"In Search of Isaac's Children"
Part 13 of 32
By Willie Martin

Chapter Seven
In the Words of S.D. Baldwin, Who Lived in the 19th Century.


We lay down the following as our principles of interpreting symbolic prophecy.

First: Perfect coincidence of events with prophecy, is infallible proof of the fulfillment of prophecy. It was in accordance with this principle, that Jesus proved himself to be the Messiah.

Second: The definition of prophetic symbols is to be found in scripture, or to be determined by fulfillment. Where a symbol has more than one scriptural sense, which is rarely the case, its intended meaning must be determined either by its context or by fulfillment, or by both.

Third: All interpretations must coincide with the literal and evangelical doctrines of the Bible.

Fourth: All the symbolic days, months, and times, are interpretable on the same principles as are the seventy weeks, and have a double, or twice doubled interpretation and fulfillment.

Fifth: All symbolic prophecy of great events is given in twice doubled forms, or is interpreted by symbols, or literally.

Sixth: The people of God are symbolized, always, in a dual character, coinciding with the spiritual and civil departments of government, growing out of the spiritual and social nature of man and the dual nature of the great law of love to God and love to man.

Seventh: The globe and mankind are to be freed from the curse, and the globe is not to be annihilated, but renewed with all the splendors in the gift of Deity, and be the tabernacle of God, the Holy of Holies forever and ever.

For our work, we ask the calm and charitable attention of the reader. We present it as a theory, a true theory, of the dealings of God with the nations of the world; but we would by no means compel anyone to adopt our conclusions against His will; we would rather let the demonstrations be examined, and persuade by invincible and logical argument.

Our deductions are not the result of fugitive thoughts, but of unceasing attention by day and by night; our labors have been of unceasing attention, by day and by night, without intermission, for more than twenty years. In addition to this, it may not be improper to remark we sought God for wisdom to understand the mystery which He said should be unsealed.

Through the pity of some, the derision of others, the rebukes of many, and with the good wishes of but few, we have steadily pursued our course in quiet to the goal of our wishes; and we now return with gratitude to God for our success. We commit the work we have written to Him who hears the prayer of the humble, and doubt not but that it will do some good to our country, our Israel brethren, and the world.

The style of our composition is not labored, though we have been long in preparing our book; our time has been devoted mainly to systematizing and harmonizing the subjects as best we can. In doing this we have re-written the substance of the work many times over. We have tried to make every sentence plain; but still it will require time and patience on the reader's part to go through with it. It will be observed that our interpretations of the future coincide with the positions assumed.

Should we be found somewhat in error in some small points relating to the future, it is no more than would be naturally anticipated; but we feel assured that we are not, and can not be. So far as the past is concerned, we feel assured that we are presenting to the public some of the most extraordinary proofs of the inspiration of [the government of the United States of America] in the scriptures that have ever been compiled in one place.

Being sustained, triumphantly, by the facts of the past, and judging the future by principles deduced from certain knowledge, we feel that our judgment, in most cases, will be found coincident with plain common-sense views of things.

That ill fed and wounded vanity may instigate the hostility to our work of small envy and jealousy, of pride of sect and self-inflated opinion, and the hatred of the Antichrists, of pride of sect and self-inflated opinion, is what we expect to a small extent, and we rather court than shun such prejudiced enmity.

In every instance where we differ from others on the subject, we do so because they do not strictly conform to past facts, and by consequence must err, proportionally, with reference to the future.

In some cases; very exalted human authorities will be consulted against us; but we appeal, for support, to inspiration and to history and refuse to yield to any sanctified human opinion that is not punctilious in accordance with known truth. We claim to have discovered, that most old presentations are either erroneous in whole or in part.

Unknown to fame or to the famous, we appeal to common sense people, to read and decide our correctness, for on account of such we have written; we crave not the attention of chiefs and princes, but seek an humble place of consideration among the great Christian republican people of regathered Israel, The United States of America. The New Jerusalem and New Zion as spoken of in the scriptures.

Misfortune is the fate of discoverers and inventors generally, and we expect no exception will be made in our favor; yet, from a better sphere than this, we hope in triumph to descend at the appearing of the victory of God, and advent of that kingdom for which from infancy, each Christian child is daily taught to pray. "If, then, some humble place be ours among the glorified, we shall be more than recompensed for our toil."

The Israelite System of Government is Typical of Christianity; The entire Israelite system is a typical one. It is chronologically divided into seven periods, beginning with the fathers, the Judges, the Kings and back to a Republic to eventually culminate with our King of Kings and Lord of Lords taking His rightful place as the King of Israel, over regathered Israel. The United States of America. As a system of types, it possesses a double application.

First: It represents the whole history of the world from Noah's times to the establishment of the final Kingdom, the United States of America.

Second: It represents the full history of Christianity from the first advent to the second, inclusive.

The first period is that of the fathers, embracing Isaac as a type of Christ; the second is that of the patriarchs, in which Judah was a type of Christ; the third is that of the descent into Egypt, and union of the Israelite family with the throne, in which Joseph was a type of Christ; the fourth is the bondage of Israel, in which the infant Moses was a type of the infant Jesus; the fifth is the exodus and organization of a church and state in the wilderness, in which the lawgiver Moses was a type of the lawgiver Christ; the sixth is the conquest and settlement of Canaan, in which Joshua was a type of Christ; and the seventh is the period of royalty, in which David was a type of Christ.

1). To this picture, the seven periods of the world's history sublimely correspond, or will correspond when the cycle of its woes and triumphs is complete.

