The Perfect Day: Earth's Redemption, Endless Generation, Endless Priesthood (1892)

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Not a Watch Tower publication — John H. Paton

A later book by J. H. Paton (1892), written after he left Russell.

John H. Paton was a Michigan preacher who worked with Barbour and Russell in the late 1870s. Russell distributed his book Day Dawn (1880) before they separated in 1881.

Origins: Adventist Roots: The Adventist world from which the Bible Student movement grew. It begins with William Miller and the Millerite papers (Signs of the Times, The Midnight Cry, The Day-Star) and their critics, which ended in the "Great Disappointment" of 1844. It continues with George Storrs, who taught that the soul is not immortal and published The Bible Examiner (many issues of 1843–1876 are here, including the 1876 issue with C. T. Russell's first article on prophetic chronology). Then come N. H. Barbour's Midnight Cry (1871) and Herald of the Morning (1874–1880), which set out the 1874/1914 chronology Russell adopted and co-published until 1879, and the books of J. H. Paton, who worked with Russell until 1881.

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.P32 THE

PERFECT DAY.

EARTH'S REDEMPTION. ENDLESS GENERATION. ENDLESS PRIESTHOOD. ENDLESS SALVATION.

BY JOHN H. PATON,

MINISTER OF THE GOSPEL, AUTHOR OF " DAY DAWN, OR THE GOSPEL IN TYPE AND PROPHECY," " MOSES AND CHRIST, OR THE PLAN OF THE WORLD'S SALVATION," AND PUBLISHER OF " THE WORLD'S HOPE."

ALMONT, MICH.

PUBLISHED BY THE AUTHOR.

1892.

PREFACE.

THE PERFECT DAY naturally follows THE DAY DAWN and is the result of it. In writing the DAY DAWN, infallibility was disclaimed and an increase of light expected. This expectation, with its necessary result of the modification of former views, has been realized in the experience of the writer. The change has been a growth or advancement as from the dim twilight of the early dawn toward the brightness of sunrise. And believing that the Lord gives for the mutual benefit of all who are ready to receive, the writer gladly communicates what he sees for the careful and earnest consideration of others, hoping that many will be free enough to read, and that they will obey the Apostolic injunction to "Prove all things, and hold fast that which is good."

Though writing about the PERFECT DAY, it has not yet come, and therefore a much greater and clearer development of the truth on these glorious themes will yet come to men through some servant of God and his people. No one need fear that the fountain of light will ever be exhausted. The Spirit of Truth is ever leading his willing followers, and even now the tree of life appears as a beautiful growth with every branch, twig and leaf covered with heaven's dewdrops reflecting in every direction the bright rays of the rising Sun.

That this little book may be read, even by those who differ, in the same spirit in which it is written and sent forth, and that both readers and writer may ever hear and obey the voice of the Good Shepherd, see light in His light, and rejoice in the fullness of His hope, is the prayer of the

—AUTHOR.

THE PERFECT DAY.

CHAPTER I.

THE SHINING PATH.

THE shining path is not the way from Earth to Heaven, as that is commonly understood. That is, the "day," "the great day," "the perfect day," so often mentioned in the Bible, refers not to the invisible, spiritual or heavenly state to which Christ ascended, and which is doubtless the destiny of "the spirits of just men made perfect," (inasmuch as Christ, the Head, ascended as the Fore-runner); but it refers to the day of perfect light, sinless purity and blessedness yet to be realized on this earth, when "The Lord's Prayer" will be answered: "Thy kingdom come; thy will be done in earth, as it is in heaven." "The path of the just is as the shining light that shineth more and more [from Eden down, or rather on and up] unto the perfect day,"[on earth.]—Prov. iv. 18.

Does this seem like an assumption, without basis in the word of God? Is it in any way startling? It may accord with the preconceived idea of many; at first sight it may seem to accord with the thought of many more; and yet on careful consideration, and the development of what it involves, it may appear that the views of many require modification, and perhaps enlargement.

The writer confesses that this has been the case in his own experience, even within a short time; and in writing this paragraph, he desires to arrest the attention of every reader, and if possible to jog them out of any rut of thought on this subject into which they may have fallen, and to put them on the alert to expect something, to sit as jurors listening to what evidence may be presented, and calmly and kindly to "prove all things, and hold fast that which is good."

The view which the writer is about to present, is not Adventism, Universalism, Orthodoxism, nor any other distinctive ism which he knows. It is not even in all respects like his own former teachings published during the last fifteen years, though he thinks it is the legitimate outgrowth of the light obtained and imparted in these years. He assumes that there is truth in all the three systems above mentioned, and it is his earnest desire and aim not only to treat their advocates with kindness and respect, but as the bees gather honey from every flower, he would, as far as possible, make use of the truth in them all. Truth is our heritage, and that by which we live, and for the purpose of leading into "all truth," "every word that proceedeth out of the mouth of God," the Holy Spirit was given, and the perfect day can never come until "The knowledge of the Lord shall cover the earth as the waters cover the sea," and "All shall know the Lord, from the least to the greatest," and "All flesh shall see the salvation of God."—Jer.

xxxi. and Luke iii. 6.

