THE THEOCRATIC KINGDOM*

By

GEORGE N. H. PETERS

[*VOLUME TWO (pp.773-780) & VOLUME THREE (pp. 11-16).]

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[PART ONE]

[Page 773]

PROPOSITION 164. - This Kingdom ends the Gentile domination.

This has been noticed under various Propositions, and is thus distinctively presented to impress the fact upon the reader’s mind. Such a Theocracy, as God contemplates, to bring back the world under His special manifested rule to its Paradisiacal state, is utterly hostile to the notion that worldly empires outside of it shall control large portions of the earth under separate and distinct governments, whether kingly or republican. King Jesus is the covenanted King, not only over His special inheritance, the Jewish nation, but also over all the earth; and, as already abundantly proven from Scripture, the time is surely coming when all governments will be overthrown, making place for the universal Kingdom of the Lord Jesus Christ.

OBSERVATION 1. The inheritance, of David’s Son* (from whence His royalty is to be manifested) is left under Gentile power until “the times of the Gentiles” are completed (Proposition 66); until the number of the elect is filled up (Propositions 65, 86, etc.); until the time of the resurrection and rewarding of the saints (Rev. 11: 15-18; Proposotions 126-130); until the time of the Second Advent (Propositions 74, 121, etc.); until “the end of the age” (Proposition 140); until a people is raised up to sustain the dignity, etc., of the [coming] Kingdom (Propositions 124, 154); until the power of Christ is exhibited (Propositions 120, 121); until the destruction of Antichrist (Propositions 123, 161); until the revelation of the Judgeship of Christ (Proposition 132) and “the judgment-day” (Propositions 133 and 134); until “the day of the Lord Jesus” (Propositions 138 and 139) is to be ushered in; until the last great battle is fought (Proposition 163), etc. It is significant that the fulfilment of the predictions relating to the inheritance of David’s Son has been continuously witnessed for many centuries, and that it is presented before us, still confirmed, this day. This increases, with other reasons, our confidence in the fulfilment of the remainder, viz., the deliverance and exaltation of the same over all the earth. If, as a punishment, and for purposes of mercy, God can so minutely foretell and historically overrule the overthrow of the Theocracy and Theocratic people, He can as readily predict and bring to pass the restoration of the same and the overthrow of the Gentile powers.

[* NOTE: See Psa. 2: 8, and compare (relative to the a potential loss (through wilful sin, and apostasy) of this coming, promised, earthly Messianic and Millennial “inheritance;” as clearly shown throughout Old and New Testament scriptures, and in the writings of the Apostle Paul, to the Churches of the dangers (as effective today to all regenerate believers), as they were at the time of writing, and the Judgement seat of Christ, and before the time of “Resurrection” see Heb. 9: 24; Phil. 3: 11; 2 Tim. 2: 18, etc.)! Compare 1 Sam. 12: 13-15; 15: 22, 23; Ezek. 33: 24-32; Malachi 3: 6, etc., with Gal. 5: 21; Eph. 5: 5, 6; 1 Cor. 10: 1-12; Phil. 3: 11; Col. 3: 25,ff.; Rev. 20: 4-6 and 15, R.V.)]

OBSERVATION 2. The predictions relating to this point are so numerous, so plain and decisive, that a more reference to some of them, in view of what has already preceded, is all-sufficient. There is to be a shaking and removal of earthly kingdoms (Proposition 147) making place for the universal establishment of the Messianic Kingdom (Proposition 116), in which saints as co-heirs with Christ shall gloriously preside (Proposition 154), thus fulfilling Dan. 7: 14, 27 (comp. Propositions 121 and 123). The supremacy of the Jewish nation [Page 774] (Proposition 114) and the place of manifested royalty (Proposition168), in view of the homage, worship, and tribute rendered, can only be satisfactorily explained by the Theocratic Ordering, uniting Church and State over all the earth under one central Head. Such a visible Theocracy (Proposition 117) can, in the very nature of the case, only allow its own form of government to exist, seeing that its design is to restore through it (Proposition 119, etc.) all forfeited blessings and to insure to man the much-longed-for perfect government on earth (Propositions 202, 203, 206 and 207), as well as to exalt the blessed King (Propositions 203, 204, 205). Hence such a change of domination is included in “the New Heavens and New Earth” (Propositions 148-152), in “the world - [or ‘Age” (see Heb. 6: 5; cf. Lk. 20: 35, R.V. & A.V.)] - to come, - (Proposition 137), in “the Restitution” (Proposition 144), in “the Regeneration” (Proposition 145), in the removal of the curse from creation (Proposition 146), etc. The testimony is so abundant and cumulative that not only every Millenarian writer has accepted of it, but even many of our opponents, who advocate that a time is coming when Church and State shall be happily united, etc., affirm that present governments will give place to another and higher form, having some central point of unity on earth. That unity of the race, dreamed of even by humanitarians, etc., can, however, only thus be secured.

OBSERVATION 3. These present “times of the Gentiles” are not perpetual; they must come to an end. This is evidenced both by the election of the Jewish nation (Proposition 24, etc.) and by the oath-bound covenant of God with David (Propositions 46, 47, 48, 49), which will yet be realised at the Second Advent (Propositions 66, 69, 72, 75, 121, etc.). This being “the times of the Gentiles” (i.e. the period in which Gentile nations shall rule over the world and no visible Theocratic Kingship shall exist), and as these “times” are to end, giving place to covenant fulfilment - this serves to remove the objection alleged by unbelief, viz., that in the history of the Jewish nation and in that of the Church nothing has been witnessed commensurate with the grandeur, etc., of prophetic announcements, and that hence the prophecies are mere Oriental exaggerations. The reply is an old one, given even by Augustine: discriminate the times, and the Scripture utterances will reconcile themselves. For the times of triumph are not in “the times of the Gentiles;” the latter are “times” of trial and testing, “times” in which the institutions of the world hold their sway, in which the saints are “Pilgrims and strangers,” and which are also plainly delineated (comp. Propositions 174, 175). The Word of God forbids us to look for the fulfilment of a covenanted Kingdom and the triumphant Millennial glory during these “times”; if we do, we then embrace mere delusion and do violence to Holy Writ. We must patiently await the ending of these “times,” and then, and then only, will “the sure mercies of David” be realised in the Theocratic ordering and the rich blessings resulting therefrom.

