No. 3.—THE TWO ASSIZES.
IN calling attention to the solemn and happy subject of the return of our blessed Lord and Savior in the clouds, one is continually met by the following question: "Do you suppose then that Jesus will come again in person to this earth, before He comes to judgment?" We desire to furnish an answer to this question.
It is submitted, then, to the prayerful consideration of any one that may have asked, or may be disposed to ask, this question: That there are two judgments presented to as in the Scriptures. There are many such, indeed; but there are two special and peculiarly prominent judgments connected with our present question.
There are two assizes or sittings of the royal court of heaven (we speak after the manner of men) recorded as having yet to transpire.
The first of these two assizes, or sessions of judgment, is an introductory one; the second is one that winds up affairs. The first is at the commencement of the reign of Jesus, and the second at its conclusion. The first will introduce the day of the Lord, and will take place on the morning of that day; the other will conclude it, and close in the evening of that day. The first of these assizes will be held in order to the introduction of the millennial kingdom; the second, in order to the yielding up of that kingdom, at the end-the literal and proper termination-of the world's existence, and the commencement of the everlasting state, and the new heaven and earth.
Should this thought then, that there are to be two judgments of the earth, be a true one, (and we do hope to establish the point fully in the course of our present Outline,) it will be easy to give an answer to the objection which is intended in the question, " Will the Lord return to earth, before He comes to judgment?" The gain answer is, The Lord WILL NOT return to the earth, before he comes to the first judgment, or assize, or sessions; but HE WILL return, long, long before the second and final judgment. He will return in glory, at the period of that great introductory assize which we have spoken of as being in order to the establishment of the kingdom, and not, as is even yet supposed by many, in order to its surrender into the hands of the Father, at the end of the world.
Let us look at, and compare with each other, the revelations made in Dan. 7 and in Rev. 20.
As to Dan. 7, in terms so plain and explicit, that, if considered with even a very slight amount of attention, they must place our first statement beyond a doubt; we have the representation of a pre-millennial assize, or judgment. Whilst in Rev. 20 we have, in equally plain and explicit terms, a representation of a post-millennial and final judgment. In this latter chapter indeed we have a view of each of these sessions of the court of heaven. Whilst, as to the former or pre-millennial assize, we have in other Scriptures further and abundant confirmation.
And first, in Dan. 7, commencing with verse seven, we read as follows: "After this I saw in the night visions, and behold a fourth beast, dreadful and terrible, and strong exceedingly; and it had great iron teeth: it devoured and brake in pieces, and stamped the residue with the feet of it; and it was diverse from all the beasts that were before it; and it had ten horns. I considered the horns, and, behold, there came up among them another little horn, before whom there were three of the first horns plucked up by the roots; and, behold, in this horn were eyes like the eyes of man, and a mouth speaking great things. I beheld till the thrones were cast down, and the Ancient of days did sit, whose garment was white as snow, and the hair of his head like the pure wool: his throne was like the fiery flame, and his wheels as burning fire. A fiery stream issued and came forth from before him: thousand thousands ministered unto him, and ten thousand times ten thousand stood before him: the judgment was set, and the books were opened. I beheld then, because of the voice of the great words which the horn spike: I beheld even till the beast was slain, and his body destroyed, and given to the burning flame. As concerning the rest of the beasts, they had their dominion taken away: yet their lives were prolonged for a season and time. I saw in the night visions, and, behold, one like the Son of man came with the clouds of heaven, and came to the Ancient of days, and they brought him near before him. And there was given him dominion, and glory, and a kingdom, that all people, nations, and languages, should serve him: his dominion is an everlasting dominion, which shall not pass away, and his kingdom that which shall not be destroyed." Now here, in the middle of this quotation, we have a verse which so certainly and expressly describes a process of judgment, that it has been regarded most frequently as having reference to the final one. “I beheld till the thrones were cast down, and the Ancient of days did sit, whose garment was white as snow, and the hair of his head like the pure wool: his throne was like the fiery flame, and his wheels as burning fire. A fiery stream issued and came forth from before him: thousand thousands ministered unto him, and ten thousand times ten thousand stood before him: the judgment was set, and the books were opened." Here is presented to us the "Ancient of days sitting on a throne," whilst” thousand thousands ministered unto Him, and ten thousand times ten thousand stood before Him." Thus "the judgment was set, and the books were opened." What then is the result of this judgment? It is thus stated, as we have read already: " I beheld then because of the voice of the great words which the horn spoke: I beheld even till the beast was slain, and his body destroyed, and given to the burning flame. I saw in the night visions, and, behold, one like the Son of man came with the clouds of heaven, and came to the Ancient of days, and they brought him near before him. And there was given him dominion, and glory, and a kingdom, that all people, nations, and languages, should serve him: his dominion is an everlasting dominion, which shall not pass away, and his kingdom that which shall not be destroyed." We read these verses more than once because of their importance to our question. The result of the judgment was—what? the end of the world? No; it was the destruction of the fourth or Roman beast, because of the blasphemy of its last and apostate horn or king, and then the establishment of the universal and enduring kingdom of the Son of man.
