did. I asked Him if He would spare the city of Sodom provided fifty

righteous souls were found there. He promised me that He would spare the city if it contained fifty righteous inhabitants. But alas! that number could not be found. I plead with the Lord again and again, and He finally consented to turn away His judgments from Sodom if ten God-fearing persons were found in the city. But ten such persons could not be found, and the Lord in His anger destroyed the inhabitants of those wicked cities and thus blotted out their iniquity from before His face. (Gen. 18: 19.) And as He spared not the cities of the plains, neither will He spare any other city or nation that forgets God. As Noah said, so say I, Woe unto the inhabitants of the earth if they do not repent. Behold, ere they are aware, the Spirit of God will cease to strive with them, and they shall, by their ungodly deeds, bring upon themselves swift destruction.

The World:--We have listened with interest to your testimony, Abraham. You are excused.

Latter-day Saints:--We will now introduce a witness who will show you the great blessings which came to the people of Nineveh when they turned from their evil ways and began to work righteousness in the sight of the Lord.

TESTIMONY OF JONAH.

The World:--What is your name?

Jonah:--My name is Jonah.

The World:--Were you called by the Lord to preach repentance?

Jonah:--I was. The word of the Lord came to me on one occasion, saying: "Arise, go to Nineveh, that great city, and cry against it; for their wickedness is come up before me." (Jonah 1: 2.)

The World:--Did you do as the Lord commanded you?

Jonah:--I did not. I went down to Joppa, and there took ship for Tarshish. The Lord punished me for my disobedience, and then He said unto me the second time, "Arise, go unto Nineveh, that great city, and preach unto it the preaching that I bid thee." (Jonah 3: 2.) So I did as the Lord commanded me. As I entered the city I began to cry aloud, "Yet forty days, and Nineveh shall be overthrown. So the {371} people of Nineveh believed God and proclaimed a fast, and put on sackcloth, from the greatest of them even to the least of them. For word came unto the king of Nineveh, and he arose from his throne, and he laid his robe from him, and covered him with sackcloth, and sat in ashes. And he caused it to be proclaimed and published through Nineveh by the decree of the king and his nobles, saying, Let neither man nor beast, herd nor flock, taste any thing; let them not feed, nor drink water: but let man and beast be covered with sackcloth, and cry mightily unto God: yea, let them turn every one from his evil way, and from the violence that is in their hands. Who can tell if God will turn and repent, and turn away from his fierce anger, that we perish not? And God saw their works, that they turned from their evil way; and God repented of the evil, that he had said that he would do unto them; and he did it not." (Jonah 3: 5-10.)

Latter-day Saints:--The next witness whose evidence we desire you to hear is John, the forerunner of Christ.

TESTIMONY OF JOHN.

The World:--Your name is John?

John:--It is.

The World:--Were you called by the Lord to preach repentance to the people of your generation?

John:--I was. I was sent before the Lord to prepare His way. I called upon the people to repent of their sins, for the Kingdom of Heaven was at hand. (Matt. 3: 1, 2.)

The World:--Were you able to bring many to repentance?

John:--Yes, many people of Judaea and Jerusalem, upon hearing the proclamation, repented, came forward and confessed their sins, and were baptized in the river Jordan. (Mark 1: 5.)

The World:--Are we to understand that confession of sins is essential?

John:--Such has been the teaching of the servants of the Lord in every dispensation. Without confession of sins repentance is incomplete. Here are the words of the inspired teachers: "He that covereth his sins shall not prosper, but whoso confesseth and forsaketh them shall have mercy." (Prov. 28: 13.) "If we say that we have no sin we deceive ourselves, and the truth is not in us. If we confess our sins, He is faithful and just to forgive us our sins, and to cleanse us from all unrighteousness." (I John 1: 8, 9.) But confession should be accompanied with a promise and determination to sin no more. To confess his sins before God will not {372} benefit a man unless his confession is accompanied with a determination to sin no more. He must covenant with the Lord that he is willing to forsake sin, and that in future he will, with His Divine assistance, yield to no evil, but will shun the very appearance of it, and keep himself unspotted from the world. God cannot be deceived, and He will not pardon those who merely confess their sins, and still make no effort to forsake them.

The World:--Repentance is, therefore, conditional?

John:--It is. Men must be willing to confess their sins and to forsake them. They must also be willing to forgive others. In fact, Christ told the people that His Father would not forgive them their trespasses if they in their hearts failed to forgive those who trespassed against them. These are His words: "If ye forgive men their trespasses, your Heavenly Father will also forgive you; but if ye forgive not men their trespasses, neither will your Father forgive your trespasses." (Matt. 6: 14, 15.) And this forgiveness must be without limit. On one occasion Peter asked the Lord, "How oft shall my brother sin against me, and I forgive him, till seven times?" The Master answered, "I say not unto thee, until seven times; but until seventy times seven." On another occasion He taught the disciples, saying, "If thy brother trespass against thee, rebuke him, and if he repent, forgive him. And if he trespass against thee seven times in a day, and seven times in a day turn again to thee saying, I repent, thou shalt forgive him." (Luke 17: 3, 4.) Nowhere are repentance, confession and forgiveness more beautifully portrayed than in Christ's parable of the prodigal son. After having wasted his substance in riotous living, and being brought down so low that he had to satisfy his hunger with swine's food, the prodigal at last came to himself. He thought of his father's home in which he had spent so many happy years, of the good things of the earth with which the tables had always been laden, of the hired servants who waited upon the family. The spirit of repentance entered his heart, and springing to his feet he exclaimed, "I will arise and go to my father, and will say unto him, Father, I have sinned against heaven, and before thee, and am no more worthy to be called thy son: make me as one of thy hired servants. * * * But when he was yet a great way off, his father saw him, and had compassion, and ran, and fell on his neck, and kissed him. * * * And the father said to his servants, Bring forth the best robe, and put it on him; and put a ring on his hand, and shoes on his feet: and bring hither the fatted calf and kill it; {373} and let us eat, and be merry: for this my sen was dead, and is alive again; he was lost, and is found." (Luke 15: 18-20, 21-24.) In this parable is clearly exhibited the love and mercy of God. Verily, he that cometh to Him shall in nowise be cast out.

The World:--We will excuse the witness.

Latter-day Saints:--This is our case. We believe we have proved most conclusively that repentance is essential to salvation. "For this ye know," said the apostle, "that no whoremonger, nor unclean person, nor covetous man who is an idolater, hath any inheritance in the Kingdom of Christ and of God." (Eph. 5: 5.) The Lord has also said by the mouth of John the Revelator: "The fearful, and unbelieving, and the abominable, and murderers, and whoremongers, and sorcerers, and idolaters, and all liars, shall have their part in the lake which burneth with fire and brimstone: which is the second death." (Rev. 21: 8.) We, therefore, say unto all men, "Be not deceived; God is not mocked: for whatsoever a man soweth, that shall he also reap." (Gal. 6: 7.) "We have pointed out all the prominent principles connected with true repentance. And it can easily be seen by every honest heart, that God requires mankind to seek diligently to discern good from evil, and to ascertain what sins and evils they are guilty of; to be exercised with a Godly sorrow that they have ever sinned against so great and good a Being as God; to make suitable confession before God, for all past sins committed; and such a confession must be accompanied with a solemn covenant or promise to sin no more; and the heart should be fixed and immovable in this covenant. All persons who will do these things will have a measure of the Spirit of Christ resting upon them, imparting humility, and meekness, and lowliness of heart. But still this repentance does not guarantee to them a remission of sins; it only prepares the heart to obey properly a great and holy ordinance which God has instituted expressly for the remission of sins. We mean the ordinance of baptism."

V.--WATER BAPTISM.

The World:--Do you believe and teach that water baptism is essential to salvation?

Latter-day Saints:--We do. Water baptism was commanded by the Lord, and we do not teach people that they can get into the Kingdom of Heaven by breaking the Lord's commandments.

The World:--Well, we have been taught that baptism is {374} not at all essential to salvation, that it is simply an outward sign of an inward grace.

Latter-day Saints:--Baptism was instituted before the foundation of the world. It is an ordinance of the everlasting Gospel, and by obedience to that ordinance, coupled with faith, and sincere repentance, the Lord has promised mankind a remission of their sins. "We have the testimony of many eminent writers that baptism was practiced by the Jews, as a religious ceremony, ages anterior to the birth of our Savior. It is said that the Jews not only circumcised, but baptized all new converts to their faith; and that in the days of Solomon great numbers were proselyted from the surrounding nations, and were baptized. It is by some supposed that the Jews, before Christ, did not baptize those of Jewish descent, but only such as were proselyted from foreign nations. But it is certain that baptism was administered, under the law of Moses, unto numerous multitudes of Jews; for John the Baptist, who was the legal heir of the Aaronic Priesthood, through the lineage of his fathers, did administer this rite to thousands of the Jews for the remission of their sins; and this, too, at a time when the law of Moses was in full force. Even Jesus Himself had not yet been baptized. None of the old institution was yet abolished; and no new institutions were, as yet, introduced. And while under the strictest obligations to keep the old law, John was baptizing; and there went out to him Jerusalem and all Judaea, and all the region round about Jordan, and were baptized of him in Jordan, confessing their sins." (Matt. 3: 5, 6.) We ask you to hear the testimony of Paul on this subject.

The World:--We will be pleased to hear the Apostle's evidence.

PAUL'S TESTIMONY.

The World:--Paul, did you teach the people that water baptism was practiced by the Israelites before the days of John the Baptist?

Paul:--I did. Water baptism is one of the ordinances of the Gospel--the true Gospel, which embraces one Lord, one faith and one baptism. That Gospel was preached to the people in the days of Abraham; and also to the Israelites under Moses. Have you not read what I wrote to the Galatians, the Hebrews and the Corinthians concerning this matter? I quote from my epistles: "And the scripture, foreseeing that God would justify the heathen through faith, preached before the Gospel unto Abraham, saying, In thee shall all nations be blessed." (Gal. 3: 8.) "For unto us was the Gospel preached, as well {375} as unto them: but the word preached did not profit them, not being mixed with faith in them that heard it." (Heb. 4: 2.) "Moreover, brethren, I would not that ye should be ignorant, how that all our fathers were under the cloud, and all passed through the sea; _and were all baptized unto Moses in the cloud and in the sea_." (I Cor. 10: 1, 2.)

The World:--Paul, you have clearly proved the antiquity of baptism. We will excuse you for the present.

Latter-day Saints:--We can prove to you beyond the possibility of doubt that water baptism is essential to man's salvation. As you know, nearly all the Christian sects believe in and practice some form of baptism, but, with two or three exceptions, none of them believe that that ordinance aids, even in the slightest degree, in the salvation of the souls of men. This is a mistake. Baptism is one of the first ordinances of the Gospel, and is as essential to man's salvation as any other ordinance that God has ever revealed.

The World:--We are ready to hear your witnesses on this matter.

Latter-day Saints:--The first witness that we will introduce is John the Baptist.

TESTIMONY OF JOHN.

The World:--Your name is John?

John:--It is.

The World:--You told us on a former occasion that you were called of God to go before Christ and prepare His way.

John:--That is correct. You will find it so recorded in John's Gospel. (John 1: 6.)

The World:--What did God command you to preach to the people?

John:--Repentance and water baptism.

The World:--You say that God sent you to baptize with water?

John:--He did. It is recorded in the scriptures: "And I knew him not: but he that sent me to baptize with water, the same said unto me, Upon whom thou shalt see the Spirit descending, and remaining on him, the same is he which baptizeth with the Holy Ghost." (John 1: 33.)

The World:--What did you tell the people was the object of water baptism?

John:--I told them that it was for the remission of sins. Mark and Luke bear me witness. The former says: "John did baptize in the wilderness, and preach the baptism of repentance for the remissions of sins." (Mark 1: 4.) Luke {376} says: "And he came into all the country about Jordan, preaching the baptism of repentance for the remission of sins." (Luke 3: 3.)

The World:--After what manner did you baptize?

John:--As I was commanded by the Lord--by immersion. I took the repentant believers down to the river Jordan, and there I baptized them by immersing them in the water.

The World:--Then you do not believe in infant sprinkling?

John:--I do not. It is contrary to the teaching of Christ and His Apostles. There was but one form of baptism known to them, that was baptism by immersion for the remission of sins. On one occasion when people applied to me for baptism, I had to take them to Aenon, near to Salim, "_because there was much water there_." (John 3: 23.) Had I considered sprinkling just as acceptable to God as immersion, I would not have taken the people to Aenon to be baptized.

The World:--You baptized Jesus Christ?

John:--I did.

The World:--When Christ applied to you for baptism what did you say?

John:--I said, "I have need to be baptized of thee, and comest thou to me?" Then Jesus said to me, "Suffer it to be so now: for thus it becometh us to fulfill all righteousness." (Matt. 3: 14, 15.)

The World:--You say that Christ requested you to baptize Him in order that He might fulfill all righteousness?

John:--He did. And if the Son of God, being holy, had need to be baptized with water that He might fulfill all righteousness, how much more need have mortal men, they being unholy, to be baptized? According to the words of the Savior a man cannot fulfill all righteousness if he fails to comply with the ordinance of baptism. I told the Pharisees and lawyers that they had rejected the counsel of God against themselves by not being baptized. (Luke 7: 30.) And as it was in those days, so it is today--all those who slight this command of the Lord, and refuse to be baptized by immersion for the remission of their sins, will, like the Pharisees and lawyers, reject the counsel of God against themselves.

The World:--The witness is excused. (To the Latter-day Saints.) When was the method of baptism changed?

Latter-day Saints:--In the third century after Christ, in the case of a man named Novatian. Gahan, a Catholic historian, writing of him, says: "Having embraced the faith, he continued a catechumen, till, falling dangerously ill, and {377} his life being despaired of, he was baptized in bed, not by immersion, which was then the usual method, but by infusion, or pouring on of water."

The World:--Who is your next witness?

Latter-day Saints:--Our next witness is the Jewish ruler Nicodemus.

TESTIMONY OF NICODEMUS.

The World:--Nicodemus, had you an interview with Christ?

Nicodemus:--I had. I called upon Him one night and said to Him, "Rabbi, we know that thou art a teacher come from God: for no man can do these miracles that thou doest except God be with him." (John 3: 2.)

The World:--What did Christ say in reply?

Nicodemus:--He told me that I would have to be born again--born of water and of the Spirit. He spoke most emphatically concerning this matter, saying, "Verily, verily, I say unto thee, _except a man be born of water and of the Spirit_, he cannot enter into the Kingdom of God." (John 3: 5.)

The World:--What did you interpret the words "born of the water and of the Spirit" to mean?

Nicodemus:--I interpreted them to mean the baptism of water and of the Holy Spirit. Christ was born of the water and of the Spirit when He was baptized; His disciples were born of the water and of the Spirit, and the Savior declared that except a man receive this new birth he cannot enter the Kingdom of God.

The World:--We have been taught that the water which Jesus spoke of was the word of God.

Nicodemus:--He did not tell me that. I am sure that if Christ had meant the word of God He would have said so. Christ did not say one thing and mean another. Why should men put false sentiments into the mouth of the Son of God? That you may see the absurdity of this interpretation which men have put upon the words of Christ, I will make a few quotations from the scriptures, substituting the words "word of God" for the word "water": "And Jesus when he was baptized, went up straightway out of the word of God." "And John was baptizing in Aenon near to Salim, because there were much words of God there." "And he commanded the chariot to stand still: and they went down both into the word of God. * * * And when they were come up out of the word of God." u Then answered Peter, Can any man forbid the word of God, that these should not be baptized." {378} "That he might sanctify and cleanse it with the washing of the word of God by the word."

The World:--This certainly makes the interpretation appear most absured. But, do you consider water baptism essential to salvation?

Nicodemus:--I do, most assuredly. I am aware that this doctrine sounds as strange to the people in these days as it did at first to me. But it is, nevertheless, true. It was not Christ's doctrine, it was the doctrine of the Father who had sent Him, and who had sent John also with a similar message. "My doctrine is not mine," said the Savior, "but his that sent me. If any man will do his will, he shall know of the doctrine, whether it be of God, or whether I speak of myself." (John 7: 16, 17.) Again He said, "For I have not spoken of myself; but the Father which sent me, he gave me a commandment what I should say and what I should speak. And I know that his commandment is life everlasting; whatsoever I speak, therefore, even as the Father said unto me, so I speak." (John 12: 49, 50.) Therefore, when Christ impressed upon me the necessity of a new birth, of the water and of the Spirit, He taught me a commandment which He had received from His Father, and which He said was life everlasting. I am surprised that anyone possessed of ordinary intelligence could think for a moment that God, the fountain of all truth and wisdom, would send His Son down to the earth to teach the children of men ordinances which were not necessary for them to observe. Nor can I think of anything more foolish than for Christ to send out missionaries into the world to teach people to observe an ordinance, which, when they had obeyed it, they were no better off than they were before. How dare anyone charge the Almighty with such folly?

The World:--We have no further questions to ask the witness.

Latter-day Saints:--Our next witness is the Apostle Peter.

PETER'S TESTIMONY.

The World:--Were you commissioned by the Lord Jesus Christ to preach His Gospel?

Peter:--I was. In sending His Apostles forth to preach the Gospel, the Lord said unto them, "Go ye therefore, and teach all nations, baptizing them in the name of the Father, and of the Son, and of the Holy Ghost: teaching them to observe all things whatsoever I have commanded you: and {379} lo, I am with you alway, even unto the end of the world." (Matt. 28: 19, 20.)

The World:--Baptism is, therefore, a commandment of the Lord?

Peter:--It is, and Christ has said, that he that breaks one of the least of His commandments and teaches men to do so, the same shall be called the least in the Kingdom of Heaven. (Matt. 5: 19.)

The World:--Do you believe water baptism to be essential to man's salvation?

Peter:--I do. If it had not been so considered by Christ, He would not have commanded us to preach it. Why send us out to tell people to observe an ordinance of the Gospel which it mattered not with God whether they observed or not? That would not give the Lord credit for possessing as much intelligence as men; for no man among you would command his servants to do a certain work when it mattered not whether it was done or left undone. If baptism is not essential to salvation, then it was needless on the part of Christ to command His Apostles to preach it. It was a waste of time for us to do so, for while we were preaching baptism and administering the ordinances we could have employed the time in preaching principles which are essential to men's salvation. You will observe, Christ told us to baptize the people in the name of the Father, and of the Son and of the Holy Ghost. Now, do you think for a moment that we would have used the names of the Holy Trinity in an ordinance in which there was no profit? Did Christ not know that it was written in the Scriptures, "Thou shalt not take the name of the Lord thy God in vain, for the Lord will not hold him guiltless that taketh his name in vain." If you say that baptism is not essential to salvation, you make the Savior of the world a transgressor of God's holy commandment, for what could be more vain than to use the names of the Holy Trinity in an ordinance in which there were no virtue, no salvation?

The World:--You, therefore, taught the people that it was necessary for them to be baptized?

Peter:--I did. With the rest of the Apostles I stood up on the day of Pentecost before a great multitude of people and declared unto them the message of life and salvation which Christ had given us to deliver. We spoke under the inspiration of the Holy Ghost, and thousands of people were pricked in their hearts, and cried out saying, "Men and brethren, what shall we do?"

The World:--What did you tell them?

{380} Peter:--I said unto them, "Repent and be baptized every one of you in the name of Jesus Christ _for the remission of sins_, and ye shall receive the gift of the Holy Ghost." (Acts 2: 38.) The same day three thousand souls were added to the Church. There was a most devout man named Cornelius, who resided in Caesarea, who prayed to God constantly and gave much alms to the people. His prayers and alms came up as a memorial before God, and He sent an angel to Cornelius to tell him to send for me to Joppa, and that I would tell him words whereby he and his house should be saved. Now, you will remember, that a short time previous to this I had taught thousands of people baptism for the remission of sins. If I had taught them false doctrine do you think the Lord would have sent an angel to Cornelius to advise him to send for me to teach him the plan of salvation? I told Cornelius the same things that I declared to the people on the day of Pentecost, and commanded him and his household to be baptized in the name of the Lord. (Acts 10: 48.)

The World:--That is all, Peter.

Latter-day Saints:--We now submit for your consideration the testimony of the Apostle Paul.

PAUL'S TESTIMONY.

The World:--What is your belief concerning water baptism?

Paul:--I believe and have taught that it is an essential ordinance of the Gospel of Jesus Christ. When Jesus appeared to me on the way to Damascus, He called me to repentance and told me to go into Damascus and that I would there be told of all things that were commanded of me to do. The Lord then instructed His servant Ananias to go to me and to tell me to _arise and be baptised and wash away my sins_, calling on the name of the Lord. (Acts 22: 16.) So, you see, baptism for the remission of sins is not my doctrine, but the Lord's. So important is this ordinance in the sight of the Eternal Father that He withheld the Holy Ghost from twelve devout Ephesians until I had re-baptized them. They had been baptized previously, but not by one holding authority from God, and so their baptism was not valid in His sight. How dare I teach the children of men that baptism is not essential to salvation when He who spake as never man spake had declared, "Except a man be born of water and of the Spirit he cannot enter into the Kingdom of God."

The World:--We will excuse the witness.

Latter-day Saints:--We have adduced enough evidence to {381} convince every fair-minded person that water baptism is essential to his salvation. We have shown that it was instituted by the Lord from the beginning of the world for the remission of sins. The Israelites received the ordinance under the hands of Moses, and were all baptized in the cloud and in the sea. John, the forerunner of Messiah, was sent by God to _preach baptism for the remission of sins_. He baptized multitudes of people in the river Jordan _for the remission of their sins_. Christ the Son of God received baptism at the hands of John in order that He, too, might _fulfill all righteousness_. Jesus told the Jewish ruler that except a man were _born of water and of the Spirit_ he could not enter the Kingdom of God. He commanded His disciples to "Go and teach all nations, baptizing them in the name of the Father and of the Son and of the Holy Ghost." Peter, while preaching under the influence of the Holy Ghost, told the people on the day of Pentecost to repent and _be baptized in the name of Jesus Christ for the remission of their sins_. The Lord Himself sent Ananias to Saul of Tarsus to tell him to arise and _be baptised and wash away his sins_. We preach the same doctrine that was taught by Christ and His Apostles, and say unto you, "Repent and be baptized every one of you in the name of Jesus Christ, _for the remission of sins_, and ye shall receive the gift of the Holy Ghost."

VI.--THE HOLY GHOST.

The World (to the Latter-day Saints):--According to the doctrine of your Church a man must be born of water and of the Spirit before he can enter the Kingdom of God.

Latter-day Saints:--In this we simply reiterate what Jesus said to the anxious Jewish ruler, Nicodemus. These are His words: "Verily, verily, I say unto thee, except a man be born of water and of the Spirit, he cannot enter into the Kingdom of God." (John 3: 5.) These are the words of the Son of God, and whenever He speaks all discussion should be closed.

The World:--You explained to us in the last examination that being born of the water means being baptized in water: what are we to understand by being born of the Spirit?

Latter-day Saints:--To be born of the Spirit means to be baptized with the Holy Ghost. All men must receive these two baptisms before they can become the sons of God. By being born of the flesh we become the sons of men: by being born of the water and of the Spirit we become the sons of God. We desire you to hear the testimony of John the Baptist on this important matter.

{382}

TESTIMONY OF JOHN THE BAPTIST.

The World:--John, you told us on two former occasions that you were sent of God to prepare the way for His Only Begotten Son. What did you teach the people they had to do in order to be accepted of the Lord and admitted into His Kingdom?

John:--I told them that they would have to repent, and be baptized in water for the remission of their sins. I promised the people that, if they would do these things, when Christ would come He would baptize them with a higher baptism--the baptism of the Holy Ghost and of fire. (Matt. 3: 11.)

The World:--You baptized the Christ?

John:--I did. The ordinance was performed in the river Jordan. As soon as Jesus came up out of the water the heavens were opened and the Spirit of God descended like a dove and rested upon Him, and then was heard the voice of God out of heaven, saying, "Thou art my beloved Son, in whom I am well pleased." (Mark 1: 9-11.) Thus was Jesus born of the water and of the Spirit, and all men must follow the example of the Redeemer of the world if they expect to become heirs of God and joint heirs with Jesus Christ.

The World:--Did you promise the Holy Ghost to all those whom you baptized?

John:--I did. I said to them, "I indeed baptize you with water unto repentance: but he that cometh after me is mightier than I, whose shoes I am not worthy to bear: he shall baptize you with the Holy Ghost, and with fire." (Matt. 3: 11.)

The World:--You are excused, John.

Latter-day Saints:--Our next witness is the Apostle John.

TESTIMONY OF THE APOSTLE JOHN.

The World:--You are an Apostle of the Lord Jesus Christ?

John:--I am.

The World:--John the Baptist promised those who believed in Christ and who had repented and been baptized for the remission of their sins that the Messiah would baptize them with the Holy Ghost and with fire. Did you receive that higher baptism?

John:--I did, but not until Christ had fulfilled His mission and had returned to His Father. While the Savior was with us He was our Teacher, our Guide and our Comforter; but when He ascended up on high we received from the Father the other Comforter, the Holy Ghost, who was to {383} abide within us forever. During His sojourn with us, Jesus referred quite often to the Divine Spirit which His Father would confer upon us after His departure. On different occasions He said to us: "But the Comforter, which is the Holy Ghost, whom the Father will send in my name, he shall teach you all things, and bring all things to your remembrance, whatsoever I have said unto you." (John 14: 26.) "But when the Comforter is come, whom I will send unto you from the Father, even the Spirit of truth, which proceedeth from the Father, he shall testify of me." (John 15: 26.) "Howbeit when he, the Spirit of truth, is come, he will guide you into all truth: for he shall not speak of himself; but whatsoever he shall hear, that shall he speak: and he will show you things to come. He shall glorify me: for he shall receive of mine, and shall show it unto you." (John 16: 13, 14.) "And when they bring you unto the synagogues, and unto the magistrates, and powers, take ye no thought how or what thing ye shall answer, or what ye shall say: for the Holy Ghost shall teach you in that same hour what ye ought to say. (Luke 12: 11, 12.) "Nevertheless I tell you the truth; it is expedient for you that I go away; for if I go not away, the Comforter will not come unto you; but if I depart, I will send him unto you." (John 16: 7.) "And, behold, I send the promise of my Father unto you: but tarry ye in the city of Jerusalem, until ye be endued with power from on high." (Luke 24: 49.)

The World:--How was the Holy Ghost conferred upon the people?

John:--Through prayer and by the imposition of hands.

The World:--Did you receive the Holy Ghost in this manner?

John:--I did, and so did the rest of the Apostles. Jesus said to us, "And I will pray the Father, and he shall give you another Comforter, that he may abide with you forever." (John 14: 16.) He led us out as far as Bethany, where He lifted up His hands and blessed us; He then breathed on us, and said, "Receive ye the Holy Ghost." (Luke 24: 50; John 20: 22.)

The World:--That is all, John.

Latter-day Saints:--Our next witness, the Apostle Peter, is ready to be examined.

The World:--We will listen to his testimony.

PETER TESTIFIES.

The World:--Did you also receive from Christ the promise of the Holy Ghost?

{384} Peter:--I did. After His resurrection, the Lord appeared to us as we were assembled together, and commanded us that we should not depart from Jerusalem, but wait for the promise of the Father, "which," said He, "ye have heard of me. For John truly baptized with water; but ye shall be baptized with the Holy Ghost not many days hence." (Acts 1: 4, 5.)

The World:--When did you receive the gift of the Holy Ghost?

Peter:--On the day of Pentecost. The Apostles were assembled together, and suddenly there came a sound from heaven as of a rushing mighty wind, and it rilled all the house where we were sitting. And there appeared unto us cloven tongues like of as fire, and it sat upon each of us. And we were all filled with the Holy Ghost, and began to speak with other tongues, as the Spirit gave us utterance. (Acts 2: 2-4.)

The World:--Were the Apostles the only ones who received the Holy Ghost?

Peter:--They were not. The Lord is not a respecter of persons; in every nation he that feareth God and keepeth His commandments is accepted of Him. John assured all his baptized converts that they would receive the baptism of the Holy Ghost. After being endowed with the Divine Spirit, the Apostles stood up before a great multitude of people and bore witness of the resurrection of Christ. Thousands of people, on beholding the glorious outpouring of the Holy Ghost, and perceiving the power by which we spake, were pricked in their hearts, and cried out, "Men and brethren, what shall we do?" This is what I said unto them, "Repent, and be baptized every one of you in the name of Jesus Christ for the remission of sins, and ye shall receive the gift of the Holy Ghost. For the promise is unto you, and to your children, and to all that are afar off, even as many as the Lord our God shall call." (Acts 2: 38, 39.)

The World:--Did Christ give you authority to confer the Holy Ghost upon those who believed on your words and obeyed the Gospel?

Peter:--He did, and also to the other Apostles. He said to us: "But ye shall receive power, after that the Holy Ghost is come upon you: and ye shall be witnesses unto me both in Jerusalem, and in all Judaea, and in Samaria, and unto the uttermost part of the earth." (Acts 1: 8.) After His resurrection the Lord appeared unto us and commissioned us to go forth and preach the Gospel. "Go ye into all the world," said He, "and preach the Gospel to every creature. He that believeth and is baptized shall be saved; but he that {385} believeth not shall be damned. And these signs shall follow them that believe; in my name they shall cast out devils; they shall speak with new tongues; they shall take up serpents; and if they drink any deadly thing it shall not hurt them; they shall lay hands on the sick and they shall recover." (Mark 16: 15-18.)

The World:--Did the people who accepted the Gospel of Christ in the days of your ministry receive the gift of the Holy Ghost?

Peter:--They did. The Lord confirmed the words of His servants by pouring out His Holy Spirit upon those who repented of their sins and who were baptized by Divine authority for the remission of their sins.

The World:--How was the Holy Ghost conferred?

Peter:--By prayer and by the imposition of the hands of authorized servants of God.

The World:--Can you refer us to an occasion when the Holy Ghost was given to believers?

Peter:--On one occasion Philip went down to Samaria and preached the Gospel to the inhabitants of that city. "And the people with one accord gave heed unto those things which Philip spake, hearing and seeing the miracles which he did. For unclean spirits, crying with loud voice, came out of many that were possessed with them; and many taken with palsies, and that were lame, were healed. * * * When they believed Philip preaching the things concerning the Kingdom of God, and the name of Jesus Christ, they were baptized, both men and women." (Acts 8: 5-7, 12.) While Philip had authority to preach the Gospel, and also to baptize, he did not have authority to confer the Holy Ghost. He, therefore, sent word to the Apostles at Jerusalem, acquainting them of the work which he had performed in Samaria, and requesting them to send men endowed with higher authority, to confirm the baptized converts and to pray for them that they might receive the Holy Ghost. John and I were sent down to Samaria, and when we met with the converts there we prayed for them, after which we laid our hands upon them, and the Holy Ghost came upon them. (Acts 8: 14-17.)

The World:--We will now excuse you, Peter.

The World:--We have been taught that the signs spoken of by Peter were only to follow the Apostles and the believers in that age; that they were given to assist in establishing Christianity; and that when Christianity became established they were done away with and were no longer needed.

Latter-day Saints: We know that that is the teaching of {386} professed ministers of the Gospel, but it is in direct opposition to the teaching of Christ and His Apostles. "Christ places His preaching, believing, salvation, and the signs that were to follow, all on an equal footing; where one was limited, the other must be; where one ceased, the other did. If the language limits the signs to the Apostles, it limits salvation to them also. If no others were to have these signs follow them then no others were to believe, and no others were to be saved. If the language limits these signs to the first age or ages of Christianity, then it limits salvation to the first ages of Christianity, for one is as precisely as much limited as the other; and where one is in force, the other is; and where one ends, the other must stop. As well might we say, preaching of the Gospel is no longer needed; neither faith nor salvation; these were only given at first to establish the Gospel, as to say, the signs are no longer necessary, they were only given at first to establish the Gospel."

The World--We will now excuse you, Peter.

Latter-day Saints:--We have another witness, the Apostle Paul.

The World:--We are ready to hear his testimony.

TESTIMONY OF PAUL.

The World:--Paul, after your conversion did you receive the gift of the Holy Ghost?

Paul--I did. Ananias, being sent of the Lord, came to me in Damascus, and placing his hands upon me, said: "Brother Saul, the Lord, even Jesus, that appeared unto thee in the way as thou earnest, has sent me, that thou mightest receive thy sight, and be filled with the Holy Ghost." (Acts 9: 17.)

The World:--Did anyone ever receive the Holy Ghost under your administration?

Paul:--Yes, many. On one occasion, while Apollos was at Corinth, I passed through the upper coasts and came to Ephesus. There I found certain disciples who told me that they had been baptized. I asked them if they had received the Holy Ghost since they believed, and they answered that they had not--that they had not even heard of the Holy Ghost. I asked them with what baptism they had been baptized, and they replied, "Unto John's baptism." I told them that John verily baptized with the baptism of repentance, saying unto the people that they should believe on Him which should come after him, that is, on Christ Jesus. When they heard this, they were baptized in the name of the Lord Jesus. I {387} then laid my hands upon them and prayed for them that the Lord would bestow upon them His Holy Spirit. The Lord hearkened unto my prayer and acknowledged my administration, for the Holy Ghost came upon them and they spake with tongues and prophesied. (Acts 19: 1-6.) Timothy also received this precious gift by the laying on of my hands. (II Tim. 1: 6.)

The World:--How does the Holy Ghost operate upon those who receive it?

Paul:--In divers ways. "There are diversities of gifts, but the same Spirit. But the manifestation of the Spirit is given to every man to profit withal. For to one is given by the Spirit the word of wisdom; to another the word of knowledge by the same Spirit; to another faith by the same Spirit; to another the gifts of healing by the same Spirit; to another the working of miracles; to another prophecy; to another discerning of spirits; to another divers kinds of tongues; to another the interpretation of tongues; but all these worketh that one and the selfsame Spirit, dividing to every man severally as he will." (I Cor. 12: 4-11.) All these gifts, and many others, were enjoyed by the primitive Christians, and were inseparably connected with the true Gospel of Christ.

The World:--Did you not write an epistle to the Corinthian saints in which you told them that the gifts of prophecy, tongues, etc., would cease?

Paul:--I did. I told them that such gifts would cease when that which is perfect should come. I read from my epistle: "Charity never faileth: but whether there be prophecies, they shall fail; whether there be tongues, they shall cease; whether there be knowledge, it shall vanish away. For we know in part, and we prophesy in part. But when that which is perfect is come, then that which is in part shall be done away. * * * For now we see through a glass, darkly; but then face to face: now I know in part; but then shall I know even as I am known." (I Cor. 13: 8-10, 12.) I wrote an epistle to the Ephesians, in which I told them that the spiritual gifts which Christ had placed in His Church were to continue "_till we all come to the unity of the faith_." The following is an extract from my epistle: "Wherefore he saith, when he ascended up on high, he led captivity captive, and gave gifts unto men." "And he gave some, apostles; and some, prophets; and some, evangelists; and some, pastors and teachers; for the perfecting of the saints, for the work of the ministry, for the edifying of the body of Christ: till we all come in the unity of the faith, and of the knowledge of {388} the Son of God, unto a perfect man, unto the measure of the stature of the fulness of Christ." (Eph. 4: 8, 11-13.)

The World:--The witness is excused. (To the Latter-day Saints):--Do the members of your Church enjoy the gifts of the Holy Ghost?

Latter-day Saints:--They do. "We believe in the gifts of the Holy Ghost being enjoyed now as much as they were in the days of the Apostles; we believe that the revelations of the Holy Ghost are necessary to organize the Priesthood; that no man can be called to fill any office in the ministry without it; we also believe in prophecy, in tongues, in visions, in revelations, in healings; and that these things cannot be enjoyed without the Holy Ghost; we believe that holy men of old spake as they were moved by the Holy Ghost, and that holy men in these days speak by the same power; we believe in its being a comforter and a witness-bearer; that it brings things past to our remembrance, leads us into all truth, and shows us of things to come; we believe that no man can know that Jesus is the Christ but by the Holy Ghost."

The World:--Have you received authority from the Lord to confer the Holy Ghost upon those who comply with the laws and ordinances of the Gospel?

Latter-day Saints:--We have. The authority was conferred upon Joseph Smith and Oliver Cowdery by the Apostles Peter, James and John.

The World:--Have the gifts of the Holy Ghost been made manifest in this dispensation?

Latter-day Saints:--They have. On the evening of March 27th, 1836, Joseph Smith met the quorums of the Priesthood in the Kirtland Temple and instructed them respecting the ordinance of the washing of feet, and in relation to the spirit of prophecy. He called upon the congregation to speak, and not to fear to prophesy good concerning the Saints; "for if you prophesy," said he, "the falling of these hills, and the rising of the valleys, the downfall of the enemies of Zion, and the rising of the Kingdom of God, it shall come to pass. Do not quench the Spirit, for the first one that shall open his mouth shall receive the Spirit of prophecy." Brother George A. Smith arose, and began to prophesy, when a noise was heard like the sound of a rushing mighty wind, which filled the temple, and all the congregation simultaneously arose, being moved upon by an invisible power; many began to speak in tongues, and prophesy; others saw glorious visions; and the Temple was filled with angels, which fact the Prophet declared to the congregation. The people of the neighborhood {389} came running together, hearing an unusual sound within, and seeing a bright light like a pillar of fire resting upon the Temple, and were astonished at what was transpiring." (Compendium pp. 267-8.)

The World:--Do you promise the Holy Ghost to all those who repent and obey the Gospel which you preach?

Latter-day Saints:--We do. In sending forth His servants in these last days to proclaim the glad tidings of the Gospel of peace, the Lord said: "Therefore go ye into all the world, and whatsoever place ye cannot go into ye shall send, that the testimony may go from you into all the world unto every creature. And as I said unto mine apostles, even so I say unto you, for you are mine apostles, even God's high priests; ye are they whom my Father hath given me--ye are my friends; therefore, as I said unto mine apostles I say unto you again, that every soul who believeth on your words, and is baptized by water for the remission of sins, shall receive the Holy Ghost; and these signs shall follow them that believe. In my name they shall do many wonderful works; in my name they shall cast out devils; in my name they shall heal the sick; in my name they shall open the eyes of the blind, and unstop the ears of the deaf; and the tongue of the dumb shall speak; and if any man shall administer poison unto them it shall not hurt them; and the poison of a serpent shall not have power to harm them. But a commandment I give unto them, that they shall not boast themselves of these things, neither speak them before the world, for these things are given unto you for your profit and for salvation. Verily, verily I say unto you, they who believe not on your words, and are not baptized in water, in my name, for the remission of their sins, that they may receive the Holy Ghost, shall be damned, and shall not come into my Father's Kingdom, where my Father and I am. And this revelation unto you, and commandment, is in force from this very hour upon all the world, and the gospel is unto all who have not received it." (Doc. and Cov. 84: 62-75.) All who will, with honest hearts, receive the message which we bear--the message that God the Father has in these last days restored through the ministration of angels, the everlasting Gospel--shall receive a testimony by the manifestations of the Holy Spirit of its Divine authenticity. And these manifestations shall be such as to give them perfect knowledge of its truth.

VII. BAPTISM FOR THE DEAD.

Latter-day Saints:--Before proceeding further, permit us {390} to ask you a question or two: Have we not proved, and that, too, beyond all controversy, that a living, active and abiding faith in God the Father, and in His Only Begotten Son, Jesus Christ, is indispensable to man's salvation?

The World:--You have shown that, in order for a man to please God, not to mention being saved of Him, he must have faith in Him, and in His Son Jesus Christ, the Savior of the world.

Latter-day Saints:--Have we not proven most conclusively that men must repent of their sins and turn away from their iniquities before they can gain access to the Kingdom of God?

The World:--Sufficient evidence has been given to prove that sincere and genuine repentance must be exhibited in the lives of all men who hope for salvation, for the decree has gone forth that no unclean thing can enter the Kingdom of Heaven.

Latter-day Saints:--Have we not proven that the proper mode of baptism is immersion, and that the object of baptism is for the remission of sins?

The World:--The testimony of your witnesses in regard to the mode, object and essentiality of baptism cannot be refuted. Christ's answer to Nicodemus--"Except a man be born of water and of the Spirit he cannot enter the Kingdom of God"--should put an end to all discussion on that subject.