No sect, or system of teaching, ever came into existence by chance, inasmuch as the Lord "worketh all things after the counsel of his own will," (Eph. i. 11.) and therefore it seems evident that each of the various bodies that have risen must have been providentially used for the development of some part of the truth. The temptation has been for each sect to think that their part was the whole truth, and to fence themselves in by a creed. And even many who have claimed to be free from all man-made systems, so far as creeds are concerned, have virtually staked themselves down so that they could not grow or advance in the knowledge of the truth. They never change, and condemn all who do change. Especially if a man has written a book, and thus publicly committed himself to any view, there is a natural pride of consistency that makes it hard for him to own that he was mistaken in anything.

But the truth is that no man can grow without changing, especially in the sense of enlarging his views. No man can both be bound to a creed, whether that creed be simply mental or written, and yet advance in the path of light, which we are assured "shineth more and more unto the perfect day."

Of course, there is a changeableness that is not healthful—a swinging about, like the vane on a steeple, now here, now there, and then back again, without any balance of reason and judgment—what the apostle calls being "carried about by every wind of doctrine," according to the cunning craftiness of willful deceivers—but that is a very different thing from a steady growth and advancement along the shining way as a result of a careful and prayerful study of the word of God. The writer has the conviction that he has been thus enabled to grow, and has the consciousness that his advanced view magnifies the wisdom and love of God, and brings glory and honor to the name of Christ, as well as blessing to the hosts of mankind. And yet he does not wish to present the matter in a positive or dogmatic way, but would speak as unto wise men, giving his ideas and his reasons for them, leaving the readers to judge for themselves as to their truth, by their best reason, and their knowledge of the word of God.

TWO VIEWS.

There are two general views of the work of Christ, or of the great plan of salvation, held by different classes of Christians. The more common view, perhaps, is that which looks upon this "sin-cursed world" as a place in which the Lord prepares a people for heaven. It gives comparatively little hope for the earth itself; sooner or later it is to go down and out in the fires of the last day, which also brings perdition upon ungodly men; but those saved out of earth and its ruins will live forever and enjoy the presence of God and the angels in heaven. Though accepting the Bible as authority, and professing to believe in the grand visions of the prophets, which foretell the coming of the better day, many have formed the habit of thinking that this sinful and selfish state "will always be so," and that the only hope for man is to accept Christ, die out of this wicked world, and go to heaven, where all such will be good and happy. Those so believing ignore the redemption of the earth from the curse under which it so long has groaned.

The other view, which is held especially by a large class of Adventists, utterly repudiates the idea of any of the human race ever going to heaven. It makes prominent the fact that the earth was made for mankind, and lays hold upon the many prophecies foretelling the good time coming, when earth shall be freed from the curse; and it claims that after the fiery or deal, which is to destroy the wicked, the few who have believed in Christ (Some include with these all who have died in infancy, and others leave them out.) will be raised from death in an immortal state and live forever on the earth.

If the other view sometimes tends to a spiritualistic extreme, this surely tends to the extreme of materialism. These both agree that the plan of salvation is sooner or later to end, and that only a limited portion of a limited race will be saved—Orthodoxism consigning the unsaved to endless torment, while Adventism would only deprive the unsaved of their existence.

No wonder that many accept the latter as the more merciful view, and find relief in it, when they cannot accept of universal salvation. And it need not surprise us that the Lord has permitted many to accept the destruction of the wicked as a stepping-stone to the larger and better hope for mankind. Along this line thousands and thousands in the past generation have been led to believe in the still better view of the destruction of the sinful nature in man, and in the consequent development of the spiritual nature of all into the image of God.

There is nothing however in the idea of the universal salvation of man that is out of keeping with the view of the end of the plan, and of a limited race, as held by the other two classes. Some believers in the larger hope hold to the final removal of all to heaven, but have no clear idea of what will then become of the earth; and others who are equally confident that all will be finally saved, cling to the Adventist idea that all will live forever on the earth—as immortalized, earthly and material beings.

There are, of course, various modifications of these views held by some classes and some persons in the different sects. One class of Adventists, though as materialistic as the rest, holds that the righteous will be removed to heaven during the millennium, and that then, after the final destruction of the wicked, they will return to earth and live here forever. They evidently regard heaven simply as another locality, where material, earthly bodies can live as well as on earth, instead of being a state, in which the inhabitants, having done with earth, have spiritual bodies, which are not adapted to earthly life. Another class, who it may be admitted have more light on the Plan of the Ages, hold that the Bride of Christ will share the heavenly state of the Bridegroom, but that the mass of mankind (except those whom they call the "finally incorrigible," whom they suppose will lose their existence) will have an "everlasting life" on the earth, without immortality.

This class seems to overlook the fact that if men are to have perfect, earthly bodies, with at least as "perfect human natures" as Adam had when created, it would involve the continuance of generation.

