Introduction.

Let me speak of something new, something that will stir the heart of man, something that will shake the world to its foundation, something upon which the mind of man has not hitherto dwelt, something not seen and not considered. Let me speak of Armageddon, which now is. It is here. The arbitrary signs in language by which we do think, are its weapons. It is the word; and which is the greater? Mind or matter? I deal with the greatest. In this world there is nothing great but man, in man there is nothing great but mind, and thus it is the pen is greater than the sword. We do not live by bread alone. That something else is the greatest, hence therefore all flesh is grass, and man's true Armargeddon is his mental evolution and great upheaval in that thing which is not bread alone. It is spiritual. Its forces are our common terms of language by which we do reason. The battle ground is in our reflection, our meditation, our silent predication, and our deep mental enquiry by the sword of the mouth. Its ceaseless onslaught is here in times of unrest, doubt prevails, and the whole world is out of temper; what with rebellion at home and wars abroad, sure enough the world has gone mad. Man is angry, and is much dissatisfied with his thoughts about God, and he spurns the accepted interpretation of the Word of God. In a seething maelstrom of discontent many declare openly that Christendom is astray.

Beliefs, faiths, and doctrines are torn asunder, their foundations uprooted, and religion is thrown to the winds. It is recognised by all thoughtful men that something must soon evolve, some great teacher must come, some tremendous overturn must take place, or the world will go down in ruin. Clear it is, until God's true word is universally accepted by man, there shall be no peace amongst the nations.

Herein have we a true picture of present earthly conditions, and such conditions have long time been foretold. God apparently is the author of that which is good as well as that which is evil, and he has chosen our delusions. Divine John saw them in vision two thousand years ago. Paul saw a departure from the truth and its coming lies and delusions. Prophecy has been true, and we now stand viewing its marvellous fulfillment. Divine John's prophecy was gathered from a more ancient source, and was em- page 4 bellished by his master hand, and handed down in that wonderful story, the Book of Revelation. The work contains a wild synopsis of prophetic utterances found in the previous books of the Bible He there speaks of Armageddon.

Now, what is Armageddon? What is it ushered in by? What is, by it, brought into the valley of decision? Scripture tells us the time will come when men will travel to and fro, and learning will increase. Of recent years men have travelled much, and learning has increased, and men now see, sum up, and declare that Armageddon is the overthrow of existing religions, and is that long-promised overturn. That thing has happened, and the great change has been brought in by the discovery of a new truth.

Such new truth has been in recent times discovered, and the same has been found hidden under man's laws of thought. This new truth is by this book brought to light, and its fundamental character is beyond dispute, and can be easily demonstrated. When told, it shall be accepted by all mankind. They must accept a truth they cannot avoid. They must receive that which is inevitable. Its medicine they must drink down, though it be bitter to the belly. That which lay lurking under man's laws of thought is none other than the discovery of the connecting link between man's soul and body. It brings into being an absolute certainty. It discloses a fact that will stagger mankind. It is none other than the soul of man is mortal, that man has no after death state, that there is no life beyond the grave, that there is no hereafter. Pardon me that I should say these awful things without being able to support their assertion with absolute proof.

Why the bearer of bad news, why shake the confidence of those living, why disturb the belief of millions, why throw overboard heaven and hell, why be a stormy petrel, why not go down to the grave in silence, and say it not. But the vision calls, saying plainly, What seest thou, write in a book. The desire of all nations is for something definite, someone to take up his pen and remove dense darkness. Some teacher to rouse man out of a horrible nightmare of doubt and difficulty, and bring to an end the greatest cause of war.

If such a new truth as I have defined permeates the soul of the world, wars shall cease. For two years and a-half a great war has raged, and the nations of the earth are now mad with blood and carnage, and I launch my thesis amongst them to stay hands red with blood. If this be our first and last home, it is surely the height of folly to shorten for one day its enjoyment. Why not all the world o'er as brothers be? We are absolutely mortal, having one destiny, one quickening spirit, one common term, one proposition, one argument, one middle term of heart and conscience, one conclusion, whose goal is a syllogism spoken in truth and righteonsness.