Latter-day Saints:--Have we not proven that after a man has complied with the ordinance of baptism, he must receive the Holy Ghost by the laying on of the hands of authorized servants of God?

The World:--Such was the practice in the primitive church. After baptism the Apostles confirmed the believers by the laying on of hands, with prayer, and conferring the Holy Ghost.

Latter-day Saints:--These are the first principles of the Gospel of Christ, and the Apostle Paul has declared that "though we, or an angel from heaven, preach any other Gospel unto you than that which we have preached unto you, let him be accursed." (Gal. 1: 8.)

The World:--You have laid before us in a most clear and convincing manner the plan of salvation. Permit us now to ask you, What is to become of those who have died in ignorance of the Gospel of Christ?

Latter-day Saints:--Our reply to that question is this: God is a God of mercy and justice. He does not seek a crop where there has been no seed sown. All those who have died {391} in ignorance of the Gospel are in the hands of Him whose nature and whose name is Love, whose desire is that all His children may be saved and brought to a knowledge of the truth. He has made provision whereby the glad tidings of great joy which the angel brought to the shepherds on the morning of the Savior's birth shall be proclaimed unto every son and daughter of God. The Creator has made of one blood all nations that dwell on the earth. There is no respect of persons with God. His glorious plan of redemption was not revealed for the benefit of a favored class. When the angel of the Lord appeared to the shepherds on the plains of Judaea, he said unto them, "Behold, I bring you glad tidings of great joy, which shall be to _all_ people." (Luke 2: 10.) Now, it is an undisputed fact that millions had died before that time without having heard those good tidings, just as millions have died since whose ears have never been saluted with the good news of the Savior's birth, and of the great redemption which He purchased for the whole human family by the shedding of His most precious blood. Who could be so lost to all reason as to think for a moment that God would consign to everlasting punishment all those who died in absolute ignorance of His Divine laws? We now ask you, as Paul asked the Roman saints, "How then shall they call on him in whom they have not believed? and how shall they believe in him of whom they have not heard? and how shall they hear without a preacher?" (Rom. 10: 14.) But here is the Apostle Peter, a recognized authority on the doctrine of Christ. Hear what he has to say in the subject.

TESTIMONY OF PETER.

The World:--Peter, would you have us believe that the Gospel is preached to those who die in ignorance of its Divine truths?

Peter:--I am surprised to hear you ask such a question when so much has been written on the matter. Jesus Christ came, not to save the living only, but the dead also. He declared that if He were lifted up from the earth He would draw _all_ men unto Him, (John 12: 32), and that the hour was coming when the dead, as well as the living, would hear His voice. (John 5: 25.)

The World:--Then, according to your testimony, Christ after having preached the Gospel to men in the flesh, went also and preached the same Gospel to those who had died without having heard of its saving principles?

Peter:--He did; and not to them only, but also to those {392} who rejected it when it was preached to them on the earth.

The World:--This is certainly strange doctrine to us. Our ministers have never taught us that the dead could be saved as well as the living.

Peter:--That is because they do not understand the Scriptures. The men who wrote the Scriptures wrote as they were moved upon by the Holy Ghost, and in order for men to understand the writings of the prophets and other inspired servants of God, they must be in possession of the same Spirit, for "the things of God knoweth no man but by the Spirit of God." If you will permit me, I will endeavor to make the Scriptures plain to your understanding. Noah, as you all know, was a preacher of righteousness. He was called by the Lord to preach the Gospel to the people of his generation. But they refused to listen to his warning; they turned deaf ears to his entreaties, and at last the Lord came out in judgment upon them and destroyed them from the face of the earth. But did He then cast them off forever? No, indeed. The Lord does not keep His anger forever. He had prepared a place for them, for in His house there are many mansions. He had prepared a prison-house for the wicked and rebellious, and when the antediluvians were destroyed in the flesh, their spirits were shut up in the Lord's prison-house, where they were kept for thousands of years, or in other words, till they had paid the uttermost farthing.

The World:--And did those people have the opportunity afterwards of again hearing the Gospel?

Peter:--I am coming to that. I told you those spirits were shut up in prison for thousands of years. Now, I do not ask you to accept of my testimony alone concerning this matter. I am going to read to you what Isaiah the Prophet has written concerning the Lord's prison-house and its inmates. Here are his words: "And they shall be gathered together, as prisoners are gathered in the pit, and shall be shut up in the prison, and after many days shall they be visited." (Isaiah 24: 22.) Now, let us stop for a moment and analyze this Scripture. There is a depth of meaning in it, I assure you. Writing was not done with such ease in Isaiah's time as it is today. The prophet did not pen the words which I have read just for pastime--they were written for our profit and learning. He pointed out most clearly the fate of those who would not hearken to the voice of the Lord or of His servants, but spent the days of their probation in gratifying their carnal appetites. They were to be gathered together as prisoners, and shut up in a prison, where they were to be {393} confined for many days. But they were not to be left without hope. The promise was made that when they had paid the penalty for their misdeeds they would be visited. This, according to the words of the prophet was part of Christ's missionary work: He was to preach redemption not only to the living, but to the dead as well; He was to visit the prisoners in the prison-house and preach deliverance to them. I quote again from his writings: "I the Lord have called thee in righteousness, and will hold thine hand, and will keep thee, and give thee for a covenant of the people, for a light of the Gentiles; to open the blind eyes, to bring out the prisoners from the prison, and them that sit in darkness out of the prison-house." (Isaiah 42: 6, 7.) Now, I desire to remind you that Christ confirmed this prophecy of Isaiah. He told the people that it referred to Him, and that it would be fulfilled in Him. Standing up in the synagogue in Nazareth one Sabbath day He quoted Isaiah's prophecy, as follows: "The Spirit of the Lord is upon me, because he hath anointed me to preach the Gospel to the poor; he hath sent me to heal the broken-hearted, to preach deliverance to the captives, and recovering of sight to the blind, to set at liberty them that are bruised, to preach the acceptable year of the Lord." (Luke 4: 18, 19.) So, you see that part of Christ's work was to preach deliverance to the captives, and open the prison to those who were bound.

The World:--When did the Messiah perform that work?

Peter:--During the three days that His body lay in the tomb.

The World:--Was His Spirit not with His Father during that time?

Peter:--According to Christ's own testimony it was not. When the Lord appeared to Mary, after His resurrection, He told her to touch Him not, for He had not yet ascended to His Father. (John 20: 17.) In two epistles which I wrote to the Saints in early days I made special reference to Christ's visit to the spirits in prison. This is what I said: "For Christ also hath once suffered for sins, the just for the unjust, that He might bring us to God, being put to death in the flesh, but quickened by the Spirit: by which also he went and preached unto the spirits in prison; which sometime were disobedient, when once the longsuffering of God waited in the days of Noah, while the ark was a preparing, wherein few, that is, eight souls were saved by water." (I Peter 3: 18-20.) "For for this cause was the Gospel preached also to them that are dead, that they might be judged according to men in the flesh, {394} but live according to God in the spirit." (I Peter 4: 6.) While this doctrine may be strange to you, it was quite well understood by the Saints in former days.

The World:--We thank you, Peter, for your testimony.

Latter-day Saints:--Before calling another witness we will quote to you the comments of Professor A. Hinderkoper, a German writer, and Bishop Alford, on the words of Peter. The former says: "In the second and third centuries every branch and division of the Christian Church, so far as their records enable us to judge, believed that Christ preached to the departed spirits." (Haley's Discrepancies of the Bible.) Bishop Alford says: "I understand these words (I Peter 3: 19) to say that our Lord in his disembodied state, did go to the place of detention of departed spirits, and did there announce His work of redemption; preach salvation in fact, to the disembodied spirits of those who refused to obey the voice of God when the judgment of the flood was hanging over them." We now respectfully ask you to listen to what the Apostle Paul has to say on this matter.

PAUL'S EVIDENCE.

The World:--Paul, do you believe that the Gospel is preached to men after they depart this life?

Paul:--I do. I corroborate all that the Apostle Peter has said concerning salvation for the dead. This doctrine was well understood by the people in our day. Jesus, you remember, told Nicodemus that except a man were born of water and of the Spirit, he could not enter the Kingdom of God. Now, in those days the people asked the same question that many people ask today, "If baptism is essential to salvation, what is to become of those who have died without having been baptized?" Had the Lord failed to make provision for such people, it would have revealed an imperfection in the plan of salvation, which is not the case, for "the law of the Lord is perfect." Peter has told you that the Gospel was preached to the dead; I taught the people the doctrine of baptism for the dead. Here is what I wrote to the Corinthians: "Else what shall they do which are baptized for the dead, if the dead rise not at all? why are they then baptized for the dead?" (I Cor. 15: 20.) The Saints in former times believed in and performed a vicarious work for the dead--they were baptized for their dead. But after the death of the Apostles men transgressed the laws and changed the ordinances of the Gospel, in consequence of which darkness covers the earth and gross darkness the minds of the people.

{395} The World:--You are excused, Paul.

Latter-day Saints (to the World):--We desire to call your attention to a prophecy which was made by Malachi. He prophesied as follows: "Behold, I will send you Elijah the prophet before the coming of the great and dreadful day of the Lord: and he shall turn the heart of the fathers to the children, and the heart of the children to their fathers, lest I come and smite the earth with a curse." (Mal. 4: 5, 6.) Now, we testify to you, in all soberness, that this prophecy has been literally fulfilled. On the 3rd day of April, 1836, the Prophet Elijah appeared to Joseph Smith and Oliver Cowdery in the Kirtland Temple. Addressing them he said: "Behold, the time has fully come, which was spoken of by the mouth of Malachi; testifying that I should be sent before the great and dreadful day of the Lord come, to turn the hearts of the fathers to the children, and the children to the fathers, lest the whole earth be smitten with a curse. Therefore the keys of this dispensation are committed into your hands, and by this ye may know that the great and dreadful day of the Lord is near, even at the doors." We have built a number of temples, in which baptism and other ordinances have been performed in behalf of millions of our dead relatives and friends. This is also in fulfillment of the prophecy of Micah, who said: "But in the last days it shall come to pass, that the mountain of the house of the Lord shall be established in the top of the mountains, and it shall be exalted above the hills; and people shall flow unto it. And many nations shall come, and say, Come, and let us go up the mountain of the Lord, and to the house of the God of Jacob; and he will teach us of his ways, and we will walk in his paths: for the law shall go forth of Zion, and the word of the Lord from Jerusalem." (Micah 4: 1, 2.) The work for the dead is still in progress. The hearts of the fathers are being turned to the children, and the hearts of the children to the fathers. Blessed are all those who engage in this glorious work, for great shall be their joy when they meet their loved ones who have passed beyond the veil, and for whom they stood as saviors upon Mount Zion.

VIII.--DIVINE AUTHORITY.

The World (to the Latter-day Saints):--Do you claim to have received authority from the Lord to preach the Gospel and administer in the ordinances thereof?

Latter-day Saints:--We do. The Lord has in these last days restored, through the ministering of angels, both the {396} Aaronic and Melchisedek Priesthood, empowering His servants to preach the Gospel, baptize repentant believers for the remission of their sins, confirm them members in His Church, and by prayer and the imposition of hands call down upon them the Holy Ghost.

The World:--Must a man be called of God and divinely appointed before he can preach acceptably the Gospel of Jesus Christ and administer its ordinances?

Latter-day Saints:--He must, as the Apostle Paul and others will testify.

#TESTIMONY OF PAUL. # The World:--Paul, do you consider it absolutely necessary in order for a man to preach the Gospel and administer in its ordinances, for him to be called of God and ordained by those holding Divine authority?

Paul:--I do. In every dispensation of the world the Lord has chosen certain men to represent Him among the people. These He called, either by His own voice or by the voice of His servants whom He had previously chosen.

The World:--Can you cite us a few examples of the calling of men to the ministry?

Paul:--I can. The Lord called Noah to be a preacher of righteousness to the people of his generation; and when they would not hearken to the testimony of His authorized servant, the Lord destroyed them from the earth. Abraham, Isaac and Jacob were called in like manner for the work which the Lord had appointed them.

The World:--How were they called?

Paul:--They were called by direct revelation from heaven, the Lord speaking to them by His own voice. To Abraham He said: "Get thee out of thy country, and from thy kindred, and from thy father's house, unto a land that I will show thee: and I will make of thee a great nation, and I will bless thee, and make thy name great and thou shalt be a blessing; * * * and in thee shall all families of the earth be blessed." (Gen. 12: 1-3.) Isaac and Jacob were called in a similar manner. (Gen. 28: 2-5; 28: 10-15.)

The World:--Would it be improper for a man to preach the Gospel and administer its ordinances without his having been divinely commissioned to do so?

Paul:--It would, indeed. No man has a right to take such honor unto himself except he be called of God, as was Aaron. Permit me to read a couple of extracts from my epistles to the Romans and to the Hebrews. This is what I said:

{397} "How then shall they call on him in whom they have not believed? and how shall they believe in him of whom they have not heard? and how shall they hear without a preacher? and how shall they preach except they be sent?" (Rom. 10: 14, 15.) "And no man taketh this honor unto himself, but he that is called of God, as was Aaron." (Heb. 5: 4.)

The World:--How was Aaron called to the ministry?

Paul:--He was called of the Lord through the Prophet Moses. As you well know, the Lord spoke to Moses out of the burning bush, commissioning him to go on a mission to Egypt and deliver the children of Israel. Moses reminded the Lord that he had an impediment in his speech, when the Lord said to him: "Is not Aaron the Levite thy brother? I know that he can speak well. And also, behold, he cometh forth to meet thee; and when he seeth thee he will be glad in his heart. And thou shalt speak unto him and put words in his mouth: and I will be with thy mouth, and with his mouth, and will teach you what you shall do." (Exodus 4: 14, 15.) "And the Lord said to Aaron, Go into the wilderness to meet Moses. And he went, and met him in the mount of God, and kissed him. And Moses told Aaron all the words of the Lord who had sent him, and all the signs which he had commanded him." (Exodus 4: 27, 28.)

The World:--When men are called of the Lord, through His inspired servants, to minister unto the people, is it necessary for them to be ordained and set apart for their respective duties by the laying on of the hands of the Lord's servants?

Paul:--It is. Such has been the practice in every Gospel dispensation. Joshua, the son of Nun, was set apart, as directed of the Lord, through the imposition of hands by Moses. Let me read to you what Moses has written on this matter: "And the Lord said unto Moses, take thee Joshua, the son of Nun, a man in whom is the Spirit, and lay thine hands upon him; and set him before Eleazar the priest, and before all the congregation; and give him a charge in their sight. And thou shalt put some of thine honor upon him, that all the congregation of the children of Israel may be obedient. * * * And Moses did as the Lord commanded him: and he took Joshua, and set him before Eleazar the priest, and before all the congregation: and he laid his hands upon him, and gave him a charge, as the Lord commanded by the hand of Moses." (Num. 27: 18-20, 22, 23.)

The World:--Paul, in what way were you called to the ministry, and by whom were you ordained?

Paul:--I was called by the Holy Ghost, and was ordained {398} under the hands of Simeon, Lucius and Manaen. You will find a record of my call and ordination in the 13th chapter of the Acts of the Apostles, as follows: "Now there were in the church that was at Antioch certain prophets and teachers: as Barnabas, and Simeon that was called Niger, and Lucius of Cyrene, and Manaen, which had been brought up with Herod the tetrarch, and Saul. As they ministered to the Lord, and fasted, the Holy Ghost said, Separate me Barnabas and Saul for the work whereunto I have called them. And when they had fasted and prayed, and laid their hands on them, they sent them away." (Acts 13: 1-3.)

The World:--We have no further questions to ask you, Paul.

Latter-day Saints:--We now respectfully ask you to hear what the Apostle Peter has to say on this very important subject.

PETER'S TESTIMONY.

The World:--Were you called of the Lord and ordained to take part in His ministry?

Peter:--I was. You will find an account of my call and ordination, as well as that of the other eleven apostles, in the third chapter of Mark's Gospel. It is as follows: "And he goeth up into a mountain, and calleth unto him whom He would: and they came unto him. And he ordained twelve, that they should be with him, and that he might send them forth to preach." (Mark 3: 13, 14.) "Ye have not chosen me," said Jesus, "but I have chosen you, and ordained you, that ye should go and bring forth fruit, and that your fruit should remain: that whatsoever you shall ask of the Father in my name, he may give it you." (John 15: 16.)

The World:--Must a man be called of God and ordained by Divine authority before he can hold an office in the Church of Christ?

Peter:--He must. The death of Judas left a vacancy in the quorum of Apostles. In choosing his successor we appealed to the Lord to manifest to us His mind and will in the selection of a man to fill the vacancy. There were two men. Barnabas and Matthias, whom we considered equally worthy of the honor. We presented these two men before the Lord in prayer and said, "Thou, Lord, which knowest the hearts of all men, show which of these two thou hast chosen, that he may take part of this ministry and apostleship, from which Judas by transgression fell, that he might go to his own place." (Acts 1: 24, 25.) It was revealed to us that Matthias was {399} the Lord's choice, and he was appointed by unanimous vote.

The World:--Are we to understand from what you have said that it was the desire of the Lord that Apostles and Prophets and all the other officers should continue in the Church?

Peter:--Such, indeed, was the desire of the Lord. If it had not been, He would not have appointed a successor to Judas.

The World:--Our ministers have told us that Apostles and Prophets are not necessary in these days; that they were placed in the Church to establish Christianity, and that when Christianity was established they were no longer needed.

Peter:--There is nothing in the Scriptures to warrant such an assertion. On the contrary, it is most positively stated that the Lord put these officers in the Church "for the perfecting of the saints, for the work of the ministry, for the edifying of the body of Christ." And they were to remain in the church "till we all come in the unity of the faith, and of the knowledge of the Son of God, unto a perfect man, unto the measure of the stature of the fulness of Christ; that we henceforth be no more children, tossed to and fro, and carried about with every wind of doctrine, by the sleight of men, and cunning craftiness, whereby they lie in wait to deceive." (Eph. 4: 12-14.)

The World:--How was the primitive Christian Church organized?

Peter:--It was "built upon the foundation of apostles and prophets, Jesus Christ himself being the chief corner stone." (Eph. 2: 20.) The Lord placed in the Church Apostles, Prophets, Evangelists, Pastors, Teachers, etc. (Eph. 4: 11.)

The World:--The churches of the world are not organized after that pattern?

Peter:--They are not. They were not established by Christ. Had Christ established them, He would have put in them the same officers that He put in the early Christian Church. The Churches of the world were established by men. They are named after men. There is Saint Paul's Church, Saint Peter's Church, Saint Mark's Church, Saint Luke's Church, Saint John's Church, etc.

The World:--There seems, therefore, to have been an apostasy from the primitive Christian Church?

Peter:--There has. The Scriptures are replete with prophecies concerning the great apostasy which was to take place after the death of the apostles. Permit me to call your attention to a few of them. Have you a Bible at hand?

{400} The World:--We have.

Peter:--Turn to the fourth chapter of Paul's second epistle to Timothy and read what he prophesied concerning the apostasy that was to take place.

The World:--Paul prophesied as follows: "For the time will come when they will not endure sound doctrine; but after their own lusts shall they heap unto themselves teachers, having itching ears; and they shall turn away their ears from the truth, and shall be turned unto fables." (II Tim. 4: 3,4.)

Peter:--Now turn to the 29th chapter of Isaiah and read what the prophet said concerning the state of the world in the last days.

The World:--Isaiah prophesied as follows: "Stay yourselves, and wonder; cry ye out, and cry: they are drunken, but not with wine; they stagger, but not with strong drink. For the Lord hath poured out upon you the spirit of deep sleep, and hath closed your eyes: the prophets and your rulers, the seers hath he covered. Wherefore the Lord said, forasmuch as this people draw near me with their mouth, and with their lips do honor me, but have removed their heart far from me, and their fear toward me is taught by the precept of men; therefore, behold, I will proceed to do a marvelous work among this people, even a marvelous work and a wonder: for the wisdom of their wise men shall perish, and the understanding of their prudent men shall be hid." (Isaiah 29: 9, 10, 13, 14.)

Peter:--How perfectly did Paul describe the condition of the world at the present time! Instead of having inspired Apostles and Prophets to reveal to them the mind and will of the Lord, and to teach to them the true plan of salvation, the people have heaped to themselves teachers, having itching ears, and they have turned their ears away from the truth and turned them unto fables. When you think of the multitude of jarring and contending sects that are in the world today, you can see how literally the prophecies of Paul and Isaiah have been fulfilled.

The World:--Were Paul and Isaiah the only ones who prophesied concerning an apostasy?

Peter:--They were not. There were many others who uttered similar predictions. But I ask you to read what Isaiah further said concerning the apostasy; you will find it in the twenty-fourth chapter of his book.

The World:--Isaiah says: "The earth also is defiled under the inhabitants thereof; because they have transgressed {401} the laws, changed the ordinance, broken the everlasting covenant. Therefore hath the curse devoured the earth, and they that dwell therein are desolate; therefore the inhabitants of the earth are burned, and few men left." (Isaiah 24: 5, 6).

Peter:--Notice the similarity in these prophecies: Isaiah prophesied that the day would come when the people would transgress the laws, change the ordinance, and break the everlasting covenant. Paul declared that the time would come when they would not endure sound doctrine, but would heap to themselves teachers, having itching ears, who would turn their ears away from the truth and turn them unto fables. On another occasion Paul prophesied as follows: "For I know this, that after my departure shall grievous wolves enter in among you, not sparing the flock. Also of your own selves shall men arise, speaking perverse things, to draw away disciples after them." (Acts 20: 29, 30.) Paul lived to see the beginning of the terrible apostasy of which he spoke. "I marvel," said he, writing to the Galatians, "that ye are so soon removed from him that called you into the grace of Christ unto another gospel: which is not another; but there be some that trouble you, and would pervert the gospel of Christ." (Gal. 1: 6, 7.) I myself prophesied concerning the apostasy. Here is what I said: "But there were false prophets also among the people, even as there shall be false teachers among you, who privily shall bring in damnable heresies, even denying the Lord that bought them, and bring upon themselves swift destruction. And many shall follow their pernicious ways; by reason of whom the way of truth shall be evil spoken of. And through covetousness shall they with feigned words make merchandise of you." (II Peter 2: 1-3.)

The World:--The prophets and apostles truly foretold an apostasy, and the divided state of Christendom--the hundreds of different sects and denominations, the numerous, conflicting theories which are being advocated by men for the Gospel of Jesus Christ--bear incontrovertible testimony that such an apostasy has taken place. Must this condition continue, or will there be a restitution?

Peter:--There will be a restitution of all things spoken of by the mouth of the holy prophets.

The World:--Do you think the Lord will ever send us Apostles and Prophets to teach us the true Gospel of Christ as it was taught by Him and His inspired servants in ancient days?

Peter:--He will, for so He has declared. Here is the {402} Apostle John; I pray you, hear what he has to say concerning the restoration of the Gospel in the latter days.

JOHN'S TESTIMONY.

The World:--John, do you think we will ever be favored with new revelation from God?

John:--Have you forgotten what Joel prophesied concerning the last days? He said: "And it shall come to pass afterward, that I will pour out my Spirit upon all flesh: and your sons and your daughters shall prophesy, your old men shall dream dreams, your young men shall see visions." (Joel 2: 28.)

The World:--Then, we may look for Prophets to be sent of God.

John:--Yes, and angels also will come down from heaven to restore that which was lost. You have heard already of the great apostasy that was to take place; you have seen how the principles and ordinances of the Gospel have been perverted; you see the Christian world a Babel of Confusion. The Lord knew that all these things would take place, and He decreed that in the last days He would set His hand again to recover His people from their lost and fallen state. He revealed to me that before His judgments were poured out upon the inhabitants of the earth He would send an angel with the everlasting Gospel, to be preached to every nation under heaven. Read, I pray you, what I said concerning this matter in the fourteenth chapter of my book.

The World:--You wrote as follows: "And I saw another angel fly in the midst of heaven, having the everlasting Gospel to preach unto them that dwell on the earth, and to every nation, and kindred, and tongue, and people, saying with a loud voice, Fear God, and give glory to him; for the hour of his judgment is come: and worship him that made heaven and earth, and the sea, and the fountains of water. (Rev. 14: 6, 7.)

John:--Now, I advise you to look for the fulfillment of the things which the Lord has spoken by the mouth of His holy prophets.

The World:--Thank you, John; you are excused.

Latter-day Saints:--Now, we testify to you in words of soberness that the angel which John predicted would come to the earth in the last days with the everlasting Gospel, has come to the Prophet Joseph Smith. The Lord also sent heavenly messengers to him and others, who conferred upon them Divine {403} authority, and instructed them concerning the restoration of the true Church of Christ on the earth for the last time, preparatory to the coming of the Son of Man. That Church has been organized after the primitive pattern. In it are inspired Apostles and Prophets, Evangelists, Pastors and Teachers. It teaches the very same Gospel that was taught by Christ and His Apostles; its members enjoy the same gifts and blessings that were enjoyed by the former-day saints: they have the gift of prophecy, revelations, visions, healings, tongues, interpretation of tongues, etc. And, if you desire to know the truth of these things, we advise you to follow the exhortation of the Apostle James, when he said, "If any of you lack wisdom, let him ask of God, that giveth to all men liberally, and upbraideth not; and it shall be given him." (James 1: 5.)

"_Our enemies have kicked us, and cuffed us, and driven us from pillar to post, and we have multiplied and increased the more, until we have become what we are this day_."

--_Brigham Young_.

"_It is not our business to fight our enemies. There is no man or woman on the face of the earth, but is our brother or our sister. They are the children of God and we are here to bear and forbear with them in their interest and for the glory of God_."

--_Lorenzo Snow_.

{404}

A CONGRESSMAN'S OPINION OF THE PROPHET.

(_From the Historical Record_.)

In the winter of 1840, the Prophet Joseph Smith went to Washington, D. C, to petition the president of the United States and Congress to redress the grievances of the Saints against the people of Missouri. While at the nation's capital he had several opportunities of speaking in public. On the evening of February 5, 1840, he addressed a large audience. Mr. M. L. Davis, a member of Congress, was present. In a letter written to his wife the day after, he gives the following opinion of the Prophet:

I went last evening to hear "Joe Smith," the celebrated Mormon, expound his doctrine. I, with several others, had a desire to understand his tenets as explained by himself.

He is not an educated man; but he is a plain, sensible, strong-minded man. Everything he says is said in a manner to leave an impression that he is sincere. There is no levity, no fanaticism, no want of dignity in his deportment. He is apparently from forty to forty-five years of age, rather above the middle stature, and what you ladies would call a very good looking man. In his garb there are no peculiarities; his dress being that of a plain, unpretending citizen. He is by profession a farmer, but is evidently well read. * * *

During the whole of his address, which occupied more than two hours, there was no opinion or belief that he expressed, that was calculated, in the slightest degree, to impair the morals of society, or in any manner to degrade and brutalize the human species. There was much in his precepts, if they were followed, that would soften the asperities of man toward man, and that would tend to make him a more rational being than he is generally found to be. There was no violence, no fury, no denunciation. His religion appears to be a religion of meekness, lowliness and mild persuasion. * * * Throughout his whole address he displayed strongly a spirit of charity and forbearance. The Mormon Bible, he said, was communicated to him direct from heaven. If there was such a thing on earth as the author of it, then he (Smith) was the author; but the idea that he wished to impress was that he had penned it as dictated by God. * * *

I have changed my opinion of the Mormons. They are an injured and much abused people.

{405}

AN ANNOUNCEMENT CONCERNING THE CHURCH OF JESUS CHRIST OF LATTER-DAY SAINTS.

BY HEBER J. GRANT, TOKYO, JAPAN.

Prove all things; hold fast to that which is good.

1 Thess. 5: 21.

If any of you lack wisdom, let him ask of God, that giveth to all men liberally, and upbraideth not; and it shall be given him.

But let him ask in faith, nothing wavering. For he that wavereth is like a wave of the sea, driven with the wind and tossed.

James 1: 5, 6.

We, as duly authorized representatives of the Church of Jesus Christ of Latter-day Saints, have been sent to Japan for the purpose of teaching the plan of life and salvation, as it has again been revealed from heaven by the true and living God to the Prophet Joseph Smith.

We earnestly entreat the people of this nation to fully investigate the message which we have come to deliver.

We testify that there is a God in heaven who is in very deed the Father of the spirits of all men. He is the Creator of heaven and earth, and all that in them is. He existed before the world was created; exists today and will exist forever. He is the same yesterday, today and forever. He is all powerful and to His wisdom there is no limit. He is no respecter of persons; is full of mercy, love and compassion, and is forgiving to all those who will repent of sin and seek Him and serve Him with full purpose of heart.

All men are well aware that compliance with the laws of a nation is absolutely necessary in order to become a citizen thereof, and the same applies with equal force to those who wish to become citizens of the kingdom of God. A knowledge of and compliance with God's laws is a matter of the most {406} vital consequence to all men. These laws are contained in the divinely inspired books known as the Bible and Book of Mormon. We feel assured that all who will earnestly and fully investigate will come to a knowledge of the divine authenticity of these records.

For many hundreds of years after the creation of the earth God appeared in person, from time to time, and talked with His children and gave instructions as to what was necessary for them to do in order to be worthy, when this life was ended, to come back and dwell forever in His presence. A little over nineteen hundred years ago He sent His Son Jesus Christ to the earth to teach mankind the plan of life and salvation. Jesus is the Savior of the world, and faith on His name and obedience to His commandments will take us back into the presence of God where we shall dwell forever.

Jesus Christ called upon all men to repent, to live lives of righteousness and to be baptized in water for the remission of their sins, and made them the promise that if they would do this and keep His commandments they should know whether the doctrines He proclaimed were of God or man.

In the spring of 1820, God and His Son Jesus Christ visited the earth and talked with Joseph Smith. They afterwards sent heavenly messengers who gave him the necessary instructions and authority to establish on the earth the true Church of Christ. Some immediately accepted the doctrines which this prophet taught, but the majority misrepresented his teachings and persecuted him. False charges were preferred against him, and he was imprisoned many times, but upon trial was declared innocent of every charge. He lived a life of virtue and uprightness, maintaining, in the face of the most bitter opposition, his testimony as to the truths revealed to him from heaven. Finally, while he was in Carthage jail, Illinois, U. S., under the pledged protection of the state, awaiting a trial, to which he had voluntarily surrendered himself, the jail was attacked and he was murdered by a mob of wicked men. Thus did Joseph Smith, the Prophet of the nineteenth century, seal his testimony with his life's blood.

Dr. David Nelson in his book, "The Cause and Cure of Infidelity," says: "A true prophet is not applauded by a majority of the wicked or by the mass of the depraved. He is generally disliked by those furthest from God, and spoken evil of by those who sink deepest in sin. He is often not only reviled, but put to death if the laws permit; but the false prophet is neither stoned nor sawn asunder. He is often extolled greatly by the most dissolute, and is at least tolerated or praised {407} to some extent by the leaders in depravity or the officers of sin."

Many people have spoken ill of the Latter-day Saints, or as we are commonly called "Mormons." We ask to be judged not by the false statements of our enemies, but by the infallible standard, "By their fruits ye shall know them." Wisdom dictates that no cause should be judged without a hearing, and least of all when only one side has been heard, and that the side of its enemies. The history of the Latter-day Saints is before the world and speaks for itself.

In a tract entitled "My reasons for leaving the Church of England and joining the Church of Jesus Christ of Latter-day Saints," the writer says: "No one who will read the whole history of the Latter-day Saints with a truly honest and unprejudiced heart, and look upon the blessings of prosperity which they at present enjoy, can for a moment doubt that they are members of a church which is under the direct guidance of God through new revelation.

"I am quite sure that any one who will read with a fair, and unprejudiced mind the teachings of Joseph Smith, can not but conclude that he must have been inspired, especially when they consider the fact that all the great and marvelous work which he performed before his martyrdom was accomplished while he was still a young man, and that he had never enjoyed the privileges of education and experience."

We call attention to the last of the accompanying Articles of our Faith, that "if there is anything virtuous, lovely, or of good report, or praiseworthy, we seek after these things," and advise all men to do likewise.

In conclusion, in all solemnity and humility, we bear testimony that God lives, that Jesus Christ is His Son and the Savior of the world; that Joseph Smith was the prophet of the true and living God, commissioned to restore again the Gospel of Jesus Christ to the inhabitants of the earth. We once more entreat all men to investigate our message, and promise, as did our Savior, that all who will repent of sin and obey the Gospel shall receive a knowledge from God of the divinity of the doctrines which we proclaim.

{408}

CORNER STONES OF REORGANIZATION.

A FEW FACTS CONCERNING ITS FOUNDERS COMPILED FROM EARLY CHURCH HISTORY.

_When men come as servants of God, claiming a divine commission to reorganize the Church of Christ, the searchlight of investigation should be turned upon them. If they bear it there is evidence that they have been sent of God. But if inconsistencies hedge their entire course of life it is well for an inquirer after truth to examine their AUTHORITY_.

_William Marks, Zenos H. Gurley, William W. Blair and Samuel Powers ordained the Son of the Prophet to succeed his father as President of the Church. William W. Blair and Samuel Powers were never members of the original Church. We, therefore, pass them by, and proceed to bring out a few facts from early Church history relative to Marks, Gurley and Briggs, the two latter being the founders of the "Reorganization_."

HISTORY OF WILLIAM MARKS.

_WILLIAM MARKS was President of the Nauvoo Stake at the time of the martyrdom of the Prophet Joseph, June 27, 1844_.

SOMETHING FROM THE PROPHET'S JOURNAL.

"Whatever can be the matter with these men (Law and Marks)? Is it that the wicked flee when no man pursueth? that hit pigeons always flutter? that drowning men catch at straws? or that Presidents Law and Marks are absolutely traitors to the Church, that mv remarks should produce such excitement in their minds? The people in the town are astonished, almost every man saying to his neighbor: Is it possible that Brother Law or Brother Marks is a traitor and would deliver Brother Joseph into the hands of his enemies in Missouri? {409} If not, what can be the meaning of all this? The righteous are as bold as a lion."

MARKS DROPPED FROM HIS POSITION AS PRESIDENT OF NAUVOO STAKE. _WILLIAM MARKS was dropped from his position as President of the Nauvoo Stake at a conference of the Church of Jesus Christ of Latter-Day Saints, held October 7, 1844. (T. & S., Vol. 5, 692.) The whole Church voted NOT to sustain him, excepting two votes. This action was taken because he supported the claims of Sidney Rigdon as guardian of the Church_.

_On December 9th, 1844--Nauvoo, Illinois, he acknowledged his error in the following_:

NOTICE.

"After mature and candid deliberation, I am fully and satisfactorily convinced that Mr. Sidney Rigdon's claims to the Presidency of the Church of Jesus Christ of Latter-Day Saints are not founded in truth. I have been deceived by his specious pretenses and now feel to warn every one over whom I may have any influence to beware of him, and his pretended visions and revelations. THE TWELVE ARE THE PROPER PERSONS TO LEAD THE CHURCH." (T. & S., Vol. 5, 742.)

"Signed William Marks."

_After making this acknowledgment he was received back into fellowship, but did not again obtain his former position. He became dissatisfied, withdrew from the Church and was excommunicated_.

JOINS THE STRANGITE ORGANIZATION AND PLAYS A LEADING PART.

_Copied from the "Voree Record," official record of Strangle Church_.

_Conference April 6, 1846_.

"On motion of WILLIAM MARKS, High Priest and President of the Stake at Nauvoo, James J. Strang unanimously called to the Chair as President of the Conference."

"On motion of Elder WILLIAM MARKS it was unanimously resolved that this Church receive, acknowledge, and uphold JAMES J. STRANG as President of this Church, {410} Prophet, Seer, Revelator, and Translator with our faith and prayers."

"On motion of Elder WILLIAM MARKS it was unanimously resolved that we sustain and uphold Aaron Smith as Counselor to First President by our faith and prayers."

"On motion of Elder WILLIAM MARKS, amended on motion of Elder John E. Page, it was resolved that the case of Elder Rigdon be laid over until the October conference for final action and in the meantime a delegation be sent to visit Elder Rigdon personally on the matter by appointment and under instructions of the First Presidency."

"President James J. Strang proposed the appointment of WILLIAM MARKS, President pro tempore of the High Priest's quorum, which, being put separately to the High Priests and the Conference at large, and unanimously approved, he was thereupon appointed."

MARKS APPOINTED BISHOP OF STRANGITE CHURCH.

"_Voree Record"--Conference April 8th, 1846_.

"The First Presidency presented WILLIAM MARKS for the office of BISHOP of the Church, and on motion of Apostle John E. Page, resolved unanimously (that he) be sustained."

MARKS APPOINTED AN APOSTLE, COUNSELOR AND PROPHET.

"_Voree Record"--Conference August 26th, 1849_.

"Brother WILLIAM MARKS was then ordained, consecrated and set apart as APOSTLE of the Lord, Jesus Christ, a Counselor to the Prophet, one of the First Presidency, and a PROPHET of the Most High God, under the hands of President STRANG and Adams."

WILLIAM MARKS ORDAINED TO ADMINISTER BAPTISMS FOR DEAD.

"Voree Record"--Conference of August 26th, 1849.

"Brother WILLIAM MARKS was anointed, ORDAINED and set apart to administer baptisms for the Dead, under the hands of Presidents STRANG and Adams. * * * The choir sang a hymn, after which eucharist was administered. The Conference then adjourned twenty minutes, to meet at the water's edge for the purpose of attending to baptisms, both for the living and the DEAD. Conference {411} assembled pursuant to adjournment. Eight were initiated into the Church by being baptized for a remission of their sins. After which large numbers were baptized for their deceased relatives. Adjourned."

REVELATION OF JAMES J. STRANG GIVEN JANUARY 7TH, 1849. "Hearken, O ye Saints, give ear, for the time to favor Zion is at hand, and the time of her redemption draweth near. Draw near unto me and learn, for the ways of men are foolishness before me. Behold ye shall be one, and if ye are not one, ye are none of mine. And ye shall all speak the same thing. Ye are cursed; ye are confounded because ye have many tongues like unto mystery Babylon; and many are running to and fro, speaking in their own wisdom, which is folly before me. * * * Behold my servant, WILLIAM MARKS, has gone far ASTRAY in departing from me, yet I will give unto him a little space, that he may return and receive my word, and stand in his place; for I remembered his works that he has done in the time that is past. If he will return and abide faithful, I will make him great, and his possessions shall be great, and he shall possess a city, and his children shall dwell therein; a nation shall call him blessed. * * *"

HE REPENTS.

"_Voree Record"--Conference of August 25th, 1849_.

"President MARKS arose and said he felt that he ought to make a confession to the Saints for NOT acting in his calling and also to ask their forgiveness. Gave a brief history of the course he had pursued after the martyrdom of the Prophet Joseph, testified that he had ever had the fullest confidence in the work of the last days, and knew it was of God, and was now determined by the help of God to go forth in the discharge of HIS DUTY and act in the place in which he was called by revelation of God through his servant JAMES.

"President Geo. J. Adams remarked: He rejoiced with joy unspeakable to see an old Saint coming back willing to do his duty, spoke very highly of the former faithfulness of Brother Marks in the cause of God, how he had kept himself uncontaminated in the midst of the lustful and ungodly, and concluded by offering the following resolution, which was sustained unanimously: Resolved, that we will forgive Brother Marks and sustain him in his calling by our faith, confidence, and prayers."

{412}

LEAVES STRANG AND JOINS THOMPSON'S ORGANIZATION--HIS OWN STATEMENT.

