The world program according to the Holy Scriptures

Front matter

Book__

Gpiglit N° - ' s-

COPYRIGHT DEPOSIT.

Preface

There is a constant need for the church to be on its guard against Premillennial excitements; for at every crisis in human affairs, there springs up the perennial crop of per¬ sons who think they understand Daniel and Revelation, and pretend to have a knowledge of the signs of the times. These dear people become “wise above what is written.” Mr. Wesley was not led astray by hasty predictions. This can be proved by quotations from his Notes on the New Testa¬ ment, examples of which will be found at the end of this book. Also, General Booth kept the Salvation Army from falling into this delusion. It is a sad fact that some evangelists have been deceived by Premillennialism. There is a reason for this weakness of evangelists. For preaching on the end of the world, or on the Second Coming of Christ, generally causes excitement and brings people out to hear the preacher. Also, conversions will take place and the meetings are successful. But afterward when the people realize that the preacher was a false alarmist, there comes a serious re¬ action. Satan surely snares many evangelists by this quick method of getting up a revival. That preachers and churches may be saved any such disastrous humiliation, this book has been written. It is hoped that the angel may soon bind Satan, that the Lord may soon pour out His Holy Spirit upon mankind, and that the Kingdom of Heaven may soon be established in all the earth.

Alexander Hardie.

1194 W. 30th Street,

Los Angeles, California.

PART I The Coming of the Lord

page

Introduction . 13

Temporal Kingdom Notions. 14

Premillennialism Ignores the Gospel

Premillennialism Produces Pessimism. 17

Apostles’ Creed, Westminster Confession, Method¬ ist Discipline, etc.

Bishop Hurst in his History of the Christian Church Schaff in his History of the Christian Church

The Mystical Presence of Christ . 25

Mi ley

This is the Dispensation of the Holy Spirit. 28

Christ’s Spiritual Coming at Pentecost, etc.

His Final Coming at End of the World

The Ascension of Our Blessed Lord . 30

Acts 1:9-ll and Acts 3:21, 22

At Present Christ is Our Intercessor in Heaven. . . 32 Rom. 8:34 and Rev. 5:6, 8, 12, 13

The Injurious Results of Premillennialism . 35

Excitement at Thessalonica

The Years 999 and 1000. 36

The Reformation and Second Advent Fifth Monarchy Men The London Plague MacKay’s Popular Delusions

The Millerite Excitement. 40

• •

Vll

PAGE

Rev. Henry Lanton and Rev. J. M. Hagar, A. M... 42

Eggleston’s “End of the World”. 43

Rev. F. M. Larkin, Ph.D., Editor. 45

^ PART II

The Dream of Nebuchadnezzar.

The Wise Men Could not Give the Dream Daniel Described the Image and Gave the Dream Babylon, Medo-Persia, Greece, Rome

The Kingdom of God.

The Miraculous Stone

The Purpose of the Wonderful Dream

Vision of the Four Ancient Monarchies.

Daniel a Real Person

Babylon, Medo-Persia, Greece, Rome

The Apostate Kingdom.

The Little Horn— 50,000,000 Martyrs The Latern Council in May, 1514 The Setting up of the Kingdom of God.

„ PART III

Christ, Speaking of His Kingdom, Shows the Place

of His Advent . 77

Kingdom Passages in Matt., Mark, Luke and John. 79 Our Lord in Parables Describes His Kingdom as

Present. 98

The Sower, Mustard Seed, Leaven, Hid Treasure, etc. These Parables Describe this Dispensation The Thessalonian References to the Second

