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

BY J. H. PATON, Almont, Mich.

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"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

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PITTSBURG, PA.:

PUBLISHED BY A. D. JONES

1880.

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

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

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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.

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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

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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.*

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* 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."

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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.

We would call special attention to the fact, before noticed, that the Seed has two phases, and are related to each other as the "natural" and the "spiritual." Isaac and Christ are thus related to each other. Observe the order: First the natural; afterwards the spiritual. The natural being first, is the basis, and should not be ignored. The greater in this sense proceeds from the less. Christ came through Isaac. "The elder shall serve the younger," finds here an illustration, and all these facts illustrate the progression of the plan.

The Spirit also reveals the fact that the "Seed" is not one person only, but comprehends many persons united as one. Let special attention be given to this much neglected fact. Truths of great value are obscure on account of this neglect. This idea of many in one is true of the natural as well as of the spiritual. The twelve tribes were the natural seed, and the whole Jewish age was used for their development. The Christian church is the spiritual seed, and the gospel age is used for their development. Paul contrasts them thus: "They which are the children of the flesh, are not the children of God; but the children of the promise are counted for the seed." (Ro 9:8). It is not one child, but children! Who are they? Paul answers: "Now we brethren, as Isaac was, are the children of the promise." (Ga 4:28). Then, "we brethren," are the seed. It is true, Isaac was the typical seed, before the nation was developed from him; and so Christ in Himself, representing the whole church, is called the Seed, while they are undeveloped: "And to thy seed, which is Christ." (Ga 3:16). The law "was added because of transgression, till the seed should come to whom the promise was made." (Ga 3:19). Some have, from these, inferred that the original promise is complete in the person of Jesus Christ and the work of the gospel age, and thus fail to see the glorious work of blessing the nations after the church is complete. As Adam was created two in one, " male and female," (Ge 1:27,) and was

DD37 not counted complete till his wife was formed, so Christ is not complete until His wife, the church, is formed. (Eph 5:30-32). "For as many of you as have been baptized into Christ, have put on Christ," and "Ye are all one in Christ; and if ye be Christ’s then are ye Abraham’s seed and heirs according to the promise." (Gal 3:27-29).

It is to be noted that the binding of Satan is located at the beginning of the thousand years, (Re 20,) and he is not completely disposed of until after "the thousand years are finished." And the statement: "The God of peace shall bruise Satan under your feet shortly," (Ro 16:20,) indicates that the church are to share in that work. The great work of blessing, or the "Restitution of all things," which is a part of the blessing, does not begin until the end of the gospel dispensation, at the return of Christ. (Ac 3:19-21). This facts is in harmony with the thought that the church is to do that work, as the church is complete and the marriage of the Lamb takes place at His coming. We believe the two phases of the seed are well established, and we would go back to trace the progression. During the Jewish age, while the natural seed was being developed, the law and the prophets bore witness and the light increased. The acorn having been planted has sprouted and its growth is apparent. The essential quality of the dispensation to the natural seed was legal. The types and shadows which pointed to Christ were abundant, but only a few, being led of the Spirit, saw the deeper meaning. To the mass they were mere ceremonies; and there was no law requiring them to see to the end, or antitype, of that which in due time, was to be abolished. (2Co 3:13). Even what is usually called the "Moral Law" was adapted to Earthly conditions, as their national law, and its blessings and curses were all temporal. All its blessings could be secured by obedience to the letter of the law. Many have given the Decalogue a higher place than was ever intended by the Lord. It was doubtless typical of the higher law of the gospel-"the law of the Spirit of life in Christ Jesus."

DD38 That was, "Thou shalt do" and "Thou shalt not do," or "Do, and have long life," or Do not and be cut off;" but the higher law is: Believe and live’ (eternal life) live and do. The law of the Spirit is the law of love. Yet the light was increasing, over that of any preceding age. During that age, all the Old Testament was written; but the light did not come through the law; it was borrowed, so to speak, from future ages. What was typified by the law, , was revealed to the prophets, and "holy men of God spake as they were moved by the Holy Spirit." (2Pe 1:21).

It was the "Spirit of Christ" in the prophets that signified and testified both the time and the manner of time to the sufferings of Christ, and to the glory which shall follow. (1Pe 1:11). The "sufferings of Christ" must refer to the gospel dispensation, introduced by the personal sufferings of Christ. During the gospel, the whole Body is developed, and they fill up what is behind in His afflictions. The glory to "follow" is the millennial reign, and "if we suffer, we shall also reign with Him" (2Ti 2:12).

The prophets gave many facts in reference to the reign and glory of Christ, and yet did not overlook His humiliation, suffering and death. (Isa. 53). They gave the circumstances and the place of His birth, the manner of His life and the time of His death. (Isa 7:14; Mic 5:2; Da 9:26). He came in the flesh and fulfilled all the prophecies that pertain to that life and death, but these were overlooked as not in harmony with their desires, and even this was foretold. (Isa 53:1-3). To them, in their blindness, it was as if He had not fulfilled them. They had their mind set on the glory, and that of an Earthly character, hence they rejected Him. "He came to His own [who, under Moses, were a house of servants, Heb 3:2-6] and they received Him not, but to as many as received Him, He gave power to become Sons." (Joh 1:11, 12). He came as a Jew, under the law, to redeem them that were under the law, that they might receive the adoption of sons. (Ga 4:4, 5). Their rejection of Him, and His death in the flesh sealed the doom of

DD39 that nation, but His resurrection by the Spirit was the world’s hope-"life and immortality were brought to life." Only a "remnant" of Israel in the flesh were saved from the wreck. (Ro 9:27-29). Their house was left desolate for an age, or until "the fullness of the Gentiles be come in." (Mt 23:38-39; Ro 11:25). Christ fulfilled, "first, the natural," and did not enter fully on the spiritual, until He was born of the Spirit, and was thence a "quickening spirit," the Second Adam. (1Co 15:44-47).

The true Seed, destined to "bruise the serpent’s head" and "bless the nations," is both spiritual and immortal. Jesus is the first born into that condition, and is the Head of the church as the husband is head of the wife.

The gospel age is emphatically the dispensation of the Spirit. Under the law, the Spirit was given only to the prophets, but in this, or since Pentecost, it has been the Guest and guide of the church. The light shines luminously compared with all that preceded. Very few seem to realize the great contrast in our favor. We hear it said: "Oh if we had lived in their day." But on the principle that "To whom much is given much is required," our responsibility is much greater than their’s. "The former ignorance God winked at [overlooked], but now He commandeth all men everywhere to repent." (Ac 17:30). As our responsibilities are greater, so are our privileges. They were servants, but Divine sonship is a gospel privilege, as many be seen by scriptures already given. In former dispensations God was revealed as Law-giver and Judge, but in the gospel He is revealed as a Father. He has not given us the spirit of bondage again to fear (as at Sinai), but He has given us the spirit of adoption whereby we cry Abab-Father. (Ro 8:15). What we saw as an acorn, has now become a mighty oak, and soon the nations will find shelter beneath its wide-spreading branches.

The Gospel church is symbolized as a "woman clothed with the sun [light of this age], and with the moon [light of the Jewish age] under her feet." (Re 12:1). Here is the progression

DD40 illustrated. But it does not end with this age, for the church in her future glory, has "no need of the sun, neither of the moon to shine in it: for the glory of God did lighten it, and the Lamb is the light thereof,"-(Re 21:23)-"And the nations shall walk in the light of it." (Re 21:24).

Before the flood the gospel was conveyed indirectly, in a threatening; in the next age it was a promise; in the Jewish age the typical seed was developed; and in the Millennium the great work will be done-Satan bruised and the nations blessed. The Bible begins with the Creation and the entrance of sin and death, and it ends with the New Creation, when sin and death shall be no more, -a clean Universe. (Re 21:4).

Truly, God’s work is a progressive Science, and deserves our highest attention. How important the development and coming of Christ! How great our calling and hope as Christians! What a glorious destiny God has arranged for the world! Truly, "God is Love."

DD41

CHAPTER IV.

GOSPEL BY MOSES.

IN considering the progressive character of the Bible, it has doubtless been suggested to the reader, that some glimpses of the gospel of Christ are given us in the writings of Moses. This much has usually been admitted by Christians, but we are satisfied there is much more of it there than is generally supposed. It is not extravagant to say that more gospel can be found in Genesis than in Matthew. The former, it is true, is in type and prophecy, while the latter is in fulfillment; but it is only a small part of the great plan that is found in Matthew, while in Genesis is found the outline of the whole plan of the ages.

The gospel was preached unto Abraham, (Ga 3:8,) and it was, as we have seen, very comprehensive, including the Seed, the Heavenly city, the Heavenly country, and the work of blessing all the nations of the Earth. This is the gospel of the ages, and it is all given typically in Genesis. "Abraham believed God and it was counted to him for righteousness."- Ga 3:6. "He rejoiced to see Christ’s day: and he saw it and was glad." (Joh 8:56). He saw through the natural-the type, to what it meant-the spiritual.

Paul shows us that the gospel was preached unto ancient Israel as well as unto us: "but the word preached did not profit them, not being mixed with faith in them that heard it." (Heb 4:2). In addressing that people, Jesus said, "Do not think that I will accuse you to the Father; there is one that accuseth you, even Moses in whom ye trust. For had ye believed Moses ye would

DD42 have believed me, for he wrote of me. But if ye believe not his writings how shall ye believe my words." Joh 5:45-47. Here is a positive declaration of the Savior that Moses wrote of Christ, and yet, unless it be, as we claim, in types and allegories, Moses said not one word about Christ. This we claim as strong evidence in favor of our position. Their lack of faith consisted in not being able to see through the type to the antitype, and Christians are warned to beware, "lest any man fall after the same example of unbelief." Heb 4:11. As near to a statement about Christ as can be found in the writings of Moses is: "The Lord thy God will raise up unto thee a Prophet * * * like unto me." De 18:15. We admit this means Christ, because the Spirit in Peter so applied it (Ac 3:22, 26); but it does not say Christ, and we would not be able to see this any more than they, were it not for the light of the New Testament. The expression, "like unto me," proves just what we claim, that Moses is a type of Christ, and it will be found interesting to trace the resemblance.

Further evidence of the typical character of Moses’ writings may be seen in the fact that the whole legal system was given as a pattern or "shadow of good things to come." Heb 10:1. It is "good things to come," that is gospel. Jesus makes this emphatic when He says: "It is easier for Heaven and Earth to pass away, than for one jot or tittle of the law to fail, until all be fulfilled." This proves that every jot and tittle of the law has a typical meaning. They point forward to something, and they can only be fulfilled in that to which they point.

Better that we admit our ignorance, when we cannot see the antitype, than to deny the typical character. We do not expect allegories to be fulfilled with the same exactness in every feature as Christ states of the law; they are fulfilled only on general principles. We have an illustration of the difference between the law and the allegory in the Passover, and the case of the free and the bondwoman and their sons, mentioned by Paul. Ga 4:22-31.

The Passover is admitted by all Christians to be typical in all

DD43 its parts-the slaying of the Lamb, the eating of the flesh, the sprinkling of the blood, and in the salvation of the first-born of Israel. (The first-born only was in danger). Of the two sons of Abraham, Paul says: "Which things are an allegory;" and yet it will be seen at once that every feature of their lives is not included. In the law each feature is typical, but in allegories the points of resemblance only are typical.

We would not, therefore, seek to prove a doctrine by an allegory alone, as some of its features never find an application; but when a doctrine is taught in other scriptures, it is illustrated and confirmed by the pictures of an allegory. We are by no means left to conjecture on this subject of the double meaning of Moses’ writings. Paul makes a strong argument in its favor in the third chapter of second Corinthians. He treats the two as "Letter" and "Spirit," (2Cor 3:6,) and says, "Now the Lord is that Spirit."-2Cor 3:17.

The truth concerning Christ and the great plan of the ages, is the underlying principle of the whole Bible. The letter is what it says; the Spirit is what it means. Mark! we do not, like some, ignore the historical value of the writings of Moses. The histories given of men’s lives are literally true, but in addition to their literal meaning they represent a greater truth. They mean all they say, but mean much more than they say. This is certainly true of the Passover, as is admitted by all. When the Lord said, "Kill a lamb, eat its flesh and sprinkle its blood," He meant all He said. Did He not mean much more than that? He certainly meant all that was involved in the Lord, as our Passover. If it were so in this case, why might He not mean more than He said in many other cases? What Moses said, i.e., the "letter," was the "vail" which hid the deeper truth meant, from the mind of the Jews; and Moses put a vail over his own face, to represent that obscurity. (2Cor 3:13). "Their minds were blinded" by the vail; "which vail is done away in Christ. But even unto this day when Moses is read, the vail is upon their heart. Nevertheless, when it shall turn to the Lord the vail shall

DD44 be taken away."-2Cor 3:14-16. As long as only the letter is admitted, there is blindness, but when the Lord can be seen in those writings, the vail is lifted.

It is not surprising that men should say that the story of Adam and Eve, for instance, is to them unimportant when only the letter is seen. But if in addition to the story itself, there can be seen in it an outline of the plan of salvation, it becomes a matter of absorbing interest. There is transforming power in the glorious gospel as it is illustrated by the types. "We all, with open face, [i.e., with the vail removed] beholding as in a glass the glory of the Lord, are changed into the same image from glory to glory, even as by the Lord, the Spirit."-Verse 18, (margin).

We freely affirm that ignorance of God is the great cause of the sinful condition of mankind. Eph 4:17-19. Darkness and sin go hand in hand. While the truth remains vailed it is night, but there is a Day coming, and "the vail that is spread over all nations" is to be removed. Isa 25:7. Then the knowledge of the Lord shall fill the Earth, and righteousness instead of sin will prevail.

"If all the world my Savior knew.

Then all the world would love Him too."

"Acquaint now thyself with Him and be at peace." The common view of God and His plan tends to drive men farther from God. Fear may sometimes drive men to acts of outward obedience; but love appreciated, produces love and leads to loyalty. "The goodness of God leadeth thee to repentance." Ro 2:4.

The narrow views of God’s plan cannot long last in a mind that can grasp the gospel according to Moses. The position we have taken that it is God’s plan to save the church first, that through them as a royal priesthood, He may save the world afterward, will be clearly illustrated. It is a strong circumstantial evidence that the day, of which we speak, is dawning, when the vail is being lifted from the eyes of so many. We may well say the day-star is rising in many hearts. 2Pe 1:19. If the dawn is here, the day will soon come, when the "Sun of righteousness

DD45 will arise with healing in His beams;" and the nations will walk in its light. Mal 4:2 and Re 21:24.

The gospel harvest is the dawn of the Millennium, and when the harvest is past, "Then shall the righteous shine forth as the sun in the kingdom of their Father." Mt 13:43. "The Lord God is our Sun" (Ps 84:11); the sun gives both light and heat to the physical world, so the church are to be associated with Christ in giving spiritual light and heat to the world of mankind, "that the world may believe." Joh 17:21. Not light alone, is the world to receive, but light and heat. Truth and love are to each other as light and heat, or flesh and blood. As the body of flesh is full of blood, which is its life, so the body of truth ("every word of God"-Mt 4:4) is full of love, which is its life. "Except ye eat my flesh and drink my blood ye have no life in you." Joh 6:53. Men must not only receive the truth, but "the love of the truth that they might be saved." 2Th 2:10. And though a man may understand all mysteries, and all knowledge, and have all faith, and have not life, he is nothing. 1Co 13:2. We have great confidence in a full gospel, such as is revealed in the books of Moses, as a power not only to draw men to love God, but also to love all whom God loves. What a glorious day it will be,

"When each man shall love his fellow;

Justice give to great and small;

Dwell in love, and dwell in Jesus;

He in us, God all in all."

Before entering on the direct consideration of the typical character of the writings of Moses, we deem it necessary to call special attention to a fact before mentioned, viz.: That the plan of God is based on the principle of "first the natural and afterwards that which is spiritual." 1Co 15:46. This is not only true of the two bodies-the present and the future bodies-of the saint, but of the whole plan. It is true of the bodies, because it is true of the plan. Paul states the principle in reference to the two heads-Adam and Christ-from whom the natural and spiritual bodies

DD46 are developed, and hence the principle is true in the order of Creation.

The "Image of God" in the perfect sense is not reached, until man passes through two stages of development. In this state man is flesh, but "God is Spirit." Joh 4:24. "That which is born of flesh is flesh; that which is born of Spirit is Spirit. Joh 3:6. In harmony with the two stages of development, are these two births. The natural birth is the entrance upon independent natural life, and spiritual birth is the entrance upon independent spiritual life. In both natural and spiritual, the birth is preceded by a begetting, and a period of dependent life. At the begetting, the nature is imparted and the future form depends upon that nature. During the period of dependent life, in both natural and spiritual, the law of life must be obeyed. Whatever fails in coming to the birth, is never counted in either case. A perfect man as born of the flesh, has no germ of spiritual or immortal life, but he has the capacity of receiving such a germ, and in this sense only, can he be said truly to be a candidate for immortality. Man, when he has arrived at the perfect image of God, will be immortal, and therefore "cannot die any more." Lu 20:36.

At conversion, at which time we are begotten by the word and Spirit unto a lively hope (1Pe 1:3), or become "partakers of the Divine nature, (2Pe 1:4), the process of regeneration begins; but the perfect state, the image of God, is not reached until "this moral puts on immortality" at the resurrection. 1Co 15:54. Paul, speaking of the chosen, says: "Whom he did foreknow, he also did predestinate to be conformed to the image of His Son." Ro 8:29. And we are told that Christ, not as He was in the flesh, but as He is, in glory, is "the express image of His [Father’s] person." Heb 1:3. When, therefore, we reach the image of Christ, we will have reached the image of God. "God is a Spirit;" Christ, when born of the Spirit, became "a quickening Spirit" (1Co 15:45); "Who taketh His angels spirits"-"ministering spirits-(Heb 1:7, 14); and when we are "born of the Spirit," we will be spirits (Joh 3:6), pure

DD47 and immortal; like the holy angels, like Christ, and like the Father-"the spirits of just men made perfect." "I shall behold thy face in righteousness; I shall be satisfied when I awake with thy likeness." (Ps 17:15. With these facts before us, we may readily see that the creation of man in the flesh, was but a shadow of the New Creation in Christ Jesus.

It is worthy of note, that we find in the person of our Lord Jesus the combination of the two elements, the natural and the spiritual, and in the true order of their development. He was born twice, first of the flesh, and was called the Word "made flesh;" or, "God manifest in the flesh;" and was "put to death in the flesh; but His second birth was of the Spirit, by which He was "the first born from the dead." Col 1:18, and 1Pe 3:18. Thus, being the first and Head, He is our Forerunner and the "quickening Spirit."

The cross is the turning point between the natural and the spiritual, in the life of Christ; and also, because of this, the turning point and key of the plan of the ages. We shall find this point made prominent in the types-nearly all in some way foreshadowing the death of Christ. The death of Christ is a natural, not a spiritual event; or rather it was the end of His natural life. His natural life, like all else of the natural in God’s plan, foreshadowed His spiritual and endless life; but there can be no antitype to His death, because His spiritual life will never end. His death is the antitype of all typical deaths that preceded it. We should be careful not to make types, but to find them. The type foreshadows the antitype, hence the death on the cross could not be a type of the coming in the flesh, even if that can properly be called death (which we doubt); for the coming in the flesh preceded the death on the cross. The coming in the flesh-in "The body prepared"-was for the purpose of dying. Heb 2:9.

But can the types of the law, and others, all of which are confessed to be natural, foreshadow a natural event like the death on the cross? Are not the antitypes wholly spiritual? This is an important point-the proper dividing line between the natural and

DD48 the spiritual. Here is where many seem to stumble, and it is not surprising when dealing with so great a subject, and it is new, if men make mistakes. We admit that antitypes of the higher grade are spiritual, and we feel sure there are two grades of antitypes, and therefore two kinds of types which foreshadow them. The antitypes of the lower grade are in themselves types of a higher grade. There are many types in the Old Testament which, as all confess, relate to the natural life of Christ, and yet His natural life represents His higher life. The natural represents the spiritual, but God’s plan combines both the natural and the spiritual in their order; hence, if any type represents the whole plan, part of the antitype must be natural and part spiritual. There must be the same order in the type that obtains in the antitype. This must be evident to all who carefully examine the subject.

We expect to show that many of the types, or allegories in Moses’ writings, represent the natural life of Christ, or that which preceded His death; the spiritual life of Christ, or that which follows His resurrection; and also make prominent the death itself as the dividing line between them. Whoever can discern these facts may be saved from confusion, and from the extremes of making too much or too little of the death of Christ. Paul speaks of our being reconciled to God by the death of His Son, and of being saved by His life. Ro 5:10. Had Christ risen and afterward lived, on the same plane as that on which He lived before His death, then the death and life of this passage would not be contrasted, but would be of the same kind. But on account of his being put to death in the flesh and made alive by the Spirit, we must bear in mind the order of development from the lower to the higher. The death must have been natural, and His life must be spiritual.

The death of Christ was, as intimated by the word "reconciled," in the above passage, for the purpose of removing a legal encumbrance which came on mankind through Adam’s sin. Ro 5:12, 18. That sin made them enemies (Ro 5:10); the removal of

DD49 that enmity is called at-one-ment, or reconciliation. This atonement makes all righteous to the same extent, and in the same manner that all are made sinners. Both are universal, but neither touch the question of immortality. This, Adam did not have, and therefore could not have lost; and the atonement here mentioned only secures the recovery of what was lost. This, it will be seen, does not secure eternal life for any, but it removes the encumbrances from all, and so makes eternal life attainable for all who obey the law of that life. The Jewish economy helps to make this plain, and was doubtless arranged for the purpose of doing so.

