Volume 1: Table of Contents



PROPOSITION 1.—The Kingdom of God is a subject of vital importance

PROP. 2.—The establishment of this Kingdom was determined before, and designed or prepared from, the foundation of the world

PROP. 3.—The meanings usually given to this Kingdom indicate that the most vague, indefinite notions concerning it exist in the minds of many

PROP. 4.—The literal, grammatical interpretation of the Scriptures must (connected with the figurative, tropical, or rhetorical) be observed in order to obtain a correct understanding of the Kingdom

PROP. 5.—The doctrine of the Kingdom is based on the inspiration of the Word of God

PROP. 6.—The Kingdom of God is intimately connected with the Supernatural

PROP. 7.—The Kingdom being a manifestation of the Supernatural, miracles are connected with it

PROP. 8.—The doctrine of the Kingdom presupposes that of sin, the apostasy of man

PROP. 9.—The nature of, and the things pertaining to, the Kingdom can only be ascertained within the limits of Scripture

PROP. 10.—This Kingdom should be studied in the light of the Holy Scriptures, and not merely in that of Creeds, Confessions, Formulas of Doctrine, etc.

PROP. 11.—The mysteries of the Kingdom were given to the apostles

PROP. 12.—There is some mystery yet connected with the things of the Kingdom

PROP. 13.—Some things pertaining to the Kingdom intentionally revealed somewhat obscurely

PROP. 14.—Some things pertaining to the Kingdom not so easily comprehended as many suppose

PROP. 15.—The doctrine of the Kingdom can become better understood and appreciated

PROP. 16.—This Kingdom cannot be properly comprehended without acknowledging an intimate and internal connection existing between the Old and New Testaments

PROP. 17.—Without study of the prophecies no adequate idea can be obtained of the Kingdom

PROP. 18.—The prophecies relating to the establishment of the Kingdom of God are both conditioned and unconditioned

PROP. 19.—The New Testament begins the announcement of the Kingdom in terms expressive of its being previously well known

PROP. 20.—To comprehend the subject of the Kingdom it is necessary to notice the belief and expectations of the more pious portion of the Jews

PROP. 21.—The prophecies of the Kingdom interpreted literally sustain the expectations and hopes of the pious Jews

PROP. 22.—John the Baptist, Jesus, and the disciples employed the phrases “Kingdom of Heaven,” “Kingdom of God,” etc., in accordance with the usage of the Jews

PROP. 23.—There must be some substantial reason why the phrases “Kingdom of God,” etc., were thus adopted

PROP. 24.—The Kingdom is offered to an elect nation, viz., the Jewish nation

PROP. 25.—The Theocracy was an earnest, introductory, or initiatory form of this Kingdom

PROP. 26.—The Theocracy thus instituted would have been permanently established if the people, in their national capacity, had been faithful in obedience

PROP. 27.—The demand of the nation for an earthly king was a virtual abandonment of the Theocratic Kingdom by the nation

PROP. 28.—God makes the Jewish king subordinate to His own Theocracy

PROP. 29.—This Theocracy, or Kingdom, is exclusively given to the natural descendants of Abraham, in their corporate capacity

PROP. 30.—The prophets, however, without specifying the manner of introduction, predict that the Gentiles shall participate in the blessings of the Theocracy or Kingdom

PROP. 31.—This Theocracy was identified with the Davidic Kingdom

PROP. 32.—This Theocratic Kingdom, thus incorporated with the Davidic, is removed when the Davidic is overthrown

PROP. 33.—The prophets, some even before the captivity, foreseeing the overthrow of the Kingdom, both foretell its downfall and its final restoration

PROP. 34.—The prophets describe this restored Kingdom, its extension, glory, etc., without distinguishing between the First and Second Advents

PROP. 35.—The prophets describe but one Kingdom

PROP. 36.—The prophets, with one voice, describe this one Kingdom, thus restored, in terms expressive of the most glorious additions

PROP. 37.—The Kingdom thus predicted and promised was not in existence when the forerunner of Jesus appeared

PROP. 38.—John the Baptist preached that this Kingdom, predicted by the prophets, was “nigh at hand”

PROP. 39.—John the Baptist was not ignorant of the Kingdom that he preached

PROP. 40.—The hearers of John believed that he preached to them the Kingdom predicted by the prophets, and in the sense held by themselves

PROP. 41.—The Kingdom was not established under John’s ministry

PROP. 42.—Jesus Christ in His early ministry preached that the Kingdom was “nigh at hand”

PROP. 43.—The disciples sent forth by Jesus to preach this Kingdom were not ignorant of the meaning to be attached to the Kingdom

PROP. 44.—The preaching of the Kingdom, being in accordance with that of the predicted Kingdom, raised no controversy between the Jews and Jesus, or between the Jews and His disciples and apostles

PROP. 45.—The phrases “Kingdom of Heaven,” “Kingdom of God,” “Kingdom of Christ,” etc., denote the same Kingdom

PROP. 46.—The Kingdom anticipated by the Jews at the First Advent is based on the Abrahamic and Davidic covenants

PROP. 47.—The Jews had the strongest possible assurances given to them that the Kingdom based on these covenants would be realized

PROP. 48.—The Kingdom being based on the covenants, the covenants must be carefully examined, and (Prop. 4) the literal language of the same must be maintained

PROP. 49.—The covenants being, in Revelation, the foundation of the Kingdom, must first be received and appreciated

PROP. 50.—This Kingdom will be the outgrowth of the renewed Abrahamic covenant, under which renewal we live

PROP. 51.—The relation that the Kingdom sustains to “the covenants of promise” enables us to appreciate the prophecies pertaining to the Kingdom

PROP. 52.—The promises pertaining to the Kingdom, as given in the covenants, will be strictly fulfilled