These times of the Gentiles have been variously estimated to accord with some favourite chronological views, so that the times of Lev. 26 and Dan. 4, have had various endings (depending on the commencement) given to them, even extending to A.D. 1918 (Habershon, Guide, p. 34),and to A.D, 1928 (by Guinness in his recent work, Approaching End). We are not concerned in the exactitude of such calculations; only approximately have they any value.

OBSERVATION 4. This again reminds us of the folly, so widely prevalent, of exalting this present period of time - embracing as it does “the times of the [Page 775] Gentiles” - above the position assigned to it by Holy Scripture. Eminent and good men, overlooking the utterances of the Spirit of truth, and in their eagerness to honour the Church - [or the Denominational party to which they belong] - call that “day” which the [Holy] Spirit designates “night,” and that “light,” which the Word recognises as “darkness.” This dispensation [or ‘age’] includes the times of the Gentiles, for these are only closed by their fearful overthrow at the Second Advent (Rev. 19, etc.), and while in this dispensation the Church, with all her blessings and privileges, is still in “the night,” surrounded by darkness (herself led by “the light shining in the dark place,” and by “the day-star,” 2 Pet. 1: 19, or by “the light,” 1 Jno. 1: 9, etc.), looking for an absent bridegroom, fighting, struggling, and pressed with the curse, it is certainly unwise, both against Scripture and existing fact, to appropriate to her [the promised and divine] blessings which only belong to her after these [apostate] “times” are ended.

OBSERVATION 5. This fact, viz. the positive end of Gentile domination to give place to the Theocratic reign of Christ and His brethren, will become more and more impressed upon, not only believers, but the world. Already deep thinkers have received and boldly advocated what is so eminently Biblical; devoted men in all denominations proclaim the same; and this will become more intensive as infidelity, etc., advances. This fact in its historical connection, and as part of the Divine Plan, will especially be unwelcome to the kings of the earth and to nearly all who are in power, ecclesiastical or civil. This, too, will evidently be one cause of that deep hatred against Christ [and His obedient, and Holy Spirit-filled (Acts 5: 32; 1 John 3: 24, R.V.) followers], and result in the widespread confederation and gathering of the nations against Him (Propositions 161, 162, and 163.) The kings and mighty men of the earth (Rev. 19: 19, etc.) will be unwilling to yield up (Ps. 2: 2, 3) their power and submit to the rule that must be imposed for the good of man.

The early Church, and Millenarians since have taken this position. Even Disraeli (Cur. of Lit., vol. 3, p, 275), quotes Dr. Hartley as follows: “ In 1749 Dr. Hartley published his ‘Observations of Man,’ and predicted the fall of the existing governments and hierarchies in two simple Propositions; among others: Proposition 81. It is probable that all the civil governments will be overturned. Proposition 82. It is probable that the present forms of Church government will be dissolved.’ Many were alarmed at these predicted falls of Church and State,” etc. The student of the Bible, if reverent and receptive, will make this probability to be an absolute certainty. The warning is distinctively given; the necessity for such a change is specifically pointed out, and to close our eyes to the truth only indicates lack of faith in God’s own utterances. Indeed, as intimated already, this overthrow, thus predicted and based on the incoming Theocratic Kingdom, will be sufficiently understood - however scornfully rejected - to be a warning to those kingdoms, as evidenced by the events to occur at the closing of this dispensation, by the order of fulfilment (as given e.g. in Rev. 14), and by the special entreaty given (as e.g. in 2^nd Psalm) to such kingdoms.

OBSERVATION 6. But the nations, in their selfishness and opposition to the truth, refused to recognize, what, at the same time is so plainly revealed, viz., that while Gentile domination ceases, it simply ceases because the new order or dominion introduced is immensely its superior in securing the happiness and glory of the Gentile nations. This has been so clearly portrayed in various propositions (as e.g. Propositions 119, 142, 144, 154, 156, etc.) that it is unnecessary to repeat. Paul rightfully presents this point in Rom. 1, ch. 11,

because when the Redeemer comes and restores the elect people, His dominion will perform that for the nations (Propositions 120, 144, etc.) which mere human governments, with all the aids that man can possibly apply, can never accomplish, viz., remove the curse and introduce the millennial [Page 776] blessings. But the enmity of man, while recoiling upon himself in deserved punishment, cannot prevent the abounding grace of God from bringing in a dominion designed both for his benefit and his glory. And in this government, the ancient promise (Gen. 9: 27) will still hold good, viz., that God will enlarge Japheth, but specially, yea personally, dwell with Shem as He did in the past, and again will, Ps. 132: 13, 14, etc.

God does not delight in employing violence, but [His] force, terrible and destructive, must be used. The long-continued and cumulative depravity of the nations finally culminating in Antichristian blasphemy and cruelty, which despises God’s warnings and kills His own, makes it a necessity, in order to introduce a deliverance and the promised blessings of redemption. God’s own honour and glory, as well as the happiness of those who trust in Him, demand this change. The nations, however great, who undertake to crush His truth and [His] people are doomed to vengeance. It has been observed that the Bible presents the history of great nations that figure so prominently in secular history, only in so far as they stand related to the development of the Theocratic idea in its preparatory stages and final realisation. This omission, of what so largely composes the world’s history, has been said by unbelief to be either the result of a narrow, bigoted Jewish prejudice (leading the writers to make Jehovah one who did not concern himself in the fortunes of the world, but only in those of the Hebrews), or the outcome of Jewish vanity (which exalted the Jewish nation by ignoring the affairs of other nations). But as Roger’s (Superhuman Origen of the Bible, p. 16, etc.), has well shown, the former is refuted by the abundant assertions to the contrary (as in the case of Pharaoh, Sennacherib, Cyrus, etc.), and the positive predictions relating to other nations; while the latter is set aside by the simple fact that such “vanity” should speak of other nations as “scourges” of their own and predict their own overthrow and the dominion of the Gentiles. The omission must be found in the Theocratic idea, viz., that God regards only one form of government, and the people who are to be incorporated with it, as deserving of His particular continued and detailed notice.