The prophet saw this fourth great beast. It had seven heads and ten horns. Need we notice here that in this chapter we have, under the figure of beasts—of four wild beasts—an evident exhibition of the same empires which we found placed before us so impressively, as a great image, in the second chapter of this prophecy? In verse 4 of this seventh chapter we have, under the figure of a lion, the very same empire, viz. that of Babylon, which, in the second chapter, was represented by the head of gold; the head which formed part of the great metallic image seen by king Nebuchadnezzar. The second beast, here, doubtless corresponds with the same empire as the silver portion of the image, viz. the Medo-Persian. The third beast is equivalent to the brazen portion of the image, or the Grecian empire; and the fourth, or ten-horned beast, answers to the iron portion, or Roman Empire. Now, at the time of the solemn judgment, or assize, here presented to our notice, we find this fourth, or Roman Empire, still in existence, and in existence in a state of open blasphemous revolt.
The little horn is blaspheming the saints of the most High, when the judgment takes place. The judgment alone is found effectual to its destruction. How then can this judgment be otherwise than a pre-millennial one? Now can it possibly be regarded as postmillennial by any thoughtful reader? The wicked Roman Empire holds its impiously appropriated sway up to the very opening of the books at this judgment. Is it possible that the next event should be the world's destruction? If so, where is the millennium? What, in such a ease, has become of that all-embracing, permanent, and peaceful reign, when the earth shall be full of the knowledge of the Lord, as the waters cover the sea? Or, after all is there to be no such reign? Surely, it will not be contested that this reign must take place before the final judgment, if it takes place at all. Yet, here we find that all through the period which elapses before and until THIS judgment, there is wickedness—open, rampant, prevailing, and un-paralleled wickedness upon the earth. Indeed, there is wickedness which, instead of having ceased a whole period of one thousand years previously, comes to its height and consummation only just before the judgment here set forth. The words of Daniel are: “The judgment was set and the books were opened. I beheld then, because of the great words which the horn spake; I beheld, even till the beast was slain, and his body destroyed and given to the burning flame."
How then can the millennium be supposed to have transpired at this period? Wickedness, it may be said generally, has flourished on earth all through the course of the earth's existence hitherto. It is judgment only that destroys the Roman beast.
There must therefore yet transpire, before the final judgment, one thousand years of universal peace and righteousness. The judgment here presented, then, must be, beyond all possibility of reasonable doubt, a pre-millennial judgment. This must be allowed by all who believe that there will be, at some time, a millennium here below; and for such only I am now writing.
And not only is this established by the plain fact that there cannot have been any millennium before the judgment and the ensuing destruction of the fourth beast; but further, by the express and unambiguous statement of the prophet, it is plain that the millennium takes place afterwards, and that it is immediately consequent thereupon. Nay, it is most manifest that the judgment itself is held purposely, in order to the establishment of that happy period, although that period cannot begin until the pride, and persecution, and public apostasy of the little horn, end in the awful destruction of the beast. The event immediately next to the destruction of the beast, was given, as we have seen, as follows: "I saw in the night visions, and behold one like the Son of man came with the clouds of heaven, and came to the Ancient of days, and they brought him near before him. And there was given him dominion, and glory, and a kingdom, that all people, nations, and languages should serve him." The Son of man is here seen coming to the Ancient of days: "they brought him near before him." The Ancient of days is seen, seated on the throne of judgment, whilst "thousand thousands ministered unto him, and ten thousand times ten thousand stood before him." The "judgment is set, and the books are opened." The little horn and the beast are judged and overthrown; the Son of man is solemnly put in possession of the long-promised, long-expected kingdom. The saints of the Most High shall take the kingdom, &e. (Verse 18.) And, as we read in verse 27: “The kingdom and dominion, and the greatness of the kingdom under the whole heaven, shall be given to the people of the saints of the Most High, whose kingdom is an everlasting kingdom, and all dominions shall serve and obey him."