"Epistle of WILLIAM MARKS, chief evangelical teacher of the school of faith to all the traveling teachers' quorums and classes of said school, and Jehovah's presbytery of Zion, Greeting:

"Beloved Brethren:--Having been chosen and ordained chief evangelical teacher of the school of faith in Jehovah's presbytery of Zion, it becomes my duty to say something by way of encouragement and also by way of instruction to those who are placed under my care and supervision; and first by way of encouragement, let me state what I know in reference to the work in which we are engaged. In order to do this, I must of necessity refer to my experience in the Church. I was a member of the Church some ten years before the death of Joseph and Hyrum Smith. I was appointed President of the Stake in Kirtland, Ohio, in 1837, and continued in that office at Kirtland until the fall of 1838, when I was called by revelation to Farr West, Missouri, but before I arrived there the Saints were ordered to leave the state, and when the Stake was organized at Nauvoo, in the fall of 1839, I was appointed President thereof, and continued in that office up to the death of Joseph the Prophet. I always believed the work was of divine origin, and that Joseph Smith was called of God to establish the Church among the Gentiles. During my administration in the Church I saw and heard many things that was practiced and taught that I DID NOT BELIEVED BE OF GOD, but I continued to do and teach such principles as were plainly revealed as the law of the Church, for I thought that pure and holy principles only would have a tendency to benefit mankind, therefore, when the doctrine of polygamy was introduced into the Church as a principle of exaltation I took a decided stand against it, which stand rendered me quite unpopular with many of the leading ones of the Church." (Harbinger and Organ, Vol. 3, Pages 52-3-4, Year 1853.)

AGAIN IN 1853 MARKS WRITES TO THOMPSON.

"Shabbona Grove, DeKalk County, Feb. 17th, 1853.

"Brother C. B. Thompson,

"Dear Sir:--I have some good news to communicate * * * I organized a quorum at Batavia. James Blakeslie {413} was chosen chief, and Jehial Savage, teacher. I ordained them to their offices, and they said they had satisfactory evidence that the work is of God. I feel as though I was well paid. Bless and praise the Lord.

"Yours in the bond of the covenant,

"Signed William Marks."

WILLIAM MARKS SENT BY THOMPSON TO LOCATE A GATHERING PLACE.

_The following appears in the "Harbinger and Organ" of Dec. 10th, 1853_:

"St. Joseph, Mo., Aug. 24, 1852.

"Brother Thompson:--I embrace this opportunity to drop a few lines to you to let you know of our whereabouts. I arrived here with Brother Childs and on the 22nd of this month, found Brother Stephens and the most of his family sick; and he is not able to go with us. From what we can learn of the surrounding country here we think is will be very difficult to obtain a suitable LOCATION FOR THE SAINTS TO GATHER TO, near this place on account of the high price of land. We have agreed to start from here tomorrow morning to go north, probably to the Bluffs. * * * We shall write you again as soon as we find a location. * * *

"Signed William Marks."

MARKS CHANGES AGAIN AND JOINS JOHN E. PAGE'S ORGANIZATION.

_The year 1855 finds him in a religions organization with John E. Page and others. (History of the Reorganized Church, Vol. 3, 724_.)

ON JUNE 11TH, 1859, HE FINDS A PLACE IN THE "NEW ORGANIZATION."

On the above date he was received into this "Organization" subsequently called the "Reorganized Church" on his ORIGINAL baptism into the Church of Jesus Christ of Latter-Day Saints. His ORIGINAL ordination was also accepted.

In the light of common sense and the following statement found in the "Saints Herald" (the official organ of the "Reorganization"), what of WILLIAM MARKS' authority? "WHENEVER INDIVIDUALS CLAIMING AUTHORITY {414} UNDER THE CHURCH AS ORGANIZED BY THE FIRST JOSEPH BECAME MEMBERS OF ANY FACTION THEY IMMEDIATELY BECAME DIVESTED OF ALL AUTHORITY." ("_Saints Herald," Vol. 4, No. 10, Page 158_.)

_Why did the "Reorganization" receive the Apostate Marks on his ORIGINAL baptism and ORIGINAL ordination after he had joined "The Strang faction," "The Thompson faction" "The Page faction" and "became divested of all authority" (as stated above)? And what of the authority of young Joseph who Was ordained under the hands of such men, WILLIAM MARKS BEING MOUTH_?

FOLLOWING IS THE STATEMENT OF THE PROPHET CONCERNING APOSTATES:

"An Apostate, or one who has been cut off the Church and wish to come in again, the law of the Church expressly says: That such shall repent and be baptized and be admitted as at first." (T. & S., Vol. 5, 752.)

RECORD OF ZENOS H. GURLEY.

_ZENOS H. GURLEY was ordained a seventy in Nauvoo in 1844 under the direction of President Joseph Young. (Record in Historian's office, Salt Lake City.)_

_On April 6th, 1845, he was made the Senior President of the twenty-first quorum of Seventy. (Minutes of 21st quorum_.)

THE PRESIDENT OF THE "REORGANIZATION" REPUDIATES AUTHORITY OF THE MAN WHO ASSISTED IN HIS ORDINATION.

_On the 31st of January, 1905, President of the "Reorganization" wrote the following to Elder Joseph F. Smith, Jr., relative to the limitation of the number of Seventy's quorums_:

"There are no provisions as revelations as law to the Church for the organization of more than seven quorums of Seventy; for that reason we do not recognize as valid any of the ordinations in Nauvoo in 1844-5 beyond those of the first seven quorums; and our teaching is that the number is necessarily limited by direct provision of the law."

{415}

GURLEY ENDORSES THE COURSE OF THE CHURCH IN 1846.

(_One month before the great Exodus then in preparation.) The Minutes of January 3rd, 1846 (21st quorum) say_:

"Zenos H. Gurley enlarged on the subject of liberally donating to the Church necessity. 'God,' said he, 'had so shaped the scheme of salvation as that to be saved and appear approved of God, we must SACRIFICE OF ALL WE POSSESS.' * * * He felt filled with the spirit. THE COURSE THE CHURCH IS PURSUING HAS BEEN SPOKEN OF BY JESUS CHRIST AND THE HOLY PROPHETS OF OLDEN TIMES."

GURLEY RECEIVES HIS ENDOWMENT IN THE NAUVOO TEMPLE.

"ZENOS H. GURLEY arose and said that the Presidents of the quorum had RECEIVED THEIR ENDOWMENT. He observed that it was remarkable for an unusual outpouring of the Holy Spirit. He felt for the quorum that they should receive their endowment. The Church authorities, the quorum of seventy in succession, should furnish the people engaged in the endowment, one day each, and he wanted the quorum (21st) to acquit themselves from every obligation." (Minutes of quorum, Jan. 10, 1846.)

GURLEY ON TEMPLE WORK.

"President ZENOS H. GURLEY arose and said: * * * 'The business before the meeting was the arranging for the donation for the benefit of those of the Priesthood engaged in the Temple' (NOT ON THE TEMPLE, BUT IN THE TEMPLE). He beautifully observed that it was his design and also this Council's, to exalt the Twenty-first quorum and the quorum should reciprocally return the favors of the support and influence towards its welfare." (Minutes of the quorum, January 17th, 1846.)

"President ZENOS H. GURLEY arose and said that the business before the meeting (of the Twenty-first quorum) was to select persons to receive their ENDOWMENTS. He had received direction to select ten or twelve to GO IN THE TEMPLE. He desired the brethren not to think it partiality to make this selection. * * * The Saints who have passed through the trials of the Church were generally rooted and {416} grounded in love and have a witness in their hearts or they would not have remained." (Minutes of the Twenty-first quorum, January 25th, 1846.) _It was ten days after he made this utterance that the Exodus of the main body of the Church began, and this is the last reference we have of ZENOS H. GURLEY while connected with the Church. What became of GURLEY? "Because he had not root he withered away_."

JOINS THE STRANGITES--BECOMES AN ARDENT WORKER IMMEDIATELY.

_ZENOS H. GURLEY writes to a Brother Cooper, Editor of the "Strangite Gospel Herald," under date of January 10th, 1850, from Pittsburg C. W ., relating an account of his labors in the STRANGITE CHURCH. He closes with these words_:

"The brethren in this place, though young, are old enough to dream of BEAVER (meaning Beaver Island, Strang's headquarters). Are you going to BEAVER in the spring? is the inquiry of many of them. * * * But, thank God, if we do no more we are rightly paid for our trouble. One of the Prophets, speaking in reference to these times, says, 'a man shall be more precious than fine gold. Farewell.'" ("Gospel Herald," Page 274.)

_ZENOS H. GURLEY writes to the "Gospel Herald" (Strangite organ) from St. Lawrence under date of March 15th, 1850_:

"I am now in New York State in company with Brother Linnel, assisting Brother Silsby in organizing the brethren and helping them get ready for BEAVER. We expect seventy or one hundred. Will leave here in May for that place. I left Brother Wright on Monday last. * * *" ("Gospel Herald," Page 22.)

GURLEY RECEIVES AN APPOINTMENT AT STRANGITE CONFERENCE.

_September 16th, 1851. Beaver Island_.

"Moved and seconded that ZENOS H. GURLEY be appointed to preside over the branches in Western and Southern Wisconsin, west of Voree, by judicial appointment. Carried. * * *" (Record of Conference, pen written.)

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GURLEY EXCOMMUNICATED FOR HERESY FROM STRANGITES.

"James Blakeslie dropped for HERESY and Jahie Savage for the same, and their Priesthood taken from them. ZENOS H. GURLEY, ALSO PRIESTHOOD TAKEN FROM HIM. * * *" (Voree Record--Conference at Enoch's Grove, Beaver Island, July 9, 1852.)

DOUBTS FOLLOWED AFTER EXCOMMUNICATION.

_By 1851, after about five years of active service, he became convinced that James J. Strang was not a Servant of God. Manifestations followed which satisfied him that he should help organize another Church. Accordingly, he and Jason W. Briggs united their efforts and organized what is known as the "NEW ORGANIZATION," which subsequently emerged into the "Re-Organized Church," in 1860--16 years after the Martyrdom. Zenos H. Gurley, after following the Twelve Apostles as the presiding Quorum of the Church, and holding the position as Senior President of the Twenty-first Quorum of Seventy up to the time of the exodus of the Church from Nauvoo, in 1846, left the Church and joined James J. Strang, remaining with this organization until he and Briggs CREATED THE "NEW ORGANIZATION." In 1860 he assisted William Marks in ordaining the President of the "Reorganization." The question naturally arises, DID HE HAVE ANY AUTHORITY? We prefer to answer this question by simply quoting the statement found in the "Saints Herald," Vol. 4, Page 158_.

"Whenever individuals claiming authority under THE CHURCH AS ORGANIZED BY THE FIRST JOSEPH became members of ANY FACTION, THEY IMMEDIATELY BECAME DIVESTED OF ALL AUTHORITY." ("Saints Herald," Vol 4, No. 10, Page 158.)

GURLEY'S DOUBTS FOLLOW HIS FAMILY.

_Zenos H. Gurley ("an apostle") had been able to convert many to this organization, yet he was not satisfied in his own mind. In connection with Jason W. Briggs (founder of the "Reorganization), he forsook the Church they claimed had been built upon "revelations" from divers persons, ("Saints Herald" Vol. 33, Pages 248-249.) The reasons why these men withdrew from the "Reorganization" were as follows: That they could not believe in_:

{418} 1st--"The literal gathering of the Church into Jackson and the adjoining counties in the State of Missouri (or any one or more places) known as a local Zion."

2d--"Temple building and ceremonial endowments therein."

3d--"Baptism for the dead."

4th--"Tithing as a law applicable to the Church."

5th--"The law of consecration by which individuals are made legal heirs to the Kingdom of Zion."

6th--"A sole mouthpiece of God to the Church."

7th--"The plenary inspiration of and consequent absolute authority of what are called the sacred books."

8th--"The doctrine of 'cursing our enemies,' and of 'avenging God upon them to the third and fourth generations.'"

9th--"To the foregoing may be added the revelation of January 19, 1841, Section 107 D. & C. (124, our edition), which enjoins upon the Church the building of a hotel, called the 'Lord's boarding-house,' for Joseph Smith and posterity to dwell in from generation to generation, as also the promise contained therein, viz.: 'And as I said unto Abraham concerning the kindreds of the earth, even so I say to my servant Joseph, in thee and in thy seed shall the kindreds of the earth be blessed.'"

"This, coupled with the provisions in Section 43, that 'none else should or could receive revelation for the Church, and the provision of Section 19, that the Church shall receive Joseph's words and commands the same as if from God's own mouth,--establish in our judgment a lineal descent of authority equivalent to an imperial dynasty, which is foreign to the spirit and genius of the Gospel of Christ.'"

JASON W. BRIGGS, ANOTHER FOUNDER OF THE "NEW ORGANIZATION."

_Jason W. Briggs, who was really the founder of the "Reorganization" or who, perhaps, did more than any other man to bring about that sect, was born June 20th, 1821, at Pompey, Onondaga County, N. Y. It is said he joined the church at Potosi, Wis., about 1842, but we have no history of this man except as we get through the records of the "Reorganization." He remained with the church under the leadership of President Young and the Twelve until the year 1846. It is interesting to note in this regard that the exodus commenced February 4th, 1846, so we are quite safe in saying that this man was one of the "Fair weather friends_."

{419}

JASON W. BRIGGS JOINS THE STRANGITES.

_After the exodus Jason W. Briggs joined James J. Strang and in Jus organization labored in the ministry quite extensively (Reorganite History 3: 737), filling short missions to various parts of New York and in Wisconsin. In September of 1849, with B. G. Wright, he organized the Waukesha branch of Mr. Strang's church (Hist, of Reorganized Church 3: 737-8._)

ORDAINED A HIGH PRIEST BY JAMES J. STRANG.

"Resolved unanimously that JASON W. BRIGGS be ordained a High Priest. ORDINATION under the hands of President James J. Strang and WILLIAM MARKS, President of the stake at Nauvoo." ("Voree Record of Conferences," April 8th, 1846.)

FOLLOWING FROM THE "NORTHERN ISLANDER," JULY 31ST, 1851.

"The following letter was written in answer to one from Mr. Briggs of Wisconsin. His letter is too scurrilous to appear in print, therefore we publish only the reply of Mr. Bacon."

"Beaver Island, July 18th, 1851.

"Mr. Briggs:

"Sir: Some time since I received a letter from you in which you claim to take the liberty to write to me, on the ground that our acquaintance had been such as to forbid personal enmities; and, therefore, you would carry out the precept: 'Do unto others as you would have others do unto you;' and that I was less orthodox in the pretences of Strang, etc., than some others. * * * I will now notice the argument, powerful as it may be, which you assert you have found upon examination, touching the letter of appointment. But what examination can this be, in which you have found out that you spoke that which was not true? WHEN YOU DECLARED IN PUBLIC CONGREGATIONS, AT YOUR OWN FIRESIDE, AND AT THE FIRESIDE OF YOUR NEIGHBORS, that Joseph Smith wrote with his own hand the 'Letter of Appointment' (for you saw him in vision) AND YOUR SURPRISE AND FAITH IN THE 'KNOCKING SPIRITS' OF NEW YORK, FROM THE FACT THAT THEY (the spirits) ASSERTED THE SAME?"

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BRIGGS STILL A STRANGITE IN 1848.

_Jason W. Briggs represents the Beloit and Prairie branches of the Strangite Church at the Conference held in Voree, Wis., October 8th, 18-18. ("Voree Record of Conferences," pen written._)

BRIGGS JOINS WITH WILLIAM SMITH.

_In 1850 Briggs left Mr. Strang's organisation and joined with William Smith, who had himself been a follower of Mr. Strang until excommunicated from that organization for the crime of adultery. In William Smith's Church Mr. Jason W. Briggs accepted the position of "APOSTLE," but at the time of the disintegration of Wm. Smith's Church in 1851, he withdrew, and in 1852 joined with Zenos H. Gurley. These two men organized this "NEW ORGANIZATION" today known as the "Reorganization_."

BRIGGS FORSAKES THE CHURCH HE ORGANIZED.

_Although Jason W. Briggs had received a Revelation as he alleges on the 15th of November, 1851, on the prairie some three miles from town of Beloit, Wis., declaring that Joseph Smith of the Reorganization should preside over the High Priesthood of the Church, etc., on March 28th, 1886, he severed his connection with the church he claimed was of divine origin and in conversation with Elder M. F. Cowley in the presence of President F. M. Lyman and Elder John W. Taylor in relation to his revelation he said: "I WOULDN'T LIKE TO CALL IT A REVELATION NOW, BUT WE LEARN BY EXPERIENCE_."

_Reader, the above facts will be of service to you if you are interested in the Great Latter-day work instituted through Joseph Smith, the Prophet. However things may be elsewhere, on this earth truth is met everywhere by error. The false has its adherents as well as the true. Especially is this so in religion. Each individual must sift the grain from the chaff. To those who become earnest in this labor, God has promised help. But without effort, without faith, there is no return and men are allowed to settle into that condition which they are satisfied with. The positive search for the unadulterated plan of salvation is not usually made and many are deceived. For this reason most men do not know the pure truth about religion. In the question before us we have the principle of_ {421} _AUTHORITY to consider, PUT WHAT FOLLOWS TO THE ABOVE TEST_.

_In the economy of God's work is found a Holy Priesthood through which He deals with mankind_.

_Without this Priesthood the Church of God cannot exist for there would be no one authorized to do the work_.

_The Ancients, those who wrote the Bible, and others, held this Priesthood. Christ conferred it upon the APOSTLES, Seventies, etc_.

_The world fell into spiritual darkness and hundreds of religions sprang up after this Priesthood was taken away_.

_When the time came for the Restoration of the Gospel it was necessary that this Priesthood be restored, Peter, James and John (the ancient Apostles) being sent to confer the authority they held upon the Prophet Joseph Smith_.

_Joseph Smith, the Prophet, conferred it upon others_.

_At the time of the death of the Prophet the church was thoroughly organized with twelve apostles, etc., who held the same authority the Twelve held in the days of Christ, and to whom the Lord said in the year 1837_:

"For unto you (the TWELVE) and those (The First Presidency) who are appointed with you to be your counselors and your leaders, is the Power of this PRIESTHOOD given for the last days and for the time in the which is the dispensation of the fullness of times." D. & C., Section 112: 30.

_And again_:

"The Twelve traveling Counselors are called to be The Twelve Apostles or Special Witnesses of the name of Christ in all the world; thus differing from other officers in the church in the duties of their calling. And they form a quorum EQUAL IN AUTHORITY AND POWER to the three Presidents previously mentioned." D. & C., Section 107: 23-4.

_Now, then, notwithstanding the church had such a commission and such power, we are told by some that the church fell away immediately after the death of the Prophet, and that the three men (Marks, Gurley and Briggs) whose record we have given above, and who were never even members of any general presiding quorum, were able to apostatize, join one man made church after another, be ordained to positions in those churches, and then possess AUTHORITY enough to ordain a man a Prophet, Seer and Revelator and earthly head of the Church of God_.

{422}_In conclusion, we wish to say that there is but One at a time who holds the keys and the right to receive revelation for the church, and that man is the President of the Church. When the First Presidency is disorganised through the death of the President, then, according to revelation, the TWELVE APOSTLES become the presiding quorum of the church, and then if the Lord has any revelations to give to His people they will come through the proper channel--the President of the Twelve_.

_When we see this man, or that man, or perhaps that woman or child giving revelations as was the case with the "Reorganisation," when JASON W. BRIGGS, ZENOS H. GURLEY, HENRY H. DEAM, or the daughter of Zenos H. Gurley, received "revelations" bearing on the organization of their cult or the regulation of the Church, we will know assuredly that these things are not of God_.

"_The Constitution of the United States is a glorious standard; it is founded upon wisdom; it is a heavenly banner; it is like a great tree under whose branches men from every clime can be shielded from the burning rays of an inclement sun; and Mormons as well as Presbyterians, and every other denomination, have equal rights to partake of the fruits of this great tree of our national liberty_."

--_Joseph Smith, The Prophet_.

{423}

IS BELIEF ALONE SUFFICIENT?

ELDER J. H. PAUL.

There is a very large class of professed Christians who maintain that if an individual does no more than simply believe in Christ, he will be saved eternally in God's Kingdom of glory. We do not purpose to disparage the value of belief or faith, for these principles occupy a very important position in the plan of human redemption; but it is the design to show that the doctrine which predicates salvation upon belief only is erroneous, and consequently dangerous.

The evangelist writes: "And this is eternal life, that they might know Thee the only true God, and Jesus Christ, whom Thou has sent" (John xvii: 3). Conjoin this statement with another passage of Scripture, which reads thus: "And hereby do we know that we know Him, if we keep His commandments. He that saith, I know Him, and keepeth not His commandments, is a liar, and the truth is not in Him" (1 John ii: 3, 4).

The teachings of these Scriptures are--First: No one can be saved, or obtain eternal life, without a knowledge of God, and of Christ. Second: Those who fail to keep the commandments of the Savior do not possess a knowledge of God; and hence the conclusion is inevitable that there is no salvation without obedience to the Gospel laws and ordinances. This conclusion is in direct harmony with the statements of the Apostle Paul, who says: "And to you who are troubled rest with us, when the Lord Jesus shall be revealed from heaven with His mighty angels, in flaming fire, taking vengeance on them that know not God, and that obey not the Gospel of our Lord Jesus Christ: who shall be punished with everlasting destruction from the presence of the Lord, and from the glory of His power" (2 Thess. i: 7, 8, 9). Again: "Go ye, therefore, and teach all nations, baptizing them in the name of the Father, and of the Son, and of the Holy Ghost, teaching them to observe all things whatsoever I have commanded you" (Matt, xxviii: 19, 20). Thus the disciples were sent forth with a mission to convert all nations if possible, and they were instructed to enjoin upon those who became Christians obedience to "all things whatsoever" Christ gave as commandments to the {424} early Apostles. His language is so comprehensive that no command can be omitted.

"Know ye therefore that they which are of faith, the same are the children of Abraham" (Gal. iii: 7). But, "If ye were Abraham's children, ye would do the works of Abraham" (John viii: 39). Here it is substantially stated that those who have Christian faith are adopted into the family of Abraham, thus becoming his children; but this privilege is accorded to those only who do the works of Abraham. How this ancient Patriarch obtained the right to be called the "Father of the Faithful" is thus set forth: "Because that Abraham obeyed my voice, and kept my charge, my commandments, my statutes, and my laws" (Gen. xxvi: 5). These were the works of Abraham, and those who are counted worthy to belong to his family, or to the "household of faith," must also obey God's voice, and keep His charge, commandments, statutes and laws. According to Scripture, no evasion of this requirement is possible; for those who are Abraham's children obey the commandments of God.

St. James speaks to the point under consideration thus:

"But be ye doers of the word, and not hearers only, deceiving your own selves. For if any be a hearer of the word, and not a doer, he is like unto a man beholding his natural face in a glass: for he beholdeth himself, and goeth his way, and straightway forgetteth what manner of man he was. But whoso looketh into the perfect law of liberty, and continueth therein, he being not a forgetful hearer, but a doer of the work, this man shall be blessed in his deed." (James i: 22-25).

Now, what is the "word?" St. Peter answers this question decisively: "Being born again, not of corruptible seed, but of incorruptible, by the word of God, which liveth and abideth for ever. . . . But the word of the Lord endureth for ever, and this is the word which by the Gospel is preached unto you" (1 Peter i: 23, 25).

Thus we learn that the Gospel is the word of God, and it "liveth and abideth for ever." Whosoever, therefore, is not a doer of the Gospel requirements is deceiving himself. Notice how particularly the Apostle states that the blessings of the Gospel, or the perfect law of liberty, are obtained by doing the work enjoined by it.

St. Paul writes: "But ye, brethren, be not weary of well doing. And if any man obey not our word by this epistle, note that man, and have no company with him, that he may be ashamed" (2 Thess. iii: 13, 14). The "word" referred to in St. Paul's epistle was, for instance, that the Saints should not become "weary in well doing," and he directed that those who {425} would not obey this commandment should be excluded from the company of Christians. It is folly for us to suppose that those who disqualify themselves for association with Saints on earth by neglecting to keep the commandments of the Lord, are fitted for the company of God, angels and saints in heaven.

"Whosoever believeth that Jesus is the Christ is born of God; and every one that loveth Him that begat loveth him also that is begotten of Him. By this we know that we love the children of God, when we love God and keep His commandments. For this is the love of God, that we keep His commandments, and His commandments are not grievous" (1 John v: 1-3). This same writer further says: "We know that we have passed from death unto life because we love the brethren. He that loveth not his brother abideth in death" (1 John iii: 14). There is, according to this last Scripture, not eternal life, but death abiding in the soul of every one who does not love the brethren; and the first quotation assures us that where there is such a love, there is also obedience to the commandments of God. We cannot dissever these things, for the Almighty has joined them together. It follows, from the Scriptures just considered, that those who fail to obey God's Gospel commandments are abiding in death, not in life.

In conformity with the direct declarations of the Scriptures which have been produced, showing that the commandments of God must be obeyed, we observe that the doctrine of obedience to the law is practically enforced. The Lord expresses condemnation of those whose works are not satisfactory. For instance:

"And unto the angel of the church in Sardis write: These things saith he that hath the seven Spirits of God, and the seven stars; I know thy works, that thou hast a name that thou livest, and art dead. Be watchful and strengthen the things which remain that are ready to die: for I have not found thy works perfect before God . . . And to the angel of the church in Philadelphia write: These things saith He that is holy, ... I know thy works; behold I have set before thee an open door, and no man can shut it; for thou hast a little strength, and hast kept my word, and hast not denied my name." (Rev. iii: 1, 2, 7, 8).

The judgment of the Lord is herein clearly founded upon the "works" in these two churches. The first one whose works were imperfect was dead; the second had an open door set before it because it had kept the word of the Lord. What the Lord thus spoke to the Churches collectively must apply to the individuals comprising the society, and hence those who shall have an open door (into heaven) set before them must keep the commandments of God. In these cases God proceeded {426} on the principle referred to in the writings of St. James, that faith is manifested by works (James ii: 18, etc.). The following passage is also pertinent in this connection: "For in Jesus Christ neither circumcision availeth nothing, nor uncircumcision; but faith which worketh by love" (Gal. v: 6). The plain proposition herein affirmed is that nothing avails in Christ Jesus but a "faith which worketh." It must operate in or by love; it is manifested by works. If it is not, it avails nothing, being dead. God measures faith by works--by the keeping of His commandments.

The following Scripture is very decisive:

"When the Son of Man shall come in His glory, and all the holy angels with Him, then shall He sit upon the throne of His glory: and before Him shall be gathered all nations: and He shall separate them one from another, as a shepherd divideth the sheep from the goats: and He shall set the sheep on His right hand, but the goats on the left. Then shall the King say unto them on His right hand, Come, ye blessed of my Father, inherit the kingdom prepared for you from the foundation of the world: for I was an hungered, and ye gave me meat: I was thirsty, and ye gave me drink: I was a stranger, and ye took me in: naked, and ye clothed me: I was sick, and ye visited me: I was in prison, and ye came unto me. Then shall the righteous answer Him, saying, Lord, when we saw Thee an hungered, and fed Thee? or thirsty, and gave Thee drink? when saw we Thee a stranger, and took Thee in? or naked, and clothed Thee? or when saw we Thee sick, or in prison, and came unto Thee? And the King shall answer and say unto them, Verily I say unto you, inasmuch as ye have done it unto one of the least of these my brethren, ye have done it unto me. Then shall He say also unto them on the left hand, Depart from me ye cursed, into everlasting fire, prepared for the devil and his angels: for I was an hungered, and ye gave me no meat: I was thirsty, and ye gave me no drink: I was a stranger, and ye took me not in: naked, and ye clothed me not: sick, and in prison, and ye visited me not. Then shall they also answer Him, saying, Lord, when saw we Thee an hungered, or athirst, or a stranger, or naked, or sick, or in prison, and did not minister unto Thee? Then shall He answer them, saying, Verily I say unto you, inasmuch as ye did it not to one of the least of these, ye did it not to me. And these shall go away into everlasting punishment: but the righteous into life eternal" (Matt. xxv: 31-46).

This scene, joyous on the one hand, but dark and terrible as death on the other, is a plain revelation of the principle which shall prevail in the court of heaven at the great day of judgment. Those whom the Savior calls cursed, and whom He overwhelms with everlasting punishment, are not permitted to plead justification by their belief alone. It is an awful question of practical godliness, of righteous works. The devils themselves believe and tremble, and those who do no more must take up their miserable abode with them. Such is the {427} decree of Almighty God. The teachings of Scripture are as plain as they can be expressed in human language, that those who do not manifest their faith by godly works are under condemnation. We learn further from the Scriptures that the righteous works specially mentioned in the foregoing quotation are not the only ones required to entitle a person to eternal life. For instance: "And when He was gone forth into the way, there came one running, and kneeled to Him, and asked Him, Good Master, what shall I do that I may inherit eternal life? And Jesus said unto him . . . Thou knowest the commandments: Do not commit adultery, Do not kill, Do not steal, Do not bear false witness, Defraud not, Honor thy father and mother. And he answered and said unto Him, Master, all these I have observed from my youth. Then Jesus beholding him, loved him, and said unto him, One thing thou lackest: go thy way, sell whatsoever thou hast, and give to the poor, and thou shalt have treasure in heaven: and come, take up the cross, and follow me" (Mark x: 17-21).

A plain question was thus propounded, and it was definitely answered. Christ insisted upon a keeping of the commandments of God; we are to follow Him--to do as He did, that is, devote our lives to doing the will of the Father. The Savior assured His questioner that such was the way to inherit eternal life. This doctrine is pointedly put in Matthew xix: 17, thus: "But if thou wilt enter into life, keep the commandments."

Again: "He that believeth and is baptized shall be saved" (Mark xvi: 16).

Now, all men believe in the truth of the doctrine taught in the text just quoted, or they do not. If they do not, they cannot believe in Christ as a Being who is full of "grace and truth," as the Scripture asserts. If we admit for a moment that He comes short in the principle of truth, we shatter at once the very foundation of belief and confidence, and doubt is the inevitable result. If Christ's word is doubted, there is no confidence in Him. It follows, therefore, that those who do not believe in the truth of the text do not believe in Christ. But all concede that without this belief no one can obtain eternal life. Those who do believe the truth of the text cannot say that belief alone is sufficient for salvation, since it is expressly stated that "he that believeth _and is baptized_ shall be saved." Christ's own statement respecting the matter is final with all those that believe in Him.

The following Scriptures are submitted:

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"And why call ye me Lord, Lord, and do not the things which I say?" (Luke vi: 46). "But He said, yea, rather, blessed are they that hear the word of God, and keep it" (Luke xi: 28). "And this is the commandment, that we should believe on the name of His Son Jesus Christ, and love one another, as He gave us commandment. And he that keepeth His commandments dwelleth in Him, and He in him" (1 John iii: 23, 24). "If ye love me, keep my commandments. He that hath my commandments, and keepeth them, he it is that loveth me: and he that loveth me shall be loved of my Father, and I will love him, and will manifest myself to him" (John xiv: 15, 21). "Though He were a Son, yet learned He obedience by things which He suffered; and being made perfect, He became the author of eternal salvation unto all them that obey Him" (Heb. v: 8, 9). "What doth it profit, my brethren, though a man say he hath faith, and have not works? Can faith save him?" (James ii: 14). "He that saith he abideth in Him ought himself also so to walk, even as He walked" (1 John ii: 6). "But wilt thou know, O vain man, that faith without works is dead? Was not Abraham our father justified by works, when he had offered Isaac his son upon the altar? Seest thou how faith wrought with his works, and by works was faith made perfect? And the scripture was fulfilled which saith, Abraham believed God, and it was imputed unto him for righteousness: and he was called the Friend of God. Ye see then how that by works a man is justified, and not by faith only. Likewise, also, was not Rahab the harlot justified by works, when she had received the messengers, and had sent them out another way? For as the body without the spirit is dead, so faith without works is dead also" (James ii: 20-26). "Blessed are they that do His commandments, that they may have right to the tree of life, and may enter in through the gates into the city" (Rev. xxii: 14).

"_Meddle not with any man for his religion; for all governments ought to permit every man to enjoy his religion unmolested. No man is authorized to take away life in consequence of difference of religion, which all laws and governments ought to protect_."

--_Joseph Smith_.

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THE CHURCH OF JESUS CHRIST OF LATTER-DAY SAINTS.

ITS RELIGION, HISTORY, CONDITION AND DESTINY. BY JAMES H. ANDERSON, OF SALT LAKE CITY, UTAH. 1902.

A good tree cannot bring forth evil fruit, neither can a corrupt tree bring forth good fruit.--_Matt. vii, 18_.

Of the religious denominations now in existence among men, none have attracted such attention from the others as the organization known as The Church of Jesus Christ of Latter-day Saints, the members of which are popularly, though erroneously, called "Mormons," because of their belief in the divine authenticity of the Book of Mormon, a record of the ancient inhabitants of America. In every nation where the fame of this Church has spread, and where its Elders have appeared to teach their faith, one feature which stands preeminent is the bitterness with which they are opposed, without even the opportunity of being heard, principally by professed believers in Christianity.

Some there are who are practical in their adherence to the doctrine of religious toleration, and whose expansive minds lead them to refrain from passing judgment till they hear the case fairly stated. They hesitate to follow popular clamor, preferring to ascertain the truth for themselves, rather than give assent to the voice of prejudice and bigotry which demanded the life of Jesus of Nazareth because He claimed to be the Son of God. But these are the exception; the rule has been to accept without question assertions made against the Latter-day Saints, and to decline to listen to anything in the way of denial or justification. With this prominent fact before us, it is beyond dispute that to this organization above all others in this generation must be applied the saying, "For as concerning this sect, we know that everywhere it is spoken against."

Doubtless much of this antagonism is due to ignorance of the true belief, aims and condition of the Latter-day Saints. Certainly it is largely because of gross misrepresentations by {430} those who have constituted themselves their enemies. The reason for assuming this position can be left for explanation to those who occupy it. The purpose of the present occasion is not to consider that branch of the subject, but rather to present the doctrines believed in by the Latter-day Saints, and the reason for that belief. The limited time at our disposal will admit of only a brief exposition of those doctrines; all who are desirous of more elaborate explanation may obtain it from the published works of the Church, and from its Elders, who will be pleased to present to investigators the Gospel message which they are proclaiming to the world. The present opportunity is sufficient for but an abridged statement, in plain and simple language, of the religious system under consideration.

This Church presents no formula of religious dogmas. Its creed is: The direct revelation of God to His children. As He is without variableness, and is no respecter of persons, so His laws are unchangeable; and whatsoever He gives by the voice of revelation is a law unto the Saints. The organization of this Church was effected at Fayette, New York, on Sunday, the sixth day of April, 1830. Shortly after this event, its presiding Apostle and Prophet, Joseph Smith, was asked for a concise statement of what he and his people believed, and in reply he wrote the following:

ARTICLES OF FAITH OF THE CHURCH OF JESUS CHRIST OF LATTER-DAY SAINTS.

1. We believe in God, the Eternal Father, and in His Son, Jesus Christ, and in the Holy Ghost.

2. We believe that men will be punished for their own sins and not for Adam's transgression.

3. We believe that through the atonement of Christ, all mankind may be saved, by obedience to the laws, and ordinances of the Gospel.

4. We believe that the first principles and ordinances of the Gospel are: First, Faith in the Lord Jesus Christ; second, Repentance; third, Baptism by immersion for the remission of sins; fourth, Laying on of hands for the gift of the Holy Ghost.

5. We believe that a man must be called of God by "prophecy, and by the laying on of hands," by those who are in authority, to preach the Gospel and administer in the ordinances thereof.

6. We believe in the same organization that existed in the primitive Church, viz: Apostles, Prophets, Pastors, Teachers, Evangelists, etc.

{431} 7. We believe in the gift of tongues, prophecy, revelation, visions, healing, interpretation of tongues, etc.

8. We believe the Bible to be the word of God, as far as it is translated correctly; we also believe the Book of Mormon to be the word of God.

9. We believe all that God has revealed, all that He does now reveal, and we believe that He will yet reveal many great and important things pertaining to the Kingdom of God.

10. We believe in the literal gathering of Israel and in the restoration of the Ten Tribes. That Zion will be built upon this continent. That Christ will reign personally upon the earth, and that the earth will be renewed and receive its paradisaic glory.

11. We claim the privilege of worshiping Almighty God according to the dictates of our conscience, and allow all men the same privilege, let them worship how, where or what they may.

12. We believe in being subjects to kings, presidents, rulers and magistrates, in obeying, honoring and sustaining the law.

13. We believe in being honest, true, chaste, benevolent, virtuous, and in doing good to all men; indeed we may say that we follow the admonition of Paul, "We believe all things, we hope all things," we have endured many things, and hope to be able to endure all things. If there is anything virtuous, lovely or of good report or praiseworthy, we seek after these things.

The position taken by the Prophet Joseph Smith and those who have given heed to the doctrines he presented is that they have no new system of religion to offer to the world, but that their message is the fulness of the everlasting Gospel; the Gospel which Paul said was "the power of God unto salvation, to every one that believeth;" the Gospel of which the Bible bears record, and which the Lord Jesus Christ and His disciples taught as the commandment of God to His children. While they testify that it is a new revelation to them in this dispensation, "the latter days," and that they received through heavenly messengers sent from the throne of the great Jehovah all the knowledge they possess of the plan of salvation, and also the authority to preach the Gospel and administer in its ordinances, they point out that it is the same Gospel and divine message that was revealed to man in ancient days; the "one faith" of which Paul spake to the Ephesians; the Everlasting Gospel, the plan instituted by God for the salvation of His children--unchangeable, eternal, and transcendently perfect.

Upon this presentation of the case, then, are they to be judged. They thus place every principle or doctrine within the field of comparison with the Holy Scriptures, both in the Old and the New Testament.

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THE GODHEAD.

The first of the Articles of Faith declares a belief "in God the Eternal Father, and in His Son Jesus Christ, and in the Holy Ghost." That is, that the Father is a personage of spirit, glory and power, possessing all perfection and fulness; the Son a personage of tabernacle also, who is the express image of His Father, and possesses the same fulness with the Father, in whose image also man is created; and the Holy Ghost, that which bears record of the Father and the Son, the life-giving element in all nature, the agent of God's power, by which, through faith, all things are controlled. These three constitute the Supreme governing power, the Godhead, and are one--above all, and in all, and through all--omnipotent, omniscient and omnipresent.

The idea thus set forth is that in form man is the image of his Creator. The Bible contains no suggestion of a similarity in form with any of the other creations of the Almighty. But with respect to man it is distinctly expressed in Genesis i: 26, 27: "And God said, Let us make man in our own image, after our likeness, and let them have dominion over the fish of the sea, and over the fowl of the air, and over the cattle, and over all the earth, and over every creeping thing that creepeth upon the earth. So God created man in His own image; in the image of God created He him; male and female created He them."

Paul, in writing of God, says that Jesus was the "express image of His person" (Hebrews i: 3), being "in the form of God" (Phil. ii: 6). In the record which Matthew has made of the Lord's baptism, he describes the action of the three who constitute the Godhead: Jesus receiving the baptism of water, the "Spirit of God descending like a dove and lighting upon Him," and a voice--the voice of the Father--uttering from heaven, "This is my beloved Son, in whom I am well pleased" (Matt, iii: 16, 17). The Redeemer of the world Himself testifies of their individuality: "For as the Father hath life in Himself; so hath He given to the Son to have life in Himself; and hath given Him authority to execute judgment also, because He is the Son of man" (John v: 26, 27); "Ye have heard how I said unto you, I go away, and come again unto you. If ye loved me, ye would rejoice because I said, I go unto the Father: for my Father is greater than I" (John xiv: 28); "Nevertheless, I tell you the truth; it is expedient for you that I go away; for if I go not away, the Comforter will not come unto you; but if I depart, I will {433} send him unto you" (John xviii: 7); "But when the Comforter is come, whom I will send unto you from the Father, even the Spirit of Truth, which proceedeth from the Father, He shall testify of me" (John xv: 26).

In the solemn prayer offered up before His betrayal, the Divine Master besought His Father, in behalf of His disciples, "That they all may be one; as Thou, Father, art in me, and I in Thee, that they also may be one in us: that the world may believe that Thou hast sent me. And the glory which Thou gavest me I have given them; that they may be one, even as we are one" (John xvii: 21, 22). The unity of purpose and action in all things constitutes the oneness. This union Jesus sought to bring to His Apostles, that, each having his distinct personality, they might be one, "even as we are one."

MEN JUDGED BY THEIR WORKS.

"We believe that men will be punished for their own sins, and not for Adam's transgression."

By this transgression death came into the world, that men might gain the experience of a mortal probation. But that man should be held responsible for an act in which he had no agency would evidently be an injustice. Our Father, being a just God, must therefore deal justly with His children. What is the doctrine of the Scriptures respecting the responsibility of men? In Jeremiah xvii: 10, it is announced: "I the Lord search the heart, I try the reins, even to give every man according to his ways, and according to the fruit of his doings." As the laws of truth and justice are inflexible in their operation and effect, judgment as certainly follows evil as blessings result from good deeds.