OBSERVATION 7. Reference has been made several times to the guarded manner in which the primitive Christians, including even Jesus and the apostles, spoke of the downfall of Gentile dominion. This was done in order to avoid the hostility and persecution of the Roman Emperors. Yet the view was more or less distinctly proclaimed by the believers, and was one reason why the millenarian doctrine fell into disrepute, especially after a union of State and Church, with those in power. To illustrate how, nevertheless with reluctance, this truth was proclaimed, Lactantius (De. Instit., ch. 15) expresses himself: “The Roman Power which now governs the world (my mind dreads to declare it, yet I must speak it, because it will surely come to pass) - the Roman Power will be taken away from the earth, and the Empire, will return to Asia, and the East will again have the chief dominion, and the West will be in subjection.” The general sentiment with all millenarians, based upon Daniel, Isaiah, etc., was that King Jesus with His subordinate rulers would sway an undisputed sceptre over all the earth, the Gentile dominion being crushed by an overwhelming manifestation of divine power and vengeance, owing to its final array against the truth, etc.

The round apple of gold, the token of Universal Lordship over the earth, fallen from the hand of the image of the Emperor Justinian, can never be replaced (Sir John Maundeville, ch. 1), until it is grasped again by the Antichrist, who shall perish in the attempt. Like the apple of Eden, it only proves a curse to its holder, until He comes whose right it is. The student will not fail to observe (see next Prop.) that while civil government is ordained of God its something that necessarily proceeds from the nature of man and society, God has nowhere excepting only the Theocratic - given His approval to a special form. This exception indicates the form, which, above all others, meets the Divine approval, and we may rest assured from the praises that He bestows upon it, that His Divine Purpose relating to it will not fail. Hence we cannot receive the predictions of otherwise able writers on the perpetuity and prosperity of “the times [Page 777] of the Gentiles.” Thus e.g. Wines (Com. on Hebrew Laws, Introd. p. 62) growing enthusiastic over his delineation of American “liberty and self-government,” confidently (speaking of nations as they now exist, and of knowledge progressing, etc.), predicts: “The great principle of popular right and popular sovereignty, in some form or other, is predestined to a universal triumph. It may achieve this triumph in one century, or it may not achieve it in five; but its ultimate success is as certain as its truth. God never made a truth, into which He did not put a power, that sooner or later would cause it to prevail. Despotism, therefore, will have to bow before the majesty and supremacy of the people. Even the frozen gates of Siberia shall yet dissolve and disappear beneath the genial warmth of the gun of freedom, Tyranny, with its chains and its blood, will everywhere come to an end. Humanity will recover her rights. And an enfranchised world shall yet exult in the liberty and happiness, for which it has sighed and struggled through many a weary century of injustice and oppression.” So again p. 62 the prophecies respecting, the American Republic: “Standing upon the soil of freedom, and using the lever of Christian civilization, he has a place whereon and a power wherewith, not only to move the world, but to transform it from a desolate wilderness into the garden of the Lord, covering it with the light of truth and the beauty of goodness.” Let the reader look at this uninspired prediction and then at the inspired portraiture given by Scripture of the future Antichrist, etc. Wines’s prophecy is based on a false principle, viz., that truth must inevitably prevail and triumph, which is proven by history to he untrue, as exemplified in the Antediluvian world, in the Theocracy, in the life and death of Jesus, in the retrogressions of Christianity, in the overthrow of nations, etc.

OBSERVATION 8. The reader may regard it as significant that the Theocratic King was born at the very time that the Gentile dominion was in its most extended and consolidated form. The fairest portions of Europe, Asia, and Africa then known formed one vast Empire - the Roman - when Jesus, “the Christ,” appeared and tendered the Kingdom to the elect nation (Propositions 54, 55, etc.) which, if accepted (by a national repentance), would have broken the Roman Power with irresistible force. The One through whom that Gentile dominion is to cease, comes singly and alone, when at its height, and then, owing to the sinfulness of His own inheritance, permits this dominion to continue on and on until He shall come the Second time. And this, too, is done both as a punishment to His own rebellious people, and that special grace and mercy should be extended to the Gentiles. When He comes again, the time selected is also one in which this Gentile dominion shall be manifested in a vast confederation (Proposition 10, etc.), and when, humanely speaking, the Church shall so experience its persecuting power that no hope for its continuance appears possible.

God, for wise and merciful purposes (to correct his nation for their unbelief, to call out a people for His name, etc.), and also to indicate by actual experiment how man is a ruler over man, has allowed Gentile domination. His own Theocratic Kingdom was withdrawn, and the most ample opportunity afforded to Gentiles to show forth their ability to rule, and subserve the interests of mankind. Nimrod’s rebellion probably first originated the worldly and selfish form of government, and this culminated in the four great Empires of Daniel. This domination was tried with the most intelligent and cultivated nations under different forms of government, and history records the results in the wars, violence, crime, oppressions, etc. The blood, tears, terrors, sufferings, despair, and cruelty, that they have entailed in the name of glory, religion, liberty, etc., is fearful to contemplate, and the victims of persecution and pride are counted by millions and millions. We are gravely told that civilisation, education, humanity, philosophy, science and art are changing the nations for the better. Are the standing armies less? Are the engines of war, and fortifications, and fleets less? Do establishments that manufacture weapons of destruction languish and die for lack of work? Is taxation less? Are the jealousies and desire for revenge less? Is the spirit between rulers and subjects more harmonious? Is the conflict between the high and low, the rich and poor, the capitalist and labour diminished? Are the interests of nations and classes reconciled? Such questions need no answer.