The ceremonial distinction between Jew and Gentile, was called "the enmity-the law of commandments contained in ordinance" Eph 2:15. The real enmity, or barrier between God and man, is the "carnal mind"-the flesh (Ro 8:7, 8); but it was represented ceremonially in the carnal ordinance. This law was nailed to the cross, and being dead, it had no more claim on anyone. Col 2:14, 15. While this distinction lasted, the Jew as counted all right, and the Gentile all wrong; but the moment the distinction was gone, both alike needed reconciliation, and it was accomplished by the cross. Eph 2:16. Hence the casting away of the Jews, was "the reconciling of the world"-both Jew and Gentile. Ro 11:15.

Man’s legal necessities were met by the death of Christ. It was, as we have seen, a world-wide necessity, imposed upon all through Adam. The ceremonial law only represented the real, and Christ’s meeting was the necessity under that, showed that He had met the claims of the real, and hence, "Behold the Lamb of God which taketh away the sin of the world." When all the good effects of the atonement are in force, then if a man shall die, it will be for the unpardonable sin, and not for the sin of Adam. It will not then be said, "the fathers have eaten sour grapes, and the childrens’ teeth are set on edge, * * * but the soul that sinneth it shall die." Eze 18:2-4.

DD50

CHAPTER V.

GOSPEL BY MOSES. (CONTINUED.)

IN the simple story of Adam and Eve, as given in Genesis, we have an outline of the great plan of salvation. Adam is a type of Christ. Eve is a type of the Church of Christ. There marriage is a type of the marriage of the Lamb. Their dominion is a type of the reign of Christ and the Saints, and the generation of mankind is a type of their regeneration. Whoever can see these things, can no longer look upon the plan as narrow, or upon God as unkind.

We have shown, in preceding chapters, that the ages which come before the marriage of the Lamb have been used as preparatory steps, only, of the plan, for the development of the church, as the "Bride, the Lamb’s Wife," and that the salvation of the world proper ("Ye are not of the world") does not begin until after the marriage of the Lamb. Re 19:7.

It is evident from the text, "Let us be glad, and rejoice, for the marriage of the Lamb is come," that others, besides the bride herself, are rejoicing. And, if our view be correct, that the marriage of the Lamb is the sunrise of hope for mankind, there is good reason for joy at the event; but, if the plan ends at the marriage, the church only are to be saved, and all the rest of mankind eternally lost, there would be room for mourning, instead of rejoicing. If, when God had given Adam a wife, no generation had followed, all will admit the plan of creation would have been a failure. And so if when Christ gets His wife, there follows no regeneration of the family of man, the plan of the new creation

DD51 would be a failure. As no human being, except Adam and Eve, entered upon this earthly life, until after the marriage of the typical pair, so no one, except Christ and His church, can enter the heavenly life until after their marriage. This agrees with the Bible teaching. When Christ was here, He said, "No man hath ascended up to heaven, but He that came down from heaven," &c. Joh 3:13. And when Christ had ascended, Peter, filled with the Holy Spirit said, "David is not ascended into the heavens," but, "is both dead and buried." Ac 2:29, 34. Christ is the first fruits, and afterward, they that are Christ’s at His coming. Then is the marriage followed by the regeneration of the world. This is the plan, whether or not we find it in the types, but God has seen fit to illustrate these facts by a pictorial view of the plan. The great revealed facts are the standard, and God, foreseeing it all, has arranged the natural accordingly. The spiritual family, in the order of father, mother, and children-Christ, the church, and the world-gives the best of all reasons for the earthly family arrangement. It is an unanswerable Bible argument against the plurality of wives. The spiritual is the first in God’s purpose, but the natural is the first in fact, and is thus arranged, as "a shadow of good things to come."

The application of types has been condemned, as imaginary, but, as long as the correspondence actually exists, between the story of Adam and Eve, and the facts concerning Christ and the church, the objection can have very little force. It is much easier to believe that there is a Divine purpose in the arrangement, than that it came by chance. To us, this principle of correspondence, between types and antitype, is a strong evidence in favor of the Divine inspiration of the Bible, and it certainly exalts the history far above the level of mere story. But we are not left to mere inference in the application.’

Paul tells us that Adam "was a figure of Him that was to come." Ro 5:14. Adam was the first of the old creation, the father, or head, of mankind, on the plane of the flesh; and we know that Christ is the "First-born from the dead," and Head

DD52 of the spiritual family. This is why He is called the second Adam. 1Co 15:45-47. Being first in their orders, both were direct creations, the first from the ground, the second from woman. It was the "Seed of the woman" that should bruise the serpent’s head. The Lord said, "It is not good that the man should be alone." Adam had a wife given him. Christ is to have a wife, as the New Testament abundantly teaches. The marriage is not due until the end of the gospel age, when the Bridegroom comes. (Matt. 25). During the gospel age, the church is not the bride; but is a "chaste virgin," espoused to Christ; engaged to be married (2Co 11:2); and, having the spirit of the true lover, she longs for the Bridegroom to come, and "makes herself ready" for the marriage. Re 19:7

Paul quotes the language used by Adam, when his wife was given him, and applies it to the relation of Christ and the church. "For we are members of His body, of His flesh, and of His bones. Therefore shall a man leave his father and his mother, and be joined unto his wife, and they two shall be one flesh" (Ge 2:23-24, and Eph 5:30-31.) He then adds: "This is a great mystery; but I speak concerning Christ and the church.: This is emphatic. A mystery is a truth under cover. But Paul takes the cover off. What is said, was the letter, or the vail; but now, the spirit in Paul has lifted the vail, and we know it meant Christ and the church.

It was after the marriage of Adam and Even that God said, "Be fruitful * * and have dominion." So the regeneration, and the united reign of Christ and the bride, are after the marriage. "When the Son of Man shall come in His glory, * * then shall He sit on the throne of His glory." Mt 25:31. And, the regeneration is located when He "shall sit on the throne of His glory" Mt 19:28. "When Christ, who is our life, shall appear, then shall ye also appear with him in glory. Col 3:4. It is not until He comes, that "there is given Him dominion, and glory, and a kingdom, that all people, nations, and languages should serve Him." Da 7:13-14. And the same promises

DD53 made to Christ, are made in almost precisely the same language to the saints. Da 7:27. "If we suffer, we shall also reign with Him." 2Ti 2:12. They shall "sit with me in my throne," and have "power over the nations," are promises to the overcomers. Re 2:26, and 3:21. John, foreseeing it, says: "They lived and reigned with Christ a thousand years." Re 20:4.

We see, then, the development of the church precedes the marriage, but the fruit of the marriage comes afterward. Next to the death and resurrection of Christ, which "brought life and immortality to light," and which are, therefore, the foundation of all our hopes, the marriage of the Lamb is thus shown to be the greatest event in the plan.

It is not only in the general features, but also in many details, that we find a correspondence. As Adam was alone for some time after his creation, so Christ was alone for a time, -He had no church. The Jewish church was only a type of the church of Christ. He always spoke of His church as future: "On this rock I will build my church." Mt 16:18. It is not, I have built, or am building, but "I will build."

The Lord, when He made Adam a wife, caused a deep sleep to come upon him. This clearly represents Christ’s death on the cross. Jesus said: "Except a corn of wheat fall into the ground and die, it abideth alone; but if it die, it bringeth forth much fruit." Joh 12:24. "And I, if I be lifted up from the earth, will draw all men unto me. This He said, signifying what death He would die." Verses 32, 33. The life of all the family depended on what was then done, in both cases, but the wife in each is developed first.

Christ’s death was essential to our life in some sense, or He would not have died, and Adam would not have fallen into the deep sleep. When Adam was asleep, his side was opened, a rib removed, and from that rib his wife was made. So, when Christ was dead, His side was opened, pierced by the spear, and "forthwith there came out blood and water." Joh 19:34. There

DD54 was a prophecy that He should be pierced, and "not a bone of Him should be broken." But had He not been dead, His bones would have been broken, like the others crucified with Him, and neither the type in Adam, nor these prophecies, would have been fulfilled. All the facts in the case show the order in the Divine plan. The water and the blood bore witness to His death; and the Spirit in Paul adds this testimony: "Christ died for our sins, according to the Scriptures." 1Co 15:3. "And there are three that bear witness in the Earth, the Spirit, and the water, and the blood; and these three agree in one." 1Jo 5:8.

By faith in the united testimony of these three, during the gospel age, the church is developed, then, as before seen, the marriage comes, and the regeneration of the world follows.

That period of Adam’s life before he fell asleep, is a type of Christ’s natural life; the deep sleep is a type of His death; and Adam’s after life is a type of Christ’s after, or risen, life. So this antitype is a combination of both natural and spiritual in their order. The stream of blood, -the natural life blood, -Pet. 1:4), as Adam imparted his human nature to his wife. What Adam imparted was created in him, and not given afterward. So Christ, in taking human form, left "the glory He had with the Father," but not His Divine nature. What He imparts was in Him from the first, and not begotten in Him afterward, as in us. Adam and Christ, as Heads, are exceptions to the family rule. We are sons by being begotten of the truth; He was the Son of God from His birth, as was Adam, -the type, -from his creation. (Lu 1:35, and Lu 3:38.) He did not become the Son of God by resurrection, but was "declared (to be) the Son of God * * by the resurrection from the dead." Ro 1:4. The resurrection proved and manifested what was true before. During the natural life, His Divine nature was hidden to the flesh, only glimpses of its presence being given by occasional manifestations of Divine power, but in due time, the nature was

DD55 manifested in form, and He became "the express image" of the Divine. Heb 1:13.

This life principle in Him was illustrated by the "corn of wheat," by which He represented Himself. The life-giving nature was in it from the first, but it could not be developed until it was planted; then, however, it animated new forms. Adam had the nature from which others could be developed, but he was not a life giver until the "deep sleep;" so, though Christ had the Divine life in Himself, He did not become "the quickening [life-giving] spirit" until He was born from the dead. The same principle holds good in all who are begotten of the Spirit. "Now are we the sons of God." 1Jo 3:2. We could not be the sons without the nature. But now the Divine nature is undeveloped. Here we bear the image of the Earthly, and hence it does not yet appear what we shall be. Our true nature has not yet been declared or manifested; but the nature, in due time, will be developed into form, and "we shall be like Him, and see Him," (not as He was, but) "as He is." "As we have borne the image of the earthly, we shall also bear the image of the heavenly." 1Co 15:49.

When the church is developed in character and image, like the risen and glorified Jesus, then she will be ready for the marriage. "I will behold Thy face in righteousness; I shall be satisfied when I awake with Thy likeness." Ps 17:15.

Adam was made from the ground, but Eve was made from Adam. He got his life direct from God, but Eve received her’s from God, through Adam. Here is illustrated our dependence on God, through Christ, for our spiritual life and immortality. No immortality out of Christ, is a prominent truth of the gospel. A must be begotten, and led, and born, of the Spirit, in order to be immortal, and inherit the kingdom of God.

Adam was the head of Eve; both had the same nature, and imparted that nature to their offspring by the law of generation. So Christ is the Head of the church; both have the Divine nature, and after their marriage, will impart that nature to their offspring. The children of Adam and Eve can never be Adam or

DD56 Eve, though they have the same nature, and become fully developed men and women. So the children of the Divine pair can never be either Christ or His bride, but they will have the same nature, and in due time, will be "delivered from the bondage of corruption, into the glorious liberty of the children of God." Ro 8:21.

Oh! how God’s love for mankind has been belittled by overlooking the plan of the ages, and the Divine order, in the development of the family. Instead of being "rightly divided," the Scriptures have been misapplied; and truth, applied out of its place, is made to teach untruth. Take, for instance, the glorious statement, "The spirit and the bride say come, * * and whosoever will, let him take the water of life freely." Re 22:17. This is commonly applied in the present, or gospel age, regardless of the order of God, and of the fact that there is no bride, until the marriage of the Lamb. The Scriptures have thus been made to appear contradictory, and Arminian part of the Christian church has been set against the Calvinistic part. Election and free grace can only be harmonized by the various steps of the plan.

In the gospel age, the Spirit draws, for the purpose of getting a bride for Christ; and the water of life is but as a "well of water in you, springing up into everlasting life." Joh 4:14. But after the marriage, the New Jerusalem descends, and when its river of water of life is flowing, then, indeed, the Spirit and the bride will say come, and whosoever will may freely drink. Unless it can be shown that the "well" of water, and the "river of water," are different in quality, we must expect similar results from their use. If the one gives immortality, so will the other, to all who drink it. There is no more reason to suppose the river to be literal, and related to earthly life, than that the well is literal. The woman of Samaria thought the well was literal, and many think so of the river. The Savior’s answer to the woman, should be accepted as the key to the other. The life resulting from the use of the "water of life," is as much higher than the natural, as the water itself is higher than the natural.

DD57 So we conclude that a life of preserved mortality is not to be the destiny of the nations, but that in due time, they will become like their spiritual parents. The typical "tree of life" in Eden, would have preserved mortality, but Christ, the antitypical tree, gives immortality, and "neither can they die any more."

The type of Adam and Eve thus illustrates the plan of the ages; its progressive character from the lower to the higher; gives us the proper position in the plan, of the second coming of Christ, and the marriage; and shows that God’s object in saving the church is, through them, to save the world afterward. All who can see this, will be able to vindicate God’s impartiality and universal love.

We would now call attention to the history of Abraham, Isaac, and Rebekah, as an allegory of the same glorious plan. The same general outline is given, but with additional particulars. It is probable that no two types, prophecies, or parables, in the whole Bible are given to teach precisely the same thing. Each one will be found with one or more features peculiar to itself. The idea of restitution, for instance, is not taught in the one we have been considering, but types will be found that do teach it, in harmony with the prophets. Restitution is a giving back what was lost, and the impartation of spiritual and immortal life can not be included in that idea.

The particular feature of the plan which receive attention in the case we are about to consider, and not mentioned in the preceding one, are the Fatherhood of God, and the work of the Holy Spirit in calling the church.

Abraham, the "Father of many nations," as his name indicates, and in a peculiar sense the "Father of the faithful," represents in this allegory God the Father of all, and the "Father of the faithful" in the highest sense. "We trust in the living God, who is the Savior of all men, but specially them that believe." 1Ti 4:10. Abraham had an only begotten son-Isaac-by his wife Sarah, and Christ is the "only begotten Son of God." Both were miraculously produced. Ge 18:9-14; Mt 1:20. Christ

DD58 was the Son of God from His birth, as has been shown, as well as the "Seed of the woman." "Wonderful One"-Son of God and Son of Man! Isaac, the promised seed of Abraham, is a type of Christ. Ga 3:16. This has been considered in a preceding chapter, and is generally admitted. Abraham offered his son Isaac as a typical sacrifice, and he was three days under the dominion of death, on the journey to Mount Moriah. Ge 22:4. So God gave His Son Jesus up to death, and He was three days under its power. The death of Christ is thus again typically recognized, and at its proper place, the end of His earthly life. Abraham saw the resurrection power, and received Isaac from the dead "in figure." Heb 11:19. Christ rose the third day, and God received Him from the dead, in fact. Here again is an antitype, both natural and spiritual, in their true order, and the death as the dividing line between them.

The next important event, in both type and antitype, after the resurrection is getting a wife for them. Be it observed that neither Isaac nor Christ finds his own wife. Abraham sent Eliezer, "his eldest servant, that ruled over all that he had," to get a wife for Isaac. Ge 24. The Holy Spirit stands in the same relation to God, and to the work of getting a wife for Christ, as did Eliezer in the type.

No person in either case could come without being drawn, (Joh 6:44) but no one is compelled to accept the invitation. "And if the woman will not be willing to follow thee, then thou shall be free from this my oath, only bring not my son thither again." Ge 24:8.

Rebekah, the virgin, (Ge 24:16) is a type of the church as a "chaste virgin" espoused to Christ, (2Co 11:2) or of the church in its natural life, and Rebekah as a wife and mother fitly foreshadows the glorious position and work of the church after the marriage of the Lamb. Here, as elsewhere, both natural and spiritual are foreshadowed in type. As Eliezer first met Rebekah at the well, where she had come to draw water, and give her an "ear-ring" (or jewel for the forehead, margin) and "two

DD59 bracelets for her hands," which were the earnest of what she would possess as Isaac’s wife (Ge 24:22), so the Holy Spirit first met the virgin church on the day of Pentecost, when she had come to draw the water of life, which the Savior had promised, and gave her the "earnest" of her inheritance as a "joint heir with Christ." Eph 1:13-14; and Ro 8:14-17. Both head and hands were adorned in the type; so the Holy Spirit helps both to know and so God’s will. Rebekah took special pains to entertain, as guests, Eliezer and the other servants with him; so the Holy Spirit is the guest of the church ("Grieve not the Holy Spirit"); and the angels are assistants as "ministering spirits unto the heirs of salvation." The urgency of the Spirit’s work is clearly illustrated by the faithfulness of the servant to the object of his mission: "I will not eat until I have told mine errand." Ge 24:33. "Seek first the kingdom of God and His righteousness." Think of the inducement held out to Rebekah: Abraham is rich in "flocks, herds, silver, gold, menservants, maidservants, camels, and asses;" he has an only son Isaac, "and unto him hath he given all that he hath." (Ge 24:36.) By becoming Isaac’s wife, all would be hers. Says Jesus: "All that my Father hath is min;" "All power in heaven and earth is given unto me." Says the Spirit to the church, "All things are yours;" "If children then heirs; heirs of God, and joint heirs with Christ;" "He that overcometh shall inherit all things." These are but samples of the rich inheritance of the saints, presented as an inducement to leave the world and be joined to Christ. As soon as full consent was given, "the servant brought forth jewels of silver, jewels of gold, and raiment, and gave them to Rebekah: he gave also to her brother and to her mother precious things." Ge 24:53. She was provided with riches and a wardrobe from the stores of Abraham; she needed nothing of her own. Under the leadership of the Holy Spirit, the virgin church finds precious, and more precious jewels of truth, and the garments of holiness: "without which no man shall see the Lord." Joh 16:13 and Heb 12:14. "To her was granted that she should be arrayed in fine linen, clean

DD60 and white: for the fine linen is the righteousness of the saints." Re 19:8. The garment is the outward expression of the inward condition.

But Rebekah’s brother and mother were enriched on her account. And are not the nations from among whom the Lord is selecting His bride, benefited on account of the church? Are not the improvements and intellectual attainments of Christian nations of today largely attributable to the presence of the true church, composed as it is of all who have the Spirit of Christ? And we may well ask, If the church with the small degree of the Spirit and light which she now possesses, and with the broken and scattered efforts of the past, has effected so much good, what may we not expect when the church reaches her glory, and "shines forth as the sun in the kingdom of their Father?" Mother Earth, and the nations will be renewed. "Heaven is my throne; the earth is my footstool;" and says the Lord, "I will make the place of my feet glorious." Isa 60:13. After the engagement was complete "they did eat and drink, * * and tarried all night," and in the morning Rebekah was conducted away to meet her husband; so the church have had a long dark night of waiting for the day dawn, and the glorious meeting of the absent, but coming One, and soon, when the darkness is a little further receded, and it is a little brighter grown, she will be conducted away to meet the Lord in the Heavens.

But a great decision must be made, in both type and antitype, on the part of the prospective bride. There are inducements to stay, and inducements to go, and she must decide between them. Her friends and home surrounds would at least hinder, (Ge 24:55,) but Eliezer being anxious to go, they said, "We will call the damsel and inquire at her mouth, * * and they said unto her, ‘Wilt thou go with this man.’" Ge 24:57-58. This was the critical moment. She had to decide between home, her friends, and the early associations on the one hand, and on the other, leaving all to be the wife of a man she had never seen. She had heard of him; she had the evidence of his honour and wealth, and, though not having seen him, she loved him, and her decision was,

DD61 "I will go." So we must decide between going and staying; Earth, friends, and all our associations would hold us back. We have never seen Christ, but we have heard of Him, of His wealth, His power, and His love. He has spoken to our hearts by the Holy Spirit, and "Whom having not seen we love; in whom, though now we see Him not, [we expect to see Him soon,] yet believing we rejoice with joy unspeakable and full of glory." 1Pe 1:18. And when all is put in the balance against Him, we would decide for Him, and like Rebekah say: "We will go." We cannot suppose for a moment that any will be taken who would rather stay.

But Isaac met Rebekah on the way, and escorted her into the tent, and she became his wife. So when the church is caught away, Christ comes to meet her and conduct her into the mansions prepared. 1Th 4:17. "I will come again and receive you to myself that where I am, there you may be also." Joh 14:1-3. When Christ comes for His church, there is no evidence that he comes to the Earth or to Earthly conditions. There are two distinct events revealed in reference to the Lord’s coming. He comes for His saints, and afterwards comes with them. Overlooking this makes confusion in the minds of many. How can He come with them in glory, or they with Him, before the harvest of the gospel is past, and the church glorified? There is a "gathering together unto Him," (2Th 2:1,) and also a promise that we shall, "appear with Him in glory." Col 3:4. This latter is "the manifestation of the sons of God," (Ro 8:19,) and is clearly typified in the transfiguration scene. Mt 17. Only the "gathering together unto Him" is foreshadowed in the Isaac and Rebekah type; and whoever waits here, until they see Christ, before they are changed, and made like Him, will be as the mortals, in the transfiguration, to whom He appeared and not as the immortals who appeared with Him in glory.