The beloved Apostle, in recording his vision of the judgment, tells us: "And I saw the dead, small and great, stand before God; and the books were opened: and another book was opened, which is the book of life: and the dead were judged out of those things which were written in the books, according to their works. And the sea gave up the dead which were in it; and death and hell delivered up the dead which were in them: and they were judged every man according to their works" (Rev. xx: 12, 13). Language can be no plainer to inform mankind of the evidence that will be adduced for or against them at the judgment-seat of Christ. It will be their deeds; and from the judgment they will make no appeal, for they cannot but realize its justice.

By the divine law, man is answerable for his own sins.

{434} He is not compelled to bear the wrongs of another in the reward which he will receive at God's judgment. The transgression of Adam was not ours, and can have no ill effects upon us; it rather becomes a blessing by the mercy of Jehovah. The Latter-day Saints believe that, as by Adam death came into the world, without our action, so is life the free gift to all men, through the atonement of the Lord Jesus. This is the doctrine of the Bible. Paul expresses it thus: "Wherefore, as by one man sin entered into the world, and death by sin; and so death passed upon all men, for that all have sinned: therefore as by the offence of one judgment came upon all men to condemnation; even so by the righteousness of one the free gift came upon all men unto justification of life" (Romans v: 12, 18). The Lord has permitted no doubt to remain respecting the sins for which men will be punished and the good for which they will be rewarded. His word is: "For the Son of man shall come in the glory of His Father with His angels; and then He shall reward every man according to his works" (Matt. xvi: 27). The testimony which He gave to John the Divine on the Isle of Patmos was: "I will give every one of you according to your works" (Rev. ii: 23). "And behold, I come quickly; and my reward is with me, to give every man according as his work shall be" (Rev. xxii: 12).

THE ATONEMENT.

"We believe that through the atonement of Christ all mankind may be saved, by obedience to the laws and ordinances of the Gospel."

By this atonement is brought the victory over death; the resurrection of the body to life; the raising of man to a position where he is not subject to death. But it goes farther in the article of faith read. It brings salvation by obedience to the Gospel. Salvation, then, is more than a redemption from the fall. The latter comes to man without his agency, so far as the mere restoration to life is concerned. That is the doctrine which the Apostles taught: "For since by man came death, by man came also the resurrection of the dead. For as in Adam all die, even so in Christ shall all be made alive" (1 Cor. xv: 21, 22). Since the Savior brought to pass the resurrection and the life, His atonement has a universal application, and "there shall be a resurrection of the dead, both of the just and unjust" (Acts xxiv: 15).

Does the atonement do more? The Latter-day Saints reply in the affirmative. Matthew (chap. i: 21) records that the {435} angel declared to Joseph, when foretelling the birth of the infant Jesus, "For He shall save His people from their sins." The Apostle Peter says: "Neither is there salvation in any other: for there is none other name under heaven given among men, whereby we must be saved" (Acts iv: 12). By obedience to the laws and ordinances of the Gospel, salvation comes to man; it is that which is added to the children of men by the atoning blood of the Redeemer, when the requirements of His Gospel are complied with. Until this is done, there is no salvation from sin. The Apostle John makes this unequivocal declaration: "This then is the message which we have heard of Him, and declare unto you, that God is light, and in Him is no darkness at all. If we say that we have fellowship with Him, and walk in darkness, we lie, and do not the truth; but if we walk in the light, as He is in the light, we have fellowship one with another, and the blood of Jesus Christ His Son cleanseth us from all sin" (1 John i: 5, 7). If we would be cleansed from all sin by the blood of Christ Jesus, the condition is that "we walk in the light as He is in the light." If this be not our course, the Apostle says, "we lie and do not the truth." To these teachings is placed the seal and testimony of the Divine Master Himself, in His sermon on the mount: "Not every one that saith unto me, Lord, Lord, shall enter into the kingdom of heaven; but he that doeth the will of my Father which is in heaven" (Matt. vii: 21). "In vain do ye worship me," said He to those who followed the tradition of men instead of keeping "the commandment of God" (Mark vii: 7, 8).

THE GOSPEL ORDINANCES--FAITH.

"We believe that the first principles and ordinances of the Gospel are: First--Faith in the Lord Jesus Christ."

The principle of faith is the moving cause of all action in intelligent beings. Faith in the Lord is the fundamental principle leading to obedience to His will. It is the assurance which we have of unseen things. By its exercise we are alone able to approach the throne of grace. "Without faith it is impossible to please Him; for he that cometh to God must believe that He is, and that He is a rewarder of them that diligently seek Him." (Heb. xi: 6). It is not a mere passive belief; but being a principle of action and power, it inculcates works in harmony with itself. The Savior says: "Let not your heart be troubled; ye believe in God, believe also in me. Verily, verily, I say unto you, He that believeth on me, the {436} works that I do shall he do also; and greater works than these shall he do, because I go unto my Father" (John xiv: 1, 12).

It is the belief of the Latter-day Saints that the Gospel is the working law of Christ; that faith in Him, to have life, must be accompanied by works in accord with the mental exercise of faith. As the Apostle James says: "But be ye doers of the word, and not hearers only, deceiving your own selves" (i: 22). This Apostle writes, "For as the body without the spirit is dead, so faith without works is dead also;" and in the second chapter of his epistle (verse 14-24) he states: "What doth it profit, my brethren, though a man say he hath faith, and have not works? Can faith save him? If a brother or sister be naked, and destitute of daily food, and one of you say unto them, Depart in peace, be ye warmed and filled; notwithstanding ye give them not those things which are needful to the body; what doth it profit? Even so faith, if it hath not works, is dead, being alone. Yea, a man may say, Thou hast faith and I have works: shew me thy faith without thy works, and I will shew thee my faith by my works. Thou believest that there is one God; thou doest well: the devils also believe, and tremble. But wilt thou know, O vain man, that faith without works is dead? Was not Abraham our father justified by works, when he had offered Isaac his son upon the altar? Seest thou how faith wrought with his works, and by works was faith made perfect? And the scripture was fulfilled which saith, Abraham believed God, and it was imputed unto him for righteousness: and he was called the Friend of God. Ye see then how that by works a man is justified, and not by faith only."

The Lord said, "Thou shalt love the Lord thy God with all thy heart, and with all thy soul, and with all thy mind. This is the first and great commandment" (Matt, xxii: 37, 38). He also explains what it is to love God: "He that hath my commandments, and keepeth them, he it is that loveth me: and he that loveth me shall be loved of my Father, and I will love him, and will manifest myself to him" (John xiv: 21). This is faith in and love of God: keeping His commandments.

REPENTANCE.

"Second--Repentance."

To those who, on the day of Pentecost, believed on the Apostles' words, and had awakened within their hearts faith in the Lord Jesus, Peter gave the law of the Gospel: "Repent, {437} and be baptized every one of you in the name of Jesus Christ for the remission of sins, and ye shall receive the gift of the Holy Ghost. For the promise is unto you, and to your children, and to all that are afar off, even as many as the Lord our God shall call" (Acts ii: 38, 39). This law was universal in its application. It was "to all that are afar off, even as many as the Lord our God shall call."

When John the Baptist came in the wilderness of Judea, as the messenger before the Lord, preaching "the beginning of the Gospel of Jesus Christ, the Son of God," he proclaimed, "Repent ye, for the kingdom of heaven is at hand" (Matt. iii: 2). Of those who presented themselves for baptism he required conformity to the doctrine which preceded it. If they had not repented, the ordinance of baptism was refused to them. When many of the Pharisees and Sadducees came, he called them a "generation of vipers," and demanded that they "bring forth therefore fruits meet for repentance" (Matt. iii: 7, 8). God "commandeth all men everywhere to repent"--to turn from evil and walk in righteousness, for therein only is salvation. The Lord says, "Except ye repent ye shall all likewise perish" (Luke xiii: 3).

BAPTISM.

"Third--Baptism by immersion for the remission of sins." To the repentant believer this is the "baptism of repentance for the remission of sins" taught by John the Baptist (Mark i: 4). On the day of Pentecost, Peter pointed the way to salvation, "Repent, and be baptized every one of you in the name of Jesus Christ for the remission of sins" (Acts ii: 38). When the jailer sought to be saved, Paul and Silas "spake unto him the word of the Lord," and he "was baptized, he and all his, straightway" (Acts xvi: 30-33).

So important is this ordinance for admission into the Church of God, that the Lord Jesus insisted on receiving it at the hands of John the Baptist, who was authorized to administer it. John had preached that there should come after him One who should baptize "with the Holy Ghost and with fire," and when Jesus presented Himself on Jordan's banks, the Prophet recognized that mightier One. He felt his own weakness in the presence of the Son of God, and said, "I have need to be baptized of Thee, and comest Thou to me?" But Jesus knew the law of God. He knew that it was necessary for even the Son of Man to enter at the door, and obey the ordinance which His Father had appointed. Therefore He answered {438} John, "Suffer it to be so now, for thus it becometh us to fulfil all righteousness" (Matt. iii: 15). Then the Savior of the world went down into the river Jordan, and was baptized of John. When He came out of the water, there was given that glorious manifestation of the approval by His Father of the act of submission to the divine law, "and lo, the heavens were opened unto Him, and He saw the Spirit of God descending like a dove, and lighting upon Him: and lo, a voice from heaven, saying, This is my beloved Son, in whom I am well pleased" (Matt. iii: 16, 17).

If it was necessary for the Son of God, the Redeemer of the world, to receive the ordinance of baptism at the hands of one having authority to administer it, that He might "fulfil all righteousness," wherein can sinful man hope to enter by any other way? And when that act of obedience to law on the part of the Divine Master was signalized by the glorious descent upon Him of the Holy Ghost, and brought forth from the Eternal Father the solemn declaration that He was well pleased with the Son who had just passed through the baptism of water, who among men dare say that the ordinance is vain, and useless, and non-essential; that it is not of paramount importance to those who would do the will of the Father?

The Lord also declared that the baptism of John was "the counsel of God"--this ordinance that was "the baptism of repentance for the remission of sins." Said Jesus: "All the people that heard him, and the publicans, justified God, being baptized with the baptism of John; but the Pharisees and lawyers rejected the counsel of God against themselves, being not baptized of him" (Luke vii: 29, 30). As the Lord went forth in His ministry, preaching the Gospel of the Kingdom, there came to Him Nicodemus, a ruler of the Jews. To him Jesus said: "Except a man be born again, he cannot see the kingdom of God" (John iii: 3). Nicodemus did not fully comprehend this saying, and made further inquiry, receiving a reply in language that none need misunderstand: "Verily, verily, I say unto thee, except a man be born of water and of the Spirit, he cannot enter into the kingdom of God" (John iii: 5). Therefore, when the Master commissioned His disciples and sent them out, after they had been "endowed with power from on high," the command which they received and obeyed was: "Go ye, therefore, and teach all nations, baptizing them in the name of the Father, and of the Son, and of the Holy Ghost: teaching them to observe all things whatsoever I have commanded you: and, lo, I am with you alway, even unto the end of the world" (Matt, xxviii: 19, 20).

{439} In this labor of the ministry, to which they had been called and ordained of the Lord, He fulfilled His promise, and was with them: "And they went forth and preached everywhere, the Lord working with them, and confirming the word with signs following" (Mark xvi: 20). The Apostles taught: "Repent, and be baptized every one of you in the name of Jesus Christ for the remission of sins" (Acts ii: 38); "Know ye not, that so many of us as were baptized into Jesus Christ were baptized into His death? Therefore we are buried with Him by baptism into death: that like as Christ was raised up from the dead by the glory of the Father, even so we also should walk in newness of life. For if we have been planted together in the likeness of His death, we shall be also in the likeness of His resurrection" (Romans vi: 3-5); "Buried with Him in baptism, wherein also ye are risen with Him through the faith of the operation of God, who hath raised Him from the dead" (Col. ii: 12). Here, then, is the Gospel doctrine: Baptism by immersion for the remission of sins, performed by one having authority; the birth, the burial, the planting in the watery element, without which ordinance the Lord has said that no man can enter the kingdom of heaven.

BAPTISM FOR THE DEAD.

It may be suggested that there are millions of the human family who have not had the opportunity of receiving of the baptism of repentance by one having divine authority--millions who never even heard of the name of Jesus Christ. The Latter-day Saints believe that the Gospel provides for all; that there is and can be no exception; that every one who will may partake of the waters of life freely; that God is no respecter of persons, but judges men by their works. A plan of salvation that is adapted to the few, that does not open the door to every being within the great brotherhood of man, is unworthy of the Creator and God of the universe. The Gospel of the Lord must be perfect, even as He is perfect, and reach to all humanity.

The query is made, How did the thief who died on the cross enter the Kingdom of Heaven; there is no record of his baptism? Let the Scriptures give the answer: "And he said unto Jesus, Lord, remember me when Thou comest into Thy kingdom. And Jesus said unto him, Verily I say unto thee, to-day shalt thou be with me in paradise" (Luke xxiii: 42, 43). The Lord did not say he could enter His Kingdom, for He told Nicodemus that to do that is was necessary to be "born of the {440} water and of the Spirit;" but He promised the penitent thief that on that day he should be with Him in paradise. Is that not heaven? Let us examine and see, for on the proper ascertainment of this fact depends a great principle of truth.

The body of Jesus was three days in the tomb, when the spirit again entered into it. When the Redeemer had risen, Mary came to the sepulchre and found that the body of her Master was not there. She began to inquire, when she heard a voice which she recognized as that of the Lord, to whom she turned. "Jesus saith unto her, Touch me not, for I am not yet ascended to my Father: but go to my brethren, and say unto them, I ascend unto my Father, and your Father; and to my God, and your God" (John xx: 17). Here is the testimony of Jesus Himself, that during the three days subsequent to His crucifixion, while His body lay in the tomb, His spirit did not go to heaven or the presence of His Father. Logically, it must follow, neither did that of the thief.

Where, then, did He go? As Jesus was not in His Father's presence during these three days, where was He? The Scriptures have not left us in doubt upon this point. Jesus transferred to Peter the keys of the Kingdom of Heaven, and placed him at the head of the Twelve Apostles. Surely he is a competent witness; he says: "For Christ also hath once suffered for sins, the Just for the unjust, that He might bring us to God, being put to death in the flesh, but quickened by the Spirit: by which also He went and preached unto the spirits in prison" (1 Peter iii: 18, 19). During the time of His absence from the body He was preaching "unto the spirits in prison"--the place where the thief also went.

This doctrine of preaching the Gospel to the dead was taught by the Lord to His Apostles, just previous to His crucifixion: "Verily, verily I say unto you, the hour is coming, and now is, when the dead shall hear the voice of the Son of God: and they that hear shall live. Marvel not at this: for the hour is coming, in the which all that are in the graves shall hear His voice" (John v: 25, 28). On the same subject, the chief Apostle says: "For for this cause was the Gospel preached also to them that are dead, that they might be judged according to men in the flesh, but live according to God in the spirit" (1 Peter iv: 6).

The dead are to be "judged according to men in the flesh;" and, as the Lord has declared that "except a man be born of the water and of the Spirit" he cannot enter the Kingdom, what shall the dead who "hear the voice of the Son of God" do? Is the Gospel plan imperfect in that it does not provide a way {441} for those who have had no opportunity to receive that birth? God forbid. Such an injustice cannot be. Paul, writing to the Corinthians respecting the resurrection, says: "Else what shall they do which are baptized for the dead, if the dead rise not at all? Why then are they baptized for the dead?" (1 Cor. xv: 29). The answer is complete: The dead may be officiated for by those who dwell in the flesh.

This is the doctrine of salvation for the dead, an important part of the glorious Gospel that is as broad as the universe, and from everlasting to everlasting. By receiving the baptism for the dead, those who have passed into the spirit world have opened to them the door of the Kingdom of Heaven. "But one man cannot act in the place of another," is the suggestion that comes. The objector has surely forgotten, or has not contemplated the great truth that the whole Gospel plan taught in the Scriptures rests upon the vicarious atonement of the Lord Jesus Christ.

THE HOLY GHOST.

"Fourth--Laying on of hands for the gift of the Holy Ghost."

When the Apostle Peter preached to those who sought salvation, he said: "Repent, and be baptized every one of you in the name of Jesus Christ for the remission of sins, and ye shall receive the gift of the Holy Ghost. For the promise is unto you, and to your children, and to all that are afar off, even as many as the Lord our God shall call" (Acts ii: 38, 39). Here is the offer to all of this blessed boon, the gift of the Holy Ghost, after baptism for the remission of sins. It was to them, and their children, and to all that are afar off. There was no exclusiveness in this; the Gospel was open to all. By conforming to its laws, men receive the benefits of their own obedience. It is the great natural order of cause and effect. Comply with the conditions, the result must follow. The sincerely repentant believer, baptized in the proper manner, and by an authorized servant of God, is entitled to the gift of the Holy Ghost as a matter of right.

How is he to receive it? Just as did the baptized believers under the ministry of the Apostles: "Now, when the Apostles which were at Jerusalem heard that Samaria had received the word of God, they sent unto them Peter and John: who, when they were come down, prayed for them, that they might receive the Holy Ghost: (for as yet he was fallen upon none of them: only they were baptized in the name of the Lord Jesus). Then laid they their hands on them, and they received the Holy {442} Ghost" (Acts viii: 14-17); "through laying on of the Apostles' hands the Holy Ghost was given" (v. 18). The Ephesians also "were baptized in the name of the Lord Jesus. And when Paul had laid his hands upon them, the Holy Ghost came on them; and they spake with tongues and prophesied" (Acts xix: 5,6).

Of the office of the Holy Ghost the Lord says: "Howbeit when he, the Spirit of Truth, is come, he will guide you into all truth: for he shall not speak of himself; but whatsoever he shall hear, that shall he speak: and he will show you things to come. He shall glorify me: for he shall receive of mine, and shall shew it unto you" (John xvi: 13, 14). Here is the promise of guidance and revelation by the Holy Ghost. Its gifts are wisdom, knowledge, faith, healing, working of miracles, discernment of spirits, divers kinds of tongues, etc. (1 Cor. xii: 4-11). Wherever the Holy Ghost is bestowed, there are its gifts and graces manifest.

DIVINE AUTHORITY.

"We believe that a man must be called of God, by 'prophecy, and by the laying on of hands,' by those who are in authority, to preach the Gospel and administer in the ordinances thereof."

The testimony of Scripture upon this is that Jesus "ordained twelve, that they should be with Him, and that He might send them forth to preach, and to have power to heal sicknesses, and to cast out devils" (Mark iii: 14, 15). To His Apostles He said: "Ye have not chosen me, but I have chosen you, and ordained you, that ye should go and bring forth fruit, and that your fruit should remain: that whatsoever you shall ask of the Father in my name, He may give it you" (John xv: 16); and of them, in praying to His Father, He testified: "As Thou has sent me into the world, even so have I also sent them into the world" (John xvii: 18). His Father had sent Him and had "given Him authority," and in like manner He gave authority to His Apostles. They in turn commissioned others to act in the ministry--"they ordained them Elders in every church" (Acts xiv: 23). As Paul has said, "No man taketh this honor unto himself, but he that is called of God, as was Aaron" (Heb. v: 4). Aaron was called by the voice of God, through Moses (Exodus iv: 14, 15).

The acts of those who are authorized to officiate in the ordinances of the Gospel--to whom are committed the keys of the Kingdom--are recognized by the Lord, and are given full force. "Whatsoever thou shalt bind on earth shall be bound in heaven; and whatsoever thou shalt loose on earth shall be {443} loosed in heaven" (Matt, xvi: 19). But those not authorized receive no such recognition.

OFFICERS.

"We believe in the same organization that existed in the primitive Church, viz.: Apostles, Prophets, Pastors, Teachers, Evangelists, etc."

The Apostle Paul taught that there was "one Lord, one faith, one baptism," and said of the Redeemer, "Wherefore He saith, when He ascended up on high, He led captivity captive, and gave gifts unto men. And He gave some, Apostles; and some, Prophets; and some, Evangelists; and some, Pastors and Teachers" (Eph. iv: 8, 11). He also preached: "Now ye are the body of Christ, and members in particular. And God hath set some in the Church, first Apostles, secondarily Prophets, thirdly teachers, after that miracles, then gifts of healings, helps, governments, diversities of tongues" (1 Cor. xii: 27, 28).

God set these in the Church, is the Apostle's testimony. Shall man say that they are not proper? The Lord has never changed the organization; on the contrary, these officers were given "for the perfecting of the Saints, for the work of the ministry, for the edifying of the body of Christ: till we all come in the unity of the faith, and of the knowledge of the Son of God, unto a perfect man, unto the measure of the stature of the fulness of Christ; that we henceforth be no more children, tossed to and fro, and carried about with every wind of doctrine, by the sleight of men, and cunning craftiness, whereby they lie in wait to deceive" (Eph. iv: 12-14).

Is there work for the ministry? Are the Saints yet to be perfected? Are we still far from the unity of the faith? Are we less than the stature of the fulness of Christ in the knowledge of God? With the present spectacle of jarring sects, religious discords, and disputations of doctrines, no intelligent person would venture to give other than an affirmative reply to these inquiries. There is evidently abundant work for the ministry, and therefore a necessity for Apostles, Prophets, and all the officers that God has set in His Church. Wherever that Church is organized upon the earth, there will these officers be found, with all the authority, gifts and powers that accompany the offices. The church which has them not is not the Church of Christ, according to the evidence presented by the word of God.

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SPIRITUAL GIFTS.

"We believe in the gift of tongues, prophecy, revelation, visions, healing, interpretation of tongues, etc."

These are the gifts of the Spirit, which Christ promised should follow the believers. They are the signs which confirmed the preaching of the Gospel by the Apostles: "And He said unto them, Go ye into all the world, and preach the Gospel to every creature. He that believeth and is baptized shall be saved; but he that believeth not shall be damned. And these signs shall follow them that believe: In my name shall they cast out devils; they shall speak with new tongues; they shall take up serpents; and if they drink any deadly thing, it shall not hurt them; they shall lay hands on the sick, and they shall recover. So then after the Lord had spoken unto them, He was received up into heaven, and sat on the right hand of God. And they went forth and preached everywhere, the Lord working with them, and confirming the word with signs following" (Mark xvi: 15-20).

Of these are the miracles wrought by our Lord and Savior. God hath set in the Church "miracles, gifts of healings, helps, governments, diversities of tongues" (1 Cor. xii: 26). Never at any time has He said they should be done away. He is an unchangeable being, a God of miracles to-day as much as at any period of the world's history. He cannot be otherwise and still occupy His exalted position. He cannot be shorn of His power to manifest the gifts of His Spirit among the children of men, when the latter comply with His laws. His arm is not shortened, or His power to save diminished. If miracles, and healings, and prophecy, and the other gifts of the Spirit do not exist among men, it is for the same reason that in ancient days the Lord Jesus, in "His own country," "could do no mighty work, save that He laid His hands on a few sick folk, and healed them," namely, "because of their unbelief" (Mark vi: 6, 7).

Those who dwell on the earth to-day are equally the children of our Father with those who lived nineteen centuries ago, and have an equal claim on His blessings if they observe His laws and exercise the same faith in Him as did His disciples anciently. "For the promise is unto you, and to your children, and to all that are afar off," said Peter, in his proclamation of the Gospel, of which Paul said, "But though we, or an angel from heaven, preach any other Gospel unto you than that which we have preached unto you, let him be accursed" (Gal. i: 8).

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THE APOSTASY.

The Latter-day Saints believe that but for the apostasy of the primitive Christian Church, it would have remained with the same organization, powers and ordinances; with Apostles, Prophets, healings, miracles, and all the gifts of the Spirit, up to the present time. That these ceased to exist among men is proof that there has been a departure from the Gospel. If the organization had remained it would have been in the same form as God placed it, and the true successors to the Apostles would have followed their example when they filled the vacancy made in the Twelve by Judas's apostasy--by selecting Matthias to be numbered with the Apostles (Acts i: 26). But there was no succession to the Twelve through the generations which succeeded them, therefore the organization ceased to exist among men.

If there was to be an event of such importance in the world's history as a great apostasy, surely the disciples would have had an intimation of it through the inspiration of the Holy Ghost. By reference to their writings we find that they had this knowledge, and prophesied concerning it. Paul wrote to Timothy that the time would come when men would not endure sound doctrine, but would heap to themselves teachers, and turn away from the truth. (2 Tim. iv: 3, 4). He also taught that in the last days perilous times should come, when men should be "lovers of pleasure more than lovers of God; having a form of godliness, but denying the power thereof" (2 Tim. iii: 1-5).

To the Thessalonians was borne this testimony respecting the great apostasy: "Now we beseech you, brethren, by the coming of our Lord Jesus Christ, and by our gathering together unto Him, that ye be not soon shaken in mind, or be troubled, neither by spirit, nor by word, nor by letter as from us, as that the day of Christ is at hand. Let no man deceive you by any means: for that day shall not come, except there come a falling away first, and that man of sin be revealed, the son of perdition; who opposeth and exalteth himself above all that is called God, or that is worshipped; so that he as God sitteth in the temple of God, shewing himself that he is God. Remember ye not, that, when I was yet with you, I told you these things? And now ye know what withholdeth that he might be revealed in his time. For the mystery of iniquity doth already work: only he who now letteth will let, until he be taken out of the way" (2 Thess. ii: 1-7). The "mystery of iniquity" was making its influence felt at that early day. Paul had warned {446} the people of what was coming; as he says, "When I was yet with you I told you these things."

In the record of the vision given to the Apostle John, which he says was "the revelation of Jesus Christ," we are informed that John was shown "things which shall be hereafter." Of one of the beasts which he saw as typical of a power which should rise up in the earth, it is said, "And it was given to him to make war with the Saints, and to overcome them: and power was given him over all kindreds, and tongues, and nations" (Rev. xiii: 7).

This is some of the scriptural evidence concerning the great power which was to deceive the nations of the earth and pervert the Gospel by teaching men and women that Apostles and Prophets were not necessary, and that the gifts of the Holy Ghost were done away, till Christendom has been brought to the apostate condition in which it is to-day. So complete was the work of this "mystery of iniquity," of the beast that "made war with the Saints and overcame them," that it was necessary for an angel to be sent from heaven with the Gospel message for mankind. John says of this event: "And I saw another angel fly in the midst of heaven, having the everlasting Gospel to preach unto them that dwell on the earth, and to every nation, and kindred, and tongue, and people" (Rev. xiv: 6).

THE BOOK OF MORMON.

"We believe the Bible to be the word of God, as far as it is translated correctly; we also believe the Book of Mormon to be the word of God."

For people who believe the Bible to be the word of God to also believe that another record is His word, the two must be consistent with each other. There can be no conflict between them. For both to be the word of God, they must be divinely inspired, and their teachings be in perfect harmony. While it would by no means be certain that a record which has passed through so many hands as have the Bible manuscripts, with a loss of some, at least, of the sacred writings, would contain a reference to another record which was to be made by a separate branch of the House of Israel, yet it would not be unreasonable to hope that possibly an allusion to it might be found in some of the prophetic writings.

This hope is not without foundation with respect to the Book of Mormon, which is a history of a part of the House of Israel, on the American continent. The Prophet Ezekiel says: {447} "The word of the Lord came again unto me, saying, Moreover, thou son of man, take thee one stick, and write upon it, For Judah, and for the children of Israel his companions: then take another stick, and write upon it, For Joseph, the stick of Ephraim, and for all the House of Israel his companions: and join them one to another into one stick: and they shall become one in thine hand. And when the children of thy people shall speak unto thee, saying, Wilt thou not show unto us what thou meanest by these? Say unto them, Thus saith the Lord God: Behold, I will take the stick of Joseph, which is in the hand of Ephraim, and the tribes of Israel his fellows, and will put them with him, even with the stick of Judah, and they shall be one in mine hand" (Ezekiel xxxvii: 15-19).

The "stick of Judah" is the record which we have of the Jews--the Bible; the "stick of Ephraim" is the other record, which we have in the Book of Mormon; and both records have become one in the hand of the Lord. Hosea says that to Ephraim had been written the great things of the law (Hosea xiii: 12), and the Savior informed His disciples of others that He must visit: "And other sheep I have, which are not of this fold: them also I must bring, and they shall hear my voice; and there shall be one fold, and one shepherd" (John x: 16). These other sheep were to hear His voice--to receive a personal visit from Him.

The history of the coming forth of the Book of Mormon is, briefly stated, that its existence and whereabouts were revealed to the Prophet Joseph Smith by an angel sent from heaven. This angel said his name was Moroni, and that in the year A.D. 420 he had buried the sacred record in the hill Cumorah, which is located in the northern part of the State of New York. After Joseph had received several visits and had been instructed by the heavenly messenger, the plates were entrusted to his care, with a Urim and Thummim for their translation. Each plate was six inches wide and eight inches long, and not quite as thick as common tin. They were filled with engravings in Egyptian characters, and bound together in a volume, as the leaves of a book, with three rings running through the whole. The volume was something near six inches in thickness, a part of it being sealed. The characters on the unsealed part were small and beautifully engraved. The whole book exhibited many marks of antiquity in its construction, and much skill in the art of engraving. The Urim and Thummim consisted of two transparent stones set in the rim of a bow fastened to a breastplate. The unsealed portion of the plates was {448} translated, and the whole were again taken charge of by the angel. The part which had been translated was published early in 1830, as the Book of Mormon, according to the command of God. It is an abridgment made by the Prophet Mormon, father of Moroni, from the records of his forefathers. On the title page is this statement:

Wherefore it is an abridgment of the record of the people of Nephi, and also of the Lamanites; written to the Lamanites who are a remnant of the house of Israel; and also to Jew and Gentile: written by way of commandment, and also by the Spirit of prophecy and of revelation. Written and sealed up, and hid up unto the Lord, that they might not be destroyed; to come forth by the gift and power of God unto the interpretation thereof; sealed by the hand of Moroni, and hid up unto the Lord, to come forth in due time by the way of Gentile; the interpretation thereof by the gift of God.

An abridgment taken from the book of Ether also; which is a record of the people of Jared; who were scattered at the time the Lord confounded the language of the people when they were building a tower to get to heaven; which is to shew unto the remnant of the House of Israel what great things the Lord hath done for their fathers; and that they may know the covenants of the Lord, that they are not cast off forever; and also to the convincing of the Jew and Gentile that JESUS is the CHRIST, the ETERNAL GOD, manifesting Himself unto all nations. And now if there are faults, they are the mistakes of men: wherefore condemn not the things of God, that ye may be found spotless at the judgment-seat of Christ.

Several persons were permitted to view the plates, among the number being the "Three Witnesses," who thus testify of what they saw and heard:

The Testimony of Three Witnesses.--Be it known unto all nations, kindreds, tongues, and people unto whom this work shall come, that we, through the grace of God the Father, and our Lord Jesus Christ, have seen the plates which contain this record, which is a record of the people of Nephi, and also of the Lamanites, their brethren, and also of the people of Jared, who came from the tower of which hath been spoken; and we also know that they have been translated by the gift and the power of God, for His voice hath declared it unto us; wherefore we know of a surety that the work is true. And we also testify that we have seen the engravings which are upon the plates; and they have been shewn unto us by the power of God, and not of man. And we declare with words of soberness, that an angel of God came down from heaven, and he brought and laid before our eyes, that we beheld and saw the plates, and the engravings thereon; and we know that it is by the grace of God the Father, and our Lord Jesus Christ, that we beheld and bear record that these things are true; and it is marvellous in our eyes, nevertheless the voice of the Lord commanded us that we should bear record of it; wherefore, to be obedient unto the commandments of God, we bear testimony of these things. And we know that if we are faithful in Christ, we shall rid our garments of the blood of all men, and be found spotless {449} before the judgment-seat of Christ, and shall dwell with Him eternally in the heavens. And the honor be to the Father, and to the Son, and to the Holy Ghost, which is one God. Amen.

Oliver Cowdery, David Whitmer, Martin Harris.

From that testimony they never varied. They were separated from the Latter-day Saints, having departed from the Church, to which they belonged for a time after its organization. But nothing could induce them to change their statement. It was true, and they knew it. In their old age Oliver Cowdery and Martin Harris returned to the Church. David Whitmer never did. He was the last to survive, his death having occurred in January, 1888, at Richmond, Missouri. When on his deathbed he called his family and friends around him, and made to them a solemn declaration that he knew the Book of Mormon, and his testimony thereto, to be true.

Eight others also testify as follows:

The Testimony of Eight Witnesses.--Be it known unto all nations, kindreds, tongues, and people unto whom this work shall come, that Joseph Smith, Jun., the translator of this work, has shewn unto us the plates of which hath been spoken, which have the appearance of gold; and as many of the leaves as the said Smith has translated, we did handle with our hands; and we also saw the engravings thereon, all of which has the appearance of ancient work, and of curious workmanship. And this we bear record with words of soberness, that the saith Smith has shewn unto us, for we have seen and hefted, and know of a surety that the said Smith has got the plates of which we have spoken. And we give our names unto the world, to witness unto the world that which we have seen, and we lie not, God bearing witness of it.

Christian Whitmer, Hiram Page, Jacob Whitmer, Joseph Smith, Sen., Peter Whitmer, Jun., Hyrum Smith, John Whitmer, Samuel H. Smith.

Like the three, they never faltered in maintaining that what they had subscribed to respecting the Book of Mormon was the truth, and was with them an absolute knowledge.

Of further evidence concerning the authenticity of the Book of Mormon, there is in this sketch an opportunity of saying but little. Regarding the external proof, it must suffice to merely call attention to the developments of archaeological research on the American continent. When the Book of Mormon was first published it was the accepted theory of the civilized world that {450} America was not peopled by any nation of ancient times which had made marked progress in civilization. But subsequently, from the appearance of Captain Dupaix's book in 1834-5, followed by the evidence of Lord Kingsborough, Stevens and Catherwood, Powell, and other well-known archaeologists and explorers, a change came with respect to this matter, until now there is no doubt of the advanced position reached by ancient American civilization, as well as of the great antiquity of the native American races. The ruined temples and crumbling palaces of the ancient cities of Uxmal, Copan, Palenque, Quiche, and scores of others, whose architecture rivals that of any contemporaneous cities of the Old World, bear silent but incontrovertible testimony to the historical truth of the Book of Mormon.

With internal evidence of its divine authenticity, the volume is amply provided. It presents a code of ethics whose purity and godliness are unexcelled by any publication that has seen the light of day. In its pages there are no anachronisms and no contradictions. The various writers are in perfect accord. Compared with the great truths of science and nature, there are no absurdities and no inconsistencies. Between it and the Bible there is complete harmony in doctrine and in prophecy. It is a book that would be profitable reading to any thoughtful person. No intelligent, honest and sincere seeker after truth can give it thorough examination and consideration, with an understanding of the circumstances under which it was brought forth, without being convinced that in giving to the world the Book of Mormon, God has wrought one of the greatest miracles of any age or time.

REVELATION.

"We believe all that God has revealed, all that He does now reveal, and that He will yet reveal many great and important things pertaining to the kingdom of God."

When the Lord promised His disciples the Holy Ghost, He informed them that it would teach them all things (John xiv: 20); "He shall receive of mine, and shall show it unto you" (John xvi: 14). This was a direct promise of revelation through the medium of the Holy Ghost, therefore belief in revelation is a scriptural doctrine. It is the communication to men of knowledge from God: "Howbeit. when He, the Spirit of Truth, is come, He will guide you into all truth: for He shall not speak of Himself; but whatsoever He shall hear, that shall He speak; and He will show you things to come" (John {451} xvi: 13). This is the word of the Lord--that the Holy Ghost should reveal things to come. The same condition which caused the withdrawal of the other gifts of the Spirit also caused the withdrawal of the gift of revelation. It was because of the apostasy--the unbelief of man. Never has the Lord said that He would reveal no more to the children of men. But He has forbidden men to add to or take from that which He reveals (Rev. xxii: 18, 19). Whenever the Almighty has authorized servants upon the earth, there is with them the gift of revelation. "Surely the Lord God will do nothing, but He revealeth His secret unto His servants the Prophets" (Amos iii: 7). The Apostle says that if a man lacks wisdom, and asks in faith for God to bestow it on him, He will do so liberally (James i: 5, 6).

RESTORATION OF THE GOSPEL.

The tidings which the Latter-day Saints bear to the world are, that the Gospel has been restored to earth in this dispensation; that the present is the time of which Paul wrote, "that in the dispensation of the fulness of times He might gather together in one all things in Christ, both which are in heaven and which are on earth; even in Him" (Eph. i: 10). It is this restoration which John the Revelator saw in vision on the Isle of Patmos, and of which he says: "And I saw another angel fly in the midst of heaven, having the everlasting Gospel to preach unto them that dwell on the earth, and to every nation, and kindred, and tongue, and people, saying with a loud voice, Fear God and give glory to Him; for the hour of His judgment is come: and worship Him that made heaven, and earth, and the sea, and the fountains of waters" (Rev. xiv: 6, 7).

The Latter-day Saints testify that this angel has appeared, and has restored the Gospel, which is now being preached to the nations. It is the same now as anciently, with all the gifts, powers and blessings. Nothing is lacking. It is presented to all people for their consideration. The most thorough investigation is invited. There is nothing to conceal or hold back. It is not the province of the Gospel to put its light under a bushel, but to entreat all men to come forward and test its truth. "Prove all things; hold fast that which is good," was the admonition of the Apostle Paul; the same invitation is extended to-day.

Men are given intelligence; they are in possession of reasoning power. It is an insult to Deity to say that He forbids us to use these in seeking for knowledge. He asks for intelligent {452} conformity to the eternal laws of truth, not for blind obedience to the dogmas of men. He has given to man his free agency. As expressed in the hymn:

"Know this, that every soul is free To choose his life and what he'll be; For this eternal truth is given, That God will force no man to heaven.

"He'll call, persuade, direct aright-- Bless him with wisdom, love and light-- In nameless ways be good and kind, But never force the human mind.

"Freedom and reason make us men; Take these away, what are we then? Mere animals, and just as well The beasts may think of heaven or hell."

This free agency was recognized by the Divine Master who said to the Jews, "Search the Scriptures; for in them ye think ye have eternal life: and they are they which testify of me" (John v: 39). To this testimony and counsel of the Lord the Latter-day Saints direct attention.

OTHER DOCTRINES.

Of the other principles believed in by the Latter-day Saints there is not upon this occasion opportunity to speak at length. These are: The gathering of Israel; the Restoration of the Ten Tribes; the support of Earthly Governments for the Protection of Human Rights; the Building up of Zion and Rebuilding of Jerusalem; the Resurrection; the Second Coming of Christ to reign as Lord of lords and King of kings--all of which are doctrines of the Bible, as clearly maintained in its teachings as those which have been spoken of.

The Latter-day Saints believe--indeed testify that they know they are fulfilling the predicted gathering of Israel in the last days by the command and power of God; that their gathering on the American continent is upon the land of Zion, the land of Joseph, whose blessings have prevailed "unto the utmost bounds of the everlasting hills" (Gen. xlix: 26); that the mountain of the house of the Lord is "established in the top of the mountains" (Micah iv: 1). With implicit faith that the Lord will confirm their testimony, they declare that He has sent His messenger before Him in latter days, to prepare the way for His coming (Mala. iii: 1).

It may be well to refer to their ordinance of marriage, of which there appears to be such a misunderstanding in the world. This can be briefly stated. The Latter-day Saints believe {453} that marriage is ordained of God; that He has revealed to them its everlasting covenant; that when the ceremony is performed by His authority, the union of husband and wife is eternal--that it is bound on earth and bound in the heavens. "And they twain shall be one flesh: so then they are no more twain, but one flesh. What therefore God hath joined together, let not man put asunder" (Mark x: 8, 9). It is a covenant that is entered into voluntarily by the parties; there can be no compulsion in this, or in any of the ordinances of the Gospel.

With the Latter-day Saints the principle of celestial marriage is the union of husband and wife for time and eternity. They believe the family relation exists in the celestial kingdom of God. They also have pronounced views upon the purpose of the union of the sexes. They do not believe that its object is the gratification of passion, but that such an idea is wicked in its inception and damning in its practice. They believe that a departure from the paths of virtue is punishable by the severest penalties, and that the violation of the marriage covenant is an offense which ranks next to the crime of murder.