[Page 778]

OBSERVATION 9. It is a significant fact, fully attested by history, past and present, that no Christian, nation has ever existed among the Gentiles. No matter how largely the laws of Moses and the precepts of Christ have been incorporated, and no matter how men of a Christian spirit have endeavoured at times to legislate and execute laws in a proper spirit, it still remains true that the design of this dispensation has never been to convert nations (Proposition 86, etc.), and that every nation, however professedly Christian, has been guilty of oppression, injustice, and wickedness. The spirit of self-interest, aggrandisement, earthly glory, etc., has led nations into paths of sin, violence and cruelty, and with the principles at work they are utterly unfitted to co-operate with a pure Theocratic Kingdom, and hence their domination must come to an [abrupt] end.

Ultraists, in their eulogy of “Christian nations,” speak loudly of such “nations tendering allegiance to Christianity” and of their “recognising the authority of Jesus,” but conveniently ignore the acts and unbelief of such nations. Those very nations, as we abundantly show in other places, develop the Antichrist and array themselves against the Christ. The final complete overthrow not only indicates the lack of sanctity, so often claimed, but the worthlessness of those ultra views (e.g. see art. “Reformed Presbyterian Church,” or Covenanters, in McClintock and Strong’s Cyclop.), which make the State one of the “departments of Christ’s visible Kingdom on earth.” If any one desires to see what evils are engendered by the Church arrogating power over the civil authorities or of the civil exercising power over the Church, history is full of it, from the days of Constantine down to the present, as witnessed in the history of Rome, France, England, Germany, Holland (Motley’s Life of Bartwveld), etc.

OBSERVATION 10. The reader will not fail (which we repeat, in order to impress) to observe, that while civil government is ordained by God as something that necessarily proceeds from the nature of man and of society (next Proposition [165].), yet as the forms of it are of man’s ordinance, and subject more or less to depravity, God has nowhere, excepting only the Theocratic form, given His approval to any special one. If we open the Old Testament, and read the numerous passages in which God praises and eulogizes this form, we find that this exception indicates most forcibly the form of government that, above all others, meets the divine approbation.

Consequently we deprecate the fulsome and unscriptural eulogies heaped upon earthly governments by various writers. Thus e.g. Wines (Com. on Heb. Laws.) in a most enthusiastic manner praises the advance in government as illustrated by the Republican form in the United States; predicts in behalf of popular sovereignty “a universal triumph,” (see Observation 7 and note), The wildest of all efforts to glorify the United States is presented by Baldwin (Armageddon), who pushes it to an extreme allied to the blasphemous. The student has only to contrast this uninspired picture with the inspired portraiture of the future, and he finds instead of the former, the Antichrist ruling over the nations, the nations confederated against Christ, despotism and tyranny the most violent, tribulation, etc. When Wild, in his work The Lost Ten Tribes, exalts England and the United States under the plea of being the “Israel,” he only shows that he does not comprehend the nature of the [coming Messiah’s] Kingdom which is to be set up. When he predicts “smooth things,” including a continued progress in prosperity and greatness, a most triumphant career, he indicates a lack of comparison [interest and belief] of [Divine] prophecy.

Some students of prophecy, owing to England’s State Church, or the aid given to the Reformation, or its missionary and Bible extension, or its contest with the Papacy, or its removing Jewish disabilities, think that (as e.g. Thruston in England Safe and Triumphant), the future of England is a decidedly prosperous one, etc. A recent writer, Cummings (The Great Tribulation), concludes that England will escape the tribulation of the nations. In his lecture “The Destiny of England in the Prophetic Record,” he takes the favourite position of many that owing to England assisting to carry the Jews to Palestine, she shall escape the doom of other nations. On the other hand, a large number of prophetic students emphatically declare (as e.g. Thorpe in The Destinies of the [Page 779] British Empire), that owing to her national sins (oppression, policy, opium trade, connivance of idolatry in India, and extended to Popery, etc.), England is fated to meet the divine vengeance. Bickersteth (The Practical Guide), Varley (National Calamities, in The Chris. Herald, Aug. 28, 1879), and others give a vivid list of the sins of England, and indorse Thorpe’s view. Indeed, whatever England, and others, may do in reference to the Jews (through policy, etc.), the universality of prophecy (e.g. Isa. 2: 10-17), the positive declarations that no nations are on the Lord’s side when He comes for vengeance and redemption (as Isa. 63: 3, Delitzsch’s rend. “of the nations no one was with me,” and Lange’s Com loci declares the same. Doc. 2, 3, and Exeg. says: “the statement indicates the universal antichristian spirit of the nations,”) the extent of the divine vengeance reaching to “all nations,” even “all the kingdoms of the world, which are upon the face of the earth” (as Jer. 25), the complete overthrow of world-dominions and their incorporation with Christ’s Theocratic rule (Rev. 11: 15), the ending of Gentile times and the manner of closing (e.g. Dan. 2) with no exception of the nations made (unless we except those heathen mentioned in Isa. 66: 19), all this fully indicates that the latter view is the most tenable.*

* During the revisal of the text, the writer observed an interesting article on “The Ships of Tarshish,” by Rev. Hytche in The Proph. News, Ap., 1882. It takes Thorpe’s position, and gives the following order: (1) England at first resists Antichrist; (2) then allies herself with him; (3) her navy in the Mediterranean is destroyed by the Lord; (4) influenced by the spared Gentiles at the fall of Antichrist, she will be the foremost in conveying with her ships the Jews to Palestine.

