Faith in the Last Days - J. Thomas
12 - MOMENTOUS TRUTHS

(i) THE HOPE OF THE WORLD AND "THE HOPE OF ISRAEL"

THE caption of this article has been selected as expressive of a startling truth, in which all men, profane and pious, are equally interested. There are in the world two great objects of desire, which all profess to hope for and to which all who profess them aver that God has called them; hence, they may be still further characterized as the Two Hopes of the Two Callings. These two hopes are different in all their details; they are opposite and antagonistic, and so contrary, therefore, the one from the other, that if one be demonstrated to be God's truth, the other is thereby proved to be no hope at all, because in fact a mere vain imagination. For this reason Paul, in writing to the brethren who were sorrowing for some Christian relatives, who had fallen victims to the power of the enemy, exhorts them not to mourn as did "the others", the Pagan Gentiles, "who had no hope"; for they should embrace them again, when Jesus should raise them from the dead (1 Thess. 4:13).

We say that the phrase "the others", in Greek, hoi loipoi , with the definite article the, imports the Heathen Gentiles. This will be still more evident from Eph. 2:12, where Paul defines the state of Gentiles out of Christ. "Remember", says he to the Adopted Israelites of the Ephesian Body, "that ye, in time past, were Gentiles in the flesh, and styled the Uncircurricision by the circumcised Jews": (Eph. 2:11) "at that time ye were choris Christou , separate from Christ, being aliens from the Commonwealth of Israel, and strangers from the Covenants of Promise, having no hope, and atheists -- atheoi , i.e. without God - in the world." Not to multiply quotations, it is clear from this that the Gentiles not in Christ and in God are "the others who have no hope". Let it then not be forgotten by any, pious or impious, that the scriptures write that man hopeless who is alien from the Jewish State or Polity. "The Hope of Israel" (Acts 28:20) is not such a Gentile's hope even though he may speculatively believe it; what shall we say of those pietists who repudiate its details, general and particular, as "husks" and "useless speculations"? Their hope it is not; they also are self-convicted as hopeless of the truth.

*As a result of preparing this and the next two articles, Dr. Thomas recognized that when he was immersed by Walter Scott he was ignorant of the One Hope : see Introduction, pages 11-45. Momentous Truths was an appropriate title.

This then is certain, namely, that it matters not what a man hopes for, if that hope be false or spurious; if it be not the Hope promised in the Covenants of the Promise, he is repudiated as hopeless in the scriptures of truth; and further, that even if in theory he believe it, if he continue in his Gentilism, i.e. if he become not an Adopted Citizen of the Jewish Polity ( politeia ), he is without Christ, without hope, and without God. Let the prophets and diviners of the living age, the leaders of the people, professors, editors and preachers give ear to these things; for we speak to them especially as to those who cause this people to put their trust in things which form no part of the truth of God.

But indeed, though the heathen were hopeless of the true hope, and atheists as respected their acknowledgement of the one only living and true God, they had a hope and a godliness of their own imagining. These are termed by the apostle in 2 Cor. 10:5 logismoi (reasonings), which exalt themselves against the knowledge which comes from God; and speaking of them to the Christian Disciples at Rome, he says in chapter 1:21, that they were "vain in their imaginations ( dialogismoi , reasonings or dialogues, such as Plato's Dialogue on Laws) and their foolish heart was darkened. Professing themselves to be sophoi , wise men, they became fools". They hoped for things relating to souls which were vain dialogisms or speculations. Believing in the inherent immortality of corruptible flesh, because they imagined it to be pervaded by an immaterial soul, they hoped at death to be delivered from present evils by the reabsorption of their imniortalities into the Divine Essence. To them the idea of a resurrection of the mortal body was a monstrous absurdity; hence they laughed Paul to scorn when he announced it on Mars' Hill at Athens. They deceived their foolish heart by the vain imaginings of the translation of their souls on the wings of demons to the Elysian fields in the region of everlasting light. The terms being changed, angels being substituted for demons, and heaven for the Elysium, the hope of the present generation of Gentiles is identical with the heathen dialogisms of the apostolic era.

We repeat it. Let the reader examine into this matter, and he will find, that the hope of the Catholic, Protestant, Mohammedan, and Pagan communities of the 19th century, is the same, substantially the same, though philologically metamorphosed, as the hope of the heathens of Greece and Rome. Episcopalians, Presbyterians, Methodists, Universalists, Baptists, etc. all teach it as the "one hope of their calling"; the translation of their immortalities at death from earth to heaven on angels' wings is believed by the people and preached by the clergy, and advocated by partisan editors as the revealed truth of God! They pray for it in prayers, eulogize it in their rhapsodies, and sing it in their hymns, as the consummation most devoutly to be wished!

We shall not pause here to argue against these absurdities when we show what the true hope is, they will be as conspicuous as the sun at noon-day. We shall now content ourselves with affirming simply that the scriptures do not teach these things. They belong to the New Platonism of the Egyptian Theology. To sing these things is to pour into the ear of the Deity what is not of the truth, and therefore as saith the apostle, lies; for what is not of the truth is a lie.

Nevertheless, these are all items of the hope, both of the pious and undevout of this generation. Suppose we grant that it is the true hope; it must then be the hope of Israel, and if so, it will be found in the Covenants of the Promise made to the Fathers, and confirmed by the oath of God. Will any one be kind enough to show us where any such hope has been promised to Israel? And if this were promised, how comes it that Paul saith the Gentiles had no hope, seeing that they had indulged in these items of expectation almost from time immemorial?

Here then is one of the hopes -- the hope of the pious, the hope of the impious, and the hope of the hypocrite as well! A hope which the scriptures aver is no hope, and that all who trust in it are doomed to utter and irretrievable disappointment.

We have already hinted what we now affirm, namely, that the character of a man's faith, whether it be living or dead, may be determined by the hope he assuredly entertains.

The One Faith embraces the things which relate to repentance and remission of sins in the name of Jesus, as well as to those which pertain to the hope; whereas the hope relates to things in the undeveloped future; hence the apostle says "hope that is seen is not hope: for what a man seeth, why doth he yet hope for? But if we hope for that we see not, then do we with patience wait for it" (Rom. 8:24,25).