The three fathers, Abraham, Isaac, and Jacob, coincide with Shem, Ham, and Japhet; the twelve patriarchs correspond with the twelve sons of Shem and Japhet, who were the heirs of the world; the descent into Egypt, and the regal association of the Israelites, conform to the first great apostasy in the present earth, and the union of church and state in Babel under Nimrod, or the descent into spiritual Egypt and Sodom; the Israelite bondage coincides with the universal bondage of the world under paganism, and its evils of political and usury bondage.

The exodus and giving of the law, and organization of the Levitical church under Moses, coincide with Jesus Christ, the call of the lost tribes of Israel to the liberty of the gospel, the gospel laws, and the organization of the church of True Israel, or Christianity. The conquest and republic in Canaan typified the conquest of absolutism, and the millennial republic in Europe and America, and its ascendancy over the world.

The completion of the conquest under the three kings, together with the royalty itself, coincide with the predicted conquest of the entire world, and the full establishment of the kingdom of God in the regenerated heavens and earth. This is not to say that there will not be unbelievers in the future world with Christ as King, because the scriptures clearly relate that there will be. "And the nations of them which are saved shall walk in the light of it: and the kings of the earth do bring their glory and honor into it. And the gates of it [New Jerusalem] shall not be shut at all by day: for there shall be no night there. And they shall bring the glory and honor of the nations into it. And there shall in no wise enter into it anything that defileth, neither whatsoever worketh abomination, or maketh a lie: but they which are written in the Lamb's book of life." (1); "Blessed are they that do his commandments, that they may have right to the tree of life, and may enter in through the gates into the city. For without are dogs, and sorcerers, and whoremongers, and murderers, and idolaters, and whosoever liveth and maketh a lie." (2)

2). The three fathers typified the Holy Trinity, taught so plainly by the gospel; and the twelve patriarchs typified the twelve apostles. The descent into Egypt and union with the Egyptian throne, coincide with the descent of spiritual Israel into spiritual Egypt, of the union of the church of Christ's Israel with the throne of the Roman empire. The Israelite bondage consequent upon the descent into Egypt coincides with the civil and spiritual bondage suffered by spiritual Israel, after the union of church and state.

The exodus from typical Egypt, the crossing of the Red Sea, the overthrow of Pharaoh's host, the general thanksgiving, the organization of a republican confederacy of thirteen tribes, composed of three millions of people; the adoption of a written constitution by the tribes; the separation of the church and state departments, their freedom from control of one by the other; their laws of servitude and naturalization, and their full organization and deliverance under a noble leader, in a wilderness, have all a complete correspondence in the United States of America.

The conquest of Canaan, the overthrow of its monarchies in two great battles under Joshua, and the firm establishment of republicanism on both sides of Jordan, represent the conquest of Absolutism in Europe in two great battles, and the establishment of the millennial republic on both sides of the Atlantic, in the land promised to Abraham.

The choice of a royalty by the Israelites, and the full conquest of the land of promise, "from the river of Egypt to the Euphrates," coincide with that period predicted by Daniel, in which the saints shall take the kingdom, and give the kingdom and dominion to one like unto the Son of Man, who shall come to "the people of the saints" in the clouds of heaven. These expositions will doubtless be new to every one, for few have attempted to explain the Israelite types as a system, and but few of the parts of the system have ever been interpreted and applied.

In this introduction many thanks must be given to Almighty God and the Lord Jesus Christ for placing into my hands a book written over one hundred and fifty years ago, by S.D. Baldwin, A.M. entitled "Armageddon The Existence of the United States Foretold in the Bible."

The field before us, like others we have ventured to explore, is a trail with few footsteps, and our views should therefore be neither received nor rejected without reason; and study, they may be new, yet antiquity of opinions does not prove their truth, nor is novelty always proof of error. Our expositions here harmonize most beautifully with our expositions of the prophets and doctrines of the Bible, which would be impossible unless they were correct in all points, for error can not be harmoniously systematized.

We are now honor bound to show some fair reasons for these views, and we hope shall be as satisfactory to reasonable minds as the nature of the case will admit. In order to prove our points, we must possess some rule for testing a type, or of distinguishing it from an accidental resemblance.

A type is an example, pattern, or general similitude to a person, event, or thing which is to come. The term type is sometimes synonymous with that of symbol. It then is an abstract or compendium, a sign or representation of something moral by the figures or properties of natural things. Among theological writers we find no complete rule laid down by which to identify types. some things have been written upon them, but nothing satisfactory to a thorough inquirer. Having, therefore, no rule given us by others by which to be guided, we offer the following as truthful and sufficient:

1). Those things, persons, or events in the ages prior to Christianity which were expressly arranged by immediate divine interference, either by remarkable providence or by miracle, may be regarded as types or symbols.

2). It is, and has been universally conceded in all the ages of Christianity, that the whole Israelite dispensation, together with the preceding dispensations to Noah and Adam, were typical dispensations, rather than realizing ones.

3). Those events, persons, and things in the dispensations prior to Christianity, and which have had their exact counterparts in the Christian dispensation, must be regarded as types.

No accidental resemblances can ever be considered as types, for our principles require that the events or persons or things in the Christian age to be regarded as antitypes, must have resemblance not only in character but in the order of sequence. The typical dispensation being a system stretching over ages, its several types follow each other in regular order, and in the realizing age, the counterparts of the several types must follow each other in the same regular order.

4). Whatever the scriptures affirm to be a type, must be esteemed such.