Coming .113

Thessalonica

The Purpose of the Epistles. 114

Passages that Mention the Coming

Vlll

PAGE

The Meeting and Waiting in the Air.117

When Christ Comes He Will Take us to Heaven

To Paul the Coming Proved Christ’s Deity.120

Mythological Incarnations .121

Paul Severely Rebukes the Thessalonians

The Papacy Will Run its Course before the Advent. 125 Conclusion

~ PART IV

F OREWORD

The Apocalypse—World Program of our Blessed

Lord .129

Preliminary Statements of our Lord Their First Question—When Shall these

Things Be?.133

The Destruction of City and Temple He Warns against Deceivers

Persecution—68,500,000 Martyrs.135

False Prophets Denounced; Conversion of the Gentiles

Daniel’s Prophecy

Signs in Heaven over Jerusalem—Josephus.138

More Warnings about False Prophets The Second Question—When Will the Lord

Return? .142

The Saviour’s Statements about His World Pro¬ gram

The One General Resurrection.146

The Third Question—When Will the End of

the World Come?.147

Again the Master Refers to Jerusalem No Man Knows the Time of His Coming

Separation, Exhortation, General Judgment.151

Conclusion .152

IX

PARTY

An Explanation of the 20th Chapter of page

Revelation .157

An Angel—not Christ—Appears

The Arrest and Incarceration of the Devil.159

The 1000-year Period, Universal Triumph, Golden

No Failure

The Little Season .164

Is the World Growing Worse?

“Uneasy Lies the Head that Wears a Crown”

Ultimate Success of Christianity.166

Second Advent not Near

The Thrones and the Judges, the Souls of the Martyrs

The Martyrs Live and Reign—Are Reigning.169

The Rest of the Dead Lived not Again.172

The First Resurrection—Christ our King.173

Satan Loosed, the Arch Deceiver, Gog and Magog. .177 The Punishment of the Wicked, the False Prophet

The Second Advent of Christ.182

The General Resurrection, the Meeting in the Air. .183 The Disappearance of the Earth, the Final Judg¬ ment .185

The Divine Order of the Final Great Events.188

Conclusion .189

„ PART VI

The Signs of the Times. The Progress of

Christianity .193

The Christian Colleges. Science Becoming Reverent The Sunday School, Christian Organizations

PAGE

Bible Societies .198

The British and Foreign Bible Society

The American, the Hibernian, the National Bible

Society of Scotland.199

The Y. M. C. A. The Salvation Army The Women's Missionary Societies of the M. E.

Church .206

The Foreign Society, The Home Society The General Missionary Society

Japan, Korea, China, India, Africa.209

Young People’s Societies.215

The Late World War .217

Germany, Austria, Turkey

The British Empire, The United States of America.220 France, Italy

The Stupendous Triumph of the Allies.222

Prohibition .223

Woman Suffrage.225

Growth of the Methodist Episcopal Church.228

The Centenary Movement .230

The Opinion of Church Leaders Conclusion

Mr. Wesley was a Postmillennialist.235

Let Christians Rejoice—The World their Inheritance “The World for Christ in this Generation”

Conquering Christianity.239

XI

PART I

The Coming of The Lord

Introduction

Our Premillennial brethren have great zeal and are con¬ stantly reminding Christians of that glorious event, the Saviour’s Return. Now, we all believe in the Second Com¬ ing ; but the question is, whether it will precede or follow the Millennium? The reader’s patient and prayerful considera¬ tion is requested while reasons are presented for believing that the Gospel will give the world about a thousand years of peace and righteousness, and that then the Saviour will return amid the stupendous closing scenes of human history.

It is well to know that, in some of its phases, this subject was discussed in ancient times. When the Saviour made His First Advent, many of the Jews were expecting a temporal kingdom—expecting a Messiah that would break the Roman yoke, establish a strange imperialism at Jeru¬ salem, and make the Holy City the capital of a world empire. Was not Salome, the mother of James and John, affected with such earthly ambitions, when she made this request? “Grant that these my two sons may sit, the one on thy right hand, and the other on thy left, in thy kingdom.”— Matt. 20:21. The disciples likewise were worldly minded even amid the solemnities of the Last Supper, and fell into a contention about precedence in the expected kingdom: “And there was also a strife among them, which of them should be accounted the greatest.”—Luke 22:24.