A GLANCE AT HISTORY.

The Prophet Joseph Smith was born at Sharon, Windsor County, Vermont, U. S. A., December 23, 1805, his father being a farmer. In the spring of the year 1820, when Joseph was a little over fourteen years of age, he became deeply interested in religious matters. He read the passage in James i: 5: "If any of you lack wisdom, let him ask of God, that giveth to all men liberally, and upbraideth not, and it shall be given him." With full reliance upon that promise in the Divine Word, this humble lad prayed to God and received the heavenly manifestation. He continued faithful and was instructed by messengers from heaven, and received and brought forth the Book of Mormon. When these facts became known to the people in the vicinity of where he resided, he was made the object of false and slanderous reports, and severe persecutions. Many attempts were made to kill him, and every device was used to get the plates from him; but the Lord protected him, and people began to believe his testimony. In 1829, John the Baptist came and ordained him to the Aaronic Priesthood; in the same year the Apostles Peter, James and John ordained him to the Apostleship.

In obedience to the command of God, the Church of Jesus Christ was once more organized on the earth, with the promise from the Lord that it would never again be taken from among {454} men; that it was restored preparatory to the ushering in of Christ's millennial reign on earth. Some of its members were ordained and sent out to preach. Those who received their testimony and were baptized were filled with the Holy Ghost by the laying on of hands, and the word was confirmed with signs following. The Church rapidly increased in membership, and branches were organized in many of the States. A Temple was erected in Kirtland, Ohio. The State of Missouri became the principal place for the gathering of the people; but because they would not join in the practices of the lawless element there, and were believers in an unpopular religion, an organized mob drove them from their habitations, contrary to law, justice and humanity, to wander on the bleak prairies, in wintry weather, till they left the tracks of their bleeding feet on the frozen ground. Men, women and children were subjected to the most fiendish outrages--starved, tortured, butchered. This was in a land that boasted of religious freedom and tolerance!

Finally, about twelve thousand who had escaped the exterminating order of Missouri's mob found a resting place in Illinois, and built up the beautiful city of Nauvoo. But the refuge was only temporary, for the bigot and the criminal united in a relentless and bloody warfare upon them. Less than six years after their expulsion from Missouri, their Prophet was assassinated in Carthage jail, while in the hands of the officers of the law, and under the pledged protection of the governor of the State, Thomas Ford. This was on June 27, 1844. Joseph Smith had committed no offense; he was guilty of no wrong. "The law cannot reach him, but powder and ball shall!" was the cry of his murderers. The blood of the martyred Prophet and his fellow-religionists still cries to God for vengeance!

The enemies of the Saints, however, were doomed to disappointment, for the death of the Prophet did not stop the work, or break up the Church organization. The leadership devolved on the Twelve Apostles, with Brigham Young as their President; even greater energy was displayed than before, and the Temple at Nauvoo was soon completed. Fiendish plots were laid, and barbarous plans adopted to blacken the character of the "Mormon" people, and make them appear abominable in the eyes of the public. Numerous atrocities were committed by the mobocrats, who falsely attributed them to the Saints, and thus aroused public indignation against them.

Hoping to secure immunity from these unjustifiable attacks, they consented to move from the State, the mob agreeing to {455} allow them to remain in peace a given time, so the exodus could be accomplished. This agreement was soon disregarded by the persecutors, who were reckless, and impatient to despoil the Saints. When a portion of the latter had left Nauvoo, the remnant was attacked by an armed force, and driven into Iowa in a destitute condition. General Thomas L. Kane, of Philadelphia, who passed that way a few days afterward, related his experience in a lecture before the Historical Society of Pennsylvania. The following is an extract from his address: "Dreadful, indeed, was the suffering of these forsaken beings; bowed and cramped by cold and sunburn, alternating as each weary day and night dragged on, they were, almost all of them, the crippled victims of disease. They were there because they had no homes, nor hospital, nor poor-house, nor friends to offer them any. They could not satisfy the feeble cravings of their sick; they had not bread to quiet the fractious hunger-cries of their children. Mothers and babes, daughters and grandparents, all of them alike, were bivouacked in tatters, wanting even covering to comfort those whom the sick shivers of fever were searching to the marrow. These were Mormons, famishing in Lee County, Iowa, in the fourth week of the month of September, in the year of our Lord 1846. The city--it was Nauvoo, Illinois. The Mormons were the owners of that city, and the smiling country around. And those who had stopped their plows, who had silenced their hammers, their axes, their shuttles, and their workshop wheels; those who had put out their fires, who had eaten their food, spoiled their orchards, and trampled under foot their thousands of acres of unharvested bread--these were the keepers of their dwellings, the carousers in their Temple, whose drunken riot insulted the ears of their dying."

Out into the trackless American wilds, into an Indian country, the "Mormons" wended their way, weary and destitute, for more than fifteen hundred miles, their pathway being marked by the graves of their dead. The history of their privations and sufferings is harrowing in the extreme. The lives of not less than a thousand of their number were sacrificed in the relentless persecutions connected with the exodus from Illinois. But God opened their way, and as a result of their unity, humility and faith through severe tribulations and deep sorrows, they were guided to a refuge in the valley of the Great Salt Lake. Three years later, in 1850, Congress created the Territory of Utah. Under the territorial form of government, the governor, secretary, judges, marshals, postmasters, election and other territorial officers, are appointed by the President of the United States.

{456} In their new home, the Saints increased in numbers and were beginning to enjoy some of the comforts of life, as a reward of their toil, when, in 1857, the national government was induced, through the misrepresentations of some of its officials, to send an army against the "Mormons," who prepared for another exodus, and to defend themselves. But the time required in such an undertaking gave the government an opportunity to discover that it had been misled and to change its course. The record of the expedition, with its expenditure of twenty millions of dollars, stands as a monument of the folly of judging a matter hastily.

The current of popular opinion, however, had set in strongly against the Saints, and it is difficult to change it; but the majority of those with whom they are now in contact are not the lawless element of Missouri and Illinois, so that the violence of former times is no longer used against the body of the people where they are known. But the adverse feeling caused legislation hostile to them. They bowed to the law, content to leave the issue between those who raised their hands against them and the God of Israel, in whose justice, mercy and omnipotence they have perfect confidence. Their Church property was seized by the government--property which was the voluntary gift of Church members, for the support of the poor, the building of Temples, and similar purposes. But with a better understanding of the motives and lives of the Saints, the government recognized the great wrong done, and sought to right it. The forfeited property not wasted in litigation was restored, adverse legislation ceased, friendliness superseded an unjust, mistaken antagonism, and in 1896 Utah was admitted to statehood.

PRESENT CONDITION.

The results of the industry, integrity and thrift of the Saints, as shown by their present condition, are a complete refutation of the accusations of evil made against them. A corrupt tree cannot bring forth good fruit. Utah, the chief centre of their gathering place, has a population of 270,000, seventy-five per cent, being "Mormons." Ninety percent of the heads of families live in their own houses and on their own lands. The fruitful orchards, rich fields and farms, successful industries and beautiful cities, towns and villages, present to the view a paradise upon earth; while the vigor and cheerfulness of old and middle-aged and young betoken the health, prosperity and happiness which are God's own gifts to this people, in whose hearts dwells more abundantly than in those {457} of any other community that love of God and of their fellow men which is the fruit of a pure and noble life in the service of the great Creator.

Not alone in Utah do the Latter-day Saints find a home. Their hundreds of settlements bedeck the mountain valleys from the province of Alberta, in Canada, through Montana, Oregon, Idaho, Nevada, Wyoming, Utah, Colorado, Arizona and New Mexico, in the United States, to Chihuahua, in Old Mexico, on either side of a line which reaches fifteen hundred miles along the backbone of the American continent.

As an ecclesiastical organization, the first officers in the Church are divinely commissioned Apostles of the Lord Jesus, and divine authority is possessed by the whole body of Priesthood, down to the office of Deacon. Almost the entire male membership of the Church is included in this classification; while there are organizations for the women and children. Over four hundred districts, or wards, are united in larger organizations called Stakes of Zion, all combining in a perfect system.

FUTURE DESTINY.

The Saints have an abiding faith in the future glorious destiny of the work in which they are engaged. From its inception there has been steady and rapid progress. Its Elders have carried the glad tidings to the nations as God has given them strength. They have not preached for money nor divined for hire. Freely they have received; freely they give. Persecution has followed those who have obeyed the Gospel, just as it did anciently. But with each wave of adversity the Church has grown stronger, and its opponents have been restricted in their ability to inflict injuries on its members. Each successive blow of its foes has fallen more lightly than the one which preceded it; while the Saints have been brightened and made better by the experience gained in drawing nearer to the Lord. No Latter-day Saint has any doubt of the ultimate triumph of the principles he has received in the Gospel. They form the plan of life, the power of God unto salvation. The Church is organized never again to be overcome. Its destiny is to continue to increase until its Founder and Head, the Lord Jesus Christ, will establish His eternal kingdom, and righteousness shall rule from the rivers to the ends of the earth.

THE GOSPEL MESSAGE.

The purpose of the Gospel is to lead us back to God, improved by the knowledge and experience we have gained. {458} There is no truth in any department of life that is without its pale; no knowledge that is beyond its reach. Its truth is the sum of all existence, the knowledge of things that have been, that are, and that will be. God is truth, and His Gospel is the plan whereby we may be saved in His presence. This is the doctrine that our Lord and Savior taught; this is the message given to the Latter-day Saints, and which they proclaim to the world. They call upon all men to repent and do the will of God. They invite sincere seekers after truth everywhere. They present to the world an example of the marvelous power of the Gospel they have obeyed. By their fruits they show its effects. They have solved the problem of a happy, prosperous and contented life, free from sin and sorrow, from poverty and idleness, from hatred and hypocrisy. They present to the rest of mankind the example of a people who put into practice their belief in being honest, industrious, true, chaste, benevolent, and in doing good to all men. If there is anything virtuous, lovely, or of good report, or praiseworthy, they seek after those things.

To all men they bear the message of the Gospel which has made them thus. They leave no room for deceit and delusion. They claim to have divine authority and divine principles, and they offer the proof, which is in the reach of every true, honest, virtuous man and woman. It is the test which the Lord has commanded them to proffer to mankind, the same that He applied to Himself: "My doctrine is not mine, but His that sent me. If any man will do His will, he shall know of the doctrine, whether it be of God, or whether I speak of myself" (John vii: 16, 17).

There can be no mistake about it, for if it be not of God, He will not give the knowledge. But tens of thousands of Latter-day Saints bear witness that they have received the testimony from Him. It is true, and we bear you witness now of its truth. Hereby we know that we know Him, that we keep His commandments. The Apostle John says: "Whosoever transgresseth, and abideth not in the doctrine of Christ, hath not God. He that abideth in the doctrine of Christ, he hath both the Father and the Son. If there come any unto you, and bring not this doctrine, receive him not into your house, neither bid him God speed: for he that biddeth him God speed is partaker of his evil deeds" (2 John: 9-11).

That we do bring this doctrine, and that it is true, is the testimony which we now give, and which we will meet before {459} the pleasing bar of the Great Jehovah, the eternal judge of both quick and dead. And may the grace of God the Father, whose throne is high in the heavens, and the Lord Jesus Christ, who sitteth on the right hand of His power until all things shall become subject unto Him, be and abide forever with those who seek to serve Him in spirit and in truth. Amen.

"_When the day comes in which the Kingdom of God will bear rule, the flag of the United States will proudly flutter unsullied on the flagstaff of liberty and equal rights, without a spot to sully its fair surface; the glorious flag our fathers have bequeathed to us will then be unfurled to the breeze by those who have power to hoist it aloft and defend its sanctity_."

--_Brigham Young_.

"_How consoling to the mourners, when they are called to part with a husband, wife, father, mother, child or dear relative, to know that although the earthly tabernacle is laid down and dissolved, they shall rise again to dwell in everlasting burnings in immortal glory, not to sorrow, suffer or die any more; but they shall be heirs of God and joint heirs with Jesus Christ_."

--_Joseph Smith, The Prophet_.

{460}

A WORD ABOUT SUCCESSION. (1907.)

(_From Saturday's "News_.")

A correspondent writing from Parker, Idaho, requests a reply, through the columns of the "News," to the question, by whom was President Young ordained to the presidency of the Church? It appears that the emissaries of the Reorganite faction have discovered in that question a fruitful source of sophistical controversy, and that they are triumphantly asking it wherever they go.

The proper reply is, he was ordained by the Prophet Joseph to that calling, when the Prophet, prompted by the Holy Spirit, conferred upon the Twelve Apostles the power and authority he himself had received. The following statement of facts by Elder Joseph F. Smith, Jr., can be verified by the authentic records of the Church:

The Prophet Joseph earnestly desired that his brother Hyrum should live to succeed him in the presidency of the Church. In the year 1841, by command of the Lord, he ordained him to this exalted position, as is quite evident from the following, section 124, verses 94-5, of the Doctrine and Covenants:

And from this time forth I appoint unto him (Hyrum Smith) that he may be a Prophet, and a seer, and a revelator unto my Church as well as my servant Joseph.

That he may act in concert also with my servant Joseph, and that he shall receive counsel from my servant Joseph, who shall show unto him the keys whereby he may ask and receive, and be crowned with the same blessing and glory, and honor, and priesthood, and gifts of the priesthood, that once were put upon him that was my servant Oliver Cowdery.

From this revelation we learn that the Lord appointed Hyrum Smith both as Patriarch and to act in concert with his brother Joseph in the presidency of the Church. In accordance with this revelation, Hyrum was so ordained January 24, 1841. This was not in the sense of a counselor to {461} Joseph, for at this very appointment Hyrum was removed as counselor to the president, and William Law was ordained in his stead.

Joseph and Hyrum continued to so act from this time forth until their martyrdom, June 27, 1844. Shortly before the martyrdom the Prophet tried with all his power to persuade Hyrum not to accompany him to Carthage, knowing full well the fate that awaited them there. Had Hyrum stayed behind and thereby remained in mortality, he would, by virtue of his position and ordination received in 1841, have become the president of the Church. His brother intended that this should be (_Times and Seasons 5: 683_), but through his faithfulness to, and love for, his brother, Hyrum fell a martyr before the Prophet Joseph did.

Now mark! The Lord, who knew that Hyrum should receive a martyr's crown at Carthage, in the winter of 1843-4, commanded the Prophet to confer upon the heads of the twelve Apostles every key, power and principle that the Lord had sealed upon his head. The Prophet declared that he knew not why, but the Lord commanded him to endow the twelve with these keys and priesthood, and after it was done, he rejoiced very much, saying in substance, "Now, if they kill me, you have all the keys and all the ordinances and you can confer them upon others and the powers of Satan will not be able to tear down the kingdom as fast as you will be able to build it up, and upon your shoulders will the responsibility of leading this people rest." (_Times and Seasons 5: 651_.)

In this manner the Prophet ordained the twelve Apostles, which body constitutes the second quorum of the Church, equal in authority with the first presidency. _Doc. and Cov. 107: 23-24_, with the keys of the kingdom. Brigham Young was president of the twelve, and upon him devolved the duty of presiding.

Therefore, after the death of Joseph and Hyrum Smith, the twelve assumed, by authority of their office, the duty to preside over the Church. Later, when through revelation the quorum of the first presidency was reorganized with three presidents--Brigham Young and Counselors Heber C. Kimball and Willard Richards, they claimed, and rightfully, that since they were ordained under the hands of Joseph Smith and from him had received all the keys and powers of the priesthood which the Prophet held, it would have been superfluous to have been ordained again. They were in this capacity, however, sustained by the unanimous vote of the Saints, {462} which was essential to make such ordination of force in the Church.

There is an abundance of testimony to prove that the Prophet did so ordain the twelve, some of which can be found in the _Times and Seasons_, volume 5, pages, 561, 664 and 698; also in the _Millennial Star_, volume 10, page 115.

We repeat that Brigham Young received all the keys, powers, authority and priesthood, that were held by Joseph Smith, that enabled him to preside over the high priesthood, from the Prophet Joseph Smith in Nauvoo in the winter of 1843-4.

This important question was settled long ago by the entire body of the Saints who accepted the leadership of the twelve, after the departure of the Prophet and Patriarch, and sustained President Young in his office. It was settled by the approval of the Almighty of the marvelous work he accomplished, and which could not have been done without divine aid and guidance. To ascribe the mighty deeds Brigham Young performed through the power of the divine Spirit which rested upon him, to the spirit that is the originator of secession, rebellion, apostasy, and falsehood, is to come dangerously near blasphemy. What is it but a repetition of the sin of the adversaries of our Lord, who, although they knew that "no man can do the miracles that Thou doest, except God be with him (_John, 3: 2_); yet proclaimed to the people: "He hath an unclean spirit." (_Mark 3: 30_.) What is it but to assail the disciple with a weapon that was in vain directed against the Master? There was some excuse for difference of opinion on the subject of succession, immediately after the martyrdom, because the people were not in possession of full information, but there is no excuse now. To use a familiar illustration: At the time of an election citizens are expected to have different opinions as to candidates for office; they are expected to work for those whose views and principles they support. But when the question is settled at the polls, loyalty demands that all accept the verdict and work together for the common interests of the community. The body of the Latter-day Saints having accepted, as guided by the Holy Spirit, the leadership of the twelve, there was no longer any valid reason for seeking the leadership of other shepherds.

The trouble with some of our reorganized brethren is that they look upon the members of the Church as a flock of sheep, that, like other property, can be inherited. This is entirely contrary to the fundamental principles of the Gospel. The Church belongs to Christ. The leaders and officers are the servants of the Lord and the people of the Lord. It follows {463} that the Lord raises up whoever He pleases, to perform the services necessary from time to time. Brigham Young was every way equipped for the peculiar work needed during his time. Who could have done what he did? Sidney Rigdon? Lyman Wight? James J. Strang? Or the founders of the so-called reorganized church? Let the reader reflect on the facts history records, and then decide for himself, remembering that every tree is known by its fruit.

"_Love is one of the chief characteristics of Deity, and ought to be manifested by those who aspire to be the sons of God, A man filled with the love of God is not content with blessing his family alone, but ranges through the whole world, anxious to bless the whole human race_."

--_Joseph Smith_.

"_If children have sinned against their parents, or husbands against their wives, or wives against their husbands, let them confess their faults one to another and forgive each other, and there let the confession stop, and then let them ask pardon from their God. Confess your sins to whoever you have sinned against, and let it stop there_."

--_Brigham Young_.

{464}

THE GOSPEL PIONEER.

BY WM. JEFFERIES, AN ELDER OF THE CHURCH OF JESUS CHRIST OF LATTER-DAY SAINTS.

FAITH.

Faith is the key to knowledge rare, God's choice and priceless gift to man; It is obtained by humble prayer And practice of the gospel plan. It opes the door to secrets deep-- Communes with God in nature's sleep. Prevails with God, till mortal man The glory of the Lord can scan.

A thorough knowledge of the first principles is absolutely essential to the acquirement of a complete understanding of any art or science. For example: How can the student of arithmetic extract the cube root of any given number, or find the fifth power of another, without a knowledge of the first or key principles of the science of numbers? Now, if this is true of the arts and sciences, which, in the abstract, do not tend, directly, to save a person in the presence of God, how much more is it true in regard to the great science of theology, which must be well understood and faithfully practiced, to a given extent, in order to become a joint-heir with Jesus to the glory of the Father? And what science more important than this great science of all sciences? None. And a knowledge of its first principles ranks higher in importance to mortals than any other knowledge attainable by Adam's fallen race; for a knowledge of them, and honest obedience to them, together with subsequent faithfulness, will secure a person a knowledge of the Father and the Son, whom to know is life eternal--the greatest gift of God to man. Hence the great importance of a thorough knowledge of the first principles of the great science of salvation, which I will now make a feeble attempt to briefly explain.

The first initiatory principle of the glorious plan of salvation {465} is faith. The Apostle Paul thus defines this principle: "Now faith is the substance of things hoped for, the evidence of things not seen." (_Heb. xi, 1_.) Modern inspiration defines it thus: "Faith is the assurance which men have of the existence of things which they have not seen, and the principle of action in all intelligent beings." (_Doc. & Cov. Lec. I, Sec. i., 9_.) And the substance of these quotations--between which there is no conflict--I understand to be this: Faith is the assurance which men have of the existence of things not seen by them in the past, of the existence of things unseen by them at present, of the existence of things to be seen or unseen by them in the future, and the great first cause, or moving principle of action, and consequently, of power, in all intelligent beings, whether they are mortal or immortal. Now do not be startled, kind reader, at this explanation. The great apostle to the Gentiles says. "Through faith we understand that the worlds were framed by the word of God." (_Heb. xi, 3_.) This is plain. Who framed the world? God, of course; and Paul says He did it through faith; therefore, the assertion is correct, that faith is the principle of action and power in all intelligent beings whether they are mortal or immortal.

Faith is produced by evidence. This is true of a false faith as well as of a true faith. A false faith is the product of untrue or incorrect evidence, and a true faith is produced by truthful evidence; and, though there may be instances in which true evidence may fail to produce faith in the skeptical and unbelieving; and wherein false evidence may fail to create faith even in the over-credulous; yet when faith, be it true or false, is created, I reassert that it is produced by true or untrue evidence. In the attempt to inspire faith in these propositions, I will summon a few of the ancient worthies, who, like Abel, though dead, speak to us in their inspired testaments, giving us evidence which should be faith-creating.

When the Son of God tabernacled in the flesh, He went about doing good, healing the sick, cleansing the lepers, raising the dead, and doing many mighty works in fulfillment of the mission He was sent on by His Father; and while doing these things He was scoffed at, spit upon, reviled, and persecuted, and finally crucified on Calvary--suspended between Heaven and earth as though fit for neither. Bible-believers need no evidence adduced here to prove this, for the facts stated are plain and prominent in the New Testament scriptures, and are well known to them, no doubt.

On the day after the crucifixion, the Chief Priests and Pharisees felt somewhat troubled and anxious, and "came {466} together unto Pilate, saying, Sir, we remember that that deceiver said, while he was yet alive, after three days I will rise again. Command therefore that the sepulchre be made sure until the third day, lest his disciples come by night, and steal him away, and say unto the people, he is risen from the dead: so that the last error shall be worst than the first. Pilate said unto them, ye have a watch: go your way, make it as sure as you can. So they went, and made the sepulchre sure, sealing the stone, and setting a watch." (_Matt. xxvii, 62-66_.)

How vain the schemes and operations of frail man! A few more hours pass away. The angel of the Lord came down from heaven, filled with the power of God, and armed with the keys of the resurrection. The watch which had been set, or the keepers, "became as dead men." The resurrection power of God was exercised. The lifeless, mangled body of the lowly Nazarene was celestialized. The active spirit, which had been on an important mission to the Antediluvians, entered its immortal house, and the triumphant Jesus came forth from the silent tomb, the first fruits of the resurrection, and the glorious conqueror of death, hell and the grave.

As soon as some of the watch had recovered sufficiently, they "came unto the city, and shewed unto the Chief Priests all the things that were done. And when they were assembled with the elders, and had taken counsel, they gave large money unto the soldiers, saying, say ye, His disciples came by night, and stole him away while we slept. And if this come to the governor's ears, we will persuade him, and secure you." So they took the money, and did as they were taught; and this saying is commonly reported among the Jews until this day. (_Matt. xxviii, 11-15_.) And, according to the generally accepted chronology, Matthew wrote this account about five years after the events occurred.

Here prejudice, dishonesty and opposition to the purposes of Jehovah, prompted bribery, and bribery being assured protection from the human penalty for such a crime, published to the world a lie--a lie, too, respecting the most important event that had ever transpired upon this earth, as effecting the redemption of the fallen race of our great progenitor, Adam. Matthew says: "And this saying is commonly reported among the Jews until this day;" and I may add, to this day, too, for the Jews not only rejected the Messiah and put him to death, and subsequently believed the story of bribed and perjured Roman soldiers, but they still "deny the accomplishment of the prophecies in the person of Christ; alleging that the Messiah is not yet come;" and this also effects their belief in the first {467} resurrection, which is past, although, according to the thirteenth article of their creed, they believe there will be a "resurrection of the dead when God shall see fit."

This false evidence, given to the Jewish nation, produced in that tribe of Israel a false faith, which exists to-day, and which will continue to exist to a great extent among them, with all its dire consequences, till He shall come in power and glory and "stand upon the mount of Olives;" (_Zech. xiv, 4_.) and they shall "look upon" Him whom their fore-fathers "pierced;" (_Zech. xii, 10_.) and the inquiry shall be made: "What are those wounds in thine hands?" And he shall inform them that those were the wounds "with which he was wounded in the house of His friends." (_Zech. xiii, 6_.)

In view of these things how necessary it is that tradition should be truth. In the beginning the Lord said: "In the day thou eatest thereof thou shalt surely die;" and the serpent said: "Ye shall not surely die;" and both declarations went to posterity, some believing one and some the other. At the resurrection of the Son of God, the soldiers said: "His disciples stole him while we slept," and many believed them. Others said: "He rose again and ascended to His Father," and a few believed this testimony; and I will now introduce an illustration of this true evidence and true faith.

The Son of God had risen from the tomb. The first to discover this was several women, and the first evidence of the fact to them was, "they found not the body" in the sepulcher. The next was the testimony of "two angels in shining garments." Said they: "Why seek ye the living among the dead? He is not here, but is risen," and they quoted the Savior's prediction of Himself, that He should be crucified, and on the third day He should rise again, which the women remembered. These women reported to the eleven apostles, who could hardly believe the report, but Peter visited the sepulcher, and found that the body of Jesus was not there. Jesus showed Himself to some on the way to Emmaus, after which, and on the same day, He appeared to the eleven apostles, who were somewhat terrified, and He said unto them: "Why are ye troubled? And why do thoughts arise in your hearts? Behold my hands and my feet, that it is I myself, handle me and see; for a spirit hath not flesh and bones, as ye see me have." He further said: "Have ye here any meat? And they gave him a piece of a broiled fish, and of an honeycomb. And he took it and did eat before them." He also referred them to His own words, to the words of Moses and the prophets, which were fulfilled in His crucifixion and resurrection, {468} and said He, "Ye are all witnesses of these things." He then instructed them to tarry at Jerusalem till they were endued with power from on high, lifted up His hands and blessed them, and ascended into heaven. (_Luke xxiv_.)

Here was an accumulation of evidence that Jesus was resurrected from the dead. He was with the apostles more or less for forty days after His resurrection. (_Acts i, 3_.) They _knew_ most unmistakably that Jesus had been resurrected. The evidences were accumulative. They knew also by the revelations of God. They were prepared to testify. The day of Pentecost arrived. The Holy Ghost descended upon them in great power--it filled them; and they stood forth boldly, as the champions of the risen Jesus, as His friends and true representatives, and as men of God, filled with truth and the revelations and power of God, to give the lie to a bribed and perjured soldiery, and all their accessories, and to proclaim the truth concerning the resurrection, the atonement, the redemption, and the true plan of salvation for the exaltation of the obedient of all mankind. And Peter, as the chief apostle, is represented as testifying the most in this matter, and among other things he said this: "This Jesus hath God raised up, whereof we are all witnesses." (_Acts ii_.)

Here were eleven men in one body, besides others, who were _all_ witnesses of the resurrection of the Savior of the world. Compare their testimony with the testimony of scared, bribed, and perjured guards--and what a testimony the latter was! "His disciples stole his body while we slept!" What wondrous wisdom, consistency, and veracity, characterized the suggestors and buyers of this infamous subterfuge! What elevated manhood was exhibited by these valiant military cat-paws of the ancient anti-Christians! What do men know of things which transpire when they are fast asleep? A parallel need not be sought for only in the history of the highly-enlightened anti-"Mormons" of the nineteenth century.

What was the result of the inspired testimonies of these eleven apostles--Peter standing forth boldly as their principal, and proclaiming the truth in much power? Why, many were convinced by the power of the Holy Ghost, and the inquiry was made by them: "Men and brethren, what shall we do? Then Peter said unto them, repent and be baptized every one you, in the name of Jesus Christ, for the remission of sins, and ye shall receive the gift of the Holy Ghost." Now, did any of them show further evidence of conviction? Yes, about three thousand souls were added to the church by baptism, on that day, and the Lord added to the church daily such as {469} should be saved. (_Acts ii_.) Herein was true evidence and true faith clearly illustrated, and I will now draw an illustration from modern times.

In the year of our Lord, eighteen hundred and twenty, the Lord spoke from the heavens to the boy, Joseph Smith, then in his fifteenth year. After a seven years' training, and particularly during the last four of the seven, the Lord by His angel delivered to him the sacred plates from which was translated the Book of Mormon. Nearly three years additional schooling was given him in the science of theology, during which time he translated the Book of Mormon by the gift and power of God; and, on the 6th day of April, 1830, he, by command of God, organized the Church of Jesus Christ of Latter-day Saints. Previous to this time, he had testified more or less, of his visions and calling, but from now till his cruel martyrdom in 1844, he boldly proclaimed his divine mission, and taught the true gospel to the children of men. Others associated themselves with him in this glorious testimony and proclamation. Many believed their words, and cast their lot with the much-persecuted people of God. This testimony and proclamation of the elders of Israel have continued; a people have been gathered together in the tops of the mountains, in fulfillment of the words of Isaiah (_Chap. ii_); and of the words of Micah (_Chap. iv_); and in Utah and other Territories; in many States of the American Union; and in many other parts of the earth can be found much true faith, as the result of correct evidence given by inspiration in these last days.

But while this work of presenting true evidence and inspiring true faith has been going on, the adversary has not been idle. It has been declared that Joseph Smith was _not_ a true prophet, but an impostor. That the Book of Mormon was _not_ translated from plates given to Joseph by an angel of God, but was simply a Spaulding romance. That, in short the whole system of Mormonism is a monster humbug and imposture, and all its adherents are either deceivers or deceived. Editors, incited by popular clamor and prejudice, and priests, inspired by their sable master, have befouled the filthy stream of misrepresentation, by publishing dirty falsehoods and sending them broadcast on the earth during the last half a century, till millions of the human family are prejudiced and misled; and their responsibility in this matter is equal to that of their prototypes, the ancient Scribes, priests, and elders who framed the lie and paid their dupes to testify to it--that Jesus was not resurrected, but that His disciples stole the body while {470} they slept; and heaven's condemnation rests upon them for thus using the power of press and pulpit. Hence, to-day there is a vast amount of false faith on the earth, which has been produced by incorrect evidence concerning some of the most important events which have transpired preparatory to the coming of the Son of Man in the clouds of heaven in power and great glory.

These facts, culled from ancient and modern history, I consider sufficient to prove clearly to honest hearts and enlightened minds, that faith is produced by evidence--a false faith by false evidence, and a true faith by true evidence.

In the foregoing an attempt has been made to show that faith is produced by evidence; that this is true both of a false faith and a true one; and that the results are good or bad according as the faith is true or false. And in doing this the principle of faith itself has been taught more or less, but a few more remarks are necessary.

Faith in _God_ is necessary. "But without faith it is _impossible_ to please Him: for he that cometh to God must believe that He is, and that He is a rewarder of them that diligently seek Him." (_Heb. xi, 6_.) And who can expect to receive salvation _from_ God, if they do not believe _in_ Him?

Faith in Jesus Christ is necessary. "He that believeth on the Son hath everlasting life: and he that believeth not the Son shall not see life: but the wrath of God abideth on him." (_John iii, 36_.) Who can expect the glorious benefits of the atonement, if they do not believe in the Savior of the world, nor in the great atonement which He made for poor fallen man?

Faith in the servants of God is necessary, also. When Jesus sent His servants forth to preach the gospel, He said unto them: "He that heareth you heareth me, and he that despiseth you despiseth me, and he that despiseth me despiseth Him that sent me." (_Luke x, 16_.) "He that receiveth you receiveth me, and he that receiveth me receiveth Him that sent me. He that receiveth a prophet in the name of a prophet shall receive a prophet's reward; and he that receiveth a righteous man in the name of a righteous man shall receive a righteous man's reward." (_Matt. x, 40, 41_.) "And whosoever shall not receive you, nor hear your words, when ye depart out of that house or city, shake off the dust of your feet. Verily I say unto you, It shall be more tolerable for the land of Sodom and Gomorrha in the day of judgment, than for that city." (_Matt. x, 14, 15_.) Neither God the Father nor God the Son travel among us now to preach and administer {471} for the benefit of Adam's race, but they authorize mortal men to do this work; hence it is necessary to receive them, treat them kindly, and have faith in them as the representatives of the Father and the Son.

Faith in the plan of salvation is necessary. The principles of the gospel must be believed in order to obtain their benefits; some of those principles are set forth briefly in this little pamphlet; and when these are tested and proven to be of divine origin, conferring many glorious blessings upon those who obey them, others can be found suitable to advanced students in the Lord's school of divinity. The gospel is unchangeable and eternal. It is filled with blessings that are temporal, spiritual and eternal. It is free for all. "And this gospel of the kingdom shall be preached in all the world, for a witness unto all nations, and then shall the end come." (_Matt. xxiv, 14_.) "I marvel that ye are so soon removed from him that called you into the grace of Christ, unto another gospel, which is not another, but there be some that trouble you, and would pervert the gospel of Christ. But though we, or an angel from heaven, preach any other gospel unto 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." (_Gal. i, 6-9_.)

Blessed are they who believe and live the fullness of the gospel of Jesus Christ, for they shall obtain eternal life in the celestial kingdom of God!

REPENTANCE.

Repentance is an evidence Of living, saving faith in God. The sinner manifesting sense In turning from the path he trod-- Not a sentimental sorrow, Felt to-day and gone to-morrow; But--by God's help I will do right, And shun all wrong with all my might.

Repentance is the second principle of the gospel of the Son of God. And here it would be well, perhaps, to dispose of an objection which some may raise in regard to this being the second principle of the gospel. There are religionists who hold and teach that repentance precedes faith, and this error I will briefly refer to and correct.

In the first place, let the test of reason be applied. If a man does not believe in the existence of a God; nor in the {472} existence of the laws of God; nor in the penalties for violating those laws; nor in his own existence after what is believed by him to be the death of both body and spirit; nor consequently, if he does not believe in either the power or opportunity to punish him for what some people may call sin, but which he does not believe is a sin against anybody or anything; will he be likely to be sorry for anything he has done? Will he reform through hope of reward or fear of punishment, or both combined? Will such a man repent of his sins? Every reasonable man, who studies this principle, will answer with an emphatic, No!

But if a man is taught that there is a God; that He has revealed laws for the government of the actions of His earthly children; that those laws embody rewards for obedience and punishments for disobedience; that there is an existence after death has separated body and spirit; that none can escape the results of their acts, that all will be judged, and then rewarded or punished, according to the deeds done in the body; and if he believes these teachings, _then_ he will be likely to cease to do evil and learn to do well--he will repent of his sins, and strive to serve his God faithfully. But if, after he _has_ been taught as before stated, he should fail to believe, _then_ he will _not_ repent, for he is not prompted by that living faith which produces sincere repentance. And this conclusion is legitimate and clear, no doubt, to the unbeclouded and unprejudiced mind of every intelligent and reasonable man.

But the testimony of inspiration as well as reason shall be given in this matter, and this should be conclusive. After the crucifixion of the Savior, Peter became president of the church. To him were given the keys of the kingdom, and he, certainly, understood the order of the principles of the gospel, just as well as an arithmetician understands the order of the first principles of arithmetic. And what position did he give repentance? Did he make it precede faith? On the day of Pentecost Peter preached to the assembled multitude. He taught the word of God; he quoted the Old Testament scriptures; he showed that some of them were fulfilled; he testified that Jesus was the Christ; he declared that they had crucified the Son of God; he taught the glorious principle of the resurrection; said he: "This Jesus hath God raised up, whereof we are _all witnesses_." and he told them "that God hath made that same Jesus, whom ye have crucified, both Lord and Christ." This testimony of Peter, which was accompanied by the convincing power of the Holy Ghost, inspired them with faith in what he taught and prompted the question: "Men and brethren, {473} what shall we do?" Said Peter, in reply: "Repent and be baptized every one of you, in the name of Jesus Christ, for the remission of sins, and ye shall receive the gift of the Holy Ghost." They _had_ faith. The preaching had created it. Peter knew this. And he _then_ taught them the second, third and fourth principles of the gospel in their order, viz.: Repentance, remission of sins, and the reception of the Holy Ghost, thus establishing the order of those principles beyond all cavil or controversy, and for all time, for the benefit of Bible-believers in all their generations throughout the earth.

Repentance, then, is the second principle of the great gospel plan of salvation, as taught by Jesus Christ and His apostles. And what is repentance? Is it merely sorrow for sin? No. Sorrow is a part of it, but it must be the right kind of sorrow. There is a sorrow which leadeth unto death, and a sorrow which produces true repentance. Read the testimony of the apostle Paul on this point: "For a godly sorrow worketh repentance to salvation not to be repented of; but the sorrow of the world worketh death." (_II Cor. vii, 10_.)

Real sorrow for sin produces true repentance, and a genuine repentance is a forsaking of sin, coupled with a burning desire and a strong determination to keep the commandments of God, which will be shown in reformation of life and conduct, in a prayerful spirit, and a reliance upon God for strength to overcome in every hour of trial and temptation. Isaiah taught repentance in these words: "Let the wicked forsake his way, and the unrighteous man his thoughts: and let him return unto the Lord, and He will have mercy upon him; and to our God for He will abundantly pardon." (_Isa. lv, 7_.)

The scriptures contain much evidence showing what true repentance is, and what its fruits are; and they present us with evidence concerning the repentance which is not genuine, as instance Simon the sorcerer. He had believed Philip's preaching, and had been baptized; but Peter found him "in the gall of bitterness and in the bond of iniquity," and called upon him to repent of his "wickedness."

Repentance means forsaking sin. Let him that steals _steal no more_. Let him that has done wrong in any way, do so no more, but do right before God and man. In the language of the able Apostle, Orson Pratt, "It would be of no use for a sinner to confess his sins to God, unless he were determined to forsake them; it would be of no benefit to him to feel sorry that he had done wrong, unless he intended to do wrong no more, it would be folly for him to confess before God that he had injured his fellow-man, unless he were determined to do {474} all in his power to make restitution. Repentance, then, is not only a confession of sins, with a sorrowful, contrite heart, but a fixed, settled purpose to refrain from every evil way."

BAPTISM.

Earth's noon arrived! The Savior came! And was by John of ancient fame, Baptized in Jordan's sacred tide, A righteous law to thus abide-- Example setting to all men How they must all be born again: Born of water--people hear it! If God's kingdom they'd inherit.

There are several things connected with baptism which should be well understood before the candidate yields obedience to it. The mode, the object and the necessity of it.

First, then, the mode. Is sprinkling the correct way to baptize? Jesus was the great exemplar. Was He sprinkled? John the Baptist baptized by immersion. Did John baptize in the right way? Certainly he did. Would Jesus have gone to an impostor for baptism? Would He have demanded baptism by immersion of John, if sprinkling were the correct method? And if immersion had been the _incorrect_ method, would the Spirit of God have descended like a dove upon Him, and His Father have uttered His approval in these words: "This is my beloved Son, in whom I am well pleased?" I think not. John baptized a great many in the river Jordan. He baptized Jesus there. "And Jesus, when He was baptized, went up straightway out of the water." (_Matt. iii, 16_.) "John baptized in Aenon near to Salim because there was much water there." (_John iii, 23_.) Philip, acting under the direction of the apostles, baptized by immersion. In baptizing the eunuch, "They went down both into the water, both Philip and the eunuch, and he baptized him. And when they were come up out of the water, the Spirit of the Lord caught away Philip, that the eunuch saw him no more." (_Acts, viii, 38, 39_.) If sprinkling were all that was necessary, Paul and Silas need not have taken the jailor and his household out of their house just after midnight to baptize them; for they could have performed the ordinance in the house, and a half pint of water would have been plenty for the purpose. (_Acts, xvi_.) Paul tells the Romans, "that so many of us as were baptized into Jesus Christ were baptized into His death; _therefore we are buried with Him by baptism_ into death; that like as Christ was raised up from the dead by the glory of the Father, even {475} so we also should walk in newness of life. For if we have been planted together in the likeness of His death, we shall be also in the likeness of His resurrection." (_Rom. vi, 3, 4, 5_.)