The three fathers were expressly arranged as a trinity by the miraculous power of Almighty God. Abraham was divinely called to enter Canaan; Isaac was born by miraculous interposition; and Jacob/Israel was born in answer to the prayer of Isaac. (3)

Isaac, as the second person of this trinity of fathers, was offered as the only begotten son of his father on Mt. Moriah, and thus clearly typified the offering of the only begotten Son of God by his father. Abraham received Isaac as from the dead, and thus occurred a type of the resurrection of Christ and of the dead in general, so God received Jesus from the dead, and He became the first fruits of them that slept. The limiting of the fathers to the number three, shows that it was an intentional limitation, and being in a typical dispensation, plainly confirms the number as typical. Of course we are to look in the plan of redemption for the counterpart trinity of heads of a race. This counterpart or antitype is found only in the trinity of the three heads of the human race and in the divine trinity. The coincidence being perfect in each case, the type is realized in each.

The humiliation of Ham, of Isaac, and of Christ is a triennial coincidence and wonderfully correct. The twelve patriarchs being a number clearly ordered by God, was unquestionably typical, and as every one subscribes to this truth, we need not argue the question. We therefore look into the plan of redemption to find its antitype, which must coincide in the number of persons and in exact order of sequence after the three heads of a race.

The sons of Shem, Ham and Japhet were the natural inheritors of the promises to the three fathers, but as the sons of Ham were given to Japhet and Shem, as servants, the heirship of the world fell to the twelve sons of Shem and Japhet [Which explains the remarkable success the Jews have had in their total control of the Communist Nations of the world]. The heirs of the three typical fathers in the above twelve heirs of the world find a striking coincidence.

The twelve apostles chosen as the especial heirs of the kingdom of the Divine Trinity also plainly coincide with the twelve patriarchs. Christ said to the twelve apostles, that when his kingdom was fully established they should eat and drink at His table in His kingdom, and sit on twelve thrones judging the twelve tribes of Israel. The term judging here used, has the sense of ruling or administering government; and the term Israel, means all the seed of Abraham "redeemed" by Christ, or all of the redeemed of the world. The descent into Egypt of the seventy souls of the patriarchs and families, finds its coincidence in order and character of events, in the submission of the true people of God to the sway of Nimrod, and of the union of church and state under Constantine and Justinian.

The union, of Jacob/Israel's family with Pharaoh's in the throne of Egypt was divinely arranged, and it was really the union of the Hebrew Church with the Egyptian State: in this union the church was inferior to the Pharaoh in the throne.

The particulars of the coincidence between this union of church and state are not so clearly marked under the monarchy of Nimrod in history, but the fact of the subjection of God's people to him in the throne is as clear; and had we a full history of the matter, we might find the coincidence minutely perfect.

The Empire of Rome, John says, is "spiritually called Sodom and Egypt," (4) and the descent of the Christians into union with Rome is therefore a clear counterpart or antitype of the union of the Hebrew Church with Egyptian royalty. For the likeness is perfect as to events, and the chronological order of the events is relatively the same. The bondage of the Israelites in Egypt finds also a double coincidence in time and character in the world's great history and in the history of Christianity.

From the days of the subjection to Nimrod, the people of the world have been in general bondage to regal or totalitarian governments and to Satan's spiritual power; and while one race of men have been bondmen, all have been servants of sin and Satan, as subjects of political and spiritual despotisms. The task- masters of the Israelite heirs of the promise, find their correspondence in kings, and princes of the earth.

In the union of church and state, true religion was soon to decrease, and all the true seed of Abraham were grievously persecuted or destroyed. The destruction of the Israelite infants was comparative kindness to the extensive butchery brought upon them by the Jews of recent times. The deliverance from bondage, the constitutional law, and the journey or probation under the law in the wilderness, find a double and sublime counterpart:

1). In the appearance of Christ as a second Moses, the new constitutional law He promulgated, and the long wilderness-like probation of His people in past ages.

2). In the passage of the sea by Christ's people, to the land of enlargement promised by God to Abraham, the establishment of the Christian constitution of the United States, and the testing of the ability of the people to uphold it and be happy under it.

One should not fail to note that the coincidence of the history of Israel with the world's general history, is seen principally in the larger features of the Israelite system, and that in the narrower diameter of the Christian era the coincidence between Israelite and Christian history is seen in an ever greater number of points.

That Moses and Christ coincide, the scriptures affirm; and that the plan of the redemption of Israel taught by Christ, began an exodus from spiritual and political bondage, which will end in the release of the world, as Israel was released from Egypt, every one admits.

The probation in the wilderness was needed to accustom the people to new laws based upon republican principles, and the republican principles of Christianity needed to be tried by Israel a long season, in order to be appreciated, and ultimately adhered to with tenacity. Hence we read, "the woman fled into the wilderness from the face of the dragon for a time times and half a time."

The ceremonial law, given in connection with the moral and political law or constitution, is affirmed by scripture to have been typically illustrative of the Christian system. The book of Hebrews gives the philosophy of the ceremonial law, and teaches that the whole Israelite economy was "a shadow of good things go come," "a figure for the time then present."

As therefore the bondage was followed by the scheme of Israel's redemption, so the universal bondage of the world was followed by the scheme of the world's ultimate redemption.

When Israel sighed by reason of oppression, and was willing to change its condition, and call to mind the promises, then a deliverer came; and when our Israel people of the United States sigh for relief, and is willing to hear of a change, then the world will sigh for relief, and will be willing to hear of a change, then a calm will fill the earth, and angels will herald the "desire of all nations," and the star of the east will once again hang over Bethlehem.

Secondly; the exodus from Egyptian bondage, the organization of a republican confederacy, and the probation under it till the conquest of Canaan, were typical of the exodus of the Christians from Europe, spiritual Egypt, to America, their organization of the republican confederacy of the United States, and their probation under a Republic up to the time of the conquest of absolutism. The coincidences between these two great periods are more numerous than between any other typical and anti-typical period whatever, excepting that of the same typical period and the epoch of Christianity.

