"The fact is clearly proved, instead of Christianity, deriving its existence and acts from the ideas and practices of heathen mythologists, and from various false systems that had been introduced by apostacy, unrecognized pretensions and fraud, that those very systems themselves were obtained from the true Priesthood, and founded on its teachings from the earliest ages to the advent of our Lord and Savior Jesus Christ: that those holy principles were taught to Adam, and by him to his posterity; that Enoch, Noah, Abraham, and the various Prophets had all borne testimony of this grand and important event, wherein the interest and happiness of the whole world was concerned, pertaining to time and to eternity. The Gospel is a system, great, grand and comprehensive commencing in eternity, extending through all time, and then reaching into [Transcriber's note: break in text here appears to be a printer's error in the original.] _Concluding Reflections:_ The view here presented of the antiquity of the Gospel, as remarked in the foot note at page 100, differentiates the viewpoint of the Latter-day Saints from that of sectarian Christendom, concerning the Gospel of Jesus Christ. It presents that Gospel as "The hope of eternal life, which God that cannot lie, promised before the world began." Jesus is "the Lamb slain from before the foundation of the world." The sons of God shouted for joy when "the foundations of the earth were laid," in prospect of that eternal life promised through the Gospel of the Christ. It is of greater antiquity than the earth itself, then. Older than the hills, or the mountains, or the sea. Is it not older than the stars, since it comes of the love of God, also the Christ love for man; answered by the love of man for God, and or Christ, and or fellow man? In all worlds and in all world-systems does not the same Gospel prevail? Is not eternal law maintained by its constant and eternal vindication, what some call the maintenance of Justice? Does not violation of law involve intelligences in suffering in all worlds? Everywhere, as here in this world, may not one suffer for another, because bound together in that mysterious sympathy, which proclaims the universal kinship of intelligences, and emphasises the truth that no man lives unto himself alone? If the implied answer to these questions be true, will there not in some form be an expression of the Christ-love that will offer itself a ransome for others that the element of mercy may be brought into God's economy of things, even as it was brought into the moral economy of this our world by such an offering? And out of these fundamental realities and universalities will there not grow up all those relations of Redeemer and redeemed; Teacher and the taught; penitent and Forgiver? Will not God be in such worlds reconciling them to himself through the Christ and the Christ spirit that shall be made every where to abound?