Let us turn to a sane interpretation of what is prophesied by Holy Writ, and what does the Book of Revelation reveal? To the ordinary reader it is the dream and nightmare of a disordered mind. To the divinity student it is a figurative poem rightly placed at the end of Holy Writ, wherein is gathered the relics of ancient prophecy. It is couched in the wild imagery and magnificent grandeur of the eastern mind, yet withal a silver thread runs through its twenty-two chapters, by which you can trace God's purpose with man. That great determination so often told from Genesis to Malachi. That ever-interesting story handed down through all the ages, wherein Patriach and Law-giver, Priest and Prophet, each points onward to someone not yet revealed, and the history of the Jewish nation becomes the key to the history of the world. It is a revelation of a great Teacher who is to come, and when he does appear it reveals what will be subsisting on the face of this earth. It is a picture of that time when the nations of the earth will fully comprehend their God, his right arm, and his true word.

Now I ask the reader to descend from his erstwhile theological pinnacle, and sit down with reasonable mind and speak of a thing as it is, which is truth. And one thing is clear, that the world's advancement comes from the discovery of new truths in arts and sciences. Greater perfection in naming by the soul of mankind. Even the prophets support this view, for they speak of an increase in learning, and that purer language shall prevail. In Revelation we have dark hints of someone who will discover a new truth within the science of religion, and in this new truth all mankind will reach a turning point, and thenceforth shall all see alike as waters do cover the sea, the true Word of God.

Isaiah speaks of this discovery in his expression, "Who hath believed our report, and to whom is the arm of the Lord revealed?" The report here mentioned is the belief held by that peculiar people, ancient Israel. His prophetic cry is for the re-establishment in the soul of man of that marvellous conception known as the God of Jacob. Revelation gives us a figurative poem and a vivid picture of that man, and that hour, that uncovers to the world its universal religion, and which new truth is accepted by mankind, and doubt is removed, and henceforth truth is established to the entire satisfaction of the soul of the world.

If by my pen I can convince all mankind that I hold absolute proof that man's soul of intelligence is a mortal essence, and that it most surely dies with the body and cannot possibly exist after death, then I lay one broad foundation for all religion. Beliefs, faiths, and dogma become then at rest in one common conclusion, and such as doth but limit God's work with the human race right here upon this earth. We must all see that the page 6 coming of a great Teacher is imminent, and for long time it has been the wish and hope of all. That far-reaching event is on the threshold. That man and that hour is due. Now is laid bare to a waiting world a new truth great and startling, it brings into being a mental change, a great turning point, and an absolute Armageddon of all the religions found now existing amongst men. All this tremendous unheaval has come by reason of the perfection of the syllogism of man in the science of religion. There is no saviour other than that thing which is evolved from man's act of reasoning. The world will unfold and analyse its reasoning, and if the conclusion be true it will remain a truth for all time. If I discover a new truth which opens a door that no man can shut, then the man and the hour completes his mission. Henceforth that door remains unshut.

In these pages I show that man has no immortal soul, and whilst seeing the vision and where it leads to, I say lead kindly light, and with fear and trembling I take the hand of man, saying: Let us go softly to the edge of this great precipice and look down into your new heaven and your new earth. Such as shall be developed and become established by that chain of circumstances that shall surely come when all men see alike that human destiny is limited to this earth.

Divine John borrows his imagery, principally from the books of Isaiah, Ezekiel, Daniel, and Zechariah. By a careful perusal of Isaiah you will see a very peculiar reference in Chapter Fifty-two, verse Fifteen, wherein Isaiah refers to a something already with us but until God grants its discovery, it shall remain not observed nor considered. It foreshadows that the attention of mankind will be suddenly called to a something that was present from the beginning of time but which had not been previously seen nor considered nor by man named, and when named the world shall see all alike the true Word of God as waters do cover the sea, and thenceforth nations and peoples and tongues shall be guided by a new interpretation and go forward to greater betterment. That thing is found. We are upon the threshold of this great change. It is the mortality of our intelligence and our complete knowledge and absolute assurance that man in all respects is a mortal being. And so it is written, "The first man Adam was made a living soul and the last man Adam was made a quickening spirit." In the light of my discovery this biblical assertion is absolutely correct. The modern Adam will realise and rest assured that his quickening spirit of muscle and motion is a mortal essence and with soul and body goes down into the silence of the grave for ever and ever.

