"The Age to Come"
BY JOSEPH MARSH
ROCHESTER, N. Y., PUBLISHED AT THE ADVENT HARBINGER OFFICE 1851
THEORY OF THE BIBLE
The subject before us is one of great magnitude, and one that cannot be readily and perfectly understood,
without patient and diligent labor. We may not correctly understand it in all its minute details; but the
general outlines we feel well assured we do understand. It is like a vast territory or country, which has
been so surveyed, that we may determine its boundaries, and become acquainted with some of its cross
lines, and principal streams, hills and valleys; while at the same time we may be ignorant of many of its
cooling springs, fragrant flowers and rich mines. The way is, first to settle the boundaries, and then
explore the country. We have settled the boundaries of the Millennium or Times of Restitution, and find
by incontrovertible evidence, as we think, it encompasses a thousand years: and now, with the aid of our
map, compass and measuring line, the Word of God, we enter upon the work of exploring this age of
glory, fully expecting to be more richly paid for our services than the most successful laborers in the
golden fields of California.
Our object in the first place will be, to determine, by actual measurement, whether this millennial field has
any length and breadth, or exists only in imagination, or is composed of so small a particle of matter, that
it cannot be measured. Or, to take off the figure, determine whether the millennium, times of Restitution,
Age to come, or Day of the Lord, covers the space of one thousand years, or only of the "twinkling of an
eye." Bro. Miller's theory teaches the latter. It allows only this brief moment for the coming of the Lord;
the resurrection of the saints and change of the living righteous; their being caught up to meet the Lord in
the air; for the battle of the great day and destruction of the wicked; dissolving the heavens and earth by
fire; creation of new heavens and earth; descent of the new Jerusalem; setting up of the Kingdom of God
under the whole heavens; and filling the earth with the glory of God!
Such a theory carries on the very face of it the marks of absurdity. Good common sense teaches that it
will require time to accomplish such a mighty work; it is unreasonable to suppose it can or will be done up
in the twinkling of an eye. All analogy in the case justifies this conclusion; for God has always taken time
to perform his wise purposes. But the most weighty testimony in the case is the word of the Lord; it most
clearly and unequivocally speaks ~~ not of a time or mere moment, but ~~ of times, for accomplishing
the great work of Restitution. Hence our text says:
"Whom the heaven must receive until the times of Restitution." And in verse 19, Peter exhorts to
repentance, that their "sins may be blotted out when the times of refreshing shall come, from the presence
of the Lord." The same times, we think, are referred to in the following words:
"Keep this commandment without spot, unrebukable, until the appearing of our Lord Jesus Christ: which
in his times he shall shew, who is the blessed and only Potentate, the King of kings and Lord of lords." 1
Tim. vi. 14, 15.
If we may limit these times, and the great work of Restitution to be accomplished in them, to a moment~~ the twinkling of an eye ~~ why may not the "times of the Gentiles" be circumscribed to the same
short period? We believe the latter stretches over at least two thousand and three hundred years; the
other, a thousand, ~~ the glorious time of Christ's millennial reign on the earth. This period, doubtless,
will be "his times," "the times of refreshing," "the times of Restitution."
This view of the subject is greatly strengthened by the following testimony:
Eph. i. 10. "That in the dispensation of the fullness of times, he might gather together in one all
things in Christ, both which are in heaven, and which are on earth; even in him."
Here we have a dispensation in or of "the fullness of times," of Christ's times, times of refreshing, times
of Restitution: in which the work of gathering in Christ and of Restitution will be accomplished: and surely
more time than the twinkling of an eye must be given to a dispensation. The true import of the term
implies more than this. It comes from the Greek word oikonomia, and denotes, "management of any
one's affairs, administration, stewardship," &c. Hence in the fullness of times, or times of Restitution,
Christ will so wisely manage the affairs of his government, so administer his righteous laws, and so fill his
stewardship as to perfect the great and glorious work of Restitution he will come to perform. Under this
dispensation will be perfected that Restitution of our fallen world, of which God hath spoken by the
mouth of all the holy prophets since the world began.