Such, then, is the pre-millennial assize, or judgment. Now, this is the judgment to which the Lord will come, when he comet"' in his kingdom, with ten thousand of his saints. When the Savior returns, it is indeed to judgment, but quite as certainly not to the FINAL judgment, unless you view the whole millennium as a period of judgment, which is in one sense a true thought.
Let us now go to Rev. 20. It has been already said, tied in this chapter we have a representation of that final judgment, but not of that only. There is a clear statement of the pre-millennial assize as well, or, at least, of the course of the reign of judgment or righteousness which is then ushered in.
In verses 4-6, we have an introductory description, and then after it, in verses 11-15, a final and concluding scene, so far as this present heaven and earth are concerned. “And I saw thrones, and they sat on them, and judgment was given unto them: and I saw the souls of them that were beheaded for the witness of Jesus, and for the word of God, and which had not worshipped the beast, neither his image and ... . they lived and reigned with Christ a thousand years," So. Here we have “thrones," and certain which sat on them, and "judgment was given unto them." Let this be compared with Dan. 7:9, 10,9I beheld till the thrones were cast down, and the Ancient of days did sit, whose garment was white as snow, and the hair of his head like the pure wool: his throne was like the fiery flame, and his wheels as burning fire. 10A fiery stream issued and came forth from before him: thousand thousands ministered unto him, and ten thousand times ten thousand stood before him: the judgment was set, and the books were opened. (Daniel 7:9‑10) &c. Here " the thrones were placed or set," (not "cast down," as the authorized version gives it,) " and the Ancient of days did sit; " and subsequently we find to the Son of man, and to the saints of the Most Nigh, was given dominion, and glory, and a kingdom, &c. Just before this scene in Rev. 20, we have the destruction of the beast, (and with him the false prophet,) which beast, we know from Rev. 13, had seven heads and ten horns: “these were both cast alive into the lake of fire." In Dan. 7., we have the very same destruction; the beast was "given to the burning flame." In both cases the kingdom ensues. So that here again we have a pre-millennial judgment; and if Rev. 19:1111And I saw heaven opened, and behold a white horse; and he that sat upon him was called Faithful and True, and in righteousness he doth judge and make war. (Revelation 19:11) to the end be read, the advent in the clouds is also most impressively introduced in immediate connection therewith.
Then the reign transpires, and for one thousand years all goes on well. The Lord Reigns, and earth rejoices and obeys. The heavenly people reign with him over the abundantly blessed people of the earth. There is an intercourse between them; for it is the "dispensation of the fullness of times," and all things being reconciled unto himself, he has united in one all those things, both which are in heaven and in earth, even in Himself. Wonderful, glorious consequence of the pre-millennial assize!
But the thousand years were seen to pass away, and another, even yet another, rebellion occurs. This is followed by the closing scene, the final judgment. "And when the thousand years are expired, Satan shall be loosed out of his prison, and shall go out to deceive the nations which are in the four quarters of the earth, Gog and Magog, to gather them together to battle: the number of whom is as the sand of the sea. And they went up on the breadth of the earth, and compassed the camp of the saints about, and the beloved city: and fire came down from God out of heaven, and devoured them. And the devil that deceived them was cast into the lake of fire and brimstone, where the beast and the false prophet are, and shall be tormented day and night forever and ever. And I saw a great white throne, and him that sat on it, from whose face the earth and the heaven fled away; and there was found no place for them. And I saw the dead, small and great, stand before God; and the books were opened: and another book was opened, which is the book of life: and the dead were judged out of those things which were written in the books, according to their works. And the sea gave up the dead which were in it; and death and hell delivered up the dead which were in them: and they were judged every man according to their works. And death and hell were cast into the lake of fire. This is the second death. And whosoever was not found written in the book of life was cast into the lake of fire." Now, here we have a judgment quite as manifestly postmillennial as that in Dan. 7 has been seen to be pre-millennial. Immediately after the judgment of the revolt by fire out of heaven, we are presented with this solemn spectacle: "A great white throne, and him that sat on it, from whose face the earth and the heaven lied away: and there was found no place for them." Then,” the dead, both small and great, stood before God; and " the sea gave up the dead which were in it, and death and hell, (i.e. hales,) delivered up the dead that were in them." And then, and not until then, was death itself destroyed, and Hades, the place of disembodied spirits, was no more; for “death and licit (Hades) were cast into the lake of fire." Now, here is "manifestly the final judgment." And let us make one suggestion now, having reference to the advent. There is no mention whatever here, throughout this whole representation of the final scene, of any admit, of any coming in the clouds of heaven at all. No: the advent is seen transpiring, in the previous chapter, as introductory to the reign. Here, at the conclusion of the reign, we have not a single word respecting it. Surely, this should be remembered well.
