city (Rev. 21 ) and eat of the tree of life. Isaiah 60 : 18 promises that these gates shall be called Praise, and indeed such they are, for as we enter each of those gates, our mouth is rilled with laughter, and our tongue utters praises to God. Is not this demonstrated in the experience of every newlyconverted soul ? How quickly does the countenance change from expressions of grief to that of joy, and the tongue begins to give praise at the entrance of the Spirit as a comforter. How much more then shall we not find this true when these several gates are opened to us. As we continue our journey in the path of the just, which is as a shining light, that shineth more and more unto the perfect day (Prov. 4 : 18).

We have given a brief explanation of what constitutes the Covenant. It is the promises of God to man as we find them in the written Word; that its extent embraces all the books, both the Old and New Testament Scriptures, that those promises relate to spiritual gifts to be received while we are in the body (Deut. 29 : 29 ; I.John 3 : 2). It doth not yet appear what we shall be ;

that is, in the world to be possessed by us after we leave this present world; nor is the appearing or Christ referred to there to take place in the next world, but while we are living in this present world. Everyone who has hope of this appearing purifies himself even as Jesus was pure, and when this is accomplished, then He will appear to us. Otherwise, how could we know that this work is complete; and if He be not able to bring us to His standard, then He mocks us with His words. See Luke 6 : 40 ; Matt. 10: 24, 25 ; John 15:20. Now when He has revealed all His Covenant, both the old and new, then we have been made pure as He is pure. Then He has brought us to His standard. Then we are His brother (Ps. 22:22, 25; Heb. 2:11, 12; 10: 10, 14). Jesus, Himself, professed no higher state than sanctification (John 10 : 36) and said the law of God was within His heart (Ps. 40:8). According to Scripture it would be impossible for entire sanctification to have been wrought without the New Covenant being fulfilled in us ; for that implies that the law of God be written upon our heart and placed in our mind (Jer. 31 -.31,40; Heb. 10:16-18).

This New Covenant was ushered in at the expiration of the Old (Heb. 8: 13; 10:9). He that said, " L,o, I come," was Christ, who took away the first and established the second. And this New Covenant is not a will-o'wisp in the air

!9 floating to and fro; but is a standard raised up by the Spirit of the living God (Isaiah 59:19). The enemy came in like a flood and removed Christ from off the earth, who was given to be as an ensign (Isaiah 11 : 10), after which the Spirit of the Lord did lift up a standard, and this standard is found in the New Testament. Beginning with the outpouring of the Spirit on the day of Pentecost., and ending with the sixth measure (Rev. 22:1). This forms the New Covenant. Now, if this standard is too high for men to realize, how is it that the Apostle John received it and said, '* Blessed are they who hear the words of this prophecy, and keep the things that are written therein (Rev. 1:3)? He was commanded not to seal the prophecy of the book. If the time was at hand then for men to understand it (Rev. 22:10), why not now? If He cannot write His law on our hearts, and place them in our minds, and by so doing show us His Covenant, then, why should He make promise to us that He would show His Covenant to them who fear Him? But do such as leave His Covenant, and turn aside to lies, possess this fear to which He refers (Ps. 25 : 14)? A part of His Covenant is that we take hold of His Covenant (Isaiah 56 : 4-7); and after having taken hold of it, we must continue in it (I. Tim. 4 : 16) until He has led us to His Holy mountain.

This filial fear enables us to comply with this condition, for that is our part to perform. The first thing for us to do, in order that we may take hold of His Covenant, is to believe that all Scripture, both the Old and New, is given by inspiration of God, and is sufficient for doctrine, reproof, correction and instruction in righteousness (II. Tim. 3 : 16, 17 ; II. Peter 1 : 19-21). Then take heed to what it says; for if the faith concerning the Word be not strong enough to set us to a prayerful search, then it avails us nothing. For how shall we know what to believe or what to practice, if we do not study this Word ? That is, faith comes by hearing what God has said in His Word (Rom. 10: 17). And how shall we know, unless we search ; and if we read with a desire to learn, and do not understand its meaning, then we next believe that the Holy Spirit was given to open our understanding. There is not anything written that He cannot make plain (Prov. 8 : 8, 9; John 14 : 26 ; 16 : 13-15). That is, the Old Testament Scriptures given by the Father, have been given to the Son ; and as the Spirit of truth guides us into all truth, He explains to us the meaning of the Old as well as the New. Now, if we believe this, then we rely on the Spirit to teach us. In doing this, we render ourselves teachable by a continual searching after the truth, and asking God for wisdom to understand the truth. This Scripture, as we come to understand it, makes us wise unto salvation. A knowledge of the truth is the wisdom He gives.