We may premise here, that it should be specially recollected that like things always typify their like: thus, a person used as a type typifies a person; an event typifies an event; a thing typifies a thing; a country typifies a country; a period typifies a period; a church typifies a church; a state typifies a state; a bondage typifies a bondage; a deliverance typifies a deliverance; a probation typifies a probation; a war typifies a war; a priest typifies a priest, and a king typifies a king. One should now notice, more at large, the points of correspondence between the Israelite period of deliverance and the Christian period.

1). The children of "the free woman," or Israelites were freed by the exodus from the servitude of Egypt; and so the children of the free woman or Christians were, by the great exodus to America, freed from the bondage of "spiritual Egypt and Sodom," Europe. Let it ever be fixed in the mind, that almost all Christians are the seed of Abraham; they are the White Anglo-Saxon, Germanic, Scandinavian, Celtic peoples of the Christian Nations of the world, or the free woman, and full heirs of the promises.

2). The Israelites were pursued by the oppressor, and he was vanquished; and so the Christians were pursued by the oppressor, and he was vanquished.

3). The Israelites crossed a sea to get away from bondage, and so did the Christians in coming to America.

4). The Israelites sought the land promised to their paternal head, and so the Christians, in their exodus to America, come to the land promised to Abraham, their paternal head.

5). At the destruction of the Egyptian tyrant's forces, Israel decreed a general Thanksgiving to God, and so when the modern Pharaoh was defeated, a general Thanksgiving was decreed by the American Congress. Songs and shouts; and all the demonstrations of exultation, joined with Miriam to celebrate God's name, and so songs and shouts, bonfires, illuminations, ringing of bells, tears of rapture, devout worship, and lofty Thanksgiving celebrated the same God's praise through all our land. The Israelite exodus was a short period, but the American one extends from 1607 to ????.

6). According to Dr. Adam Clarke, and others, the number of the Israelites that escaped from bondage was estimated to be about three million; and the number of people in the revolutionary colonies, in 1776, was about three million.

7). The sea was frozen when the Israelites reached the safe side, and the Pilgrim Fathers found a frozen sea, and a snow covered shore, when they landed in America. This may or may not have been an accidental, and not a providential correspondence.

8). The Israelites were organized as a confederacy of thirteen tribes, and so there were thirteen colonies providentially organized into a Christian confederacy. Israel's tribes were called twelve, Joseph there sprung two tribes who received an inheritance, thus making thirteen.

It is also remarkable, that William Penn was proprietor of two colonies, Pennsylvania and Delaware. As Joseph was imprisoned, and yet had a double and birthright portion on account of his virtue, so William Penn suffered imprisonment for his virtue, and yet had a double portion.

9). The Israelite exodus was into a wilderness which was to be inherited as a part of the promised land; and so the exodus of the Christians was to a wilderness, which was a noble portion of Abraham's promised inheritance.

10). The Israelite confederacy was organized into a "more perfect union" after the exodus, by adopting a written constitution: and so the confederate colonies, after the war of independence, "in order to for a more perfect union," (5) adopted a written representative Republican federation constitution.

The Israelite constitution was submitted to the tribes for acceptance and ratification; (6) and so was the American constitution. It is not a little remarkable, that the Israel and American constitutions are the only two such type of written ones ever known to have been adopted at the birth of any nation, prior to 1776!

11). The Israelite nationality grew of the Hebrew church, or the seed of Abraham; and so the American nationality grew out of the Christian church, and the seed of Abraham. All of the Americans were not Christians at the framing of the constitution, and so were not all of the Israelites pious; as their culpable unbelief shows. Yet the unbelieving Israelites enjoyed the same political benefits as did the faithful, and so it was with the Americans. About one hundred and forty-four thousand Christians were in America at the time of the Revolution, yet the prevalence of Christian maxims and principles was universal, and the virtuous political principles avowed by the Christians were adopted by all classes.

12). Church and state were disunited by the Israelite constitution and placed in the relation of associates. The church was debarred, as a church, from exercising direct control in civil affairs, so it was in the American constitution.

Many persons have either ignorantly or willfully mistaken the relations which the Israelite church and state held to each other. Some mistakes may have occurred on account of the fact, that, as some laws were alike political and spiritual, it was supposed consequently all laws were so. The Sabbath, the Sabbatic and jubilee years, and the rite of circumcision, were regulations of both a spiritual and secular nature.

With us the Sabbath illustrates the case of these laws, for we regard it as both a sacred and a secular institution: as a secular institution, its observance is compelled as a day of repose to wearied nature, and to prevent oppressors from grinding the poor to death by ceaseless toil; and also to give vigor to the general operations of society by the universal refreshment it bestows. The civil arm has with us no right to compel its observance as a spiritual institution, and should have none. Precisely so was it in the Israelite law. The civil power was not the head of the Israelite church, as the monarchs of Rome, Russia, and England have been of the Roman, Greek and English churches. Neither the Judges nor kings of Israel could appoint a high priest of the church; nor could the priesthood compel the paying of tithes, or the offering of sacrifices, nor require the secular arm to do it.

In spiritual matters the Israelite was responsible only to God and to the ecclesiastical law of God, and was in no way responsible to civil authority for his spiritual conduct. The United States Constitution puts religion in just exactly the same relation to civil authority that God ordered, in the days of Moses.

However, evil men in government, are today trying to control the churches through man made laws and statutes. The disunion of church and states is the great prophetic epoch of liberty and progress according to both Daniel and John. It is the beginning of the end of despotism, and when it fully prevails the "time of the end" will close, and despotism will forever cease on earth.

