THE DAY DAWN OR, THE GOSPEL IN TYPE AND PROPHECY.

BY J. H. PATON, Almont, Mich.

__________

"We have also a more sure word of prophecy; whereunto ye do well that ye take heed, as unto a light that shineth in a dark place, until the day dawn, and the day star arise in your hearts." 2Pe 1:19

__________

PITTSBURG, PA.:

PUBLISHED BY A. D. JONES

1880.

________________________________________

M. C. RICHARDSON & Co., Printers, Stereotypers and binders,

No. 91 MAIN STREET, LOCKPORT, N. Y.

________________________________________

PREFACE

The object of writing this book is to spread the knowledge of what the writer believes to be important truth. We do not presume that it is above criticism, either as to matter or style. We are not infallible; we expect to learn more truth and unlearn error, as we still wait and watch; and wisdom will continue to increase when we are gone. Our aim, as to manner, has been to be understood, and we hope that the importance of the themes will cover all literary defect s. We know of no other book that presents just the same view of God’s plan, but we are indebted to both men and books, as the agencies by which the Lord has given us these things, and we rejoice to hive all due credit to the agent, whoever or whatever it may have been. As we have received from the Lord, so we give to others. "We have this treasure in earthern vessels, that the excellency of the power may be of God, and not of us." (2Co 4:7.) "One soweth and another reapeth;" let both rejoice together. (Joh 4:36, 37)

We differ from some others in some things, but have not written in a spirit of strife. Our aim has been, not to oppose others, but, to present the subjects as they appear to us. Our motto is: "Malice toward none and Charity for all." While awake to the differences, we would still endeavor "to keep the unity of the Spirit in the bond of peace." (Eph 4:3.)

We all attention to the charts in the book as illustrations of the subjects presented.

We dedicate our work to the Lord, in the interests of all who know and love Him in any degree, and of humanity in general. That others may be blessed in reading, as we have been in writing, is the earnest prayer of the AUTHOR.

INDEX.

__________

Page

Chap. 1-God is Love, 7

Chap. 2-The Three Worlds, 17

Chap. 3-The Bible Progression, 25

Chap. 4-Gospel By Moses, 41

Chap. 5-Gospel by Moses, continued, 50

Chap. 6-Times and Seasons, 63

Chap. 7-Bible Chronology, 81

Chap. 8-Number Seven, 95

Chap. 9-Times of the Gentiles, 103

Chap. 10-The Kingdom of God, 113

Chap. 11-The Kingdom of God, continued, 125

Chap. 12-The Restitution , 132

Chap. 13-The Jubilee Cycles, 151

Chap. 14-The Coming of Christ, 161

Chap. 15-Trumpets and Voices, 176

Chap. 16-The Two Dispensations, 189

Chap. 17-Moses and Christ, 208

Chap. 18-Unity and Variety of the Church, 217

Chap. 19-The Spirit’s Work, 225

Chap. 20-The Ten Virgins, 241

Chap. 21-The Twenty-three Hundred Days, 260

Chap. 22-Elijah and Elisha, 269

Chap. 23-The Wedding Guests, 282

Chap. 24-The Wedding Garment, 289

Chap. 25-Babylon, 297

Chap. 26-Revelation Seventeenth, 305

Chap. 27-Gospel and Salvation, 309

Chap. 28-Joseph and Christ, 318

Chap. 29-Summary, 323

DAY DAWN

__________

DD7

CHAPTER I.

"GOD IS LOVE"

This is the grand expression of the Bible-the key-note of Christianity. It is the foundation of the plan of creation and redemption, and the underlying principle in the structure of the word of God.

We therefore choose it as the text of our book. We purpose to prove and defend it, by a presentation of God’s revealed plan. All His attributes are moved and controlled by love, so that all His work, past, present and future, can but express His love.

Whatever is not in harmony with love must be false. God has a plan; He is not, as many seem to think, doing a haphazard work, or engaged in an uncertain struggle with contending powers, but is, by progressive steps, loving on toward complete success.

God’s plan is one of both revelation and salvation. He reveals Himself as a means of eternal life for man (Joh 17:3). To be loved and obeyed He must be known. As the tree is known by its fruit, so God makes Himself known by His works.

His wisdom, power and glory are in a measure revealed in the Book of Nature, but in addition to these, His love is revealed in the plan of salvation.

God’s love is the enlightening, elevating and saving power. Very few know that God loves all mankind, and these few but partially as yet. There is a vail of ignorance over the face of the nations, which must yet be removed. (Isa 25:7). Overlooking the plan has obscured the love, and sometimes even hidden it

DD8 entirely, so that many have regarded the Lord more as a Tyrant to be feared, than as a Father to be loved; and some seeing the terrible only, and out of its order, have readily drifted into infidelity.

Ignorance of God, and sin, go hand in hand, making the world as night. God’s love even in obscurity has done wonders, but when the vail is removed, light and righteousness will go hand in hand, and the day will have come. We purpose to prove, dark as the outlook is at present, that the "DAY DAWN" has come. We expect to find abundant proof of our position, in the Types and Prophecies of the Bible. This is indeed good news for mankind. Some, even among Christians, do not believe it, but the proof of which we speak, having been partially developed in the past, has given the glimmering hope of the "good time coming," which has comforted so many. And surely every heart inspired with God’s love, and therefore with love to His fellows, can only rejoice in the accumulation of evidence that there is hope for our race. A too narrow view of God’s love and plan must tend to an imperfect worship, and to injure or dwarf the character of the worshiper, as a man must become like to the object of his worship. "The Father seeketh such to worship Him as worship in spirit and in truth." (Joh 4:23, 24).

We may safely say that the ideas of God, and the destiny of mankind, which the nominal church held, during the dark ages, had much to do with the terrible persecutions of that time. Some of these ideas are still retained in the "articles of faith" of our day, but judging from the modern pulpit work we conclude that the hearts of many of God’s children are better than their creeds.

The most common view is that God purposes to save the Church, or all who can be saved before the Second Coming of Christ, but that the world, including the great mass of mankind, are to be eternally lost. We purpose to show that the Second Coming of Christ is Pre-Millennial, and that the great mass of mankind will be saved during the reign of Christ and His Church. In other words, that it is God’s plan to save the Church first,

DD9 and through them, as a Royal Priesthood to save the world afterward. With this view the Second Coming of Christ takes its place in our minds as of vary great importance, being not only the hope of the Church, but the key to the glorious destiny of the world.

