Day Dawn, or the Gospel in Type and Prophecy (Second Edition, 1882)

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Day Dawn

PATON.

GOSPEL IN TYPE AND PROPHECY.

BY J. H, PATON.

DAWN

OR, THE

GOSPEL IN TYPE AND PROPHECY.

BY J. H. PATON.

(REVISED EDITION.)

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

HERALD PUBLISHING HOUSE. 266 WOODWARD AVE., DETROIT, MICH.

Copyright by JOHN H. PATON 1882. Ali rights reserved.

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 defects. 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 give 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 earthen vessels, that the excellency of the power may be of God, and not of us." II Cor. iv: 7. "One soweth and another reapeth;" let both rejoice together. John iv: 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 charty for all." While awake to the differences, we would still endeavor "to keep the unity of the Spirit in the bond of peace." Eph. iv: 3.

We call 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.

PREFACE TO REVISED EDITION.

The writer, in sending out this Revised Edition, would reiterate the substance of the former preface. The letters received from various quarters have given assurance that the book has been used of the Lord in bringing light and gladness to many hearts.

There has been, as expected, an unfolding of the plan, and an increase of light, with a consequent dropping off of error and mere tradition of men. This confirms the general position taken as to the "Day-Dawn." The increasing light and consequent modification, have made it necessary to re-write much of the book, and to enlarge upon some features of the plan. It contains new matter enough to make it desirable to all who are interested in such themes, even though they may have a copy of the former edition.

The general object of the work, as before, is to show that the Bible contains a grand system of truth, and reveals a plan of salvation, that meets all the necessities of mankind, and is worthy of the fundamental statement of the Bible—"God is Love." As "that which is perfect" has not yet come, the writer like others is not infallible; hence, he would not be dogmatic, but though asserting, he would be understood as saying, "This is as it appears to me," though not always repeating this explanation.

If the increase of light and joy in these themes can be conveyed to the reader's mind it will answer the continued prayer of the

AUTHOR.

DAY DAWN.

CHAPTER I.

GOD'S LOVE AND PLAN.

OD'S love is the key-note of Christianity. He has a plan which taken as a whole proves His love. The Bible reveals that love and plan in language. In Christ they are expressed in personal life. He is the living Word.

God's plan covers a succession of ages, and includes both revelation and salvation. He reveals Himself in Christ, as a means of eternal life to man. John 17:8. To be loved and obeyed He must be known. God's truth,-that is, His love expressed,-is the enlightening and saving power. Rom. 1:16.

God's love to a lost world is, as yet, but partially known. There is a vail of ignorance over the face of the nations which must be removed. Isa. 25:7. Overlooking the plan of the ages has obscured the love, and the Lord is regarded more as a Tyrant, than as a loving Father. Too many, instead of seeing order in the Bible, regard it as a compilation of facts, commandments, promises and threatenings, not at all susceptible of arrangement; and some seeing the terrible only, and out of its order, have drifted into unbelief.

Ignorance of God and sin are related, and make the world as night. The truth, in obscurity even, has done wonders; but a too narrow view of God's love must tend to an imperfect worship, and so to dwarf the character of the wor- biper. Men become like whatever they truly worship. This is why our Father seeks that we should worship Him in spirit and in truth. Jno. 4: 23, 24. When the vail is removed, light and righteousness will go hand in hand, and it will be day. The transition between night and day is "DAY-DAWN." Dark as the outlook may appear, there is abundant proof from Type and Prophecy that the dawn has come. The Bible reveals that there is a "good time coming;" and surely every heart inspired with God's love, and therefore with love to man, will rejoice in the accumulation of evidence that there is hope for our race.

The following diagram will illustrate the plan of the ages:

There are three worlds, which include all that is revealed of the past, present and future of mankind. They follow each other, as first, second and third, and are called three distinct "heavens and earth." II Pet. 8. The first ended at the flood, the second ends at the second coming of Christ, and introduction of the day of the Lord, and the third never ends. (The Greek word kosmos means order, or state of things, when it is not applied, as it often is, to mankind.)

These worlds are sub-divided into ages. (The Greek word aion, though sometimes translated world, is properly translated age-a limited period of time.) The world before the flood seems to have been but one age. The second world has three ages: One Man, or Patriarchal, Jewish and Gospel. The first ended at the death of Jacob, and the national organization of Israel. The second ended at the death of Christ. The third ends with the second order. In the third order,or world, there are "ages to come;" (Eph. 2:7) how many is not known, but the first one is the millennium, or thousand years' reign. Rev. 20.

These worlds and ages, being an outline of the plan, are like a key to unlock the Bible, and make much plain that is otherwise obscure. Without the outline, or "bird's-eye view," men are liable to apply a statement of the word in one age, when it belongs in another, and by not "rightly dividing the word" fail to receive the mind of the Spirit.

These worlds and ages are the basis of the plan of revelation and salvation. God made the ages for Christ. (Heb.1:2 aions—ages, not worlds.) Christ is indeed the "Rock of Ages." This is true of Him, both as God's Revealer and as man's Saviour. The work of the ages is double, the unfolding of the truth, and the bringing of men to God. The two phases of work are going on together, and are related to each other as cause and effect. The truth alone can make men free, hence the world cannot be saved fully until it is enlightened.

The truth is gradually and systematically developed through the ages, first in type, or picture, second in prophecy, and third, in fulfillment. Revelation is progressive, not only as by additions, but by growth or evolution—the former truth containing the essence of the later developments. From the lower to the higher, from the animal to the spiritual, is Heaven's revealed order. Each age is a step in the growth, and each step is higher than the preceding one. 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.

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. It is an important fact of the gospel that Christ is the Light of the world, as well as a Life-Giver. As life must precede the reception of light, the fact that Christ is the Light of the world, proves that He is first the Life of the world. The life and the light are both spiritual. Many admit that God loves all, and that Christ died for all, as an expression of that love, who do not see clearly that "in due time" it is "to be testified" to all. I Tim. 2:4-6.