That Christ and the church will appear to mortals, in the future age, like men in the flesh, as angles have appeared on special occasions in ages past, there is no doubt, but the church are not

DD62 to know Him any more in that manner. 2Co 5:16. There is considerable evidence not yet presented, that while the church is one Body, composed of many members, there is variety and order in their condition and reward, and also a considerable period of time, covered by the "last trump," during which all the orders are to be rewarded. Re 11:15-18. It is probable that Rebekah is a type of the church complete, with all its orders in working relation to each other, some "in the throne," and others "before the throne" in the New Jerusalem. The New Jerusalem descending ready for work, is called the bride, and is therefore the mother of the nations. It seems clear, however, that when a representative company of the church, as "kings and priests," are exalted to the throne, (Re 5:9-10,) that they are the bride, on the principle that a part represents the whole. The elders of a church represent the church; the government of a city or nation represents that city or nation; and if, as is certainly true, the living mortal part of the church of Christ, represents the whole, it is not out of character that a part made immortal, should represent the whole. There is one more item in the type of Rebekah which is worthy of attention. "And they blessed Rebekah and said unto her * *’ Be thou the mother of thousands of millions.’" Ge 24:60. If any one can think of an antitype in the future work of the church great enough to meet this statement, they will have a glimpse of the greatness of the plan of salvation. The church is to be the spiritual mother of a restored humanity. That such a work of blessing for mankind is to be done in the future, we think our readers are ready to admit. The evidence will increase, however, as we proceed. The day that brings such results, is, -it must be, -a day of light and gladness; and if evidences can be presented to prove that the dawn has come, they are surely worthy of our prayerful attention .And may the Spirit of Truth enable us to understand whatever the Father has seen fit to reveal upon this subject, -the times appointed.

DD63

CHAPTER 6.

TIMES AND SEASONS.

THERE is chronological and prophetic evidence that a change of dispensation is now transpiring; that the gospel age is ending, and the millennium dawning. There is a period of transition, or gradual change from one the one to the other, as illustrated by the day dawn. The end of night is the beginning of day; so the end of one age or dispensation is the beginning of another. The principle of gradual change is seen in the change of seasons of the year, and in nearly all God’s works. The succession of the kingdoms is by the same rule. Babylon existed as a kingdom before it was universal, and it had to conquer its way. It was not recognized fully until it had done this. So of each of the others. Medo-Persia conquered Babylon, Grecia conquered Medo-Persia and Rome conquered Grecia. The change from one to the other was gradual. The same is true of the kingdom of God. It is set up before the destruction of Rome, or "in the days of these kings," (Da 2:44)-and it conquers Rom and so becomes universal.

The same principal was manifest in the gradual change from the Jewish age to the gospel, and it will be seen that it was a pattern of the change here. The first ray of light of the gospel in fulfillment was the birth of our Savior, but it was a period of seventy years from then until the complete overthrow of the Jewish nation and the destruction of Jerusalem. That period might be considered the transition between the two dispensations. The gospel dispensation is the period of the suffering of Christ

DD64 -Head and body-introduced by the first advent and the personal sufferings of Jesus, the Head. The Millennium is the period of the glory that should follow, the glory of Christ, the same Head and body that suffered. "If we suffer we shall also reign with Him." 2Ti 2:12.

We have the assurance of the apostle Peter, that both the time, and the manner of time, to the sufferings of Christ, and to the glory that should follow, are revealed by the Spirit of Christ in the prophets. 1Pe 1:11. We know that the glorious reign does not begin until the thousand years, or the Millennium (Re 20), which is introduced by the second advent, the marriage of the Lamb, and the binding of Satan. So, Peter’s statement is equivalent to saying that the time and manner of time are revealed to both advents.

A very great prejudice exists against searching for the time of the second coming of Christ, even among those who would readily quote Peter, as above, to prove that the prophets had revealed the time to His first coming. But it proves one, just as much as the other, and if the order of events, and the facts concerning the gradual change were clearly seen there would be no more objection to applying it to the second than the first.

The first advent of Christ covered the period of time from His birth to His death, and included all the events of that period. We say, Christ was born, grew up from youth to manhood, was baptized, preached, wrought miracles, suffered, died and rose again, all at the first advent; and no one thinks we are using too much liberty with language. Why not allow as much latitude in the use of language in reference to the second coming? If this were done, much cause of confusion would be set aside. God, as a God of order, does everything on time. "A time for everything and everything in its time "is a motto based on the Spirit of God’s plan. Christ was born at the right time, and baptized at the age of thirty to fulfill the law, (Nu 4.;) and the prophecy of the sixty-nine weeks of Da 9:25. Messiah means anointed, and at that time He was baptized both with water, and

DD65 that which the water represented, -the Holy Spirit. The first that Christ preached was, "The time is fulfilled;" and He called it gospel. Mr 1:15. Five days before the Passover He rode into Jerusalem, in fulfillment of the time the lamb had to be taken up. Comp. Joh 12:1-12 and Exod. 12:3-6. He kept the Passover at the right time; that was His hour. Previous to that time, much as they desired it, they could not take Him, for "His hour was not yet come." Joh 7:30 and Joh 8:20. No man could take His life from Him, but when the hour came He laid it down of Himself. John 10:18. After the Passover hour He never sought to defend Himself by disappearing, but gave Himself into their hands. "When I was daily with you in the temple, ye stretched forth no hand against me: but this is your hour, and the power of darkness." Lu 22:53. Christ died at the time appointed, after the sixty-nine weeks, [7+62,]( Da 9:25-26;) making the "sacrifice and the oblation" to cease "in the midst of the week," [the seventieth]. Da 9:27. From that time the sacrifices were abominations, and the typical temple ceased to be holy, by the rending of the vail. Christ rose at the right time, -"the third day according to the scriptures," fulfilling the type of the "Wave sheaf;" (Le 23:10-11;) and of Jonah, which Jesus says was a "sign" of the time. Mt 12:39-40. These types doubtless foreshadow the raising up of both the Jewish and gospel churches in the third thousand-year day from the Savior’s time. Ho 6:1-3 and Lu 13:34. The descent of the Holy Spirit was at the right time to fulfill the time of the "Wave loaf." Le 23:15-17. Pentecost means the fiftieth day. So we see that the spirit of both the law and prophets pointed to the first advent, giving definite time; but no two periods ended together. The same Spirit, and in the same manner, has revealed the time to the change due here. Nearly all who have either spoken or written on this subject have overlooked the order and manner of events connected with the second coming. They have expected the Lord to come, the dead to be raised, and the world to be burned in a very brief space of time; and have been

DD66 inclined to the idea that nearly all, if not all, the prophetic periods ended at the same time. Consequently the great effort made, has been to ascertain "The day and the hour," when the "Wreck of matter and crush of worlds," would take place. No wonder that mistakes have been made, when men were expecting what will never come; and no wonder that reproach has come upon all who dare study prophetic times. But we give those who made the mistakes and brought the reproach credit for honesty and courage; and also for doing a pioneer work in prophetic study, without which the increase of light we now claim would not have been attained. God’s Providence leads men from the crude, to that which is of great value; and far be it from us to reproach any honest effort in the search for what God has revealed. Because men have blundered is no reason for giving up investigation; though it may be well enough for us all to learn humility, and to avoid the spirit of dogmatism. Because some have poisoned themselves, shall we stop eating entirely? About as well to die of poison, as starvation; either is suicide if done voluntarily. Rather let us study more carefully the nature of what we are dealing with, and apply the rule, "Prove all things and hold fast that which is good;" and "Study to show ourselves approved unto God," whether men are pleased or displeased with us. Facts are stubborn, and to deny or ignore them cannot destroy them. God has given quite a number of prophetic periods in His word, as all must admit that believe and search the Bible. They are given to measure something, and God has never given anything in vain. Sooner or later all that is revealed must be understood and rightly applied by those for whom the Lord intended it. "Secret things belong to the Lord, but things revealed belong to us and to our children." De 29:29. It seems absurd to apply the term "secret" as some do, to what we can find in the Bible. All pertaining to the plan, God intends shall be known in due time. "The Lord God will do nothing but He revealeth His secret unto His servants the prophets." Am 3:7. We have seen that the Spirit of Christ was in the prophets, and the same Spirit which inspired them to foretell

DD67 future events is given to the church to lead into all truth. Joh 16:13. Every great change in man’s history has been known by the Lord’s people. When the flood was coming, Noah and his family knew it in time to build an ark. When Sodom was to be destroyed the Lord said: "Shall I hide from Abraham that thing which I do." Ge 18:17. Abraham was the Father of the faithful, so this was equivalent to saying the Lord intended His people to be in the light. Lot and has family sojourning among the Sodomites were also warned. When the Savior was introduced, some received the light to tell to others. When Jerusalem was destroyed, the disciples were forewarned that they might "glee to the mountains." Lk 21:20, 21. Should this greatest of all changes, which we now anticipate, come unaware upon the church, it would be an exception to the universal rule of God’s dealing with His people. There can be no doubt that the Spirit of truth has done its work, and the church has always known the truth due in its time. The apostles represented the church in their time, and Jesus said to them: "Henceforth I call you not servants, for the servant knoweth not what his Lord doeth; but I have called you friends; for all things that I have heard of my Father, I have made known unto you." Joh 15:15. They had all the truth then due, and the same principle holds good all the way through. Not that each individual then or ever knew the whole truth, but the church as a body had it all. There are passages urged as objections to our knowing anything about the time which, when carefully examined, strengthen our position. "But of that day and hour knoweth no man, no not the angels of heaven, but my Father only." Mt 24:36. This is in every objector’s mouth; but it might be made stronger by quoting Mark, who records a little more of Jesus’ statement on this subject. He adds: "Neither the Son." Now if these words prove that man and angels will never know anything about the time of Christ’s second coming, they also prove that Christ will never know anything about it. What proves too much on any subject, is never considered very good evidence. It does teach, however, that man, angel, and Christ (as a man)

DD68 are equally dependent on the will and revelation of the Father, and that the Father had not at this time made known to any one the exact time. And yet we claim that the time was in a certain sense revealed to Daniel centuries before, but in such a way that the understanding of it was made to depend on events that did not transpire until long after the Savior was on Earth. Peter declares that the Spirit of Christ in the prophets revealed the time, but adds: "Not unto themselves but unto us they did minister the things, * * which things the angels desire to look into. 1Pe 1:11-12. This clearly shows that such prophecies were designed for the church, and not for the Jews only, as some maintain. Peter clearly refers to the twelfth chapter of Daniel, for there we find the events treated of which are to transpire at the coming of Christ and the attending change of dispensation. The standing up of Michael, the time of trouble, the return or deliverance of Daniel’s people, (the Jews, compare Da 9:24 "thy people") and the resurrection of the dead, are all referred to, and we hear the angel, who Peter says, "desired to look into these things, inquiring about the time." "How long shall it be to the end of these wonders." Da 9:6. The answer is given indefinitely, so that the prophet said, "I heard but I understood not,"-Da 9:8. It was given him in symbol and so recorded, but, as we have seen, was not designed for him, but for the church in a late day. Hence the answer to his earnest entreaty to know: "Go thy way Daniel; for the words are closed up and sealed till the time of the end,"-Da 9:9. Then "many shall run to and fro and knowledge shall be increased,"-Da 9:4. The "time of the end" is a period during which the events named were to transpire in their order, and not a moment as some suppose. The multiplicity of events, their succession, and also the increase of knowledge, prove that it is a period. That period, we believe, began in A.D., 1798, and will continue to A.D., 1914, giving a space of 116 years for the fulfillment of the events named. The key to this position is the "time, times and a half," given in answer to the angel’s question. Da 9:7. But this could not be properly applied until 1798, and thus,

DD69 though revealed in Daniel, it was not understood in the Savior’s day.

The time was given to measure the period of the supremacy of the Papacy over the kings of the Earth, and the saints of the Most High, as represented by the work of the eleventh horn of the fourth beast. Da 7:24, 25. The character of that persecuting power entitles it to the appellation of "The Abomination that maketh desolate." Da 12:11. The date of the beginning of its supremacy, or its setting up, is the beginning of the period, "Time, times and a half;" and the Savior gives this as the key to the understanding of this subject. "When ye therefore shall see the abomination of desolation spoken of by Daniel the prophet, stand in the holy place; (whoso readeth let him understand)." Mt 24:15.

This, then, is designed as a key. Ever since the vail of the typical temple was rent in twain, at the death of Christ, the church has been the holy place, sanctuary, or dwelling place of God. "Ye are the temple of God and the Spirit of God dwelleth in you." 1Co 3:16, 17. "Ye, also, as lively stones, are built up a spiritual house." 1Pe 2:5. "In whom all the building fitly framed together, groweth unto a holy temple in the Lord: in whom ye also are builded together for a habitation of God through the Spirit." Eph 2:21, 22. This power as the "mystery of iniquity" which had begun to work in Paul’s day, -(2Th 2:7,) was to be developed into a "man of sin" and take its seat in the temple of God (the church,)-2Th 2:3, 4. We have no right to look for it any where else, and we are sure the character and high claims of the Papacy justify the application. That power has a two-fold character, as a man and woman, but like husband and wife they are one. In Da 2; human governments are symbolized as a man, and a church is always symbolized as a woman, -a pure church as a "chaste virgin," and a corrupt church as a "harlot." Harlotry, in the symbolic language of the Bible, is the church and state combined, and this is the essential character of the Papacy. Man is not counted

DD70 complete without woman, as in the account of creation; Christ is not counted complete until His church is developed, -(Ga 3:16-29) and so Antichrist, the "Man of Sin" was not complete until there was a complete fusion of church and state as a ruling power. The "falling away" of which Paul speaks, -2Th 2:3,) consisted in the church becoming corrupt and therefore seeking favor with the world and its governments, but it was not complete until the church had become apostate, and succeeded in ruling the nations. The first Christian Emperor of Rome was Constantine, who reigned during the fourth century, but the Papacy itself, (through its Popes,) did not become Head of Rome, and take its seat in Rome the capital of the Empire, until about A.D., 538. That was the setting up of the "abomination that maketh desolate,"-Da 12:11. To set up is not to create, but to put in power, as when God sets up His own kingdom. The abomination existed before, but became supreme about 538. And the three divisions of Italy, overturned by the Papacy, viz.: Lombardy, Romania and Ravenna, are represented by the Tiara, or three crowned hat worn by the Pope. From 538 until 1798, the Papacy had the dominion of the world as represented by Rome. During those 1260 years, though others claimed to be the rulers of the Empire, they never held Rome as their seat of government; and the people of Rome and Italy recognized the supremacy of the Papacy. The union of church and state, and the supremacy of the church are clearly expressed by the symbol of the woman sitting on the ten-horned beast of Re 17. The beast is also a symbol of human government, -(Da 7;) and as the church united to the man is called the "Man of Sin," so the church united to the beast is called the beast. Re 13. The beast proper is the Roman Empire, the seven heads are seven mountains (successive forms of government,) and the ten horns are ten divisions. In the seventeenth chapter the relation of the woman to the beast is brought to view, and her character clearly described: "Upon her forehead was a name written, MYSTERY, BABYLON THE GREAT, THE MOTHER OF HARLOTS AND ABOMINATIONS OF THE EARTH."-(Re 17:5.)

DD71 This is not a description of the character of Catholics, but of that system, under which the Catholics themselves have been cruelly oppressed. Here is an abomination, and that she is the one that maketh desolate is clear by the next verse: "And I saw the woman drunken with the blood of the saints, and of the martyrs of Jesus." We need not call the terrible persecution by the Papal power during the days of its supremacy.

Our present object is to locate the beginning of "the time of the end," and by showing that we are in that time, justify our search for the truth which Jesus said no man knew in His day. The period called a "time, times, and half a time" in Daniel, is reduced to "forty and two months," (Re 13:5,) and reduced further to "a thousand two hundred and three score days,"-(1260 days.) Re 12:6. These are all applied to the duration of his dominion. This reduction counts twelve months in a time or year, and thirty days in a month. This is a Bible method of counting. The waters of the flood prevailed five months, (Ge 7:11, and Ge 8:4,) and the period is called "an hundred and fifty days," (Ge 7:24.) In the symbolic prophecy a day stands for a literal year, hence the period of 1260 days, means as many literal years. This rule is given in Eze 4:4-6. All admit that the "seventy weeks" of Da 9, were fulfilled in four hundred and ninth years, (70 x 7= 490,) and we claim that the "time, times and a half" were fulfilled on the same principle, and therefore reached from 538 to 1798. The Papacy took its seat in the former year, and its dominion was taken away by the French Revolution in the latter year. We admit the Papacy was partially restored in 1800, but never to her former dominion. The legal power to destroy men’s lives for their faith, has never been her’s since then, and her partial dominion has been consumed by the progress of light, "the spirit of His mouth," since then. Da 7:26, and 2Th 2:8. The terrible work of that long dark period is clearly marked in Da 11:31-35. "The abomination that maketh desolate," put in power and sustained by Roman armies, corrupt "by flatteries," "such as do wickedly

DD72 against the (gospel) covenant;" "but the people that know their God shall be strong, and do exploits. And they that understand among the people, shall instruct many: yet they shall fall by the sword and by flame, by captivity and by spoil, many days," (1260 years). This is a true history of that time when so many millions perish for no other reason than, because they would not submit to the dogmatic teaching of the church of Rome. "Now, when they shall fall, they shall be holden with a little help." The Lutheran Reformation proved a help to the suffering ones. Its influence was soon felt in Europe, and it put a check on the power of the church of Rome. In 1538, or just a thousand years from, the beginning of the Papal supremacy, the Holy League was formed to sustain the Reformation. "But," says the word, "many shall cleave to them with flatteries, and some of them of understanding, shall fall, to try them, to purge and make them white, even to the Time of the end: because it is yet for a time appointed."

Though help had come, the cruel power was not broken until the French Revolution. When that dominion over the consciences of men ceased, be it observed, "The time of the end" began. And with that great fact of the definite location of the "Abomination that maketh desolate" before them, and with the greater freedom resulting from its overthrow, it is no wonder that there should be a great increase of knowledge. Da 12:4. Both church and state were held down by the strong and cruel power. Since that power was broken, there has been a most remarkable increase in knowledge in all branches of science, and our century has been flooded with improvements and inventions. Think of the implements and machinery now in use, not thought of before; of railroads, steamboats, and of the other wonderful things controlled by stead; of how the lightning has been tamed, made to carry intelligence, to communicate sound, as in the use of the telephone, and now can be used ever to light up our cities.

The schoolboy of today can do many things that the most eminent men of a century ago never thought of doing. The improvement in the art of printing in this period is wonderful,

DD73 and it has been used for the circulation of truth as well as error. To keep men in ignorance, was the only hope of Papal success; and the increase of light scatters the shades of night. Nearly all the missionary work has been done in the present century; and the organization of Bible and Tract Societies, and even Sunday Schools has been almost, if not wholly confined to this century.

Men have had the freedom of conscience needed and in consequence have searched the Bible for themselves, without the fear of losing their lives, if they dared to think outside of the popular channel. The things which angels and men wanted to know but could not, because God had arranged that the book should be "Shut up and sealed unto the time of the end," may now, that the time has come, be a proper subject for investigation, and the words of Jesus taken in connection with these Scriptural facts, instead of hindering us, becomes our warrant for searching.

The exact time when the resurrection of the dead, or the translation of the living church is due, we do not pretend to know, but think we have good reason for believing that they will have taken place before "The time of the end" has expired, or before 1914. We will not in this chapter attempt to give our reason for fixing upon 1914 as the end of "the time of the end." The evidence will properly belong to the chapter on "The Times of the Gentiles." We are more interested now in the fact that we are in "The time of the end." The application of "the abomination that maketh desolate," not only shows us where "The time of the end" began, but also gives us a date, after which, and in this time the resurrection of Daniel is due.

In connection with what Daniel was told which we have already considered, we learn that a period of thirteen hundred and thirty-five (1335) years, from the setting up of the abomination referred to, reaches to the "end" of something. And a blessing is pronounced upon him "that waiteth and cometh" to that end. Da 12:12. "But go thy way [Daniel] till the end: for thou shalt rest, and stand in thy lot at the end of the days." Here Daniel’s resurrection is brought to view in contrast with his resting; and

DD74 with Daniel, comes the order to which he belongs, -(prophets, Re 11:18.) "Every man in his own order." From 538 where the abomination was set up, 1335 years would reach to the year 1873, or if prolonged to its utmost to 1874. It is three o’clock till it is four in law, and 1335 till it is 1336. There are cases mentioned in the Bible where time was prolonged a large fraction of a year. Compare 2Sa 5:4, 5, and 1Ch 29:27.

There is to be presented in other chapters the evidence that the end or harvest of the gospel age began in 1874. "The harvest is the end of the age,"-Mt 13:39. The harvest, or reaping the Earth, (Re 15:14-16,) would include the gathering together unto Christ, all the orders of His church, "prophets, saints, and them that fear His name, small and great,"-Re 11:18. Then we may read the statement to Daniel thus: "Go thy way till the harvest;" and where the 1335 days (years) end, "the time of the harvest" begins.