If Christ’s coming were, as so many believe, the sunset of all hope for mankind, no wonder if even Christians desire its delay. But if, as we believe, it is the sun rise of hope for mankind, all who can see it, would of necessity, "love His appearing," and their prayer would be: "Come Lord Jesus, and come quickly." We do not teach that God ever did, or ever will, force any one to eat the bread of life and be saved, but that He, seeing the end from the beginning, has revealed the success of the good news. There is a flood of light in the statement of Christ, that "All manner of sin and blasphemy SHALL be forgiven unto men, except the blasphemy against the Holy Spirit, * * is shall not be forgiven, neither in this world, nor in the world to come." (Mt 12:31, 32). "The world to come" is a period of mercy for all but one sin, or the exception loses it force. No, it does not ignore repentance, but as repentance and forgiveness are inseparable, Christ’s statement is our assurance that all sin but one will be repented of. Doubtless the only reason that one sin is unpardonable, is that it is impossible to renew to repentance such as have committed it. (Heb 6:4-6). This great sin, be it observed, can not be committed without a good degree of light. The principle for which we content, is that light is the measure of responsibility: "To whom much is given, much is required."

The object of a revelation is never attained while those for whom it is intended remain in ignorance of the truth. To reveal is to make known. One of the great facts of the gospel, only dimly seen by many as yet, and for which, because obscure, we earnestly contend, is, that Christ is the Light of the world, as well as a ransom. (Joh 1:9).

A large and increasing body of Christians admit the love of God for all, and Christ’s death for all, as an expression of that

DD10 love, who do not see clearly that "in due time" it is "to be testified" to all. (1Ti 2:4-6).

A table loaded with food for the hungry can do them no good unless they know about it. Their responsibility to their benefactor would not begin until then. No man can either accept or reject Christ until he hears the gospel. Belief or disbelief are equally impossible before hearing. "Go preach the gospel to every creature," precedes the application of either the promise or the threatening. "Without faith it is impossible to please God," and "Faith cometh by hearing."

It requires as much truth to condemn a man as to save him. Truth is the "savor of life unto life, or of death unto death."

The angels, announcing the birth of the Savior, declared that the "good tidings" should "be unto all people." The antitype of the brazen serpent, in order to meet the type, must be brought within mental range of all for whom it is intended. Reason and scripture agree that man must be enlightened before he can either be saved or condemned. To say that all who have ever lived were enlightened by the Spirit, is to oppose both facts and the Bible. Strange light indeed, that leaves man in total ignorance of the only Savior. Why preach to man if the Spirit has done the work already? If men can be saved because of ignorance, as some maintain, what a pity that any one ever heard the gospel, especially if many hearers reject and are lost. But it is said, "The gospel heightens civilization, and fits men for the present life." True, but if men are left in ignorance, and so are unfit for this life, are they fitted for the heavenly kingdom? Better to be unfit for a short life like this, than to be consigned, for rejection of the gospel, as some teach, to eternal torment. The confusion of thought in so many minds on this subject arises from the supposition that men who die in ignorance of Christ, must either go to Heaven or Hell; and some seeing that they are not fit for Heaven, think they must be consigned to Hell, while others seeing the injustice of such a decision, think they must go to Heaven.

DD11 These and many other difficulties vanish before the light of the plan of God, which we are to consider. There is no evidence from scripture that the great mass of men who lived before the death of Christ, were enlightened by the Spirit or any other way, concerning the one and only way of salvation. Some had the light of nature, and others the light of law, as Paul teaches in the second of Romans. But neither made eternal life possible. "If there had been a law given which could have given life, verily righteousness would have been the law." (Ga 3:21.) Men may perish with or without law, but not without the gospel. It alone can give life, and it must be rejected before it condemns.*

_______

* Ro 5:18 is thought by some to be against the position that the nations were not enlightened. But the context, with Paul’s quotation from Isa. 53; shows that it had reference to the Jews only. The scattered ones throughout the then so called world, were represented on Pentecost (Ac 2:5, 12); but even then the circumstances show that only a representation was there. _______

There are some very dark and strange things in the Bible-things which to many seem irreconcilable with the character of justice and love, which we ascribe to God. In view of the many expressions of love for all, and that Christ died for all, we might ask Why did Christ say to His disciples, "Go not in the way of the Gentiles, and into any city of the Samaritans enter ye not." (Mt 10:5.) Why not let those poor ignorant creatures have a crumb of the bread of life, if as some teach, without it there were in danger at any moment of dropping into Hell? Again, He always spoke to the multitude in parables, and explained them to His disciples: "Unto you it is given to know the mystery of the Kingdom of God, but to them that are without, all these things are done in parables, lest they should see, hear, understand, be converted and their sins should be forgiven them." (Mr 4:11, 12.)

We can remember wishing such things were not in the Bible. Two great classes of the Christian church are about equally divided on what are known as the doctrines of "Election" and "Free Grace." Well, here is election with certainty.

The Calvinist rejoices at the confirmation of his theory, but my Arminian brother knows that he has an abundance of scripture to prove his theory, and he does not care much to look at

DD12 this. But facts cannot be set aside by shutting our eyes, and we must face them. If our theology has no room for such statements, and will not harmonize them, as the Bible is true, our theology is imperfect. If Christ had wanted the multitude to be converted, at that time, He would have preached so they would have understood Him. The same text implies that they could not be converted without the truth. He says He spoke to them in parables so they would not understand and be converted. Were these multitudes to be eternally lost, because Christ, the loving Son of the God of love, withheld from them the bread of life? In view of much which has been taught on this subject, is it any wonder that the church and the world are flooded with infidels? What is confusion when not understood, becomes, when explained, beautiful and harmonious.

If, as we affirm, God has a plan, and all who did not then hear the truth, because it was not the "due time," will, in their order, be brought to a knowledge of the truth, when justice and love are not violated. But why did the Lord choose a few? If we have no right to ask, the word will not answer, but things that are revealed we have a right to know. We freely affirm that God chooses the few for the good of the many in due time. If this is true, the Bible doctrine of election is not linked to the horrors of Calvinism.