The two separate departments of religion and politics in the Israel confederacy exactly coincide with these two departments in our country. At least it did in the beginning.

13). The political offices of the Hebrews were elective, and not hereditary, and so it is in our government.

14). Their government was not originally an aristocratic republic; the people decided in general assembly all questions of war, treaties, and peace, and Moses always appealed to the whole, and not to the few aristocrats, to accept or reject his propositions. Josephus says it was an aristocratic republic, but it is plain that he must speak of the executive department of the government and not of the legislative. We might in a similar manner call our government an aristocratic republic. The term aristocratic meant, anciently, the best; it now signifies, in an odious sense, the worst!

15). The people of Israel chose God as their only king, and renounced allegiance to all other monarchs by acclamation, and so did the people of the United States.

16). The Israelite constitution recognized the institution of bondage, and so did the American constitution.

17). The Israelite constitution forbade foreigners ever becoming supreme magistrates, and so does the American.

18). The Israelite constitution provided for the naturalization of foreigners, and so does the American, but not so strictly.

These coincidences between the exodus of Israel and that of the Christians, are of the most extraordinary nature if we take them singly, but when taken together they are nothing less than miraculous.

The sixth period of Israelite history, which includes the conquest of Canaan and establishment of the republic, coincides with the sixth period of the world, and the sixth of Christianity. The great points in this period particularly noticeable are these: first, the conquest of Canaan was completed by two great battles; secondly, the conquest of Canaan under Joshua and the Judges did not embrace all of the promised land.

The promise extended from the river of Egypt to the Euphrates, and was not realized until the days of Solomon. The prophets assure us, the monarchies of the Japhetic race shall be broken in two great battles at the conquest by Liberty, and hence the war for possession of Canaan by republican Israel, coincides with the predicted war of the Christian republicans for possession of the territories of Japhet, and the two great battles and victories of Joshua coincide with the two predicted battles in the war for liberty.

These two battles are pointed out by John in Ezekiel 38 and 39 and in the 14th chapter of Revelation, and in other places. The first is indicated by, "I will turn thee back, and put hooks into thy jaws and I will bring thee forth, and all thine army, horses and horsemen, all of them clothed with all sorts of armour, even a great company" and "I will turn thee back, and leave but the sixth part of thee."

Then "One like unto the Son of Man" on a white cloud who "thrust in his sickle on the earth and the earth was reaped;" and the second by the reaping of the vine of the earth, and its being cast into the wine-press without the city, and the blood coming out of it "even unto the horse bridles, by the space of sixteen hundred furlongs." And again John says, that three agencies went fort to gather all the kings of the earth to the battle of the great day of God Almighty, and that they assembled at a place called Armageddon. He then, after a short episode, describes the United States and the attack of the confederate kings upon it, and states that the beast or Russian power was taken, and that Europe or the False Prophet was taken at the same time.

The reaping of the earth signifies the destruction of European monarchy, and the reaping of the vine indicated the dreadful flow of blood at the fall of all the European thrones. As all thrones in Canaan fell before carnal Israel to make room for the republic, so all thrones must fall before Christian Israel to make room for the great republic.

Let skeptics smile at our simplicity in writing the doom of European thrones: yet let them be serious as they hear Daniel the prophet saying, "I beheld till the thrones were cast down," and "became lie the chaff of the summer threshing-floor, and the wind carried them away, and there was no place found for them." (7) The world was promised to Abraham as truly as was Canaan, and Canaan was but typical of the world. A country typifies a country, and a people typifies a people; and so the conquest of a large part of Canaan was, therefore, typical of the conquest of a large portion of the earth; and as a republic typified a republic, the commonwealth established in a great part of Canaan, typifies a commonwealth erected over a great part of the earth.

The Millennium so often and lovingly spoken of in the pulpits of America is clearly a state of the world in which a portion of it only is embraced under the blessings of civil and religious republicanism, or Christianity. The seventh period of Israelite history coincides with the seventh of the world and of Christianity. This period is that in which the republic was changed to a monarchy by the universal voice of the people. During the reign of a trinity of monarchs, the promised land was take from the foe, a capital of the kingdom was selected, and a temple of transcendent glory was raised, and the Israelites attained the zenith of splendor. As like typifies its like, this royalty typified a royalty, and the full conquest, under it, of all the typically promised land, typified the full conquest of the world under the final royalty of Christ.

Now, prophecy declares that the people shall at last give up the government of the world to the Son of Man, who shall come in the clouds of heaven, and that He shall destroy all the wicked, shall renew the world, and reign for ever among men. It further says that the capital of the redeemed world shall descend out of heaven to the earth; and it will hold the same relation to all the world that old Jerusalem did to Canaan.

We have now briefly pointed out the great coincidences between the seven periods of the world from Noah to the final redemption, and the seven periods of Christianity. We have by no means descended to notice the minute resemblances between Christianity and Hebraism as religious type and anti-type, which fully accord with our expositions; we have refrained from touching them for want of space, and because they have been largely set forth by others.

Secondly, each of these periods is also marked by a clear type of Messiah. Thus in the first period, that of the fathers, Isaac was clearly a type of Christ. In the second, or that of the patriarchs, Judah was a type of Christ.

The scepter was not to depart from Judah, nor a lawgiver, until Shiloah came, and he was to be the "Lion of the tribe of Judah." In the third period, Joseph is called "the Shepherd, the Stone of Israel," (8) and is allowed by all to prefigure Christ most graphically. In the fourth period, the infant Moses prefigures the infant Jesus.

As Pharaoh decreed the destruction of the Israelite infants, so did Herod, the Jew; and as Moses was providentially preserved, so was Christ; and as Moses came unto his own and they received him not, so did Christ.