There is no special cause for wonder, then, if similar worldly notions, concerning the Kingdom of God, should appear occasionally in this Dispensation. Indeed, through the centuries this love of display, this “leaven of the Phari¬ sees,” has afflicted some very sincere people.

Trusting that the Holy Spirit may guide us “into all truth,” the following reasons are given to show that the Millennium will precede the Coming of our Blessed Lord.

TEMPORAL KINGDOM NOTIONS

Premillennialism for nearly 2000 years, has been pro¬ ducing an unapostolic succession of prophets, who have troubled the Church with wrong interpretations of Daniel and Revelation. These temporal-kingdom followers hindered the Saviour in His ministry." “When Jesus therefore per¬ ceived that they would come and take Him by force, to make Him a King, He departed again into a mountain Him¬ self alone.”—Jno. 6:15. Yet our Lord, in preaching to His disciples and the people, constantly endeavored to lift their thoughts from material to spiritual conceptions of His mis¬ sion. “And when He was demanded of the Pharisees when the kingdom of God should come, He answered them and said, The kingdom of God cometh not with observation: neither shall they say, Lo here! or lo there! for, behold, the kingdom of God is within you.”—Luke 17:20, 21. Again, listen to the Saviour’s answer to Pilate: “My Kingdom is not of this world: if my Kingdom were of this world, then would my servants fight, that I should not be delivered to the Jews; but now is my Kingdom not from hence.”—Jno. 18:36. Why were people so slow to perceive the purely spiritual nature of Messiah’s First Advent ? Why do men today not understand the Scriptures—not understand that Christianity is a divine force, and that the Kingdom of God will be established in the earth “not by might nor by power, but by my Spirit, saith the Lord of Hosts”?—Zech. 4:6. There¬ fore, be not deceived, look not for an immediate Appearing —for imposing displays of a visible Presence of Deity on earth. But pray for the chaining of Satan and for gracious outpourings of the Holy Spirit upon all mankind, since this is the Dispensation of the Comforter.

PREMILLENNIALISM IGNORES THE GOSPEL

Premillennialism, to a large extent, ignores the glorious Gospel of the grace of God—regards it as insufficient for the conversion of the world.

The Coming of the Lord

After all, are the destructive critics right? Is our Bible unreliable—only the product of impersonators and plagia¬ rists? Have we really no “Word of God”? Or is this Wonderful Book the inspired Revelation of the Most High? We most sincerely believe that “Holy men of God spake as they were moved by the Holy Ghost.”—2 Peter 1:21. Verily, the prophets and the apostles enjoyed such plenary inspiration as enabled them to transmit to man divine truth without error or mistake. Therefore this Holy Volume, in the originals, was exactly as God intended that man should have His Word. This is the divine message of wisdom and love from our Heavenly Father to His erring children of earth, and it does contain the very expressions of the Almighty, when they are needed for a perfect understand¬ ing of His Will. This Revelation was given for the mental, moral, and spiritual illumination of the human family, and manifests the covenant keeping Jehovah to the full measure of our receptive capacity. The Church has always regarded the Sacred Writings as a sufficient rule for faith and practice. But according to ill-informed teachers, this “Law of the Lord is” not “perfect” and is not sufficient for “converting the soul”—for converting the world—but must be superseded by strange phenomena in the heavens and by visible manifes¬ tations of supernatural power. No, indeed! This is the finished and completed Word of the Supreme Being, and is the divinely prepared and provided Manual of Instruction for all nations and ages to the end of time. For this is “the Word of God, which livetli and abideth forever.”—1 Peter 1:23. Hear the Saviour’s statement: “Heaven and earth shall pass away, but My Words shall not pass away.”—Matt. 24:35. Rest assured that these “Lively Oracles” of God, to the last days of the Millennium, will be the final and sufficient authority in all matters of religion. This super¬ natural Book is fully adequate to world-wide evangelism.