The few are "Called according to His purpose." (Ro 8:28). Not merely because He purposed to call them; but He calls them for a purpose. Like a wise mechanic who makes an implement, He has an object in view, there is a use to which the people called have reference, and that object controlled the original choice. Among the chosen under the gospel, no irresponsible persons are found, for "God hath from the beginning chosen you to salvation, through sanctification of the Spirit, and belief of the truth." (2Th 2:13.) And yet it is nowhere taught, in the Bible, that irresponsible beings will be eternally lost. Adam was chosen to be father of the human race, and type of Christ. Abraham was chosen to be the typical "Father of the faithful."

DD13 Israel as a nation was chosen as head of nations. In each case blessing to others was the design. Christ is the "chosen of God and precious," and all Christians admit that He is exalted as Head of a new race, to be a "Prince and Savior." In Him the fullness of blessing dwells. The twelve apostles were chosen to go and bring forth much fruit. (Joh 15:16.) The Jewish "remnant," the "sheep" that heard and knew His voice (Joh 10.), and were His "according to the election of grace" (Ro 11:5), were the nucleus around which the gospel church was afterward gathered, and "salvation is of the Jews." (Joh 4:22). Paul was chosen of the Lord "to bear His name before the Gentiles," and to be for salvation to the end of the Earth. (Ac 9:15.) All the chosen, even the whole church, are "chosen in Him," and therefore for the same purpose, the blessing of others.

If any one thinks God has chosen him to light and salvation for his own sake, merely, he is greatly mistaken. If we have light, it is that it may shine for the good of others. What is true of each person is true of the whole church, and what is true of the church in this world is true of them in the next. The circumstances change, and the degree of light and power will then be greatly increased, but the principle will remain the same-the few for the good of the many.

The purpose for which the church is called is revealed, both directly and indirectly, in the New Testament. As Christ is both kings and priests, so when a glorified company sings the "new song" it is "Thou has make us kings and priests, and we shall reign on the Earth. (Re 5:10.) In this life they are "a royal priesthood" to offer up spiritual sacrifices, and to "hold forth the word of life," and their work does not change in kind in the future, but only in degree. Kings rule, and Priests mediate and bless. Mark, the stress is laid upon the blessing. It is not a priest-king, but a royal priest. The power is desired by the true Christian, as by his Lord, for a benevolent object. To do good to others:-this is our glorious calling, this is "the joy of our Lord."

DD14 In harmony with this idea the Savior says of the church, when the harvest is past: "Then shall the righteous shine forth as the sun in the kingdom of their Father." (Mt 13:24)

To shine then can mean no less than now, viz.: to give light. And if the church give, the nations are to receive, and "walk in the light of it." (Re 21:24). "It is more blessed to give, than to receive." The church are predestined to a work in the "ages to come." (Eph 2:7), and that is declared in the context to be the object of their exaltation to the official position and companionship of Christ in the "heavenly places." The church of the present time is declared to be, not a bride, but a chaste virgin, espoused to one Husband even to Christ. (2Co 11:2). She is engaged to be married, and while the spirit of the real union is now, and always has been, possessed by each Christian, the marriage is not due until the end of the gospel dispensation, and after the bridegroom has come. (Mt 25).

The Spirit’s work during the past has been "to take out from among the Gentiles a people for His name." (Ac 15). As a woman when married takes the name of her husband, so the church bears the name of Christ. The solemn importance of being "baptized into Christ" may thus be seen. It is a beautiful symbol of the death to sin and mortality, and of the rising to holiness and immortality, which includes both conversion and the resurrection. Not until the bride is made ready (complete), does the marriage take place, (Re 19:7), and she cannot be called a bride until then. The angel said to Joan, "Come hither, I will shew thee the bride, the Lamb’s wife,"** "and he shewed me," says John, "that great city, the holy Jerusalem descending out of heaven from God, having the glory of God." (Re 21:9-11). From this it appears that the New Jerusalem is a symbol of the glorified or married church. And the glorious work of the church could not be more clearly shown than by the symbol of a "Mother," which Paul applies to the "Jerusalem which is above," (exalted), as her relation to Christ, the Father or head of a new race, is expressed by the intimate relationship of wife.

DD15 The stream of blessing which issues from that heavenly city is called "A river of water of life," and "Whosoever will" is, by "The Spirit and the Bride," invited to drink, and the "leaves of the tree," which grows abundantly in consequence of the waters of that river, "are for the healing of the nations." During the gospel dispensation the water of life which Christ gives to him that thirsts, is represented as a "well of water," in you, "springing up into everlasting life." (Joh 4:14) Now a well, then a beautiful flowing river. Now, the Spirit invites, then the Spirit and the Bride. This cannot be true until after the marriage; there is no Bride till then.

The work to which the church is predestined-and they cannot, in the proper sense, begin that work until they have reached their destiny-is "The adoption of children, by Jesus Christ, unto Himself" (Eph 1:5)-Christ being the father and the church the mother of the nations by the laws of spiritual generation. This, to some, novel application of this passage is warranted by the facts already presented. This work of the future is called "The mystery of His will which He hath purposed in Himself," "That in the dispensation of the fullness of times, He might gather together in one all things in Christ." In view of the purpose for which the few are chosen, even though it could be proved to be, as some think, an arbitrary or unconditional election, the doctrine is glorious instead of hideous, and the difficulties that have perplexed many vanish. Oh! That all Christians might have "the eyes of their understanding enlightened, that they might know what is the hope of His calling." They would no longer "grovel here" or go heavily in the heavenly journey.

With this view of "Election" there is also room for the glorious "Free Grace" doctrine; even a more full expression of favor than many of its advocates have dared to think possible. Instead of being opposed to each other, they are different parts of one grand system of truth, which would be marred without either of them. God is a God of order. The plan of salvation is under the laws of order. As in the natural, so in the spiritual

DD16 family. Christ, the Second Adam, as both husband and father is developed first. Next in order comes the church as both wife and mother. Then after the marriage the world will be regenerated. This view explains why He does not call all at once. We vindicate the plan, as revealed, by showing that it is in harmony with itself, and even the glimpse we have already, is, to us, a grand proof of the truth of the fundamental statement of the Bible-"God is Love."