There is doubtless some showing of reason and certain Scriptures in favor of all these different views, and it is not to be doubted that through them all the Lord is preparing a people who will obtain the harmony of truth. and witness for it. Order will be brought forth out of the seeming confusion. Not being able to see harmony in any of the views mentioned, the writer has been inclined, as many of the readers know, to deal mainly with the evidences that all mankind will finally be saved, and to lean toward the spiritual and immortal destiny of all, without giving due attention to that class of Scriptures (though not entirely overlooking them) which speak of the earthly phase of the everlasting kingdom of Christ. Now he is convinced that both of the views considered are partly right and partly wrong:—that Christ's work includes the peopling of both heaven and earth; that a part of his mission is to destroy the curse of sin, enmity, pain, sorrow and death out of earth; and that thenceforward the earthly work will go on forever, and that when they are ripe and ready for the change, the inhabitants of earth will be translated, as Enoch was, into the higher state.

This of course will involve endless generation, endless priesthood, and the endless increase of the inhabitants of the kingdom of God.

The present purpose is to write a series of articles on this subject; and in this one the aim has been not so much to deal with evidences, as to prepare the way by a statement of the position. To the writer's mind the evidence has for some time been looming up, and it has become quite clear and a matter of great joy. It will be seen that there is after all a marked difference between the larger hope and the largest hope for mankind. Indeed, there is a greater difference, (in the matter of salvation, and the glory of God accruing therefrom,) between the universal salvation of a limited race and the present view of the endless increase of the glorified ones, than there is between the old view of a partial salvation and the larger hope we have been proclaiming. The one, though grand, is limited, and the other, like the Lord, is infinite.

This advanced light, as the writer is pleased to consider it, emphasizes the mission of The World's Hope. Our God is "the God of all See notice at end of this book.

hope," (Rom. xv. 13.) and as he is better known in the breadth and fullness of his purpose and plan, we are permitted to abound in hope more and more; and it is "a hope that maketh not ashamed, because the [boundless] love of God is shed abroad in our hearts by the Holy Spirit which is given unto us." There is "Eternal Hope" for the earthly race, and yet the grandest realization when "mortality shall be swallowed up of life"—immortal life.

In the development of this theme, as the way opens before him, the writer proposes to treat of Christ as the ground and key of all hope; of clearly revealed Bible principles based on the priesthood of Christ: as well as with particular passages of Scripture. Let us again together search the Word to see whether these things are so.

Some things connected with the present view were first suggested to the writer's mind quite a number of years ago by the writings of an aged brother, since passed away. But there were many related themes that did not seem clear, and the Bible study of these years, with the mutual growth of these connected themes, has shown not only the probable truth, but also the importance of the theme of endless generation, in its bearing on the present truth. Never until the present time has the writer been moved to give these views to the public.

In this, as in all else, we may be assured that the Good Father has been overruling. To Him be all the praise and "the glory in the Church and in Christ Jesus unto all generations forever and ever," or "world without end."—Eph. iii. 21, compare old and new versions.

As an appropriate expression of joyous hope, in keeping with the advanced thought, the following selected hymn is here appended:—

THE BETTER DAY.

I am waiting, ever waiting. For a brighter, better day,

Just beyond the clouds and shadows, That surround my lonely way;

For a day of light and gladness, Such as earth has never known,

When, in equity and justice, Christ shall reign on David's throne.

Now the world is full of suffering. Sounds of woe fall on my ears;

Sights of wretchedness and sorrow Fill my eyes with pitying tears.

Tis the earth's dark night of weeping, Wrong and evil triumph now.

I can wait, for just before me Beams the morning's roseate glow.

THE PERFECT DAY.

I am waiting, hoping, praying For Messiah's glorious reign;

For I know he'll rule in justice; Right and truth will triumph then.

Worldly pleasures cannot win me, While I wait for that bright day;

Worldly splendor cannot charm me, While its light beams on my way.

CHAPTER 11.

THE DAY APPROACHING.

WELVE years ago, the book, DAY DAWN, was written, giving evidence that the period of forty years, from 1875 to 1915, is the dawn of the Millennium; and the writer has never yet had any reason to regret either the name of the book or the position then taken. The prophetic periods of the Bible, developed in that book, make a net-work of evidence marking both the beginning and ending of this forty-year period; and the signs of our times, the agitations, the evolutionary and revolutionary elements in both church and state, are strong testimonies to the truth of the position. The old order of things as to human government—the embodiment and outward expression of Satan's kingdom—is drawing to a close; the times of the Gentiles are near their end; and the restoration of Israel and the reign of Christ are beginning.

Neither has any good reason appeared for discarding the outline of the Plan of the Ages, with its three worlds, and their succession of nium, and that mankind of the past, present and future are to be blessed through that priesthood.

The Lord has indeed given us a very satisfying portion of truth out of his treasure-house. But none should think they have it all. The writer well remembers, when he and others first saw that no son or daughter of Adam could be finally lost, that in conversation with a dear brother the question was raised as to what more there could be to learn. It seemed like such a grand climax, that nothing more or greater could follow. But the light has greatly increased in many ways. And in reference to "the ages to come," (Eph. ii. 7.) which includes the Millennium, it may well be said: "Still there's more to follow."