A man may believe all things relating to repentance, and the remission of sins, but if his faith do not embrace the true hope, he does not possess that faith which pleases God. This appears from Paul's teaching in Hebrews. "But", says he, "we are not of a drawing back unto destruction, but of a faith unto an acquisition of life. Now faith is an assured expectation ( hypostasis ) of things hoped for; a conviction of things unseen." Having thus defined the Faith unto Life, which is nothing less than a belief of "things which are eternal", (2 Cor. 4:18) he tells the Hebrews, that without it, it is impossible to please God (chap.10:39;11:1, 6). This was saying in effect, that unless their faith comprehended the things contained in the Covenants of Promise, they could not be saved; for, says he elsewhere, WE WERE SAVED BY THE HOPE (Rom. 8:24); that is: "Christian disciples in Rome, when ye were saved from your past sins through the name of Jesus, it was not only by faith in his death, in the sin cleansing efficacy of his blood, and in his resurrection abstractly considered; but by an assured expectation and conviction of the things unseen and eternal, which are comprised in the hope of the Gospel". "For", as if he had continued, "even the redemption of your mortal bodies from corruption is purely conditional on your adhesion to the hope."

We wish here to be distinctly understood. We affirm that no man hath the remission of past sins, a title to the Kingdom of God, nor will he obtain possession of it, unless his faith include a belief of the true hope, and unless he keep this hope in mind stedfast to the end. Now let the prophets and diviners of this age give ear to the proof we now present for their conviction.

In Hebrews 3, the apostle is discoursing concerning the One Hope, or "Rest which remains for the people of God": (Heb. 4:9) "Holy brethren", says he, "partakers of the heavenly calling, consider Christ Jesus; whose house we are IF indeed we hold fast the confidence and the hope firm unto the end. For we have become associates of Christ, IF indeed we keep in mind the principle of the assured expectation ( hypostasis ) stedfast to the end (verses 1,6,14). You see here what is predicated on an "if". If you possess not the assured expectation, you are neither of the house, nor associates of Jesus.

Again, in 1 Cor. 15, Paul discourses of the hope into which the Christian disciples in Corinth had been immersed. In this chapter he speaks of the Resurrection of the Dead, the Second Advent of Jesus, the delivering up of the Kingdom, the duration of his reign, the complete subjection of his enemies, baptism for the resurrection of the dead, the nature and appearance of the saints when glorified, the impossibility of mortal men inheriting the Kingdom, the instantaneous transformation of the saints in the flesh into incorruptible and immortal persons, the abolition of death, the subjection of the Son to the Father, etc. He treats of all these things as of so many items of the glorious hope, which made the things he delivered to them glad tidings or Gospel. These astonishing revelations to the heathen mind, were all predicated on the fact of the resurrection of Christ according to the Prophets. If he had risen, as Paul testified, all these things would come to pass; but if he had not, then none of them would happen. It was certain that Jesus had risen from the dead; their belief, or disbelief, would not alter the fact; though it would materially affect themselves individually: for if they denied the true hope in relation to the resurrection; if they affirmed that there was no future resurrection, or, what was equivalent to it, that "the resurrection was past already", as some of them did -- then they were in effect denying the resurrection of Jesus, and by implication, everything consequent upon it.

But upon what ground did they conclude that there was "no resurrection of the dead", or that "it was past already", by which conclusion their faith was overthrown, and shipwrecked? The foundation of their error was the adoption of the "profane vain babblings, and oppositions of a false gnosis , or science", (1 Tim. 6:20) "which was then being taught pretty extensively, in the churchs by such men as Hymenaeus and Philetus. These sophists inculcated the reveries of Plato, and other heathen philosophers, about souls, immortality, heaven, hell, etc. They taught that all men were inherently immortal, because of the immaterialities which pervaded their bodies; and that at death, the immortal part of man went direct to heaven or hell. Hence resurrection and the judgment day, the Second Advent of Jesus, the waiting for the Kingdom of God, etc., were all superfluous incumbrances, which might very well be dispensed with as so many "useless speculations", which tended only to prejudice the literary and philosophic community against the doctrine of remission of sins in the name of Jesus, and the acknowledgement of the one God, "without making men any better, or increasing the Christian virtues!" Professing to be wiser than the Apostle, they became fools; nevertheless, many embraced their notions as less unpopular than the teaching of Paul. Now to these pious professors of another hope, and therefore of another gospel", the apostle says, if you hold these profane or heathen notions, which are subversive of the true hope, you profess a vain faith; ye may indeed believe that Jesus died for our sins according to the prophets; that he was buried, and arose again as predicted; but if you abandon the hope of Israel, for which I hazard my life daily, and embrace the heathen philosophy concerning the "immortality of the soul", "ye are yet in your sins", (1 Cor. 15:17) and consequently "without Christ, aliens from the Jewish Polity, strangers from the Covenants of the Promise, having no hope, and atheists in the world". (Eph. 2:12) You thus become heirs of perdition, and the horizon of your destiny is limited by the things seen and temporal. Alas for you; for, "if in this life only you have hope, ye are of all men most miserable!" (1 Cor. 15:19)

Now let this make an indelible impression upon our minds, namely, that these Christian disciples at Corinth had attended Paul's reasonings in the Synagogue every Sabbath Day, by which they had been persuaded of the truth, both Jews and Greeks (Acts 18:4). Having heard, many of the heathen Corinthians also believed and were baptized (verse 8). In writing to these persons, he tells them that "they are washed, sanctified (or made saints) and justified in the name of the Lord Jesus, and by the Spirit of God" (1 Cor. 6:11). But upon what principle? Upon the very same as were the Christian disciples in Rome: they were saved by the hope.

Their salvation, then, from their past sins, and their continuance in a saved state, were conditional. Hear what Paul saith to them: "But I now make known to you, brethren, the glad tidings which I myself announced to you; by which also ye are saved, if ye hold fast a certain word ( tini logo ) I myself brought to you, unless indeed ye have believed it to no purpose" (1 Cor. 15:1,2). What was this certain word, or tis logos ? The things he recalls to their recollection in this chapter; and which he predicates on the death, burial, and resurrection of the Messiah, as en protois , among the first things, he delivered to them. If they did not hold fast to this word, or hope, which made his annunciation glad tidings, he declares that they would go to perdition, although they had been washed, sanctified and justified as aforesaid.