The angels, announcing the birth of the Saviour, declared that the "good tidings" should "be unto all people." The antitype of the brazen serpent, in order to fulfill the type, must be brought within mental range of all for whom it is intended Of Christ it is said: "That was the true light that lighteth every man that cometh into the world."

This must require the ages for its accomplishment.

There is no scriptural evidence that those who lived before the death of Christ, were all enlightened concerning the only way of salvation. Failing to see the plan of ages, which secures the light to all "in due time," drives men to infer that somehow, by His Spirit or otherwise, all men have been enlightened.

The most common view is that God will save all who can be induced to accept Christ before His second coming, but that the mass of mankind will be eternally lost. But it can be shown that all the ages that precede the return of Christ for His saints, are only preparatory, and that it is God's purpose to save the Church first, and through them, as a royal priesthood, to save the world afterward.

With this view the Lord's return holds a place of vast importance, being not only the hope of the Church, but also the key to the glorious destiny of the world. If Christ's coming be, as so many hold, the sunset of hope for mankind, no wonder that even Christians desire its delay. But as it is really the sunrise of hope, all who can see it will of necessity "love His appearing."

That mercy for sinners ends with this life, or with this age, is often assumed, but never proved. "The mercy of the Lord endureth forever," is often asserted in the Bible. That mercy and forgiveness are not limited to this age, is clearly implied in the Saviour's own words, "All manner of sin and blasphemy shall be forgiven unto men, except the blasphemy against the Holy Spirit, * it shall not be forgiven, neither in this age [Gr. aion] nor in the age to come." Matt. 12:31,32. Some sins will be forgiven in the age to come, or the exception Jesus makes has no force. The Saviour's shall makes it certain that then, as now, only one sin is unpardonable. (See Restitution Sec. 3.)

With the idea in mind that this life is the only period where mercy is possible, there are some things in the Bible that seem irreconcilable with the character of justice and love which it ascribes to God.

In the world before the flood, in the age of the patriarchs, and even in the Jewish age there was no provision made to evangelize the world. So far as any record is given the light was confined to very few, and to them it was in the shadowy dimness of types. The false impression prevails that in all the past, as now, the light shone upon all, and that all depended on the will of each person, as to what his spiritual condition should be. This view is merely traditional, and finds its apology in the supposition that all unbelievers, then as now, were consigned to endless punishment, coupled with a sense of justice, that before such consignment, they should have had light, and opportunity to choose the better way. Some seek relief from the terrible conclusion that ignorance of Christ sealed their woe, in the equally false idea that ignorance secured them a passport to Heaven. If ignorance saves, better that all should have been ignorant.

No unscriptural relief is needed, by those who see the plan of the ages. and that God has been carrying out His own purpose of selecting representatives from all the ages, to constitute a royal priesthood, under whose merciful reign, the nations, whom God purposely left in darkness, to prove the weakness of the flesh, are "in due time" to be blessed. This solves many dark things, showing the silver lining to the clouds, and brings sweet relief to many sad hearts.

It has never been satisfactory to believe that Pharaoh should have been consigned to endless woe for his rebellion, when there was no Christ offered nor rejected, and when the Lord said He raised him up for the self-same purpose, that He might show His power and wrath, and "hardened his heart" that he should not let Israel go. It is a relief to know that instead of dropping into Hell, he was dropped into the Red Sea and that the Lord has a "due time" for his enlightenment.

As the ages of preparation move on, the number of the children of light and faith increases, as may be seen by the eleventh chapter of the epistle to the Hebrews. In the first world only three are named. In the one man age there are more, though the period is much shorter. Many are brought forward in the Jewish age. But in all, Oh! how few, compared to the mass. And how dim the light, even in the Jewish age, in which the Law and the Prophets spoke.

Had they even understood Moses, they would not have rejected Christ. John 5: 45-47.

See again their limited opportunity even when Jesus had come. Read the limited commission of the Master Himself: "Go not in the way of the Gentiles, and into any city of the Samaritans enter ye not." Matt. 10:5. If the popular view be correct, that they were liable at any moment to drop into Hell, would the Son of God's love have withheld from them the bread of life? 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, [mark the reason] lest they should see, hear, understand, be converted and their sins be forgiven them." Mark 4:11,12. Had Christ wanted the multitude to be converted then, would He not have preached to be understood by them? Facts cannot be set aside; they must be faced. The order of the plan soives these and all similar difficulties, and Christ spoke in harmony with it when He gave His reason for the limited commission above quoted. "For I am not sent but to the lost sheep of the house of Israel."

The much disputed subject of "Election" is involved here. It has greatly perplexed many, and some have ignored it. With the view here presented, that the Lord chooses the few for the good of the many, "in due time," the Bible doctrine of election is not hideous, but glorious. This would be so even if the election were arbitrary, but the Lord moves in harmony with our being, and the fitness of men for the work to be done. The object in view controls the choice.

Adam was chosen to be head of the race. Abraham was chosen to be the typical "father of the faithful." Israel was chosen as head of nations. Blessing to others was designed. Christ is "chosen of God and precious"—the Head of a new race, both "Prince and Saviour." In Him the fullness of blessing dwells. All the chosen, even the whole Church, are chosen in Him, and therefore for the same purpose, the good of others. If any one thinks that God has chosen him to light and salvation for his own sake only, he is mistaken. Light is given that it may shine for others' good.

What is true of one is true of all, and what is true of the Church in this age and state, is true of the Church in the next age when she is exalted to reign with Christ. The circumstances change, the degree of light and power will then be greatly increased, but the principle will be the same—the few are chosen for the good of the many. The spirit of a true Christian's work, and the spirit of his hope are the same.