__________

DD17

CHAPTER II.

THE THREE WORLDS.

THE past, present and future of mankind, as revealed in the Bible, are all included in Three Worlds, -the world that was before the flood, the world that now is, and the world to come. The history of mankind, and the history of the gospel of Christ are inseparable; hence the plan of salvation spans these three worlds. God arranged these and the ages, or lesser periods included in them, for Christ, as the Word of God, to make known His great love for mankind, and to bring them to Himself. These, being the outline of the plan, are the key to unlock the Bible, and make much plain that is otherwise obscure. If a statement of the Word belongs to any one of these worlds, it is a perversion to apply it to any other, and thus men fail to get the mind of the Spirit in the expression. Without an outline, or "bird’s-eye view," of the plan, it is not at all surprising that men have failed to "rightly divide the word of truth," and that a too narrow view of God’s great love has prevailed. Many friends of the Bible, instead of regarding it as containing a system of truth, look upon it as a compilation of facts, commandments and promises, not at all susceptible of arrangement. And with this idea of its confusion as a weapon, the infidel points to the other sciences, and contracts their order and harmony with this supposed confusion. In such a contrast the odds is against the Bible. They say, "If the God of the universe were, as you claim, the author of the Bible, the same law of order would be found in it that is found in the sciences." We admit the fairness of the test, and are

DD18 prepared to prove that the Bible, reveals a science. We have a great respect for an honest man, though he may be an unbeliever, and we do not doubt the honesty of some men who are in real darkness on the teachings of the Bible. Most infidels are ignorant of the real teachings of the Bible, and judge of it, just as most Christians do, by what they have heard from the pulpit.

To understand any science, or book, it must be read according to its own principles of interpretation. Men seek to apply this rule in other study, but usually ignore it in reading the Bible. If it is, as we claim, inspired by one Spirit, it should be taken as a whole, and not disconnectedly. "No prophecy of the scripture is of any private interpretation." (2Pe 1:20). If we would, in the light of the plan, compare scripture with scripture we would find that,

"God is His own interpreter,

And He will make it plain."

A man has as much right to reject Astronomy because he does not understand it, as he has to reject the Bible for the same reason. We freely affirm that a piece-meal interpretation is the cause of confusion in the Christian world, and has given rise to the profane proverb-"The Bible is just like an old fiddle, on which any tune can be played." Without the plan this may be true, but with it this is impossible. We admit that while men are learning, a difference of opinion is possible according to the degree of advancement. But this is just as true in other sciences as in the study of the Bible, and it should not be urged against one more than the other. Until absolute knowledge is gained on any subject, each ray of light will modify former ideas. From what we have seen, we are fully satisfied that, when rightly handled, the whole Bible will arrange itself into one grand system of truth, that will manifest God’s love as it has not yet been realized, and that under its influence men will grow up toward the grand ideal of a perfect character. Hence, as a key, we bespeak for the subject of the "Three Worlds" the closest attention.

The Greek word "Kosmos," translated world, as above, relates

DD19 to the order, or state of things in general, and not to the literal Heavens and Earth, as some suppose, The same word is often used, when the people are meant, as, "God so loved the world," "Behold the Lamb of God, who taketh away the sin of the world." The field is the world." (Mankind is Christ’s field of operation.) "He is the propitiation for the sins of the whole world." Kosmos, then, refers sometimes to the order of things, or to the people, but we have yet to learn that it is ever translated Earth, or has that meaning. The nearest to it, perhaps, is when Peter speaks of these three conditions, or worlds, as three distinct "Heaven and Dearth." (2Pe 3.) The first came to an end, -"perished" at the flood; the second is "reserved unto fire" and will end also; but the third, or new heavens and new earth" is the "world without end." Now, all admit that the literal heavens (firmament, Ge 1:8) and earth, did not come to an end by the flood. The change was not so much physical as dispensational. The administration of God was changed, but the Earth with its mountains, and consequent valleys, still remains.

"The waters prevailed, and all the high hills were covered." (Ge 7:19). The ark rose above the mountains, carried on the face of the waters, and when the waters abated, "the ark rested upon the mountains [a district called the Highlands] of Ararat." (Ge 8:4). The waters rose and fell, but there was apparently no change in the form of the Earth itself, and certainly the firmament remained. The tress seem to have remained in place, for otherwise the dove sent out might have fond a place" for the sole of her foot," and "an olive leaf plucked off" would have been no evidence that the waters were abated. A few of these simple facts, might help to dispel from many minds, the exaggerated notions entertained as to physical changes in the "new heavens and earth" promised. There is a higher sense, doubtless, in which these things are true. We do not discard the literal, but believe the higher is represented and illustrated by the literal.

The visible world is ruled by invisible powers, in the past by

DD20 angels good and bad, and in the future by glorified men-Christ and the Saints. "This present evil world" in some special sense has been under the dominion of the Devil, who is the "Prince of the power of the air," or heaven. (Eph 2:2). "We wrestle not with flesh and blood, but against principalities and powers, the rulers of the darkness of this world, -against wicked spirits [margin] in the heavens." (Eph 6:12). Christ, when tempted, was offered possession of "all the kingdoms of the world;" and if there had been no truth in the Devil’s claim, there could have been no temptation.

When, in due time, and in God’s order, Satan is overpowered, and the Kingdoms become the Lord’s (Re 11:15), it is said, "The powers of heaven shall be shaken." (Mt 24:29). The things shaken are to be removed, "that those things which cannot be shaken may remain. Wherefore we received a kingdom which cannot be moved, let us have grace, etc. (Heb 12:27, 28). That which is removed is Satan’s kingdom, and that which remains is Christ’s kingdom.

In each world there is high and low, a Heaven and Earth, rulers and ruled. When the kingdom of Christ is established, it will be a new Heavens indeed; the new and unfailing kingdom of Heaven. It is from this new or third heaven, that the new Jerusalem descends, with its river of life, and healing leaves, to remove the curse, and thus make all things new. (Re 21:1-5). "In the third Heaven where God resides," will be understood if it carries us forward to the descent of the new Jerusalem, when "Behold the tabernacle of God is with men."