The statement "at the end of the days" has been taken as teaching that the resurrection must take place at the exact point where the 1335 ended, and our common version favors that view. But the Hebrew word, which in this verse is translated "at the end of," is several times rendered "after," and doubtless should be in this verse also. Then it would harmonize with the idea of the "end," or "harvest" being a period of time, ("In the time of harvest") and a work of order, ("I will say to the reapers, Gather ye together first the tares, &c,"-Mt 13:30,) and would do violence to nothing. God is a God of order, and we find that the Jewish age ended with a harvest, which was introduced by the presence and ministry of Christ in the flesh. Mt 9:37, 38, and Joh 4:35-38. The light of that harvest was great as said Jesus, "Blessed are your eyes for they see, and your ears for they hear." That harvest was the dawn of the gospel age, and this harvest is the dawn of the millennial age. No if it was blessed to live to the end of the days, (Da 9:25,) which introduced that harvest, surely it is more blessed to live in this glorious dawn. "Blessed is he that waiteth and

DD75 cometh to the 1335 days." We believe that we are now enjoying that promised blessing, and can appreciate the poet’s words:

"We are living, we are dwelling,

In a grand and awful time;

In an age, on ages telling;

To be living is sublime."

The words of Jesus to His disciples just before His ascension are sometimes urged against the idea of our knowing the time. They asked; "Lord wilt thou at this time restore again the Kingdom to Israel?" Ac 1:6. They knew from the prophecies and from His own teaching that some time the kingdom would be restored to Israel, and they were in haste, and anxious to know the time. The Savior’s answer is an implicit admission, that there is a time, when what they expected would be done, but the Father had not yet made the time known. "It is not for you [the church of that day, as represented by them] to know the times or the seasons which the Father hath put in His own power. But ye shall receive power, when the Holy Ghost is come upon you," &c., -(Ac 1:7, 8.) In view of what has been shown about the knowledge due at "the time of the end," and the mission of the Holy Spirit to lead the church into all truth as fast as it becomes due, we are compelled to look on this statement of Christ as saying: It is not for the church to know the time now, but the Spirit will make it known in the time of the end, when it is needed.

Mark, we do not claim or believe that the Spirit make it known now by direct revelation, but by the understanding of what was long ago revealed in the prophets. The truth is in the Bible, as oil is in a lamp. "Thy word is a lamp to my feet." But it must be as a lamp that burneth to do us the intended good. All the light is in the oil, which can be developed from it by the process of burning. The same Spirit which inspired "Holy men of old" to write the word, is given to the church, according to the Savior’s promise, to lead them to understanding the word. The leading of the Spirit is like the process of burning the oil, by which the light is brought out. "For as a snare shall it come on all them that

DD76 dwell upon the face of the whole earth." Lu 21:35. This is spoken by the Savior of the day of the Lord, and is often quoted as against knowing the time. To come as a snare is to come unaware, or without knowing it, and something is lost by all on whom it so comes. They lose the enjoyment of the light, which we regard as a great blessing. The context, usually overlooked, shows that it is not necessary that it should come upon us as a snare; in fact, it is the very thing against which the Savior warns us. "Take heed to yourselves, lest at any time your hearts be overcharged with surfeiting, drunkenness, and the cases of this life, and so that day come upon you unawares."-Lu 21:34. It is evident that the subject requires attention, to enable us to know when the days comes. This clearly teaches that the day does not come like the grand wreck of worlds, so much expected by some or all would know it whether they were drunk or sober. To come unawares, it must come in an unexpected time and manner, and if we would be able to understand the deep things, our habits must be good, and consequently our minds clear.

No stronger argument can be made for temperance in all things, than the Savior here makes. But if there is no wreck so that everybody might know, and no time revealed, as some claim, how can any avoid it coming on them as a snare? A sleeping world passes from one day to another every night, and knows it not, but he who sits up watching and has a time-keeper, knows when he passes the midnight hour. But it would come unaware upon the watcher, too, if he had not the time. Now, we do not claim that only those who know the time when it commences, are within the reach of the blessing, but those also who learn the day of visitation before it is ended.

Not only those who stood ready to receive the Savior the very moment He was introduced, were blessed with the light of that period, but all who receive Him during His visit. And yet Jerusalem was overthrown, because they knew not "The time of their visitation." Lu 19:44. There are several Scriptures which will be better understood by the observation of an important

DD77 distinction made by the Savior. When addressing His church, as represented by His disciples, He used the personal pronouns "Ye," and "You," and in speaking to the world, He used "They" and "Them." "Ye are not of the world, but I have chosen you out of the world." The living church of the whole dispensation was so addressed as one family. "Go ye into all the world * * and, lo, I am with you always, even unto the end of the age." This is our commission and promise, as well as theirs. "We shall not all sleep, but we shall all be changed." The whole church is included in this statement. It is the want of seeing this important principle of the unity of the church that has led many to suppose the apostles expected to live till the coming of Christ.

Now let us read the passage under consideration (Lu 21:34-36) in the light of this distinction, and it will be seen that it is in favor of our position, and not against it. "Take heed to yourselves, lest at any time your hearts be overcharged * * and so that day come upon you unawares. For as a snare will it come upon all them [the overcharged] that dwell upon the face of the whole earth. Watch ye, therefore, and pray always, that ye may be accounted worthy to escape all these things that shall come to pass, and stand before the Son of Man." No clearer combination could be made to show the importance of both knowledge of what God has revealed, and holiness of character. With the same distinction in mind, another Scripture, supposed to be against us, comes to our side as a witness. We refer to 1Th 5:1-7. "But of the time and seasons, brethren, ye have no need that I write unto you, for yourselves know perfectly that the day of the Lord so cometh as a thief in the night; for when they shall say peace and safety, then sudden destruction cometh upon them, as travail upon a woman with child; and they shall not escape. But ye, brethren, are not in darkness that that day should overtake you as a thief. Ye are all the children of light and the children of the day; we are not of the night nor of darkness. Therefore, let us not sleep as do others, but let us watch and be sober." Here,

DD78 again is the combination of knowledge and holiness. What God has thus joined together, let no man put asunder. From what is taught in the Bible in reference to variety of ability and knowledge in the church, we can not take the ground that each person must or can know the whole truth. But these facts considered, certainly justify our search, and determination to know all we can on this subject as well as others, and, at the same time, it condemns them who regard with indifference or contempt, either what is revealed or those who search for it.

Mark, we do not claim to know either the day or the hour when the resurrection or the change of the living church is due. On the other hand, there seems to be evidence that it will not be known, for Jesus says: "Two shall be in bed;" "Two shall be grinding together;" and "Two shall be in the field;" and of each pair, "One shall be taken, and the other left." These are found at their ordinary labor, or resting from it, and it seems as if either could not be, if they knew the hour or day when they would be taken.

This is also an evidence of the invisibility of the work of the harvest by the hands of the invisible reapers, ("The reapers are the angels, -Mt 13:39;) for, as we have seen, there is order in the harvest, and it is clear that the "gathering together unto Him" of the saints is not the first work in the order. Mt 13:39. Some have inferred from this, "Two in the field," &c., and some other Scriptures, that nothing should be known about the time, and others that the church were to be constantly expecting the return of Christ from the moment He went away. But it was utterly impossible for Him to return at once, on account of His work in the holy places, as the antitypical High Priest, of which so much is said in the letter to the Hebrews. The order of that work has to be observed in fulfillment, as well as the work itself.

Christ invariably placed a long series of events between His going away and His return, (Mt 24,) and never commanded His disciples to watch for His coming, but to give heed to what

DD79 He told them. The church had no more right to expect the return of Christ immediately, than a passenger from New York bound for Chicago has a right to expect Chicago before he has passed the intervening stations. If he were interested in his journey, he would watch for the stations, but not for Chicago, until he had seen the last station.

The scriptural watching, consists not in looking up into the sky to see if Christ is coming, but in giving heed to the sure word of prophecy, and seeking to conform to the Divine rule of life. Before Christ will be seen coming, the saints will have been taken away, for when "He shall appear ye also shall appear with Him in glory." Col 3:4.

The apostle Paul when speaking of the day of our "gathering together under Him," agreed with Christ that it was not to be expected immediately. "Let no man deceive you by any means: for that day shall not come, except there come a falling away first and that man of sin be revealed," &c. 2Th 2:1-4. Unless this development of the "son of perdition," is in the past, we have no right to expect either Christ or the gathering. 2Th 2:1. This fact should answer those who expect this to be fulfilled in the development of the personal "Antichrist" or "Man of Sin," after the saints are gone. Whatever it means it must be fulfilled before that day. We are satisfied that the Papacy fills the picture of pride and audacious claims, and that as a supreme power it has received its death blow, and is in the past.

Our claim is that the period is revealed, during which Christ comes, the living generation will be judged, the dead in Christ raised, the living changed, the nations overwhelmed in a time of trouble, the Jews restored, and the whole church of Christ glorified, ready for the glorious millennial reign; but that we are left without definite time to the change of translation expected. We believe that period is one of forty years and commenced in 1874, and will reach to 1914. This period is the time for the disposal of the church and nations are now existing, and is in that sense the harvest. It is the time of exaltation of both Jewish and gospel churches to their position for millennial work, and hence is the day-dawn. The glorious light shining on God’s plan of the ages is in harmony with our claim as to the time.

The magnitude of the themes, the interests involved for both the church and the world, and the accumulating evidence from both fact and Scripture that we are on the track of truth, justify us in the effort to know, and help others to know, these things. DD80 [BLANK PAGE]

DD81

CHAPTER VII.

BIBLE CHRONOLOGY.

There is good evidence that the six thousand years from the creation of Adam, ended in the Autumn of 1973. It is a venerable tradition among both Jews and Christians, that the seventh thousand years of the world’s history will be the "Day of the Lord," or the world’s great sabbath. The term, "day," is used in the Bible, as also in ordinary language, in a variety of ways. Twelve hours make a day, as contrasted with night, but, including both, we reckon twenty four hours in a day. The period of the existence of anything is often called its day. Thus every king has his day, and every dynasty has its day. Properly, "a day is any specified period of time." The forty years of Israel’s journey in the wilderness is called their "day of temptation." Heb 3:8, 9. The gospel age is called a "Day of salvation," (2Co 6:2), and the future age is called "The day of Christ." Php 1:6 and Php 2:16.

Christ quoted from Isaiah, (Isa 61:1, 2), "The Spirit of the Lord God is upon me, because He hath anointed me to * * proclaim the acceptable year of the Lord," and omitted, "the day of vengeance of our God." Lu 4:18, 19. The phrases, "day of the Lord," and "Day of wrath," are very common in the Bible. We believe they are identical, and are properly applied to a period of time at the introduction of the millennial age and do not cover the whole age. We believe the tradition is correct that fixes upon the seventh thousand as the great sabbath, and there is much evidence that it is an age of restitution

DD82 and blessing; but this period of transition on which we have entered, is everywhere in the Bible spoken of as day of wrath and trouble. "The day of the Lord is at hand, and as a destruction from the Almighty shall it come." Joe 1:15. It is "a day of darkness and gloominess, of clouds and of thick darkness." (Joe 2:2). "The day of the Lord is darkness, and not light." Am 5:18. "The mighty man shall cry there bitterly. That day is a day of wrath, a day of trouble and distress. * * And I will bring distress upon men; * * their blood shall be poured out as dusk, and their flesh as dung. Neither their silver nor their gold shall be able to deliver them in the day of the Lord’s wrath," &c. Zep 1:14-18.

These are examples of a common expression of the Bible, and give us one prominent phase of this transition period. From one standpoint, all is dark, and a great many can see no further. But, however dark it is, or may become, there is light beyond it. In one respect, "It is the time of Jacob’s trouble, but he shall be saved out of it." Jer 30:7. There is restitution beyond it, and this cheers us, as we see the dark cloud, like a pall, falling over the world.

Speaking of Israel, "Thus saith the Lord, I am returned unto Zion, and will dwell in the midst of Jerusalem: and she shall be called a city of truth; * * There shall yet old men and old women dwell in the streets of Jerusalem, * * and they shall be full of boys and girls playing in the streets therefore." See Zec 8:3-9, for a description of the unparalleled prosperity of Jerusalem. "But before those days [of restoration] there was no hire for man, nor for beast, nor any peace to him that went out or came in, because of the affliction; for I set every one against his neighbor." This seems clearly to foretell a terrible and world-wide scene of desolation and trouble, connected with the dawn of the age of restitution. It is as the storm before the sunshine, or as the cleaning away of the rubbish in the Spring, that the green herbage of millennial peace may appear. "For all the earth shall be devoured with the fire of my jealousy," (not a literal fire.) "For then will I

DD83 turn to the people a pure language, that they may all call upon the name of the Lord, to serve Him with one consent." Zep 3:8, 9.

One important feature of this foretold trouble, is financial-or the conflict between labor and capital. "Go to now, ye rich men, weep and howl for your miseries that shall come upon you.

Your riches are corrupted, and your garments are moth Eaten.[it can only refer to that which is unused or excessive.] Your gold and silver is cankered; and the rust of them shall be a witness against you, and shall eat your flesh as it were fire. Ye have heaped treasure together for the last days. Behold, the hire of the laborers who have reaped down your fields, which is of you kept back by fraud, crieth [It is unjust gain that is condemned.]: And the cries of them which have reaped are entered into the ears of the Lord of Sabaoth [armies.]." Jas 5:1-4. This is a most remarkable prophecy, and a more perfect pen picture of the financial condition of the world, today, could scarcely be given. And that war in some form is inevitable, is indicated by the prophecy, and admitted by many. "Neither their silver nor their gold shall be able to deliver them in the day of the Lord’s wrath." Zep 1:18

There is on all hands, throughout the civilized world, a peculiar and excessive agitation on this subject of capital and labor, which warrants us in believing that the Spirit in the prophets foresaw and foretold these days, and it is a fact to which we wish to call special attention, that the present financial crisis, which is so universal began in the Autumn of 1863, just where we claim the six thousand years ended.

We know that men have been expecting a healthy reaction, and a reaction, after several very dark years, has come, but whether it is healthy or not, remains to be seen. We would not desire to be sensational, or to make anything worse than it is, and will be glad to see any improvement that may come, but we regard it as only one of the waves trouble. With the Bible in our hands and the great facts of human selfishness, and the unsettled conflict between

DD84 labor and capital before us, we are confident that the worst has not come. But we will not speak dogmatically of the exact order or manner of future events. It becomes us, as Christians, to watch and be sober; to avoid extravagance, and any share in that which is unjust or oppressive. "Seek righteousness, seek meekness: it may be ye shall be hid in the day of the Lord’s anger." Zep 2:3.

This subject of chronology is important, not only because it is in itself a direct argument which locates us, but because it is the key to several others.

There are two or three lines of argument which show our position definitely on the stream of time that are not in any way connected with, or dependent on this chronology. Among them, is the one referred to in our last chapter, -"The Days of Daniel 12, -which deals exclusively with facts and dates within the limit of the gospel age; and some of these facts come within the range of our own generation. The harmony existing between several time arguments, some of which are, and some of which are not dependent on the chronology, is an evidence in favor of both.

Suppose you have an iron safe to open, and a bunch of keys from which to select, and you find that the only key which will open the safe, will also open its several drawers, you would at once decide that you had the right key. With us the safe is, "The day of the Lord," and the several drawers are the time arguments marking important points in that day. There are a great many chronologies of more or less merit, like the bunch of keys, but there is only one of the many on which there can be developed a harmonious ending of the prophetic periods, and that is

BOWEN’S CHRONOLOGY

This stands in the estimate of many writers, simply on a par with several others, but Bishop Usher’s is endorsed by the greatest number, and is the one found in the margin of our common reference Bibles. Bowen’s has one peculiarity, however, which commends it to our judgment; it is the only one, we believe, that claims to be a Bible chronology. There are confessed difficulties

DD85 and apparent breaks, which other writers seek to overcome by reference to Josephus, but Bowen gives every year mentioned in the Bible, in the line between Adam and Cyrus, and adds no more. It must stand or fall on its own merits. If the Lord has given a chronology, as we claim, then when the due time for it to be understood has come, the Spirit will enable men to find it in the Bible.

We claim there is a revealed chronology from Adm to the first year of Cyrus, or B.C. 536, and no further. The Lord helps men only when they cannot help themselves; reveals only what cannot be discovered by the use of the natural powers. This time from Adam to Cyrus, is called the prehistoric period, in which events were recorded mainly by pictures or hieroglyphics, and dates could not be expressed. With the rise of the Persian power a system of writing was introduced, and since then the combination of history and Astronomy enables men to reckon time accurately. It is just as easy for Astronomers to reckon back as forward, and tell when eclipses have been as to tell when they will be. That they can do the latter we know, and this should give confidence as to the past.

"Ptolemy’s Canon," a system of Astronomical calculations, compiled by a famous Greek Astronomer, Ptolemy Claudius, who flourished between A.D., 125 and A.D., 160, fixes upon B.C. 536 as the first year of Cyrus. This is generally accepted as correct, except by a few writers who seem anxious, or find it necessary, to modify history to fit their prophetic theories. Usher is therefore, like all others, right as far back as Cyrus, and we have B.C., 536 in the margin of our Bibles as the date of his first year. But further back then that we can accept of no chronology but what can be found in the Bible. We accept the Hebrew text from which our common Bible is translated, because God in His Providence has made it the basis of the principal Christian work and source of light, and recognized the two Testaments as His "Two Witnesses." Re 11.

The following is a statement of the six thousand years from Adam, according to Bowen’s Chronology: DD86

From Adam to the end of the flood 1656 years

From the flood to the covenant 427 "

From the covenant to the law 430 "

In the wilderness 40 "

To the division of the land 6 "

To Samuel, the prophet 40 "

From Samuel to David 40 "

Under the kings of Judah 473 "

The desolation of Jerusalem 70 "

From Cyrus to Christian Era 536 "

To end of Jewish year, in 1873 1873 "

Total 6000 "

This is reckoned on Jewish or Bible time. The Jewish nation had two years, which we call civil and ecclesiastical. The civil year begins in the Autumn, and the other in the Spring, but as the latter was not established until after leaving Egypt, this chronology is reckoned by the civil time. The Jewish year corresponding to our year, 1872, therefore reached to the Autumn of 1873. It will be observed that this chronology is not affected at all, whether the common era is, or is not, properly dated.

Whether Christ was born two, four, or five years before the common era, does not change the length of time from Adam to 1873, or any other point in time, any more than a point (.) At one place or another on a line (———-) changes the length of that line. The time would be the same length if Christ had never been born.

If any one will take the trouble of tracing the chronology as it is presented, referring to chapter and verse, he will be better able to appreciate its strength, and that of all the arguments based upon it. It may seem dry to some, but attention will make it interesting, and its importance will justify all the effort made to understand it.

We will present each period in its order, from Adam to Cyrus. From Adam to the day the flood was dried up, was 1656 years.

DD87 Ge 5 and Ge 8:13.

"This is the book of the generation of Adam." Ge 5:1.

From Adam to the birth of Seth (Ge 5:3) 130 years

From birth of Seth to birth of Enos (Ge 5:6) 105 "

From birth of Enos to birth of Cainan (Ge 5:9) 90 "

From birth of Cainan to birth of Mahalaleel (Ge 5:12) 70 "

From birth of Mahalaleel to birth of Jared (Ge 5:15) 65 "

From birth of Jared to birth of Enoch (Ge 5:18) 162 "

From birth of Enoch to birth of Methuselah (Ge 5:21) 65 "

From birth of Methuselah to birth of Lamech (Ge 5:25) 187 "

From birth of Lamech to birth of Noah (Ge 5:28-29) 182 "

From birth of Noah to the day the waters were dried (Ge 8:13) 600 "

Total 1656 "

The careful reader will readily see that in this line is no break, as we reckon from birth to birth, and need, therefore, pay no attention to the other portions of the lives of the men named. It is also stated to the day, as will be observed.

There is a difficulty here, for from Adam to the birth of Methuselah is 687 years, to which, if we add the length of his life-969 years, (Ge 5:27) it gives 1656 years. But he did not go into the ark; the flood lasted quite a large portion of a year, and yet it takes all of Noah’s 600, as we have seen to complete the 1656. This is an example of the shortening of a period a fraction of a year, and this could be done without affecting the chronology, as the time of Methuselah’s death is not needed in the line. Methuselah had entered on the flood year, and it was included in the statement of his age, but in the line of the chronology, Noah’s age is stated to a day, at the end of the flood. This method of shortening or prolonging is not uncommon in the Bible, but we understand that fractions balance each other in the Lord’s mode of stating the time. "Zedekiah reigned eleven years in Jerusalem." Jer 52:1. But, in verses six and seven, we learn that in the fourth month of his

DD88 eleventh year, the city was broken up. We accept the years, as stated in the direct line.

From the flood to the death of Terah, Abraham’s father, was 427 years. Ge 11:10-32.