Then, what more could our Heavenly Father do for our salvation than bestow upon mankind the “Unspeakable Gift” of His Well-beloved Son! Have these Premillennialists any better atonement than that which is provided in our infinitely glorious Redeemer’s Blood ? He made on the Cross “by his oblation of Himself once offered, a full, perfect, and sufficient sacrifice, oblation, and satisfaction for the sins of the whole world.” Thus Christ is able and is “mighty to save” all that come unto God by Him. There is no intimation of failure to reach and regenerate the nations, in the promise of the Father: “Ask of Me, and I will give thee the heathen for thine inheritance and the uttermost parts of the earth for thy possession.”—Ps. 2 :8. John the Baptist had a true vision when he announced: “Behold the Lamb of God who taketh away the sin of the world.”—Jno. 1:29. Further, Jesus Himself did not entertain thoughts of failure: “And I, if I be lifted up from the earth, will draw all men unto me.”— Jno. 12:32. It is only through the precious blood of the Lamb of God that the heart of man is changed and cleansed. Overwhelming manifestations of Deity are not in the plan of salvation. For by no means will the Lord compel men to serve Him. He does respect, and He always will respect, the freedom of personality—human or angelic. Therefore, the apostles preached Christ and Him crucified; but these self-sent messengers predict apparitions, celestial commotions, and an enthroned Ruler. Paul had no such world-awing notions about the thousand-year period. He distinctly states : “For the Kingdom of God is not meat and drink; but right¬ eousness, and peace, a.nd joy in the Holy Ghost.”—Rom. 14:17. But men in their ignorance belittle the atonement, and forget that Christ is “the way, the truth, and the life,” and that no man can come unto the Father, but by Him—by Him as “the Lamb slain from the foundation of the world.”

Moreover, Premillennialists virtually ignore the Holy Spirit, who has been sent to convict sinners, regenerate penitents, and sanctify believers, and who, possessing infinite power, wisdom, and love, is infinitely competent for his blessed work of transforming sinners into saints. Further¬ more, the Spirit dwells in the children of God, enlightening their minds, ennobling their characters, making them par¬ takers of the Divine Nature, and consecrating their very bodies as the temples of His glorious Presence. What other influences, in any realm could supersede these gracious ministries of the Third Person of the Holy Trinity ? These pessimistic preachers must be the successors of those blind unbelievers, who, though standing in the Presence of the

The Coming of the Lord

Lord of life and glory, saw Him not and heard Him not; and who, though living in the midst of His wonderful works of mercy and miracles of grace, yet asked the Saviour for signs and wonders. Ancient Israel murmured against the Heaven-sent manna, and lusted after the flesh-pots of Egypt, and these modern defamers of the Church of God are not satisfied with the simple and beautiful Gospel—they must have something spectacular, portentous, and physically powerful. Paul was troubled with these carnally-minded people and said: “But we preach Christ crucified, unto the Jews a stumbling-block, and unto the Greeks foolishness.” —1 Cor. 1:23. Let us never forsake the Gospel plan of salvation for visionary delusions.

PREMILLENNIALISM PRODUCES PESSIMISM

The doleful dirges of the typical predictor of the speedy end of the world, are enough to make one as gloomy as a soulless agnostic. These mistaken heralds often charge the Churches with deadness and hypocrisy, asserting that the world is getting worse and worse, oft lamenting about failure of the Gospel. They are blind to good, keen-sighted to evil, and lack faith in Christianity. All this tends to destroy true missionary zeal. Of course, if the atonement in Christ is a failure, what is the use in trying to evangelize the heathen ? Most certainly the defamers of the Gospel spread dismay in the ranks of the Church Militant and hinder the extension of the Redeemer’s Kingdom. These pious pes¬ simists are most dangerous enemies to the Church. But listen while the evangelical Isaiah proclaims his optimism: “And the ransomed of the Lord shall return, and come to Zion with songs and everlasting joy upon their heads: they shall obtain joy and gladness, and sorrow and sighing shall flee away.”—Is. 35:10. Let infidels prate about “dying religion,” but intelligent Christians believe that the white horse with his crowned and armed Rider, going “forth con¬ quering and to conquer,” is a beautiful and true symbol of our Holy Christianity, which is conquering, and is destined to conquer, the world in the name of the once crucified, but now glorified Redeemer.