It should be the Christian’s ambition to reach the new Heaven, as a stone in God’s dwelling place, and therefore to be an assistant in the manifestation of God. Let men seek a home on the new Earth, who are content with earthly things.

The three worlds exist in the order of first, second, and third, no two at the same time; and the same planet-Earth-is the basis of all three. This fact well noted, would make plainer some important promises and scatter many superstitions and

DD21 traditions of men. "The world to come" is not the "spirit world," or state of the departed, in any sense, but a future state that does not begin until this world ends. As the first ended at the flood, so the second ends with the Second Coming of Christ, at which time Satan is bound, his kingdom overwhelmed, and the reign of Christ and the Saints begins. (Re 20.) Jesus says, "In the world to come eternal life," and "Ye shall be recompensed at the resurrection of the just." The resurrection is at the last trump (1Co 15), during which, Christ comes and all God’s people are rewarded. (Re 11:15-18). This division of the word, by the three worlds, gives an intensity of interest in the Lord’s coming, for whatever man’s state in death may be, it is clear that our reward is not due till He comes. Men wait for the world to come, as we wait for tomorrow. We cannot go to it; it comes to us. When it comes all will be in it whether living or dead. The heavenly state of the Saints as the "Bride, the Lamb’s wife," and the earthly state of the nations, as the blessed of the Lord, are both facts of the world to come and in harmony with each other.

If the overcomers are to "rule the nations," as promised, (Re 2:26) the nations must be there.

The idea that angels are disembodied spirits of men will not bear the test of the plan. And many superstitions have been based upon this idea. Angels exercise power in the present as we have seen, and good angels are the ministering spirits to the heirs of salvations. (Heb 1:14). "But not to angels hath he subjected the world to come [Oikoumenee-Future habitable] whereof we speak; but what is man, etc. (Heb 2:5-8).

The above passage teaches that man glorified-of which body Jesus is the Head-will supercede the angels in administration, which would not be true if angels are men. The church of the First-Born, exalted to the throne, will learn a song the angels cannot sing.

It is not necessary to suppose that the third world is to be absolutely free from sin from its beginning. "New" does not

DD22 necessarily mean perfect. The work of the new kingdom is to subdue all things to itself. The first order is called the "old world." (2Pe 2:5). Then "this present evil world" must have been new at first. This is an evil world, but there is some good in it, and when Satan is bound-chained, limited-it will be reversed. Righteousness will be the rule, and sin the exception. Sin and death go hand in hand, and neither shall be destroyed until after the thousand years. (Rev. 20). "The sinner being an hundred years old shall be accursed." (Isa 65:20). "The last enemy that shall be destroyed is death." (1Co 15:26).

Having seen the outline of the three worlds, let us look at the subdivision into ages or dispensations. An age (aion) is a period of time; a dispensation is the work belonging to that period. We may, like others, sometimes use them interchangeably. There seems to have been but one age definitely marked in the world before the flood, but this present world is divided into three. The first is the Patriarchal, or one man age, (see chart), in which only one at a time represented the Lord as ruler of his family. In this it was similar to the period before the flood. It lasted until the death of the last patriarch-Jacob. The second, is the Jewish age, and lasted until the death of Christ. During that period, the twelve tribes of Israel, organized at the death of their father, Jacob, represented God’s cause, and were known as His people. Previous to that time they were simply "the sons of Jacob"; but when the dying father had blessed each son, making mention of the "scepter," a symbol of nationality, as belonging to Judah-the father of the royal line-he summed up in these words: "All these are the twelve tribes of Israel." (Ge 49:28). Mark it! That was their organization as a nation, and beginning of their national history.

During that period, the law was given, though not at the beginning of their history as a nation. They became a nation in Egypt (De 26:5) as already seen, but the law began in the institution of the Passover, the night they left Egypt. (Ga 3:17; Ex 12:41).

DD23 The giving of the law was one of the prominent events in their history as a nation.

The third age of this world began at the death of Christ, and reaches to His second coming. It is usually known as the Gospel dispensation. Just before His death Christ left the Jewish house desolate; "He came to His own and His own received Him not." (Joh 1:11). Because they rejected Him, they were given up as a nation, " until the time come when ye shall say, Blessed is he that cometh in the name of the Lord." (Lu 13:34, 35).

Having given them up, save a "remnant," the Lord turns to the Gentiles to "take out from among them a people for His name." (Ac 15:14). And during this age that people-the gospel church-represents the Lord and His cause. When this people for His name is complete, "or the fullness of the Gentiles have come in," then blindness is to be removed and "all Israel shall be saved, as it is written: Out of Zion shall come the Deliverer, and shall turn away ungodliness from Jacob." (Ro 11:25-32). The gospel dispensation is thus shown to be, not only the period for the "Bride to make herself ready," (Re 19:7,) but also the period of Jewish suspension, as a nation, from God’s favor.

This brings us to the beginning of the World to come, which is to be subjected, as we have already seen, to Christ and His Bride glorified together. The world to come is not, as some suppose, "one eternal age," but is also divided into ages, the first of which seems to be the one thousand year’ reign. (Re 20). Paul gives the object of the exaltation of the church to the heavenly places: "That in the ages [aions] to come He might show the exceeding riches of His grace." The reign of Christ is what the world needs. It is the day for which Creation groans. As a glimmering ray of the day of day, we would call the reader’s attention to the fact, which, may be noticed more fully hereafter, that the door has been legally opened by the Anglo-Turkish treaty of 1878, for the return of the suspended nation of Israel to their own land. This is one of the signs of returning to them

DD24 according to the statements of Jesus and Paul. The fig tree is putting forth its leaves, and we know that summer is near. There is to be a "restitution of all things" after Jesus returns, and hence in the world to come. (Ac 3:19-21).

In the three worlds, and their succession of ages, we have an outline of God’s plan; a bird’s eye view of its development, and a glimpse of the glorious outcome. Who will say, after seeing these things, that the Bible does not reveal a science? W e may now be prepared for a more particular study of the work of the various ages, and to appreciate more fully the progressive character of revelation.

DD25

CHAPTER III.

THE BIBLE PROGRESSION.