Orthodoxy preaches about a Saviour coming in the clouds, with a great shout, followed by tens of thousands of His saints, and page 7 for this Christendom is said to be waiting. Such wild imaginings ignore the fact that the history of the world and its human race is fairly well known from Herodotus down to the present time. In short, for a period of some 5000 years there is no authentic account of any miraculous manifestation that could be said to be contrary to God's natural laws. Of course a literal interpretation of Holy Writ, especially the New Testament part, would seem to suggest that signs, wonders, and miracles had taken place in the world's history, but the language of these writers is clerical, orthodoxical and highly figurative, and should not be accepted by any sane man as an authority when laid alongside of God's natural laws and their constancy.

The earth's progress mental and physical has been the labour of human agents. Of unnatural saviours there have been none, but of natural woman-born saviours there have been many. Those who discover a new truth beneficial to mankind are indeed Saviours of the whole human race. God's purpose and its gradual development is seen in the invention of a Watt and a Stephenson or the discovery of a Harvey or a Pasteur. The light shown by such men is upon a thing that was ever present with the human race but did remain in darkness until classified and named. Until their disclosure we failed to see and consider the thing as it is. What has happened will continue to happen, and the world's advancement doth but result from the enterprise, invention and mental effort of mere man, and the vision unlifting comes from the weakest amongst us, and this remarkable truth is often referred to in Holy Writ.

It is nonsense to say that this march forward results from miracles and visitations from the clouds. God's secrets are only laid bare by the earnest and patient toil of mere man. It is therefore certain that we should look for fresh discoveries from the human race alone, and especially from those of them who are skilful and energetic in that peculiar line of thought wherein they elect to pursue. One would naturally think that if we wished to find a religion based on God's truth and the stability of his natural laws and which would be acceptable and satisfying to the mind of the world, we should go to the cerebral of man and study its workings and its natural laws and from that study deduce certain conclusions. Look into man's act of reasoning. Look into his brain whilst he frames his syllogism. Examine the laws of thought as seen operating in the human brain of the living man.

The greatest thinker upon the workings of the human mind that the world has had, was that great master mind Aristotle, who lived some 400 years prior to the Christian era. We look into the mind of Aristotle by perusing certain books written by him and which God has in a remarkable manner preserved, and we find that page 8 in his day he laid bare a great truth. A truth, whose significance has not been fully grasped by mankind and a truth whose bearing upon man's evolution is at once of the greatest moment. He drew man's attention to the fact that our simple act of reasoning, that is to say, our power to deduce conclusions from premises was well defined and had universal sameness. This universality caused him to frame his remarkable Dictum, and which is modernised in the following syllogism:—

(1)	Anything whatever that is predicated of a whole class
(2)	Under which class something else is contained
(3)	May be predicated of that which is so contained.

Here Aristotle wishes us to observe that on each occasion we perform the act of reasoning, we are simply tied down to the formula that so and so is referable to such and such a class and that the class which happens to be before the mind comprehends such and such things. This is precisely all that is ever accomplished by reasoning. All reasoning whatever rests on the one simple principle laid down by Aristotle, that:" What is predicated either affirmatively or negatively of a term distributed may be predicated in like manner, affirmatively or negatively, of anything contained under that term." Whatever the subject matter of an argument may be, the reasoning itself, considered by itself, is in every case the same. We are all busily engaged during our wakeful moments, deducing well or ill conclusions from premises, each concerning the subject matter of his own particular business; the process or the act of reasoning is found to be the same in all cases. Aristotle called this universality the science of Logic. The simple system of Logic as laid down by him was applicable to all subjects brought before the mind. He describes his Logic as a method of unfolding and analysing our reasoning. He lays down principles by which all must reason. Rules not to be followed with advantage but which cannot possibly be departed from in sound reasoning. The outstanding fact is that the operation of reasoning is in all cases the same. The analysis of that operation cannot fail therefore to strike the mind as an interesting matter of enquiry.

It is found, every conclusion is deduced in reality from two other propositions, thence called premises. An argument thus stated regularly and at full length is called a syllogism, which is not a peculiar kind of argument but only a peculiar form of expression in which every argument may be stated. When one of the premises is suppressed, which for brevity's sake it usually is, the argument is called an enthymeme, and this is the usual form in which our act of reasoning occurs. In an argument it is impossible for anyone who admits both premises to avoid admitting the conclusion. Its certainty is expressed in the following formula:— page 9 Every X is Y, Z is X, therefore Z is Y. Here we have a syllogism, and in this formula we have the skeleton which makes up man's whole mental effort. All valid arguments whatever may be reduced to such a form as the formula now given, which is at once the syllogism or conclusion and this is the universal principle of reasoning. The reader will now see that the Dictum of Aristotle is the keystone of his whole logical system. By it he shows conclusively that every course of argument can be reduced to a series of syllogisms. Thus it is, man's universal effort mentally is but the framing of the syllogism. Aristotle seeing this uniformity and stability in our laws of thought went further into these laws and divided the act of reasoning into the term, the proposition and the argument, calling the product the conclusion or syllogism. All our reasoning was within the syllogistic form, and this one law in thinking did govern the whole of mankind.