The intimate relation of Christ and the saints bears upon this subject. They are one with Him in spirit now. They suffer with Him, and are therefore joint heirs with Him, and will reign with Him. II Tim. 2:12 and Rom. 8:14-18. The context of the last named shows that the deliverance of the groaning creation from the bondage of corruption is a result of the exaltation of the saints. The prophet declares that "the glory of the Lord shall be revealed, and all flesh shall see it together." Isa. 40:5. The apostle, as above, says the glory shall be revealed in us, and that the creature waiteth for this manifestation of the sons of God, and shall be delivered. Comparing the two statements shows that the "all flesh" and the "groaning creation" are identical, and that the glory is revealed for their good, and not for their destruction.

As Christ, the Head, exalted, is both King and Priest, so those glorified with Him sing, "Thou hast made us kings and priests, and we shall reign on the earth." Rev. 5:10. Kings rule, and priests mediate and bless. Mark! the stress is laid on the blessing. It is not a priest-king, but a royal priest. The power is desired by the saint, as by his Lord, to do good unto others. This is the "high calling"—"the joy of the Lord."

Let no one suppose that death has always been the time of entrance upon that glorious work. The reward of the saints is located at the seventh or last trumpet. Rev. 11:15-18. Paul says the coming of Christ and the resurrection of the saints are at the "last trump," "the trump of God." I Cor. 15:51-54; I Thess. 4:13-18. And Jesus said, "Thou shalt be recompensed at the resurrection of the just." Luke 14:14. Speaking of the reward of the faithful, Jesus says: "In the age [aion] to come eternal life." Mark 10:80.

None can enter or hasten the age to come by dying. We cannot go to it, but wait for it to come to us." "The children of this age [aion] marry, But they which shall be accounted worthy to obtain that age, [aion] and the resurrection from the dead, neither marry nor are given in marriage. Neither can they die any more; for they are equal unto the angels," e Luke 20:34-36.

The time to "shine forth" is after this glorious exaltation, and the Saviour expresses the same thought in explaining His parable of tares and wheat, referring to the mixed state of things in the Church or "kingdom of heaven" during this age. He sowed the "good seed"-or "children of the kingdom." The Devil sowed the tares among the wheat, which made the Church Babylon. Both grow together until the harvest, and "The harvest is the end of the age." When the separation is over, "Then [not at death] shall the righteous shine forth as the sun, in the kingdom of their Father." Matt. 13:43. To shine then, can mean no less than to shine now, viz: to give light. And if the Church give, the nations are to receive, and "walk in the light of it." Rev. 21:24. "It is more blessed to give than to receive."

The parable of tares and wheat is urged as an objection to the idea that the nations are to be blessed under the reign of the saints. The objection is based on the assumption that the "tares" and the "world" are identical. But, "The field is the world" of mankind, in which Christ sowed the good seed, or planted His Church. The tares are persons who take a false position in the Church, professing to be what they are not,—"Having the form of godliness, but denying the power thereof." And, therefore, though it could be proved, that the burning of the tares is their complete destruction, there would still be a world of mankind to be blessed, who had never been sown among the wheat. Another illustration is given in the parable of the net. The gospel net, during this age, has been cast into the sea, and has taken both bad and good. At the end of the age—the harvest of the other parable—the net is pulled to the shore, the good—those fit for the design—are gathered into vessels, and the bad—those not fit for the object in view—are cast away. They are not necessarily killed, nor tormented, but go out with the shoals of fish that had never been caught in the net at all.

God has other ages than this, in which, it is declared,'He will shew the exceeding riches of His grace. Eph. 2:7.

"We trust in the living God, who is the Saviour of all men, specially of those that believe." I Tim. 4:10. The Church, who, as the body of believers, have the special salvation, are predestined to a work in the "ages to come;" and they can not begin that work until they have reached their destiny. That work 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 law of regeneration. The plan of the ages brings out the fullness of meaning, which might not otherwise be seen. 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, both which are in heaven and earth."

Oh, that all Christians might see their special salvation, the "high calling of God in Christ Jesus;" that "the eyes of their understanding being enlightened, they might know what is the hope of His calling." They would no longer "grovel here," nor go heavily in the heavenly journey.

This reference to earthly things—the family idea—father, mother and children—to illustrate the spiritual development of the race, is one of the grandest figures in the Bible. As Christ is called the Husband, so the Church is called the wife. This has been seen by many who could see no farther, supposing the plan of salvation is ended when "the wife hath made herself ready," and the marriage has taken place. But the idea of husband and wife naturally carries the mind forward to offspring, as the only absolute expression of the married relation. If there is to be no spiritual generation, the figure of husband and wife is not expressive of the relation of Christ and the Church.

This idea is sustained by the fact that Christ is not only called a Husband, but also the everlasting Father; (Isa. 9:6) and that there is to be a "regeneration," when He sits on the throne of His glory. Matt. 19:28. Christ is not called the Father of the Church, but Brother and Husband, therefore His relation of Father is to the nations, and begins after the marriage.

The same idea is strengthened by the prophecy that "As soon as Zion travailed she brought forth her children." Isa. 66:8. The context pictures Jerusalem as caring for young children. Paul defines Zion as the heavenly Jerusalem, (Heb. 12:22. Em. Diag.) the overruling city, out of which the De- liverer shall come. Rom. 11:26.

Let no one degrade this prophecy of the glorious success of Christ and His Church in saving the nations, by applying this "travail" of Zion, to the pains of Babylon, when the true Church leaves her. Those who leave Babylon are not her children. They leave her because they are not of her. Babylon's children are like herself. Rev. 17:5. So Jerusalem's children will be like herself. If Babylon is the mother that travails and brings forth the true Church, then it is Glorious Babylon!! But be assured that "Jerusalem which is above" is the mother power in God's economy, both before and after the exaltation of the Church into that heavenly state:—before, as the power producing the Church, (Gal. 4:26) and after, as shown by the prophecy above, as the power to regenerate the nations.

