In Proposition 152, George Peters states:
“This Kingdom is connected with the perpetuation of the human race.”
A Kingdom, especially an eternal Kingdom, without people to inhabit the Kingdom in loving relationship with their King is not much of a Kingdom if one at all. Thus, the doctrine of the Kingdom necessarily is connected with the fact that the human race will be perpetuated in the Millennium period and beyond. I peeked at subsequent Propositions and as a sneak preview, I will note Peters will explain in more detail how he believes Scripture states this will take place.
The most notable observation Peters presents in Proposition 152 is the following:
“Complete Redemption requires the perpetuation of the race after the Sec. Advent. Down to that Advent the race, as such, is not saved; this is so clearly announced that it needs no proof. Yet it is a truth that the Redeemer will restore all the forfeited blessings, that He will bring salvation to the world, and that He will destroy all the works resulting from evil. This is admitted in general terms by our opposers, but in the restitution of those forfeited blessings they leave out one of the most precious, viz., the perpetuation of the race in a state of innocency and holiness – and thus constitute an imperfect Redemption of man. They forget that before the fall the command was given to “multiply and replenish the earth,” and that the fall prevented the earth from being peopled by a race, holy, God-fearing, and serving. If restitution indeed means a restoring to its former state and condition, and it it includes a restoration of the very things lost by sin, then, if complete, as the word insists it will be, it must embrace this long-lost, long longed-for intended benefaction. The command of God given to Adam and Eve before the fall to fill the earth with a holy progeny, but sadly marred by the corruption entailed by sin, will yet be fulfilled in their descendants, since His Divine pleasure respecting the real status of the race is evidenced in the injunction, and His Divine purpose, thus indicated, cannot be frustrated by man’s fall. The interrupted design of making the race itself holy God will yet carry out, and not leave Satan glory in a defeat. The oppressive burden borne by the race and productive of fearful suffering shall be graciously removed from it, so that God’s merciful end to fill the earth to its utmost limits with a righteous people will yet be realized. “I am the Lord, I change not,” is a Divine attribute, which is God’s glory; and hence looking back to see what He Himself intended this race of man to become, we find in His expressed intention the Divine Will in the matter; and of Him it is said: “My counsel shall stand, and I will do all in my pleasure” – “I have spoken it, I will also bring it to pass; I have purposed it, I will also do it.” Therefore, we believe, in humble reliance upon the unchangeableness of God’s purpose, that a holy, happy race shall yet possess this earth, and that it will be perpetuated precisely so far as God had intended it should be before man fell. Olshausen (Com. Pref. p. 117) expresses this so tersely that it is worth attention: “The proper fundamental idea of the doctrine of God’s Kingdom upon earth (which) is so simple, that we cannot understand how its truth could ever be doubted, until we remember that farragoes of nonsense which have been propounded under its sanction. This simple radical idea is merely, that as, in regard to an individual man, spirit alone, his soul alone, or his body alone, but the whole man, his body, soul, and spirit, so the redeeming power of Christ has for its object the deliverance of the entire human race, and of the creation in general, from the yoke of sin.” God’s purpose is delayed for a time – which to finite man appears long, but to God is “as a day” – until the Savior is provided, and the proper material has been gathered even out of the fallen race, for the leverage requisite to lift the race out of its sunken condition. The provision of the Savior, the process of gathering out “the peculiar people,” who are to be the source of blessing to the race, proclaims that there is only a brief – to God – interval or interruption, of which He avails Himself to make His own triumph and glory the more conspicuous and permanent. And it is this very feature, which, perhaps more than any other, magnifies and exalts the inexpressible greatness, majesty, and glory of Redemption in Christ. For, instead of gaining here and there “those that believe” out of the nations, saving “the few out of the race while gathered until the Sec. Advent, and leaving the race with its multitudes in the hands of Satan (thus giving the latter, as some one has aptly said, the saved as instrumentalities (comp. e.g. Props 154 and 156) perpetuates salvation in the deliverance and perpetuation of the race until a countless host of righteous ones arises, a multitude of swarming generations of redeemed ones appear to replace the gap made by sin. God, instead of casting away the perpetuation of the race in holiness – as a thing of nought – and remaining satisfied with “the fragments” gathered, regards this as “a precious stone,” which He carefully polishes and sets with renewed luster in His crown as of priceless value. This immeasurably exalts the work of Christ, the purpose of His incarnation, sacrifice, present exaltation and glorious reign, the greatness of the design, and the grandeur of the Salvation that He Himself contemplates to accomplish. It invests Him with a perfection as Redeemer and a sublimity as a King, mighty to save, that no other view can possibly bring to Him.”
This is admittedly a lengthy observation. With that said, it can be boiled down pretty simply as to what Peters is getting across. First, Peters notes that God’s command to man to be fruitful and multiply, fill the earth and subdue it was stunted by sin. This original command, if sin had not entered into the picture, would have resulted in the earth being populated with a holy and righteous people, generation after generation. Sin put a pause if you will in this taking place. God’s plan of salvation was instituted to deal with the sin and death problem. As such, this leads to the second reality and that is in order for their to be a future Kingdom, the human race will need to continue. In eternity, this Kingdom will consist of the righteous living forever in the presence of God as it was in the beginning prior to sin. Peters also notes in regards to the Millennium, that God will act in a manner so that “salvation in the deliverance and perpetuation of the race until a countless host of righteous ones arises, a multitude of swarming generations of redeemed ones appear to replace the gap made by sin.” How this will take place will be the focus of upcoming Propositions (yes I peeked!). Peters is not promoting universalism or the idea that everyone will be saved eventually. What He is stating is God’s mercy and patience will be displayed so as to bring into the fold as many as possible. A final judgment of the wicked will take place with the wicked receiving the wages of their sin. So any worries about the aberrant teaching of universalism being promoted by Peters can be put to rest. He does no such thing.