In the fifth period, Moses, as a prophet, declares that he was a type of our Lord; and in the sixth period, Joshua prefigured Jesus according to Paul, and in the seventh period, David was certainly the type of his Son Jesus.

No one can know that anything is inspired until it inspires him. Thus, the Bible must remain an uninspired book to multitudes, regardless of their theory and creed, no matter how much they may profess to believe in its inspiration, because they have not experienced its inspiration. And by the same token the Bible is always being rediscovered as an inspired book because its penetrating, communicable livingness is continually being experienced afresh by old and new readers and by new generations.

But, many will ignore what is written, just as they will ignore the perfect coincidences of the above and refuse to see what has been presented to them. Marking it off as some sort of coincidence that has no bearing upon yesterday or today's events.

The Bible labors under the disadvantage of being regarded as primarily a religious book. Yet one must go a long way in the Bible before coming upon anything that even savors of religion. As we have very briefly demonstrated, it begins with geology and astronomy, meteorology and biology, anthropology and psychology - all the materials of the physical and mental sciences, the concepts of time and space and motion, of creative method and purpose and progress. It has far less theology than most people imagine.

Of course, God is central, but God is not a religious character. Certainly God is not an ecclesiastical character. The creating and sustaining God of the Bible and history appears as the sole competent Personality, the one completely Normal Being, of eternal wisdom, power and purpose, who upholds all things by His spirit. It is a thousand pities that the inclusive thought of God should have suffered in men's minds by being mixed with an exclusive thought of religion.

Religion appears in the Bible only after man's unnatural, sinful departure from God's naturalness; that is, religion appears as an emergency element, a rescue force brought in because of abnormal human breakdown. And when it fulfills its part in the work of restoration, it will disappear. The last New Testament seer foresaw the distant future under the figure of heaven, and he wrote, "I saw no temple therein." (9) Religion, as we know it, had fulfilled its purpose. The original plan of God had been restored. There was only God and the people.

The White Race Is An Old Race But Not The Oldest

In the discussion of race there is much careless talk. We speak of a "superior race" in a boastful tone. The Gentile [non-Jew] boasts of his superiority over the Jew, the Jew over the Gentile; the Prussian in Germany over the Saxon; the Dane over the Swede; the Parsee, descendant of royal Persians, over the various peoples of India; the Japanese (who have no idea of their own origin) over the Chinese; and so.

Americans are accustomed to say that we are "a new race." Englishmen insist that we are "a new race," as if the branch that grows over the wall is not as old as the branch that hangs over the garden. Both branches are as old as the tree that bears them. Their roots are the same.

We Americans are as old as our roots. We are indeed a very old race; much older than our American nation; older than the settlement in England; older than our first appearance in Europe. And never a barbarous or an enslaved race! The true effect of race knowledge is not to feed our vanity or rouse our boastfulness; rather, it should arouse a profound sense of responsibility.

Race has a great significance for the moral sanity and purpose of the individual. We should not speak carelessly of race. It means too much. For example: Moses, as you will remember, started out to be a reformer and failed because he used force as his method. Then he fled out of Egypt into the land of Midian.

There one day at a well he courteously helped some shepherdesses to water their flocks. The task took them so much less than the usual amount of time that when they returned home their father asked them, "How is it ye are come so soon today?" And they said, "An Egyptian drew water for us and watered the flock." Had these young women been correct in their racial deductions, it would have altered everything. Moses was not an Egyptian; otherwise he would never have become the great lawgiver and the leader of Israel and we would never have heard of him or of those girls at the watering well. (10) Moses was of Israel and that racial fact made all the difference.

Today especially we feel a revulsion against speaking of race at all. We dislike drawing offensive distinctions between people, as some feel they must do if they open the subject of race. Many do not know how to discuss this fact except upon a formula of marking other races down and we see in other countries to what hideous conditions such a course can lead. But all of this simply indicates some basic lack of knowledge in ourselves. We should lay it down as a rule that whenever the thought of race leads us to boastfulness or contempt, there is something false in it.

Nevertheless, race is a great fact and cannot be evaded. It is here. Men belong to various races, as trees belong to different varieties. The races are different and they do fulfill different destinies. We are not speaking of nationalities. National divisions are largely artificial; they are constantly changing and, with the increase of civilization, will tend more and more to disappear.

However, race is not artificial; it is a basic natural fact. Take the Anglo-Saxon, for example, a distinct and easily distinguishable race. You will find Saxons who call themselves Germans or Bohemians; in France, Frenchmen; in Holland, Dutchmen; in northern Europe, Scandinavians; in England, Britons. All belong to one race stream, but divided by national names and language. Yet touch them on the intrinsic racial nerve and their response to liberty, reverence, orderly social life and progress are everywhere the same. The States and Canada, two nations of one blood who, before the Revolution, were one nation. Do their national divisions really divide them in the things that really matter? Not in the least.

Whatever appears in life appears also in the Bible. Race is one of the most indelible natural facts and race is one of the most insistent Biblical facts. The Bible is not a history of the human race at large, but of one distinct strain of people amongst the family of races. All the other races are considered with reference to it. This painfully irks critics like most of to days Baal preachers of Organized Religion, who thinks the Bible should be rewritten to include all the races of antiquity with their religions. If this Book were the history of the human race at large, of course that is the way it should be written.

The Bible is not ancient history; it is contemporary chronicle. It has nothing to do with dead races and dead relations, but with the race and religion which were to flow and widen and deepen to the end of the stream bed of time. The Bible is not a treatise, but a panorama which moves to the mighty music of the Pilgrims' March of the Ages. You will find no disquisitions upon history in all its pages, no metaphysical speculations upon the nature of the soul and the Beyond of Death; you will find a contemporary panorama of life and the soul spread out before your eyes.