THE Bible reveals a system of truth which is progressive in the character, and requires the ages for its development. From the lower to the higher, from the animal to the spiritual, is Heaven’s revealed order. Each age is a stip in the plan, and each step is higher than the preceding one. "Onward and Upward," is a motto based on the spirit of God’s plan. Each age has its own peculiar work of God, and the work designed is always done in its time. When another age is added, it is not because the former was too short, but because another work is to be done. It is an important principle, however, that the change of dispensations is gradual, and not instantaneous. This is true of the change from kingdom to kingdom, (Da 2 and Da 6,) from season to season in the year, and from night to day. Every morning has a period in which it is neither light nor dark. The day coming crowds out receding night. This fact, in nature, Peter makes the figure of "Day Dawn" of which we speak. (2Pe 1:19) Let it be remembered, that it is the Lord’s object, in the various dispensations of wisdom, power and love, to reveal Himself and to save mankind. The progressive character of the word of God is illustrated by "the path of the jut" which, as a light, "shineth more and more unto the perfect day." (Pr 4:18).

The principle of growth is true in the light of every faithful Christian, and also in the general plan. God deals with the whole race, in some respects, as with one person, and the various ages may be compared to the periods of a man’s existence from

DD26 infancy to well ripened old age. In this view, all the just, from Abel down, have walked in one path, which extends from Paradise lost to Paradise regained. And the light of the former, as a type, is the spirit of Christ pointing forward to the antitype in the "perfect day." The penitent thief asked to be remembered by the Savior when He comes in His kingdom, and in answer the Savior promised that they would be together in Paradise. We have a beautiful type of Christ coming in His kingdom, and of His manifestation to mortals, in the transfiguration scene. (Mt 17:1-9). That is the time the thief asked to be remembered, and the Savior responded by a hearty "Verily"-(Gr. Amen). The apostle Peter, one of the witnesses on that occasion, applies the scene as a representation or type of the coming of Christ in His majesty, and adds: "We have also a more sure word of prophecy; whereunto ye do well that ye take heed, as unto a light that shineth in a dark place, until the day dawn; and the day-star arise in your hearts." (2Pe 1:16-19.) Here our attention to these subjects finds its warrant and commendation. We also learn that both type and prophecy relate to the coming day, and by the text and context learn that the spirit of Christ, or the Holy Spirit, is there Author and Light. (See, also, 1Pe 1:10, 11).

To walk in the light of type and prophecy, is to walk in the light of God and Christ, as revealed by the Holy Spirit. Father and son are related to each other in the work of revelation and salvation as Fountain and Channel. All light and power unto salvation, come from God through Christ. "And no other knoweth the Father but the Son and he to whom the Son will reveal Him." Jesus Christ is emphatically the "Way" of God’s approach to us, as well as our "Way" of approach to God. Through Him light and salvation flow within our reach, and "No man cometh to the Father but by Him."

As it pleased the Father that in Christ all fulness should dwell, when He makes Himself known He reveals His Fat her: "He that hath seen (understood] me, hath seen [understood] the

DD27 Father." (Joh 14:6-11). Jesus says of Himself: "I am the Truth;" and He is called "The Word;" in His pre-existence (Joh 1:1) in the flesh (ver. 14), and in His future glorious manifestation. (Re 19:13). The Word is the Truth expressed.

The Bible is God’s word, because it reveals the Lord Jesus Christ and the great plan of salvation. He is the golden thread of the whole book; the spirit of the word from end to end (2Co 3:17); and were He out of it, it would be as an empty shell. It contains and reveals Him, as He contains and reveals His Father: hence, "He that heareth my words and believeth on Him that sent me hath everlasting life." (Joh 5:24). In all the ages of redemption the Truth in Christ, is as a stream from the eternal Fountain; proving that "the mercy of the Lord endureth forever;" and in its success, as His "arm" made bare "in the eyes of all the nations," until "all the ends of the earth shall see the salvation of our God." (Isa 52:10). The poet must have had a glimpse of the grandeur of the plan, and of Christ’s relation to it, when he penned the hymn entitled, "Rock of Ages." "By whom, also, He made the worlds [aions-ages]." (Heb 1:2). The plan and all things were formed not only by Him, but for Him. (Col 1:16). The plan of salvation, is truly the plan of the ages, which God formed for His Son. To know the Lord fully we must understand their plan and work. Their work is moved by and expresses their love; and the better we appreciate both, the greater will our love be in return. "We love Him because He first loved us." (1Jo 4:19). Gratitude and love are the springs of the best possible human life.

The progressive character of the Bible is adapted to the capacity of the race, as individuals; or, as a whole taken as a person in infancy, youth and manhood. "Milk for babes, and strong meat for them that are of full age," is an illustration of the principle of progression and adaptation. In dealing with the race, God has spoken to them as parents are compelled to address their children, coming down to their apprehension. For this

DD28 reason, some things are stated as they must appear to man, rather than the absolute truth, which can only be received by a mind made perfect. Thus the sun is said to move, or stand still; to rise and set; and the unchangeable God is said to repent, as if the work of infinite wisdom had proved a failure. Some call this lying, but we think not; it is making a vague impression rather than none. The Bible is not designed to teach the science of Astronomy, or anything else which man can discover by the use of his natural powers; hence, in referring to anything of this character, the Lord bends, so to speak, to the level of man’s knowledge at that time. God helps us only when we cannot help ourselves.

The Bible is emphatically a revelation of Christianity, because this, man could not discover for himself. Whatever else it reveals has a bearing upon this subject. The truth must be adapted to man’s finite condition, and to his growing necessities. It is on this principle of adaptation that God teaches by symbols, figures, types and shadows; representing the real or spiritual truth, by natural objects. The truth is in some respects hidden, that it may be revealed, contradictory as this may seem at first. It is hidden for a season and made plain in due time. Christ spoke in dark sayings and parables, to those whom He would for a time leave in blindness, and explained some of them to His disciples. The same thing that blinded, when explained, became the illustration. This method is very common in the teachings of Christ. Some have concluded that all His words have a double meaning. This is probably an extreme view. It is one which not even its advocates will maintain, when pressed. But they may well claim that there is a deep mine of truth in His words which is not seen by the casual or careless reader. The Savior, in his most literal teaching, made use of natural objects to illustrate spiritual truths, and the rich provisions of His love; -"I am the Bread of life;" and "If any man thirst let him come unto me and drink;"-illustrate His usage. He sometimes used the terms "flesh" and "blood" in the same figurative way, and staggered His hearers

DD29 by saying, "Except ye eat the flesh of the Son of Man, and drink His blood, ye have no life in you." (Joh 6:53).