Because father, mother and children will of necessity have the same nature, it does not follow that all will have the same position or degree of glory. "There is one glory of the sun, another glory of the moon, and another glory of the stars. And one star differeth from another star in glory. So also is the resurrection [anastasis-future life] of the dead." I Cor. 15: 41,42. These are all heavenly bodies, though differing in degree of glory and shining power.

The order of development is Christ Jesus first, the Church second, and afterward the nations—in the order of father, mother and children. Jesus was developed at the end of the Jewish age—born twice, first of the flesh, and second of the Spirit at His resurrection—"The first born from the dead"— "The Head of the body—the Church." Col. 1:18. Next in order, during the gospel age, the body, the Church is developed. They too must be born twice-of flesh and Spirit. They wait for the birth, or "redemption of the body." Rom. 8:23. The birth of the Head secures the birth of the body in due time. The figures body and bride are used interchangeably, as the wife is said to be one with Him, bone of His bone, and flesh of His flesh.

Eph. 5; 30.

In this pre-natal, or unborn state—"begotten by the word of truth"—the Church of the gospel age is not married, but declared to be a chaste virgin, espoused—engaged to be married—to one Husband—Christ. II Cor. 11:2. Having the Spirit of Christ—the spirit of union,or marriage,-she waits and longs for the promised return of the Bridegroom, for she knows the marriage is not due till then. Matt. 25. To the Church, represented by the apostles, before He went away. He said, "I go to prepare a place for you, and * I will come again and receive you to myself, that where I am, there ye may be also." Jno. 14:2,3.

The marriage is due at the end of the gospel age, and until then she is not the bride. The Spirit's work, in Christ's name (John 14:26) is to speak for Him, revealing His riches and glory, (John 16:12-15) and thus "to take out from among the Gentiles a people for His name." Acts 15:14. The chosen spouse takes the name of her husband. The beauty and importance may here be seen of being baptized "in the Name of Jesus Christ"—"in the Name of the Lord Jesus." Acts 2:38, and 19:5. It represents our union with Him to share His sufferings and His glory.

The Church while composed of persons, is a system. The Papal Church system, as a counterfeit, represents the true Church. As the counterfeit existed before her complete union (marriage) with the kings of earth, and their joint reign began; so the true Church exists before her complete union (marriage) with the true King of earth, and their joint reign begins. The union in either case involves the exaltation to power, in contrast with the former subjection and suffering. Additions were made to the Papal Church after her exaltation, and during her reign. If this has been so of the counterfeit, may it not be, will it not be so of the true? There was' a thousand years' reign of the Papal system during which she was adding to herself, before she gave birth to her daughters in the reformation. So there is to be a thousand years' reign of the true Church before——what? More will be known and said hereafter; but let all be careful not to crowd too much into the first age of the great future—"the ages to come."

Speaking of the glory of that exalted state of the Church, the angel said to John, "Come hither, I will show thee the bride, the Lamb's wife," * and he showed me," says John, "that great city, the holy Jerusalem descending out of heaven from God, having the glory of God." Rev. 21; 9-11. The New Jerusalem then, in that age, represents the married Church—the wife of Christ, the Head of a new race—the mother power, from that time on, of the kingdom of God.

The stream of blessing, which flows from that heavenly city, is called. "A river of water of life," and whosoever will may come; and the leaves of the tree of life are "for the healing of the nations." With the plan of the ages in mind, see how this "whosoever will" has been misapplied, and how, strange as it may seem, while seeking to show the fullness of the gospel, Christians have been narrowing the plan of mercy. During this age, the water of life has not been a flowing "river," but a "well of water," "in you." John 4:14. It has been virtually limited, by the elective purpose of God, and by the circumstances which have prevented millions from hearing the gospel. Now the Spirit invites; then "The Spirit and the bride say, Come." This cannot be true until after the marriage; there is no bride till then.

With this view of the "Election" there is room "in due time" for the glorious "Free Grace" doctrine also; more even than most of its advocates dare to think possible. Instead of being opposed to each other, in the light of the plan of the ages they are shown to be but parts of one grand system of truth. God is a God of order. His revealed plan vindicates itself.

DAY DAWN.

CHAPTER II.

THE GOSPEL IN TYPE.

HE ages preceding the marriage of the Lamb, are preparatory steps of the plan, for the development of Christ and His bride, and the salvation of the world Ye are not of the world") does not begin till then.

What has been proved by the positive teachings of the Bible is illustrated by types and allegories of the Old Testament. When a picture of the gospel plan is found in any Bible history, it is easier for the believer to see a Divine purpose in the arrangement, than to suppose that it came by chance. The principle of correspondence, as between type and antitype, is strong evidence of the Divine inspiration of the Bible; and it exalts the history far above the level mere story. Those who can see the relation and fitness of the things presented will be affected by them; others cannot yet be reached.

The regeneration of the human family in the order of father mother and children, is clearly illustrated by the simple story of Adam and Eve. Doubtless the earthly was arranged as a shadow of the heavenly. Adam is a type of Christ—"the figure of Him that was to come." Rom. 5:14. This is a New Testament key—a recognition of the principle. Adam was the first of the old creation, the head of mankind on the animal plane. "First the animal [Gr. Psukikon] and afterward the spiritual" is God's revealed order. I Cor. 15:44-50.* In the above passage this principle is distinctly applied to Adam and Christ, and is the reason for calling Christ the "second Adam:" not the second on the same, but on the higher level, and they are contrasted as "a living animal," and "a quickening Spirit."

Christ is the Head and Life-giver of the spiritual family.

Each being the first in his own order, both were direct creations, the first from the ground, the second from woman; which fact of itself is significant of the upward progress of God's plan. "Her seed shall bruise thy head." He was "Son of man" only by adoption from above. He left His glory, and took our nature, that we, in turn, might be adopted into the heavenly family and share its blessings.