Some present the United States as the great clement for “the regeneration” of the nations, expressing themselves in eulogies which appropriate the promises solely belonging to Jesus, “the Son of Man.” Wise statesmen (as Webster, etc.), have pointed out the great evils connected with our system of government, such as result from office-seeking, the licentiousness of the press, the abuse and perversion of suffrage, the dangers of emigration, the corruption of officials, the violence of party spirit, the conflicting interests of sections, and the misunderstanding of the rights of the general government and of individual States. But there is a portent of danger before us far greater than all these, which must eventually result disastrously, and that is, the growth of unbelief, socialism and its kindred brood with their demands. The government is in the hands of the people, and just so soon as the majority becomes leavened with socialistic ideas (which will come when the labouring population becomes more dense, wages become low, labour itself becomes difficult to obtain, distress brings discontent, etc.); then its doctrines respecting capital will be enforced (for the rich being in the minority, will be helpless) legally in the Legislative halls, and a series of spoliations ensue. Each blow at capital relieving distress but temporarily, will be succeeded by another, until the means of wealth being exhausted and the motives to its being obtained are destroyed, anarchy, engendered by a fearful experience, will evidence the worth of all such predictions. Unbelief will attack the Church, and in every way cause it to suffer. Both capital, because of its former extortion and monopolies, and the Church, because of its unfaithfulness and worldliness, will then suffer. This may be thought to he a gloomy view of the future, but how can we close our eyes to the fearful increase of infidelity, the danger already threatened, the demands already made, the views of disorganisation already held by a multitude, the communistic parties already organized, the facilities already provided for joint action, etc. The aim is finally to control legislation, introduce universal co-operation, make the State a universal co-operative corporation, and enforce, under coercion, a universal and equal distribution of property. (For the demands, plans, extent, etc., of Socialism, see e.g. the series of articles entitled “German Socialism in America” in The North Amer, Review,1879, Cook’s “The Infidel Attack on Property,” ete.). The membership is numerous, for a Socialistic gathering at Chicago (Luth. Obs., July 12, 1878), on Sunday, alone was estimated at 30,000. It is boldly avowed to be “a political party” (as e.g , Morris Conen before the Hewitt Committee in New York, as stated in Cin. Enquirer, Aug, 5, 1878). Emigration is rapidly swelling their numbers; numerous papers and journals, some with a large daily circulation, adopt and circulate their principles. The people have worshipped Mammon, and their god will bring them misery, “The National Platform and Principles of the Socialistic Labour Party,” adopted by the National Congress at Newark, N, J., Dec. 1877, has for its motto: “The earth is man’s, and the Lord’s, and the fulness thereof,” which is but, a parody on Ps. 21: 1, “The earth is the Lord’s, and the fulness thereof.” The abuse poured out upon God, Christ, and Christianity is so virulent and blasphemous [Page 780] as to be exceedingly shocking. While some to gain adherents quote Jesus as a Socialistic Reformer (but refuse his cross), and the Bible as teaching Socialism, Communism, etc., others denominate Christianity “Poison, and an eighteen hundred years’ sickness,” and declare (as No. 25, 1876), “that Christianity and Socialism are opposed to each other as fire and water.” We transcribe only one sentence its indicative of the fiery hate, given by a public speaker: “We hold God for an Ass of foolishness; we view God as the greatest evil in the world, and, therefore, declare against God the War.” He will meet them in “the war,” and their blasphemy, pride, and boasting will have a terrible fall.) It is this mixture of unbelief, socialism, communism, etc., which will bring this country into an endurance of tribulation. By eloquently expressed appeals to humanitarian ideas, and by ravishing pictures of bountiful help from the State, removal of care, the certainty of competency, freedom from all restraint, and the surety of help under all circumstances, a majority will finally accrue to them, and infidelity will rule. There is one feature that may mitigate the severity of God’s judgments on the United States, provided that it is retained to the end, viz., the general and State governments have ever been friendly to the Jews. So Lawrence (“The Jews and their Persecutors,” Harper’s June, 1874, ref. to Jost’s His. of the Jews) remarks: “A fair Republic sprang up in the New World, that was the first of all the nations to offer a peaceful and happy home to the persecuted people.” Now God’s threatenings are specially levelled against the nations who in the past or future oppress that people and burden themselves with it; they particularly shall feel His vengeance. Therefore there is propriety in the observation of Wines (Com. on the Laws of the Anc. Hebrews, p. 3-10), who, after referring to the manner in which the Jews were treated in Europe, Africa, and Asia, and how in this country they have from the first enjoyed freedom, equality, protection of rights, etc., says: “May we not hope, that, when Jehovah shall judge the nations, He will in mercy remember the land, which has afforded a refuge and a home to the sons of Jacob.”

OBSERVATION 11. Turning back to Propositions 131, 154, 159, and others (e. g. Propositions 201, 202, 206, etc.) of similar import, it will be seen that a Theocracy embracing a pure Infallibility, administered through righteous and glorified agents, is to possess the rule over the earth. Fallible Imperialism, with its weakness and vices, will be crushed under its force; Constitutional Monarchy, with its utter inability to meet the clashing interests of classes and Republicanism which suffers from the suffrage of self-interest and ignorance being made the basis of its ordering, all forms of government, unable to remove the evils under which their subjects are groaning, must be subverted and give place to this one, which in itself honours God and blesses humanity with a perfect government that fully performs, yea immensely more, what others promise. This is clearly taught. All that oppose this coming [of God’s (Luke 1: 32; cf. Rev. 3: 21) Millennial] Kingdom and its august Ruler shall be destroyed. Kings, and nobles, high and low, rich and poor, who resist, shall fall beneath its invincible power - a power which will settle all difficulties between nation and nation, aristocracy and commoner, capital and labour, man and man.

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[PART TWO]

[VOLUME TWO, PAGE 11]

PROPOSITION 165. The Doctrine of this Kingdom enables us to

form a correct estimate of human governments.

This already appears from the contemplated cessation of all Gentile domination, the complete overthrow of all kingdoms and states, and the bringing of all nations directly (by the rule of the saints, etc.) under the one great central Theocratic authority. For, whatever purposes the institution of human government, in the past and the present dispensation, may subserve, it is distinctly announced that so much of imperfection and evil is attached to it in all its varied forms that it is incompatible with the new order of things which shall be presented in “the age to come.”