PROP. 53.—The genealogies of our Lord form an important link in the comprehension of the Kingdom

PROP. 54.—The preaching of the Kingdom by John, Jesus, and the disciples, was confined to the Jewish nation

PROP. 55.—It was necessary that Jesus and His disciples should, at first, preach the Kingdom as nigh to the Jewish nation

PROP. 56.—The Kingdom was not established during the ministry of “the Christ”

PROP. 57.—This Kingdom was offered to the Jewish nation, but the nation rejected it

PROP. 58.—Jesus, toward the close of His ministry, preached that the Kingdom was not nigh

PROP. 59.—This Kingdom of God offered to the Jewish elect nation, lest the purpose of God fail, is to be given to others who are adopted

PROP. 60.—This Kingdom of God is given, not to nations, but to one nation

PROP. 61.—The Kingdom which by promise exclusively belonged to the Jewish nation, the rightful seed of Abraham, was now to be given to an engrafted people

PROP. 62.—This people, to whom the Kingdom is to be given, gathered out of the nations, becomes the elect nation

PROP. 63.—The present elect, to whom the Kingdom will be given, is the continuation of the previous election chiefly in another engrafted people

PROP. 64.—The Kingdom being given to the elect only, any adoption into that elect portion must be revealed by express Divine Revelation

PROP. 65.—Before this Kingdom can be given to this elect people, they must first be gathered out

PROP. 66.—The Kingdom that was nigh at one time (viz., at the First Advent) to the Jewish nation is now removed to the close of its tribulation, and of the times of the Gentiles

PROP. 67.—The Kingdom could not, therefore, have been set up at that time, viz., at the First Advent

PROP. 68.—This Kingdom is then essentially a Jewish Kingdom

PROP. 69.—The death of Jesus did not remove the notion entertained by the disciples and apostles concerning the Kingdom

PROP. 70.—The apostles, after Christ’s ascension, did not preach, either to Jews or Gentiles, that the Kingdom was established

PROP. 71.—The language of the apostles confirmed the Jews in their Messianic hopes of the Kingdom

PROP. 72.—The doctrine of the Kingdom, as preached by the apostles, was received by the early Church

PROP. 73.—The doctrine of the Kingdom preached by the apostles and elders raised up no controversy with the Jews

PROP. 74.—The belief in the speedy Advent of Christ, entertained both by the apostles and the churches under them, indicates what Kingdom was believed in and taught by the first Christians

PROP. 75.—The doctrine of the Kingdom, as held by the churches established by the apostles, was perpetuated

PROP. 76.—The doctrine of the Kingdom was changed under the Gnostic and Alexandrian influence

PROP. 77.—The doctrine of the Kingdom, as held by the early Church, was finally almost exterminated under the teaching and power of the Papacy

PROP. 78.—The early Church doctrine was revived after the Reformation

PROP. 79.—The Kingdom of God, promised by covenant and prophets, is to be distinguished from the general and universal sovereignty of God

PROP. 80.—This Kingdom of covenant, promise, and prediction is to be distinguished from the sovereignty which Jesus exercises in virtue of His Divine nature

PROP. 81.—This Kingdom, as covenanted, belongs to Jesus, as “the Son of Man”

PROP. 82.—This Kingdom is a complete restoration, in the person of the Second Adam or Man, of the dominion lost by the First Adam or Man

PROP. 83.—This Kingdom is given to “the Son of Man” by God, the Father

PROP. 84.—As this Kingdom is specially given to “the Son of Man” as the result of His obedience, sufferings, and death, it must be something different from His Divine nature, or from “piety,” “religion,” “God’s reign in the heart,” etc.

PROP. 85.—Neither Abraham nor his engrafted seed have as yet inherited the Kingdom; hence the Kingdom must be something different from “piety,” “religion,” “God’s reign in the heart,” etc.

PROP. 86.—The object or design of this dispensation is to gather out these elect to whom, as heirs with Abraham and his seed Christ, this Kingdom is to be given

PROP. 87.—The postponement of the Kingdom is the key to the understanding of the meaning of this dispensation

PROP. 88.—The Church is then a preparatory stage for this Kingdom

PROP. 89.—Christ, in view of this future Kingdom, sustains a peculiar relationship to the Church

PROP. 90.—Members of the Church who are faithful are promised this Kingdom

PROP. 91.—The Kingdom of God is not the Jewish Church

PROP. 92.—This Kingdom is not what some call, “the Gospel Kingdom”

PROP. 93.—The covenanted Kingdom is not the Christian Church

PROP. 94.—The overlooking of the postponement of this Kingdom is a fundamental mistake and fruitful source of error in many systems of Theology

PROP. 95.—If the Church is the Kingdom, then the terms “Church” and “Kingdom” should be synonymous

PROP. 96.—The differences visible in the Church are evidences that it is not the predicted Kingdom of the Messiah

PROP. 97.—The various forms of Church government indicate that the Church is not the promised Kingdom

PROP. 98.—That the Church was not the Kingdom promised to David’s Son was the belief of the early Church

PROP. 99.—The opinion that the Church is the predicted Kingdom of the Christ was of later origin than the first or second century

PROP. 100.—The visible Church is not the predicted Kingdom of Jesus Christ

PROP. 101.—The invisible Church is not the covenanted Kingdom of Christ

PROP. 102.—Neither the visible nor invisible Church is the covenanted Kingdom

PROP. 103.—This Kingdom is not a Kingdom in “the third heaven”

PROP. 104.—The Christian Church is not denoted by the predicted Kingdom of the prophets

PROP. 105.—The Lord’s Prayer, as given to the disciples, and understood by them, amply sustains our position

PROP. 106.—Our doctrine of the Kingdom sustained by the temptation of Christ