Again: in Colossians the Apostle also makes the hope of Israel the topic of discourse. No one, we presume, will venture to affirm that the hope of the gospel is not identical with the hope of Israel, for which Paul was bound in chains and carried prisoner to Rome. We say then that he discourses in this epistle of the hope of Israel, because he treats of the hope of the Gospel. This hope is contained in the "word of the truth of the gospel" which he preached. He says he was made a minister of the hope, that he might fully preach the word of God concerning it. He styles it, "the Mystery which hath been hid from previous ages and generations, but now (in his time and by his agency) is made manifest to his saints: to whom God would make known what is the riches of the glory of the Mystery among the Gentiles, which is Christ in you the Hope of Glory" (chap. I: 5, 25-2 7). As the minister of this glorious hope, wherever he went he proclaimed it to the people; and so indefatigable were he and the rest of the Apostles that within thirty years from the Ascension it had been made known "to every creature under heaven". (Col. 1:23) The Colossians had received it. It taught them that their "life was hid with Christ in God"; and that "when Christ their life shall appear, then shall they also appear with him in glory" (3:3,4). It taught them this, which excluded all speculation about going to glory at death, and having immortal life within them. Still they were no more than others proof against the Gnosis of the Hymenaeus and Philetus class of preachers, whose word ate like a canker, as is evinced in this day. Like a phagedenic ulcer upon the body, it has eaten out and thoroughly eradicated from the human mind almost all vestiges of the Hope of Israel. Where is the prophet, where the divine, where the scribe, that does not inculcate the "profane babblings" of Hymenaeus and Philetus? "Beware", says the Apostle to the Christian disciples at Colosse, "lest any man spoil you through philosophy and vain deceit, after the tradition of men, after the rudiments of the world, and not after Christ" (2:8). He knew how that men from among themselves would arise, teaching "perverse things to draw away disciples after them". (Acts 20:30) Hence, he exhorts them to "let no man judge them in meat, or in drink, or in respect of a holy day, or the new moon, or of the Sabbath; nor beguile them of their reward in a voluntary humility and worshipping of angels, intruding into those things which he has not seen, vainly puffed up in his fleshly mind" (2:16,18).

These teachers were "false apostles, deceitful workers transforming themselves into apostles of Christ" (2 Cor. 11:13) Paul styles them "fools" (verse 19); who preached "another Jesus, another Spirit, and another gospel" (verse 4), by which, "as the serpent beguiled Eve through his subtility" (2 Cor. 11:3) they corrupted the minds of the brethren from the simplicity that is in Christ (verse 3). Now, says he to them at Colosse, of such men "beware". Be on your guard, lest ye slip your cable; for the safety of your vessel depends on holding fast to the anchor. Remember, that formerly ye were alienated and enemies in your minds by wicked works, but now are reconciled, that ye may be presented holy, and unblameable, and unreprovable in his sight (chap. 1:21,22).

Ah! exclaim the Diviners, here is a case in which the reconciliation is absolute, and not at all conditional upon holding fast to the hope of Israel! Not so fast. The presentation of these Christian disciples before the King, as "holy, unblameable, and unreprovable" persons, is predicated on the following conditions, namely: "IF ye continue in the faith, grounded and settled, and be not moved away from the hope of the gospel, which ye have heard, and which was preached to every creature under the Heaven; whereof I, Paul, am made a minister" (Col. 1:23).

Here, then, are two indispensable conditions of salvation, 1st. -- A continuance in The Faith without vacillation; 2nd. -- Immobiliy from the Hope of the Gospel.

The first condition implies that The Faith has been embraced; for a man cannot continue a believer unless he primarily believe. The second presupposes that his primary belief comprehended the knowledge of the Hope of Israel; for it is enjoined upon him that he "hold fast to it stedfast to the end", that is, "be not moved away from it".

You perceive then, if a man would be saved, he must have the right kind of a hope. If he hopes for things which God has not promised, he hopes for things which will never exist, and therefore his hope is a mere delusion. Now the scriptures style God, "the God of hope"; (Rom. 15:13) is He God of a true hope, or of a false hope? If of a false one, then He is God of no hope; but, if of the true one, then be assured that as men are saved by the hope, God will save them only by that which is true. This is just, however calamitous to the man; for, if one hope that his "immortal soul" will go to the right hand of the majesty in the skies at the instant of death, he would be exceedingly disappointed at finding himself on earth at the coming of Jesus; and that he had never been where he hoped he should have been at all. If a man hope for a nonentity he has no hope; and therefore being de facto hopeless, he is an heir not of salvation, but of destruction.

Thus, then, we have shown,

1st. -- That the heathen Gentiles had a hope of immortality, predicated on the speculation of man being constituted of two principles, the one material and the other immaterial and therefore immortal;

2nd. -- That, though they had a hope yet as it was a false one, the scripture regards them as having none;

3rd. -- That the hope of the ancient heathen is substantially the hope of the Romanist, Mohammedan, Pagan and Protestand communities even to this day; and therefore no hope, but purely a delusion;

4th. -- That the character of a man's faith is determined by the things which he hopes for;

5th. -- That the hope of the Gospel relates to things in the undeveloped future;

6th. -- That a faith destitute of the true hope is displeasing to God;

7th. -- That men are saved by the Hope of the Gospel;

8th. -- That salvation by the true hope is conditional on not being moved away from it;

9th. -- That the "profane vain babblings and oppositions of science falsely so called", taught by the ancient heretics, Hymenaeus, Alexander and Philetus, "whose word" hath "eaten like a canker", constitute the theology inculcated from the pulpits and presses of the present age; (1 Tim. 6:20; 2 Tim. 2:17)

10th. -- That this speculative and corroding theology has not only eaten out "the One Hope of the Calling", (Eph. 4:4) that the world has lost all knowledge of it; but it has popularized the religion of Jesus, stultified the public mind, seared its conscience, and lulled it into a profound sleep; and shut the Kingdom of God against the people;

11th. -- That the spurious hope inculcated by the ghostly leaders of the world is subversive of the Gospel, and therefore, inimical to the well-being of mankind;

12th. -- That the hope which saves through Jesus was unknown until it was announced by the Apostles;

13th. -- That the command to preach this hope "to every creature" (Col. 1:23) was executed within thirty years after the Ascension, by the Apostles; hence, no rational expectation of converting the world by stationary or missionary clergy, founded upon the text in Matt. 28:19,20, can be entertained: it is not salvation, but damnation, which awaits the sapless, fruitless and faithless Gentiles of these latter times; and

14th. -- That teachers of a false hope are deceiving and being deceived.

(ii) THE ONE HOPE

It remains for us to show,

1st. -- That there is but One True Hope;

2nd. -- That it was this hope contained in "the Word of the Truth", (Col. 1:5) which made that word Glad Tidings, or Gospel, to the world;

3rd. -- What this Hope is.