I have quoted heretofore from Aristotle's deductions so as to establish the great fact that man's mind is tied down to the framing of the syllogism. It is God's right arm actively at work in the mind of living man. It is a spiritual skeleton found within man's conclusion, and which skeleton is absolutely necessary to frame it into usefulness. Without it man's expression is valueless, having neither point nor purpose and' is without intelligence, It brings home to the human race the great fact that God is the Word and everything that could be said. Every thought spoken loudly or silently upon being analysed is found to contain God's right arm or the three terms of the syllogism. Aristotle's Dictum, or in other words, God's living principle, remains in us as he found it, and we continue to think under its guidance. Man is still subject to God's laws of thought and we cannot get away from them. For 2500 years we have been made aware of their existence and we have yielded to their power. During all that time we have realised and have seen and considered that the human mind works from a major premise to a conclusion.

In the meantime Christ came with signs, wonders and miracles which did altogether upset not only the Dictum of Aristotle, but did blaspheme and contradict God's natural laws; their uniformity, and their stability.

His Disciples left behind certain writings that are highly figurative and metaphorical and which speak of things not as they are. Yet we read and absorb them literally and we do accept the literal interpretation as of the greatest authority. The result being that millions of the human race are obsessed with fads, fancies, and vain imaginings, until all like sheep, we have gone astray. In this God's right arm no longer guides us. We accept rather, improbable and impossible things, and refuse absolutely to look them straight in the face. The true Word of God is not seen nor is it page 10 considered. But His silence is now broken, and God has spoken by the discovery of a new truth, and he now names man a Rhetorician. He sees our faults and our imperfections and He waits improvement. Now, all a Rhetorician's rules but teach him how to name his tools. This in short is the whole labour of man as man. God calls us to speak the truth in words accurate, well defined, precise, clear, technical, definite, and conclusive. Man's chief end is to name a thing as it is, and the more simple, straight, and perfect this is done the greater praise do we give to our only true God.

About the year 1840 truth did prevail and Christendom was found astray. Woman-born man was brought into line with prophecy, and it was also definitely seen that man was subject to the same laws of thought as were explained by Aristotle and as were encased in his Dictum. This was made patent by the remarkable discovery of another great truth by Archbishops Coppleston and Whately. These men were close students of the books of Aristotle, and in their literary works they frequently praised his far-reaching mind, and his wonderful Dictum. They saw in his reference to a class or description, a most powerful engine to bring men out of darkness into light. They saw as did Aristotle the human mind working within the groove from term to conclusion and the rules built by them from what they saw, did check, regulate, and control the vagaries of the human mind. Ancient philosophers living about the time of Aristotle and in later years had observed and considered this phenomena, and seeing man's laws of thought thus harnessed to a reference to a class or description, they searched thereunder for a universal medicine, and a philosopher's stone, but it was reserved to those living in the nineteenth century to find that white stone. The Book of Revelation refers to this stone.

The new truth discovered by Coppleston and Whately and which is by them firstly disclosed in Whately's Logic, published about the year 1840, was simply this; that, until man became pussessed of language signs, known as the general or common terms in language, he had no reasoning soul of intelligence whatsoever. The difference between a man and brute lies in the command of common terms. Language is divided by grammarians into singular and common terms. The word "Thames" is a singular tem and refers to that one river, but the common term "River" is applicable to all rivers. These common terms are the signs used when we perform Aristotle's reference to a class, and it is with these common terms and these only that the soul of man performs its act of reasoning. It is a negative of the outside actuality. A mental impress of a reality. The general or common term in language affords an inward sign to the human mind and which sign page 11 is an absolute necessity and an indispensable instrument of all reasoning. Without this sign no soul worthy of the name can possibly exist.