The doctrines of Premillenarianism are conspicuous by their absence from the great creeds of Christendom.

In the Apostles’ Creed, which had its origin in the days of primitive Christianity, are these statements: “From thence He shall come to judge the quick and the dead,” “I believe in the resurrection of the body.”

The Nicene Creed, which was formulated in 325 A.D., declares: “And He shall come again with glory to judge the quick and the dead.” “I look for the resurrection of the dead and the life of the world to come.”

The Athanasian Creed, which is placed in the fifth century, contains the following: “From whence He shall come to judge the quick and the dead. At whose coming all men shall rise again with their bodies; and shall give account for their own works. And they that have done good shall go into life everlasting, and they that have done evil into everlasting fire.”

It is highly significant that these three great Christian Creeds contain no premillennial clauses; while, on the other hand, they do most unmistakably favor the postmillennial view. Dr. Wm. B. Pope affirms that Millenarianism was “by no means at any time the faith of the church, as is proved by its absence from all the Early Creeds.” He further states that “the doctrine of a premillennial coming of Christ was excluded from every form of Early Creeds, the key note of all these being, from thence He shall come to judge the quick and the dead ” From these facts it is fair to conclude that whatever unwarranted speculations on the Parousia may have occurred, they never disturbed the theo¬ logical thinkings of primitive Christianity on eschatology.

Furthermore, in addition to these creeds, the Christian world possesses six pre-eminently valuable documents— documents that really give a consensus of the faith of the Church Universal.

The Prayer Book of Episcopalianism is a venerable em¬ bodiment of holy teaching. Its thirty-nine articles give doubtless a good summary of the Christian faith of the sixteenth century, and its fourth article on the Resurrection of Christ, affirms: “Christ did truly rise again, and took again His body,’ * * * wherewith He ascended into heaven, and there sitteth until He return to judge all men at the last day.”

The Church of England, affirming the Nicene Creed, states clearly: [He] “ascended into heaven, and sitteth on the right hand of the Father. And he shall come again with glory to judge both the quick and the dead, whose kingdom shall have no end.” This statement shows that our Lord’s second coming is not to dwell on the earth for a thousand years, but to judge all mankind and end the career of this world. One fails to find in the English Church Prayer Book, which is a marvellously full and clear setting forth of all the great truths of the Gospel, any traces of premillenarianism.

There is another venerable document, the Westminster Confession of Faith of Presbyterianism. In reference to Christ, the Mediator, in chapter eight, article four, it declares: “On the third day He rose from the dead with the same body in which He suffered; with which He also ascended into heaven, and there He sitteth at the right hand of the Father, making intercession; and shall return to judge men and angels at the end of the world.” Also, the Westminster Confession in Chaps. 32, 33, has these statements: “At the last day, such as are found alive shall not die, but be changed: and all the dead shall be raised up with the self¬ same bodies, and none other, although with different qualities, which shall be united again to their souls forever.

“The bodies of the unjust shall, by the power of Christ, be raised to dishonour; the bodies of the just, by His Spirit, unto honour, and be made conformable to his own glorious body.

“God hath appointed a day wherein he will judge the world in righteousness by Jesus Christ, to whom all power and judgment is given of the Father. In which day not only the apostate angels shall be judged but likewise all persons that have lived upon earth shall appear before the tribunal of Christ to give an account of their thoughts, words, and deeds, and to receive according to what they have done in the body whether good or evil.”