Adam and Christ were both alone for a time. The Lord said, "It is not good that the man should be alone." And He caused a deep sleep to come upon Adam, opened his side, and from the rib made him a help fit for him—a wife. It is a simple shadow, but the substance is glorious. Jesus said of Himself, "Except a corn of wheat fall into the ground and die, it abideth alone; but if it die it bringeth forth much fruit." John 12:24. Adam's deep sleep pictures Christ's death; and his opened side, the bleeding side of Jesus, from which flowed blood and water. These bore witness to His death. "There are three that bear witness in the earth, the Spirit, the water and the blood." IJuo.5:8. By faith in the united testimony of these three witnesses, during the gospel age, the Church is developed, then comes the marriage, followed by the regeneration of the world.

The life of all the family in either case depends in some sense upon the deep sleep, but the wife is developed first.

As Jesus was born twice, so both events were foreshadowed, the first by Adam's creation, the second by his rising from the deep sleep. The period between Christ's birth and death, is foreshadowed by the period before Adam fell asleep, and Adam's after life corresponds to the risen life of Christ. So this antitype combines the animal and the spiritual in their order; and the cross, or death of Christ, is the turning point between them. "He was put to death in the flesh, and quickened by the Spirit."

The stream of blood from His side was proof of death, but it may also fitly represent the Divine nature which He imparts. (II Pet. 1:4) as Adam imparted his animal nature to his wife. What he imparted was in him from the first, but not developed until the deep sleep. So Christ, in taking our nature, left His glory, but not the Divine nature. What He imparts was in Him from the first, and not begotten in Him afterward. Adam and Christ, being the Heads, must be exceptions to the rule for others. Others are begotten by the word; He is the Word; "I am the truth." He did not become the Son of God by resurrection, but was "declared to be the Son of God * by the resurrection." Rom. 1:4. What was true before was then proved and manifested.

Both had the life from which others could be developed, but both became life givers, after falling asleep.

After looking at these facts, who can doubt that Eve is a type of the Church of Christ?—or that the marriage of Adam and Eve represents the marriage of Christ and the Church? 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." Gen. 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 —vailed; but Paul, by the Spirit, uncovers it, and now we know what it means.

After the marriage God said to the first pair, "Be fruitful and have dominion." So the regeneration, and the joint reign of Christ and the Church, are after the marriage. "When the Son of man shall come in His glory then shall He sit in the throne of His glory." Matt. 25:31. Then is the time for the regeneration. Matt 19:28. Then the saints will be with Him in glory. Col. 3:4. The dominion and glory are given Him that the nations should serve Him. Dan.7:13,14. The same promise is given to the saints. Verse 27. "If we suffer, we shall also reign with Him." II Tim. 2:12. They shall "sit with me in my throne," and have "power over the nations,"are promises to the overcomers.

Rev. 2:26 and 3:21. John foreseeing it said: "They lived and reigned with Christ a thousand years." Rev. 20:4.

Some are willing to admit it all, except that the generation of mankind is a type of the regeneration. The Church may be Christ's wife, and reign with Him, but she must not be a mother!! And why not? Because of a theory that the nations saved will never have the same nature as Christ and the Church. The idea of father and mother is that of imparting nature to offspring. The proof that Christ is both Husband and Father has been given, and the analogy of the figure requires that as the Church is wife, she must also be mother. The objection might not be so strongly urged were it remembered that beings of the same heavenly nature, may differ in the degree of glory, and of shining power, as sun, moon, and stars. The first company are to shine as the sun. Matt. 13:43.

It will be admitted that if no generation had followed the marriage of Adam and Eve, the plan of creation would have been a failure, and the true oneness of the pair would not have been proved and expressed. So if there be no regeneration of the human family by the second Adam and His wife, the plan of the new creation is a failure, being nipped in the bud, so to speak, and the evidence does not exist that they are Husband and wife.

"But Adam and Eve sinned," says the objector, "and it would be absurd to make a sinful mortal man and his wife, types of the glorified Christ and His wife; therefore the typical character of the first pair must have ended with the marriage." But it is not the character that is typified, but the relationship of husband and wife, and that, instead of ending at the marriage, only began then. Could the type of relationship end where the relationship itself began? All human types of Christ that ever followed were sinful, mortal men.

As none but Adam and Eve entered the earthly life until after their marriage; so none, but Christ and the Church, can enter the heavenly life, until after the marriage of the Lamb. This agrees with the positive Bible teaching. Not even the saints enter upon their reward and glory—the eternal life—until "the age to come."

Mark 10:30. "Christ the first-fruits, afterward they that are Christ's at His presence." (Gr. parousia) I Cor. 15:23. When here, Jesus said none had ascended. Jno. 8:13. When He had ascended, Peter, filled with the Spirit of truth, said, "David is not ascended into the heavens." Acts 2:29-34. Of all the ancient worthies Paul said "they without us shall not be made perfect." Heb. 11:40.

After the marriage, others rejoice, which they would not do if they had no hope. Rev.19:7-9. As previously shown the regeneration follows:-the fruit of that marriage. Next to the death and resurrection of Christ, the marriage of the Lamb is the great event of the plan.

Thus the history of Adam and Eve illustrates the plan of the ages; its progression from the lower to the higher-animal to spiritual; the true position and value of the second coming of Christ and the marriage; and that it is God's object to save the Church first, and through them exalted to power, to save the world afterward. Whoever can see these things will no longer look upon the plan as narrow, or upon God as unkind.

Another illustration of the plan, but with additional particulars, is found in the history of Abraham, Isaac and Rebekah. Perhaps no two types, prophecies or parables are given in the Bible to teach precisely the same idea. Each will have some feature peculiar to itself. The Fatherhood of God, the Spirit's work in calling the Church, and the coming of Christ to meet them on the way, are illustrated in this allegory.

Abraham, the "Father of many nations," as his name indicates, and also the "Father of the faithful," (Gen. 17:4 and Rom. 4:11) represents God, the Father of all, and the "Father of the faithful" in the highest sense. "We trust in the living God, who is the Saviour of all men, specially of those that believe." I Tim. 4:10.