From the flood to birth of Arphazad (Ge 11:10) 2 years

From birth of Aphaxad to birth of Salah (Ge 11:12) 35 "

From birth of Salah to birth of Eber (Ge 11:14) 30 "

From birth of Eber to birth of Peleg (Ge 11:16) 34 "

From birth of Peleg to birth of Reu (Ge 11:18) 30 "

From birth of Reu to birth of Serug (Ge 11:20) 32 "

From birth of Serug to birth of Nahor (Ge 11:22) 30 "

From birth of Nahor to birth of Lamech (Ge 11:25) 187 "

From birth of Lamech to birth of Terah (Ge 11:24) 29 "

From Terah’s birth to his death (Ge 11:32) 205 "

Total 427 "

We pass over the time of Terah’s sons for the present, because there is a direct line without it. Up to the time of Terah’s death, there is scarcely room for a difference of opinion among chronological writers. From the covenant with Abraham to the law, was 430 years. Ga 3:16-17. The covenant was made at the death of Tera, and included the promise of the land-both typical and antitypical Canaan. Ac 7:4-5. "And the Lord appeared unto Abram, and said: Unto thy seed will I give this land." Ge 12:7. This same covenant made with Abram, was repeated afterward, "with an oath unto Isaac, and confirmed to Jacob." Ps 105:9-11. Its being thus repeated at later periods, cannot, as claimed by some, move the date of the covenant with Abraham, and that is the fact of which Paul gives us the date in Ga 3:16, 17. Because Isaac was a type, and the promises are all typical, as shown in a preceding chapter, this covenant is said to have been "confirmed of God in Christ.

Thus the end of the 427 years of the preceding period, and the beginning of this 430 years are at the same point, -Tera’s death-and there is therefore no break in the chronology. That there

DD89 are what have appeared breaks, and insurmountable difficulties we know, but it looks plain to us as here stated, and we proceed with confidence. The 430 began with the covenant, and reached to the law, as Paul has stated.

The Passover was the first feature of the law, and was instituted on the night the children of Israel left Egypt. "Now the sojourning of the children of Israel, who dwelt in Egypt, was four hundred and thirty years, and it came to pass at the end of the four hundred and thirty years, even the self same day it came to pass, that all the hosts of the Lord, went out from the land of Egypt. Ex 12:41. The context shows that the Passover was instituted at that time, as is well known. We thus have an unbroken line from the creation of Adam to the exodus from Egypt. The above passage does not say the children of Israel sojourned in Egypt four hundred and thirty years, but the sojourning of that people, who dwelt in Egypt, lasted that length of time.

The sojourning began in the person of Abraham, and continued in the others who dwelt in tabernacles, having no continuing place. Heb 11:9. As Levi, one of the tribes, paid tithes in Abraham, being yet in loins of his father, (Heb 7:9, 10,) so all the tribes sojourned in Abraham. This has caused some to stumble, but we are willing to let the Lord speak in a dark way, and then be His own Interpreter.

From the exodus they were forty years in the wilderness, and from the crossing of the Jordan to the division of the land was six years. There is a fraction over, but here of the "day of temptation," the Lord calls it "forty years" in round numbers, and we accept it, believing that He will make the fractions balance. Heb 3:8, 9. It was forty-five years to a day, from the sending of the spies until the division of the land. Caleb, one of the good spies, said: "Forty years old was I when Moses the servant of the Lord, sent me from Kadesh-Barnea to espy out the land. * * And now the Lord hath kept me alive, as He said, these forty and five years, * * and I am this day four score and five years old." Jos 14:7-10. "And Joshua blessed him and

DD90 gave Caleb, Hebron for his inheritance,"-(Jos 15:13.) Why in this, as in some other cases, is it stated so pointedly, to a day, at the end, if not to give ending and starting points? It was a year and a fraction from leaving Egypt to the sending of the spies. They left Egypt on the fifteenth day of the first month. Nu 33:3. (Rameses or Goshen was the best land in Egypt. Ge 47:11.)

On the twentieth day of the second month in the second year, they journeyed from Sinai toward Paran. Nu 10:11, 12. From Kadesh-Barnea, in the wilderness of Paran, the spies were sent. Nu 13:3-26, and Nu 32:8. The forty-six years from leaving Egypt to the division of the land is confirmed by another fact. At the end of the "forty years," a system of Sabbaths begun, which required the land to rest during the seventh year. Le 25:2-4. From entering the land, the enemies had to be conquered before the land could be divided. Peace being restored, and the division made, the land could rest during the seventh year according to the law.

The next period to be considered, is from the division of the land to Samuel, the prophet, which this chronology makes four hundred and fifty years. This is the most difficult point to establish clearly in the whole chronology, and on which, perhaps there is the greatest difference of opinion. It is usually known as the period of the judges. This period as given in the Book of Judges, and 1 Samuel is made up of nineteen small period, which sum up four hundred and fifty years:

Israel served the king of Mesopotamia (Jud 3:8) 8 years

The land rested (Jud 3:11) 40 "

They served Moab (Jud 3:14) 18 "

The land rested (Jud 3:30) 80 "

Jabin oppressed them (Jud 3:3) 20 "

The land rested (Jud 5:31) 40 "

They served Midian (Jud 6:2) 7 "

The country was quiet (Jud 8:28) 40 "

Abimelech reigned over them (Jud 9:22) 3 "

DD91

Tota judged Israel (Jud 10:1-2) 23 "

Jair judged Israel (Jud 10:3) 22 "

Philistines oppressed them (Jud 10:7-8) 18 "

Jephthah judged Israel (Jud 12:7) 6 "

Jbzan judged Israel (Jud 12:9) 7 "

Elon judged Israel (Jud 12:11) 10 "

Abdon judged Israel (Jud 12:14) 8 "

Given over to Philistines (Jud 13:1) 40 "

Samson judged Israel (Jud 16:31) 20 "

Eli was their last judge (1Sa 4:18) 40 "

Total 450 "

The rule of the judges did not cover all this space of time, but they were scattered over most of it, hence Paul could truly say they had judges "about the space of four hundred and fifty years," after He had "divided their land to them by lot." Ac 13:19-20. This seems clear and straight, but as the chronology stands in the Old Testament, there are difficulties. Between the division of the land and the first eight years there is a break, covered by the statement of Jud 2:7, which is indefinite. Then we learn from Jud 15:20, that Samson’s twenty years lapped on the forty years of the Philistines, both of which had been counted. But we accept Paul’s statement as given to unravel the difficulty. The "space" was four hundred and fifty years between the division of the land and Samuel, and they had judges "about" all that time. It is worthy of attention that where there is obscurity in the Old Testament, the Spirit in the apostles comes to our aid, as in this period of the judges and the four hundred and thirty already considered. If this space is more than four hundred and fifty years, it only proves that we are further into the seventh thousand years than we claim. Bishop Usher makes it only three hundred and fifty, but admitting that Paul made an indefinite statement, as some claim, he could not reasonably call three hundred and fifty years "about four hundred and fifty." Paul certainly brings us nearer the "great day" than does Bishop Usher. Besides this

DD92 discrepancy of Usher, he shortens the reign of the kings of Judah six years, and begins the seventy years’ captivity, or more properly the "desolation of Jerusalem," during which the land was to enjoy her sabbath, (2Ch 36:21) eighteen years sooner than the city was made desolate. He reckons it from the fourth year of Jehoiakim, instead of the eleventh year of Zedekiah, who was the last king on David’s throne. 2Ch 36:11 to the end of the chapter.

Thus, in all, Usher puts off the end of the six thousand years, one hundred and twenty-four years, or until A.D. 1997. Weak or strong, we let the Bible chronology stand as it is, and confess that this is its weakest point, but comparing scripture with scripture, we find it strong enough to convince us that the Lord intended to give a connected chronology; and by comparing Bowen’s with the facts of our day, we are satisfied that it is what it claims to be, a Bible Chronology.

Saul’s period of forty years we shall include with that of the kings of Judah, making it all the period of five hundred and thirteen years.*

_______

*Samuel judged Israel contemporary with Eli and Saul, and during the interval between the death of Eli and the crowing of Saul, but God has seen fit not to reckon Samuel’s life as a part of the chronology. The two spaces of 450 years, and 40 years reach from the division of the land to David. They had judges "about" all the first space, and Saul reigned in the second space. It is not necessary to prove just how long Saul reigned. _______

In this there is no difficulty.

Saul’s "space," Ac 13:22 40 years

David’s reign, 1Ch 24:37 40 "

Solomon’s reign, 2Ch 9:30 40 "

Rehoboam’s reign, 2Ch 12:13 17 "

Abijah’s " " 2Ch 13:2 3 "

Asa’s " " 2Ch 16:13 41 "

Jehoshaphat’s "" 2Ch 20:21 25 "

Jehoram’s " " 2Ch 21:5 8 "

Ahaziah’s " " 2Ch 22:2 1 "

Athaliah’s " " 2Ch 22:12 6 "

DD93

Joash’s " " 2Ch 24:1 40 "

Amaziah’s " " 2Ch 25:1 29 "

Uzziah’s " " 2Ch 26:3 52 "

Jotham’s " " 2Ch 27:1 16 "

Ahas’ " " 2Ch 28:1 16 "

Hezekiah’s " " 2Ch 29:1 29 "

Manasseh’s " " 2Ch 33:1 55 "

Amon’s " " 2Ch 33:21 2 "

Josiah’s " " 2Ch 34:1 31 "

Jehoiakim’s " " 2Ch 36:5 11 "

Zedekiah’s " " 2Ch 36:11 11 "

Total 513 "

This brings us to the desolation of Jerusalem, or the beginning of the seventy years of "captivity," as it is usually called.** _______ _______

**The seventy years do not mark the captivity of the people, but the desolation of Jerusalem. They begin at the eleventh year of the reign of Zedekiah, and not eighteen years sooner, as Bishop Usher claims. (See 2Ch 36:11-21; Jer 1:3, and Eze 21:25-27.) Usher shortens the time eighteen years, by confounding the time when the people began to go into captivity, with the time the process was complete when the seventy years began. _______

We add this seventy years, which brings us to "the reign of the kingdom f Persia," or "the first year of Cyrus." 2Ch 36:20-22. This brings us to 536 B.C., the time being fixed, as noticed before, by Astronomy. This is the historic period, in which Usher, Bowen, and, we believe, all other noted writers, are agreed. So we add five hundred and thirty six, which brings us to the Christian era. Then adding eighteen hundred and seventy two full years, we reach the end of the sic thousand years from the creation of Adam, reckoned by Jewish civil time, in the autumn of 1873, Roman time. On the strength of this chronology, we believe that the Day of the Lord has begun. "The Day of the Lord is a day of trouble," and judging from the condition of the nations at present, and the ominous outlook, no one can, we think, look upon the facts and not be impressed with the idea that our position may, at least, be correct.

DD94 Whoever reads and is out of Christ, may he flee to Him as the only Ark of safety from the coming storm.*** _______

***According to Bishop Usher, the six thousand years do not end until the year 1997, making a difference of one hundred and twenty four years; one hundred years in the period of the judges, the eighteen years mentioned in a preceding note, and six years in the period of the kings. These are the only differences between Usher and the Bible chronology. The cause of the difference of a hundred years was the attempt to reconcile certain statements of the Book of Kings with the history of the kings of Judah. 1Ki 6:1 gives the time from leaving Egypt until Solomon’s fourth year as four hundred and eighty years, instead of five hundred and eighty, according to Chronicles. This gives three hundred and fifty, only, for the space of the judges instead of four hundred and fifty. We have seen that the nineteen small periods given in Judges, add up four hundred and fifty years, and that Paul says they had judges about that time. Ac 13:20. The reign of the kings of Israel was broken and disconnected, having no regular line of chronology, but there is, as we have seen, a regular line of the kings of Judah, by which Christ came. We, therefore, accept of the regular line, which is in harmony with Paul’s statement, believing that an inaccuracy of a figure is of little consequence, where nothing important depends upon it. Usher’s chronology corrected by the line through which Christ came, also makes the six thousand years end in the year 1873. __________

DD95 CHAPTER VIII. NUMBER SEVEN.

WHILE there is no positive statement of the Bible, that the seventh thousand years from Adam will be the world’s great sabbath, we believe the circumstantial evidence in favor of the idea is considerable. And in any court, a strong array of such evidence is regarded as substantial. The week, based on the number seven, is evidently a type of the seven thousand years. "One day with the Lord is as a thousand years, and a thousand years as one day." 2Pe 3:8. The term day is not only used in these two ways but in others, as mentioned before. We do not say that the creation week was made up of seven days, each twenty four hours long. It is the earth’s revolution in the light of the sun that makes the evening and morning of a twenty-four hour day, and it was not until the fourth day of the creation week, that the sun shone on our earth; so the days were not measured by the revolution of the earth on its axis. The ordinary week may represent seven long periods of time, backward as well as forward. There are, in all these, six days of work, and the seventh day is the sabbath. Of each of the six days, it was said, "The evening and the morning" made the day, but not so of the seventh. It was an unlimited day so far as the record shows; so we think it not unlikely that "the thousand years" on which we are entered, may be a very long one. Perhaps, like the other periods connected with symbolic prophecy, it may be fulfilled "a day for a year," and so cover of literal time, three hundred and sixty thousand years. If that is true, as we suggest, it would give room for the "thousand

DD96 generations" (Ps 105:8) before mortality would cease. It is evident that during the six thousand years of the past, there could not have been more than two hundred generations, allowing thirty years to a generation, and that is a short average. Every word of the Lord will be fulfilled.

Though the seventh day was the sabbath, yet it is said: "On the seventh day God ended His work, and rested." Ge 2:2. The lapping of dispensations is here foreshadowed, and so the work of the six thousand reaches into the millennium before it is complete. As the last act of that creation was getting Adam and wife, it would seem as if that was the work extended, and the wife was not fully made ready until the beginning of the seventh day.

Though the church is said to reign with Christ, yet the bride is not complete until the morning of the great day. As Christ rose very early in the morning, so will the bride have given her the "Morning Star." This is promised to the overcomer. Re 2:28. Why is Christ called the "Morning Star," if not because He appears "to them that look for Him" very early in the morning? The presence of the star is a characteristic of the day dawn, while the sun makes perfect day. Christ will, doubtless, fill both positions in their order.

The prominence given to the number seven in the Bible is suggestive of the idea that the plan of God is based upon it. Seven is fundamental in the construction of the law. The system of sabbaths is based upon it. There is not only the seventh day but the seventh month, and the seventh year. Pentecost, the fiftieth day, is reached by a multiple of the seventh day; seven times seven, or forty-nine, brings us to the fiftieth. The fiftieth year, or great jubilee is reached in the same way, or by a multiple of the seventh year. This fact of the relation of the sevens is the basic of the jubilee argument which will be given in a chapter by itself. It has been urged by some in favor of the observance by Christians of the seventh day sabbath. But if it has any force, it is as much in favor of the observance of all the other sabbaths of the same system. And the most devoted to this

DD97 kind of service never thinks of letting his land rest each seventh year, or of having a jubilee each fiftieth year. The typical law is not fulfilled by its observance, but by the coming to pass of that to which it points. The day was fulfilled in the antitypical wave loaf offering, or descent of the Holy Spirit on Pentecost, (Le 23:15, 16, and Ac 2,) and the year sabbath, based on the day, finds its fulfillment in the great jubilee or thousand-year sabbath.

In the New Testament the number seven is made very prominent, especially in the book of Revelation; nearly all things are complete by sevens. There are the "seven churches" of Asia, chosen to represent the seven stages of the history of the church of Christ during the gospel dispensation. There are the "seven stars," representing the angels of the church, or the complete gospel ministry. The "seven candlesticks," found in type under the law, in the holy place, also represent the seven churches. Re 1:20. Then we read of the "seven lamps of fire," which are the "seven Spirits of God." Re 4:5. There is a book in the right hand of God, and given to the Lamb to open, which is sealed with "seven seals,"-(Re 5:1.) The Lamb has "seven horns" and "seven eyes" which are the "seven Spirits sent forth into the earth." (Re 5:6.) Then we read of the "seven angels" to which are given "seven trumpets," (Re 8:2,) which, of course, are not literal, but fulfilled by events in the order of succession. The "seventh" is evidently what Paul, inspired by the same spirit as John, calls the "last trump," during which the great events of this change of dispensation are fulfilled. Then we read of other "seven angels" having "seven vials" in which are contained the "seven last plagues," which represent the wrath of God complete. (Re 15:1.) The Roman Empire is represented as a beast having "seven heads," which are "seven mountains" or "seven kings." (Re 17:9, 10.)

It would be a wonder if the seventh thousand did not complete the cycle, or week, which brings the world to the perfect state. There are several things in the prophecies and in the teachings of

DD98 Christ which seem to be in harmony with the thousand-year day idea, which we present. With this view, it was early in the fifth day (thousand) that Christ came in the flesh, offered Himself to the Jews, was rejected, and left their house desolate. Mt 23:38-39. The last verse shows there is a limit to that desolation, and Paul fixes that limit "until the fullness of the Gentiles be come in." Ro 11:25. Let it be remembered that the gospel dispensation was given for the purpose of taking out from among the Gentiles a people for His name (Ac 15,) and it will not be difficult to see that the suspension of the nation of Israel is until the gospel age is complete. This is the point where we claim to be living, and there are today many indications favorable to the restoration of that nation.

Now turn to the sixth chapter of the prophecy of Hosea, and see the application of the thousand-year day. "Come let us return unto the Lord: for He hath torn [left desolate] and He will heal us [restore]; He hath smitten and He will bind us up. After two days [fifth and sixth thousand years] He will revive us; in the third day [seventh thousand] He will raise us up, and we shall live in His sight. Then shall we know, if we follow on to know the Lord, &c." Hos 6:1-3. This prophecy of "days" is in harmony with our view, and we may safely say, is in harmony with no other.

This is not a spiritual truth we are presenting, but perfectly natural, and found by comparing scripture with scripture. There is no doubt in our mind that the time of our Savior’s death and resurrection was fixed with reference to the great facts involved in this prophecy. Why should He rise the "third day?" It was "according to the scripture." But what scripture foretold the length of time the Savior should be dead? We know of none more direct than this prophecy of Hosea. A similar one is given us in Jonah’s case, which the Savior Himself applies as a "sign." There shall no sign be given them but the sign of Jonah, for as Jonah was three days and three nights in the whale’s belly, so shall the Son of Man be three days and three

DD99 nights in the earth." Now if any one will carefully read the book of Jonah, they will find language far too strong to be applicable to Jonah’s own case, and which indicates restitution. Let Jonah in "hell" represent the desolate state of Israel, from Christ’s time, and it is beautiful. "Out of the belly of hell cried I, and thou heardest my voice. For thou hadst cast me into the deep, and the floods compassed me about. * * Then I said, I am cast out of thy sight’ yet I will look again toward thy holy temple. ["Ye shall see me no more, until ye shall say, blessed is He that cometh in the name of the Lord."] * * I went down to the bottom of the mountains; the earth with its bars was about me FOREVER; yet hast thou brought up my life from corruption." Chap. 2. "For ever" is an age, and in this case Jonah’s three days foreshadowed the casting off of Israel for an age.

As Christ came in the fifth thousand, "the third day," "very early in the morning, while it was yet dark," brings us to our present position in the beginning of the seventh thousand. Though these things are natural because applied to the natural Israel and their restoration, yet there is another phase which applies to the gospel church, and her glorification. The same period of time is applicable to both. The suspension of Israel, and the calling out of the church, fill the same period, and there are many evidences that the same period in which Israel is restored, will see the glorification of the church. Jesus said: "Destroy this temple, and in three days I will raise it up."

They thought He meant the temple in Jerusalem, and so He did in the same sense that God meant Isaac when He promised Abraham a seed. Isaac was a type of Christ, and so the temple in Jerusalem was a type of the church of Christ. "Christ spake of the temple of His body." the language He used was literally true of His own body. But "ye [the church] are the temple of God," not only, but also "the body of Christ." The church has been caused to suffer under the dominion of the same Gentile powers which crucified her Lord, and which has trodden down Israel, according to the flesh. The gospel dispensation

DD100 has been emphatically one of suffering, introduced by the personal sufferings of Jesus. As the New Testament teaches that every Christian is a member or part of Christ, (1Co 12:12) and that we are "to fill up what is behind of the afflictions of Christ," (Col 1:24,) we can see that "the sufferings of Christ and the glory that shall follow," (1Pe 1:11,) both refer to the church. One is a dispensation of suffering, and the other a dispensation of glory. We are promised that, "If we suffer we shall also reign with Him." 2Ti 2:12. This condition of the church during the gospel age is not wholly the result of the persecution by visible organized governments, but partly on account of a voluntary crucifixion of fleshly lusts, which brings us into more direct antagonism with the invisible powers of darkness which really are the rulers of the Gentile kingdoms. "We wrestle not with flesh and blood, [human beings,] but with * * the rulers of the darkness of this world * * wicked spirits in the firmament [High places.]." Eph 6:12. Therefore "the weapons of our warfare are not carnal." But it is a great truth, and full of comfort to the weary suffering ones, that from whatever cause we suffer, Jesus recognizes our sufferings as His "Saul, Saul, why persecutest thou me? * * I am Jesus whom thou persecutest." Ac 9:4, 5. Saul had been persecuting Christians. In the judgment of Mt 25, the same principle is seen. "Inasmuch as ye have done it, [or "done it not"] to me."

This state of suffering must end and the glory begin. Jesus says, "I will raise it up the third day." Again he says, "I will raise it up at the last day." Joh 6:39, 40, 44. Both refer to the seventh thousand years. The third thousand from Christ’s time is the seventh from Adam.