First then, the Apostle in writing to the Christian disciples in Ephesus, discourses at some length concerning that undeveloped reality which makes "the Word of the Truth" he announced the Glorious Gospel of the Blessed God. In the fourth chapter, he tells them that he is a prisoner; and, in Acts 28:20, we are told on what account he was deprived of his liberty; "for the Hope of Israel", says he, "I am bound with this chain": therefore because he was bound for that which Jehovah [Yahweh] had promised to the Fathers of Israel, he styles himself "the prisoner of the Lord". "I therefore", says he, "the prisoner of the Lord, beseech you that you walk worthy of the vocation with which ye are called"; (Eph. 4:1) that is, walk worthy of the Hope of the Gospel. Then, further on he exhorts them to "endeavour to maintain the unity of the Spirit in the bond of peace" (4:3), which can only be done by "contending earnestly for the Faith originally delivered to the Saints", (Jude 3) as we are commanded to do. In the verse immediately following he enumerates the grand integral parts which in combination make up the unity of the Spirit's teaching, styled in verse 13, "the unity of the faith, and of the knowledge of the Son of God". This unity is constituted of seven particular units, namely, "One Body", or aggregate communion of Christian disciples "One Spirit", "One Hope of the Calling; one Lord, one Faith, one Baptism, and one God". (Eph. 4:4-6) Thus the unity is defined by the Apostle; and thus we prove that "the unity of the faith and knowledge of the Son of God " -- or, in other words, "The truth as it is in Jesus" (Eph. 4:21) -- recognizes only one Hope. Another argument in proof of this is derivable from the use of the definite article the. It is not a hope, but the Hope of the Gospel.

Thus, "God, willing more abundantly to shew unto the heirs of the promise the immutability of his purpose, confirmed the promise by an oath: that we might have strong consolation, who have fled for, refuge to lay hold upon the hope set before us; which hope we have as an anchor of the life, both sure and steadfast, and which hope enters (or penetrates) into that (dispensation of things) within the vail (which conceals them from our sight)" (Heb. 6:17-19).

The importance, as well as unity, of this hope may be inferred from the position it occupies in "the armour of God". (Eph. 6:11,13) "Take", says the Apostle, "the helmet of salvation"; and that we may know what the helmet is, he says, "let us who are of the day be sober, having for a helmet the hope of salvation" (1 Thess. 5:8) -- not the hope of being saved from hell, but having an assured expectation of the things God has promised to the Fathers of Israel.

Much more proof of this point might be adduced, but it is not necessary. We shall proceed now to show,

2. -- That it was the hope contained in "the Word of God" which made that word Glad Tidings, or Gospel, to the world.

This is illustrated and proved by the following consideration. When the Word was preached by the Apostles, and their collaborators, they revealed secrets to the people which made them rejoice with inexpressible joy. Does the reader think that this effect would have been produced by persuading them that they should obtain forgiveness of sins in answer to prayer, or by a disquisition on the immortality of the soul, which they had professed to believe for many previous ages? Let the reader examine himself, and say if such preaching, nay, if even baptism for remission of sins -- ever kindled within him joy inexpressible. But in the minds of the ancients, such a joy was produced by what they heard. Does not this prove that the pious of this age have not heard, and therefore have not believed, the same things as gospel, as those announced by the Apostles? If they had, their feeling and morality would be identical. "which he possessed was his own" (Acts 4:32); there was no covetousness among them; this was a Christian union which no "Protestant Union" will ever attain to -- a union which the world will never witness again till Messiah comes; for Protestantism contains not within it the self-destroying, self-crucifying, principles of the Word.

How was it with the Samaritans? "There was great joy in that city" (Acts 8:8). How was it with the officer of the Ethiopian Queen? "He went on his way rejoicing" (verse 39). How was it with Paul himself?" I take pleasure in infirmities, in reproaches, in necessities, in persecutions, in distresses for Christ's sake" (2 Cor. 12:10); "I count all things loss for the excellency of the knowledge of Christ Jesus; for whom I have suffered the loss of all things, and do count them dross, that I may win Christ" (Phil. 3:8). Here was "knowledge" for which he was willing and did sacrifice every thing to realize. How was it with the Antiochians? "They were filled with joy" (Acts 13:52). How was it with the Philippian jailor and family? "He rejoiced, believing in God with all his house" (Acts 16:34). How was it with the Ephesians? "Many of them which practised curious arts brought their books together, and burned them before all; and they counted the price of them, and found it 50,000 pieces of silver. So mightily grew the Word of God and prevailed" (Acts 19:19,20). Do such sacrifices result now from the belief of preaching? How was it with the Galatians? They received Paul "as an angel of God, as Christ Jesus himself". They spake of the blessedness, and if it had been possible, would have plucked out their eyes and given them to him (Gal. 4:14,15) And how, lastly, was it with the Christian disciples throughout Asia Minor and the adjacent countries where they believed the preaching of the Word?" They rejoiced with joy unspeakable and full of glory" (1 Pet. 1:8).

Now, it is not in human nature to rejoice with such ecstasy in believing the abstract doctrine of forgiveness of sins through prayer, or baptism; or of going somewhere beyond the skies, to "that undiscovered bourne whence no traveller has returned when they are called upon to be dissevered from property and friends, by the shaft of "the King of Terrors" as they style him. The most vivid conception of the Elysian Heaven has never excited in professors "a joy unspeakable"; on the contrary, their extreme anxiety to continue in the

present state of existence evinces its impotency and their own incredulity of its desirableness.

The fruit of this doctrine, universally believed in our own day, proves that it is devoid of a refining influence upon society; it fails to humanize or moralize; and leaves the believer of it, still subject to bondage through fear of death.

But the fruit of the word preached by Paul was altogether different. It caused them who believed it to "deny themselves of all ungodliness and worldly lust, and to live soberly, righteously, and godly in the present age". It taught them to "look for that blessed hope, even the glorious appearing of the great God, even of our Saviour Jesus Christ" (Titus 2:12-13). By believing it, this potent word formed Christ in the hearts' of men -- The Hope of Glory; and that they might win him, they hazarded with joy, life, liberty, everything, for in him is the fullness of God.