Prior to Whately's book no mind had observed and considered this new truth. The discovery at that time was helped by the case of Laura Bridgeman, a woman born into the world blind, deaf, and dumb. It was after she grew up into womanhood that Dr. Howe, her tutor, taught her language signs by the medium of her sense of touch. When she became educated and could read and write she stated a fact, since well established, that no such thing as a train of reasoning had ever passed through her mind until the sign, supplied by the common term in language had been imparted to her cerebral by her sense of touch through the medium of her teacher.

Man is an animal, and in common with other animals he is possessed of seven senses, these are: hearing, seeing, touching, tasting, smelling, muscle and motion. By the agency of the senses of muscle and motion Laura Bridgeman had established within her brain cells a reasoning soul. Until those senses were moved intelligently she had no reasoning soul. She was like a child born into the world with a mind, having brain cell capacity, ready and open to drink in the sign such as language supplies, but she remained a child without ability until she grew up and was taught language, then the dormant capability was roused by that necessary sign and she thenceforth became possessed of a reasoning soul. On receiving this accomplishment she was often seen standing apart by herself with her fingers in rapid motion. Seeing the activity in her fingers Dr. Howe, her tutor, would approach her and enquire of her what she was thinking about. He knew she was thinking by seeing her fingers in very rapid motion, and she would tell him her thoughts. He also observed her whilst asleep in the dormitory of his Institute, and he knew by seeing her fingers in very rapid motion that she was dreaming and talking in her sleep. The point was, that she, by her perishable senses of muscle and motion, then active in rapid finger movement, had to coin every common term which did make up her dreaming, her thinking and her reasoning.

We observe the same act in man fully endowed with his seven senses. Of course the activity is not in the fingers as in the case of Laura Bridgeman. By her fingers she learned and read. We learn common terms from our cradle to the grave by our senses of hearing and seeing, and no doubt this learning is enlarged by the aid of all our seven senses. The activity in our reasoning is seen in a rapid movement of the apple of the eye and a sympathetic rise and fall of our eye-lashes. Here within the sockets of our eyes do we find that rapid movement necessary to bring forth to naming page 12 our fund of common terms. This assertion I challenge the scientific learned to deny. It is an absolute fact that these earth-born language signs are marshalled by our senses of muscle and motion and are brought forth into expression like as it were brain-cell explosions or as it were emanations from radium.

Bill, of whom I frequently refer to hereafter, was first to draw man's attention to this rapid movement of the apple of the eye when performing the act of reasoning. He found this movement was required to ascertain the middle term of our syllogism. That is to say—the syllogism, which I have already explained as the one same act in every mind and the constant mental effort of every man, whilst engaged in the simple act of deducing conclusions from premises—cannot possibly be constructed without our quickening spirit of life first quickens the eye-ball and sympathetically causes a rise and fall in our eye-lids and their lashes. From his discovery in this very small thing I show you a great mystery and lay bare the true connection between the soul and body, and in his learning and in his discovery I give man absolute proof that his soul is mortal.

We cannot think without a rapid movement in the eye-balls. This movement is a condition precedent to naming. The movement precedes intelligence. Pardon me that I should so long dwell upon this very small thing, but in an age of discoveries we have a day of small things and their importance is enormous and farreaching. The universal labour of the human mind is Aristotle's reference to a description. From certain premises then uppermost in the mind it is the selection of the conclusion. The formula X is Y, Z is X, therefore Z is Y, expresses its frame. The summation obtained in this formula is not possible without a prior movement in our eye-balls and a rise and fall of our lashes. When we see this rapid movement there, it is an outward and visible sign that the quickening spirit of life is then engaged upon the construction of the syllogism, or in other words, a demonstration of Aristotle's Dictum and his reference to a class or description. Our quickener has constant labour in finding the middle-term suitable to the occasion, the then required correct summation. The quickening spirit's movement in Laura Bridgeman's fingers when she was alone thinking and when she was seen talking in her sleep is the exact counterpart to the rapid motion in the human eye of the thinking and dreaming man who is fully endowed with all his seven senses. I invite those learned in the science of the mind to deny this assertion. They cannot. Their so-called science is overwhelmed with bigotry and superstition. Their effort unmans them. They will not approach the enquiry with mind freed from prejudice. Their antagonism to my conclusion prevents that quiet approach of the candid mind.