Jesus speaks on this principle of the thousand-year day on another occasion. "The same day there came certain of the Pharisees, saying unto Him, Get Thee out and depart hence: for Herod will kill Thee. And He said unto them, Go ye and tell that fox: Behold I cast out devils, and I do cures today, and

DD101 tomorrow, and the third day I shall be perfected." Lk 13:31, 32. The context shows the third day could not refer to the day of His death, even if that could bring perfection, for He had several days before reaching Jerusalem, and He adds, "It cannot be that a prophet perish out of Jerusalem." It could not refer to His own resurrection, for the reason just mentioned; but even if, when He uttered those words, it had been the day of His death, it could not be that Christ was casting out devils and doing cures while He was dead. During that interval, His work was suspended, for those to whom He came had been left desolate, and the ministry to the remnant under the gospel, did not begin till Pentecost. But, with the thousand-year day idea, all seems clear.

While Christ, in His church, is suffering, as we have seen the process of healing and casting out demons goes on. We refer especially to the victory gained by Christians in their warfare, for our weapons "are mighty to the pulling down of stronghold." This struggle of the dispensation goes on during the greater portion of two thousand years-the fifth and sixth thousands-the "today and tomorrow" of His statement, but the victory comes in the seventh thousand; "the third day I shall be perfected," i.e., the church, as Christ’s Body, shall be completed and glorified. The last struggle of the Satanic kingdom, previous to the reign of Christ, will be a desperate one, and comes in this transition between the ages, in the form of a time of trouble, but Satan must yield; his kingdom will be cast down, and the saints, long the subjects of the cruel administration, will enjoy the long promised rest, and, in their turn, reign with Christ.-Re 20. Satan, who has exalted himself, shall be abased, and Christians, who have humbled themselves under the mighty hand of God, shall be exalted.

But if the thousand years have chronologically commenced, (from 1873) and the reign of the saints has not commenced as yet, how can the saints be said to reign a thousand years? The period of time from where this transition begins, until 1914,

DD102 where it ends, and during which, we claim, the struggle will come in which Satan will be bound and the saints exalted to power, is a very brief space of time, compared to the thousand years, especially if, as we have suggested, this is a prophetic thousand, or three hundred and sixty thousand years. The period in the wilderness was called forty years, but a year of that time had passed before they entered the wilderness proper.

God’s kingdom is to be a stone at first, and conquer its way, until it becomes a great mountain, (a universal kingdom). Da 2:35-44. The kingdom of God was not set up (which means exalted at Pentecost, though it began to be developed then.) The elements of the kingdom must be prepared before it can be exalted to power.

The facts of today, in reference to the unrest of the nations, the restoration of the Jews, and the expectancy of the church, taken in connection with the growing evidences from the Bible that a great dispensational change is due here, seem to combine their voices in giving assurance that the seventh thousand is the great sabbath and restitution, and all proclaim that it is now beginning.

DD103

CHAPTER IX.

TIMES OF THE GENTILES.

IN this chapter we purpose to give our reason for fixing upon A.D. 1914, as the limit of Gentile dominion, and as the point from which God’s kingdom will be supreme upon the earth. Jesus said, "Jerusalem shall be trodden down of the Gentiles, until the times of the Gentiles be fulfilled." Lu 21:24. We purpose to show that the period referred to is 2520 years, reaching from B.C. 606, to A.D. 1914. This is called "the times of the Gentiles," because it is the duration of Gentile dominion, from the time they became universal rulers of the earth, until the kingdom of God shall have subdued them, and become universal. The Gentile governments mentioned in the Bible, on this prophetic line, are four-Babylon, Medo-Persia, Grecia, and Rome. These are symbolized in the second chapter of Daniel, as a great and mighty man, with a head of gold, breast and arms of silver, belly and sides of brass, legs of iron, and feet of iron and clay. This as human government looked in the eyes of Nebuchadnezzar, Babylon’s first king. But mark its depreciation from gold to clay; this shows the downward career of human rule. In the seventh chapter of Daniel, the prophet records his vision of human government from the standpoint of God’s suffering people, and he saw them as four great and terrible beasts, -the lion, the bear, the leopard, and a fourth one, which was too terrible for Daniel to name. This was the Roman Empire taken as a whole. The three first, each in turn, had been universal and conquered by its successor. Rome had become master of the world before

DD104 Christ came; under it He was put to death, and the sufferings of His church, and Jerusalem its type, have been continued. Rome, in both Pagan and Papal forms, has been the cruel persecutor of both Jews and Christians. John, in the Isle of Patmos, saw this fourth beast which Daniel could not name, and he described and named it the Devil. Re 12:3-9. As the name of each of the others indicated its character, so of this. Because the Roman Empire is called the Devil, does not prove that there is no real Devil, any more than the fact that Babylon was called a lion proves that there is no real lion. We think the reverse is true in each case, for something real is the best basis for a symbol. The real kingdom of Satan is not flesh and blood, but an invisible spiritual kingdom, but it acts by visible instrumentalities, as in the case of the human empire.

The period of 2520 years is the length of Daniel’s great image, or the duration of the reign of the four beasts. The chronology given in a preceding chapter is the key to this, as to some other Bible arguments. This is, however, the least of any dependent on that portion based on the Bible itself. The seventy years "captivity," as it is usually named, but more properly the seventh years during which Jerusalem was made desolate, "until the land had enjoyed her sabbath," (2Ch 36:21) is the only portion of the chronology taken from the Bible, which is used in reckoning "the times of the Gentiles." The first year of Cyrus, where the seventy years desolation ended, is fixed at B.C. 536 by Astronomy, as shown before. By adding the 70 to the 536, we find the date where the desolation began-B.C. 606. This takes us back to the eleventh year of Zedekiah’s reign, who was the last king on David’s throne.

Usher and others made a mistake of eighteen years here, by confounding the captivity, with the desolation of Jerusalem. God had a kingdom on earth, a type of the kingdom of Christ. The throne of David was called the throne of the Lord in the same sense that Isaac was called the Seed. That typical kingdom was gradually subdued by the kingdom of Babylon, but

DD105 until it was wholly subdued, the throne cast down, and Jerusalem made desolate, Babylon was not universal. From the point of its complete victory, it is first recognized in the prophetic line, and called the "head of gold."

Nebuchadnezzar had the dream referred to, and Daniel, God’s prophet, gave the interpretation. "Thou, O king, art a king of kings: for the God of heaven hath given thee a kingdom, power, strength and glory, and wheresoever the children of men dwell, * * He hath made thee ruler over them all. Thou art the head of Gold."da 2:37, 38. Thus we see Babylon was not recognized as head of gold until it was universal. Thus we are assured that the date of the desolation of Jerusalem is the date of the beginning of Gentile rule, viz.: B.C. 606. Some have supposed that "The times of the Gentiles" did not begin until the later destruction of Jerusalem, under Titus A.D. 70. Those have laid some stress on the fact that Jerusalem was rebuilt by the decree of Cyrus and others. We admit this partial restoration, of course, but the kingdom of Israel has never been an independent government since B.C. 606. It has always been tributary to the Gentile powers, and thus ruled over (or "trodden down") by them.

They understood this distinctly in the days of our Savior. Though they had a nominal ruler, he was subordinate to Caesar, "We have no king but Caesar," expresses their subjection; and though they were anxious to put Jesus to death, and are counted guilty of His blood, yet He had to be tried at a Roman tribunal, crucified by Roman soldiers on a Roman cross, and they had to beg His dead body from the Roman governor.

The prophet Ezekiel confirms our position. He refers to Zedekiah as the "Profane, wicked prince of Israel," cast down because of iniquity, and adds: "Thus saith the Lord God: Remove the diadem, take off the crown; * * I will overturn, overturn, overturn it; [the kingdom] and it shall be no more until He comes whose right it is, and I will give it Him." Eze 21:25-27. That this refers to Christ, all admit; and to this

DD106 agree the words of Micah: "And Thou, Oh Tower of the flock, the stronghold of the daughter of Zion, unto Thee shall it come, even the first dominion." (Mic 4:8.) Christ is the Tower of the flock, to which all other kings pointed.

That it was not to be fulfilled, or the kingdom given to Christ, at His first coming, the New Testament abundantly proves. Instead of gathering Israel then, as was expected, because foretold by many prophets, as connected with the kingdom, Christ left their house desolate, (Mt 23), and spoke of Himself as going into a far country "to receive for Himself a kingdom, and to return." Lu 19:12. In answer to the question of the disciples, as to when the kingdom of Israel would be restored, He did not seek to correct them, as if they had made a mistake, but said, "It is not for you to know the times and the seasons."

Simeon shows the object of the gospel, to take out from among the Gentiles a people for Christ’s name, and says: "To this agree the words of the prophet; * * After this, I will return, and will build again the tabernacle of David, which is fallen down." Ac 15:14-17. This is restoration, and is to be followed by blessing on the nation. Christ promised the twelve that they should sit on thrones, during the regeneration, and judge (rule) the twelve tribes of Israel. Mt 19:28. The kingdoms of this world (Jewish and Gentile) become the Lord’s during the sounding of the seventh trumpet. Re 11:15-18. These combined, certainly teach that God did not intend to give the kingdom to Christ until the end of the gospel dispensation.

We have clear evidence given us of the date of the suspension of God’s kingdom, (B.C. 606), and if, as we have assumed, the length of time is revealed as 2520 years, during which Gentile powers are to rule over Jerusalem, then, of course, it is easy to determine where that period will end, viz.: A.D. 1914; because 606 full years before the beginning of the common era, and 1914 full years after it began, make a total of 2520 years. But is this 2520 a Bible prophetic number, given to mark the duration of

DD107 the Gentile rule over Jerusalem? We shall give our reasons for believing that it is.

The expression of Jesus, "Until the times of the Gentiles be fulfilled," (Lu 21:24) suggests two thoughts: First, the period must have a limit; an unlimited period could never be fulfilled. It has both a beginning and an end. A promissory note without a date, or specified period of payment, would be worthless. Second, if a period is to be fulfilled, it suggests that it must have been foretold. This is emphasized by the fact that, "The Lord God will do nothing, but He revealeth His secret unto His servants, the prophets." Am 3:7. And we have seen that what he reveals to His prophets, is intended for His people, in due time. What man, of himself, cannot discover, the Spirit of God uncovers.

We do not find the revelation of the time on the surface, nor in such positive statements, that every person will see and acknowledge it, for had it been so revealed, it would have been known before it was due to the church; and that is not God’s order. But it seems clearly revealed, now that our attention has been called to it, and by comparing scripture with scripture. Combination and harmony make the strongest evidence. Turning first to the twenty-sixth chapter of Leviticus, we find the Lord promising all manner of temporal blessings to His people Israel, on the condition of their obedience to His commands. But the most terrible temporal curses He threatens upon them if they disobey. "Ye shall sow your seed in vain, for your enemies shall eat it; and I will set my face against you, and ye shall be slain before your enemies: they that hate you shall rule over you, and ye shall flee when none pursueth you. And if ye will not yet for all this hearken unto me, then I will punish you seven times more for your sins." Le 26:16-18. This expression "seven times," is repeated in four verses (see also Le 26:21, 24, 28) in reference to their chastisement under the power of their enemies. The circumstances forbid the idea that it means seven times repeated, or more severe. That would have been impossible, It refers to a

DD108 period during which their enemies, the Gentiles, would reign over them. This is a basis for the expression of the Savior, "The times of the Gentiles." There can be no doubt that it was introduced at B.C. 606, where, as we have seen the desolation of Jerusalem was accomplished, when we see that event connected with the threatening in this chapter. "And I will make your cities waste, and bring your sanctuaries unto desolation, and I will not smell the savor of your sweet odors. And I will bring the land into desolation, and your enemies that dwell therein, shall be astonished at it. * * Then shall the land enjoy her sabbaths, as long as it lieth desolate, and ye be in your enemies’ land; even then shall the land rest, and enjoy her sabbaths." Le 26:31-34. Compare with 2Ch 36:17-23. This confirms our date for the beginning of the period under consideration, and we have seen that it is to last seven times. In prophetic language a "time" means a year, and it has been shown in a preceding chapter, that a Bible year is composed of twelve months of thirty days each. Then a time or year is composed of 360 days, and seven times would be 360 X 7, or 2520 days. It has also been shown that in symbolic prophecy, a day means a literal year, hence this period of Gentile rule over Jerusalem is 2520 years. And from B.C. 606, where the period began, until the end of A.D. 1914, is 2520 years. This Bible argument is a strong evidence in favor of the year-day idea. Had it been fulfilled on literal time, it would have lasted only seven years, but Jerusalem was desolate for seventy years. And while it is true that there was then a partial restoration, Jerusalem has never been free from the dominion of her enemies from that day to this. At this time-A.D. 1880-there remains only thirty-five years of the time to run, reckoning it on the year-day principle.

The present indications as to the restoration of Israel, so long under the dominion of their enemies, is strong evidence of the correctness of the theory and the application. Some of the arguments based on the chronology are built also on the year-day theory, and some are reckoned on literal time, and yet the most

DD109 perfect harmony exists between them. This confirms both the chronology and the year-day theory.

There are many prophetic students who accept the year-day idea as scriptural, and apply it as we have done to the duration of Papal dominion, who are not willing to allow its application to the times of the Gentiles. But if, as they admit, "a time, times and a half," that is three and a half times, have been fulfilled as 1260 literal years, they ought to admit that seven times means 2520. Here is at least one prophetic period that has not expired, and cannot as long as Jerusalem is under the dominion of her enemies. We do not claim that the Gentiles will hold Jerusalem with unlimited sway until A.D. 1914. The opposite is true. The principle of gradual change will find its application here as in the changes of the past.

Each successive kingdom, had an existence in the days of the preceding one, and conquered its way to universal dominion, and the kingdom of God, though it is higher in its character, is no exception to the rule of gradual success. The fourth kingdom as symbolized by the fourth beast of Da 7, is divided at a certain stage, into ten parts as shown by the ten horns. The same divisions are represented by the ten toes on the image of Da 2, and when speaking of these ten kingdoms, it is added: "And in the days of those kings the God of heaven shall set up a kingdom * * and it shall break in pieces and consume all these kingdoms, and it shall stand forever." Da 2:44. These ten represent the Gentile power in their day, just as the head of gold represented it in his day and from the moment the kingdom of God is set up in its "stone" form, the Gentile governments must begin to be consumed.

They do not, however, lose all their power until A.D. 1914, or until the kingdom of God is universal. We have, from a Bible standpoint, good reasons for fixing upon A.D. 1914, as a limit of the times of the Gentiles, and as the date from which Jerusalem, freed from her long bondage, will become "a praise

DD110 in all the earth." As a means to the breaking in pieces and removal of the Gentile powers, the kingdom of God is to be set up, as we have seen. This fact locates the coming of Christ and the exaltation of the saints, some by resurrection, and some by translation, long enough before 1914 to give time for the subjugation of earth’s kingdoms, before the full time expires. This gives ground for expecting the foretold time of trouble, between now and 1914, during which Daniel’s people are to be delivered. Da 12:1. None who are familiar with these facts and arguments, can say that our position is imaginary, or speculative. Our claim is sustained by abundant testimony, gained by comparing scripture with scripture.

What is proved by these various scriptures, in reference to the suspension and restoration of the kingdom, is illustrated by the type of Nebuchadnezzar. Both in the type, and in the argument, the time is based on the number seven. The seven prophetic times, are typified by seven literal times, or years. Nebuchadnezzar, while in the glory of his kingdom, dreamed of a tree, high, strong, and wide spreading.

The leaves were fair, the fruit abundant, even meat for all, and the beasts and fowls were sheltered by it. Da 4:10-12. This dream was interpreted by the prophet Daniel, and applied to the kingdom. The heavenly decree, in consequence of the pride of the possessor of the kingdom, was, "Hew down the tree, cut off his branches, shake off his leaves, and scatter his fruit, * * nevertheless, leave the stump of his [the kingdom] roots in the earth, even with a band of iron and brass, and let his portion [who possessed the kingdom] be with the beasts, in the grass of the earth; let his heart be changed from man’s, and let a beast’s heart be given him; and let seven times pass over him." Da 4:14-16. The object to be gained by this bitter experience has not only reference to those who had, and lost, and gained the kingdom, but to all: "To the intent the living might know that the most High ruleth in the kingdom of men, and giveth it to whomsoever He will." Da 4:17. "All this came upon

DD111 Nebuchadnezzar." Da 4:28. The cause of the suspension is stated: "Is not this great Babylon that I have built?" Da 4:30. It was sinful pride. The cause of Israel’s suspension is often express: "Thou profane, wicked prince of Israel, whose day is come, that iniquity should have an end." Eze 21:25.

"Behold the eyes of the Lord God are upon the sinful kingdom, and I will destroy it from off the face of the earth; saving that I will not utterly destroy it, saith the Lord." Am 9:8. Here is the same thought of preserving the root and final restoration as in the type. The bitter experience of Nebuchadnezzar among the beasts, during the suspension, is clearly a type of the experience of Israel under the dominion of the four great beasts, -human governments. Da 7. Their peculiar condition is also stated by Am 9:9 "for, lo, I will command, and I will sift the house of Israel among all nations, like as corn is sifted in a sieve, yet shall not the least grain fall upon the earth." Thank the Lord, the restoring is kept in view, and they are not forgotten even in their wanderings and desolation. It is a fact worthy of notice, that the Jews, though scattered as by a sieve, have not become settled land owners. They are wandering as pilgrims; they are vigilant business men, and money-making to a fault, but providentially ready, on short notice, for the return so repeatedly promised. The Jews may well be considered the money kings of the world, and their characteristic in that direction may be foreshadowed by the manner in which they were permitted to get the jewels on the eve of their leaving Egypt.

They are not only promised restoration to their land and the kingdom, but spiritual blessings are to result. "For I will take you from among the heathen, and gather you out of all countries, and will bring you into your own land. Then will I sprinkle clean water upon you and ye shall be clean: from all your filthiness and from all your idols will I cleanse you. A new heart also will I give you, and a new spirit will I put within you * * and cause you to walk in my statue, an ye shall keep my judgments, and do them. And ye shall dwell in the land that I gave to your

DD112 fathers." Eze 36:24-28. This could not apply to the church of Christ, for they never had either possession or promise of the land. And that both physical and spiritual promises are intended, is evident, for they are mingled. If only the spiritual were meant, and the passage should be spiritualized, as some claim, then the spiritual need not have been mentioned at all. The object to be gained by either physical curses or blessings, is spiritual good. Restoration is a physical blessing, as it brings back what was lost, but when the lesson of dependence on God is learned, the way is opened for spiritual and endless good. While this argument on the seven times has direct reference to Israel as a nation, the principle involved, of loss and restitution, with the object of spiritual good, is applicable to all who die in Adam and are made alive in Christ.

DD113

CHAPTER X.

THE KINGDOM OF GOD.

WE have seen that the Bible reveals the existence, in the regular order of succession, of five universal kingdoms, that bear rule over all the earth. The first four are human; the last is the kingdom of God. The kingdom in power at any given time, is not to be confounded with the kingdoms over which it rules. There were other kingdoms in existence when Babylon was supreme, but they were tributary to Babylon. So of each one following. Each supreme kingdom of earth had a limited territory of its own, but the dominion extended over all. The same will be true of the kingdom of God. It does not follow that because god’s kingdom is universal, there will be no other kingdoms on the earth. The kingdoms of this world become the kingdoms of our Lord and His anointed ones, during the sounding of the seventh trumpet. They do not become the kingdom of god, but become subject to it. Grecia did not become Rome when it was subjected to Rome, but became tributary.

Christ and the saints are to have power over the nations. Re 2:26, 27. True, they are to be "broken to pieces," as found organized at the time the Lord takes possession; the image of Dan. 1, representing the ruling powers of earth, is to be broken and removed, "as the chaff of a summer threshing floor," and "no place found for them." Da 2:34, 35.

But there is a reorganization, under the direction and control of the kingdom of God, for at a later period, when the incoming time of trouble is past, and peace restored, we find the nations

DD114 walking in the light of the New Jerusalem, and the kings of the earth bringing their glory and honor into it. Re 21:24. In preparation for this coming trouble and "the battle of the great day of God Almighty" (Re 21:4,) we can now see the nations fulfilling the prophecy of preparation for war. "Proclaim ye this among the Gentiles: Prepare war, wake up the mighty men, let all the men of war draw near; Beat your plowshares into swords, and your pruning hooks into spears; let the weak say, I am strong." Joe 3:9-10. This is a prophecy often overlooked by men, in their haste to see the good time coming, but when the great battle is past, the prophecy of peace will be fulfilled.

The mountain of the Lord, (i.e., His kingdom,) will be the highest, -"exalted about the hills, and all nations shall flow into it;" and "Out of Zion shall go forth the law, and the word of the Lord from Jerusalem. And the Lord shall judge [rule] among the nations, and shall rebuke many people; and they shall beat their swords into plowshares, and their spears into pruning hooks: nations shall not lift up sword against nation, neither shall they learn wear any more." Isa 2:2-4, and Mic 4:1-4.

Nothing can be clearer than the distinction between the kingdom of god, and the kingdoms over which it will rule. The four kingdoms as represented by the image, or the beasts, were earthly in character and location, but the kingdom of God is called "the kingdom of heaven," (or "the heavens,") in all the Savior’s teaching, and Paul calls it a "heavenly kingdom." 2Ti 4:18. When that reign comes the kingdom of the heavens will control the kingdoms of earth.