Of course, the longing of the believer amid trials and temptations for the speedy coming of his Lord, is both natural and proper. But with those souls under the altar that became somewhat impatient at the apparently slow progress of events, we also must be patient and wait till the Almighty solves the great world problems. This important document, the Westminster Confession, makes not the slightest reference to two resurrections or to a second sojourn of our Blessed Lord upon this earth. All such vagaries are utterly ignored.

The Augsburg Confession was drawn up under the supervision of Luther and Melanchthon. The original docu¬ ment was read before Charles V, in 1530. This confession is the chief standard of faith in the Lutheran Churches, and largely represents the Protestantism of Europe. In its eighteenth article—“Of Christ’s Return to Judgment”— are these words: “Our Churches also teach, that at the end of the world, Christ will appear for judgment; and He will raise all the dead; that He will bestow upon the pious and elect eternal life and endless joys, but will condemn wicked men and devils to be punished without end.”

Likewise the Heidelberg Catechism is a largely represen¬ tative theological statement. “It was compiled at the request of the Elector Frederic III, was published in 1563, was ‘recognized’ as authoritative by the Synod of Dort in 1610, and has been translated into all the languages of Europe. It is the standard of all the Dutch and German Reformed Churches of America.” In this compilation of doctrine, we find these words in answer to question forty-six: “That Christ was taken up in sight of His disciples into heaven, and in our behalf there continues, until He shall come again to judge the living and the dead.”

The Discipline of Methodism, though not a venerable, is a highly venerated, influential document. It gives both polity and theology to one of the most spiritual and intelligent post-reformation, ecclesiastical organizations. Its evangelistic work and its Scriptural teachings are held in honor by the piety and learning of Christendom, and its third article, “Of the Resurrection of Christ,” declares: “Christ did truly rise again from the dead and took again His body . . . wherewith He ascended into heaven and there sitteth until He return to judge all men at the last day.”

Surely, it may be asserted that the three Creeds of the primitive Church and the great Confessions of Protestantism, so far as their doctrinal statements have any bearing on the question, most decidedly favor postmillenarianism. Dr. Wm. B. Pope further says that “Mediaeval Chiliasm was generally the badge of fanatical and heretical sects,” and that “there have been no sects based solely upon opinions on this sub¬ ject.”—Pope’s Theology, Vol. III., p. 396. In reference to this subject, the unanimity is quite remarkable, and is a rebuke to those writers who maintain that Christians have generally given the Bible a premillennial interpretation. The truth is, that these condensed formulas, which give a con¬ sensus of Christian faith from primitive times to the present day, are decidedly post-millennial. Well-nigh the whole of the historical argument favors the conclusion that Christ will not come till after the millennium.

It is indeed, astonishing with what pertinacity and fre¬ quent reiterations, assurances are given that the Church has often been dominated by premillennialism. In order to con¬ fute these tenacious errorists, “line upon line, line upon line, here a little and there a little” must be given to show that, on the contrary, Christendom has nearly always been unanimously postmillennial in its teaching. Of course, we must not forget the wild and extensive excitements of 999 A.D. which swept our western Europe. But after the year 1000 was quietly ushered in, the people settled down to their ordinary vocations and more Scriptural ideas took possession of their minds.

Bishop Hurst in his History of the Christian Church says:

“The Alexandrian theologians arose in great vigor against all Chiliastic expectations. Origen declared them mere fables, unworthy of a moment’s confidence, though the Egyptian Church was freed from them largely through the strong opposition of Dionysius. The Western Church was not at any time seriously disturbed by them, save by the pronounced friends of Montanism. In neither Clement of Rome nor Ignatius are there any Chiliastic traces, and the same may be said of Polycarp, Athenagoras, and Theophilus. As the period of persecution drew toward a close, the mil¬ lennial anticipations receded into the background.”—pp. 293-4.

