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by Dr. John Thomas
Mortal and corruptible beings like ourselves become Elohim, mighty in strength, and framers of new worlds, of which the planet we inhabit, even in its present state, is a grand and glorious specimen.
"Behold," says Jesus, once an infant at the breast, powerless in death, but now endued with all power, "I make all things new".
He will educe from the things which exist, a new and magnificent world, as a fit and appropriate habitation for his companions, redeemed by his blood from the sons of men.
This is the destiny set before those who shall become "equal to the angels" by a resurrection to eternal life.
AN EXPOSITION etc. etc.
Part Second THE THINGS OF THE KINGDOM OF GOD, AND THE NAME OF JESUS CHRIST In the former part of this work, I have shown that it has been the purpose of God from the foundation of the world to set up a kingdom and empire of nations which shall supersede all others previously existing upon the globe.
We have now arrived at that part of our subject which relates to the development of this imperial constitution of the world, which, when brought to the birth, will have occupied six days of a thousand years each in its formation.
No topic can surpass this in interest and importance to every man that breathes the breath of life.
God has made the belief of the things concerning it a condition of partaking in the glory, honour, and incorruptibility which belong to it.
Whatever ignorance may be overlooked, ignorance of the things pertaining to this kingdom alienates men from the life of God.
This is equivalent to saying that no man can attain to eternal life who does not believe the gospel; for the subject matter of the gospel is this very kingdom which it is the purpose of God to establish for the Son of Man and the saints.
It is of primary importance that we believe the truth, and not a substitute for it; for it is by the truth only we can be saved; "the truth as it is in Jesus," neither more nor less, is that to which our attention is invited in the word.
"The truth" is set forth in the law and the prophets; but we must add to these the apostolic testimony contained in the New Testament if we would comprehend it "as it is in Jesus".
The kingdom is the subject matter of "the truth"; but, "as it is in Jesus," is the truth concerning him as the king and supreme pontiff of the dominion; and the things concerning his name, as taught in the doctrine of the apostles.
As a whole, "the truth" is defined as "the things concerning the Kingdom of God and the Name of Jesus Christ".
This phrase covers the entire ground upon which the "one faith," and the "one hope," of the gospel are based; so that if a man believe only the "things of the kingdom," his faith is defective in the "things of the name"; or, if his belief be confined to the "things of the name," it is deficient in the "things of the kingdom".
There can be no separation of them recognized in a "like precious faith" to that of the apostles.
They believed and taught all these things; God hath joined them together, and no man need expect His favour who separates them, or abolishes the necessity of believing the things He has revealed for faith.
There can be no doubt of the truth of these statements in view of Paul's emphatic declaration that, "though we (apostles), or an angel from heaven, preach any other gospel to you than that which we have preached unto you, let him be accursed.
As we said before, so say I now again, if any man preach any other gospel unto you than that ye have received, let him be accursed".
Here, then, he pronounces a curse upon even an angel, if he should come and offer to us any other gospel than that which was preached by himself and the other apostles.
It is our wisdom, therefore, to receive nothing which has not the sanction of their authority.
Paul styles everything else but what he preached "another gospel" that is, "a perversion of the gospel of Christ"; and, as we can only be saved by belief of the truth, such a gospel is both useless and injurious.