Abraham had an only begotten son—Isaac-by his wife Sarah; and Jesus is "the only begotten Son" of God. Jno. 8:16. Both were miraculously produced. Gen. 18:9-14 and Matt. 1: 20. Isaac, the promised seed, is a type of Christ. Gal. 3:16. This is usually admitted, and is a New Testament key to the application. Abraham offered his son Isaac, a typical sacrifice, and on the journey to Mount Moriah, he was three days under the dominion of death.

Gen. 22:4. So God gave His Son Jesus up to death, and He was three days under its power. Abraham saw the resurrection power, and received Isaac from the dead "in figure." Heb. 11:19. Jesus rose the third day in fact. Here again are the natural and spiritual in their order, and death as the line between them.

The next important event, after the resurrection, is getting the wife. Neither Isaac nor Christ finds his own wife. The Holy Spirit is sent in Christ's name, to act for Him, in calling the Church; and in the type, Eliezer, Abraham's "eldest servant," stands in the Spirit's relation in getting a wife for Isaac. Gen. 24. No person in either case could come without being drawn; (Jno. 6:44) but the acceptance of the invitation must be voluntary. "And if the woman will not be willing to follow thee, then thou shalt be free from this my oath; only bring not my son thither again." Verse 8.

Rebekah, the virgin, (verse 16) represents the Church as a "chaste virgin" espoused to Christ, (II Cor. 11:2,) or the Church in the present life, and Rebekah as wife and mother represents the Church in her glorious position and work after the marriage.

Eliezer met Rebekah at the well, where she came to draw water, and gave her an "earring" (jewel for the forehead—margin) and "two bracelets for her hands." These were the earnest of what she would possess as Isaac's wife. Verse 22. So the Holy Spirit met the virgin Church on the day of Pentecost, (she having come to draw the promised water of life,) and gave her the "earnest" of her inheritance as a "joint heir with Christ." Eph. 1:13,14; Rom.8:14-17. Both head and hands were adorned in the type; so the Spirit helps both to know and do God's will.

Rebekah entertained as guests both Eliezer and the other servants; so the Spirit is the guest of the Church, and the angels are assistants as "ministering spirits" to the "heirs of salvation." Heb. 1:14.

The urgency of the Spirit's work is illustrated by the servant's faithfulness, "I will not eat until I have told mine errand." Verse 23. "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, men-servants, maid-servants, camels, and asses;" he has an only son Isaac, "and unto him hath he given all that he hath." Verse 36. By becoming Isaac's wife all would be hers. Says Jesus, "All that the Father hath is mine;" "All power in heaven and earth is given unto me." The Spirit takes of the things of Christ and shows them unto the Church. "All things are yours;" "If children, then heirs; heirs of God, and joint heirs with Christ." These are samples of the inducements to leave the world and be joined to Christ.

When consent was given, "the servant brought forth jewels of silver, jewels of gold, and raiment, and gave them to Rebekah." Verse 53. She needed nothing of her own; she was enriched and clothed from the stores of Abraham. Under the Spirit's leading the virgin Church finds precious, and more precious jewels of truth, and the garment of holiness: "Without which no man shall see the Lord." Jno. 16; 13; Heb. 12; 14. "To her was granted that she should be arrayed in fine linen, clean and white; for the fine linen is the righteousness of the saints." Rev. 19:8.

After the engagement, "they did eat and drink, * and tarried all night," (verse 54) and in the morning Rebekah was conducted away to meet her husband. So the Church has had a long dark night of waiting for the day dawn, and for the absent loved one; and then, she is to be caught up to meet her Lord in the middle heaven.

But a great decision must be made by the prospective bride. There are inducements both to go and stay and she must decide. Friends and home would hinder; (verse 55) and it was referred to the damsel, "and they said unto her 'Wilt thou go with this man?' " Verses 57.58. This was the critical moment: home, friends, and her early associations on the one hand; and on the other, leaving all to be the wife of him she had not seen. She had heard of him; she had the evidence of his honor and wealth; though not having seen him, she loved him, and she answered, "I will go."

So earth, friends and early associations would hold the Church back. She has never seen Christ, but she has heard of His wealth, His power and His love.

He has spoken to her heart, by the Spirit, and she loves Him though absent and unseen. I Pet. 1:8. And when all is put against Him her decision is like Rebekah's "I will go."

Isaac met Rebekah on the way, and escorted her into his mother's tent, and she became his wife. Verse 67. So Christ comes to meet the Church and conduct her into the mansions prepared. John 14: 1-3; I Thess. 4; 17. He does not then come to earth nor earthly conditions, but meets her in the middle heaven or holy place. (See Coming of Christ. Sec. 4.)

Taking Rebekah into the mother's tent prefigures the exaltation of the Church to the New Jerusalem or "mother" position in God's kingdom. That position was held typically by Sarah—"the free woman"—Isaac's mother, as long as she lived. Paul so explains it, "Jerusalem which is above is free, which is the mother of us all." Gal. 4:22-26. Sarah was Rebekah's mother, because Isaac's mother. So Jerusalem above is our mother because it is the mother of Christ, the antitype of Isaac. Our relation to Christ secures this: "Now we, brethren, as Isaac was, are the children of promise." Verse 28. The position of Sarah thus falls to Rebekah; and the Church as the daughter, exalted to the New Jerusalem becomes the mother of the future generations.

This fact is put into the words of Rebekah's friends, "And they blessed Rebekah, and said unto her, * 'Be thou the mother of thousands of millions.'" Verse 60. Whoever can think of a fact in the future work of the Church, in blessing the nations, great enough to fulfill that type will have a glimpse of the greatness of the plan of salvation.

DAY DAWN.

CHAPTER III.

BIBLE PROGRESSION.

HE Bible reveals a system of truth, progressive in character and adapted to the capacity and necessity of mankind through various ages of development. From the lower upward, is the order of growth,—"First the natural; afterward the spiritual." "Milk for babes, and strong meat for them that are of full age," illustrates the progression and adaptation. "The path of the just is as a shining light that shineth more and more unto the perfect day." Prov. 4:18.