The fifth is not of the same kind as the preceding four. The rulers in those were morals but in this they (Christ and the saints) are immortal. Those kingdoms were visible to mortals, but the kingdom of God cannot be seen nor inherited by mortals. "Flesh and blood cannot inherit the kingdom of God." 1Co 15:50. Until men are born again, they are flesh and therefor mortal. "That which is born of the flesh is flesh, and that which is born of the Spirit is spirit. Joh 3:6. Conversion is not the second

DD115 or new birth, but only the begetting of the Spirit unto a lively hope. Christ says, "every one that is born of the Spirit" has power to come and go mysteriously, like the wind. Verse 8. The new birth, or birth of the Spirit, is the entrance upon the spiritual and immortal life, as the natural birth is the entrance upon mortal life. In either case the birth is preceded by a begetting. When Christ was quickened by the Spirit, He was said to be, "the first born from the dead." Col 1:18. Hence He was born twice: "first natural and afterward the spiritual." There are but two births mentioned in the Bible, hence conversion cannot be a birth; neither is baptism a birth. The Savior did not need to be converted, for He was not a sinner, being the Son of God from His birth; and baptism is only a type of the new birth. The fact that it is a type makes it important, however, and as our Example and Forerunner Jesus submitted to it.

No act could more fully express all that is meant by conversion and resurrection than the immersion in water. Let those who claim to have the spirit of it express their loyalty by submission to heaven’s appointed form.

When Jesus had been born again, He gave us an illustration of the statement that every one born of the Spirit can move like the wind. He appeared and disappeared at pleasure, and no man could trace His movements. He would change His form, as a disguise; Mary took Him to be the gardener; and "He appeared in another form unto two of them," on their journey to Emmaus. Mr 16:12. He walked and talked with them, and they thought he was "a strange," and when His object was gained, "He vanished out of their sight." Lu 24:13-31.

Then he appeared in their midst, the doors being shut, and though "That which is born of the Spirit is spirit," yet He said, "Behold my hands, and my feet, that it is I myself: handle me and see; for a spirit hath not flesh and bones as ye see me have; and He shewed them His hands and His feet." Lu 24:39-40. These mysteries attend Him who is the King of kings, and He promises that when we are born of the same Spirit, we shall be like Him.

DD116 Moreover He says, "Except a man be born again he cannot see the kingdom of God;" and "Except a man be born of water and the Spirit, he cannot enter into the kingdom of God." Joh 3:3-5. These both refer to two births, and from the combined testimony, it may be seen that while earthly kingdoms are visible to mortals, the heavenly kingdom is not visible to them. With this view there is a fullness of meaning in the Savior’s answer to the Pharisees, when they demanded of Him when the kingdom of God should come. "The kingdom of God cometh not with observation: Neither shall they say, lo here! or, lo there! for, behold the kingdom of God is among you." Lu 17:20-21 (margin). He refers to the time when it comes, and that it will be invisible is clear, or they would say lo here! or lo there! If it were at Jerusalem, with Palestine for its territory, mortals could both see and enter it; and they certainly could locate it, all of which are impossible for mortals. The same, of course, would be true if it should be located in any other part of the world. But is not the kingdom of God to reign over the earth like the other kingdoms preceding it? Certainly, but that does not necessitate its location as an earthly kingdom itself. To illustrate: Satan has a kingdom, not composed of "flesh and blood" beings, which is the invisible power, now controlling the kingdoms of earth. "We wrestle not with flesh and blood * * but against the rulers of the darkness of this world-wicked spirits." Eph 6:12 (margin). The New Testament clearly shows that Satan is the "god of this world" who "hath blinded the minds of them which believe not." 2Co 4:4. "All the kingdoms of this world and the glory of them," he claimed, and as a temptation offered them to the Savior. And had there been no truth in his claim, and as some say the Savior had them already, then it would have been no temptation. Had the Savior not been hungry, "command that these stones be made bread" cold not have been a temptation. Some people might say, all these things were Christ’s by creation, and soon after the temptation, by purchase, but it is clear that the kingdoms are not His by actual possession until the

DD117 seventh trumpet sounds. Re 11:15. Then the transfer is made of the kingdoms of the world from the dominion of the devil and his angels, into the dominion of Christ and His saints.

All must admit that, though the kingdoms ruled are visible, the kingdom of Satan, which rules them, is invisible. And, in view of this fact, it is easy to understand how the kingdom of the heavens, which is to supplant Satan’s kingdom, can rule the kingdoms of the world, and remain itself invisible. We do not teach that the heavenly kingdom cannot make itself manifest to mortals, or that Christ and the saints will never be seen by them. We believe they will be seen occasionally, as special circumstances may require; but we claim that they are naturally invisible to mortals, and that a miracle would be necessary to make them visible.

As of Christ, so will it be of others associated with Him. Before His death, He was naturally visible to mortals, but could miraculously disappear; but after His resurrection, He was naturally invisible, but could miraculously appear. There is nothing, in our view, to conflict with any statement of the word, which shows that mortals will see Christ, in some form or other. We know of no scripture to warrant the idea that Christ will be seen by the natural eye of the saints, for in that case, He must appear in the flesh. Paul says: "Yea, though we have known Christ after the flesh, yet now henceforth know we Him no more." 2Co 5:16. We have the promise of being changed, so that we shall be like Him, and see Him as He is. 1Jo 3:2. We are not to see Him as He was, when He was the Word made flesh, or as He appeared in the flesh, with his wounds and scars, but "as He is,"-the "brightness of His [Father’s] glory, and the express image of His person." Heb 1:2. The manifestation in the flesh is not in itself an impossibility, but such manifestations are not due until after the saints are with Him.

Instead of belittling the promised manifestations, we regard them as among the glorious facts of the future, by which the kingdom of God will accomplish its work for the enlightenment and salvation of mankind.

DD118 There are three distinct modes of the manifestation of spiritual beings taught in the Bible, to which we would call attention. All that is revealed directly or indirectly of the power of such beings, we have a right to use, as giving light upon the future of the glorified church of Christ. We are commanded to compare spiritual things with spiritual, in order that we may comprehend the deep things of God, -the things which God has laid up for them that love Him. 1Co 2:9-13. Angels, as God’s messengers of mercy, or of judgment, have done strange things, in the history of the world, as revealed in the Bible. The church of Christ are to be raised spiritual bodies, and made like the angels, so that they cannot die any more, and are then to supplant the angels in their administration. "For unto the angels hath He not put in subjection the world to come, whereof we speak;" (Heb 2:5) and we need not here repeat the testimony that Christ and the saints are to be the future rulers of the world. Made like the angels in life and immortality, the saints will excel them in official dignity, and the glory of their work. All that the angels have done, or can do, the saints will then have power to do, -and power is not bestowed in vain. The three ways in which spiritual beings have manifested themselves are these: First, in glory; second, as men in the flesh; and third, by acting, through others: they themselves remaining invisible.

When, angels appeared in their glory, they were said to shine "as the lightning," or like fire; and the ordinary effect on man was to blind him, or cause him to fall as dead. Men naturally could not endure such light. Daniel saw "a certain man clothed in linen, whose loins were girded with the fine gold of Uphaz: his body was like the beryl, and his face as the appearance of lightning, and his eyes as lamps of fire, and his arms and feet like in color to polished brass, and the voice of his words like the voice of a multitude." Da 10:5-6. The men with Daniel did not see the vision, but great fear fell upon them, so that they fled to hid themselves. Daniel lost all his strength, and fell on the ground with face downward as in a deep sleep. Saul of Tarsus met the

DD119 glorified Jesus, while on the way to Damascus, and it caused blindness, so that they led him by the hand. His sight was restored to him at the time of his baptism. The description given of Him in this case is almost the same as given of the angel that appeared to Daniel, and the effect was about the same on John. He says: "when I saw Him I fell at His feet, as one dead." Re 1:17. While such an effect came upon unaided man, he could be strengthened to endure it. So it was in the case of both Daniel and John, after the natural effect was produced.

Elisha and his servants were surrounded by a host of their enemies with both horses and chariots. The servant was afraid, and said, "Alas, my master! how shall we do?" "And he answered, Fear not; for they that be with us are more than they that be with them." Here is a case of the presence of angels, and yet invisible. Elisha know, and so was not afraid of his enemies. Elisha prayed "Lord, open his eyes that he may see. And the Lord opened the eyes of the young man; and he saw; and behold the mountain was full of horses and chariots of fire round about Elisha." 2Ki 6:15-17. Another instance we would notice, is that of the martyr Stephen. "Being full of the Holy Spirit, he looked up and saw the glory of the God, and Jesus standing at the right hand of God." Ac 7:55.

The appearing of angels as men in the flesh, is more common than the former. In such cases, no change was needed on the part of man to enable him to see his visitor, and talk with him face to face. The change was wholly on the side of the angels, to adapt themselves to the capacity of men. Their glory was vailed by the flesh, or human conditions assumed, for the purpose of direct communications. Paul says the vail is the flesh. Heb 10:20. In this manner the Lord appeared to Adam and talked with him face to face. Ge 3:8-9. "And the Lord appeared unto Abraham, as he sat in the tent door, in the heat of the day, and he lifted up his eyes, and, lo, three men stood by him." Ge 18:1-2. They talked with him, and partook of the meal

DD120 provided on the occasion. This was the time of the promise of Isaac. Two of the "men," as they were called, went down to Sodom, to deliver Lot, and the third stood with Abraham, and heard his pleading for Sodom. Here is a most remarkable instance of what some men have in these days chosen to call "materialization." There is, however, a striking difference between this case and the effort of modern spirits. Their "materializations" are all when the lights are turned very low, but the angels appeared to Abraham in the heat of the day. We recall the answer given by a professed medium, when asked why such manifestations were always confined to darkness. He said: "The chemical conditions of light are such, as to make such manifestations very difficult."

But it seems that the light was no hindrance to the angels of God. Is not this distinction between the light and darkness in harmony with the character of the two classes of angels? We read of angels who are bound in "chains of darkness unto the judgment of the great day." Jude 6. There is evidence a relation between physical and spiritual darkness. Men whose deeds are evil, love darkness in either sense; (Joh 3:19,) may it not be so with the angels also?

Modern Spiritism is based on the fallacy that angels are disembodied men, while the Bible teaches that angels existed before the human race, and that man was "made a little lower than the angels." Ps 8:4-6.

We need not enumerate instances of the manifestation of angels in the form of men; they are abundant in the Old Testament, and Paul exhorts his brethren not to be forgetful to "entertain strangers, for thereby some have entertained angels unawares." Heb 13:2. It is worthy of notice that when the angel appeared in glory to Daniel, he fell as a dead man, but later when one appeared to him like the appearance of a man, his strength returned. The fact concerning these two modes of manifestation, seems to be in keeping with the two forms of truth-the natural and the spiritual. The natural man receive the natural, but cannot receive the things of the Spirit of God,

DD121 for they are spiritually discerned. 1Co 2:14, 15. As the angels needed the vail of flesh to enable man to look upon them without falling, so the natural man needs that the should be vailed in order that he may receive it.

This fact is the one mentioned by Paul when speaking of the letter as the vail. 2Co 3. He also refers to Moses, who coming from the immediate presence of the Lord, had to cover his face with a vail, that the people might be able to talk with him. "And till Moses had done speaking with them, he put a vail on his face. But when Moses went in before the Lord to speak with Him, he took the vail off until he came out." Ex 34:33, 34. This illustrates the vail of flesh assumed by spiritual beings, and also man’s inability to see spiritual truth without the help of the Divine Spirit. 2Co 3:13-18. How good the Lord is in adapting Himself and His truth to the capacity of men. This is the grand principle underlying the coming of Christ in the flesh.*

_______

* Some claim that Christ ceased to be Divine when He came in the flesh. If this were so, then His flesh vailed nothing. As well claim that when the Lord appeared in human form to Adam and Abraham, He ceased to be God; or that Moses creased to be Moses when he put a vail on his face; or that spiritual truths ceased to be such, because presented under a natural cover. The blending of the Divine and the human in Christ, so that He could be Son of God and Son of man at once, may be difficult for man to apprehend, but it is none the less a revealed truth. He that took our nature, should not be confounded with the nature which He took. Heb 2:16. He that came down from Heaven, and Who said, "A body hast Thou prepared Me," which body was prepared for sacrifice, should not be confounded with the sacrifice itself. Joh 6:38 and Heb 10:5-10. The priest and the sacrifice were distinct in the type, (Le 16), but in Christ they are blended. Let them not, on that account, be confounded. The priest took the bullock to offer it; so Christ took the body prepared, and offered it. The flesh vailed His Divinity. _______

While there are many instances recorded of the two methods of spiritual manifestations already considered, doubtless the third method is more common than either; that is, when the angels remain invisible, but bring influences needed, to bear upon men. The ministration of angels, on this principle, is a prominent doctrine of the Bible, especially with reference to the New Testament church. But the turning of the hearts of men, the slaying of thousands of enemies, and the turning of the affairs of nations,

DD122 under the direction and control of angels, is taught in the Old Testament. The angel that came to Daniel, already noticed, had a conflict with the prince of the kingdom of Persia one and twenty days, and Michael came to his help. Da 10:13.

Daniel’s prayer was for his people, and in order to bring about the desired event, Persia had to be dealt with. "And now," said the angel, "will I return to fight with the prince of Persia; and when I am gone forth, the prince of Grecia shall come." Verse 20. We may not explain how the angel did his work, or how he fought, but it is evident that Persia was manipulated by an unseen spiritual agent, and thus God’s word was fulfilled.

No Christian will deny the plain and positive teaching of the New Testament, in reference to the ministration of angels, "for them who shall be heirs of salvation." Heb 1:14. And yet this work is mainly, if not wholly, by invisible ministers. Some claim to have seen angels, on special occasions, and we are not disposed to deny the possibility. But "We walk by faith, not by sight," and yet rejoice in the promises. And who will say that the angels, who "always behold the face of our Father," (Mt 18:10), are not grieved because their services are not more fully recognized.

Let this fact of the presence of real, but invisible, friends, be once admitted, and great comfort will result. It will also serve as a key to the understanding of the "coming," or "presence" of Christ. That He can be present, and yet invisible, no one will deny, who will give these Bible facts their full weight. That all three methods, -"in glory," "under the vail of flesh," and "by influence, when invisible,"-will be used in the kingdom work, or "manifestation of the sons of God," we cannot doubt. And the result will be the deliverance of the groaning creation, "from the bondage of corruption, into the glorious liberty of the children of God." Ro 8:18-21.

Brethren, a glorious work awaits us! Before this glorious "manifestation of the sons of God" can take place, these sons must have been taken away from earthly conditions, and exalted to their royal station, as kings and priests, or made one with

DD123 Christ; and this involves the necessity of the coming of Christ, the resurrection, and the marriage of the Lamb. Remember, that it is not to be a manifestation of disembodied spirits, but of risen spiritual bodies.

Many have supposed that the Jewish nation restored to Palestine, with Jerusalem rebuilt as its capital, is the kingdom of God revealed in prophecy. We admit and urge as an important truth, the restoration of the kingdom of Israel, and that it was in a typical sense the kingdom of God. But when it is restored it will be an earthly kingdom still. And when the nations go up from year to year to worship at Jerusalem, they will both see and enter into that kingdom; but neither is possible in reference to the heavenly or real kingdom of God. Joh 3:3-5. The restored Jerusalem and kingdom of Israel, will be the highest of earthly nations, and will stand in relation to the New Jerusalem, and the kingdom of God, as Rome and the Roman Empire have stood in relation to the kingdom of Satan. It is called, the Dragon or the Devil, and Rome has been his seat. Re 12:3-9 and Re 13:2. Rome has been for many centuries the capital of the world, so to speak, both politically and religiously, and the center toward which men have worshipped. It has been the visible manifestation, in an organized form, of the invisible kingdom of the Devil. But the restoration of Israel will bring the transfer of the world’s capital from Rome to Jerusalem. It will then be, as of old, the center of earthly worship. From it the word shall go forth, and it will be the visible manifestation in an organized form, of the invisible kingdom of God. To men it will be the kingdom of God, as Moses was God to Israel. (Ex 4:16) until they have learned to look higher. There is an evidence which may be presented more fully hereafter, that the restoration of Israel and the exaltation of the church, as the New Jerusalem, will both be brought about between now and the end of the time of the Gentiles. And that from then onward both will be in existence, throne visible and the other invisible, and the invisible manifesting itself through the visible as the great Regenerator of the world. Then the work will be done which was foretold in Ps 102:16-22.

DD124 With this view of the double character of Jerusalem and the kingdom, we believe many seeming difficulties in the prophecies may be solved. The two Jerusalems are sometimes spoken of separately, and sometimes blended. Whatever in such prophecies related to mortality, is in reference to the earthly, or if to the heavenly, only in a typical sense, and whatever relates to immortality, refers to the heavenly Jerusalem.

The kingdom of God is an embodiment of God’s power for the government and well-being of mankind.

DD125

CHAPTER XI.

THE KINGDOM OF GOD, (CONTINUED.)

THERE is another scriptural view of the kingdom, which is seen by some; and they, not seeing that the two views are in harmony, or different parts of the same subject, urge this as an objection to what is presented in the preceding chapter. In the New Testament the church of Christ is repeatedly called the "kingdom of heaven," or "kingdom of God." This is clearly so in the parables of the Savior concerning the work of the gospel age. The kingdom of heaven is likened "to tares and wheat,"-to "a mustard seed,"-and near the close of the dispensation, "Then shall the kingdom of heaven be likened unto ten virgins, which tool their lamps, and went forth to meet the Bridegroom." These severally refer to the condition, growth and movement of the church of Christ. To deny this seems a reckless abuse of the New Testament. The Savior used the terms "church" and "kingdom of heaven," interchangeably.

When Peter made the good confession, "Thou art the Christ, the Son of the living God," the Savior declared its value, and said: "On this rock I will build my church, and the gates of hell [powers of darkness, or death] shall not prevail against it." Then for his good confession, Christ honored Peter: "And I will give unto thee the keys of the kingdom of heaven." Mt 16:16-19. Mark! the Savior spoke of the church as a building, and yet future from His standpoint. He does not say I have built, or am building, but, "I will build." That he Himself is the Foundation, all Christians will admit: "For other foundation can no

DD126 man lay, than that which is laid, -Jesus Christ." 1Co 3:11. That foundation was not laid until the death and resurrection of Christ, and the first building on the foundation was on the day of Pentecost. The church has never built upon a mortal or a dead Christ, but upon a risen and glorified Savior. His mortal career was necessary, in its place, as an example of loyalty in human life, and that He might learn to sympathize with humanity; and His death was necessary to meet man’s legal necessities, as a ransom; but it is the risen and perfected Savior which imparts the Divine nature to man.

We build on a "Spiritual rock." To Peter Christ gave the keys. The key is a symbol of power to open; and Peter did the opening work for the Jews on the day of Pentecost, and later for the Gentiles, at the conversion of Cornelius and his family. Ac 10. No one need fail to see that, as Peter had the keys of the church, in fulfillment of the promise, "I will give thee the keys of the kingdom of heaven, "therefore the church and the kingdom are identical. The same idea runs through the apostolic writings. Christians are spoken of as having been "delivered from the power [kingdom] of darkness, and translated into the kingdom of God’s dear Son." Col 1:13. And John says, "I am your brother and companion in tribulation, and in the kingdom and patience of Jesus Christ." Re 1:9. As Christ and the church built on Him, re called a kingdom, and as He is a "Spiritual Rock," and those built on Him are "loving stones, built up a spiritual house," (1Pe 2:5) we have a good basis for the idea of a future spiritual kingdom, such as mentioned in the last chapter.

The view that the church is the kingdom of Christ, is an eminently interesting and practical one. By comparing the commission of Christ with the preaching of Peter on the day of Pentecost, and also at the time of the conversion of Cornelius, it will be seen that the conditions of faith in Christ, repentance, or change of life, and baptism, are prominent and fundamental. What emphasis the Savior lays upon them when He says, "Whatsoever ye shall bind on earth shall be bound in heaven!"

DD127 That many will urge to faith and repentance, but ignore baptism, is remarkable. The authority for the one , is the authority for all. What God has joined, let no man separate. He has left all the "non-essentials" out of the Bible. The neglect of one, gives good reason for calling special attention to it. We are not urging a mere formal obedience, but obedience from the heart. Ro 6:17. That some have obeyed the form, without the spirit of baptism, is doubtless true, as shown by their after lives. And, judging by the same rule, ("ye shall know them by their fruits;") some bear the "fruit of the Spirit," (Ga 5:22), who have not seen the importance of the form of doctrine. But he that is loyal-hearted, and sees and appreciates the spirit, or meaning of baptism, is not the one that will remain unbaptized.

If any one thinks the Spirit is all that is needed we would call his attention to the case of Cornelius and his family, who, as an exception, received the Holy Spirit before baptism. Instead of telling them it was enough, Peter urged the presence of the Spirit, as a reason why they should be baptized with water. "Who can forbid water, that these should not be baptized, who have received the Holy Spirit, as well as we?" No, it was not left at their option, for "He commanded them to be baptized in the name of the Lord Jesus." Ac 10:47, 48. Let teachers and converts follow their example.