OBSERVATION 1. In the consideration of this subject men have been apt to rush to extremes, presenting conclusions which are not warranted by Scripture. One party lauds and magnifies human government, as it has existed and now exists, as a Divine institution, speaking loudly of “the divine rights of kings,” or of “the sovereignty of the people,” etc. - so numerous writers of the past and present. Another party, only regarding the threats, etc., against such government, and misapprehending the time, manner, etc., of God’s [messianic and millennial] kingdom to replace it, undertake to break down such government by substituting one of their own; so the Anabaptists, Fifth Monarchy Men, in the days of the Reformation, the Mormons, etc. Still another party so decry all human government, that they insist upon it that it is the duty of believers to avoid having any personal connection with them in any official capacity, or in upholding them in any form as a participator; so e.g. Quakers. Christadelphians, some Adventists, Seventh Day Baptists, etc. We avoid all such extravagant deductions by allowing the Scriptures to testify to three things pertaining to human government, viz., (1). its necessity; (2) its character; (3) its ultimate destiny. The necessity of having such government is grounded in the constitution of man, and is a legitimate outgrowth of his relations to society, finding its [Page 12] support in the proposed protection and maintenance of mutual rights, privileges, etc. As such, it is an ordinance of God (just as man himself, society in its simplest form, the family relation, etc., are ordinances or appointments of God, resulting from established law), and so expressly declared in Rom. 13: 1-5, while the particular form in which it is specifically manifested is also the ordinance or appointment of man (growing out of the former) and so designated 1 Pet. 2: 13. In the absence of the contemplated Theocratic Kingdom, it is God’s will and pleasure that men should, in order to avoid anarchy and greater evils, be placed under government, which, more or less, exerts a restraining influence - arising from moral law - upon the outbreaks of depravity. Therefore obedience, excepting only when God’s law (Acts 4: 19 and 5: 29) is to be directly violated, is enjoined as a duty. But while this is so, and necessarily follows from the laws which God has established, it does not by any means assert that the character of such government is acceptable to Him, for the very power which Paul tells us is thus ordained by God is at the same time, so far as its character is concerned, described by the [Holy] Spirit as “a Beast,” exceedingly dreadful, etc., in Dan. 7: 7, 19, 23; Rev. 17: 4, 16, etc. Instead of being divine, it is beastial and wicked; its conduct is denounced, and its doom declared. The same is true of the Babylonian and of all other kingdoms delineated in the Word of God, and the destiny of all of them is to perish; but at the time, in the manner, and by the agencies, which God has also ordained. Man is not to assume that which God has placed in the hands of His own Son to accomplish, when the ordained “Times of the Gentiles” have come to an end. The visible Sovereignty of this world only becomes the Sovereignty of our Lord at the expiration of a pre-determined period, and for that we must patiently wait. In reference to the participation of [regenerate] believers in such government, the Word also gives a clear utterance; while preserving integrity and indorsing it only in so far as it does right, we are to accept it, rendering obedience, as a necessity for the protection of society. When the Theocracy was overthrown the righteous Daniel and his companions found it justly compatible with the laws of God to hold official stations under the Babylonian monarchy. Before the Theocracy was established, the pious Joseph was thus associated in the Egyptian kingdom. After the Theocracy was delayed and the Times of the Gentiles announced, obedience is enjoined, the support of the government by the payment of taxes enforced, the protection of the government (as in the case of Paul) invoked, submission even under injustice recommended, the whole embraced by the general and yet special affirmation: “Render unto Caesar the things that are Caesar’s, and unto God the things that are God’s.”

Baldwin (Amageddon, Sec. 3, p. 26), gives place, in his one-sided eulogy of Republicanism, to a tirade against “all human monarchy,” saying that God “hates it as a feature of hell and the devil,” “that God considers human monarchy as exceeding sinful,” “that God is therefore hostile to human monarchy because the system is iniquitous in principle, and he will destroy it because of its wicked nature.” But he overlooks entirely, (1) that human government is necessary; (2) that God Himself instituted and favoured a monarchy; (3) that, in the absence of a Theocratic government, God favours even monarchical governments as essential to the framework of society, and resulting from the laws instituted by Him; (4) that God only regards governments, of every kind, with disfavour when the spirit, acts, etc., of the same are opposed to His truth and people; (5) and that human governments, so essential to avoid anarchy, are no longer to be tolerated when He sets up again His own Theocratic Kingdom under the Messiah, which [Millennial and Messianic] Kingdom is not one dependent on the boasted and regenerating “Popular Sovereignty” [Page 13] of Baldwin. Over against such wholesale denunciation, we have a remarkable delicacy manifested in Scripture. It has been noticed that in Daniel, when giving the succession of kingdoms to Nebuchadnezzer, the [Holy] Spirit employs as symbols the precious and baser metals to indicate (ch. 2) the material progress, etc., but when the same [Holy] Spirit delineates the same kingdoms for Daniel and His own people, He employs symbols expressive of the character sustained by them. We must be sufficiently candid to allow that the word “ordained” (Rom. 13: 1-7) intimates the divine sanction, as agreeable to the divine will, because an essential agency in society, and discriminative in seeing that God has ordained many things that are perverted.