In the year 1866, whilst studying Logic under the late Professor Veitch, of Glasgow University, I gave the case of Laura Bridgeman considerable thought, and on developing that aspect seen in her peculiar mode of thinking by finger movement, I reasoned out the discovery of another new truth under man's laws of thought. I went deeper than Aristotle and Whately. Theirs was the hop and step, mine was the jump. The truth laid bare by me was none other than the complete overturn of that world-wide belief and its leading dogma that the soul of man was immortal. Which belief caused an apostle to exclaim, "If in this life only we have hope in Christ, we are of all men most miserable." My discovery casts down the imagination of the apostle. The apostle gave it out as a divine message. This of course was figurative language coined from unreal things. I am constrained to say this from my observation on the Dictum and seeing such constancy and uniformity in God's natural laws. My new truth was: that before the reasoning soul could perform its one function, the framing of a syllogism, it had to receive:—Firstly: Prior help in the activity of man's perishing senses of muscle and motion. Secondly: An adequate command within the brain cells of the common terms in language. After giving my discovery much thought, indeed for the long period of forty years, I wrote and published a book thereon and named it "Bill the Namer." The little book contained a short story of the difficulties my younger brother William and myself had, when young men travelling much to and fro over the face of the earth, trying to get others to observe and consider what we had in our vision seen and considered. We asked them to produce the reasoning soul that had no knowledge of arbitrary signs in language. They could not. Common terms, the furniture of the mind, had to be installed within the cerebral before the soul could perform its natural function. Where this furniture was absent there was no soul. Our discovery had no acceptance, chiefly because we were Britishers and moved amongst them whom we found as a people had no respect for science. They were not a scientific people. They hated a new idea and sneered at science, and their hostility went further. Thereupon we treated the subject not seriously and got it home into hostile minds with less damage to our reputation by making our new truth sweet to the mouth, but behind the grin they found it also bitter to the belly. They ransacked their minds for a contemptuous name to fix upon us, but in their heat we asked them to go softly; search Scripture, and see whether after all our scientific discovery did not fulfil its prophecy. In the discovery we have a true conception of Jacob's God, but his God was not acceptable to minds obsessed with gorgeous visions of immortality. Paul's third heaven floating before their imagination was to them more pleasing. Its vain imaginings made page 14 their heaven and their hell in distant climes far beyond the skies. Ancient Israel did not believe this learned ignorance, this great folly. Moses made laws to discipline living man. Nowhere in the old Bible can you find proof of a belief in a future state. No one refers to an hereafter for man or beast. Indeed man is plainly told there is none. It is in the New Testament where this great error creeps in. My belief is that the simple faith of Christ and His disciples was over-ridden by church decretals. Immortality was a great power in the hands of a priest-ridden church. Science now steps in and proves most conclusively that ancient Israel was right. The Armageddon bugle is now blown. My discovery blows the blast. My little book of youthful failures was published in 1905, then a book of 30 chapters. In 1908 it was enlarged to 33 chapters. In it man is told plainly he has no immortal soul and at this challenge the world remains silent. They will not in this matter listen to reason. That perfect man who was infallible said our soul was immortal, and that to them was enough. They are dead drunk with their imagination and are horrified at the thought of a frail, broken, and imperfect saviour. They cannot see that my scientific discovery is not adverse to the only true religion, the God of Israel. They cannot see that my discovery is the actual thing prophesied by Holy Writ, and therefore the ultimate religion of mankind.

Divine John's prophetic poem is a true picture of the man and the hour giving this new truth. The man who by sudden vision tells it out: what God's true word is. The hour in which the train of thought is changed into a new channel. That truth is now fundamentally established and now seen and considered. Man's soul is mortal, and its scope and sphere ends in the death of the body. When this is realised man's attitude to man will be changed. Strict discipline right here will be insisted upon. The earth will no longer be a field for temporal exploitation nor the happy hunting ground of a probationary career.

The Biblical Jew, as portrayed in the characters of Abraham, Isaac, Jacob, Moses, David, Solomon, and Isaiah, did not believe in this vain thing. The thought to David was a vain imagining. God's true word was with ancient Israel, and its resurrection in an age of learning and a day of small things is but the fulfilment of all prophecy. The human race must see there is no other God than that Word which I describe, and which Word shall give to each in this life according to his works. At death and in the grave the Word lies buried in eternal silence where no work is. Divine John says also, the Word was God. The Word also became flesh and was heard by the world.