It has always been the tendency of Bible students to crowd too much into one age, and to apply Scriptures to one dispensation that belonged to another. As the light increases, those walking therein are the better able "rightly to divide the word of truth." The majority of Christians have been in the habit of overlooking all future changes of dispensation, of thus indefinitely prolonging the Gospel age, and applying all the Scriptures about election, "the Spirit and the bride" saying, Come, the conversion of the world to Christ, the tares Patriarchal, Jewish, Gospel and Millennial ages or dispensations.

The light has been shining progressively down through even the darkness of the world's night of six thousand years, revealing by the focalizing of its rays our position in the day dawn.

That it was intended by the Spirit of truth that the light of prophecy on this subject should be seen and have a practical effect is shown by the two following passages: "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."—2. Pet. i. 19. "And let us consider one another to provoke unto love and good works: not forsaking the assembling of ourselves together, as the manner of some is; but exhorting one another; and so much the more, as ye see the day approaching,"—(or "drawing nigh."—R. V.)—Heb. x. 24, 25.

How clearly too it has been shown in these years, since the morning began to dawn, that the Gospel age is not the final dispensation of mercy for men, but in addition to its general tendency to enlighten and elevate mankind wherever its light reaches, it is for the development of the elect—a cabinet of royal priests—who are to reign with Christ during the Millengrowing with the wheat until the end, and the terrible perils of the last days, all in this dispensation.

They pride themselves in their Orthodoxy, and will not fellowship those who do not agree with their general teaching about the destiny of man; and yet if they would stop and think, they might see that their interpretations make confusion worse confounded. How can the world be converted to Christ in this age, and yet have the tares and wheat, the good and bad fish, and the wise and foolish virgins, growing and living and acting together until the end at the Lord's coming? When the world is converted to Christ, it is to be by the unity and purity of the Church, (John xvii. 21), but Paul speaks of the last days of this age as "perilous times," when men shall be "lovers of pleasures more than lovers of God," "having a form of godliness, but denying the power thereof."

The majority of Adventists are in about the same dilemma. Seeing no future age of mercy and blessing for men, they apply "the Spirit and bride" invitation in this gospel age, when they ought to know there is no bride yet, as the marriage of the Lamb has not taken place. But as they see the evidence that the coming of the Bridegroom and the end of this age are near, they try to be consistent by not mixing the conversion of the world with the growth of tares and wheat until the end, or harvest.

There is an insurmountable barrier between the Orthodox and Adventists. The former cannot accept the impending change at the Lord's coming, because they see that the world must be converted; and the latter cannot believe in the world's conversion, because of the nearness of the Lord's coming and the end of the age. Both of these classes might be helped out of their dilemma by applying the separation of the tares and wheat, and the wise and foolish, as judgments on a mixed church, and the Scriptures about the conversion of the world (which are not scarce) in a future age.

It need not be surprising if the writer, and others looking for the millennial reign after the Lord's coming, should also have been applying some Scripture out of place, or of crowding too much into even the next age. Though the dawn of the Millennium is here, it does not necessarily follow that 1915 will usher in "the perfect day." Though the millennial reign is even now beginning, it should be remembered that it takes Christ and the saints at least the thousand years, and the "little season" at its close, to subdue his enemies, and put down all authority and power that stand against him; and as death is said to be the last enemy destroyed, the period when there shall be no more death, nor pain, nor sorrow, nor tears, nor anything accursed, must be after that.

This prophecy of John as to the sinless, painless and deathless state is surely a glimpse of the perfect day. And when all "the former things" which have cursed the earth are "passed away," it cannot mean from heaven, as they were never there. It must therefore be the earth that is freed from its terrible bondage, that its inhabitants may be blessed.

That such a perfect day is not due in the Millennium, seems evident for various reasons. When the marriage of the Lamb has taken place, and the bride, which is the New Jerusalem, (Rev. xxi. 9, 10) is manifested on earth to extend her "whosoever will" invitation, those without her pale, to whom the invitation is given, are still in the condition of "dogs, sorcerers, etc," which is the sinful and rebellious state of man. The work of the New Jerusalem in that age is to overcome these evil conditions, lead them that are "without" to "wash their robes, that they may have a right to the tree of life, and enter through the gates into the city." We are also told that "the leaves of the tree are for the healing of the nations." And it is evident that until the nations are washed and healed, the perfect day cannot have come. If the Millennium were the perfect day, there would be no gathering of deceived nations to battle at its close, against the campof the saints, and no farther fires of judgment to destroy them.

Satan, the great deceiver, is only "bound," limited, during the next age, and not fully disposed of until afterward. How long afterward who shall say?

That there are many prophecies of good things that will find their fulfillment in the Millennium there is no doubt; but that there are other prophecies of blessing in a mortal state beyond that age of still continued though decreasing depravity, deception, war and fire, is equally evident.

