Journal: Bibliotheca Sacra
Volume: BSAC 22:86 (Apr 1865)
Article: The Scriptural Philosophy Of Congregationalism And Of Councils
Author: Edward Beecher

BSac 22:86 (April 1865) p. 284

The Scriptural Philosophy Of Congregationalism And Of
Councils

Rev. Dr. Edward Beecher

When any system is itself a part of a higher and more comprehensive system, the development of its philosophy is equivalent to an exposition of its end, and of the relations of that end to the higher system of which it is a part.

The higher system of which Congregationalism is a part, is known in the sacred scriptures as the Kingdom of God. To this higher and more comprehensive system Congregationalism sustains vital relations. It is our present purpose to set forth its end, and the relations of that end to the higher system of which it is a part. As this exposition cannot be made by the light of reason alone, but depends on the testimony of God in the sacred scriptures, it may properly be called the scriptural philosophy of Congregationalism.

BSac 22:86 (April 1865) p. 285

The Kingdom of God

In studying the life, aims, and actions of Christ, we are impressed with three great facts:

1. There were on record certain prominent and sublime predictions as to the kingdom of God, which were to be fulfilled by him.

2. He accepted them as of divine origin, and undertook the work of their fulfilment, by ordaining a system of means to that end.

3. He regarded the universal extension and the absolute supremacy of that kingdom as lying in the distant future.

Let us consider these facts a little more in detail.

The predictions of a future kingdom of God on earth in the Old Testament are many. Of these, however, none are more explicit and sublime, and none more specially regarded by Christ, than those contained in the Book of Daniel. In particular, in the seventh chapter of that book, the prophet first exhibits, as presented to him in vision, a series of worldly kingdoms, represented by a corresponding series of bestial forms, arising from the great sea, amid the strife of the four winds of heaven.

At the close of the series, the Messiah comes, in fiery flames, to judge and to destroy these bestial kingdoms, and to establish, instead pf them, the kingdom of God. This glorious consummation is described in language of unequalled sublimity, and concludes with these words: “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.”

This, at the close of the chapter, is explained by the angel-interpreter as equivalent to a reign of God through his regenerated people; for, concerning the same kingdom that was ...