He informs Titus, that "the Grace of God", or his Word, "that bringeth salvation had appeared to all men", that is, to Jews and Gentiles; "teaching them", etc.; and among the things it teaches is the "Blessed Hope", (See Titus 2:11-13) according to his own saying. This was the "blessedness" of which the Galatians spake with such intense interest", (Gal. 4:15) it was the great feature of the Word of the Truth as it is in Jesus, (Eph. 4:21) which made its announcement such exciting and joyful . Much more might be said under this head; but this is enough for the present; we pass on therefore, to the next thing to be shown.

3. -- What this blessed Hope is, that makes the word Glad Tidings or Gospel.

placed constitutionally as nations "in" Abraham, the details of which, when the Galatians heard Paul unfold them, caused them so much joy that if it had been possible they would have plucked out their eyes, and given them to him. (Gal. 4:15) This is that gospel to which he refers when he says, "I was separated to the Gospel of God, which he had promised afore by his prophets in the Holy Scriptures" (Rom.1:1,2).

Concerning this blessedness which he styles "The blessing of Abraham" (Gal. 3:14) -- quoting from the prophet Isaiah, he says, "eye hath not seen, nor ear heard, neither have entered into the heart of man the things which God hath prepared for them that love him" (1 Cor. 2:9). Hence this emphatic declaration excludes from God's gospel all the foolishness of men, current as wisdom before the Apostolic preaching, and which the clergy now preach for truth: the hereditary immortality of the soul, and translation to heaven at death are no part of this blessedness; for these had for ages previous entered into the hearts of the heathen philosophers of Greece and Rome.

Now, the things of this unseen and unheard of blessedness make up "the hidden wisdom of God". (See 1 Cor. 2:7) It was announced in general terms to Abraham; but its details were hidden and remained secret for ages. Hence, it is styled, "the Wisdom of God in a Mystery", which none of the princes of Paul's age knew (1 Cor. 2:7,8). He also says in another place, "the Mystery has been kept secret since the time of the ages" -- that is, from the time the Gospel was preached to Abraham (Rom. 16:25). Again, he says "the Mystery of Christ in other ages was not made known to the sons of men"; and again, "the Mystery hath been hid in God from the beginning of the ages" (Eph. 3:5,9). Also repeated thus, "The Word of God -- the Mystery -- hath been hid from the beginning of the ages and generations" (Col. 1:25-26). These quotations are sufficient to prove that all the speculation in the world concerning the destiny predetermined of God for mankind, were the mere blunders of heathen men.

"In thee, Abraham, shall all the nations be blessed." Was not this an announcement of something future -- "shall be blessed"? Was it not, then, presented to Abraham as a matter of hope? If then, also, this were the gospel preached to the Father of the Faithful, was it not the hope of the Gospel? Certainly it was. Well, does not Paul tell you, that the details of this hope were kept secret? Because they were so, therefore

he styles them "the Mystery of the Gospel" in Eph. 6:19. Let it then be noted that the one Hope of the calling is the Gospel -- the very ancient Gospel itself - preached to Abraham and secreted as to certain details from human knowledge for ages. Let us ascertain now when its mystery was made known.

Paul says he was "an Apostle separated for the Gospel of God" (Rom. 1:1). He explains this by saying, "Be not moved away from the hope of the gospel, whereof I, Paul, am made minister; fully to preach the Word of God, even the mystery which hath been hid; but now is made manifest to his saints: to whom God would make known what is the riches of the glory of this mystery among the Gentiles; which is Christ in you (dwelling in your hearts by the belief of these things) the Hope of Glory" (Col. 1:23-27). This is the definition of Paul's apostleship to the Gentiles -- to make known to them God's intention concerning them.

Again; "The mystery is NOW (1,800 years ago) made manifest, and by the scriptures of the prophets, according to the commandment of the everlasting God, is made known to all nations for the obedience of faith" (Rom. 16:26). From this we learn also that all the nations of the old Roman civilization once knew what this long-hidden, but then revealed mystery was; but since that order of things faded away before the Dark Ages, it has been entirely blotted out from their remembrance, and now demands to be resuscitated from the book of God for the obedience of faith among those who are watching for the Lord's return.

Concerning the unseen and unheard-of Blessed Things, Paul saith, "but God hath revealed them unto us by his Spirit" (1 Cor. 2:10); and they are placed on record in the New Testament.

Christ Jesus our Lord" (Eph. 3:1-11). Thus the eternal purpose of God was made known to the ancient nations by Paul's preaching of "the Word of Truth, the Gospel of their salvation"; (Eph. 1:13) we would now like to know what was this eternal purpose, which, when announced by the apostles, produced such joyousness in the hearts of the people?

Hear what the scripture saith: "God has made known the mystery, or secret, of his will which he hath purposed in himself". Well, what is it He hath willed, or predetermined? Let us read it wide awake; it is this that He hath resolved upon, namely, "That in the dispensation of the completion of the times appointed, he might gather together in one (imperial monarchy) all things under Christ, both the things which are in the heavens (kingly governments, etc.) and which are on the earth (people, nations and languages) under him, in whom we have obtained an inheritance" (Eph. 1 :9,10,11)

But perhaps the correctness of the parentheses interjected may be disputed. We will, therefore, quote a declaration of God's eternal purpose (not the Mystery, but the Will) from one of the prophets of Israel. Here it is: -- "In the days of these kings (represented by the ten toes of Nebuchadnezzar's image, and now existing) shall the God of heaven set up a kingdom which shall never be destroyed; and the kingdom shall not be left to other people, but it shall break in pieces and consume all these kingdoms, and it shall stand for ever" (Dan. 2:44). "And I saw in the night visions, and behold there was given to the Son of Man (Jesus Christ) empire, glory, and a kingdom, that all people, nations and languages should serve him; his empire is an everlasting dominion, which shall not pass away, and his kingdom one which shall not be destroyed" (Dan. 7:13-14). From this, then, it appears, that God's intention is to establish an Imperial Monarchy upon the ruins of all kingdoms and republics extant; and to put the sceptre of absolute and universal dominion into the hand of the Son of Man. This will be an indestructible kingdom; and those who are appointed to its honours, dignities, offices, in the beginning of it, will retain them as long as it lasts; and as it is everlasting, it is very obvious that flesh and blood, or mortal men, cannot inherit it.