Now why represent the death of the Savior, by becoming dead unto sin? Or His burial, by being buried in water in baptism? Or His resurrection, by being raised from the liquid grave in baptism, to walk in newness of life?--Why all this, if sprinkling were the proper mode of baptism? And these remarks and quotations apply to the erroneous principle of pouring as well as to sprinkling. Does either sprinkling or pouring represent a death, a burial, or a resurrection? Not in the least. But immersion does, and it _is_ an actual burial in water.

Jesus said to Nicodemus: "Except a man be born of water and of the spirit, he cannot enter into the kingdom of God." (_John iii, 5_.) Does sprinkling or pouring represent a birth? No! but immersion does. Coming out of the element of water into the element of air, is a fair representation of a birth, and the words of the Apostle, Orson Pratt, are very appropriate here. He wrote thus upon this subject: "As the embryo must first be immersed in water before it can receive the quickening of the human spirit, so a man must _first_ be immersed in water before he has the promise of the quickening or life-giving power of the Holy Spirit. As the infant is born, or comes forth from the watery element into a new kingdom or world of existence, so a man in baptism comes forth from the liquid element of water into the kingdom of God's dear Son, which is a new state of existence."

The New Testament scriptures do not furnish any authority for administering baptism by a sprinkling or pouring; but the evidences therein contained show most conclusively, that immersion was the proper mode of baptism as administered to Jesus, and practiced by His apostles--and who but God has authority to change this ordinance? And where is the proof that He has ever changed it? It cannot be found; and immersion stands to-day, unchanged and unchangeable, as the proper mode of administering the gospel ordinance of baptism for the benefit of believing and repentant candidates for salvation in the kingdom of God.

The object of baptism next claims our attention. And what is this ordinance administered for? Is it simply "an outward sign of an inward grace?" Baptism was instituted _for the remission of sins_. John went "into all the country about Jordan, preaching the baptism of repentance for the remission of sins." (_Luke iii, 3_.) After the crucifixion of the Savior, He {476} appeared unto the Eleven and gave them the mission to preach the gospel to every creature; (_Luke xvi, 15-18_.) and on the day of Pentecost, after being filled with the Holy Ghost, according to the promise of the Father, they commenced their great mission. On this occasion they preached to the assembled thousands of many nationalities, baptism _for the remission of sins_, and about three thousand souls were baptized on that day for the special purpose of obtaining _the remission of their sins_. The testimony of Paul concerning himself is this: that Ananias said unto him: "Arise, and be baptized, and wash away thy sins." (_Acts xxii, 16_.)

Thus it is clearly established, and that, too, by evidence which no Bible-believer can controvert, that the ordinance of baptism was established _for the remission of sins_.

The necessity of baptism must be understood. It is taught by some that the observance of this ordinance is optional on the part of the candidate for celestial glory. This is dangerous doctrine. There is no authority for it in the scriptures, Jesus and His apostles never taught it. It is contrary to their teachings. Jesus never included a non-essential principle in the great plan of salvation. Had not baptism been necessary, He would not have said to His apostles: "He that believeth and is baptized shall be saved," (_Mark xvi, 16_). Neither would He have said to them: "Go ye, therefore, and teach all nations, _baptizing_ them in the name of the Father, and of the Son, and of the Holy Ghost." (_Luke xxviii, 19_.)

Baptism is as necessary as remission of sins. It was instituted and placed in the great system of salvation as the ordinance of remission. It was taught, accepted and administered as such, on the day of Pentecost, to the joy of three thousand souls.

Paul, after the light of heaven shone upon him, and the Lord said unto him: "Saul, Saul, why persecutest thou me?" was blind, repenting, fasting and praying for three days; and why did not the Lord have compassion upon the poor sinner in this deplorable condition, and forgive him, without sending him to Ananias to have the ordinance of baptism administered to him? Because Paul was a sinner. He needed remission of sins. He needed the birth of the water to admit him into the kingdom. And Jesus honored the law of remission by sending him to one who could administer it effectually, which Jesus never would have done if it had not been necessary for Paul's salvation. (_Acts ix_.)

It is believed by many that a good man will certainly be saved without baptism--the Lord would not be just if he did {477} not save him, even if he were not baptized. Now, I presume that but few men can be found who are better, in a great many respects, than was Cornelius of old. He was "a devout man, and one that feared God with all his house, which gave much alms to the people, and prayed to God alway." (_Acts ix., 2_.) The Lord had so much respect for him on account of his goodness, that He sent an angel to him, who said to him: "Thy prayers and thine alms are come up for a memorial before God." (_Acts x, 4_.) Certainly, he was a good man; and, according to the notions of many religionists, such a man ought to be saved, and will be, independent of any ordinances. But wait a little. What more did the angel say unto him? Said he: "And now send men to Joppa, and call for one Simon, whose surname is Peter; he lodgeth with one Simon a tanner, whose house is by the sea-side, he shall tell thee what thou oughtest to do." (_Acts x, 3, 4_).

What! Is it possible that a good man like Cornelius needed to do anything more than he was doing, in order to be accepted and justified before God? It appears that the Lord thought so; and it was of such importance, too, that He sent an angel to tell him what his further duty was. And what was it? Peter preached the gospel to him and his household, after his arrival among them. The Holy Ghost fell upon them to bear testimony to Peter's words, and as an evidence to Peter of the favor they enjoyed with the Lord, and then "he commanded them to be baptized in the name of the Lord." (_Acts x, 4, 8_.)

Now, suppose that Cornelius and his house had disregarded Peter's command to be baptized, could they have been saved? No. Why? Because the angel told him that Peter should tell him words whereby he and all his household should be saved. (_Acts xi. 14_). It is very evident, therefore, that baptism for the remission of sins is necessary unto salvation.

Infant baptism, as it is erroneously termed, or infant sprinkling, should receive a brief notice here. This is not authorized in the scriptures, neither have any of the New Testament writers alluded to it. Some have supposed because in a few instances whole households were baptized, that possibly there were some infants among them. But this supposition is a very weak foundation upon which to establish an important principle of salvation. In the households of Lydia, Cornelius and the jailor, there were no infants--at least, we cannot learn that there were from the history given of them in the Acts of the Apostles. In fact, the evidence is to the contrary. In the case of the jailor, Paul and Silas _taught_ him, and _all_ that were in his house, the word of the Lord. (_Acts xvi, 32_.) In the {478} household of Cornelius, the Holy Ghost fell upon them which heard the words of Peter, and they _spoke_ with tongues and _magnified_ God. (_Acts x_.) And in the household of Lydia it is evident there were no infants any more than there were in the other two households, for these reasons: The gospel is to be _preached_ to individuals. What is the use to _preach_ to infants? They cannot understand it; they cannot have faith in it; they cannot repent, for they have not sinned; it is no use to baptize them, for there are no sins to remit. Sin is a transgression of the law. They have not transgressed any law, therefore, they are without sin. And even had infants any sins to remit, they could not be remitted by baptism alone, for faith and repentance must be exercised in connection with baptism, but infants cannot exercise either. Therefore, it is unreasonable to suppose that the apostles would attempt to teach or baptize infants in the households referred to, or in any other households--they knew better than to act so foolishly in the sight of God.

There are others who have supposed that the baptism of infants is in the place of circumcision. But this is merely a conjecture of impostors to deceive the ignorant. The scriptures do not substitute infant baptism for circumcision. There is no connection or similarity between the two principles. They are no more alike than truth and error, or darkness and light, or heaven and hell. Circumcision is an ancient ceremony or operation performed exclusively on male infants at eight days old; but baptism is an immersion in water, of both male and female, when they have reached an age to be capable of sinning, believing the gospel when it is taught them, and repenting of their sins, so that they may have their past sins remitted according to the laws of God. These evidences should be conclusive to all Bible-believers.

LAYING ON OF HANDS FOR IMPARTING THE HOLY GHOST

True faith in God, repentance true, Sins remitted by immersion; The humble soul is born anew, And the spirit takes possession. By laying on of holy hands, Of God's own servants here on earth; Those who've obeyed the Lord's commands, Will realize the Spirit's birth.

After the candidate for eternal life has been baptized for the remission of his sins, and has sought unto the Lord in faith, honestly repenting of his sins, and has obtained the forgiveness {479} of all his past transgressions, he is entitled to the gift of the Holy Ghost. He should seek for it, for the Lord has promised that he shall receive it, but He has established a certain ordinance through which He bestows this precious gift. That ordinance is the "Laying on of hands." Many may question this, but the scriptures should decide the matter. Let us see how Paul received the Holy Ghost. Ananias received a mission to visit Paul, and entered into the house where he was staying, "and _putting his hands on him_ said: Brother Saul, the Lord, even Jesus, that appeared unto thee in the way as thou earnest, hath sent me, that thou mightest receive thy sight, and be _filled with the Holy Ghost_." (_Acts ix. 17_.) But why not fill him with the Holy Ghost without any administration of Ananias, seeing that he had faith, and was repenting and fasting and praying before the Lord? Because the Lord had established an order in the plan of salvation. He had authorized His servants to observe that order in ministering the spirit as well as the water, and they were to minister the spirit by the _laying on of hands_.

How did Paul administer the spirit? It is possible that he obtained his first lesson, in the administration of baptism and the laying on of hands, from Ananias when he himself was baptized and confirmed; but, whether this was his first lesson or not, he, no doubt, learned to administer the ordinances of the gospel correctly. And when he came to Ephesus and found about twelve men who had been baptized "unto John's baptism," "they were baptized in the name of the Lord Jesus," "and when Paul _laid his hands upon them_, the Holy Ghost came on them, and they spake with tongues, and prophesied." (_Acts xix. 1-6_.) Thus, we see Paul administered the Holy Ghost by "the laying on of hands."

When Philip preached to the Samaritans, they believed and were baptized both men and women. "Now when the apostles which were at Jerusalem heard that Samaria had received the word of God, they sent unto them Peter and John, who when they were come down, prayed for them that they might receive the Holy Ghost; (for as yet he was fallen upon none of them, only they were baptized in the name of the Lord Jesus). Then laid they their hands upon them, and they received the Holy Ghost. (_Acts viii, 14-17_.)

Now, as they were apostles of the Lord Jesus Christ, faithful men whose prayers God would hear and answer, why did not the Lord bestow upon those Samaritans the gift of the Holy Ghost in answer to the earnest prayers of His faithful servants, without the ordinance of the laying on of hands? {480} Because that would have been contrary to the law laid down for the ministering of the spirit. Peter and John were anxious that the Lord should bless their administration for the benefit of those baptized believers. They desired that the Holy Ghost should rest down upon them in mighty power. But they could not exercise the authority of the apostleship in and of themselves, and independently of the Lord, hence they prayed for themselves, no doubt, and that the Samaritans "might receive the Holy Ghost." _Then_ they performed the proper ordinance, God honored the administration in answer to their prayer, and those baptized believers "received the Holy Ghost." (_Acts viii, 17_).

The laying on of hands, then, is the Lord's ordinance for imparting the Holy Ghost to His believing, repentant, and baptized children, and He has never made it void, or authorized any man to change it, or to teach the inhabitants of the earth that it is done away and no longer needed.

AUTHORITY TO PREACH AND ADMINISTER.

God's Priesthood once dwelt here on earth, And gave to men their gospel birth; Many who held it martyrs fell; On earth in peace it could not dwell. But thanks to God He has again, Bestowed His Priesthood upon men; And His decree has now gone forth-- It shall henceforth remain on earth!

The authority to preach the gospel and administer its ordinances, is a very important matter to be considered in connection with the first principles of the gospel. If those ordinances are administered by divine authority, the blessings of God will attend those administrations; but if they are not, it is unreasonable to expect the Lord will bestow such blessings; hence, it is well to ascertain who is in the possession of the authority of God, to act in the name of His son Jesus Christ, as ministers of salvation and eternal life to the children of men here on the earth.

A man, to be a servant of God, must be called, authorized, and empowered by the Lord in some way, or how can he be a servant of God? Man does not recognize any other man as his servant unless he has appointed and authorized him in some way, neither does the Lord.

Jesus was sent by His Father. (_John v. 23-24, vi. 38-40, xvii, 21_.) The first officers in the Church of Christ are apostles. (_Eph. iv, 11_.) Jesus was an apostle. (_Heb. iii, v_.) He {481} called other apostles. Said He to His apostles, "Ye have not chosen me, but I have chosen you, and ordained you, that ye should go and bring forth fruit." (_John xv, 16_.) Jesus being sent of God, and being an apostle, he had a right under the authority of His Father, to call and ordain other apostles, and this is the way the apostles obtained the authority of God, to act in the name of Jesus Christ, for the benefit of the human family. Under the direction of the Father and His Son Jesus Christ they had authority to call and ordain others; but without similar authority no man has a right to call and ordain others, or officiate in any of the ordinances of the gospel of Jesus Christ. "No man taketh this honor unto himself, but he that is called of God as was Aaron." (_Heb. v, 4_.) And how was Aaron called? The Lord told Moses to take him to assist in performing a certain work. (_Exod. iv, 14-16_.) And no man _taketh_ the honor _unto himself_, for he must be called by the voice of God through a prophet as Aaron was; or by Jesus Christ as His apostles were, or by an angel of God, as in the case of the calling of Gideon to deliver Israel from the Midianites, (_Judges vi_); or by the Holy Ghost, as were Barnabas and Saul, (_Acts xiii, 2_); or by the direction of the Almighty, through the spirit of inspiration, operating in some legitimate channel.

A man must be called, ordained, authorized and empowered from on high, or he is not a servant of God. And the calling, ordaining, or authorizing, of one man, does not call, ordain, or authorize another. It takes new revelation in each case. God must designate, in some way, the man for His service. A man must go forth with authority to preach, to call to repentance, to baptize for the remission of sins, to impart the Holy Ghost by the laying on of hands; and if sins are not remitted, and the Holy Ghost is not imparted, when the conditions are faithfully observed, then the administrator is an impostor, or he is not authorized to preach the fullness of the gospel to the children of men. A man who is commissioned of Jesus Christ to proclaim the fullness of the gospel, and officiate in its ordinances for the benefit of our race, will promise remission of sins and the gift of the Holy Ghost, in the name of Jesus Christ, and his promise never fails when the conditions are faithfully observed; but an impostor dare not make any such a promise to the sons of men. He has no authority from God to do so, and if he did make any such promise, he knows that God would not honor it and fulfill it, for He did not authorize him to make it.

Therefore, ye sons and daughters of men, be careful on this {482} question of authority. Try to learn where the true authority exists. Be assured that the administrations of a person unauthorized of God will be of no benefit to you in time nor in eternity; but the administrations of a man who is sent of God by new revelation, will bless you in this life, and you will realize it; and they will lay the foundation for blessings, glory, honor, power and exaltation, in the celestial worlds for ever and ever.

CONCLUDING REMARKS.

The first or initiatory principles of the gospel, as herein set forth, are but very briefly alluded to the treatment of them herein was not designed to be exhaustive. The object was merely to give a few hints, and by so doing cause curiosity and interest and faith to spring up, and prompt honest research and prayerful investigation, which would lead to humble obedience to the laws of God.

The writer did not prepare this because he had anything new or original to offer. Every man who is warned must warn his neighbor. This is the word of God. My testimony must be heard. I am not justified before the Lord if it is not. I must try to clear my garments of the blood of this generation; hence this little work.

I bear my humble testimony that God has spoken from the heavens in these last days. The true gospel of salvation is being taught to the children of men by the Elders of the Church of Jesus Christ of Latter-day Saints. They taught that gospel to me. I believed it with all my heart. I embraced it with a sincere and honest purpose to do the will of God on the earth. My sins were forgiven through the ordinance of baptism. The Holy Ghost was sent down from heaven and rested mightily upon me through the laying on of the hands of the servants of God. By that spirit I was taught of God, and I learned by revelation through its agency that God lived, that He had spoken from the heavens, and that He had raised up a mighty prophet in the person of Joseph Smith. I knew that the work he had established through that prophet's instrumentality was true, and that nothing could overthrow it. The holy Priesthood was conferred upon me. I preached to others, and officiated in the ordinances of the gospel for their benefit. They also received the remission of sins and the gift of the Holy Ghost through my administrations, and rejoiced in the Lord. And I know that all who will yield humble obedience to the principles of the gospel, as taught by the Elders of the Church of Jesus Christ of Latter-day Saints, will receive {483} the remission of sins and the testimony of Jesus through the gift of the Holy Ghost; and by this spirit they shall know of the truth of the doctrines they have obeyed. They shall know that the faithful Elders of Israel are clothed with the authority of Almighty God, and they shall bear testimony of these things to the children of men.

I bear my humble testimony of these things. God lives. His gospel and authority and plan of salvation are restored to the earth by the administration of holy angels. The heavens are open. Man communes with his God. The Millennium dawn is near. The Son of God will soon come in clouds of heaven in power and great glory. He will reward the righteous, and take vengeance on the wicked, as saith the scriptures. Blessed are they who hear the warning voice of the good shepherds of Israel, for they shall escape the judgments the Lord is about to pour out upon the ungodly; they shall have joy unspeakable in this life; and in the life to come they shall enjoy the blessings of immortality in the presence of the Father and the Son in the celestial worlds.

"_Be virtuous and pure; be men of integrity and truth; keep the commandments of God, then you will be able more perfectly to understand the difference between right and wrong--between the things of God and the things of men; and your path will be like that of the just, which shineth brighter and brighter unto the perfect day_."

--_Joseph Smith, The Prophet_.

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GLAD TIDINGS OF GREAT JOY.

GEORGE TEASDALE.

"Wilt thou know, O vain man, that faith without works is dead." --_James ii. 20_.

We take this means of visiting you, at your hearths and homes, to testify to you of the restoration of the Everlasting Gospel and the Holy Priesthood, by the visitation of an holy angel in fulfilment of the predictions of the prophets; to usher in the dispensation of the fullness of times and the establishment of the kingdom of God.

The Gospel is the power of God unto salvation. (_Rom. i, 16, 17_). "And being made perfect He (Christ) became the author of eternal salvation unto all them that obey him," (_Heb. v. 9_). Its first principles are, faith, repentance, baptism, and the reception of the Holy Ghost.

FAITH IN GOD.

"But without faith it is impossible to please him: for he that cometh to God must believe that He is, and that He is a rewarder of them that diligently seek him" (_Heb. xi. 6_). "He that heareth my word, and believed on Him that sent me, hath everlasting life" (_John v. 24_). "For therefore we both labor and suffer reproach, because we trust in the living God" (_I. Tim. iv. 10_).

FAITH IN JESUS CHRIST.

"And this is His commandment; that we should believe on the name of his son Jesus Christ" (_John iii. 23_). And this is life eternal, that they might know Thee the only true God, and Jesus Christ whom thou has sent" (_John xvii. 3_). "Jesus said unto her, I am the resurrection and the life: he that believeth in me, though he were dead, yet shall he live" (_John ix. 25_). "For the wages of sin is death: but the gift of God is eternal life, through Jesus Christ our Lord" (_Rom. vi. 23_). "For there is none other name under heaven given among men, whereby we must be saved" (_Acts iv. 12_).

REPENTANCE.

"Repent and turn yourselves from all your transgressions; so iniquity shall not be your ruin" (_Ezekiel xviii. 30_). "And they went out and preached that men should repent" (_Mark vi. 12_). Jesus Christ preached, "repent ye and believe the gospel" (_Mark i. 15_).

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BAPTISM.

"Ye must be born again (_John iii. 7_). "Verily, verily, I say unto thee, except a man be born of water, and of the spirit he cannot enter into the kingdom of God" (_John iii. 5_). "Go ye into all the world, and preach the Gospel to every creature. He that believeth and is baptized shall be saved" (_Mark xvi. 15, 16_). Peter said unto them, "Repent and be baptized every one of you in the name of Jesus Christ for the remission of sins" (_Acts ii. 38_). "And now why tarriest thou? Arise, and be baptized, and wash away thy sins, calling on the name of the Lord" (_Acts xxii. 16_). "Therefore we are buried with Him by baptism" (Rom. vi. 4). "Buried with him in baptism" (_Col. ii. 12_). "The like figure whereunto even baptism doth now save us" (_I Peter iii. 21_). "One Lord, one faith, one baptism" (_Eph. iv. 5_).

THE HOLY GHOST.

"And ye shall receive the gift of the Holy Ghost" (_Acts ii. 38_). "But the Comforter, which is the Holy Ghost, whom the Father will send in my name, he will teach you all things" (_John xiv. 26_). "Then laid they their hands on them, and they received the Holy Ghost. And when Simon saw that when through laying on of the Apostles' hands the Holy Ghost was given" (_Acts viii. 17, 18_). "And when Paul had laid his hands upon them, the Holy Ghost came on them" (_Acts xix. 6_). "Therefore, leaving the principles of the doctrine of Christ, let us go on unto perfection; not laying again the foundation of repentance from dead works, and of faith towards God. Of the doctrine of baptism, and of laying on of hands" (_Heb. vi. 2_).

ORGANIZATION.

"Now therefore ye (the Saints) are no more strangers and foreigners, but fellow-citizens with the Saints, and of the household of God; and are built upon the foundation of the Apostles and Prophets, Jesus Christ himself being the chief corner stone" (_Eph. ii. 20_).

"And he gave some, apostles; and some, prophets; and some, evangelists; and some, pastors and teachers; for the perfecting of the Saints, for the work of the ministry, for the edifying of the body of Christ; till we all come in the unity of the faith, and of the knowledge of the Son of God" (_Eph. iv. 11-13_).

"Now ye are the body of Christ, and members in particular. And God hath set some in the Church, first apostles, secondarily prophets, thirdly teachers, after that miracles, then gifts of healings, helps, governments, diversities of tongues" (_I Cor. xii. 27, 28_).

"And no man taketh this honor unto himself, but he that is called God, as was Aaron: so also Christ glorified not Himself to be an high priest; but he that said unto Him, Thou art my Son, to-day have I begotten thee" (_Heb. v. 4, 5_).

"Wherefore, holy brethren, partakers of the heavenly calling, consider the Apostle and High Priest of our profession, Christ Jesus" (_Heb. iii. 1_).

WE BELIEVE IN CONTINUOUS REVELATIONS FROM GOD.

"If any of you lack wisdom, let him ask of God, that giveth to all men liberally" (_James i. 5, 6_). No man knoweth the Father but by {486} revelation from the Son (_Luke x. 22_). "Where there is no vision, the people perish" (_Prov. xxix. 18_). "Surely the Lord will do nothing, but he revealeth his secret unto his servants the prophets" (_Amos iii. 7_).

We believe it is essential to salvation to

OBEY THE DOCTRINE OF CHRIST.

"Being made perfect, He became the author of eternal salvation unto all them that obey Him" (_Heb. v. ix_).

"Hath the Lord as great delight in burnt offerings and sacrifices as in obeying the voice of the Lord? Behold, to obey is better than sacrifice, and to hearken than the fat of rams. For rebellion is as the sin of witchcraft and stubbornness is as iniquity and idolatry" (_I Sam. xv. 22_).

"And to you who are troubled, rest with us, when the Lord Jesus shall be revealed from heaven with his mighty angels, in flaming fire taking vengeance on them that know not God, and that obey not the gospel of our Lord Jesus Christ; who shall be punished with everlasting destruction from the presence of the Lord, and from the glory of His power" (_II Thess. i. 7-9_).

"If we walk in the light as He (God) is in the light, we have fellowship one with another, and the blood of Jesus Christ his Son cleanseth us from all sin" (_I John i. 7_).

"And every man that hath this hope in him purifieth himself, even as he is pure" (_I John iii. 3_).

"Blessed is the man that walketh not in the counsel of the ungodly, nor standeth in the way of the sinners, nor sitteth in the seat of the scornful. But his delight is in the law of the Lord: and in His law doth he meditate day and night" (_Psalm i. 1, 2_).

When John, the Revelator, was upon the Isle of Patmos the Lord revealed the principal events that were to happen upon this earth before His second coming. It was "The revelation of Jesus Christ, which God gave to him, to show unto His servants things which must shortly come to pass; and He sent and signified it by His angel unto His servant John" (Rev. i. 1). After showing him the apostasy of the primitive church, and the rise of false systems (_Rev xxii. and xxiii_.) and the fear of God being taught by the precepts of men, as foretold by Isaiah (xxix. 13, 14), he showed him the restoration of the gospel. He said, "and I saw another angel fly in the midst of heaven, having the everlasting gospel to preach to them that dwell upon the earth, and to every nation, and kindred, and tongue, and people, saying with a loud voice, Fear, God, and give glory to him; for the hour of his judgment is come: and worship Him that made heaven, and earth, and the sea, and the fountains of water."

Daniel declared that "in the last days, the God of heaven would set up a kingdom that should never be destroyed" {487} (_Dan. ii. 44_). Isaiah (ii. 2, 3) and Micah (iv. 1, 2) have both declared that in the last days, the mountain of the Lord's house should be established in the tops of the mountains, and many should say, let us go up to the house of the God of Jacob, that they might learn of His ways and walk in His paths. It is the testimony of the thousands of Latter-day Saints, gathered to the mountains, that God has restored to the earth the everlasting gospel; that angels have visited the earth, restoring the Holy Priesthood; that Joseph Smith the Prophet-martyr of the nineteenth century, was the man honored of God, with others, to usher in the dispensation of the fullness of times and the restitution of all things, in fulfillment of the prophets.

The Church of Christ was again established upon the earth on the 6th day of April, 1830; and, from that day to the present, has steadily increased, notwithstanding the prejudice, caused by misrepresentation and the "refuge of lies," brought to bear against it, and the persecution it has gone through. It has been guided to the tops of the mountains, and is being established in power, gathering the seed of Israel from all nations where they have been scattered, teaching them "the ways of the Lord," preparing them for the second coming of Christ, and offering a home for the oppressed of all nations.

All mankind are required to repent, to "seek the Lord while He may be found," to be baptized for the remission of their sins, that they may receive the Holy Ghost, the Comforter, in God's appointed way, by the laying on of hands; that they may know these things are true for themselves, by the revelations of God, and gain a living testimony. "If any man will do His will (that of the Father) he shall know of the doctrine" (_John vii. 17_), and no more be carried about by "every wind of doctrine, by the sleight of men, and cunning craftiness, whereby they lie in wait to deceive" (_Eph. iv. 14_).

Then flee to Zion for safety; as it is written "come out of her, my people, that ye be not partakers of her sins, and that ye receive not of her plagues" (_Rev. xviii. 4, 5_), "For wheresoever the carcass is, there will the eagles be gathered together" (Matt. xxiv. 28).

Your kind, prayerful consideration of these truths is earnestly invited. Search the scriptures; surely the signs of the times proclaim the second coming of our Lord and Savior to be right at hand, but who shall stand when he appeareth?

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SUGGESTIONS TO ELDERS.

BY ELDER B. H. ROBERTS, IN MILLENNIAL STAR, 1888.

In the concluding paragraphs of a revelation on the subject of priesthood, the Lord says:

"Now let every man learn his duty, and to act in the office in which he is appointed, in all diligence. He that is slothful shall not be counted worthy to stand, and he that learns not his duty and shows himself not approved, shall not be counted worthy to stand." (Doc. and Cov., sec. cvii. 99, 100.)

We have no doubt but there is a general desire among the brethren of the priesthood to know their duty and then do it; especially is this the case with the Elders who have been sent to these lands to preach the Gospel. The duties and labors of these brethren are varied, consisting not only of preaching the Gospel, but also administering in all the ordinances and ceremonies pertaining to it. They are required at times to baptize people for the remission of their sins, and to confirm the members of the Church and bestow upon them the Holy Ghost by the laying on of hands. At other times they are called upon to anoint the sick with oil, or to confirm the anointing performed by others, and rebuke the sickness or disease, and bless with life and health those who are afflicted. Then they are called upon to administer the sacrament of the Lord's Supper, and all these things should be done decently, intelligently, and in order that no reproach or derision may be thrown upon the work of God by reason of their awkwardness in any of these things.

Nor is the derision from strangers, who may witness any bungling administration in these ceremonies, the worst evil feared. But any blundering on the part of those who administer is very apt to have an evil effect upon the mind of those receiving the administration, and sometimes the adversary takes advantage of these things and creates doubts or suspicions in those receiving the ordinance as to the validity or power of the administration. We are acquainted with several {489} circumstances where the most disastrous results have grown out of this very thing. Too much care cannot be exercised in these matters.

So far as the ceremony connected with baptism is concerned, the words to be used are given in the Scriptures (see Book of Mormon, III Nephi xi, 24-26, Doc. and Cov., sec. xx, 72-74); so also in blessing the sacrament; but in the matter of confirming people members of the Church and bestowing upon them the Holy Ghost, anointing or blessing the sick, naming and blessing children, or even of ordaining men to the priesthood and assigning to them their position or office in that priesthood, we know of no formula that is given in the Scriptures. The matter seems to be left to the good taste and judgment of those who administer, without binding them to any set forms. On the whole, we rather like the idea of these things being so left, since we can see it gives more liberty for the operations of the spirit of God; that is, the mind of the administrator being free from stereotyped forms, he is at liberty to pronounce whatever the Spirit of the Lord may put into his heart to say. And where the Elder has learned his duty and has given these matters careful consideration, a beautiful and powerful administration is usually the result.

But, unfortunately, it sometimes happens the Elders who have never learned well their duty nor considered these things carefully, are called upon to administer; and neither judgment nor good taste is liable to dictate what they should say; and much evil may result from their not knowing how to perform properly these duties.

For the benefit of the young and inexperienced Elders, and for the older ones, too, who may have been careless hitherto in respect to these matters, we offer the following suggestions:

While the form of words are for any ordinance, as in baptism and the administration of the sacrament, it should be carefully learned by the Elders, that they may be always ready when called upon to officiate. And where no formula is given, then the objects to be accomplished by the ordinance should be noted, and such a form of words fixed in the mind as will in the most direct and simple manner attain those objects. We say direct and simple because these are qualities, excellencies, we may say, which enter into all the administrations in the Gospel. They are characteristics of the whole plan of salvation. In proof of this we ask what could be more simple or direct, than the ceremony said at baptism: "Having been commissioned of Jesus Christ, I baptize you in the name of {490} Father and of the Son and of the Holy Ghost. Amen." There is not a superfluous word in it, nor is anything omitted necessary to be said. So with the prayer that is given to be said in blessing the bread and water to be used in the sacrament. So, too, these characteristics of directness and simplicity are found in the great model prayer taught by the Savior to His disciples, and to our own mind this beautiful simplicity and directness of everything associated with the Gospel is part of its divinity, and one of the greatest evidences that it emanated from God, who sustains and governs the great universe by the simplest means. In those ordinances, then, where the form of words to be used is left for the administrator to choose, we would say let such a choice be made as will keep those administrations in harmony with the whole spirit of the Gospel--let simplicity mark their outline; and let such words be employed as will at once accomplish the object of the ordinance. To illustrate: In confirming a person a member of the Church, the Elder, calling the person by name, as he should do, and then in the name of the Messiah, sometimes says: "We lay our hands on your head _to_ confirm you a member of the Church, etc., _and that you may_ receive the Holy Ghost," and then goes on and pronounces a number of blessings on the person; but he neither, technically speaking, confirms him a member of the Church nor bestows on him the Holy Ghost. It would be much better to make use of such words as will at once accomplish the object. Say, for example, after calling the person by name, "In the name of Jesus Christ we confirm you a member of the Church, etc., and say unto you, receive ye the Holy Ghost." That really covers the ground. But if an Elder's heart is filled with blessing for the persons to whom he administers, and the Spirit prompts him to pronounce blessings upon them for their encouragement, or the strengthening of their hope and faith and virtue; or if he is prompted to tell them what particular gift the Holy Ghost will develop within them, or to admonish them against evil, all well and good; with one of old we say, "Quench not the Spirit, neither despise prophecy," but let good taste and judgment and the Spirit of God preside in these things.

Now, as to administering to the sick. Here, from the very nature of things, the manner of administration is left to the judgment of the Elders officiating. Still there are general outlines that may be pointed out even here. The law of the Lord to the Saints is that if any of them are sick, they are to call for the Elders of the Church; and they shall pray {491} for them, and anoint them with oil, and the promise is made that the prayer of faith shall save the sick, and God will raise them up. (James 5: 13-16.)

It is customary for the Elders, when called upon for two or more of them to go, and anoint with oil, and it is understood that another will confirm the anointing, and perhaps will be moved upon to rebuke the disease and bless the sick with life and health. But the one who anoints the sick sometimes not only does what he is appointed to do, but a great deal more. He both anoints and confirms the anointing, and pronounces every conceivable blessing upon the head of the one to whom he administers. This would be all right, if he were alone, but when another is to follow him it is most perplexing to that Elder, as he feels that there is nothing for him to do. Let those who are called upon to anoint do that, and do it in the name of the Lord, and to the end that the person may be restored to health; but let him leave the rebuking of the sickness and the confirming of the anointing to him who shall be assigned to perform that part of the ceremony.

Another remark, in passing, respecting anointing. The law of the Lord is that the sick should be anointed with oil. We know of no commandment that they should take the oil internally, and through the anointing the Spirit of the Lord will be conducted to the whole system and renovate it and make it whole, and there is no need of taking it internally. Then again some potter around with a spoon as if they were afraid that a drop too much might be used. Never mind the spoon. Pour on oil from the vessel in which it was consecrated, and don't be too careful in using it. Aaron was anointed with oil, according to David, until it ran down upon his beard on the skirts of his garments, and we have no account of his complaining about it. We do not make this reference in order to have the Elders too lavish in the use of oil, but we do think more than a drop or two should be used, and it should not be used as if they were afraid of it.

We have not made these remarks for the purpose of binding up the Elders in their feelings when administering in the ordinances we have named, but to the end that they may learn their duty in respect of these things, and have greater liberty of the Spirit in the administrations, which can only come by having a consciousness of the ability to do them properly and well.

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THE GOSPEL OF JESUS CHRIST.

BY ELDER ORSON F. WHITNEY, IN MILLENNIUM STAR, 1882.

The Gospel of Christ is the science of salvation. Like any other genuine science, it is based upon eternal truth, and is the compiled, epitomized result of experience, profound research and intelligent reflection. It is the condensed product of divine wisdom, the _summum bonum_ of celestial knowledge, the key to all heavenly mysteries, and the only way that leadeth unto everlasting life. It embraces all truth, whether known or unknown. It incorporates all intelligence, both past and prospective. No righteous principle will ever be revealed, no truth can possibly be discovered, either in time or in eternity, that does not in some manner, directly or indirectly, pertain to the Gospel of Jesus Christ. It is the way of salvation in this life; it is the means of exaltation in the life to come. It can never be dispensed with, for it will never cease to be necessary. It is a medium of never-ending exaltation and advancement. It encompasses all virtue, and precludes all vice. Error cannot invade its dominions, nor truth transcend its boundaries. Eternal life, because it includes all other gifts, is called the greatest gift of God. The Gospel of Jesus Christ, because it comprehends all principles of progression, is the only means by which eternal life may be attained and perpetuated.

The principles which compose the Gospel--not merely the first principles, but all that have been or will ever be revealed--are self-existent and everlasting in their nature. They have existed from all eternity, and will endure through all the eternities to come, for they are absolute, essential, uncreated truths, without beginning of days or end of years, the same yesterday, today and forever. Concerning the time, place and method of their compilation--if we may with propriety assume such an event ever to have occurred--the legislative process of appropriation, arrangement and systemization, whereby these self-existent laws were rendered subservient to the designs of Deity, and made applicable to and operative in {493} the salvation and exaltation of human souls and worlds, it is not man's present province to inquire. Such a question would necessarily involve the consideration of the beginning of God's limitless creations, the beginning of things which to us have no beginning, a subject so vast and incalculably comprehensive as to be beyond the conception of any intellect of inferior capacity to that Master mind which designed and organized the heavens and the earths, and numbered by and known unto whom, alone, are all the creations which His mighty hand hath made. It should, therefore, suffice us to know that the Gospel in its present form is of inconceivable antiquity; that ages on ages before the foundations of this earth were laid, ere the morning stars sang together and all the sons of God shouted for joy, at the hour of its nativity, this everlasting scheme has been adopted by the heavenly powers as the means of its predestined sanctification; and moreover that through the application and operations of this same unchangeable, puissant plan, millions on millions of worlds, with all their countless hosts of human and other inhabitants, had been redeemed and glorified prior to the period when this little planet, our mother earth, was numbered among the creations of God.

Nothing could be more at variance with all correct ideas concerning the character and attributes of the great Creator, than to suppose the plan of life and salvation to be the peculiar property of any one planet, of any one people or of any particular period of human history. The simple fact of there being but one such plan in existence--a point which is not conceded as self-evident, is susceptible of the plainest possible proof--should be sufficient to refute all such attenuated notions. For, with this fact once admitted, and a moment's reflection being given to the bewildering myriads of worlds which the Creator has called into existence, the numberless multitudes of His creatures which people them, and the almost universally acknowledged love, providence, care, protection and solicitude which the eternal parent continually evinces for the humblest of His offspring and all the workmanship of His hands, where is the soul so narrow and so bigoted, not to say irreverent and profane, that would dare to deliberately ascribe to such being--a being so wise, powerful, impartial, merciful and magnanimous as God is known and recognized to be--so unwise, weak, petty, puny, unjust and unmerciful a policy as the one we have in reference! And yet, strange to say, there are millions of souls who have held, and other millions who still hold--unless we marvelously misinterpret them {494}--opinions of this very character. There are many doubtless who would declare, without giving the matter a second thought, that the foregoing arguments in support of the scope and antiquity of the Gospel were nothing more nor less than stupid nonsense and blasphemous presumption, and in the same breath would asseverate the truth and consistency of the petty theory which we denounce--and we maintain with good reason--as false and flimsy in every particular, wholly unfounded in reason or in revelation, and altogether unworthy of belief. There are those who, not content with the supposition that the Gospel is solely the property of this planet, are as resolutely of the opinion that it dates its origin from that momentous period in the history of the world when the Son of God came down to perform His mighty mission, in the midst of the children of men, and that previous to that memorable epoch there had been no such plan known, in any age, by any portion of the human family. Consequently their position, if they have any, must be that the all-wise Legislator who framed the only code of laws whereby eternal life is made obtainable, allowed four thousand years to pass away, taking with them into endless torment, multitudes of His begotten sons and daughters, many of them among the most righteous men and women that have ever walked the earth, before He placed within the reach of fallen humanity the only way possible for men to be saved. Such a theory might have done for the dark ages, or at the present time may suit the narrow views of such as "know not God nor the things of God," but to all whose understandings have been quickened and enlightened by the high-soaring, deep-searching Spirit of Truth, such absurd notions are not overfraught with sense and consistency.

The idea which seems to prevail that the Gospel of Jesus Christ, that marvel of all that is wise, just, comprehensive and powerful, was devised for the redemption of a solitary world, or for the benefit of one, to the exclusion of another portion of its inhabitants, is on a par with the ancient but long since exploded hypothesis that the sun, moon and stars were only temporary luminaries, hung up in the midst of the firmament, for the purpose of lighting this little earth through its mortal probation, and which, like so many lamps, whose "occupation would be gone," having survived the necessity of their invention, would be extinguished and put away forever, as soon as the earth had completed its temporal career. But happily the light of divine truth, beaming through the atmosphere of science, has dispelled that senseless delusion. {495} Furthermore, it is now known, thanks be to God for reopening the long closed oracles of eternity, that not only are there other worlds than this, but like this, those other worlds are inhabited, peopled by beings similar to the occupants of earth, the population of one planet differing only from those of others in the various degrees of perfection which they have severally attained through the principles of the Gospel of unceasing progression. By those who have bowed in humility before the fountain of all truth and intelligence, and taken a fresh draught of the renovating waters of life, it is now understood that that God who never spoke or wrought in vain, or created anything to subserve a puerile purpose, instituted the plan of salvation for the temporal and spiritual regeneration, not only of His offspring upon this planet, but likewise of those upon multitudes of similar planets, which have been or will yet be brought forth, redeemed and celestialized by the application of its wonder-making power. It is now definitely known that the Everlasting Gospel did not originate on this earth at all, nor for the first time appear in the midst of mankind when John the Baptist came forth proclaiming its initiatory principles in the wilderness of Judea. However strange it may have appeared to the bigoted and benighted Jews, who for centuries, through unbelief and hardness of heart, had been deprived of its gifts and blessings, it was not by any means "a new thing under the sun." Its introduction in those days was simply a restoration of the Gospel, and that highly favored period was but one among many such dispensations, and neither the first nor the last which the descendants of Adam were destined to receive. It was simply the dispensation of the meridian of time, during which the sacrificial Lamb, "slain from the foundation of the world," descended from celestial glory to pay the penalty of man's original sin, and by the retroactive and proactive virtue of His atonement, make it possible, through obedience to His Gospel, for all men in all ages to be saved.