Christ is not only to reign as a Conqueror of his enemies, like David, the man of war, but he is also, like Solomon, on the same throne, to have a reign of peace. The conquering reign must of course end, and it is at this point, and in this sense, that the kingdom is said to be delivered up to the Father (that is, the world brought into harmony with God, so that his will shall be done in earth as it is in heaven); but the reign of peace is distinctly said to "have no end." Turn to Isaiah ix. 6, 7, and see the wonderful steps of progress from the birth of the child until he becomes the "Prince of Peace." And "Of the increase of his government, and of peace, there shall be no end, upon the throne of David, and upon his kingdom, to order it, and to establish it with judgment and with righteousness from henceforth even forever.

The zeal of the Lord of hosts will perform this."

Here is a prophecy that evidently applies itself beyond the conquering reign, and therefore beyond all war and death. Several points are clear: 1. It is the reign of peace by the "Prince of Peace." 2. It is to be "forever"—to have "no end." 3. His government is to "increase." This seems to involve endless generation. It has been otherwise explained, but it seems plain without explanation. The development of a sinless and unlimited race, as one of the results of Christ's success in impressing himself on mankind, so that "All flesh [even] shall see the salvation of God," is an object worthy of the "zeal of the Lord of hosts."

An understanding of this matter of continual generation of mortals after all enemies have been subdued, may bring harmony between those who think the reign of Christ for the blessing of men is confined to the age to come, and those who think it must continue for several ages to come. The conquering reign is limited, and the reign of peace and blessing unlimited. The "ages to come" are perhaps an endless succession of ages, or the "world without end."

Look at Isaiah ii. 2-4. It seems to begin at the setting up of Christ's kingdom, in the dawn of the Millennium, to reach through the conquering work of that age, and beyond the last war, for "They shall beat their swords into plowshares, and their spears into pruning-hooks: nation shall not lift up sword against nation, neither shall they learn war any more."

This evidently must be beyond the battle of Gog and Magog, and beyond the deception of the arch-enemy, and therefore beyond the Millennium; and yet the people are to go on with agriculture in that reign of peace.

That spiritual and immortal beings, like the glorified Christ, or like the angels, should engage in such labor is inconsistent with all we know of their nature and necessities. It must refer to mortals, who had been engaged in the art of war, but who will then have learned to love peace.

It is evident that when war ceases, all causes of war must be at an end. Then all selfishness, strife, jealousy, competition, and monopoly that are now manifest in social life, church matters and business affairs must have ceased. These are the very essence of war. There can be no war when each one in honor prefers one another, and lives for the other's good.

This is simply the practical application of the Spirit of Christ God's will done on earth. It is not strange to think that immortals should do God's will; but it is the proof of the power of grace when mortals shall do this.

In Isaiah xi. 1-9 is a grand outline of the work of Christ, including the conquering reign, when "with righteousness he shall judge the poor, and reprove [or argue] with equity for the meek of the earth: and he shall smite the earth with the rod of his mouth, and with the breath of his lips shall he slay the wicked;" and then reaching on to the time of peace, when the youngest and most dependent children shall be free from danger, for "They shall not hurt nor destroy in all my holy mountain: [mark the reason] for the earth shall be full of the knowledge of the Lord, as the waters cover the sea."

This is surely the characteristic of the perfect day, and yet the passage shows that it is a mortal state, and that generation is still continued.

A similar passage to the above is found in Isaiah lxv. 17-25. It treats of the "new heavens and a new earth," so different from the present sin-cursed and suffering state of things that it is said "the former shall not be remembered nor come into mind." The absence of tears and the fullness of joy are clearly marked.

Here the earthly work and its benefits are specified: "They shall build houses, and inhabit them; and they shall plant vineyards, and eat the fruit of them." No danger of losing the fruit of labor on account of sickness or interest or rent! It is not a time of monopoly and wealth, which always imply poverty and want; but it is a time of abundance and equality, when both labor and its fruit are properly distributed and enjoyed. It is not an immortal condition, as these earthly needs show, but yet their life shall be "as the days of a tree," and they "shall long enjoy the work of their hands." And generation is still continued, but under what improved conditions, and what freedom of woman from the original and long-continued curse: for "They shall not labor in vain, nor bring forth for trouble; for they are the seed of the blessed of the Lord, and their offspring with them."

These are clearly the conditions of mortals beyond the Millennium, beyond the conquering reign of Christ, and in the perfect day, when there shall be no more curse. The twentieth verse in the above passage is a seeming objection. It speaks of both death and curse, which is not in keeping with the absence of tears and trouble, and the fullness of joy, spoken of in the passage. It appears to be a prophecy that finds its fulfillment in the millennial age, or in the conquering reign, as one of the severe acts of judgment which precede and prepare the way for the day of earthly glory beyond.

The "new heavens" (or new ruling powers) evidently begin in the millennial dawn, when Christ's kingdom is set up, but it has to conquer its way, and the sinner being "accursed" is a part of the process which culminates in the succeeding ages of blessing. How the Lord will save those who fall under the curse of death can be understood only by those who see the true object of the judgment of the dead; and for the present the writer is dealing only with the prophecies concerning men in the flesh.