Paul saith to Timothy, "Preach the Word"; (2 Tim. 4:2) that is, preach the Hope of the Gospel, or Kingdom of God. Invite the people to take office under God's King; tell them what God hath said in the prophets, how that "the saints shall take

away the dominion of their oppressors to consume and destroy it to the end. And 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 rulers shall serve and obey him" (Dan. 7:26,27). Tell them, "When the Lord shall build up Zion, he shall appear in his glory (Psa. 102:16); and that then, "The high praises of God shall be in their mouth, and a two-edged sword in their hand; to execute vengeance upon the heathen, and punishments upon the people; to bind their kings with chains and their nobles with fetters of iron; to execute upon them the judgment written; this honour have all his saints" (Psa. 149:6-9) Tell them, "All things are theirs -- the world, life, death, things present and to come, all are theirs and they are Christ's, and Christ is God's" (1 Cor. 3:21-23) Tell them these things, 0 Timothy; reprove, rebuke, exhort, and let no man despise thee.

Now "the People of the Saints" are those who believe the Hope of Israel, and obey the King of Israel. They are styled, "kings and priests unto God " (Rev. 1:6; 5:10) in the New Testament, because they are chosen on the principle of an obedient faith to act as kings and priests in the Messiah's Kingdom of the Coming Age. "Do ye not know", saith Paul, "that the saints shall judge the world?" (1 Cor. 6:2) -- shall reign as kings and officiate as priests in the new imperial monarchy to be founded -- in the everlasting kingdom of Jesus Christ?

Or, was it the truth, that Jesus is the Christ the Son of the living God? Reader, mark well what we say; it was none of these; but, in the words of the Apostle himself, it was this, namely, "IN THEE (ABRAHAM) SHALL ALL NATIONS BE BLESSED", This was an announcement of "blessedness" -- a blessedness on nations, on all nations placed constitutionally as nations "in" Abraham, the details of which, when the Galatians heard Paul unfold them, caused them so much joy that if it had been possible they would have plucked out their eyes, and given them to him. (Gal. 4:15) This is that gospel to which he refers when he says, "I was separated to the Gospel of God, which he had promised afore by his prophets in the Holy Scriptures" (Rom.1:1,2).

Concerning this blessedness which he styles "The blessing of Abraham" (Gal. 3:14) -- quoting from the prophet Isaiah, he says, "eye hath not seen, nor ear heard, neither have entered into the heart of man the things which God hath prepared for them that love him" (1 Cor. 2:9). Hence this emphatic declaration excludes from God's gospel all the foolishness of men, current as wisdom before the Apostolic preaching, and which the clergy now preach for truth: the hereditary immortality of the soul, and translation to heaven at death are no part of this blessedness; for these had for ages previous entered into the hearts of the heathen philosophers of Greece and Rome.

Now, the things of this unseen and unheard of blessedness make up "the hidden wisdom of God". (See 1 Cor. 2:7) It was announced in general terms to Abraham; but its details were hidden and remained secret for ages. Hence, it is styled, "the Wisdom of God in a Mystery", which none of the princes of Paul's age knew (1 Cor. 2:7,8). He also says in another place, "the Mystery has been kept secret since the time of the ages" -- that is, from the time the Gospel was preached to Abraham (Rom. 16:25). Again, he says "the Mystery of Christ in other ages was not made known to the sons of men"; and again, "the Mystery hath been hid in God from the beginning of the ages" (Eph. 3:5,9). Also repeated thus, "The Word of God -- the Mystery -- hath been hid from the beginning of the ages and generations" (Col. 1:25-26). These quotations are sufficient to prove that all the speculation in the world concerning the destiny predetermined of God for mankind, were the mere blunders of heathen men.

"In thee, Abraham, shall all the nations be blessed." Was not this an announcement of something future -- "shall be blessed"? Was it not, then, presented to Abraham as a matter of hope? If then, also, this were the gospel preached to the Father of the Faithful, was it not the hope of the Gospel? Certainly it was. Well, does not Paul tell you, that the details of this hope were kept secret? Because they were so, therefore he styles them "the Mystery of the Gospel" in Eph. 6:19. Let it then be noted that the one Hope of the calling is the Gospel -- the very ancient Gospel itself - preached to Abraham and secreted as to certain details from human knowledge for ages. Let us ascertain now when its mystery was made known.

Paul says he was "an Apostle separated for the Gospel of God" (Rom. 1:1). He explains this by saying, "Be not moved away from the hope of the gospel, whereof I, Paul, am made minister; fully to preach the Word of God, even the mystery which hath been hid; but now is made manifest to his saints: to whom God would make known what is the riches of the glory of this mystery among the Gentiles; which is Christ in you (dwelling in your hearts by the belief of these things) the Hope of Glory" (Col. 1:23-27). This is the definition of Paul's apostleship to the Gentiles -- to make known to them God's intention concerning them.

Again; "The mystery is NOW (1,800 years ago) made manifest, and by the scriptures of the prophets, according to the commandment of the everlasting God, is made known to all nations for the obedience of faith" (Rom. 16:26). From this we learn also that all the nations of the old Roman civilization once knew what this long-hidden, but then revealed mystery was; but since that order of things faded away before the Dark Ages, it has been entirely blotted out from their remembrance, and now demands to be resuscitated from the book of God for the obedience of faith among those who are watching for the Lord's return.

Concerning the unseen and unheard-of Blessed Things, Paul saith, "but God hath revealed them unto us by his Spirit" (1 Cor. 2:10); and they are placed on record in the New Testament.

"By revelation Jesus Christ hath made known unto me, Paul, the Mystery; which in other ages was not made known as it is now revealed unto his holy apostles and prophets by the Spirit: unto me is this grace given, that I should preach among the Gentiles the unsearchable riches of Christ; and to make all see what is the fellowship of the mystery, which from the beginning of the ages hath been hid in God who created all things (dia) on account of Jesus Christ: to the intent that now unto the principalities and powers in the heavenly places (kings, governors, councils, etc.) might be made known through the church (ecclesia) the manifold wisdom of God, according to the eternal purpose which he purposed in

Christ Jesus our Lord" (Eph. 3:1-11). Thus the eternal purpose of God was made known to the ancient nations by Paul's preaching of "the Word of Truth, the Gospel of their salvation"; (Eph. 1:13) we would now like to know what was this eternal purpose, which, when announced by the apostles, produced such joyousness in the hearts of the people?