Part Second

It is important that we know ourself. Our being is composed of seven parts : the spirit, the soul, the body of five senses, namely : sight, hearing, speech, taste and the organs of propagation, the bone structure, the flesh, its ligaments, muscular tissue, etc., the great nerve system, and the blood. These seven constitute a man. In the fall, this entire being underwent a change, called death (Gen. 2 : 17). That is, the righteousness of God, that possessed these seven parts, was withdrawn from our first parents because of their disobedience ; and, in its stead, Satanic principles were inserted by which they knew evil. Those evil principles are hereditary. They manifested themselves in Cain, the first-born child. Notwithstanding his offspring was swept off of the face of the earth in the deluge, this law of sin and death has been transmitted through the lineage of Seth ; hence, has been perpetuated, and will continue to be until the end of the race, which will terminate with the destruction of the earth by fire. This law of evil has manifested itself in the life of every man born of woman, except Jesus.

And because of this indwelling evil, God gave to man a law, through which he might come to know what God knew is evil. For by this law of God is the knowledge of sin. These Satanic principles within us are contrary to the righteousness of God, as expressed in His Holy Law. They are not subject to it, neither indeed can they be. Therefore, they must be exterminated, and God's righteousness, that constituted Adam's holiness before the fall, must be implanted in their stead. Hence, our Lord said we must hate those Satanic principles called our life (Luke 14 : 26 and 17:33), and not retain them, but cooperate with Him until they are destroyed, and as they are destroyed, the righteousness of God that is in Christ is imparted to us, and forms a new life in us, which is termed the righteousness of Christ. So Christ is made of God unto us wisdom, righteousness, sanctificatiou and redemption. When all this is accomplished, the life of self is destroyed — all boisterous profession ceases, and we glory only in the Lord. See I. Cor. 1:30, 31. The Apostle Paul terms this putting off the old man, which is corrupt, " being renewed in knowledge," and putting on the new man, of which Christ is our model (Eph. 4:22, 23, 24).

Jesus in His manhood was entirely free from these Satanic principles, called sin and death, which came from the prince of this w T orld (John 16/ 11; Eph. 2:2). Judgment was committed to Him, for He, being a man without them, is the only one capable of judging, when a man 23 who is possessed of them, is entirely delivered from them.

This law of sin and death within us revolts against the righteous law of God, and causes us to transgress it, even contrary to our better judgment. Every such transgression is sin. This need not manifest itself in outward acts to constitute sin. God looks within, and finds guilt and corruption in the heart (Matt 5 122, 23, 24, 27, 28; I. John 3:15). All such acts in the heart is sin against God only. But when it has conceived and manifested itself in outward acts, then we sin against our brother also.

God's Covenant with man is, that if we on our part take hold of His Covenant and comply with all the conditions; that is, if we perform our part of the contract, He will resurrect us out of that death that has come to us through the fall of our first parents, and restore to us the righteousnes of God that was in Christ in the days of His sojourn in the flesh. He, in that holy state, not only holy because he was not possessed of this inbred sin, but because He also was possessed of the righteousness of God that was delivered to our first parents, was the second Adam, and so He became our head and representative of what a man is, who has been delivered from sin and has put on the life of Christ.

If we make lies our refuge, and say that our fathers ate sour grapes and have set our teeth on edge, and therefore we are not responsible, we deceive ourselves and remain in our sin, and are lost forever (Ezek. 28 : 2, 3, 4 ; John 15 : 22). Since Jesus came and preached to us this great salvation from this sin life within, and manifested the righteous life, both by His purity and conduct and shed his blood, that through it we might be cleansed from all sin (I. John 1 : 7, 9 ; Rev. 1 : 5). We have, now, no cloak for our sin. Therefore, if now we fail to comply with the conditions, and make use of the provisions, and stop short from having this work completed in us, we must abide the consequences.