Even in this day, it puzzles many and leads to opposite extremes. Some extreme literalists, in order to carry out this idea, go through what is known as the ceremony of "Transubstantiation," or turning bread and wine into the literal body and blood of Jesus. Others seeing the absurdity of this, and taking another extreme, set aside entirely the value of Christ’s natural body and blood in relation to the plan of salvation, as taught by Paul and the other apostles. In order to be consistent, some go so far as to reject entirely the teachings of the apostles, but some pretend to retain them and yet virtually ignore them.

Truth is man’s proper food, (Mt 4:4,) and the body of truth-"every word of God"-may well be represented by a body of flesh, or by a loaf of bread. The conversation of Christ with the Woman of Samaria brings before us a clear case, in which Christ used water as an illustration. As water is to the thirsty, so truth is to those who thirst after the living God. (Ps 42:1, 2). The woman thought He meant the water in the well, but nevertheless the Lord persevered, and gave her the living water. (See Jo 4). In all these cases the same that obscured the real truth was its illustration. With a smoked glass, which obscures the light, we can see the sun better than with the naked eye. God in Christ can be known, but without a Mediator He is unsearchable.

The pictorial method of teaching is effectual also from its brevity and, therefore, even natural things-as the history of nations which have been associated with God’s cause-are brought to view in the Bible in symbolic language. The history of the four universal kingdoms of Earth, could not have been given so concisely and effectively in any other way as by the "Image," (Da 1,) or the "Four Beasts," (Da 7). And the success of the fifth, or God’s kingdom, in conquering these powers, could not be more briefly or forcibly expressed than by the work of the symbolic "stone" or the "fire." The absurdity of breaking a

DD30 symbolic man with a literal stone, or of burning a symbolic beast with literal fire, will be apparent. It would be difficult to express so much gospel more concisely, than by the type of the Passover. The history of the whole gospel age is pictorially presented, from the slaying of the Lamb-"Our Passover"-until the fulfillment in the kingdom of God. (Lu 22:15, 16).

The progressive character of God’s approach to man, and the development from the lower to the higher, may be suggested to some, by the fact, that before the Jewish age the Lord appeared as a man; but the law was "by the disposition of angels," (Ac 7:53); and "in these last days He has spoken unto us by His Son." (Heb 1:1). With this advancement and consequent increase of light, man’s responsibility increases: "For if the word spoken by angels was steadfast, and every transgression and disobedience received a jut recompense of reward; how shall we escape if we neglect so great salvation; which at the first began to be spoken by the Lord," etc. (Heb 2:2, 3). The highest blessings and greatest curses, known under the law, were earthly in character and temporal in duration. Obedience secured "long life," and disobedience brought premature death "under two or three witnesses." But there is a higher reward and "sorer punishment" under the gospel. (Heb 10:28, 29).

When it can be realized that the Bible reveals a progressive science, and that the incarnation, or "God manifest in the flesh," was a culmination of the same method-of teaching spiritual things by the natural-as God had used from the beginning, the unity of the Bible will be vindicated, and confidence in it as a Divine revelation established. However much the stream of truth may have been soiled by handling, it only shows the nature of the soil through which it has flowed, while its sparkling jewels, which cannot be ignored, reveal its heavenly origin.

That man should, under such difficult circumstances, be expected to know the truth, or be condemned eternally, is an idea that does not commend itself to all intelligent minds; but when men can see that God has arranged and agreed to overcome all

DD31 the obstacles, and bring men to the knowledge of the truth, and that the eternal destiny of no human being can be fixed until, in his own case, this has been done, we are satisfied that such a plan will commend itself to all. Strange as it may seem, we affirm that God in ages past, has made no direct effort to enlighten and save the world. The effort, if it has been made, has been an almost absolute failure, and the "Prince of the power of the air," a creature of God, has frustrated the plans of his infinite Creator. The Divine energy has been applied through those ages to a work of preparation, which, of course has reference to the great work and success of the future. God knows no failure; what has, to man, seemed failure, so seems on account of man’s ignorance of God’s plan. He has been choosing out a few, as the Power for blessing the many "in due time." The training and development of that number is an important work, and it is almost finished. Those ages have been used for the unfolding of the word to the true church in its various stages of growth. Another important point has been gained: Man in the flesh has been proved and found wanting. Man, left to himself, degenerates; and yet, for a wise purpose, the mass of mankind have been so left. The arm of flesh is too short and it cannot save. Only the power of the Spirit, as revealed in the Word, can elevate and save; but the mass have been allowed to pass down to the grave without a ray of light or hope. The light of nature they had, but their nature was the flesh; the light of the gospel, which alone can give eternal life, they had not. These facts prove the necessity of a "restitution of all things," in order that men may be enlightened, and so have an opportunity of being saved. That such a restoring is promised is proof of its necessity. (Ac 3:21 and Mt 17:11).

God will vindicate His universal love. The universality of the restitution cannot be limited by an appeal to the prophets. There could be no clearer statement of the fact of the resurrection of the dark, and now dead nations to a life of light and hope, than is given by Asexual, (16:44-63). Sodom, Samaria and

DD32 Jerusalem are coming back "to their former estate." This is restitution. There is hope for the Sodomites. They can yet become daughters of Jerusalem. Then all others, who, like them, have not heard and rejected the gospel, can on the same principle be blessed in the future. Not in the "spirit world" is this work to be done; but after the resurrection, in "the world to come."

It is significant that the Lord has chosen Sodom as a sample of restitution, of whom no "remnant" was spared. (Ro 9:27-29). Their restoration, whatever might be said of others, must be from death, and their conversion in a future life. By types and prophecies, all inspired writings point to that day of light and salvation.