But, we are asked if the church is the kingdom, and began to be built on the day of Pentecost, why we persist in speaking of the setting up of the kingdom in connection with the second coming of Christ, and the end of Gentile rule. We see no difficulty, but, instead, a beautiful harmony, in the relation of the two facts. Let all discriminate between the beginning of the development of the kingdom, and its setting up, and the difficulty will vanish. There is quite a difference between the birth of a royal prince and his exaltation to the throne. He could not be enthroned before he was born. So the church, or kingdom, could not be "set up," or empowered to reign over the nations, before it had an existence. The abomination of desolation had an existence before it took its

DD128 seat on the beast. Re 17. But it was the same abomination, both before and after it was set up. Da 12:11.

Let us think of the church of Christ in the same way, and all is plain. The infancy and manhood of a human being, illustrates the same idea. He is the same person, both before and after maturity, but he does not bear the responsibility of a man in government until maturity. The church is in her minority until the Bridegroom comes, and the marriage takes place; but then she shares with Him the responsibility and glory of ruling the world. The setting up of the kingdom, and the beginning of the joint reign, are simultaneous. The church of the gospel age, is the kingdom in process of development, and the future kingdom is the perfected church. It is true that the church, in this time of preparation, is sometimes spoken of as having risen with Christ, as having eternal life, and all else that is her true prospect. This is on the principle that a process begun, is often spoken of as complete. God "calleth those things that be not, as though they were." Ro 4:17. But, in reality, we are at present only "heirs of God," "waiting" for maturity, "the adoption, -the redemption of our body." Ro 8:17, 23. Jesus, in harmony with this, says: "In the world to come, yet shall have everlasting life." The temple of the Old Testament gives us a beautiful illustration, being a type of the church: "Ye are the temple of God." The stones of the temple were all prepared by a masterly hand, for their proper place in the future building, before they were taken from the quarry, so that when the time came for the actual building, it went up without the sound of a hammer. Then the glory of the Lord filled the house.

The gospel dispensation is the period of the preparation of the living stones for the spiritual temple. We are in the quarry yet, undergoing the trimming and polishing to fit us for our places in the future kingdom. He that submits to the process, or discipline, "under the mighty hand of God, will be exalted in due time." The handling may seem rough, and the chiseling hurt us severely, but it is all necessary to fit us for the royal and priestly work of the future.

DD129 Many have been fitted, and have fallen asleep. They fought a good fight, finished their course, and await the crown. We, like them, must overcome if we would reign. From the many evidences the time cannot be far distant when the building will go up and the Lord’s glory fill the heavenly temple. We might almost say, as said Jesus: "The time is coming and now is?"

During the period of preparation there is a mixed work going on, as represented in all the Savior’s parables. The tares and wheat, the good and bad fish, and the wise and foolish virgins, represent different classes in the church. It does not seem certain that each parable refers exactly to the same two classes. The wheat are the "children of the kingdom," and the tares are the "children of the wicked one." Mt 13:38.

The enemy "sowed the tares among the wheat,"-verse 25. That there is a variety among Christians, in capacity and degree of advancement, is abundantly taught in the New Testament. There are "babes in Christ," and others more mature, or "of full age." Heb 5:13, 14, and 1Co 3:1. But whoever is "in Christ," must be a child of the kingdom, whatever his degree of attainment, or consequent position in the kingdom. There are "least and greatest" in the kingdom, and "he that is least in the kingdom of God is greater than John the Baptist." But we have never learned that a babe in Christ or any other Christian is a child of the Devil. "If any man have not the Spirit of Christ, he is none of His." "Ye are not in the flesh, but in the Spirit, if so be that the Spirit of God dwell in you." Ro 8:9.

With this important New Testament principle before us, it seems evident that the tares are not Christians at all, but natural men, who for selfish or other purposes, have crept into the church during the dispensation. But it seems that the variety among Christians, the "wheat," the "children of the kingdom," is brought to view in the parable of the "wise" and "foolish" virgins. The difference between them seems to be that some have more light than others. We believe the parable of the tares and

DD130 wheat is more general in its application to the nominal church, than the parable of the virgins, for the latter has special reference to a movement concerning the coming of the Bridegroom. But whatever may be true of the variety of the parables, one thing is clear, there is a mixed condition in the nominal church during the gospel dispensation. The parable of the tares and wheat, which covers the whole age, shows us that the mixed condition continues until the harvest. During the harvest there is a separation, and "then shall the righteous shine forth as the sun in the kingdom of their Father." Mt 13:43. Both classes are spoken of as being in the kingdom, until the harvest; the separation is said to be fulfilled by the angels gathering "out of his kingdom all things that offend;" (verse 41) and then the righteous shine in the kingdom. The idea of the church being the kingdom in all its stages of development is preserved throughout.

With this idea in mind, we can see why the disciples should yet pray, "Thy kingdom come," having in mind the maturity and reign, or anything which would tend to the development of the church. We can see why the apostle could address the church, who are now said to be in the kingdom, with exhortations unto godly lives, and presenting, as an object of hope and motive of encouragement, "an abundant entrance into the everlasting kingdom of our Lord Jesus Christ." 2Pe 1:4-11. No other view seems to explain why the kingdom, in one phase, is a present reality, and yet, something "which God hath promised to them that love Him," and of which they are heirs. Jas 2:5.

This is the period, not only of development, but of suffering. "If we suffer, we shall reign." The idea that the church has a right to reign now, is a fundamental error; one which underlies every effort on the part of the professed church to form a union with the State; and it resulted in the terrible and bloody persecutions so prevalent in the dispensation. The church is never exhorted to rule well, except in the family, and in church matters.

In reference to the State, we are commanded to be subject to the powers that be. Ro 13:1. Our kingdom is not of this

DD131 world, because Christ’s is not; and "the weapons of our warfare are not carnal." God gave the government into the hands of the Gentiles, until their times run out. Soon He will vindicate His own plan, by casting down the thrones of kingdoms, by abasing him that is high, and exalting him that is low. He that would rule, must first learn to obey. If we allow Him to rule in us, in due time He will give us power over the nations. "Because thou hast been faithful over a few things, I will make thee ruler over many." "Be thou over ten cities." "Be thou over five cities." God forbid that we should buy our talent, and receive no part in the kingdom to come. Humility and faithfulness will receive a rich reward. "Humble yourselves, therefore, under the mighty hand of God, and He will exalt you in due time." 1Pe 5:6.

DD132

CHAPTER XII.

THE RESTITUTION.

IN order to appreciate the distinction between the kingdom of God, and the restored kingdom of Israel, it is necessary to discriminate between restitution and the glory promised to the church of Christ. Restitution is the act of restoring, or giving back, something that has once been in possession and lost; but the glory, honor, and immortality promised to believers in Jesus, is a much higher than any thing that man ever had, as the glorified Jesus, described in the first chapter of Revelation, ins higher than Jesus was in the flesh, as the Man of Sorrows. This distinction involves the relation between the natural and the spiritual in God’s plan. First, the natural, and afterward, the spiritual, is God’s law of development, and whatever is to be on the higher or spiritual plane, is brought to view first on the plane of the flesh. This is true of the family of man, of the Jewish and gospel dispensations, and the two kingdoms as related to those dispensations. The natural is temporal, and the spiritual is eternal. This of course, is not true of the two dispensations, as both are limited; they are evidently arranged in relation to each other, for the purpose of illustrating the relation between the natural and the spiritual.

The Jewish dispensation had the work of the development of the twelve tribes of Israel, the old Jerusalem, and the kingdom of God in type; and the gospel dispensation has the work of the development of the gospel church, the new Jerusalem, and the real kingdom of God. Each ends when its work is complete;

DD133 the Jewish kingdom and people being suspended during the gospel dispensation. (Ro 11:25), but afterward, the fruit of both will exist, in their relation to each other, as the natural and the spiritual, as long as the natural is needed.

The term restitution cannot apply to the gospel church, for it was never suspended or lost; but it does apply to the Jewish economy, and is the building again of "the tabernacle of David which is fallen down." Ac 15:16. The natural being first and temporal, could be lost or suspended, but the spiritual being the perfect and eternal cannot be lost. For this reason it will be seen that the term restitution can be properly applied only to the recovery of the natural.

This subject of restitution is very important, and one concerning which all the holy prophets have spoken. As there has been a time set apart for the rule of the Gentiles, so there is a period set apart for the restitution of all thing; and; that period does not begin until the return of Christ. Ac 3:20, 21. Its universality is clearly stated, and it is confirmed by the words of Jesus, "Elias truly shall first come and restore all things." Mt 17:11. Some have looked for a limited restitution, by reading the verse in the "Acts,"-"Restitution of all things which God hath spoken;" as if the Lord by His prophets had promised only a limited restitution. But an appeal to the prophets, and to the law, with its typical jubilee, or restitution of all that had been lost, gives abundant reasons for our faith in its universality. The prophets not only foretold the restoration of the nationality of Israel, with the remnant, that will be alive at the time the restoring begins, but declare the relieving, or the resurrection of the dead, including the "whole house of Israel." Eze 37. But it is claimed that it is only a parable and should not therefore be taken as teaching a real resurrection. But the Lord explained the parable, "Son of man, these bones are the whole house of Israel." "Thus saith the Lord God; Behold, O my people, I will open your graves, and cause you to come up out

DD134 of your graves, and bring you into the land of Israel. And ye shall know that I am the Lord when I have * * performed this." Eze 37:11-14. There is a lesson to be learned by these things; while restitution itself is a recovery of the natural, let no one suppose that there is no higher end to be gained. Spiritual good is the object the Lord has in view, whether He administers physical curses or blessings. Not only Israel is to be benefitted, but the Gentiles also, by the manifestation of God’s power. "And I will set my glory among the heathen, and all the heathen shall see my judgment that I have executed. So the house of Israel shall know that I am the Lord, their God, from that day forward. And the heathen shall know that the house of Israel went into captivity for their iniquity: because they transgressed against me, therefore hid I my face from them, and gave them into the hands of their enemies; so fell they all by the sword." Eze 39:21-23.

All this is a simple statement of facts concerning their loss, and the cause of it. The restoration cannot be spiritualized, while their being driven out remains a fact; and the above shows that the Lord includes in the promise those who were slain. "Then shall they know that I am the Lord their God, when I have gathered them unto their own land and have left none of them any more there." Eze 39:28. It has been supposed by many that these promises related only to their recovery from Babylon, but all must be impressed with the idea that the language is too strong, in some instances, to have been fulfilled at that time.

They and the heathen did not then learn the great and permanent lesson. When this has been done, the Lord says: "Neither will I hide my face any more from them, for I have poured out my Spirit upon the house of Israel, saith the Lord." Eze 39:29. Now, all know that the greatest sin that Israel ever committed, was long after their return from Babylon, when they rejected and caused the death of their Messiah. Jesus left their house desolate, and said, "Ye shall see me no more, until ye

DD135 shall say, Blessed is He that cometh in the name of the Lord." Mt 22:38-39.

Paul tells us of their being cut off, and the Gentiles grafted in, and that "blindness in part is happened unto Israel unto the fullness of the Gentiles be come in." Ro 11:25. He certainly locates the deliverance of Israel after the gospel age is ended, and speaks of it as an expression of the Lord’s abounding mercy. Ro 11:31-33. It cannot mean spiritual Israel, or the church, for they were never blinded, -being always in the light, because led of the Spirit. It refers distinctly to those who were cut off, because of unbelief, and therefore sinners. "For this is my covenant unto them, when I shall take away their sins. As concerning the gospel, they are enemies for your sake, but as touching the election, they are beloved for the fathers’ sake, for the gifts and calling of God are without repentance [i.e., without change, , on God’s part.] For as ye [Gentiles] in times past have not believed God, yet have now obtained mercy through their [Israel’s] unbelief: even so have these [Israel] now not believed that through your mercy, they also may obtain mercy." Ro 11:27-31. This not only declares the blessing to come to Israel, but the instrumentality of the gospel church, complete and in her glory, for its accomplishment. "Out of Zion [the Heavenly Jerusalem, see Heb 12:22] shall come the Deliverer, and shall turn away ungodliness form Jacob." Ro 11:26.

They do not deserve mercy, says one. True; who does deserve mercy? Mercy is an expression of love to the undeserving. But they crucified the Savior. Yes; but remember, Jesus, while in the dying agonies, prayed for His murderers, "Father, forgive them, for they know not what they do." If He was willing to forgive them, let not His followers be vexed about it. No, it did not mean the Roman soldiers; they did only their duty as executioners, and had no responsibility in the case. Jesus had said that all the "righteous blood" shed should come upon that generation of Israel; and they had said, "His blood be upon us and on our children." Peter laid the matter to their charge.

DD136 "Him * * ye have taken, and by wicked hands have crucified and slain." Ac 2:23. And Paul says, "They both killed the Lord Jesus and their own prophets * * and the wrath is come upon them to the uttermost." 1Th 2:15-16. But the wrath has a limit, by the Lord’s mercy, and mercy rejoiceth against judgment. Think you, Jesus’ dying prayer was in vain? Will it remain unanswered? "I know," says Jesus, "that thou hearest me always." Joh 11:42. They were not forgiven immediately. Jesus did not ask His father to set aside His own dispensational plan, nor to forgive them without repentance on their part; but the prayer of Jesus indicated that the time was coming, when they would be led to the knowledge of the truth, repent, and be forgiven. This is foretold by the prophets, and in language that forbids the possibility of its having been fulfilled at the return of Babylon. There are doubtless many of the prophecies of restoration that were made before or during the captivity, and which referred to both that partial restoration and the much greater one we are considering, something as type and antitype are often blended. This has caused some to stumble, and to misapply. When they were in Babylon they were only in the hands of one nation. But the Lord had threatened that He would drive them from their land, and scatter them among all nations, and this was not fulfilled until the destruction of Jerusalem in A.D. 70. But "the days come, saith the Lord, that it shall no more be said, The Lord liveth, that brought up the children of Israel out of the land of Egypt; but, the Lord liveth, that brought up the children of Israel from the land of the north, and from all the lands whither He had driven them; and I will bring them again into their land that I gave unto their fathers." Jer 16:13-15.

This has not yet been fulfilled, though there are evidences of its beginning at the present time; but from the fact that they were actually driven out of their land and that their history thus far has been just what was foretold, we have the best of reasons for expecting their restoration. Another fact worthy of notice,

DD137 is, that in all the past history of the nation of Israel since the prophecies were uttered, whenever the nations came against Jerusalem, she was the loser in the conflict; but there are clear prophecies which show her victorious in a coming struggle. Though the restoration of the living remnant is now beginning, it is not to be supposed that uninterrupted success and prosperity will attend them. For reasons of their own, but under the direction of Divine Providence, the Turkish and the British governments formed in the year 1878, what is known as the Anglo-Turkish treaty, which opens the door legally for the return of that people to their own land. This gives them much help, and is clearly a fulfillment of prophecy in our own day; but we cannot expect that the nations will give up their dominion over Jerusalem and Palestine fully until their "times" expire.

It is evident that the Jews themselves, not being in the light of their own prophecies, as to the "times and seasons," are deceived into the idea that their trouble is past, and make no provision to repel invaders. They will be abundantly prosperous, and have a sense of safety in their "unwalled villages." Eze 38:9, 11, 14.

This very condition becomes, in due time, an incentive to the "chief prince of Meshech and Tubal," to make Jerusalem and the land a prey. Verse 2. This, as usually understood, refers to Russia, and we do not doubt it, but it has little to do with our present object, who is meant. It has not been fulfilled, however, in the late war between Russia and turkey as so many thought. It seems strange that any should have entertained the idea for a moment. It cannot be fulfilled until the partial restoration of Israel, and a good degree of prosperity is attained by them. Not against the Turks, but, "Thou shall come up against my people Israel, as a cloud to cover the land." Eze 38:16. Thus saith the Lord; "It shall come to pass, that at the same time shall things come into thy mind, and thou shalt think an evil thought: And thou shalt say, I will go up to the land of unwalled villages; I will go to them that are at rest, that dwell safely,

DD138 all of them dwelling without walls, and having neither bars nor gates, to take a spoil, and to take a prey, to turn thine hand upon the desolated places that are now inhabited, and upon the people that are gathered out of the nations, which have gotten cattle and goods, that dwell in the midst of the land." Eze 38:10-12.

How unlike the warrior Turk? How like the gathered Jews, who think their trouble is past? How could any one apply it to the late war? But while the Lord permits them to get into deep trouble, He is against their enemies, (Eze 38:3,) and Jerusalem will be victorious. This will be "the battle of the great day of God Almighty," to which the kings of the east and of the whole world shall be brought. Re 16:14. "Behold the day of the Lord cometh and thy spoil shall be divided in the midst of thee. For I will gather all nations against Jerusalem to battle; and the city shall be taken, * * and half of the city shall go forth into captivity, and the residue of the people shall not be cut off from the city. Then shall the Lord go forth and fight against those nations, as when He fought in the day of battle." Zec 14:1-3. The enemies have a temporary success, or what seems so, but it proves their utter ruin. It is worthy of note, that when the Lord thus frustrates the nations, "all the saints" are with Him, and therefore it is after the kingdom is set up, as a stone. Da 2:34, 44. As to the manner of the fighting, we may understand it, if we can tell how the angel that appeared to Daniel fought with the prince of Persia. Da 10:20. It seems probable that some cause of confusion among the armies gathered against Jerusalem, makes them turn upon each other and thus the prey escapes.

One cause is suggested in Joe 3:1-3. It is evident that drunkenness and licentiousness are the characteristics of those armies. But whatever may be the cause, Jerusalem is to be the conqueror. "Behold, I will make Jerusalem a cup of trembling unto all the people round about, when they shall be in the siege, both against Judah and Jerusalem." Zec 12:2. He will make Jerusalem a "burdensome stone." Verse 3. "In that day, I

DD139 will smite every horse with astonishment, and his rider with madness." Zec 12:4. "In that day I will make the governors of Judah like a hearth of fire among wood, and like a torch of fire in a sheaf, and they shall devour all the people round about, on the right hand, and on the left; and Jerusalem shall be inhabited again, in her own place, even in Jerusalem." Zec 12:6. "In that day shall the Lord defend the inhabitants of Jerusalem, * * and destroy all the nations that come against Jerusalem." Zec 12:8, 9.

Now, if at this stage of the proceedings, that people should be permitted to see their great Deliverer, or by any means should learn that He whom they had despised and rejected was their living and everlasting friend, it would not be difficult to understand the following verse; "And I will pour upon the house of David, and the inhabitants of Jerusalem, the spirit of grace, [favor], and of supplications, [prayer], and they shall look upon Me, whom they have pierced, and they shall mourn for Him," &C. Zec 12:10. Here is the answer to the dying Savior’s prayer. This could not have been fulfilled before the first advent; they had not pierced Him till then. Jesus said they did it ignorantly; no wonder, then, if they mourn when they discover their sad mistake. This looking on Him whom they had pierced is after the second coming, and the saints are gone, for they appear with Him. Re 1:7. Col 3:4. Zec 14:5. It is not the mourning of despair, as is usually supposed, but of penitence, because it is caused by the spirit of favor and prayer.

How much better the Lord is than men have usually thought. Here we see a combination of restoration, and the beginning of a higher and spiritual work. The blessed state of Jerusalem, under the reign of Christ and the saints, is beautifully pictured by the same prophet. Zec 8:3-8. "Thus saith the Lord; I am returned unto Zion, and will dwell in the midst of Jerusalem, and she shall be called a city of truth; the mountain of the Lord of hosts, the holy mountain." Old men and women shall dwell there, and boys and girls shall play in the streets. "And

DD140 they shall be my people, and I will be their God, in truth and in righteousness."

There is much more said in the prophecy about the restoration of Israel than of other nations, and some have given this prominence, and denied the restoration of the other nations. But the principle which underlies the restoration of one nation will secure the restoration of all nations. And the same provision of mercy which brings up to a life of hope, one mortal man who has not been previously enlightened, and committed the unpardonable sin, will bring up every other man who is in the same condition. The promises of universal restitution are clear enough to command our faith though we shall fail to understand the principle which underlies and secures it, but it is our privilege to know something more than the mere fact. There is a clear distinction between those who are to share in the blessings of the restitution age, and those who are to do the work of restoring; and there is also a distinction to be observed between restitution and the work of regeneration and consequent immortality. Without giving the proof in this chapter, we would say that it is the work of Christ and the saints, or of the heavenly kingdom, to restore all things. This will explain why the restitution age does not begin until the return of Christ at the end of the gospel age, it being used for the development of the heavenly kingdom. In the Old Testament, God is represented as the only Savior and Redeemer, and He says, "I will cause you to come up out of your graves, &c," without speaking of the agencies He would use in the accomplishment of His work. But in the New Testament, the Lord Jesus Christ is introduced, as the Son of the Highest, the representative of His Father, or "God Manifest,"-"Immanuel, -God with us." And in this way He becomes Mediator between God and man, and the Administrator of the work and will of God. Whatever is foretold that God will do for man, Christ does it. God is the only Savior; "Look unto me, and be ye saved, all ye ends of the earth, for I am God, and there is none else." "A just God and a Savior; there is none beside

DD141 me." Isa 45:21-22. But Christ is the Savior; "Thou shall call His name Jesus, for He shall save His people from their sins." Mt 1:21. And the name of Jesus is the "only name given under heaven, among men, whereby we must be saved." Ac 4:12. "God is the Judge of all;" (Heb 12:23) but Christ "will judge the quick and the dead at His appearing and kingdom." 2Ti 4:1.

"The Father judgeth no man [i.e., distinct from the So