From this view of the subject, it appears very evident, that the purpose of God allows a certain length of
time for the perfection of the great work of Restitution. This is forever settled by the word of God, and
vain will be every effort of man to unsettle it. But are we taught in the same word the length of this
period? We are.
Ezekiel speaks on this subject; and though he does not give the whole length of the times of Restitution,
he shows that they will at least cover the space of seven years. See Ezekiel xxxix. 9. To see the weight,
however, of the evidence here referred to, it will be necessary to read ch. xxxviii. and xxxix., which you
are requested to do, and you will see that these "seven years," in which they will burn the implements of
warfare of the army of Gog, are after the "land is brought back from the sword," which has "been always
waste; but it is brought forth out of the nations, and they shall dwell safely all of them." After this, or,
after the Lord shall come, cleanse the sanctuary, or Palestine, and gather Israel to their own land, and the
work of Restitution thus far have been begun, Gog and his mighty army, as described by Ezekiel and
John (Rev. xix.,) will be gathered against the Lord and his people, and be destroyed on the mountains of
Israel. After all this the "seven years" are mentioned. Surely this great and dreadful work will not be
witnessed on the New Earth, neither can it be limited to the short space of the twinkling of an eye. It must
require some time to do it. Such an army could not gather in a moment. But however long it may take the
spirits of devils to deceive the world sufficiently to cause the great mass, with daring presumption, actually
to go up to Jerusalem to make war with the Lamb, it is evident that all takes place after the Lord comes.
Add to this, the seven years it will take to burn their implements of war, and we can account for more
than seven years in the times of Restitution. And if we have got seven years after the Restitution has
commenced, we have yet time; and if we have time, eternity has not commenced. Again, if time
continues after the Lord comes, the present earth does not end then; and if it does not end then, the new
heavens and earth are not created then. It must be as Peter has it: "the times of
Restitution," and not of
the new creation, commence at the coming of the Lord; and that those times continue not only seven and
more years, as Ezekiel shows, but during Christ's millennial reign, we will now endeavor to prove.
1 Cor. xv. 23-28. "Then cometh the end, when he shall have delivered up the kingdom of
God, even the Father; when he shall have put down all rule and all authority and power. For
he must reign till he hath put all enemies under his feet. The last enemy shall be destroyed is
death. For he hath put all things under his feet. But when he saith; All things are put under
him; it is manifest that he is excepted which did put all things under him. And when all things
shall be subdued unto him, then shall the Son also himself be subject unto him that put all
things under him, that God may be all in all."
The particular points in these passages to which we would now call special attention, are the
commencement, close, and character of the reign of Christ.
1. His reign commences at his second coming.
2. It will continue until his enemies are subdued or destroyed, the last of which is death.
3. One grand object of that reign is to subdue or destroy his enemies.
These points are clear, and most conclusively proved by the evidence in the case. The number of years
between the commencement and close of this reign, Paul does not tell; but John does. He gives us to
understand that it will be a thousand years.
Rev. xx.4. "And they lived and reigned with Christ a thousand years."
Verse 6. "They shall be priests of God and of Christ, and shall reign with him a thousand years."
Verse 7. "And when the thousand years are expired, Satan shall be loosed," ~~ of whom it is said in the
2nd and 3rd verses, that he was bound a "thousand years," that he should not "deceive the nations" for
that length of time. And verse 14th gives us to understand, that when this thousand years closes, "death
and the last enemy," will be destroyed. "For death and hell" are then "cast into the lake of fire," which is
"the second death."
The fair conclusion, from this testimony of Paul and John, is, that the reign of Christ, when his enemies
will be subdued, will be a thousand years. And as this reign commences at the coming of Christ, and as
the "times of Restitution" or, "dispensation of the fullness of times," also begin then, it is certain, that
those times or that dispensation will be of a thousand years duration. This will be the "times of refreshing"
~~ "the times of Restitution" ~~ "his times" ~~ "the dispensation of the fullness of times" ~~ the reign of
Christ a "thousand years," or, his millennial reign on the earth.