OBSERVATION 2. This doctrine enables us to detect the fallacy in the writings of some devoted men (Fulton, etc.) when they assume the existence of Christ’s kingdom as already established, believers being its subjects. etc., and then reason from this assumption that believers being already the subjects of an instituted kingdom, they must stand aloof from all human government.* Our whole argument utterly disproves such premise, demonstrating that the kingdom is postponed, and that believers, in virtue of their [obedience and good behaviour (see Matt. 5: 20; 7: 21; cf. 1 Cor. 4: 2, 8-16, R.V. etc.) and] relationship to Christ, are only now “heirs of the Kingdom.” The Kingdom of the Messiah not being set up, and yet the relation of man to civil society making some form of government an absolute necessity; the [regenerate] believer is directed to conform to the present arrangement of things, without sacrificing his Christian principle or violating the commands of God, until the time that the King Himself comes. This is done too by way of trial and to prepare him, as well as the race, to appreciate more fully the Divine government of the Messiah when manifested. Man, as a punishment and a test, is left to work out his ideas of government practically in order, as the end will prove, that depravity in the highest exhibition of man’s relations (i.e. in the civil) will gain the ascendancy, and that human nature in the mass, when prosperity or greatness is attained, cannot withstand corruption. Hence it is, that these “heirs of the Kingdom” to come, are exhorted not to place their affections upon these things, and that eulogies of such human governments are lacking in God’s Word; for the [Holy] Spirit ever keeps in view - whatever excellent and virtuous actions may be performed - the great predicted fact that the character and destiny of earthly kingdoms, as exhibited at the time of the Second Advent, renders them utterly unworthy of them. They become the instruments of persecution and cruelty (as even an inchoate - [i.e. only begin, unfinished] -fulfilment in the past evidences), culminating in one great combined confederation against God’s people. The [Holy] Spirit in forming His estimate looks at human government, not as it may present itself at this or that particular favourable crisis in history, but, at the general spirit and tendency which finally assumes full sway at the end. This leads us to add: while it is true that government is necessary, notwithstanding its past or future unfriendliness to the Church, it is owing to this manifestation of character that [all regenerate] believers are exhorted to hold themselves in patience, and to anticipate for the future an increased wickedness, which will be severely afflictive to them; to discharge their [God-given] duties as far as possible and to suffer, if needs be, for the sake of the truth. This also gives a satisfactory answer to Shaftesbury, etc., who objects to the New Testimony that it does not enjoin “patriotism” or an expression of love and esteem for the government under which believers may live. While it does give precepts, etc., which if followed out will largely contribute to the welfare of any government; while it insists upon that which is right and just, and enjoins the same upon all, yet this distinctive point is indeed [Page 14] lacking, and the reason is only additional evidence of the Divine inspiration of the Word seeing that the ultimate end of such government is contemplated, and in view of the facts in relation to it, it would be against both the character and destiny of such government to enjoin “the [“joint- (Rom. 8: 17, R.V.), i.e., the conditional 3^rd. group of] heirs” of a future nobler government to come, and withdraw their hopes and affections from the latter, and set them upon that which is fated to miserably perish. Shaftesbury’s objection is taking a mere transient view of government; the Bible considers its culminated wickedness and end still future. The simple truth is, as the Church will yet most painfully experience (Proposition 162), that this very government, for which unbelief calls for patriotic demonstrations, will yet most bitterly persecute her, so that the silence of Scripture complained of is fitting and just. Therefore, at present, we indorse Luther’s position (Kurtz, Ch. His.) “that the Gospel secured spiritual liberty, but did not subvert civil government and social institutions,” but enables us under such government to exemplify Christian character.**

* This is only bringing to a strictly logical conclusion a premise laid down by numerous writers. Thus e.g. Neander, advocating a present existing Kingdom of the Messiah, says: “The fundamental principle of the Christian community is, that there shall be no other subordination than that of its members to God and Christ, and that this shall be absolute,” etc. Now while Neander himself, as is well known, would have protested against pushing this to its logical sequence, Fulton and others have done it. The truth is, that we are also, in this dispensation, to be individually subordinate, i.e. reader obedience to civil power, but make the authority of God supreme. Many honest men, under a mistaken idea, unnecessarily excite against themselves odium by an attitude of unscriptural hostility to governments.

** How men have endeavoured to give a degree of sanctity to Gentile government is apparent e.g., in anointing kings with “the holy unction,” thus professing to transform them into “the Lord’s anointed,” of which Gibbon (Decl. and Fall, vol. 5, p. 29), sneeringly says: “this Jewish rite has been diffused and maintained by the superstition and vanity of modern Europe.” This was supposed to confer a Divine or Theocratic right, and this “divine right of kings” was often exhibited in the most fantastic manner possible, as e.g. in the proudest of men and women regarding it an honour to perform the most menial of services, even to the holding and presenting the divine king’s shirt, etc.

OBSERVATION 3. This estimate and end of human government not only enables us to discard the Utopian notion of its development into a state of Perfectibility, but the attempted union of Church and State during the

“Times of the Gentiles.” The character and destination of the State forbids such a union. The State, as now constituted, is selfish, and for the sake of self-interest, as the history of the past painfully illustrates, and as the history of the future predicted shows, will sacrifice the Church. The State, in the very nature of the case, cannot be safely attached to the Church, seeing that the sanctifying Theocratic element, which alone can elevate it to the position of a truly Christian organization in perfect unity with the religious, is lacking. The feeling, however, is greatly to be respected which would endeavour to bring about such a union with the idea that the highest interests of mankind in the highest form of organization should be the Protector and Advancer of truth and happiness. This feeling, so honourable, will be realized but not now; humanity, owing to depravity, is not prepared for it, and will not be, as predicted in this dispensation; it can only be verified under the Christ personally in the covenanted Theocratic Kingdom.

Many writers, not satisfied with a general supremacy of God over the nations of the [Page 15] earth (Proposition 79) - God’s ability to overrule, exert a divine providence - must unite with it the Theocratic element, as e.g. exemplified in the Theocratic History of English History, which the adverse circumstances are carefully kept in the background, and the estimated providential brought forth prominently, and then men as honoured divine instrumentalities are eulogized beyond their merits. While “God is in History,” and the order of events are under His supervision and control, it is also true that no such alleged Theocratic rule exists, for that Theocratic relationship is confined to the Jewish nation and to the future. The fact is, that from the head of the image (Dan. 2) this existing world-dominion, can be denominated “Babylonish,” seeing that the same spirit runs from the head to the feet. While the former dominion is taken away from Babylon, Medo-Persia, Mecedonia, yet the spirit actuating all such in the nations is perpetuated (Dan. 7: 12), so that when the image is smitten on its feet and overthrown, we have virtually the whole image, (gold, silver, brass, and iron), representing this spirit of world dominion, also overthrown (Dan. 2: 35, 45), for in the last world-power, the Roman, we have these included and intensified. As these empires are successive, we look for - as the analogy of Scripture teaches - a revival of the spirit of all these in the last head of the fourth beast, who dominates over the nations, and concentrates in himself their past hostility to God and man.

OBSERVATION 4. The student, in corroboration of our position, will observe a singular feature, viz., that although the Roman Empire (and its divisions) has loudly proclaimed its profession of religion, appealed in laudation to its conversion under Constantine, praised itself as “most Christian,” and even pronounced itself as a “Holy Empire,” yet God, in view of no radical change, takes no notice whatever of all this boasted profession, and by this very significant silence (excepting in Rev. where the Empire is still recognised to be, as in Daniel, a “beast”) places over against the extravagant eulogies of men His own estimate of such conversion and profession. The same is true of England, Germany, the United States, and others, for, notwithstanding the professed claim of “Christian nation,” none of these receive the slightest recognition as such in the Word. The reason for such omission is self-evident.