It would seem that the prophet must have had the same perfect day in mind, when he said: "The Lord is our Judge, the Lord is our Lawgiver, the Lord is our King; he will save us. And the inhabitant shall not say, I am sick."—Isa. xxxiii. 22-24.

For such a day of light, of joy, of health, of purity, sinless, painless, tearless, deathless, it may well be said that all other earthly days were made. And perhaps the whole millennial day, now dawning, and including the judgment scene at its close, may be itself the day dawn of that other and perfect day.

THE DAY APPROACHING.

ONLY WAITING.

"Orly waiting till the dawning Is a little brighter grown;

Only waiting till the shadows Of the world's dark night are flown.

Till the shadows all shall vanish. In the blessed, blessed day;

For the morn, at last, is breaking Through the twilight, soft and gray.

"Only waiting till the presence Of the Sun of Righteousness,

Shall dispel the noxious vapors, Ignorance and prejudice.

Till the glory of the sunlight. Of the bright and perfect day,

Scatters all the powers of darkness; Lights the gloom with healing ray.

"Waiting for the Restitution, Promised in the Holy Word;

When a once-lost race, restored, shall Know and love their Saviour Lord.

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."

CHAPTER III.

THE COMING KINGDOM.

THE Lord's Prayer has seven petitions, the second of which is, " Thy kingdom come," and the third, " Thy will be done in earth, as it is in heaven." It is evident that the perfect day on earth is the end in view, and the coming of the kingdom the means to that end.

The kingdom of God may be considered as the organized power which is to reign, subdue, and secure the desired end; or it may be considered in its moral and spiritual elements. In this latter sense, the apostle says: "The kingdom of God is not meat and drink; but righteousness, and peace, and joy in the Holy Spirit."—Rom. xiv. 17. These are characteristics of heaven, and are to be realized on earth, as a result of the Saviour's reign. The angelic choir sang out at his birth: "Glory to God in the highest; and on earth peace, good will toward men." How could anything short of such a victory over all opposition, so that his will may be done in earth, as it is in heaven, glorify God who sent his Son to take "away the sin of the world," and so to be "the Saviour of the world?"

TWO PHASES.

The kingdom of God, as an organized, ruling power, which is to come, to conquer all His enemies, and then to follow on in the reign of peace, will doubtless have two distinct phases—heavenly and earthly, invisible and visible, immortal and mortal. There are Scriptures that clearly refer to Christ and his Church as the kingdom of God. And there are other Scriptures that as clearly speak of it as the restored kingdom of Israel. It seems necessary to link the two together, and consider them as two parts of the same kingdom, in order to harmonize these Scriptures, and bring together the advocates of both.

The Church even in this dispensation is called the kingdom; she is the kingdom in preparation; but she does not really begin her reign until Christ takes her to himself, and their joint reign begins, at the sounding of the seventh trumpet. Then the kingdoms of this world become subject to the Lord and his Christ [that is, his anointed ones]; "and he shall reign forever and ever."—Rev. xi. 15. The same promises are made to every overcomer that are made to the chief overcomer—the Lord Jesus. "Behold, a king shall reign in righteousness.

and princes shall rule in judgment."—Isa. xxxii. 1. He is to judge [rule] the world, all admit; but so are the saints.—1. Cor. vi. 1-3. He is to rule the nations; but so are the overcomers.—Rev. ii. 26, 27 and iii. 21. They are to be a royal priesthood [emphasis being laid on the priestly office] and to "reign on the earth," (Rev. v. 9, 10.); that is, all kingdoms "under the whole heaven" shall be subject to their control.—Dan. vii. 14, 27. And we are plainly told that when the kingdom is the Lord's, and he is Governor among the nations, "All the ends of the world shall remember and turn to the Lord."—Ps. xxii. 27, 28. This certainly looks like the conversion of the world, as the result of the reign of Christ, and as a condition of the perfect day. And it is speaking of earth, not of heaven:—God's will done in earth.

INVISIBLE PHASE.

That Christ and the Church, as overcomers, are to be in the spiritual and immortal state when they rule the nations, will hardly be doubted; but it may not be as clear to all that the spiritual and immortal ones are (as a rule) invisible to mortals, though having power to appear, when necessary. To those familiar with the Scriptural record of the appearing of angels and of the risen and glorified Christ, this should need no proving. They are in the condition of or near to God, who is "the King immortal, eternal, and invisible."

"No man hath seen God [the Father] at any time." "Who no man hath seen, nor can see"—while in the flesh. Yet, "Blessed are the pure in heart, for they shall see God," in the perfect state. Christ as the firstborn into God's condition, has entered that heavenly state as our Forerunner, and we have the assurance that following him "we shall be like him and see him as he is."—1. John iii. 2, 3. This is a purifying hope, and relates to the state in which Christ and his jointheirs shall have power over the nations, to bless them.