Is it a thing so strange and unaccountable to the Christian world, that such men as Adam, Enoch, Noah, Abraham and other ancient worthies who walked and talked with God, as friend to friend, and were clothed upon with the fullness of the authority of His Holy Priesthood, should have been vouch-safed the precious privilege of yielding obedience to the Gospel of Jesus Christ--"the only name given under heaven whereby man can be saved?" Were Peter, James, John, Paul and others who happened to be living upon the earth when the Savior came and were permitted to partake of the blessings {496} which flow from obedience to the principles of eternal life, more worthy of that privilege than their predecessors, the more ancient patriarchs and prophets of God? Such an idea is repugnant to reason, and utterly unentitled to credence or respect. Let those continue to cherish such thoughts who persist in rejecting the genuine faith and perpetuate the narrowness of their minds by shutting out the soul expanding influences of the gift of the Holy Ghost. For our own part we prefer to know otherwise, to rejoice in the conviction obtained through compliance with the Gospel of the Son of God, that this same everlasting, unchangeable plan of redemption, without which no man can be elevated to the presence of his Maker, was known to the human family at various times during the intervening ages between the creation and the coming of Christ, and in every instance was revealed and established for the identical purposes which induced its institution in the days of the Savior, and for which it has again, for the last time, been brought back to earth in this the dispensation of the fullness of times. It is true that the Holy Bible, which all Christians profess to believe, and which so far as correctly translated, the Latter-day Saints actually do believe, though plainly foretelling the Gospel's restoration in the latter days, is more or less silent upon the subject of the dispensations preceding the meridian of time. But it is also true that that good old book is silent upon a great many other important points, thanks to the interpolations, erasions, alterations and rejections of uninspired translators, commentators and compilers, to whose unauthorized, blind and blundering administrations in the premises, are largely due the endless divisions, discords and differences, which have raked and rent asunder the religious world for centuries. But independent of the taciturnity of the Scriptures, and aside from the incontrovertible evidence furnished by modern revelation, we respectfully submit to the consideration of all candid, unbiased believers in God and the Gospel of Salvation, whether the views we maintain, compared with the opinions we oppose, are not more consistent with reason, more harmonious with the Spirit of Holy Writ, and more perfectly in unison with all advanced ideas respecting the wisdom, power, justice, mercy and magnanimity of Almighty God?

From the foregoing observations concerning the character, origin, object, powers and possibilities of the great science of salvation, the inquiring mind would naturally be led to the consideration of the question, What is the Gospel of Jesus Christ? or, in other words--since the impracticability of completely {497} answering so comprehensive an interrogation has already been shown--what are its initiatory principles? At the risk of wearying some of our veteran readers, already conversant with the subject, but with a sincere desire to benefit them, as well as others who are less fortunate with respect to the information involved, we here propose to present a brief digest of what are familiarly known to the Latter-day Saints as the first principles of the Gospel; the code of laws which constitute the beginning of salvation's endless system; the preface, as it were, to the book of everlasting progression; the four primitive archways by which the path of eternal progress is attained, and through which the souls of all men must pass in order to reach the celestial presence of their Maker. These four principles, it will be seen, are serial and progressive in their nature, each one naturally leading into its successor, paving the way before and preparing the soul for its reception.

FAITH.

The Holy Bible informs us that without faith it is impossible to please God. Such a declaration even from a source less sacred, need occasion no surprise whatever; for without faith it is impossible to do anything. From the smallest act to the mightiest achievement, all things are the effects of faith. It is the cause of every consequence, the power by which all things possible are performed. Nothing was ever accomplished either in heaven or on earth that was not preceded and accompanied by the exercise of faith. The insect creeps, the bird flies, the fish swims, by faith; the flowers spring, the grasses grow, the trees bloom and bear, by faith; the infant prattles, the man toils, the God creates, upholds, redeems and glorifies His workmanship, by faith. It is the main-spring of life, the motive power of creation, the active principle of the entire universe. Hence it is necessarily the first principle of the Gospel, the initial element of salvation, the basic principle or foundation law upon which all other laws and principles rest. The soul that would attain salvation must first believe salvation possible. He must believe in God as the Giver of salvation. He must believe in Christ, as its Author and Mediator. He must believe in the Gospel, as the medium through which salvation is secured, and in the divine authority of the individual who as a servant of God administers the ordinances of the Gospel in His behalf. Having exercised faith to the extent thus indicated, he is in a position to undertake the succeeding {498} venture, to ascend the next step higher upon the grand stairway leading to eternal life.

REPENTANCE.

Sin cannot inherit the Kingdom of God. It is so entirely opposed, so essentially antagonistic to the spirit of righteousness, that the two cannot possibly dwell together. God does not look upon sin with the least degree of allowance. Consequently the soul which aspires to His presence, which expects to behold His face and be able to endure His glory, must be previously cleansed and purified from all sin. Now, no soul was ever successful in getting rid of its sins that did not first sincerely repent of them. No fault was ever corrected that was not first discovered and confessed; no habit was ever reformed that had not first been freely acknowledged; and no sin can in any wise be remitted until its perpetration has been truly repented of, and its perpetrator is resolutely resolved against its repetition. It is useless for any accountable being to say that he is without sin. The Scriptures declare that all men are sinful and that no man can truthfully claim exemption from the universal imputation. Little children (under eight years) are not responsible for their acts, and being sinless and therefore unable to repent, are redeemed by the blood of Christ from the foundation of the world. But all accountable souls, to whom the Gospel of salvation is sent, must repent of and forsake their evil ways, habits, deeds and desires, if they wish to make any headway in the pursuit of the precious prize of everlasting exaltation.

BAPTISM BY IMMERSION.

Baptism is symbolical of the burial and resurrection of Christ, and as an ordinance of the Gospel was instituted for the remission of sins. The only proper mode of its administration is by immersion, whereby the two events above mentioned may be illustrated. "We are buried with Him by baptism into death," says Paul, "that like as Christ was raised up from the dead by the glory of the Father, even so we also should walk in newness of life. For if we have been planted together (buried in water) in the likeness of His death, we shall be also (by coming forth out of the water) in the likeness of His resurrection." Even as Christ, by descending into death, put off the mortality in which He was clothed, and rose triumphant to a higher sphere of action, so we by going down {499} into the liquid grave, put away the sins and follies of the flesh, and are brought forth to "a life divinely new." Hence it is that baptism is also called a birth, and Christ, in declaring to Nicodemus that a man must be "born of the water and of the spirit," plainly signified emergence from the womb of the waters as a prerequisite to His entrance into the Kingdom of God. He not only pointed this out as the way in which others should walk, but by submitting to baptism himself, He set the example of "fulfilling all righteousness," and was greeted from the heavens, as the result of His obedience, by the voice of God, declaring: "This is my beloved Son in whom I am well pleased." Nevertheless, water of itself cannot wash away sins. Not even immersion, though in strict accordance with the method prescribed, could have the slightest effect upon the soul of the penitent sinner, unless performed by a person holding authority from on High. God recognizes no administrations but those of His chosen and commissioned servants, clothed upon with the power of the Holy Priesthood, as was John the Baptist; "called of God as was Aaron," and sent forth by the voice of divine revelation to open wide the portals of eternal life to all who are willing to walk in that straight and narrow way which, on account of worldly pride and perversity, but few souls are able to find. But all repentant believers, who are baptized in the proper manner and by the proper authority, are acceptable in the sight of high heaven, and can confidently rely upon the promise made by Peter to the believing portion of the Pentecostal multitude: "Repent and be baptized every one of you in the name of Jesus Christ, for the remission of your sins, and ye shall receive the

GIFT OF THE HOLY GHOST."

The Spirit of God, in certain measure, is universally distributed. It is the light which lighteth every man that cometh into the world. By it and through it all things live, move and have their being. It

"Warms in the sun, refreshes in the breeze, Glows in the stars, and blossoms in the trees, Lives through all life, extends through all extent, Spreads undivided, operates unspent."

But the Gift of the Holy Ghost--bestowed by the "laying on of hands" upon every faithful, penitent, baptized believer in the true Church of Christ--is a special endowment for {500} special purposes. It may possibly be a superior quality, or it may be only an increased quantity of that universal essence which pervades all animated nature throughout the illimitable realms of space. But be that as it may, it is certain that this Gift, this Comforter, this Spirit of Truth, which sustains the soul, enlightens the mind, leads into all truth, and enables the spirit of man to comprehend the otherwise incomprehensible things of God, is an important addition to the original possession and like it is susceptible of further increase, cultivation and development. Through obedience and righteousness it may be made to grow and expand, until sin is entirely banished, until the eye is made single to the glory of God, and the whole body is filled with life and light. By disobedience and unrighteousness it will readily decrease and diminish until the light of the soul is utterly extinguished, and darkness, despair and spiritual death ensue. A fullness of God's Holy Spirit should, therefore, be the grand object of human existence, for by it alone can the soul of man be eternally exalted and glorified. Still there are various kinds of "fullness," even as there are different degrees of glory, corresponding to the various merits and capacities of those who rise in the resurrection. The fullness which each soul obtains will be of that particular glory--either Celestial, Terrestrial or Telestial--by which its body is quickened from the grave. The "fullness of the Father" constitutes Celestial exaltation, and this, though not a thing to be suddenly attained, should be the soul-absorbing aim and ambition of every son and daughter of God. We should begin to acquire it now, for all may rest assured that the dispensation of these eternal awards will be strictly in accordance with and regulated by the deeds done in the body. Christ, our Savior, it appears, acquired and possessed a fullness while on earth. But pure and spotless though He was, He did not receive that fullness at first, but afterwards received it. By constantly growing in grace and godliness, living from day to day by every word that proceeded forth from the mouth of God, He gradually became entitled to the steadily increasing possession of the Holy Spirit, till finally "it pleased the Father that in Him should all fullness dwell." We all have it in our power to do and become likewise. He is our great Guide and Exemplar. As He was pure, we must be pure; as He was obedient, we must likewise be; as He became perfect and was found free from all fault or blemish before the throne of God, even so we must become, if we expect to be conformed to His image, inherit His celestial glory, possess a fullness of His {501} Spirit, become heirs of God, and joint heirs with Jesus Christ, and have an eternal residence in those heavenly mansions prepared for the righteous and the faithful before the foundation of the world.

That the Gospel of Jesus Christ is necessarily one and unchangeable, and with the foregoing as its first or initiatory principles, a perfect and therefore exclusive system of salvation is a proposition which, however unpopular, is susceptible, as previously asserted, of the plainest possible proof. The Holy Scriptures abound in evidences of this fact, and reason amply supports revelation in confirmation of its truth. The Apostle Peter, the highest authority of his times, after the ascension of the Savior, declares (Acts 4: 4) that "there is none other name under heaven given among men whereby we must be saved." This passage alone is sufficient to prove the unity of Christ as the Savior of the world and likewise to substantiate the fact that even if there could be another Gospel possessing efficacy as a medium of salvation, it also would have to be a Gospel of Jesus Christ, since He is the sole author of salvation to all the inhabitants of the earth. But Paul, another Apostle, in the fourth chapter of his epistle to the Ephesians, testifies of "one Lord, one faith, one baptism, one Spirit," and plainly demonstrates that one of the principal objects of the Gospel, by means of its inspired Priesthood and spiritual gifts, is the bringing of its believers to a "unity of the faith," previous to their being made perfect in Christ; and this, too, corresponds beautifully with the pathetic prayer of the Savior himself (John xvii.), that His disciples might be made "perfect in one," and become one with Him even as He was already one with His Father in heaven.

Paul also, in another place, denouncing the apostasy of the Galatian churches (Galatians i, 8, 9), and the efforts of certain persons to institute "another Gospel" and pervert the true Gospel of Christ, employs the following forcible language: "Though we, or an angel from heaven, preach any other Gospel unto you than that which we have preached unto you, let him be accursed!" and in order to render his meaning still more plain, unmistakable and emphatic, he repeats the injunction as follows: "If any man preach any other Gospel unto you than that ye have received, let him be accursed." These inspired utterances are too obvious and intelligible to be misunderstood by any honest-hearted reader of the Holy Scriptures. They show as plainly as words can possibly show that the Gospel of Christ is one, and unchangeable in its nature, the same yesterday, today and forever; that its object is the temporal and eternal union of its converts, and that it was designed for the {502} benefit and blessing of all humanity, especially for such as would believe and faithfully obey its principles. And why should it be otherwise? God is not the author of strife and confusion. He is essentially a lover and promoter of union, and looks with no favor upon those who evince a contrary disposition. He would be the last to encourage, either by thought, word or action, anything having the slightest tendency towards discord, disunion and division. Peace and union are among the prevailing characteristics of His nature, and order, system and eternal harmony are widely manifest in all His wondrous workmanship. We cannot conceive of such a Being, whose avowed purpose is the bringing of His offspring to a oneness of profession and practice, engaging in the institution or promotion of any cause whose inclination would be directly inimical to the attainment of His fondest desires, and laying aside the basic principles of His union-loving, harmony-enhancing nature, to inaugurate strife and contention on earth, and engender difference and disputation among His children upon that greatest and most vitally important of all questions, the eternal salvation of their souls. And would not such consequences ensue, were He to reveal to the human family more than one method of attaining salvation?

The present religious aspect of the Christian world, with its heterogeneous multiplicity of jarring, contending sects, all differing, disputing and dividing among themselves, yet each one claiming to be the true Church of Christ should be a sufficient answer. For if puny man, by apostatizing from truth and concocting such a vast variety of ways and means for worshiping his Maker, can create such a pandemonium of doctrinal discord as that which ecclesiastical Christendom--to say nothing of heathendom--displays, then what might not the Almighty accomplish in the same direction, were it not in diametrical opposition to His principles to descend to the perpetration of such folly and wickedness, and thereby defeat the fulfillment of His most cherished designs, besides dooming unnumbered myriads of His begotten offspring to spiritual death and destruction!

We might continue this argument _ad infinitum_ from a biblical point of view, but without going further into that divine record in quest of proofs which are scattered as thickly as summer sunbeams over its sacred pages, let us now survey the subject from another standpoint and see whether reason alone will not bear out the belief that "this Gospel of the Kingdom," which was to be and now is being "preached in all the world for a witness unto all nations," {503} before the coming of "the end," is the one and only system of salvation that has ever been or ever will be revealed from heaven for the redemption and exaltation of the human family.

It is to be presumed that there are but few, if any, sincere believers in God or in any form of religion, bearing the name of the Gospel of Jesus Christ, who would willingly assert that the letter could be anything else than a perfect plan of salvation. The Almighty, as a perfect being, is necessarily perfect in all His ways and works, and any system or science devised by Him for the temporal or spiritual regeneration of our race, would consequently be faultless in construction, consummate in operation and thoroughly capable of fulfilling every requirement of its existence. These facts being admitted, we must immediately concede the unity and exclusiveness of the Gospel of Christ. How so? it might be asked. For the following reasons: A perfect Gospel is of necessity an exclusive Gospel, for of any two such systems, which for argument's sake, we will say might be revealed, one of them must as a matter of course be inferior. No two things can be created exactly alike, and therefore, speaking in the strictest sense of the term, no such thing as equality can possibly exist. But even if it could, in the present instance, what would be the use of two Gospels made exactly alike for precisely the same purpose? The Creator is a wise economist, but such an act would be superfluous and extravagant in the highest degree. But they could not be exactly alike. One of them, as explained, would have to be inferior, for only one of the twain could be perfect, and hence completely competent to fulfill the exact measure of their mutual formation. The superior Gospel would be the creation of God, and it alone; for the inferior one, being imperfect and therefore defective in its organization and capacity, could not possibly proceed from Him, since there is no such thing as imperfection extant in all His handiwork. It is true, His creature, man, is at present very imperfect, but not so originally. God made man upright, says Solomon, "but they have sought out many inventions." On the morning of creation, he, with all the rest of the Creator's great workmanship, was made perfect and pronounced "very good," but he afterward fell into transgression, which is always the downward path, and through his own sins and follies has steadily degenerated to his present fallen condition. Now it is only by means of a perfect Gospel that he can be regenerated {504} and raised to the high and perfect position from which he fell, and such a one is the Gospel of Jesus Christ, the subject we are now considering.

A perfect Gospel comprehending all truth, all intelligence, all principles of progression, is necessarily sole and exclusive in its nature. It actually precludes, not only the necessity, but likewise the possibility of the existence of any other Gospel having genuine efficacy and saving virtue. For being complete and perfect in all its parts, all inclusive, all absorbent, all powerful, all sufficient in character and capability, as the greater, it would certainly comprehend the less, and not only deprive it, if existing, of any room or occasion to operate, but if not existing, would leave no extra, unusual material for its construction. So that whichever alternative is chosen, by such as may be disposed to question the validity of our position, it is clearly the case that any other Gospel, besides the only one that ever did, ever will, or in the very nature of things ever can exist, would either be superfluous or impossible; and to accuse the all-wise Creator of committing either folly, would be an insult to His intelligence and a profanation of His character. Mankind may invent, as mankind has already invented, systems upon systems of so-called religion, and falsely call them, to his greater condemnation, by the sacred name of Him who died that all men might live, and some of these man-made methods of worship, or rather idolatry, though all are imperfect and defective, like their clay creators, may be exceedingly plausible and popular with their professors, nor yet entirely devoid of grains and particles of truth. Nevertheless they are all illegal and unauthorized of God, who will utterly refuse to recognize the usurped authority, unlawful establishment and unhallowed administrations, or to accept of the fruits of any faith or form of worship, whatsoever, aside from those of the everlasting, unchangeable Gospel of His Son Jesus Christ. The Gospel of Jesus Christ! That sole and exclusive system of salvation, that perfect and perpetual science of progression, that marvelous and mysterious plan, so plain, so simple, and withal so powerful; so admirably adapted to the needs and capacity of every soul, from the highest to the humblest intelligence ever tabernacled in mortal flesh, and so amply capable of subserving the far-reaching purposes of Omnipotent Creator, as to be the all essential method of salvation in this life, and the indispensable medium of unceasing exaltation in the life to come!

It is a matter of easy comprehension in the ordinary affairs of life, why obedience to any natural law must of necessity {505} precede the attainment of its legitimate result. The accountant at his desk knows perfectly well that in order to obtain the sum of a column of figures he must first employ one of the fundamental rules of the science of mathematics; the chemist in his laboratory is equally aware that the blending of certain elements, in accordance with established rules of the science with which he is operating, is absolutely essential to the formation of the compound which he desires; the student at school who aspires to honors and efficiency in the course he is pursuing, is fully as well satisfied that faithful application and a certain line of deportment is indispensable to insure him a successful examination, with its subsequent reward or recognition of merit; the alien desiring citizenship, when once informed of the fact, seldom, if ever, hesitates to question the advisability of "taking out his papers," or going through certain forms of law, in order that he may be qualified to exercise the rights and privileges of a member of the commonwealth; and it is self-evident that the traveler, who wishes to arrive with all possible speed and security at his destination, must previously select and intently pursue the shortest, safest and most feasible route leading in the right direction. These facts are patent to the poorest comprehension.

Why is it, then, that so many, to whom the above illustrations are so simple and self-evident, fail to see the analogy which exists with reference to the great Gospel or science of salvation, and the obedience to its laws, principles and requirements so imperatively essential to admission into an eternal inheritance in the Celestial Kingdom of God? Why is it that so many millions, notwithstanding the plainest and most pointed declarations of inspired Scripture, the examples and testimonies of the Savior and holy men of old, corroborated by the God-given human reason, profanely and recklessly insist on asserting that compliance with the sacred and everlasting laws and ordinances of salvation is no longer necessary to accomplish the very object of their institution, and vainly imagine or assume to suppose that it is possible to reach the presence of their Maker without putting into practice the immutable principles upon which all celestial promises are predicated, and responding fully and faithfully to the requirements invariably made of those who become possessed of this inestimable privilege? Why is it that the accountant cannot see that eternal life is the sum of all existence, and that all who would obtain it must add together faith and good works, unceasingly, employing all rules, both fundamental {506} and superstructive, of salvation's endless science, in order to solve the otherwise insoluble problem of this life and acquire the grand total of life everlasting in the world to come? Why is it that the chemist cannot perceive that the all-containing compound of eternal happiness is only to be produced by the careful and judicious mixture of the elements of eternal salvation while man yet lingers in the laboratory of his mortal probation? How can the student in the precious school of earthly experience, who fails to improve his time and learn well the lessons assigned to him in this intermediate department of God's great University, hope to pass a successful examination at His Judgment Seat, to merit or attain possession of the "greatest gift of God," and be blessed with the opportunities of entering upon a higher course of studies in a never ending future of education and experience, if he does not win and present a properly signed and attested certificate of good conduct while here, and of complete and thorough preparation for the ineffable and interminable hereafter? Why does the alien of the world, who professes to seek Citizenship in the Celestial Commonwealth, foolishly doubt the necessity of taking the oath of naturalization, renouncing all foreign allegiance, responsibilities and relationship, and conforming to the plain and positive regulations by means of which alone he can even so much as enter into the Gates of the Golden City, to say nothing of exercising and enjoying the rights, privileges and possessions accorded to its humble, faithful, obedient and law-abiding inhabitants? Or why should the traveler of time, the pilgrim to a promised paradise, as he journeys through this weary wilderness, entertain the expectation that he can avoid the pitfalls, snares and dangers which beset his pathway at every step, and arrive with safety and all possible expedition to the flowery outskirts of the dark and dreary desert, where the arms of a loving and sympathetic Savior are waiting open and ready to receive him, if he does not pursue the straight, narrow and only practicable route tending in the proper direction?--in the direction of Him who explored the waste, pioneered and opened up the way, brushing and clearing it with His own bleeding hands and feet, of many of its sharpest rocks and crudest thorns and brambles, planting innumerable guideposts and danger signals along the line of the perilous probation, thereby making it not only possible, but comparatively easy for all men to follow in His footsteps, to inherit bowers of eternal bliss and gardens of unspeakable glory beyond, but solemnly and repeatedly asseverating, both before and after {507} the close of his brave and remarkable career, that there is none other way under the whole heaven whereby the same pilgrimage can be accomplished and the devoutedly wished for consummation attained.

Some will doubtless contend that the cases above mentioned, though capable of parabolical comparison, are not practically analogous in their nature; that the ordinary process employed by the accountant, the chemist, the student, the alien and the traveler, are matters of plain and practical fact, self-evident truths, susceptible of the easiest elucidation, and do not therefore demand, for their acceptance, the exercise of that faith or far-reaching credulity, so indispensably pre-requisite to the investigation of the Gospel, and the acknowledgment of implicit obedience to its principles as the sole alternative to the sacrifice of all hopes of celestial exaltation. In reply to this argument, since to all who would put it forth it would be waste of time and trouble to quote Scripture, we desire to propound two questions. By what means have the so-called self-evident truths of modern science, art, invention, philosophy, etc.--now, but not always, so easily explained and understood--become the plainly proved and firmly established facts that we find them at the present time? Does not the Gospel of Jesus Christ, the perfect and perpetual plan of salvation, purposely made simple and comprehensible--as great things invariably are--in order that even the wayfaring man, though a fool, might not needfully err therein--does it not exhibit upon its face ample and indubitable evidences of the power and efficacy which it claims, and has been proven by unnumbered millions to possess? To the first question we unhesitatingly assert, without fear of successful contradiction, that every truth now known to mortal man has at some period in its history been more or less the subject of his doubt and conjecture, if not of his open and avowed hostility and unbelief, and that without any exception their adoption, establishment and development on earth have been directly due to the exercise of what some people are pleased to confound with the term credulity, but which we prefer to designate by the more dignified and appropriate title of faith, all-powerful faith, a principle whose necessity as the foundation or mainspring of all action and success, is as self-evident as any other fact under heaven, and without which, as a necessary consequence, no truth whatever could have been brought forth, proven and perpetuated in the mind and memory of man. The exercise of faith, the humility and willingness to make experiments, the honesty and courage to proclaim results, {508} the fortitude and patience to endure the taunts, the sneers, the threats and even persecutive violence of the ignorant, unprincipled, selfish, skeptical, unthinking and depraved--the latter incited by Satan, the resister and would-be destroyer of right, and the former pushed on and inspired by Almighty God, the great leader of the vanguard in the eternal march of human progress;--these and these alone are the invincible agencies which have converted popular opinion and transformed the once "crazy notions," "impossible theories," "wild speculations" and "manifest absurdities" of "crack-brained" genius and philosophy, into the since time-honored maxims, venerable proverbs, world-accepted facts and self-evident propositions, and the many marvelous artistic triumphs and scientific achievements now so popular and prevalent in the world, and of which the world that formerly despised and persecuted their incipiency, with its customary conceit and inconsistency, is at present so vainglorious and proud. Faith and good works, those inseparable, Siamese twins of Gospel efficacy, have done all that ever has been or ever will be done, in heaven or on earth, for the benefit and blessing of humanity, while blind, bigoted unbelief and cold-hearted skepticism, though always the loudest to boast of the world's advancement, especially if it advances in wickedness, have as invariably been the persistent opposers and stumbling-blocks in the way of all righteous progress and development. As to the Gospel of Jesus Christ, every principle of which, on fair and honest investigation, will be found abundantly capable of demonstrating its own power and saving virtue, we dare and do maintain, from ample observation and individual experience, that it requires far more credulity to disbelieve the validity of its claim to being "the power of God unto salvation," than faith for its acceptance and acknowledgment as the one and only medium through which the souls of men and the planet upon which they dwell can be saved, sanctified and celestialized forevermore.

Hear it, ye nations and inhabitants of the earth! Hear it and give heed, while yet the Gospel trump is sounding through the streets of your cities, and its receding echoes are ringing and reverberating from your hills and highways! Hear it and heed it, while the lingering twilight of hope keeps back the fast descending night of despair; while the "swift messengers" of salvation are still going forth, and the acceptance of their warning message will avail. Despise not the humble testimonies of those unlettered oracles of God, for every word they deliver is rife with the fate of men and nations, and simultaneous {509} with their utterance on earth, the busy pens of recording angels are enrolling them upon the archives of eternal judgment. Remember that from humblest and apparently weakest causes, have ofttimes sprung the highest, wisest and mightiest results, and if the Gospel is plain and simple in construction, and its advocates and adherents among the poorest and most illiterate of men, that the Almighty has purposely made them so, that the faith of the proud world might be tested, that its population, high and low, rich and poor, learned and unlearned, might be left without excuse for its rejection, and that to God, not man, might redound all honor and glory for the triumph which His omnipotent truth is destined to achieve. Put away all prejudice and narrow pre-conceptions, close your ears against the voice of misrepresentation and calumny, shake off the cloak and coil of cowardice, smother the selfish promptings of worldly interest, and while you sacrifice the paltry things of earth, remember that you are laying up eternal treasures in heaven. "Choose ye this day whom ye will serve!" The line of demarkation is being drawn, the times of separating, sifting and sorting are at hand, and the worshipers of God and Mammom henceforth must cease to mingle and commune. The night of doubt is ended. The day of decision has dawned. Truth and Error have taken the field, their hostile hosts are already in battle array, and the trumpets of both sides are sounding loudly for volunteers, summoning the earth's inhabitants to the Armogeddon of Almighty God. On which side will you fight? Which cause are you willing to be found defending to the death? Be wise in choice. Be instant in decision! But above all things be not dazzled and deceived.

"Truth, crushed to earth, will rise again, The eternal years of God are hers; But error, wounded, writhes with pain, And dies amid his worshipers."

{510}

THE MISUSE OF POWER.

BY ELDER ORSON F. WHITNEY, IN MILLENNIAL STAR, 1882.

The severest test to which human virtue may possibly be subjected is the possession of unlimited power. Man may be ruled and wronged, persecuted and trampled upon, and the vitality and sweetness of his character will survive the tyranny of his oppressors, and like the shamrock of Ireland, which is said to take root and flourish when trodden under foot, gain strength and endurance from the very means employed for its destruction. But give him his own way, remove all restraints and barriers between him and the gratification of his selfish desires, and he is a strong man indeed who completely withstands the temptation.

The term power may imply lofty and influential position, boundless wealth, or intellectual eminence, or it may embrace in its definition all sources of dominion together; but whether considered singly or collectively, it can make no material difference. The rule finds general application. History is replete with examples of individuals and communities, kings and kingdoms, chiefs and armies, priests and churches, presidents and peoples, illustrative of the almost inevitable misfortune which results from investing mankind with extraordinary power and authority. Heroes have risen and fallen, dynasties have flourished and decayed, races have bloomed and withered, empires have been founded and destroyed; and in nearly every instance, either directly or indirectly, their downfall and destruction have been due to an improper use of the gifts and powers they were permitted to exercise. The opportunities afforded for the indulgence of pride and selfishness, the unbridled facilities presented for the gratification of passion, and the perpetration of every species of wickedness, with the thousand and one historical proofs of the proneness even of the greatest and most virtuous to succumb to these allurements of vice, to say nothing of the incumbent labors and responsibilities, are sufficient, it would seem, to make the tenure of earthly authority, or the possession of vast wealth, among the most undesirable attainments.

{511} Let it not be inferred that we regard such things as essentially evil, or consider all aims and efforts in their direction as necessarily debasing in their tendency. Far from it. It is not wealth, but the inordinate love of it, that is "the root of all evil;" it is not the possession, but the perversion of power, that is the bane of man's happiness and prosperity. It is no more of an evil to hold power than to possess wealth, and no more of a sin to possess wealth than to enjoy any other blessing which flows from the Giver of all good; for as long as heaven has gifts to bestow, there must needs be those who will receive them and those who are best entitled to be the recipients are those who endeavor to deserve them and are qualified to use them in wisdom and righteousness, for the glory of God and the welfare of their fellow men. It is not the honest aim for, nor the proper exercise of these advantages, that are deserving subjects of deprecation and disparagement, but it is the misuse of power, the prostitution of wealth, the neglect or abuse of any of the blessings of life, and the unhallowed methods employed in their acquisition, that are and ever will be, legitimate objects of denunciation and discouragement. So far from its being wrong to aim for superiority and excellence in any righteous direction, it is exactly the reverse. Our Father in heaven expects it of us. He demands that His children advance unceasingly towards power, wealth and intelligence illimitable. His motto is upward and onward, His course is one eternal round of progression, and His constant exhortation is, to follow in His footsteps; and as long as we have in view the exaltation that He has attained and confine ourselves strictly to the methods which He has ordained for its accomplishment, there is no danger of our being too ambitious or of making an improper use of the powers He will eventually bestow. But it is here in this weak mortal state, where our eyes are dazzled by the tinsel of earthly vanities, where our ears are enchanted by the dulcet but delusive notes of fame, and our feet are so apt to be seduced from the paths of virtue by the gilded snares of vice; it is here that there is an ever present danger of misusing the gifts and blessings we are privileged to enjoy, and it is this continuous and extreme liability that should render the acquisition of earthly power and wealth, to the great majority of mankind, exceedingly undesirable. All men who hold position do not abuse its privileges, and the man who serves God humbly and faithfully never will, for the moment he yielded to the temptation so to do, that moment would he cease to serve the Lord; but there are many, alas! who sadly misuse {512} the functions of their office, and prostitute every power and privilege to the gratification of self and the injury and embarrassment of their fellow men. It is dangerous to put some men into power. They swell up and become so distended with the ideas of their greatness and importance, that we are forcibly reminded of so many inflated toy balloons, which the slightest prick of a pin would burst and ruin forever. A very small office and a very little authority is sufficient to intoxicate some men and render them entirely unfit for duty.

The Prophet Joseph, in the course of a prophecy uttered in March, 1839, speaks as follows:

"We have learned by sad experience that it is the nature and disposition of almost all men, as soon as they get a little brief authority, as they suppose, they will immediately begin to exercise unrighteous dominion;" and in two preceding paragraphs of the same, these words occur: "The rights of the priesthood are inseparably connected with the powers of heaven, and the powers of heaven cannot be controlled nor handled only upon the principles of righteousness. That they may be conferred upon us, it is true; but when we undertake to cover our sins, or to gratify our pride, our vain ambition, or to exercise control, or dominion, or compulsion upon the souls of the children of men, in any degree of unrighteousness, behold the heavens withdraw themselves, the Spirit of the Lord is grieved and when it is withdrawn, Amen to the Priesthood or the authority of that man."

It is a certain indication of a weak mind when it can be overturned by a brief draught of authority. Like a ship which spreads sail, but lacks the necessary tonnage to hold it level with the sea, the individual who hoists his pride on high and is devoid of the indispensable ballast of common sense, will speedily run on to ruin and oblivion. Solomon never said a wiser thing than that "Pride goeth beside destruction; and an haughty spirit before a fall." But the truly great man is never so affected. Too broad and deep and sensible to be dazzled by terrestrial splendor and too intent upon his purpose to be swayed or directed by the flattery of the fawning multitude, instead of being elevated, he is more apt to be humbled by promotion to power, or if he ever feels its influence, it is like new wine refreshing a giant, not like a seltzer draught overcoming a dwarf.

Some men evidently deem it their duty to be ambitious for distinction, on the principle, we suppose, that if the mountain will not come to Mahomet, Mahomet must go to the mountain. While this may be measurably true with regard to worldly matters, it is not so respecting the things of the Kingdom of God. No Latter-day Saint need aim for power or position in the Church of Jesus Christ. If he be destined to {513} hold office in the Priesthood, or to occupy any post of honor within the gift of that Priesthood, he can afford to wait in patience for it to come to him, for come it will, in the due time of the Lord, Mahomet's mountain to the contrary notwithstanding; but if he is not destined for the position to which he aspires, despite his most strenuous efforts he will be the victim of disappointment; or if permitted to reach the height of the ambition, it will be but to fall therefrom when his folly and his weakness shall have been made fully manifest. It is madness to rush needlessly into peril. Duty and necessity are the only motives which should impel any one into an encounter with temptation. The only assurance of complete victory over sin, after bravely meeting and conquering the temptations that can be safely met and resisted, is in avoiding all others which God never intended us to meet, and which as a consequence, we would find it impossible to overcome. A little done well brings a much higher blessing than a great deal undertaken and unworthily performed. Let him who lusts after wealth and aspires to earthly honors beyond the station in which it has pleased the Almighty to place him, ponder this well in his heart. Let him ask himself if he is qualified to make a wise use of the things he covets, if he is able to bear up under the heavy responsibilities they entail, and strong enough to resist successfully the temptations which would assail him on every hand; and if he is satisfied of this, let him recollect that God selects for His rulers those who have been humble and faithful in subordinate capacities, and that it is far more admirable to wait for, than to openly invite recognition and promotion. By the faithful discharge of the duties of his humbler calling, let him prove himself worthy of the honors of a higher, and having attained the summit of his hopes, the possession of the power, the wealth and the intelligence he craved, let him carefully exercise those gifts in the fear of the Lord and the love of his fellowmen, lest he prove recreant to his trust, turn traitor to his God and be hurled from his exaltation like Lucifer from Heaven.

{514}

HAPPINESS FOR THE SORROWFUL.

BY APOSTLE ORSON PRATT, IN MILLENNIAL STAR, 1866.

Who is the happy man? Is it the king upon his throne? Is it the mighty emperor who sways the destiny of millions? Does happiness consist in ruling, in judging, in politics, in thrones, in palaces, in earthly grandeur? Does it consist in the honor which man renders to his fellowman? Is it found in high titles, such as Right Honorable Lord Bishop, his Holiness--the Pope, his Majesty--the King, or Emperor, his Lordship, etc., etc.? Does happiness seek the mansions of the rich, the splendid habitations and beautiful parks of the noblemen? Does happiness seek the companionship of the learned, and select its abode in academies, colleges and universities? Has the philosopher, the astronomer, the chemist, the optician, the mathematician, the learned in any science, sought out its desirable dwelling place? Tell me, ye swarming millions of bygone generations, who among you were happy? Tell me, O sons of earth, has happiness been found by mortals? Whither shall I go for an answer? Let creation speak; let the earth open her mouth and testify. Listen! What sounds are those I hear? Can it be the low murmurings of distant thunder? It cannot be! It proceeds as if from the bowels of the earth! But hark! Did I not hear words, articulated in a deep, low, mournful sound? Has the earth, indeed, a language? Can she also express her sorrows? But, listen again! She sighs! She mourns! She exclaims: "Woe, woe is me, the mother of men! I am pained! I am weary because of the wickedness of my children! When shall I rest, and be cleansed from the filthiness which has gone out of me? When will my Creator sanctify me, that I may rest, and righteousness for a season abide upon my face?" Who could listen to this sorrowful, painful lamentation, this earnest, solemn, appeal to the Creator, and not be moved? Who could reflect upon the bitterness and anguish of our great common mother, and not weep over the untold miseries she has endured for six thousand years? Who so dead to sympathy, that he could not join with an intensity of desire' unutterable, for the emancipation {515} of the groaning captive? Oh, let the chains of old earth be burst asunder; let her arise and shake her very foundations; let her put on the strength and power of her Omnipotent Creator; let her gather the mighty waters into one place; let her unite the islands and the continents into one land, into an eternal bond of union; let the everlasting mountains bow their lofty heads; let the sanctifying fire of the Lord cleanse corruption from her face; let the redeemed captive smile as at the creation's morn, and be blessed with the presence of her Creator, and be crowned with rest--everlasting rest.

But is there no rest for man? Must he seek, and seek in vain for happiness? Where, Oh, where can the sacred gem be found? Is man forever doomed to sorrow, lamentation, and ghastly death? Or is there hope? Shall the sons of mortality appeal to the earth for aid? No, verily no; she herself has need of aid. Whence, then, shall they look for help? From heaven! From the high and lofty One who sits upon the throne! From the Creator, the Redeemer, the great fountain and eternal source of happiness. To Him, O ye sons of sorrow, direct your cry; to Him lift up the voice of supplication and fervent prayer; to Him bow your stubborn hearts, and wills, and yield yourselves to the voice of inspiration, to the counsel of His messengers; obey the heavenly, angelic message of the restored Gospel, and you shall be filled with the Holy Ghost--the Comforter, and be born again into a kingdom of happiness. Let all who seek for happiness, know assuredly, that this is the only road that leads to her peaceful abode. Peace is being taken from among the nations. She has sought out a resting place among the mountains of Israel, in the new found world. There, and there only will the weary be at rest, and the sons of sorrow find an heavenly balm for every wound. There the great Physician will heal the soul, and the body, too. There the heavens will converse with the sons of earth, and pour down the rich treasures of wisdom to feast the hungry, longing soul. There the Lord has commanded the blessing, even life forever more. There, in the Lord's mountain, will He take away the veil that is over all flesh, and wipe away the tears of the sorrowful, and impart a fullness of life and everlasting joy.

{516}

THE STRAIGHT AND NARROW WAY.

DOCTRINES THE SAVIOR TAUGHT.

BY ELDER EPHRAIM H. NYE.

In the meridian of time, the Savior came and dwelt among the children of men. He was born in a stable and cradled in a manger. The days and years of His childhood and youth were spent with His parents in the ordinary walks and vocations of life. Many wonderful things occurred in relation to His conception and birth: Angelic choirs from the heavens descended, chanting glad tidings of great joy, peace on earth, good will toward men. Herod's cunning plans were baffled; his boundless rage, his cruel edict, the death of the innocents; Joseph's heavenly warning to flee to Egypt with the young child, his journey and return, his stay in Galilee that the Scriptures might be fulfilled; all these dropped out of the public mind, and, as the years rolled by, were forgotten and lost, except by his relatives and friends.

As He sojourned among men during the years of His youth and early manhood, there was little in His life to attract the attention of His fellows until he unostentatiously walked down into the waters of the river Jordan, and there was baptized by John; and though the Holy Ghost was seen to rest upon Him in the form of a dove, as He walked out of the water, and a voice from heaven was heard to say, "This is My beloved Son in whom I am well pleased;" yet men did not recognize in Him the Son of God.