Hear what the scripture saith: "God has made known the mystery, or secret, of his will which he hath purposed in himself". Well, what is it He hath willed, or predetermined? Let us read it wide awake; it is this that He hath resolved upon, namely, "That in the dispensation of the completion of the times appointed, he might gather together in one (imperial monarchy) all things under Christ, both the things which are in the heavens (kingly governments, etc.) and which are on the earth (people, nations and languages) under him, in whom we have obtained an inheritance" (Eph. 1 :9,10,11)

But perhaps the correctness of the parentheses interjected may be disputed. We will, therefore, quote a declaration of God's eternal purpose (not the Mystery, but the Will) from one of the prophets of Israel. Here it is: -- "In the days of these kings (represented by the ten toes of Nebuchadnezzar's image, and now existing) shall the God of heaven set up a kingdom which shall never be destroyed; and the kingdom shall not be left to other people, but it shall break in pieces and consume all these kingdoms, and it shall stand for ever" (Dan. 2:44). "And I saw in the night visions, and behold there was given to the Son of Man (Jesus Christ) empire, glory, and a kingdom, that all people, nations and languages should serve him; his empire is an everlasting dominion, which shall not pass away, and his kingdom one which shall not be destroyed" (Dan. 7:13-14). From this, then, it appears, that God's intention is to establish an Imperial Monarchy upon the ruins of all kingdoms and republics extant; and to put the sceptre of absolute and universal dominion into the hand of the Son of Man. This will be an indestructible kingdom; and those who are appointed to its honours, dignities, offices, in the beginning of it, will retain them as long as it lasts; and as it is everlasting, it is very obvious that flesh and blood, or mortal men, cannot inherit it.

Paul saith to Timothy, "Preach the Word"; (2 Tim. 4:2) that is, preach the Hope of the Gospel, or Kingdom of God. Invite the people to take office under God's King; tell them what God hath said in the prophets, how that "the saints shall take away the dominion of their oppressors to consume and destroy it to the end. And 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 rulers shall serve and obey him" (Dan. 7:26,27). Tell them, "When the Lord shall build up Zion, he shall appear in his glory (Psa. 102:16); and that then, "The high praises of God shall be in their mouth, and a two-edged sword in their hand; to execute vengeance upon the heathen, and punishments upon the people; to bind their kings with chains and their nobles with fetters of iron; to execute upon them the judgment written; this honour have all his saints" (Psa. 149:6-9) Tell them, "All things are theirs -- the world, life, death, things present and to come, all are theirs and they are Christ's, and Christ is God's" (1 Cor. 3:21-23) Tell them these things, 0 Timothy; reprove, rebuke, exhort, and let no man despise thee.

Now "the People of the Saints" are those who believe the Hope of Israel, and obey the King of Israel. They are styled, "kings and priests unto God " (Rev. 1:6; 5:10) in the New Testament, because they are chosen on the principle of an obedient faith to act as kings and priests in the Messiah's Kingdom of the Coming Age. "Do ye not know", saith Paul, "that the saints shall judge the world?" (1 Cor. 6:2) -- shall reign as kings and officiate as priests in the new imperial monarchy to be founded -- in the everlasting kingdom of Jesus Christ?

But this kingdom is yet future; and generation after generation of God's royal priesthood hath succumbed to the power of the enemy: what then must needs occur before the saints, can possess the kingdom? They must rise from among the dead; or if any such be living when the kingdom is set up, they must be changed from flesh and blood, which is corruptible, and therefore mortal, into flesh and spirit, a combination which is incorruptible and deathless; for, as we have said, the offices of the kingdom and empire do not change hands: the gifts and calling of God being without repentance; hence, the glory, honour, and dignities of the Empire require that they who obtain appointments to them be immortal. Thus, then, "glory, honour, incorruptibility, life", and blessedness in all its manifestations, are announced as the attributes of the kingdom of God; hence, to preach the kingdom of God is to proclaim all these things through it as an incorruptible institution. The Resurrection of the Just is not the hope of the Gospel; it is only an item thereof; yet it is vastly important; for it is the path of life -- the strait gate of life; and holds a similar relation to the Future Age that our birth of the flesh does to the present; the resurrection gives us introduction to the kingdom of God.

(iii) THE CHARACTER OF THE KINGDOM

We have ascertained what the purpose of God towards our world is for 1,000 years to come. We find both the prophets and apostles testifying the same thing. Let us, then, discourse in brief about this glorious Kingdom.

First, then, a kingdom whose offices are never vacated requires the administration of immortals. Hence, the King must be immortal. Now, as he is to be a Son of Man, from whom is he to descend? Hear the scripture: "How goodly are thy tents, O Jacob; and thy tabernacles, O Israel! Their king shall be higher than Agag; and his kingdom shall be exalted: I shall see him, but not now; I shall behold him, but not nigh: there shall come a Star out of Jacob, and a sceptre shall rise out of Israel, and shall smite through the princes of Moab, and destroy all the children of Sheth. Out of Jacob shall come he that shall have dominion" (Num. 24:5-7,17,19). This King, then, is to arise out of the Jewish nation but whose Son is he?

"When thy days be fulfilled, and thou shalt sleep with thy fathers, O David, I will set up thy seed after thee, and I will establish his kingdom. He shall build a temple for my name, and I will stablish the throne of his kingdom forever. I will be his Father and he shall be my Son" (2 Sam. 7:12-14). Thus speaks Jehovah [Yahweh] to the second King of Israel. We learn from this that the throne of the Kingdom of Israel is an everlasting throne; that the King destined to fill it must be both Son of David and Son of God.

Behold, then, the Covenants of the Promise made to Abraham and to David. They belong to Israel and to the adopted citizens of their State. "To Israel pertain the adoption, and the glory, and the covenants, and the giving of the law, and the service, and the promises" (Rom. 9:4). Great and glorious is the destiny of Israel; but infinitely more so thatof those who shall inherit the Kingdom and Empire of Israel's King.

The hope of this Kingdom in all its relations was the hope of Israel. In one of the national songs they say, "The Lord Most High is terrible; he is a great King over all the earth. He shall subdue the people under us, and the nations under our feet" (Psa. 47:2,3). They refer also to the same thing in another, saying, "All the ends of the world shall remember and turn unto the Lord; and all the kindreds of the nations shall worship before thee. For the kingdom is the Lord's; and he the governor among the nations" (Psa. 22:27,28). "In his" days shall the righteous flourish, and there shall be abundance of peace so long as the moon endureth. He shall have dominion also from the sea and from the River (Euphrates) to the end of the Land. They that dwell in the wilderness (the Arabians) shall bow before him; and his enemies shall lick the dust. The kings of Tarshish (the present rulers of the Anglo-Indian Empire) and the kings of the Isles (of all Gentile, countries) shall bring presents: the kings of Sheba and Seba shall offer gifts. Yea, all kings shall fall down before him. All nations shall serve him" (Psa. 72: 7- 11). Shall serve him; David's Son and Israel's King. This, we repeat, was, and still is, the Hope of Israel; and the revelations of God concerning it are the "good tidings of great joy", or gospel, "which shall be to all people" (Luke 2:10).