It is not distance, but condition, that renders heavenly beings invisible to mortals. It is this condition, rather than locality, that constitutes heaven. The throne is "prepared in the heavens, but his kingdom ruleth over all" [under the heavenly state.]—Ps. ciii. 19. This and similar prophecies are to be understood as referring to the Messiah's reign or throne, as a "prepared" throne could hardly refer to God's throne which had no beginning. "The Lord shall endure forever: he hath prepared his throne for judgment. And he shall judge the world in righteousness."—Ps. ix. 7, 8. That this refers to the reign of Christ, the New Testament clearly shows: "For the Father [himself] judgeth no man, but hath committed all judgment to the Son because he is the Son of man."—John v.

22-27. "Because he [God] hath appointed a day in which he will judge [rule] the world in righteousness by that man whom he hath ordained, whereof he hath given assurance unto all men, in that he hath raised him from the dead."—Acts xvii. 31. "For to this end Christ both died and lived again, that he might be Lord of both the dead and the living."—Rom. xiv. 9. And he is therefore "ready to judge the living and the dead," "at his appearing and kingdom."—1. Pet. iv. 5 and 2. Tim. iv. 1. "If we suffer, we shall also reign with him," and "judge the world" too.—2. Tim. ii. 12 and 1. Cor. vi. 2. "Therefore judge nothing before the time, until the Lord come, who will both bring to light the hidden things of darkness, and make manifest the counsels of the hearts; [motives or causes of action]; and then shall every man have praise of God."—1. Cor. iv. 5.

These passages show that Christ and the saints are to be the joint rulers and judges; that the throne, or seat of power, is in the heavens, the exalted state of the invisible God; that all below that state, living and dead, are to be the subjects of that reign of judgment; and that its object is blessing to all who are judged.

INVISIBLE PHASE.

But while the heavenly phase of the coming kingdom has been made thus prominent, we are not to overlook the earthly phase, which involves the restoration of the nation of Israel and Jerusalem—a fact made prominent in prophecy, though almost entirely ignored in the modern religious teaching. The tendency is to spiritualize such prophecies, and apply them only to the Church. But it need not lessen the spiritual value, to allow them their natural application to the earthly kingdom, for in this, as in all else, the natural is an earthly type of the heavenly, by the law of correspondence. The heavenly phase of the kingdom is to find an expression or manifestation through the earthly phase, on the same principle to some extent as the invisible God was manifested in the flesh in the person of Jesus Christ. The heavenly ones may indeed deal directly with "the dead," as they are not in the flesh, but "the living," the nations on earth, can best be reached and blessed by men in the flesh, and for this reason the heavenly kingdom will have its earthly instrument.

It is evident that the disciples of Christ expected the restoration of Israel, when after the resurrection of Christ, they asked: "Lord, wilt thou at this time restore again the kingdom to Israel?"—Acts i.

It is easier for men to say than to prove that they were mistaken: that they did not even in this apprehend the divine purpose, because the Holy Spirit had not yet come. But while they could not understand the spiritual things until the Spirit should teach them, they could understand the restoration of Israel, it being a natural thing. And this is probably the reason why there are so many now who can see only the natural, and utterly reject the spiritual phase of the kingdom.

But if the disciples of Christ had been in error in this matter of the restoration of the kingdom to Israel, that would have been the best possible opportunity to correct them. Instead of this, however, the Saviour by implication said they were right as to that fact, by answering: "It is not for you to know the times or the seasons, [the very thing for which they asked] which the Father hath appointed by his own authority."—R. V. margin. If this does not teach that the Father has appointed a time [not in this case for the coming of the Lord, as some have wrongly inferred, partly because they do not believe in the promised restoration of Israel] for such a restoration, it would be difficult to express such an idea in our language.

The only thing the Saviour discouraged in the case was their curiosity as to knowing the time. But even this, being in a certain way revealed by the Lord through the prophets, the Holy Spirit, then about to be given, in his work of leading "into all truth," would make known in due time.—See "Times and Seasons," in DAY DAWN.

But we need not be confined to what these disciples thought, nor to any fair inferences based on their question and the Saviour's answer. Turn to Luke xxi. 24, and find a prophecy of Christ which shows that there is at least one restoration of Jerusalem that was not fulfilled at the return from ancient Babylon, but was due in the future from his day on earth. Referring to that desolation and overthrow that did not even begin until the end of his ministry, he said: "They shall fall by the edge of the sword, and shall be led away captive into all nations: and Jerusalem shall be trodden down of the Gentiles [nations], until the times of the Gentiles be fulfilled."

It would be vain to apply this prophecy to the Church, as it has been so literally carried out so far on Israel as a nation. But though this peculiar phase of their terrible experience began at the end of Christ's ministry, the "times" of Gentile rule over them began long before—at 606 B.

C. It was then that Jerusalem was conquered by Babylon, and the Gentile monarch became "the head of gold" of the great image of Daniel ii. It was then that the diadem was removed from "the profane, wicked prince of Israel," to be overturned, until it should be given to Christ, whose right it is.—Ezek. xxi. 25-27. There are good reasons for the position that "seven times," or 2520 years, was the foretold duration of this Gentile rule, as symbolized by the "Image" mentioned, and the four great beasts of Daniel vii., and that it would therefore reach from 606 B. C. to the Spring of A. D. 1915.—See "Times of the Gentiles," in DAY DAWN. These "times" and the terrible experiences of Israel during the suspension of their kingdom, were clearly pictured, or typified, by Nebuchadnezzar's "seven times" among the beasts, the short times in the life of a man representing the long times in the experience of a nation.