In looking over the history of “Christian nations,” we sometimes wonder that right and justice do not triumph over wrong and oppression. Thus e.g. when Russia, Prussia, and Austria proceeded to the spoliation of Poland, the Poles, in their declaration against this iniquitous measure, said: “And lastly, full of confidence in the justice of the Almighty, we lay our rights at the foot of His eternal throne, and put our cause into the hands of the King of kings, the Supreme Judge of nations; and, in the full assurance of His succour, we protest solemnly and before the whole universe, against every step taken, or to be taken toward the dismemberment of Poland” (art. “Poland and the Poles,” Galaxy, vol. 18, 1874, p. 40). This nation which was the least persecuting, the most tolerant, falls underneath the intolerant and highly professing Christian. Now while Poland itself, as its history too plainly attests, was but nominally Christian (and consequently in view of its character could not expect the divine blessing to answer a prayer so confidently expressed), and was dismembered by nominal Christian nations, yet God does not entirely disregard such a prayer and appeal. Those nations have suffered, and will yet more bitterly suffer, on account of their sins.

OBSERVATION 5. It is a fact, as various able writers on the laws of the Theocracy have shown, that the nearer governments adopt, and carry out, the great principles underlying the Theocracy, the purer and more elevated is the civil polity, and the greater strength, security and happiness is imparted to all classes, rulers and ruled. The reverse of this holds true as exemplified the history of nations; for the greater the departure, from those principles, the more oppressive and ruinous has been the result. But while this is so, the reader will not fail to notice that a mistake - serious - is made by supposing, that the Theocracy is merely given as a pattern - an [Page 16] enunciation of principles - for other governments to follow because it is to be superseded by others, instead of its being, as the Bible plainly predicts, for a time held in abeyance, owing to depravity, until the proper material is gathered out for its overwhelming inauguration.

Hence able writers (as Wines, Michaelis, Graves, Lowman, Jahn, and others), while justly noticing the political features of the Theocracy, and showing how worthy of adoption by the nations are its fundamental principles, either overlook, or are in ignorance of this divine intention; and besides they do not realize the simple fact that that which gave vitality and force to a Theocracy (viz., God’s personally acting as the Ruler of the nation) is lacking in all other governments, and, therefore, no other can possibly hope to be substituted in its place. Again, men of the highest eminence assume the perpetuity of earthly governments from the fact that man is so constituted by God that he must, in view of his adaptedness, live under some form of government - that society cannot properly exist without it - that it commends itself as a positive necessity, etc. Now while it is true that civil government is required, yet the perpetuity of the same in the way advocated does not follow. On the other hand, the Bible distinctly teaches, that until God claims, by an actual re-establishment of His Theocracy, the Sovereignty of the world, these civil governments must, even if under beastial influence, exist in order to meet the requirements and necessities of man. God ordains their existence as a necessity springing from man’s constitution, but only until the [Divine] Theocracy is revealed. Then the highest possible form of civil (united with the religious) government shall be substituted for the present forms. Civil government is not set aside (for this is forbidden by the nature of man, the demands of social position, the continued aptitude and necessity for government, the analogy drawn from God’s working, nature, uses of government etc.), but it is set forth in its God-given and God-enforced form, abrogating the mere human form. The fact that civil government, as now constituted, is the result of the Divine Will, and that obedience is inculcated as a duty, etc., does not necessitate its perpetuity. All depends on the Divine Will, and we must form our conclusions respecting the future in accordance with the declarations of that Will. It has never, in any place, asserted the perpetuity of earthly governments, but the exact reverse. That Will, and its contemplated expressed determination, is the foundation of the Coming Theocracy, and that Will shall be made manifest in the Theocratic person and rule of Jesus “the Christ.” This effectively settles the question of perpetuity and the predictions based upon it.

To indicate how others express themselves on the subjects embraced in this and the previous Proposition, a few illustrations are in place. Fausset (Com., Dan. 7) remarks: “Daniel sees the world kingdoms in their essence as of an animal nature lower than the human, being estranged from God; and that only in the Kingdom of God (‘the Son of Man,’ the representative Man) is the true dignity of man realised.” “Nebuchadnezzar’s colossal image represents mankind in his own strength, but only the outward man. Daniel sees man spiritually degraded to the beast level, led by blind impulses, through his alienation from God. It is only from above that the perfect Son of Man comes, and in His Kingdom man attains his true destiny. Cf. Ps. 8 with Gen. 1: 26-28. Humanity is impossible without divinity; it sinks to beastiality (Ps. 32: 9, and 49: 20, and 73: 22). Obstinate heathen nations are compared to ‘bulls’ (Ps. 68: 30); Egypt, to the dragon in the Nile (Isa. 27: 1, and 51: 9; Ezek. 29: 3). The animal with all its sagacity looks always to the ground, without consciousness of relation to God. What elevates man is communion with God, in willing subjection to Him. The moment he tries to exalt himself to independence of God, like Nebuchadnezzar (ch. 4: 30), he sinks to the beast’s level.” Lange’s Com., Dan. 7, Doc. 5, remarks: “The ideal and fundamental thought of the prophecy, which substantially coincides with that of the image of the monarchies in chap. 2, and may be expressed by the statement, ‘that all the kingdoms of the earth must he put to shame’ (Rev. 11: 15; 12: 10) before the Kingdom of the everlasting God and of His Anointed, must evidently be made prominent” (without entering largely into “the details of its realization in the history of the world”). The same gives the Tubingen Bible as declaring: “In His eternal decree God has fixed a limit to every kingdom; beyond this it cannot go, and the Divine Providence exerts a special agency to this end.” “How uncertain is the glory and majesty of the kingdoms of earth! Even when they have attained to the highest prosperity they must yet be humbled, fall, and pass away, like every other earthly good and honour. The Kingdom of Heaven alone is immutable, and forms the hope of every believer, Ps. 145: 13.” Such expressions drawn from the writings of Auberlen (On Daniel), Newton (Diss. on Proph.), and many others might be presented.

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To be continued, D.V.