Here we might rest the case without offering any further evidence, feeling assured that we have fully
proved our position; but as we have further evidence corresponding with that already given, we will
present it. It is the agreement of type and antitype, and the faith of the early Christians.
The type is the seven days of the week. The antitype is the seven thousand years of this world's
existence. This no one will dispute. Well, as it takes seven full days to make a week, in the type, so it will
require seven thousand full years to complete the antitype. And it would be just as reasonable to say the
week in the type ends at the close of six days, as that the antitypical week of the world ends at the
termination of six thousand years. On this point we invite criticism; for it is invulnerable. As there is
time
in the seventh day of the week for the accomplishment of the important worship allotted to it, so there is
time in the seven thousand years of this world for the glorious work of Restitution, and triumphant reign
of Christ.
Peter in speaking of the coming of the Lord, creation of new heavens and earth, &c., says (2
Pet. iii. 8,9): "One day is with the Lord as a thousand years, and a thousand years as one day. The Lord is not slack
concerning his promise." To say that Peter meant to teach that God makes no difference, in computing
time, between one day and a thousand years, is not true, as the Scriptures abundantly prove. And to
suppose that Peter meant to say that one thousand years is no longer, with God, than one day is with
man, would be highly absurd. But all is clear, consistent and glorious, when we understand that Peter
meant to enforce upon the minds of his waiting brethren, the great truth, that God, in his
typical
reckoning, computes the length of a day of this world, a thousand years long, as man reckons the days of
the week, twenty-four hours in length. As a day is with men in computing the time of a week of days, so
a thousand years is with God, in computing an antitypical millennial week. And when the Sixth day, or Six
Thousand Years, in his great economy, is closed, the promised Rest, or antitypical Sabbath, will come.
Hence, the propriety of the expression: "The Lord is not slack concerning his promise." ~~ His promise,
that at the end of the six thousand years, the Sabbath or Millennial State would commence, according to
the types.
In harmony with this view of the matter, was the faith of the Jewish church, and the primitive, and more
recent Christians.
Of the Jewish writers, Rabbi Ketina, as cited in the Gemara or gloss of their Talmud, said: ~~ "That the
world endures Six Thousand Years." It was the opinion, also, of the house of Elias, (supposed to be Elias
the Tishbite,) about two hundred years before Christ, "that the world endures six thousand years."
Rabbi Moses Dachmanides, in Duet. xiv. says: "Man shall be restored in that time, viz: in the days of the
Messiah, to that state in which he was before the first man sinned."
"In that time (i.e. of the Messiah) the whole work of creation shall be changed for the better; and shall
return into its perfect and pure state, as it was in the time of the first man, before he had sinned.---Rabbi
Becai, in Shilan Orba, Fol. 9, Col. 4, p. 360."
"Rabbi Simai, arguing the necessity of the resurrection for the fulfillment of God's promises to the fathers
to give them the promised land from Ex. vi. 4, insists that the law asserts in this place the resurrection of
the dead, to wit: where it is said: "And also I have established my covenant with them to give them the
land of Canaan, '&c.; 'for, (he adds) it is not said to you, but to them'. He further remarks: 'Besides the
foregoing statements, there are likewise various traditions of the early Jewish church, which are entitled
to attention from the general respect shown to them in all ages; though they cannot be urged in the light
of direct testimony. Among these is the commonly received opinion that the world was to last in its
present state during six thousand years ~~ and that in the seventh millenary it was to be renewed, and all
the promises of God made to the Fathers, accomplished at that time.' Thus the Jewish church believed ~~
and we will now hear what was the faith of the Christian church on this subject.
Dr. Clark, in his introductory notes to the Apocalypse, says: "Justin Martyr, about the year 140, was
acquainted with this book, and received it as written by the apostle John, one of the apostles who in the
revelation made to him, that the believers in our Christ shall live a thousand years in Jerusalem: and after
that shall be the general, and in a word, the eternal resurrection and judgment altogether."