This suspension of the kingdom was pictured to the king's mind by the cutting down of a great tree. See Dan. iv. 9-14. But its "roots" were not to be destroyed. The application of the vision was made by the prophet Daniel. See verses 19-26. And the "roots" remaining was made to foreshadow the restoration of the kingdom, when the right lesson was learned: "Seven times shall pass over thee, till thou know that the Most High ruleth in the kingdom of men, and giveth it to whomsoever he will; and thy kingdom shall be sure unto thee, after that thou shalt have known that the heavens do rule."—See also verses 34-37.

The idea of restoration is imminent in all these Scriptures—restoration of the kingdom of Israel. And that the design of the Lord in dealing thus with that nation is to teach them wisdom, and make them a means of blessing to other nations, is often mentioned. This is implied in the Saviour's own words when he finally pronounced desolation upon them: "Behold, your house is left to you desolate. For I say unto you, Ye shall not see me henceforth, till ye shall say, Blessed is he that cometh in the name of the Lord."—Matt. xxiii. 38, 39.

That there is mercy for them is implied in the dying prayer of the Saviour: "Father, forgive them, for they know not what they do." Christ never prayed in vain. In Zechariah xii. we learn that in a coming day they will look on him whom they pierced, and mourn in penitence, under the influence of "the spirit of grace and supplication," which the Lord will pour upon them. And Paul, in Romans xi. 25-32, shows that after "the fullness of the Gentiles be come in," the Deliverer will "turn away ungodliness from Jacob," and that "All Israel shall be saved."

And Isaiah xlv. 17 says: "Israel shall be saved in the Lord with an everlasting salvation: ye shall not be ashamed nor confounded world without end;"—which, by the way, taken in connection with the statement in the following verse, that the Lord made the earth not in vain, but made it to be inhabited, is reasonable evidence of the endless continuance of Israel as a nation.

God made a covenant with David: "Thy seed will I establish forever, and build up thy throne to all generations."—Ps. lxxxix. 3, 4. "If he commit iniquity, I will chasten him with the rod of men, [by a long suspension], But my mercy shall not depart away from him. And thy house and thy kingdom and thy throne shall be established forever."—See 2. Sam. vii. 12-16. See also Psalm lxxxix. 29-37. "His seed will I make to endure forever, and his throne as the days of heaven. If his children forsake my law, then will I visit their transgression with the rod, nevertheless my loving kindness will I not utterly take from him, nor suffer my faithfulness to fail. His seed shall endure forever, and his throne as the sun before me. It shall be established forever as the moon."

It is worthy of notice that Christ is said to take the throne of David, and to reign over the house of Jacob forever; and that of his kingdom there shall be no end.—Isa. ix. 6, 7 and Luke i. 32, 33. And Jesus promised the twelve apostles that "In the regeneration [that is, in the times of the restitution or restoration or the new creation], when the Son of man shall sit in the throne of his glory, ye also shall sit in twelve thrones, judging the twelve tribes of Israel."—Matt. xix. 28. These passages seem clearly to require not only the restoration, but the endless continuance of Israel as an earthly nation, and in direct connection with the heavenly phase of the kingdom of God.

Jeremiah xvi. 10-21 gives a distinct prophecy of Israel's sin, her scattering into all lands, and her gathering again into the land God gave to the fathers. The "double" recompense for her iniquity has expired, and the time has come for her recovery to begin. The signs of the times agree to this. This is one of the marks of the dawn of the thousand years—the Millennium.—See "The Two Dispensations," in DAY DAWN.

In Acts xv. 14-16, we are told of the building again of "the tabernacle [or house] of David, which is fallen down," and that it is to be done after he has taken "out a people for his name," (a bride) from among the Gentiles.

"When the Lord shall build up Zion, he shall appear in his glory," (and Paul shows that the saints shall then appear with him in glory.—Col. iii. 4) and when the heavenly and earthly Jerusalems are both in harmonious operation, the grand work of blessing men will be carried on successfully. See Ps. cii. 16-22.

"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." Old men and old women shall dwell there, and boys and girls shall play in the streets. "And they shall be my people, and I will be their God, in truth and righteousness."—Zech. viii. 3-8. See also Ezekiel xxxix. 21-28. He will gather them into their own land. "I will bring them again to this land; and I will build them, and not pull them down; and I will plant them, and not pluck them up. And I will give them a heart to know me, that I am the Lord."—Jer. xxiv. 6, 7. "Behold, I will gather them out of all countries, and will cause them to dwell safely; and I will give them one heart, I will not turn away from them, and they shall not depart from me."—Jer. xxxii. 37-40. See also xxxi. 27-37. If the ordinances of heaven fail, the sun, moon and stars, then, but not till then, will Israel cease to be a nation before the Lord.

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The Perfect Day: Earth's Redemption, Endless Generation, Endless Priesthood (1892)