This growth is a fact in the life of each faithful person, and also in the general plan. Thus all the just are as one person walking in the path of light, from Abel down, or from Paradise lost to Paradise regained, and the former as a type points forward to the antitype in the perfect day.

In answer to the penitent's prayer on the cross, Jesus promised that when He comes in His kingdom, the penitent one will be with Him in Paradise. That coming in His kingdom, and the consequent blessing of mortals, by the immortals, is beautifully typified by the transfiguration scene. Matt. 17: 1-9. That was when the dying thief asked to be remembered, and the Saviour's "Verily" is the Greek "Amen,"—Be it as you have requested.

Peter, one of the witnesses at the scene of that typical appearing, applies it as a type of Christ's coming in 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."

II Pet. 1:16-19.

Here, attention to these subjects finds a warrant and commendation. It is also shown that both type and prophecy relate to the coming of Christ, and that the Holy Spirit is their Author and Light. Hence to walk in the light of type and prophecy is to walk in the light of God.

The transfiguration scene, as thus applied, is an additional evidence of God's plan of the ages, to bless the nations after the saints reach their glory. Who can fail to see the glorious picture?

The Bible is God's word because it reveals Christ—"The Word of God."—the Word because He reveals,—the Word because He saves. He is the golden thread of the whole book; the Spirit of the word from end to end. II Cor. 8:17. In all the ages of redemption, the truth in Him is as a stream from the eternal Fountain; proving that the meroy 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 God." Isa. 52:10.

The Bible does not reveal the other sciences, but is emphatically a revelation of Christianity. Whatever else it teaches has a bearing on this subject. Truth is man's proper food, (Matt. 4:4) and must be adapted to his finite condition and growing necessities. The body of truth,"every word of God"—is indeed the loaf of bread, by which man lives spiritually.

Much of the Bible teaching is.by a pictorial method, using symbols, figures, types and shadows-or earthly objects to represent and illustrate spiritual things. In many cases the thing that illustrates the truth, for a time hides it. It is hidden or obscured for a time to be seen clearly in due time.

This method is very common in the teachings of Jesus hence His dark sayings and parables, in which what blinded became, when explained, the illustration. Some have concluded that all His words have a double meaning. This is an extreme view, however, which not even its advocates will maintain. But there is a deep and hidden mine of truth in His words, which is not seen by a mere surface reader. Earthly objects are used to illustrate the rich provisions of His love.

"I am the Bread of life," and "If any man tbirst let him come unto me and drink," are samples. He sometimes used the terms "flesh" and "blood" in the same way, and staggered His hearers by saying, "Except ye eat the flesh of the Son of man, and drink His blood. ye have no life in you." John 6; 58.

This even now puzzles many and leads to opposite extremes. On one side there is "Transubstantiation," the Papal ceremony of turning bread and wine into the real body and blood of Christ. Others seeing this absurdity, take another extreme, and set aside entirely the value of the animal body and blood of Christ, as related to the way of salvation. The use made of them in these passages is certainly illustrative, for after He had staggered many, He explained by saying: "It is the spirit that quickeneth; the flesh profiteh nothing; the words that I speak unto you are spirit and life." Verse 63.

The conversation of Christ with the woman of Samaria is a case in which water is the illustration. As water to the thirsty; so is truth to them who thirst after God. Ps. 42:1,2; 119:181. The woman thought He meant the water in the well, yet He persevered and led her to the living water. Jno. 4. This "well of water" in the Saviour's teaching should be a key to open the eyes of the understanding of all who think the "river of water" in Revelation is literal.

The pictorial method is effectual for its brevity, and therefore even the history of nations is brought to view in symbolic language. That history could not be given more concisely than by the image of Daniel 2, and the beasts of Daniel 7. And the success of God's kingdom, which follows and conquers them, could not be more simply and forcibly expressed, than by the work of the "stone," and the "fire." The absurdity of breaking a symbolic man with a literat stone, or of burning a symbolic beast with literal fire should be apparent. The value of a type is also seen in the passover. The history of the whole gospel age is thus presented, from the slaying of the Lamb,—"Our Passover"—until the fulfillment in the kingdom of God. Luke 22:15-16.

The progressive manner of God's approach to man, and the growth from the lower to the higher, is seen in the fact that before the advent, the Lord communicated by angel and prophet, (Acts 7: 53; Heb. 1: 1) but "hath in these last days spoken unto us by His Son," and the Spirit in His name.

This is God's nearest approach to mortal man. This subject has an important bearing on the understanding of the coming of Christ. See chapter on that subject. When it can be realized that the Bible reveals a progressive science, and that Christ's coming in the flesh—the hiding of Divinity in humanity—was the culmination of the same method of presenting truth, under an earthly cover, as God had used from the beginning, the unity of the Bible will be seen, and confidence in it as a Divine revelation established. However much the stream of truth has been soiled, it only shows the nature of the soil through which it has been flowing, while its sparkling jewels, which cannot be ignored, reveal its heavenly origin.

That man should, during the ages of the dimness of type and prophecy, be expected to know and obey the gospel, on pain of eternal condemnation and suffering, does not commend itself to all intelligent persons; but when it is seen that those were ages of preparation only, and that in due time God will overcome all obstacles and bring men to the knowledge of Christ, such a plan will commend itself to all. In the preparation this important point is gained: Man in the flesh is proved weak; left to himself he sinks; he needs a Saviour. That Saviour is a life-giving Spirit.

These facts prove the necessity of a "restitution of all things," that man may be enlightened. That it is promised is proof of its necessity. Acts 3:21, Matt. 17:11. God will vindicate His own love. The universality of that restoring cannot be limited by an appeal to the prophets. There could be no clearer statement of the resurrection of the dark, and now dead nations, to a life of light and hope, than is given by Ezekiel. Chap. 16:44-63. There is hope for the Sodomites. It is significant that Sodom is chosen as a sample of restitution, of whom no "remnant" was spared. Rom. 9:27-29. Whatever may be said of others, they must be restored from death, and their conversion be in a future life. By types and prophecies all inspired men point to that day of light and salvation.