The Bible deals with one race which flows like a Gulf Stream through the ocean of humanity. As the actual Gulf Stream touches two continents and blesses the nations, so this race, in its origin, history and destiny, was selected and equipped for the service of the nations. If any book can be called a racial book, it is the Bible. The racial question will never be properly stated, and its meaning will never be found, except on Biblical principles. "But why should race appear in the Bible at all?" some may as; "Is not God equally the God of all men?"

Race is not in the Bible in the sense that the Bible can or does decree anything concerning it. Race is in life. This presentation explains what has been done and why; shows us the revelation in process. God writes no books. God writes in life. When He would show us oakness, He does not write a botanical or chemical formula, He makes an oak tree. God's choicest manuscript for us is our race and the Bible gives us the highest reading of that manuscript that has been made.

Our Lord Jesus Christ followed the same method. He wrote nothing. He left no book or creed or written rules behind Him. Twelve living men were his manuscripts. Upon them the Holy Spirit wrote His message; grave it on the tablets of the soul; planted in the racial bloodstream, more imperishable than inscribed parchment or sculptured granite. In doing this, our Lord followed the Divine method, such a method as only a Divine Author can use.

Acts Which Cannot Be Ignored

The race to whose story our Bible is largely devoted is called "The Chosen People." On this very point more people part company with the Bible than on any other point, excepting perhaps the moral law. People do not deny that a chosen race is mentioned there, in the plainest words, over and over again, from Genesis to Revelation. They do not deny it; they coolly ignore it as a point of no importance. And yet, if it be true, not only in the Bible, but actually and realistically in the changing, fermenting world, that there is a people chosen to fulfill, and actually fulfilling, a very important world destiny, such a fact certainly cannot be ignored. You may expunge the words of a book; it is not so easy to expunge one of the dominant facts of life.

You may arbitrarily decline the idea of a chosen race as a Biblical proposition, but none can intelligently ignore the fact that a race is in the world actually doing all that the Bible-described chosen race was chosen to do. The present importance of that fact lies just here, that race, at this moment, needs to know this in order to extricate itself from the present distress.

For the benefit of those who have not given detailed study to this matter, let us run over some of the salient points of the evidence underlying the facts of the identity, responsibility and destiny of this race. We will have to take you back to one of your great ancestors, a man whose fame has spanned 4000 years. When we say his name is Abraham, and that very recently we discovered his home city Ur of the Chaldees, where he lived in houses much like our own two-storied ones, he may not seem so distant in time. Had he possessed our calendar, he could have written 1933 B.C. in his time as we have written 1933 A.D. in ours. We know how he lived; we know the arts, the sciences, the financial system which were familiar to him. It was a brilliant civilization, but a brittle one, doomed to disaster because God was not in it. Wherever material progress out runs moral and spiritual progress, the knell of doom is already rung. The man Abraham is no more a myth or legend than his city or his civilization.

By some strange call, some compelling inner voice, this man was led to depart from his kindred and go out into the less settled spaces of the Semitic world, away from idolatry and materialism, to the uncontaminated silences of nature, all in obedience to a call that certified itself to Abraham's inner consciousness as the voice of God. The simple record of it is that Abraham "obeyed and went out, not knowing whither he went." (11)

In the course of years it became clear to Abraham, in words which have come down to us in the Bible which we call the terms of the unconditional Abrahamic Covenant, that he was to be the progenitor of a distinct people whose destiny would reach to the remotest ages. He was to become a great nation and "many nations." His descendants were to be as the sand of the sea, and as the stars of heaven. His name was to become great. All the nations of the earth were to be blessed through him. Father of many nations, kings and rulers were to come out of him, and his God was to be the God of his race through all the ages of time. (12)

Abraham had many sons, but the racial line was to descend through only one of them, named Isaac, "In Isaac shall thy seed be called." (13) From Isaac it would pass to Jacob and then to Jacob's sons. These were not Jews but Hebrews, which means an "immigrant" or "outlander," for Abraham had been an emigrant from Ur of the Chaldees. (14) Thence forth they were also called Israelites, after Jacob, whose name was changed to Israel. (15)

In Egypt, whither these Hebrew families had gone because of famine, they became a great nation. Led out by Moses to the land that had been promised them, they organized their government according to the Divine pattern given to them at Mount Sinai along the way and established an economic system that became the envy of surrounding nations.

Still they grew in numbers and prestige and their destiny expanded until, in King David's time, the Prophet Nathan announced that one more move awaited them. They were to be planted in another land which was to become their own, a land they did not know, and there they would be established, to be removed no more. (16) They became a peculiar people in the earth, separate from the nations by reason of their religion, their social code and their economic system. They were a distinct people, with a distinct mission in history. Through them the imperishable literature we call the Bible was preserved and perpetuated. They were the vehicle by which the world was given the concept of One Living God.

There can be no doubt that the idea of a chosen people is a basic Biblical idea. The Bible declares: "When the Most High divided to the nations their inheritance, when he separated the sons of Adam, he set the bounds of the people according to the number of the children of Israel. For the Lord's portion is his people; Jacob is the lot [or measuring rod] of his inheritance." (17)

You hear that all through the Scriptures, in the Psalms and in the books of the prophets: "Israel, my chosen;" "Israel, mine elect;" "You only have I known of all the families of the earth." (18) Of these promises Mary, the mother of Jesus, sang in the Magnificent. (19) Our Lord Himself spoke of the "lost sheep of the House of Israel." (20) The Apostle Paul and Peter discuss these matters in full. They simply cannot be disregarded by anyone who reads the Bible with a sincere determination to understand it. Of course, many people still have their own ideas about this, and that creates a difficulty. For when people get their own ideas about things, it always leads to confusion. A man will rise and demand, "By what right does God choose one race or people above another?"