Let us now produce a further testimony as to what takes place at the period of the end of this world's existence. It is from 1 Cor. 15.: " Then cometh the end, when He shall have delivered up the kingdom to God, even the Father, when He shall have put down all authority and power. For he must reign, till He lath put all enemies beneath His feet. The last enemy that shall be subdued is death. And when all things shall be subdued unto him, then shall the Son also Himself be subject unto Him that did put all things under Him, that God may be all in all." (Verses 24-28.)
Here is the end of all the divine dispensations, "that God may be all in all." Most blissful consummation! GOD ALL IN ALL! Blessed eternal day! Meet conclusion and worthy result of the labors and sufferings of the second man! Glorious rest, we may truly say, “that remaineth for the people of God." May we hasten towards it with readier affections and yet fleeter footsteps!
We have seen that, at the period of his advent in the clouds, the Lord will take possession of His kingdom, and enter upon his millennial reign. We see here, in the passage now before us, that at the end Ile will " deliver up the kingdom to God, even the Father," and that " then glad the Son Himself also be subject to Him that put all things under Him" This is most explicit as to the truth of the introductory statement which we made, that the final judgment would terminate and wind up the affairs of the kingdom. “Then cometh the end, when he shall have delivered up the kingdom to God, even the Father."
We are quite aware that an exception is taken by some to the use we now make of this our testimony, one which is supposed to find its ground in the position of the word "then." As to "then councils the end," &c., we are reminded that the connection in which the word stands is as follows: "But every man in his own order; Christ the first-fruits; afterward they which are Christ's at his coming. Then cometh the end," Sc. Now lucre, it is alleged by the objectors alluded to, we are told expressly that the coning of the Lord and the end, when he shall deliver up the kingdom to God, will both take place at one and the same period of time. But this can by no means be maintained, however plausible the objection may seem to such as bestow a hasty thought upon the word, and upon its position in the passage.
For, first, it must be recollected that the English word then itself does by no means always signify at that time, or at the same time. This is frequently its meaning doubtless. But, even to this day, we continually use it to mean next after, or next in order to, &c. As, for the sake of example, it is said with reference to the order of the operations of the husbandman: "There is first the seed-time, then the time of rooting up weeds, and then the time of harvest." Or, to use our Lord's own words, " first the blade, then the ear, after that the full corn in the ear." In this place, assuredly, we have the word in question "then" used to signify, not at the same time as, but, merely next in order after the event or filet previously mentioned. No one will imagine the meaning of the Lord to be, " first the blade, and at the same time the ear, and also at the same time the full corn in the ear."
Similarly, the word then, as used in the case before us, indicates, not coincidence, but simply consecutive order, and means next after, and not, by any possibility of legitimate interpretation, at the same time. The apostle is describing the order of certain great public events connected with resurrection. The succession of the events named is stated thus: Every man in his own order; Christ the first-fruits, then they which are Christ's at his coming, and then, when Christ shall have had put under Him all things— absolutely all things, save Him which did put all things under Him—that cometh the end, when He shall have delivered up the kingdom to God, after all resurrection and judgment is completely over. This is the true 'import of the apostolic statements. All other Scriptures are thus, and thus alone, harmonious and consistent.
And we must further remark, to any who may know the English version of the Scriptures only, that the word rendered then in this place is the very one that, in Mark 4:28,28For the earth bringeth forth fruit of herself; first the blade, then the ear, after that the full corn in the ear. (Mark 4:28) (in the case of the blade, the ear, and the full corn in the ear) is rendered “after that," as well as " then," in the same verse. The word is εῖτα."First the blade, εῖταthe ear, εῖτα the full corn in the ear;" so in this fifteenth chapter of 1 "And he was seen of Cephas, then (εῖτα) of the twelve." (Verse 5.) “After that he was seen of James, then (εῖτα) of all the apostles." (Verse 7.) The word always implies an interval of succession long or short, but interval there is. Those brethren to whom all this has long been perfectly familiar will kindly excuse its introduction here, since we seek now to present simple outlines merely of prophetic truth.