We assert that the truth is revealed in a progressive manner, and coincident with the development of God’s plan of salvation. As an illustration let us take Ge 3:15, and follow the line of thought suggested. "I will put enmity between thee and the woman, and between thy seed and her seed; it shall bruise thy head, and thou shalt bruise his heel." The speaker is God. It is addressed to the Serpent. The language is both a type and a prophecy. Here is, confessedly, the whole plan in a nut-shell-the "Mystery of Iniquity"-the seed of Satan-and the "Mystery of God" in Christ. Here we see in type, as in a picture, a man standing with his heel upon the head of a serpent. How expressive! He means death to the serpent; and it can signify no less than the extirpation of all that hideous monster represents. The serpent is mighty; struggles desperately; and dies hard. But die he must. There is One stronger than he. Here we see the Conqueror, the foe, the struggle, the resistance and the final victory. The truth is mighty and will prevail. Prophetically this text points forward to a clean universe, when sin and death shall be no more. (Re 21:3-5). How could such a glorious gospel be so clearly and briefly stated, as in this pictorial prophecy?

But though meaning so much, it was then but a dim light, scarcely giving more than a single ray of hope, if even that.

DD33 What could Eve know about it, so far as we are told? Nothing. It was not addressed to her, but to the Serpent. It was a threatening against him, not a promise to mankind; though it contained, as in germ, the whole plan of salvation. The dimness of that light was the characteristic of the whole age. The Bible record gives no evidence that more than a very few knew anything of a Savior. We find in Paul’s list of men of faith (Heb 11), three who lived before the flood, during a space of 1,656 years-Abel, Enoch and Noah. These were faithful to the Lord according to the degree of light; and through the typical sacrifices and the ark, doubtless foresaw the coming One, and so became "heirs of righteousness which is by faith." In this they must have been led of the divine Spirit, as aside from this leading there was nothing in the types themselves to suggest their true application. We do not say these were all who had light, but we are not certain of others, and it is evident that the mass were left in darkness, and by living out the natural tendencies of fleshly or animal life, manifested its inability to rise by its own powers, and brought upon themselves a terrible destruction.

They did not even have the light of revealed law, for it was not given until Moses’ time, nearly 2500 years after the creation of man, and though they were destroyed in their corruption, the Lord did not blame them as they have often been blamed by men. Paul says: "Until the law, sin was in the world, but sin is not imputed when there is no law." (Ro 5:13). The law written upon their hearts by nature, had soon become so dim by depravity that its voice was very uncertain, and the consciousness of sin had almost died out; hence "Without the law sin was dead. For I was alive without the law once, but when the commandment came sin revived, and I died"-Ro 7:8, 9. "The law was added because of sin," (Ga 3:19) to make it appear in its true light, "exceeding sinful." Ro 7:13: "I had not known sin, but by the law," (Ro 7:7), "for by the law is the knowledge of sin." (Ro 3:20). The law, natural or written, had no power to

DD34 give righteousness or eternal life (Ga 3:19-21), and the greatest penalty known to the law was temporal death. Hence the necessity of the gospel, and that all should be brought under it before eternal conditions are fixed. We see, then, that in the world before the flood, neither the law nor the gospel was given to the mass, and that the light given to the few was very dim. Let us follow the light and observe its development.

Two thousand years pass before we find the promise: "In thy seed shall all kindreds of the Earth be blessed." This was made to Abraham, in the Patriarchal, or first age of "this present world." This is the same great plan. The threatening is converted, so to speak, into a promise. All Bible writers date the promise from Abraham’s time. The old was a curse, this is a blessing; but curse to the Serpent means blessing to the nations, as the destruction of the system of slavery means liberty to the slaves. The Seed shall bruise the Serpent, in order to bless the nations. We have in this fact a great increase of light on the same subject, and yet how dim. In order to appreciate this promise we must discriminate between the Seed and the Nations, and between the Seed and its work; for, until the Seed, as the power to bless is developed, the work of blessing cannot be done. Let this be borne in mind, and it will soon be seen that this work is not due to begin until the Millennium, or after the gospel age is ended, and the reign of Christ and the Saints begins. While the promised Seed is being developed, the nations pass down, and remain under the dominion of death, and the great work of blessing is to be done after the resurrection. Abraham is called "the father of many nations," and also "the father of the faithful,"-the promised Seed, (Ge 17:5) and (Ro 5:11, 12, 16). The blessing and the blessed, both came through Abraham. We living down here, in the great light of the gospel, know "that Seed was Christ." (Ga 3:16). This is the Holy Spirit’s definition of it; but how could those who lived at the time of the promise was made know it. The wording of the promise only referred to Isaac, or, "the seed according to the flesh." We, with

DD35 gospel light, may say the promise had a double meaning-natural and spiritual-and referred to both Isaac and Christ. But how could they know it? The natural was all that could fairly be drawn from the words, and the spiritual was kept out of sight until the true Seed had come, and the Pentecostal dispensation of the Spirit.

That Abraham himself was favored with a glimpse of the spiritual phase of this and kindred promises is true. Christ says of him: "Your father Abraham rejoiced to see my day, and he saw it and was glad." (Joh 8:56). That he looked for a "heavenly" country and a city "whose Builder and Maker is God," Paul assures us. (Heb 11:10-16). He was not confined to the natural, which was a type of the spiritual, but he did not learn the spiritual from the words. A few others, "Isaac and Jacob-heirs with him of the same promise," were in the same light, but so far as we can know the great mass of men in that age were in darkness. The cities of the plain, and specially Sodom, are given us as specimens of the corruption of an unrestrained animal life; and God, after describing their sin, says: "Therefore I took them away as I saw good." (Eze 16:48-50). One thing is true and in their favor, they never rejected Christ, and for a very good reason-He was never offered to them. Their time is coming-God’s "due time"-the Restitution age.

The promise is often spoken of as made to "the father"-Abraham, Isaac and Jacob. (Ps 105:48-50). Isaac, like Christ, was a miraculous child. (Heb 11:11, 12). And yet other children were given to Abraham after Isaac, so that they, in a sense, were supernatural too. This may foreshadow the fact that nations not in the regular line are to be blessed by the true Seed. Not even all the literal descendants of Abraham, through Isaac, are counted in the line of his seed "according to the flesh." Esau and all his offspring are as much descendants of Isaac, as was Jacob; are they not included in God’s promise? As we have seen before, the death of Jacob, the last of the fathers to

DD36 whom the promises were made, was the date of the organization of God’s typical nation.