Schaff, in his History of the Christian Church in refer¬ ence to Chiliasm, says: “It was indeed not the doctrine of the Church embodied in any creed or form of devotion, but a widely current opinion of distinguished teachers.” In speaking of the Jewish Chiliasm, Schaff says: “It was adopted by the heretical sect of the Ebionites, and the Gnostic Cerinthus.” He further says: “Among the Apostolic Fathers Barnabas is the first and the only one who expressly teaches a premillennial reign of Christ on earth.”

As an example of the extravagant notions of the early Chiliasts, Schaff gives the following account of what Papias of Hierapolis, a “credulous contemporary of Polycarp,” put into the mouth of Christ Himself: “The days will come when vines shall grow, each having ten thousand branches, and in each branch ten thousand twigs, and in each twig ten thousand shoots, and in every one of the shoots ten thou¬ sand clusters, and on every one of the clusters ten thousand grapes, and every grape when pressed will give five and twenty measures of wine.”—History of the Christian Church, pp. 614-16.

Schaff in his Creeds of Christendom quotes from The Larger Catechism of the Orthodox, Catholic, Eastern Church, which is the Greek Church, as follows:

“226. How does Holy Scripture speak of Christ’s com¬ ing again?

“ ‘This same Jesus which is taken up from you into heaven, shall so come in like manner as ye have seen him go into heaven.’—Acts 1:11.

“227. How does it speak of his future judgement?

“ ‘The hour is coming, in which all that are in the graves shall hear his voice, and shall come forth; they that have done good, unto the resurrection of life; and they that have done evil unto the resurrection of damnation.’—Jno. 5:29-30.

“228. How does it speak of his Kingdom which shall have no end?

“ ‘He shall be great, and shall be called the Son of the Highest: and the Lord God shall give unto him the throne of his father David: And he shall reign over the house of Jacob forever; and of his kingdom there shall be no end.’— Luke 1:32-33.

“229. Will the second coming of Christ be like the first?

“No; very different. He came and suffered for us in great humility; but he shall come to judge us in his glory, and all the holy angels with him.—Matt. 25:31.

“230. Will he judge all men?

“Yes, all without exception.

“231. How will he judge them?

“The conscience of every one shall be laid open, etc.

“232. Will he then condemn us even for evil words and thoughts ?

“Without doubt he will, etc.

“233. Will Jesus Christ soon come to judgment?

“We know not.

“The Lord is not willing that any should perish, but that all should come to repentance. ‘But the day of the Lord will come as a thief in the night; in the which the heavens shall pass away with a great noise, and the elements shall melt with fervent heat, the earth also and the works that are therein shall be burned up.’—2 Peter 3:9, 10; ‘Watch therefore, for ye know neither the day nor the hour wherein the Son of man cometh.’—Matt. 25:13.”

Notice especially that the Second Coming, the general resurrection of all the dead, and the judgment of all, are all placed together as occurring at the same time . Also, nowhere do we find the two resurrection heresy. Thus we see that the main currents of Christian thought during all the centuries have never been seriously affected by false prophets of the imminence of the Advent. Also they all synchronize the Advent and the end of the world and its total destruction.

The Roman Catholic Church with all its apostasies has never fallen into this premillennial heresy. Sometime ago a certain priest sent me what is called, “An Advanced Cate¬ chism of Catholic Faith and Practice—Based upon the Third Plenary Council Catechism for Use in the Higher Grades of Catholic Schools.” On page 66 we find this question and answer—“What do you mean by the indefectibility of the Church ?

“By the indefectibility of the Church I mean that the Church, as Christ founded it, will last till the end of time.

“Indefectibility —not subject to defect or decay; inde¬ structible ; imperishable.

“Why will the Church ‘last till the end of time’?

“The Church will last till the end of time, because Christ promised to be with it always, and said, ‘The gates of hell shall not prevail against it/—Matt. 16:18 and 28:20.”