We learn from the whole tenor of this majestic revelation of 1 Cor. 15., that what will transpire it the coming or presence of the Lord is, not the end and surrender of the kingdom, but the resurrection of those "who are Christ's;" whilst, at the period of the final judgment, when the wicked dead are raised and dealt with according to their works, Christ shall deliver up the kingdom immediately after to God, even the Father, that God may be all in all.
The kingdom here delivered up, let it be remembered well, is the kingdom. We point out this, that we may have an opportunity of correcting an expression which appears to be a mere result of confusedness of thought. It is continually said, that the kingdom here delivered up is the "mediatorial kingdom." We submit that this expression is by no means that "sound speech" which cannot be gainsayed. "Mediatorial kingdom" would seem to be simple confusion of terms. Were it mediatorial priesthood, there would be an intelligible thought conveyed by it. But, does mediatorship constitute the one that exercises it a King'? The Lord is indeed Mediator, and He will be Sovereign too. But priesthood and sovereignly are distinct functions; though both may be exercised by one blessed Being, our Lord Jesus Christ. He will sit indeed “a Priest upon His throne; " that is, a Priest, even whilst upon His royal and millennial throne. But the confused expression " mediatorial reign," it is believed, had its origin in minds which supposed the Lord to be already on His own throne, and not as yet sitting, in the expectation of His own throne, upon that which is fully and clearly distinguished therefrom by the Lord Himself, as properly and emphatically his "Father's throne." No; the Lord Jesus has not yet ascended His throne. He is as yet an expectant, sitting, until a certain period, on His Father's throne; for still the words He utters to His people are: "To him that overcometh will I give to sit with me on my throne, even as I overcame, and am set down with my Father on His throne." (Rev. 3:2121To him that overcometh will I grant to sit with me in my throne, even as I also overcame, and am set down with my Father in his throne. (Revelation 3:21).)
Another somewhat discursive remark may be allowed in this place. Is there not, on the whole, very rare allusion made in the Scriptures to the final judgment? Almost all the solemn passages which describe a day, or season, or crisis of general judgment, will be found, on careful and impartial examination, to be descriptive of the pre-millennial one. The proximate crisis is that which is most frequently presented to our notice, and this for the warning of a careless world—alas! we may add, of slumbering disciples. We have intelligence indeed, as we have seen in Rev. 20 and in 1 Cor. 15, as to what will transpire at that remote period which shall bring the history of our present world to its termination. We have in those two Scriptures at least a final judgment and crisis presented with ample clearness and certainty; but it may be doubted whether in any others we have such information in direct terms. None of the passages in which the Lord's comingis introduced do seem, to my own mind, to place any advent in the clouds, in connection with the final judgment. That is regarded naturally as a far distant event. The reign must intervene between our days and it. The pre-millennial judgment is what most and first concerns us. Let us seek to have our attention fixed on the approaching, rather than on the ultimate, assize. This will open up to us a new field of edifying truth. All our proper hopes are bound up first with the introductory assize, and with it a vast mass of Scripture is occupied. Let us turn our thoughts now to some of those pre-millennial Scriptures and events.
The special object of the Church's contemplation, indeed, is not judgment, but the love and glory of the Lord Jesus Christ. It is Himself in His glory, and, as a result, our fellowship in that glory. Our happy, immediate portion, in connection with the advent, is the being called up to His presence who then shall come, and the joyous and triumphant reunion above thereupon, and our being forever with Him there. But yet we should understand what is revealed as to the judgments also, for it is part of the Lord's glory, and we have the mind of Christ.
I would venture a remark as to the meaning of 2 Tim. 4:1: "The Lord Jesus Christ, who shall judge the quick and the dead at His appearing and His kingdom." Here the appearing is placed pretty plainly not after His kingdom, but at or on the coming, of His kingdom. The appearing and kingdom seem manifestly to transpire at the same time. But in what sense, then, is it that “He will judge the quick arid the dead “at His appearing and kingdom? Is not that, it will be inquired, the “general and final judgment?”It is certainly a general judgment, but it does not follow that it must be regarded as the thud one. We thoroughly allow, indeed, of the thought of a judgment of “the quick and the dead," connected with the appearing and the kingdom of Christ. The appearing introduces judgment on the quick or living, and when the kingdom ends, all judgment of dead or living is past.