"Iraeneus flourished A.D. 178. He was Bishop of Lyons, and says: "In as many days as this world was
made, in so many thousand years it is perfected; for if the day of the Lord be as it were a thousand years,
and in six days those things that are, were finished, it is manifest that the perfecting of those things in the
six thousandth year, when Antichrist reigning 1260 days, shall have wasted all things in the world, &c.,
then shall the Lord come from heaven in the glory of his Father."
"Cyprian, Bishop of Carthage, flourished A. D. 222. His writings are held in great esteem by all the godly.
He speaks of the six thousand years completion and perfection fulfilled. The testimony of all the fathers is
so general and concurrent on the universality of this belief, that this point cannot be denied without
impeaching their veracity.
Lactantius, who lived about A. D. 310, says in his 'Book of Divine Institutions:' 'Let philosophers know,
who number thousands of years, ages since the beginning of the world, that the six thousandth year is not
concluded nor ended. But that number being fulfilled, of necessity there must be an end, and the state of
human things must be transformed into that which is better.' This he proves from God's making the world
in six days.
"The learned Joseph Mede, called the 'illustrious Mede,' says: 'The divine institution of a Sabbatical, or
seventh years solemnity among the Jews, has a plain typical reference to the seventh chiliad, or millenary
of the world according to the well known tradition among the Jewish Doctors adopted by many in every
age of the Christian church, that this world will attain to its limit at the end of six thousand years.'
"Rich Clark, in his essay on the number seven, takes a similar view. He also says in his treatise on the
prophetic numbers of Daniel and John, that 'The six thousand years preceding the Sabbath of rest, will be
cut short in righteousness.'
"Thomas Burnet, in his 'Theory of the Earth,' printed in London A. D. 1697. states that it was the
received opinion of the primitive church from the days of the apostles to the Council of Nice, that this
earth would continue six thousand years, when the resurrection of the just would usher in the millennium
and reign of Christ on earth.'
"Gibbon, in his 'Decline and Fall of the Roman Empire,' speaking of the faith and character of primitive
Christians, says: 'The ancient and popular doctrine of the Millennium was intimately connected with the
second coming of Christ. As the works of creation had been finished in six days, their duration in the
present state, according to a tradition which was attributed to the prophet Elijah, was fixed at six thousand
years. By the same analogy, it was inferred that this long period of labor and contention, would be
succeeded by a joyful Sabbath of a thousand years ~~ and that Christ, with a triumphal band of saints,
and the elect who had escaped death, or who had been miraculously revived, would reign upon the earth,
till the time appeared for the last resurrection."
"John Bunyan, the pious author of the Pilgrim's Progress, says: 'God's blessing the Sabbath Day, and
resting on it from all his works, was a type of that glorious rest the Saints shall have when the six days of
this world are fully ended.' This the apostles asserted in the 4th chapter to the Hebrews, 'there remaineth
a rest (or the keeping of a Sabbath) to the people of God,' which Sabbath, as I conceive, will be the
seventh thousand of years which are to follow immediately after the earth has stood six thousand years
first. For as God was six days in the work of Creation, and rested on the seventh, so in six thousand years
he will perfect his works and providence that concern this world. As also he will finish the toil and travail
of his Saints, with the burden of the beasts and the curse of the ground, and bring all into rest for a
thousand years. A day with the Lord is a thousand years: wherefore this blessed and desirable time is also
called a day, great day, that great and notable day of the Lord, which shall end in the eternal judgment of
the world. God hath held this forth by several other shadows, as the Sabbath of weeks, the Sabbath of
years, and the Great Jubilee.' " ~~ Works, vol. 6, p. 301.
Thus we have proved by the united evidence of inspired and uninspired writers, that the
theory of the
Bible, makes the Millennium, or the times of Restitution, or Age to come, or Day of the Lord,
one
thousand years long. Therefore, having obtained a correct knowledge of the boundaries of this glorious
field, our next object will be to explore it; more or, plainly, to speak of the events and their order in the
Age to come. And the first that claims our attention is, the . . .