Some are afraid to admit the typical and therefore double meaning of the writings of Moses, lest men should be left without an anchor,and so drift on the stormy sea of their own imaginations. Men are not free to imagine applications. The type and allegory illustrate what is elsewhere taught. No doctrine can be proved by allegory alone, as some of its features may not find an application; but in the law every jot and tittle must be fulfilled.

But the double meaning of Moses' writings is not left to conjecture. Paul makes a statement in its favor in II Cor. 3. He treats the two as "letter" and "spirit," (verse 6) and says, "Now the Lord is that Spirit." Verse 17. The letter is what it says; the spirit is what it means. This does not ignore the historical value of those writings, but in addition, they repre sent a deeper and greater truth. This is certainly true of the Passover. The Lord said, "Kill a lamb, eat its flesh and sprinkle its blood." All admit He meant all that is connected with the Lord our Passover. What Moses said, that is, the "letter," was the "vail," which hid the deeper truth from the Jewish mind; and Moses as the truth bearer from the Lord's presence put a vail over his own face to represent the obscurity. Verse 13. As long as only the letter is admitted there is blindness, but when the Lord, and therefore His gospel, can be seen in those writings, the vail is lifted.

It was only by dim shadows that the gospel was preached to Israel, and "the word preached did not profit them, not being mixed with faith in them that heard it." Heb. 4:2. Faith is the equivalent of understanding, or appreciation. Their lack of faith was in not seeing through the type to the antitype, or not seeing to "the end of that which is abolished;" (II Cor. 3:18) and Christians are to beware, "lest any man fall after the same example of unbelief." Heb. 4:11.

Jesus said to that people, "Had ye believed Moses ye would have believed me, for he wrote of me.' John 5:47. But unless it be in type and allegory, Moses said nothing about Christ. He did speak of Christ; therefore there is gospel in type. As near to a direct 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." This means Christ, but it does not say Christ.

The expression, "like unto me" proves that Moses is a type of Christ, and it will be interesting in its place to trace the resemblance.

Perhaps no better illustration can be given, of the progressive character of revelation and its fitness to the ages, than by tracing from the picture to the fulfillment, the statement in Genesis 8:15, "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 the whole plan in a nutshell,—like a mighty oak in an unplanted acorn. Here is the germ of two mysteries,—the "Mystery of Iniquity,"—the seed of Satan,—and the "Mystery of God" in Christ. It is the picture of a man standing with his heel on the head of a serpent. How expressive! He means death to the serpent; and it can mean no less than the destruction 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. Truth is mighty and will prevail. Error is weak,—finite, and must die. This picture points forward to a clean universe, when sin and death shall be no more. Rev. 21:3-5. How could such a glorious gospel be more clearly and briefly stated than by this pictorial prophecy?

But though meaning so much, it was then but a dim light, giving scarcely a ray of hope. What, so far as revealed, did Eve know about it? 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 period of 1650 years to the flood and even longer. A few were faithful to what light they had, and through shadows foresaw the coming One. In this they must have been led directly by the Spirit, for there was nothing in the types themselves to suggest the true application.

The mass were in darkness, and by living out the tendencies of the flesh, proved its inability to rise by its own power, and brought upon themselves a terrfble destruction. They did not even have the light of revealed law (much less the gospel) for it was not given until the time of Moses, about 2500 years after the creation of man.

Though they were destroyed in their corruption, yet the Lord did not blame them as does man. Paul says: "Until the law sin was in the world, but sin is not imputed when there is no law." Rom. 5:13. The exceeding sinfulness of sin was made to appear by the law. Rom. 7:18; and 8:20. The law, natural or written, had no power to give righteousness or eternal life; (Gal. 3:19-21) and the greatest penalty known to the law was animal or temporal death.

Two thousand years pass after the threatening before we find the promise: "In thy seed shall all kindreds of the earth be blessed." This was the gospel given to Abraham in the Patriarchal, or One Man age. The promise never dates back of Abraham. Gal. 8:16,17. This is the same plan. The acorn with its living germ of hope is planted. The threatening is converted into a promise. The nations are introduced, being under a curse, and in need of blessing. Death to the serpent means, blessing to the nations, as the destruction of the slave-power means liberty to the slaves. In this promise is a great increase of light on the subject, and yet how dim.

In order to appreciate this promise the distinction between the Seed and the nations must be observed, and also between the Seed and the work. Until the Seed is developed as the power to bless, the work of blesssing cannot be done. While the Seed is being developed, the nations pass down, and remain in Hades,-the state of death,-and the work of blessing them is after their resurrection.

Abraham is called "the father of many nations," and also "the father of the faithful,"—the promised Seed. Gen. 17:5; Rom. 4:11-16. The blessed and the blessing power both come through Abraham.

The Spirit's definition of the Seed applies it to Christ; (Gal. 3:16) but how could those living when the promise was made know it? The wording of the promise referred only to Isaac, or "the seed according to the flesh." The promise had a double meaning—fleshly and spiritual—and so referred to both Isaac and Christ. But how could they know it? The spiritual was kept hidden until the Pentecostal dispensation of the Spirit. The light has greatly increased since then.

True; Abraham himself was favored with a glimpse of the spiritual. "Your father Abraham rejoiced to see my day, and he saw it and was glad." John 8:56. He saw the resurrection power in the shadow, when he received Isaac from the dead "in a figure." Heb, 11:19. He looked also for a "heavenly" country, and for a city, "whose builder and maker is God." Verses 10-16. As he was not confined to the type, but saw through it to the spiritual,-its real meaning.-he must have been blessed with spiritual discernment.-one of the gifts of the Spirit.

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