Let us now pass to some other Scriptures, which will be found still further to confirm and illustrate the truth of a pre-millennial assize.
What can be plainer than Ps. 1.? Let us read the first few verses: "The mighty God, even the Lord, hath spoken, and called the earth from the rising of the sun unto the going down thereof. Out of Zion, the perfection of beauty, God hath shined. Our God shall come, and shall not keep silence: a fire shall devour before him, and it shall be very tempestuous round about him. He shall call to the heavens from above, and to the earth, that He may judge his people. Gather my saints together unto me; those that have made a covenant with me by sacrifice. And the heavens shall declare his righteousness: for God is judge himself." (Compare Ps. 67.; 68.; 82.; 83.; 96.-99.)
From Is. 60:12;Jer.31:29, 30, we find that judgment, more or less, goes on during the whole period of the millennial kingdom, as well as at the commencement and the conclusion. See for this also Zech. 14: 17-19.
Again, in Zeph. 3., we have the means of the earth's subjugation, and the period of the turning of a pure language upon all people, set forth in the clearest way. The “determination " of Jehovah is " to gather the nations, and assemble the kingdoms to pour upon than his indignation, even all his fierce anger, for all the earth shall be devoured with the fire of his jealousy." What then is the result of the solemn crisis? Is it the end of the world that is here portrayed? No; it is the introduction of the millennium ,Mark the words which follow: " For THEN will I turn to the people a pure language, that they may all call on the name of the Lord to serve him with one consent." THEN will the reign be established—THEN, When this universally poured out judgment has been executed—THEN, and not until then—by that means and not by any quietly progressive and peaceful process, will the nations of the earth submit to the Messiah's sway.
In Joel 3 we read as follows: " Proclaim ye this among the Gentiles," &c. (9-17.) Here, again, we have a crisis of judgment presented as introductory to the reign. Neither this, nor yet any other of the passages we have produced with reference to this crisis, is offered as giving the same precise particulars or features of the judgment they set forth as the rest do. They vary considerably in their details. Each one of them has its own burden of truth. But that in their grand scope they are the same, and that it is the same great event which they refer to, we think there need be no reasonable doubt.
One other similar prophecy may be noticed: “Behold the day of the Lord cometh," &c. (Zech. 14:1-91Behold, the day of the Lord cometh, and thy spoil shall be divided in the midst of thee. 2For I will gather all nations against Jerusalem to battle; and the city shall be taken, and the houses rifled, and the women ravished; and half of the city shall go forth into captivity, and the residue of the people shall not be cut off from the city. 3Then shall the Lord go forth, and fight against those nations, as when he fought in the day of battle. 4And his feet shall stand in that day upon the mount of Olives, which is before Jerusalem on the east, and the mount of Olives shall cleave in the midst thereof toward the east and toward the west, and there shall be a very great valley; and half of the mountain shall remove toward the north, and half of it toward the south. 5And ye shall flee to the valley of the mountains; for the valley of the mountains shall reach unto Azal: yea, ye shall flee, like as ye fled from before the earthquake in the days of Uzziah king of Judah: and the Lord my God shall come, and all the saints with thee. 6And it shall come to pass in that day, that the light shall not be clear, nor dark: 7But it shall be one day which shall be known to the Lord, not day, nor night: but it shall come to pass, that at evening time it shall be light. 8And it shall be in that day, that living waters shall go out from Jerusalem; half of them toward the former sea, and half of them toward the hinder sea: in summer and in winter shall it be. 9And the Lord shall be king over all the earth: in that day shall there be one Lord, and his name one. (Zechariah 14:1‑9).) Here we have the coming of the day of the Lord, and a gathering of all nations to it. We have then the "coming of the Lord Himself, with all His saints." And the result of all was this: "And the Lord shall be king over all the earth: in that day there shall be one Lord, and his name one." Such, we see once more, is the result of the pre-millennial judgment, or assize.
To supply the full development of this most momentous day, as furnished in the Scriptures, would be a task, dear brethren, quite beyond the power and beyond the purpose of the writer. He refers you to those full revelations themselves, and prays that all wholesome and salutary consequences may accrue to you in the pursuance of your further inquiries. T. S.