We like that form of the question. It is much better than asking by what right God degrades one people beneath another, although that is implied. God's grading is always upward. If He raises up a nation, it is that other nations may be raised up through its ministry. If He exalts a great man, an apostle of liberty, or science, or faith, it is that He might raise a degraded people to a better condition.

The Divine selection is not a prize, a compliment paid to the man or the race, it is a burden imposed. To appoint a chosen people is not a pandering to the racial vanity of a "superior people;" it is a yoke bound upon the necks of those who are chosen for a special service. Kipling knew this when he wrote, "Take up the White man's burden."

This selection of a nation by Divine choice for a special purpose has always seemed so great a thing that men have continually asked, "Why?" It is indeed a great thing, and many attempts have been made to explain it.

Hear Moses challenging: "Ask now of the days that are past, which were before thee, since the day that God created man upon the earth, and ask from the one side of heaven unto the other, whether there hath been any such thing as this great thing is, or hath been heard like it? Did ever people hear the voice of God speaking out of the fire, as thou hast heard, and live? Or hath God assayed to go and take him a nation from the midst of another nation, by temptations [tests], and by signs, and by wonders, and by war, and by a mighty hand, and by a stretched out arm?" (21)

It was a great thing when this American nation was taken out of the midst of another great nation and made a separate constellation amongst the powers of the world. The people asked Moses why and he answered negatively: "The Lord did not set his love upon you, nor choose you, because ye were more in number than any people; for ye were the fewest of all people: But because the Lord loved you, and because he would keep the oath which he had sworn unto your fathers..." (22)

That answer, you see, explained the continuance of the choice in after generations. It is not the complete answer for today, since Israel is now, not the smallest, but the greatest in number of all peoples. The answer for today would be: "The Lord hath made you great because of what He is going to make you to do."

The Apostle Paul, in his Epistle to the Romans, also gives an answer to the question, Why? He said the chosen people still continued chosen even in his time because "the gifts and calling of God are not subject to change," they are absolute and unconditional. (23) There were no "ifs" in this great racial choice. It was not said, "If you obey me, you shall be my people." It was said, in effect, "You are my people and you shall obey me." And in that "shall" we may find a key to what we are going through today.

Finally, the Apostle Paul referred the choice of the people back to the sovereignty of God: "Hath not the potter power over the clay, of the same lump to make one vessel unto honor [of distinction], and another unto dishonour [for ordinary use]?" (24)

That is as far as written words of explanation can go. The fuller answer can only be found in the actual outworking in history of the purpose which was to be accomplished through the people so sovereignty chosen.

By what right did God do this? If the right people were chosen for a right purpose, it must settle any question as to the prerogative to make the choice. Anyone has the right to do what is correct, and we certainly cannot deny this right to Deity. So, then, suppose all these promises of God were illusions of Abraham's mind; suppose they were delusions of grandeur; a vain desire for distinction for his posterity, they would have died when Abraham died.

Delusions die with deluded men. They do not translate themselves into substantial and continuing realities. If these promises had been the creation of man's imagination, no matter how sincerely men may have believed them to be the Word of God, they would have come to naught. If there was not then and there, selected and predestined, a servant-ruler race, then that race has not ruled or served. So it is not entirely a matter of faith; we can test it by history. Either it is valid as fact, or it is as invalid as a pious dream.

Of one fact we may be perfectly certain; the idea of a chosen race did not vanish with the patriarchs. It outlived Abraham's time and his great-grandchildren's time. It reached down 400 years to Moses' time. Another 450 years and it was a living, dominant idea in King David's time. Another 300 years and we find it swaying the major prophets: Isaiah, Jeremiah and Ezekiel. Go on 300 years, and its regal sway was just as great in the last book of the Old Testament as in the first.

This great truth remained alive throughout the 400-year dark age between the Old Testament and the New, being distinctly present and potent in the Apocrypha. It appears in the Gospels, Epistles and Apocalypse. It was living in the time of the Great Reformation. The common language of our Pilgrim forefathers enshrined it. The Prayer Book of the Episcopal Church and the hymns of Christendom use its phraseology. This is an amazing genealogy for an idea, an expanse of 4000 years in which practically every idea that mankind started out with has been changed. Yet this idea, this truth, survived!


1. Rev. 21:24-27.

2. Rev. 22:14-15.

3. Genesis 25:21.

4. Revelation 11:8.

5. Hebrews 9:11.

6. Exodus 19:8.

7. Daniel 2:35; 7:9.

8. Genesis 49:24.

9. Revelation 21:22.

10. Exodus 2:16-20.

11. Hebrew 11:8.

12. See Gen. 12:1-3; 13:16; 15:5; 17:4-7 and 15-16.

13. Genesis 21:12.

14. Genesis 14:13.

15. Genesis 32:24-28.

16. 2 Samuel 7:10; 1 Chronicles 17:9.

17. Deuteronomy 32:8-9.

18. Isaiah 44:1; 45:4; Amos 3:2.

19. Luke 1:46-55.

20. Matthew 10:6.

21. Deuteronomy 4:32-43.

22. Deuteronomy 7:7-8.

23. Romans 11:29.

24. Romans 9:21.

Continue on to Part 14

In Search of Isaac's Children - Table of Contents

Return to Willie Martin's Bible Studies Index Page

horizontal rule