I have unveiled the mystery contained in Revelation, and without fear of its threatenings I rewrite Divine John's marvellous page 15 poem on plain, natural and sensible lines. The mind of the reader in the light of my learning shall decide whether I have shown that the true Word of God as seen and considered by ancient Israel is not after all the Word now due and by these pages revealed. Wherein the history of the Jewish nation becomes the key to the history of the world. The ancient Jews were level-headed men, seeking discipline amongst the living, and they sought for and walked with God in righteousness. They sought to endue the mind of the animal with psychological tendency whilst gazing upon peeled wands and likewise in man by his daily dealing righteously. Their minds were working under the fear of God and they dealt with things as they are. Which was truth. Bigotry, superstition, and vain imaginations never prospered. The history of the latter will yet be found as if written on cabbage leaves, which their donkeys did devour. In other words, the imaginative writings of the New Testament, if literally interpreted, are a mass of error and strong delusion. For what purpose we cannot fathom, but it does appear by Holy Writ that God did choose their delusions.

The world expects and waits patiently for its Armageddon and their thoughts regarding the great battle are that the valley of decision is physical. Where in great masses the human races are slain by all the forces that violence can muster. This interpretation is wrong, and does not describe the world's turning point. Scripture clearly teaches that it is a spiritual regeneration. An overturn in religion. A casting down of imaginations. Many allusions in Revelation, and its prior source, speak of it as a spiritual Armageddon; won by the sword of the mouth. The little book brings in a new gospel, a new heaven and a new earth. Someone stands out from the rest of mankind and declares for a new interpretation of God's Word. The new conception is bitter to the soul because a great human longing is shattered. The vision however shows that truth will prevail, and shall become firmly established. The human mind shall accept the inevitable.

Whilst God brings in a great unity in the Gospel, the world is not at rest. Doubt and discord had overwhelmed mankind. Men were sullen at the loss of all anchorage. Wars will rage. Nations and tongues will struggle for material advantage. By reason of doubting minds spiritual power is weak, none will fight for the principles of religion. Then cometh that great evolution and the mask covering the face of all the nations shall be removed. The day spring breaks and the human family appears as one great theological unit, all alike worshipping the true Word of God as waters do cover the sea. In a universal acceptance the world is satisfied with one soul, one syllogism, and one true Word; wherein God walks with man in his language signs of truth and righteousness.

My "itroduction" opens with a description of the cold facts in a science, dry as dust; at the close, the reader will see I am drifting into signs, wonders, and miracles. It is so human-like when we approach the unseen. All science and no trope, figure or simile makes man frigid and severe. We were never meant to be so. I shall therefore relax, and in the light of my logical discovery, I rewrite John's immortal poem verse by verse, giving you the human touch of the world amongst things as they are. My mission is to maintain the purity of Scripture, to build and not destroy.

Bill did speak with him, and learned much, for John tarried to the end, and on the head-waters of the Brulé they met, where spring pools were, and there they did refresh themselves. They ate bread and trout together, and as kindred spirits felt at home. Bill listened to the wandering Jew and discussed not the seven obscure and small churches in Asia, but that larger life, the seven senses in the son of mere man, born of woman, which senses did operate before the earth-born common term was coined. Bill's promise made to John was, that he would fulfil that vision by penning the little book, sweet to the mouth but bitter to the belly. Bill stretched himself drinking from the pool, and looking round John was not. He rested not for long. The ground was covered with snow, so Bill followed his footsteps to an island in St. Croix Lake, not Lake St. Croix, and there again did locate him by his high vest standing well out upon the limb of a tree, and Bill listened at the foot thereof, but it was cold. The words, however, were tropical, full of simile, figure, metaphor, and a thing not as it is. As one having a bee in his bonnet. He had the limb, he held the audience, and Bill let him go, saying nothing. He knew well John had done his duty. His book had fulfilled its mission, and rest from ceaseless wandering he deserved. The ground was frozen hard, but the work was cheerful, and Bill buried him at the foot of that tree. His mantle was there and Bill drew it over him, and that night dreamed a dream, which thing he could only do behind a rapid movement in his eye-balls, and waking he laid down a rule under man's laws of thought that could not possibly be de parted from. From which rule he reasoned out the discovery of that new truth which did make of man and his soul an earth-born essence. He saw in vision the new heaven, the new hell, and the new earth, here upon the crust of this globe, and the cry and travail of his soul was that sufficient strength be given unto him to destroy those that destroyed this earth. And in remembrance of John and his vision and that new interpretation, John's finger ring upon the right hand of his seventh angel is seen until this very day. Divine John's matured thoughts and his grand conversation with Bill is now given.