But who, among all the tribes and armies of Jacob, is the son of David, Son of God, and King of Israel? We answer upon the testimony of the apostles that Jesus of Nazareth is he. Hence, then, the Glad Tidings of the glorious Kingdom must be preached in his name, for he is the hereditary and rightful sovereign thereof.

The hope of Israel, then, is. the hope of the Gospel which was preached by the apostles in the Word of the Truth. In this, this Kingdom of God is announced; a Kingdom to be established in the Holy Land under the sovereignty of Jesus Christ, when the times appointed for the continuance of existing human governments shall have run-out. This Kingdom, as we have seen, is to absorb all other dominions; and to exist as a New Dispensation for a thousand years.

But an empire of this magnitude will require officers to administer its affairs; one King, however powerful and absolute, could not in the nature of things, judge, or rule, the world of nations alone. What was necessary to be done in this emergency? Send a proclamation among the Jews and Gentiles, and invite them without respect of persons to accept as office, in the new government. This is precisely what God did by Jesus Christ and his Apostles. Jesus says, "I must preach the kingdom of God to the cities, for therefore am I sent" (Luke 4:43). "And it came to pass that he went throughout every city and village, preaching and showing the glad tidings of the kingdom of God" (Luke 8:1). And he sent his twelve disciples to preach the Kingdom of God, and they went through the towns preaching the Gospel (Luke 9:1,2,6). Hence, to preach the Gospel is to preach the good concerning the Kingdom of God. When Jesus, therefore, said to his apostles, "Go ye into all the world, and preach the Gospel to every creature" (Mark 16:15) it was equivalent to saying, "Go, and preach the Good concerning the Kingdom which the God of Heaven intends to set up among the nations, as saith the prophet Daniel; he that believes what you preach and is baptized shall be saved"; that is, he shall inherit the kingdom, if he be not moved away from the hope of it. They obeyed the mandate. It was preached on the Day of Pentecost; also in the Temple Porch; and Philip preached it in Samaria; for, "when the Samaritans believed Philip, preaching the things concerning the kingdom of God, and the name of the Lord Jesus, they were baptized, men and women" (Acts 8:12). Paul preached it in Thessalonica, in Athens, in Ephesus, in Rome, and everywhere he went; in private houses, in jails, in market places, in fora, in palaces, and wherever else the people would listen to him. "I know", says he, to the Ephesian Christians, "that ye all, among whom I have gone preaching the kingdom of God, shall see my face no more" (Acts 20:25); while there, "He went into the synagogue, and spake boldly for the space of three months, disputing and persuading concerning the kingdom of God" (Acts 19:8 and 28:31).

Thus we have condensed from the Word of Truth an answer to the question, "What is the hope of the Gospel by which we are saved, if we believe it?" This subject is now fairly broached, but infinitely far from being exhausted. We have placed before the reader the Two Hopes: the Hope of the World lying under the Wicked One, and the Hope of Israel, irradiated by the light of the glorious gospel of the Blessed One. This is that to which Paul refers, saying, "I stand and am judged for the hope of the promise made of God unto our fathers (Abraham, Isaac and Jacob): unto which promise our twelve tribes, instantly serving God night and day, hope to come. For which hope's sake, King Agrippa, I am accused of the Jews. Why should it be thought a thing incredible with you, that God should raise the dead?" (Acts 26:6-8). "For the hope of Israel am I bound with this chain" (Acts 28:20). Was Paul judged and chained for the hope of his soul's soaring, at the instant of death, through the skies on an angel's wing to the right hand of the Majesty in the Heavens? If so, when and where did God promise this to the Fathers? He never promised any such thing; and let him who affirms the contrary prove it.

In conclusion we have shown,

1. -- That there is but "One true Hope which is a seventh item of the unity of the Faith and of the Knowledge of the Son of God" and that as the Spirit revealed them, they constitute "the unity of the Spirit";

2. -- That this one Hope is styled "the hope of the calling", (Eph. 1:15; 4:4) "the vocation", (Eph. 4:1) and "the heavenly calling", (Heb. 3:1) because the Apostolic proclamation was authorized by heaven and calls to a future Kingdom which the God of heaven will set up;

3. -- That it is this Hope which made the apostles' preaching glad tidings of great joy to all people;

4 -- That the pious and ungodly of these times are equally in the dark respecting it;

5. -- That the hope of Christendom is powerless for the regeneration of the world;

6. -- That the ancient Gospel cannot be preached without the proclamation of the, Blessed Hope;

7. -- We affirm that the man who does not believe in the literal advent of Jesus in power and great glory to set up the kingdom cannot preach the ancient Gospel that Paul announced;

8. -- That the nations of the Roman civilization understood this Hope, but did not nationally accept the call; that they entirely lost the knowledge of it through the apostasy of the Church, and the overshadowing of the Dark Ages;

9. -- That the indestructible kingdom is the basis of the one Hope, the attributes of which constitute the "recompense of the reward"; (Heb. 2:2)

10. -- That all existing empires, kingdoms and republics in their political and ecclesiastical arrangements will be soon abolished, their rulers ejected from place and power, and the government of the world transferred to Messiah and his associates;

11. -- That to obtain office in the new imperial kingdom men must believe the glad tidings concerning it; believe the things relating to Jesus Christ; and thus believing, become the subjects of repentance and remission of sins in his name, by being immersed into the name of the Father, Son, and Holy Spirit; thenceforth, he must walk worthy of his high destiny in the light of Holy Writ;

12. -- That for such persons to obtain possession of the kingdom, if dead, they must rise from the dead; and if living they must be changed into immortal men, by the power of God;

13. -- That Jesus Christ is the Son of God, and that there is_ remission of sins in his name by immersion to him who believes this truth, is not the ancient Gospel; it is not Paul's gospel; a man may believe these things, but fail of remission, because his faith includes not the Blessed Hope;

14. -- We should continually pray, "Thy kingdom come, and thy will be done on earth as it is in heaven", until this prayer be accomplished. (Matt. 6:10 compare Luke 11:2)