Though He preached the gospel of repentance and baptism for the remission of sins, chose and ordained twelve Apostles and sent them forth to preach, and went forth healing all manner of sickness and dire disease, causing the blind to see, the deaf to hear, the lame to walk and leap for joy, teaching as no other man had taught, healing as no other man had healed, rebuking as no other man had ever dared rebuke men for the sins they daily committed, yet they rejected Him and condemned Him to a cruel death, and though He rose again (which fact was noised abroad so that all the inhabitants of {517} Jerusalem were cognizant of it), still they could not see in Him the Savior of the world.

On the great day of Pentecost, when there were gathered together devout men of all the surrounding nations, "suddenly there came a sound from heaven, as of a rushing mighty wind, and it filled all the house where they were sitting, and there appeared unto them cloven tongues like as of fire, and it sat upon each of them (the Disciples) and they were all filled with the Holy Ghost, and began to speak with other tongues, as the Spirit gave them utterance."

The people of the multitude were all amazed, for they heard of the wonderful works of God, each in his own tongue. Peter, standing up with the eleven, lifted up his voice and said unto them: "Ye men of Judea, and all ye that dwell at Jerusalem, be this known unto you, and hearken to my words." Then, repeating the words of the Prophet Joel, he showed to them that Christ should come, and briefly sketched the history of His life, recounting His wonderful works and noble deeds, showed forth to the people that they had by cruel hands put Him to death, thus crucifying the Lord of Glory; that in fulfillment of the Prophet's words, God had raised Him from the dead; that on the third day He had been seen by the Apostles and many others with whom He had conversed, "whereof we are all witnesses. Therefore, being by the right hand of God exalted, and having received "of the Father the promise of the Holy Ghost, He hath shed forth this which ye now see and hear." "Therefore, let all the house of Israel know assuredly that God hath made that same Jesus whom ye have crucified both Lord and Christ."

"Now when they heard this they were pricked in their hearts and said unto Peter and to the rest of the Apostles, Men and brethren, what shall we do?" Not until this moment did they believe in Jesus of Nazareth as the Savior of the world. Though all His wonderful works had been performed in their midst, yet not until the story of His life, His terrible death, His glorious resurrection, and the wonderful outpouring of the Holy Ghost now manifested before their eyes, did faith spring up in their hearts, and a desire to be partakers of the heavenly gift, causing them to plead with the Apostles, "What shall we do?"

FAITH AND WORKS.

Faith is the main-spring of all action, a mighty moving power. By it Noah, Abraham and Moses performed their {518} wonderful works; the children of Israel passed through the Red Sea, the walls of Jericho fell, the harlot Rahab perished not; Gideon, Barak, David and others of the prophets subdued kingdoms, wrought righteousness, obtained promises and stopped the mouths of lions.

The Apostle Paul understood the wonderful power of faith when he said (Heb. xi, 6), "But without faith it is impossible to please Him; for he that cometh to God must believe that He is, and that He is a rewarder of them that diligently seek Him." This verse is self-explanatory. If we did not believe that God lives and will reward those who diligently seek Him, we should not seek Him at all. The third verse reads, "Through faith we understand that the worlds were framed by the word of God." So then, not only could the wonderful works before recounted be performed by the old worthies, but even worlds could be framed when necessary through faith.

But will faith alone accomplish the salvation of the soul of men. As opinions differ, and he who risks his soul's salvation upon the uncertainties of men's opinions, has but a vain hope of being led aright; let the Scriptures answer the question. James 2nd ch. 14-26. This declaration of the great Apostle seems to set at rest for all time the theory that faith alone is sufficient to save mankind. In closing his speech, he very forcibly states that, "As the body without the spirit is dead, so faith without works is dead also." Shall we not say, then, that works are necessary, and if so, what are those works?

REPENTANCE.

Again let the Scriptures tell the tale. Math. 3, 2d, "In those days came John the Baptist--saying 'Repent ye, for the kingdom of heaven is at hand.'" Jesus came preaching the gospel of the Kingdom of God (Mark i, 15) "and saying, the time is fulfilled, and the Kingdom of God is at hand; repent ye and believe the Gospel." (Mark vi, 12.) "And they (the Apostles) went out, and preached that men should repent." Jesus was evidently determined that there should be no mistake upon this matter when he said (Luke xiii, 3-5): "I tell you Nay; but except ye repent, ye shall all likewise perish. Of those eighteen upon whom the tower of Siloam fell and slew them, think ye that they were sinners above all men that dwelt in Jerusalem? I tell you Nay; but except ye repent, ye shall all likewise perish." The word of the Lord to Israel in the days of Ezekiel was equally positive (Ezek. xviii, 30), "Therefore {519} I will judge you, O House of Israel, every one according to his ways, saith the Lord God. Repent and turn yourselves from all your transgressions, so iniquity shall not be your ruin." Nor does it appear that conditions had at all changed in the days of the Apostle Paul, for we find him declaring in the most emphatic terms (Acts xvii, 30), "And the times of this ignorance God winked at; but now commandeth all men everywhere to repent." This, then, is the first grand step of preparatory work in securing salvation in the Kingdom of God.

But the question may arise in the mind of our reader, Wherein have I sinned? In what have I done wrong? I have complied with all the requirements of the decalogue, I have lived according to the golden rule, doing unto others as I would be done by. What have I to repent of? Have you not been guilty of following after and believing in man-made systems of religion and of worshiping in churches erected for the purpose of making merchandise of the souls of men? Look abroad upon the face of the earth, search in all the Christian world for the true Church of Christ as organized and recognized by Him, where do you find it? Like the shipwrecked mariner whose weary eye scans the vast horizon with a lingering hope that a friendly sail will come to his relief, till his heart grows faint and dies within him, so it is with many an honest soul seeking the way to eternal life, anon as he listens to the various creeds and examines the doctrines of the different sects, he discovers discrepancies everywhere. No one has a perfect form of worship; all have dwindled in unbelief; they have departed from the faith of the ancients; they have turned away from the true and living God, as the Apostle Paul said (2nd Tim. iv, 3), "For the time will come when they will not endure sound doctrine; but after their own lusts shall they heap to themselves teachers, having itching ears, and they shall turn away their ears from the truth, and shall be turned into fables. Having a form of godliness, but denying the power thereof. Preaching for doctrine the precepts of men."

Churches have been erected whose spires rise in every town and city, village and hamlet over all the land, in which men preach for hire and divine for money; thus making merchandise of the souls of men, having, as Isaiah says, "Transgressed the laws, changed the ordinance, broken the everlasting covenant," and "it shall be as with the people, so with the priest," and as Jesus said in Luke, "Can the blind lead the blind? Shall they not both fall into the ditch?" We answer {520} by saying, as the Apostles of old said: "Repent and be baptized, every one of you, in the name of Jesus Christ, for the remission of sins." (Acts ii, 38.) Yes, for the fruits of repentance are a broken heart and a contrite spirit; and it is provided that such an one should walk in the footsteps of Jesus, down into the water, and, like Him, be buried beneath the liquid wave.

BAPTISM.

This was the first act that Jesus did preparatory to His ministerial labors, and the very last command He gave to His Apostles prior to His ascension into heaven (Matt, xxviii, 19-20), "Go ye therefore and teach all nations, baptizing them in the name of the Father and of the Son and of the Holy Ghost, teaching them to observe all things whatsoever I have commanded you." And what had He just commanded them?--to baptise all nations. The next witness testifies a little stronger (Mark xvi, 15-16), "And He said unto them, Go ye into all the world and preach the Gospel to every creature. He that believeth and is baptized shall be saved, but he that believeth not shall be damned."

Oh, what an opportunity to secure eternal life, what a glorious promise, and this, too, from the Author of our salvation! Many say that they believe on Him, that they have faith in Him, and yet persistently refuse to accept the conditions that He has offered for their salvation.

Surely no one will have the audacity to assert that He who gave His life and shed His blood that we may obtain eternal life, has not the right to establish the conditions upon which we may secure the benefits of that atoning blood. His promise is plain, and in language unmistakable, "He that believes and is baptized shall be saved." Let us not forget that the declaration is equally positive that, "He that believeth not shall be damned." Nor is John the Beloved less explicit in his statement of what the Savior said to Nicodemus (John iii, 5), "Jesus answered, verily, verily, I say unto thee, except a man be born of water and of the Spirit he cannot enter into the Kingdom of God." Here is a declaration from the Great Master Himself, that ought to be a sufficient answer to all who fondly imagine that they can find some other way.

Again, there are those who believe that if they live a life of honor and integrity among men, and serve God according to the best light they have, that they will be entitled to an inheritance in the Kingdom of God. To all such, let the Scriptures once more declare the fact (Acts x, 1-6 and 48), "There {521} was a man in Caesarea called Cornelius, a centurion of the band called the Italian Band, a devout man and one that feared God with all his house, which gave much alms to the people and prayed to God always. He saw in a vision, evidently about the ninth hour of the day, an angel of God coming in to him and saying unto him--Cornelius; and when he looked on him he was afraid and said, What is it, Lord? And he said unto him, Thy prayers and thine alms are come up for a memorial before God; and now send men to Joppa and call for one Simon whose surname is Peter; he lodgeth with one Simon, a tanner, whose house is by the seaside. He shall tell thee what thou oughtest to do." Ah! Cornelius, you God-fearing, alms-giving, prayerful man, there is something that you have not done! Though your faith has reached unto heaven, and your prayers have been heard and your alms-giving considered by the Almighty, yet there is something for you to do of such great importance that the windows of heaven were opened and an angel sent forth unto you as a messenger, to notify you of the fact. What is it, Cornelius? He sent for Peter, as he was commanded, and when Peter came, saw his faith, and that of his household, heard their words and that they believed on the Lord Jesus, "he commanded them to be baptized." This is the door into the Kingdom of God.

OBJECT OF BAPTISM.

Now there is a great diversity of opinion among men as to the grand object for which baptism was instituted; some believing that it should be performed in the presence of a great number of people as a testimony to them that the humble penitent has put on Christ; others, again, claiming that it is an "outward and visible sign of an inward and spiritual grace," and still others, that it was intended as a witness before men of a "change of heart." Not a word can be found in the Scriptures to support any of these positions, but, on the other hand, evidence abounds in the sacred record to prove that the ordinance of baptism was for the purpose of "washing away" or "for the remission of sins." Let us take the testimony of Mark i, 4, "John did baptize in the wilderness and preach the baptism of repentance for the remission of sins;" of Luke iii, 3, "And he came into all the country about Jordan, preaching the baptism of repentance for the remission of sins;" Acts ii, 38, "Then Peter said unto them, Repent and be baptized, every one of you in the name of Jesus Christ for the remission of sins." Also Acts xxii, 16, "And now why tarriest thou? Arise {522} and be baptized and wash away thy sins." Here the grand question arises: of what does sin consist? Is it not the violation of law or the breaking of a command, and is not the sin of omission as great as the sin of commission? Surely the commandment, "Remember the Sabbath day to keep it holy," is just as binding as the one that precedes it, "Thou shalt not take the name of the Lord thy God in vain," yet the failure to obey the one would be a sin of omission, while to break the other would be a sin of commission. And are not the commandments issued by the Savior and His Apostles as much the commands of God as those uttered on Mount Sinai? And, if so, a failure to comply when "God commands all men everywhere to repent," as in Acts xvii, 30, or where Peter commanded them to "repent and be baptized for the remission of sins," as in Acts ii, 38, brings us under the condemnation of a broken law and adjudges us as sinners before God.

Having now discovered the door of the straight and narrow way that leads to eternal life, which door is baptism, and the object of which is the remission or washing away of our sins, it now becomes particularly interesting to decide who are proper candidates for baptism.

SUBJECTS FIT FOR BAPTISM.

Among the various sects and creeds of modern Christendom, many believe in the practice of baptizing little children. We unhesitatingly say that no foundation or justification for such a practice can be found in the Scriptures. It has been shown beyond question, according to the Scriptures, that baptism is for the remission of sins. Sin is the breaking of a law or command of God. The child, until it comes to the years of understanding, is not able to comprehend law or understand the binding nature of a command; hence it is irresponsible. For where there is no comprehension there is no law; and where there is no law there can be no sin; and where there is no sin, baptism is uncalled for and out of place and is in direct violation of the commands of our Savior. For if by baptism one child who dies in its infancy may be ushered into the arms of Jesus, and for the lack of baptism another child dying in its infancy is forbidden His sacred presence, then is it not strange that He did not mention this important and essential ordinance of baptism when He said, as in Mark x, 13-16, "And they brought young children to Him that He should touch them and His disciples rebuked those that brought them. But when Jesus saw it, He was much displeased {523} and said unto them, Suffer the little children to come unto Me, and forbid them not, for of such is the Kingdom of God. Verily I say unto you, whosoever shall not receive the Kingdom of God as a little child, he shall not enter therein. And He took them up in His arms, put His hands upon them and blessed them."

The testimony of St. Luke is almost identical. It reads as follows (Luke xviii, 15-17): "And they brought unto Him also infants, that He should touch them, but when His disciples saw it they rebuked them. But Jesus called them unto Him, and said, Suffer little children to come unto me and forbid them not, for of such is the Kingdom of God. Verily I say unto you, whosoever shall not receive the Kingdom of God as a little child, shall in no wise enter therein." Clearly, then, baptism was never intended for little children, for baptism having been instituted for the purpose of washing away sins, sins already committed, and the child not having committed any, the ordinance would not apply. But what is more important, he that believes in and declares it necessary for the little child to be baptized, and baptizes it, is committing a most grievous sin in the sight of God; but it is not true, as claimed by many Christians, that the little infant that dies without baptism is shut out from the presence of God, that hell is paved with little unbaptized children, and they are erecting a barrier to those little infants in the form of the ordinance of baptism and "forbidding" all such to come unto Christ, thus breaking one of His most emphatic commands, uttered when "He was much displeased" at what the disciples were doing, and said, "Forbid them not, but suffer them to come unto Me."

The little child is pure and innocent because it can commit no sin until it comes to the years of accountability. Sin, then, conceives in its heart, and as it grows in years Satan tempts it and it becomes sinful and wicked, and the means provided by the Almighty to cleanse it and make it again as pure and as innocent as it was in the beginning of its mortal career, is the sacred ordinance of baptism. And thus may the repentant sinner become like the example that Jesus set before them, as shown by Matt, xviii, 2-4, "And Jesus called a little child unto Him and set him in the midst of them and said, Verily I say unto you, except ye be converted, and become as little children, ye shall not enter into the kingdom of heaven. Whosoever, therefore, shall humble himself as this little child, the same is greatest in the kingdom of heaven." Thus the little child is given to us as a pattern of purity, a sample of innocence, by {524} the Savior Himself; and the bare theory of baptizing such little innocents to wash away their sins becomes revolting to the human mind when considered under the light of reason, and the practice of it is an abomination in the sight of God. Therefore, little children are not eligible for baptism.

This declaration stands out in bold relief when viewed in the light of the following passages, which plainly prove that all candidates for the Kingdom of God must be capable of being taught (Matt, xxviii, 13-20): "Go ye, therefore, and teach all nations, baptizing them in the name of the Father and of the Son and of the Holy Ghost, teaching them to observe all things whatsoever I have commanded you." All must have sufficient mental development to be capable of _believing_ the doctrines taught, as shown by the Savior's commandment, and Mark xvi, 16, "He that _believeth_ and is baptized shall be saved, and he that _believeth_ not shall be damned." "But when they believed Philip preaching the things concerning the Kingdom of God and the name of Jesus Christ they were baptized, both men and women" (Acts viii, 12). "And as they went on their way, they came unto a certain water, and the Eunuch said, See, here is water; what doth hinder me to be baptized? and Philip said, If thou believest with all thine heart, thou mayest, and he answered and said, I _believe_ that Jesus Christ is the Son of God." (Acts viii, 36-37.)

A knowledge of the divine truths of revealed religion when once impressed upon the heart, causes faith to spring forth in the soul, and with admiration we reflect upon the life of Him whose wondrous love was manifested toward us when He offered His life as a sacrifice for our sins. By comparison we realize our own unworthiness; that our feet have strayed from the path of right and that we are steeped in iniquity.

With this conviction comes a resolution to turn, if possible, from our wicked ways and walk in newness of life. This brings repentance, a forsaking of sin, a reverence for Almighty God and an earnest desire to search after and serve Him in spirit and in truth. We resolve to tread the path in which our Savior walked, down into the waters of baptism, thus following Him through the door into the Kingdom of God, that where He is we may be also.

Sufficient mental capacity to be taught, to believe, to repent, and to voluntarily offer one's self for obedience to the succeeding principle of the Gospel, is a prerequisite to the ordinance of baptism. Little children have not this capacity, consequently there is no law of God requiring them to be baptized; {525} and all man-made systems to the contrary will be null and void in the day of judgment.

MODE OF BAPTISM.

There are so many conflicting opinions on this question. The orthodox Christian churches having departed from the faith of the Apostles, and built up churches to themselves, for the purpose of making merchandise of the souls of men, have instituted the practice of sprinkling or pouring, and call it baptism, to support which not one word can be found in the Holy Writ. The whole tenor of the Scriptures from the time that John the Baptist came preaching the baptism of repentance for the remission of sins, on through all the writings of the New Testament, conclusively prove the fact that baptism by immersion was the mode taught and practiced by Jesus and His Apostles. Jesus, when He was baptized, "Went up straightway out of the water." When Philip baptized the Eunuch "They went down into the water, both Philip and the Eunuch, and he baptized him, and when they were come up out of the water," etc. All this clearly indicates immersion, or why _go down into_ or _come up out of_ the water? Paul says to the Romans, vi, 4: "Therefore, we are buried with Him by baptism into death," 5th, "For if we have been planted together in the likeness of his death," certainly there is nothing in a sprinkling or a pouring that represents either a burial or a planting, but each of these passages point in unmistakable terms to a baptism by immersion. The Apostle Paul again makes this clear in his Epistle to the Colossians, ii, 12: "Buried with Him in baptism." When John baptized in the wilderness, "There went out unto him all the land of Judea and they of Jerusalem, and were all baptized of him in the river of Jordan, confessing their sins." (Mark i, 5.)

All the evidence contained in the sacred Scriptures points unmistakably to the fact that immersion was the only mode of baptism practiced by the Apostles and early Christians. Profane history gives conclusive evidence of this fact. Speaking of baptism of the first century, Dr. Mosheim says, "In this century baptism was administered in convenient places within the public assemblies, and by immersing the candidate wholly in water." (Mosheim's Church History [Murdock], Third Edition, Vol. 1, p. 87.) Of the second century, the same great author says: "Twice a year, namely, at Easter and Whitsuntide, * * * baptism was administered by the Bishop or by the Presbyters (Elders) acting by his command and authority. {526} The candidates for it were immersed wholly in water with the invocation of the sacred Trinity, according to the Savior's precept."

Indeed, the first deviation from baptizing by immersion occurs in a case recorded by Eusebius, as happening in the third century. He alludes to it in these detracting terms: "He (Novatian) fell into a grievous distemper, and it being supposed that he would die immediately, he received baptism (being sprinkled with water) on the bed where he lay (if that can be termed baptism), neither when he had escaped that sickness, did he afterwards receive the other things which the canon of the church enjoined should be received." (Ecclesiastical History, Eusebius, p. 113.) Even down to the close of the thirteenth century baptism by immersion was the rule, and sprinkling and pouring the exception. Yet the innovation thus made in the third century has worked its insidious way among the various divisions of Christianity until today a convert can have any kind of baptism he may desire; thus have they departed from the faith of the Apostles and are teaching for religion the commandments of men, having "Transgressed the laws, changed the ordinance, broken the everlasting covenant," in fulfilment of the words of the prophet Isaiah. (Isaiah xxiv, 5.)

GIFT OF THE HOLY GHOST.

The next step in the regular order of initiation into the fold of Christ is to secure the birth of the Spirit, or the baptism of the Holy Ghost; this being essential to enable us to pursue an acceptable course in the service of the Lord, that the Holy Ghost may be with us as an abiding gift, as a light to our feet and a lamp to our pathway through life. The Lord in His wonderful plan for the salvation of the souls of men has provided a way for the humble and penitent baptized believer to secure this blessed gift. (Mark i, 8.) "I indeed have baptized you with water, but He shall baptize you with the Holy Ghost." (Acts i, 5.) "For John truly baptized with water, but ye shall be baptized with the Holy Ghost not many days hence." Behold the promise fulfilled. (Acts ii, 2-4.) "And suddenly there came a sound from Heaven as of a rushing mighty wind and it filled all the house where they were sitting, and there appeared unto them cloven tongues like as of fire, and it sat upon each of them. And they were all filled with the Holy Ghost and began to speak with other tongues as the Spirit gave them utterance." But this precious gift was not to be given until after Jesus was glorified, as shown by {527} the following (John vii, 39), "* * * For the Holy Ghost was not yet given because that Jesus was not yet glorified." On that great Pentecostal day the Holy Ghost was given and a glorious manifestation of heavenly light appeared sitting upon each of the Apostles who had accompanied the Savior in all His travels and had witnessed His wonderful works, and by His divine favor had been made partakers of His holy ministry. They now received the promised blessing in rich abundance, and a way was provided by which they might transmit it to others by the imposition of hands, as shown by the following (Acts viii, 17): "Then laid they their hands on them and they received the Holy Ghost." Evidently the Holy Ghost came not as the result of the baptism, nor in answer to the prayer of the Apostles, but by the laying on of their hands, clearly showing that this was the mode the Lord had provided by which the Holy Ghost should be conferred upon baptized believers. This again is clearly set forth in Acts xix, 5-6, "When they heard this they were baptized in the name of the Lord Jesus. And when Paul had laid his hands upon them, the Holy Ghost came on them, and they spake with tongues and prophesied."

THE BLOOD OF CHRIST.

We have now pointed out the path that leads to eternal life--the straight and narrow way, and carefully noted the inscriptions along the line, down into the water through the door into the Kingdom of God. Faith in the Lord Jesus Christ, repentance of all sins, baptism by immersion for the remission of sins, gift of the Holy Ghost by the laying on of hands; this is the course marked out by the Father to prepare His children to receive the benefits of the atoning blood of Jesus Christ.

Earthly things are typical of heavenly things as set forth in the following (1 John v, 7-8): "For there are three that bear record in heaven, the Father, the Word and the Holy Ghost, and these three are one; and there are three that bear witness in the earth, the Spirit, the water and the blood, and these three agree in one." By the water we keep the commandment, by the Spirit are we justified, and by the blood are we sanctified; and thus we become saints. He who has fully repented of his sins and been baptized for the remission thereof, and received the Holy Ghost by the laying on of hands, may then partake of the emblems of the Savior's flesh and blood; and in that sacred ordinance eat and drink to his soul, {528} the benefits of that atoning blood. And such have the promise of the Savior that they shall never hunger nor thirst. There is no other way provided on earth by which mankind can secure the benefits of the atoning blood of Christ.

AUTHORITY.

Upon this question hinges the validity of all the acts of men. Every officer of our government must be elected or appointed according to the mode established by the Constitution of the United States, or his acts fall to the ground as null and void. The decisions of a court involving the validity of titles to land or other great interests would be void if it could be shown that the judge rendering the decisions had not been elected or appointed legally. Every deed issued by a sheriff at a sheriff's sale of real estate would be void if it could be shown that the sheriff was a usurper and not legally authorized to officiate in the duties of the office. All naturalization papers issued by a judge, if it could be shown that he had never been elected or appointed according to the constitutional requirements, would by a legal tribunal be declared worthless and the holder deprived of his citizenship. In fact, the question of authority to act in any office of the affairs of human life is so clearly understood by all persons of ordinary intelligence that time would seem to be wasted in discussing it; but not so in questions involving the future of the human soul. In these sacred and vastly more important matters upon which hang all our hopes of eternal life, the average man seems willing to trust to the opinions of a minister of some one of the orthodox sects or to the wild vagaries of an upstart who cries, "Lo, here is Christ, or "Lo, He is there," without for a single moment raising the question, Where is his authority to officiate in the sacred ordinances of the Gospel of Christ, or to initiate men into the Kingdom of God? The average merchant in conducting his regular business, when waited upon by one claiming to be an agent of a manufacturer, places his order with that agent fully expecting to receive the goods. As the time rolls on the goods come according to the sample shown and the order given. This fact alone is proof to the merchant that the agent was in touch with his principal and was a duly authorized agent. But if the goods come not, it is strong presumptive evidence that the agent was a fraud and was not authorized by the manufacturer to take orders for goods. If this test be applied to the ministers of the various sects of the Christian world, it will at once be found that they are self-appointed {529} agents, not in touch with the principal whom they claim to represent, as their patrons receive not the goods. In other words, the signs promised by the Savior are lacking and do not follow the believer, which alone is sufficient evidence that the so-called ministers were never sent of God.

Jesus said, "Go ye into all the world and preach the Gospel to every creature, he that believeth and is baptized shall be saved, but he that believeth not shall be damned. And these signs shall follow them that believe; in My name shall they cast out devils; they shall speak with new tongues, they shall take up serpents, and if they drink any deadly thing, it shall not hurt them; they shall lay hands on the sick and they shall recover." (Mark xvi, 15-18.) The promised blessings fail, the signs do not follow, they receive not the goods. The grand secret of it all is, God has not sent the agents through whom they seek these blessings; they hold no authority to officiate in the ordinances of His house; as agents they are not in touch with their principal. These ministers are self-appointed teachers of man-made systems of religion. They are teaching for doctrine the commandments of men.

From the time the Christian Fathers fell by persecution and death, down to the time the Emperor Constantine made the Christian faith universal through the Roman provinces in 323 A.D., the forms of the Christian religion were constantly undergoing a change. At that time there were incorporated in the Christian church heathen rites, which with the innovations added, down through the ages to the present time, stamps that church today as one entirely separate and apart from the original apostolic church. Without Apostles and Prophets through whom they might obtain the word of God, the church has steadily drifted from its moorings into the broad sea of men's opinions, until it is split and divided into hundreds of different sects and creeds, no one of which can today present an organization that even resembles the form of the Church of Christ. The most important features have been eliminated. Signs and wonders and miraculous gifts, together with the fruits of the Spirit, set forth by the Apostle Paul in I Cor. xii, have disappeared, and but the empty and powerless form is found among the children of men. The shadow alone remains, the substance has departed. And why? Because mankind have departed from the faith of the ancients. The rights, powers and privileges of the apostolic priesthood have long since been withdrawn from man, and all who officiate in religious rites do so without authority from the living God.

If we examine and see how the servants of God were called {530} to the ministry in other ages, we can discover a guide to direct us in obtaining authority in this age. From out of the midst of the burning bush the Lord called Moses (Ex. iii), and when he (Moses) was about to be succeeded by Joshua as leader, he conferred upon Joshua authority by the laying on of his hands. (See Deut. xxxiv, 9.) "And Joshua, the son of Nun, was full of the spirit of wisdom, for Moses had laid his hands upon him." Jesus, when He entered upon His ministry, called twelve men and ordained them; "And He ordained twelve men that they should be with Him, and that He might send them forth to preach." (Mark iii, 14.) Again He said, "Ye have not chosen Me, but I have chosen you and ordained you." (John xv, 16.) Jesus said in His prayer unto His Father, "As thou hast sent Me into the world even so have I sent them into the world." (John xvii, 18.)

The Apostle Paul evidently had this question of authority to meet as he gave vent to his feelings in the following forcible language: "Whereunto I am ordained a preacher and an Apostle (I speak the truth in Christ and lie not), a teacher of the Gentiles in faith and verity." (I Tim. ii, 7.) It was very gratifying, no doubt, to the Apostle Paul, to be able to declare with such emphasis the fact of his ordination; and no wonder, when we consider the way in which he was called. He was justly entitled to declare it, as will be seen by the manner of his calling. "As they ministered to the Lord and fasted, the Holy Ghost said: Separate me Barnabas and Saul for the work whereunto I have called them. And when they had fasted and prayed and laid their hands on them, they sent them away, so they being sent forth by the Holy Ghost," etc. (Acts xiii, 2-4.) Paul then was evidently called by direct revelation of the Holy Ghost, and when the hands of the Prophets were laid upon him, he was sent away, so also was his companion, Barnabas.

The author of the Epistle to the Hebrews makes a most positive declaration on this question. He says: "For every High Priest taken from among men is ordained for men, in things pertaining to God, that he may offer both gifts and sacrifices for sins; and no man taketh this honor to himself, but he that is called of God as was Aaron." (Heb. v, 1, 4.) A glance at Exodus iv, 14-16 and 27-28, will show us how Aaron was called: "And the anger of the Lord was kindled against Moses, and He said: Is not Aaron the Levite thy brother? I know that he can speak well, and also behold he cometh forth to meet thee, and when he seeth thee he will be glad in his heart. And thou shalt speak unto him and put {531} words into his mouth; and I will be with thy mouth, and with his mouth, and will teach you what ye shall do; and he shall be thy spokesman unto the people." Thus Aaron was called of God; and in all ages when God has had a people on the earth, His servants have been duly called of Him and ordained, and the stamp of His approval has been placed on their labors in signs and miraculous manifestations.

SALVATION FOR THE DEAD.

In this age of religious freedom, when every man is at liberty to worship how, where or what he pleases, when the Christian church is split and divided into innumerable sects and creeds, and is still dividing and subdividing; where the opinions of men, crystallized into creeds, pass current as systems of theological truths; while spiritualism in all its various forms is rampant upon the earth, and its younger and more delicately molded brother, theosophy, is gaining acceptance as a wonderful revelation from the unseen world; while darkness covers the earth and gross darkness the people, and men are continually seeking for that which borders upon the sensational--the word of God comes forth proclaiming the principles of salvation for the dead as well as for the living.

That there is but one faith, one hope, one baptism, one way to obtain eternal life, either for the living or for the dead, is clearly shown by the Scriptures. "To the law and to the testimony; if they speak not according to the word, it is because there is no light in them." (Isaiah viii, 20.) These shall be our guide. By this divine method we are willing that all shall be judged. Opinions of men are not the words of God, nor is the word of God to receive a private interpretation, as is clearly shown by the following (II Peter i, 20, 21): "Knowing this first that no prophecy of the Scriptures is of any private interpretation. For the prophecy came not in old time by the will of man, but holy men of God spake as they were moved by the Holy Ghost." Opinions of men shall not prevail, but we will take the word of God for our guide. "And when they shall say unto you, seek unto them that have familiar spirits and unto wizards that peep and that mutter, should not a people seek unto their God for the living to the dead?" (Isaiah viii, 19.) Let us then go to the Scriptures, and seek the word of God for a knowledge of the dead.

After Jesus Christ, the Savior of the world, fulfilled His mission among the living and was about to depart to the unseen world and perform His work for the salvation of the dead: {532} while He was suffering the pangs of death upon the cross between two malefactors, He was railed upon by one, yet worshipped by the other, to whom He said: "Today shalt thou be with Me in Paradise." This saying has created a belief in the Christian world that the vilest sinner on his death-bed or the murderer upon the gallows by confessing Christ at the last moment, can be saved. But let us find out where the Savior went. Did He go to His Father and God? Not if the Scriptures are true.

On the morning of the Savior's resurrection and Mary's visit to the sepulcher, she thought Jesus was the gardener. Yet when He said "Mary," she at once recognized Him, and in her joy evidently sought to embrace Him, for it is said, "Jesus saith unto her, touch Me not, for I am not yet ascended to My Father; but go to My brethren and say unto them, I ascend unto My Father and your Father, and to My God and your God." (John xx, 17.) If this be true, are we not justified in asking the question, "Lord, if Thou hast not been to Thy Father and God during these three days, where hast Thou been?" Let the Scriptures answer: "For Christ also hath once suffered for sins, the just for the unjust, that He might bring us to God, being put to death in the flesh, but quickened by the Spirit by which also He went and preached unto the spirits in prison, which sometime were disobedient when once the long-suffering of God waited in the days of Noah while the ark was preparing, wherein few, that is, eight souls, were saved by water." (I Peter iii, 18-20.) So then Christ went to the spirit world, and there preached the Gospel to the spirits in prison. And why? "For, for this cause was the Gospel preached also to them that are dead, that they might be judged according to men in the flesh, but live according to God in the Spirit." (I Peter iv, 6.) It would seem that this can need no explanation, for by this rule all men are to be judged by the same law, whether they hear the Gospel in life or after death. And herein is the justice of Almighty God made manifest, for if it were not so, and if the modern Christian theory should prevail, viz., that all mankind who do not confess Christ are lost, what shall be said of four-fifths of the people on the earth today, and those that have lived in like circumstances in the heathen world, who never heard of Christ?

If, when all mankind are brought before the judgment-seat to be judged, and the heathen hears his sentence read by the great Judge, "Depart from Me, ye cursed, into the place prepared for the devil and his angels, because you never confessed {533} My name," would not the heathen be justified in saying, "Who art thou? I never heard of Jesus Christ. When I was on the earth I worshipped Joss and served him faithfully."

To punish the heathen for not confessing Christ when in fact he never heard of Him is contrary to the justice of an All-wise Creator. But God has provided a better way. All who have never heard the Gospel in life will have an opportunity after death, as clearly set forth in the above as in the following: "Verily, verily I say unto you, the hour is coming and now is, when the dead shall hear the voice of the Son of God, and they that hear shall live." "But," says the objector, "that means all they that are dead in sin," but read a little farther: "Marvel not at this, for the hour is coming in the which all that are in the graves shall hear His voice." (John v, 25 and 28.) Again, "For as Jonas was three days and nights in the whale's belly, so shall the Son of Man be three days and three nights in the heart of the earth." (Matt, xii, 40.) By these passages it is clearly apparent that the Savior fore-knew His mission to the spirit world in the heart of the earth, and that while there, all who were in their graves would hear His voice.

Not only was this understood by Jesus and His Apostles, but long prior to the Savior's day the Prophets foresaw the work He would do for the dead, "I the Lord have called thee in righteousness, and will hold thine hand and will keep thee, and give thee a covenant of the people, for a light of the Gentiles; to open the blind eyes, to bring out the prisoners from the prison, and them that sit in darkness out of the prison house." (Isaiah xlii, 6-7.) Here the prophet foretold the labors of the Savior. During His sojourn in the flesh, we have no account of His having brought out the prisoners from the prison, or proclaiming liberty to the captives, or the opening of the prison to them that are bound. Had He done so, the Roman government would have had a case against Him, yet Pilate found no fault in Him. Hence we must look elsewhere for the fulfilment of these passages.

"And it shall come to pass in that day that the Lord shall punish the host of the high ones that are on high and the kings of the earth upon the earth, and they shall be gathered together as prisoners are gathered in the pit, and shall be shut up in the prison, and after many days shall they be visited." (Isaiah xxiv, 21-2.) Here is the finale of a terrible picture of the earth's desolation, when it is to be empty, turned upside down, broken, dissolved, removed like a cottage, and the inhabitants thereof scattered. All are to be gathered, including the kings, {534} and the high ones, as prisoners are gathered in the pit, shut up in prison and after many days visited. What will be the object of this visitation? Peter has already told it: as Christ visited the antediluvians, so when these have suffered the vengeance of Almighty God in the spirit, some of His servants, ministering angels, will be sent to visit them and preach the Gospel to them as Jesus did.

"Lift up your heads, O ye gates, and be ye lifted up, ye everlasting doors, and the King of Glory shall come in. Who is the King of Glory? The Lord strong and mighty, the Lord mighty in battle." (Psalm xxiv, 7-8.) What was the subject of the vision thus portrayed by the prophet, and where was it to take place? He saw the Savior making His triumphal entry into the infernal regions, and with irresistible power the gate and doors are made to fly open and the immortal King stands in the midst of prisoners of the spirit world. Thus the full import of that beautiful passage of the psalmist David would read: "Lift up your heads, O ye gates of hell, and be ye lifted up, ye everlasting doors of the prisons of the damned, and the King of Glory shall come into the regions of darkness proclaiming liberty to the captives and the opening of the prison doors to them that are bound in hell."

If the antediluvians after their long sojourn in the regions of darkness were had in remembrance before God so that He sent His beloved Son to preach to them the Gospel during the time His body lay in the tomb, what shall be done for those who have died since the Savior's visit to the spirit world? As His Apostles and all His faithful followers served Him in life, who shall say that after death they will not follow His example, and continue to serve Him by going to the spirit world and there preaching to the spirits in prison who have died without a knowledge of the Gospel? And when these poor benighted beings, after their long captivity under the reign of Lucifer, listen to the precious truths of the Gospel of Christ and become converted, straightway the question arises, How can I obey the ordinance of baptism? I am in a disembodied state of existence, yet my Savior has said: "Except ye are born of water and of the Spirit, ye cannot enter into the Kingdom of God." Oh, wonderful plan provided by the Almighty! The living may be baptized for the dead. It is very plain that this great principle was understood by the ancient Saints, as will be seen by the words of the Apostle Paul, addressed to the Corinthians: "Else what shall they do which are baptized for the dead, if the dead arise not at all, why are they then baptized for the dead?" (I Cor. xv, 29.)

{535}

A MOTHER'S INFLUENCE.

A FEW WORDS ABOUT THE FIELDINGS AND THE BIRTH OF PRESIDENT JOSEPH F. SMITH.

John Fielding and his wife, Rachel, were natives of Yorkshire, England, having been born in 1759 and 1768, respectively. They were married at that place, and afterwards moved to Bedfordshire, where they lived together for forty years in the humble and happy sphere of farm life. They were both devoted Methodists, Mr. Fielding having the distinction of being a local preacher, in which capacity he labored most faithfully, often riding from ten to thirty miles to fill his appointments, but never accepting a penny for his work from the society which voted to compensate him for his services. Together with his faithful wife, he lived a life of industry, sobriety and integrity before men, fearing God and keeping His commandments to the best of his knowledge with all the sincerity and humility of his soul. Nine children were born of this union, among whom were Joseph and Mary, whom we wish on this occasion particularly to single out in our sketch. The mother died in 1828, and in 1832 young Joseph left his nativity to go to America to prepare the way for the rest of the family to follow. He located in upper Canada, being subsequently joined by the members of his family from England, his two sisters among them, who, together with himself, and also other progressive spirits of the village, applied themselves closely to the Scriptures. A little body of seekers after truth was organized, in which was found John Taylor, who afterwards became president of the Church. The Society met several times a week in company with a Methodist preacher, to study the different religions, and to pray for the Lord to send them the Holy Ghost; for through their research they had been led to believe many of the principles of the Gospel contrary to the orthodox dogmas of the times. It was during this time that Apostle Parley P. Pratt went on his mission to Canada, and was directed to the home of Brother Taylor. {535} He was admitted into the association of investigators, and as a result Joseph Fielding, his two sisters and his family, and also John Taylor accepted the Gospel and subsequently moved to Kirtland. The Methodist minister being chided by his members, rejected the truth and became a persecutor of the Saints.

In 1837 the wife of the Patriarch Hyrum Smith died, leaving him with six small children. Later he married again, taking to wife Mary Fielding, one of Joseph Fielding's sisters, who had embraced the Gospel in Canada through the labors of Apostle Pratt.

In June, 1837, in company with Apostles Heber C. Kimball and Willard Richards, Joseph Fielding left Kirtland to open up the Gospel in England, being joined at New York by three other missionaries. Brother Fielding remained on his mission four years, during which time approximately 7,000 souls accepted the truth. It was while he was in England that he received the following letter from his sister Mary, whom it will be remembered was the wife of the Patriarch Hyrum Smith, in which she tells of the birth of her "dear little Joseph F.," as the devoted mother expressed it, who is now our worthy and honored president of the Church, the letter "F" being the initial of the surname of his uncle, Joseph Fielding. The letter is as follows:

"Commerce, Illinois, N. America, June, 1839.

"My Very Dear Brother--As the elders are expecting shortly to take their leave of us again to preach the Gospel in my native land, I feel as though I would not let the opportunity of writing you pass by unimproved. I believe it will give you pleasure to hear from us by our own hand; notwithstanding, you will see the brethren face to face, and have an opportunity of hearing all particulars respecting us and our families, from their mouths.

"As it respects myself, it is now so long since I wrote to you, and so many important things have transpired, and so great have been my afflictions, etc., that I know not where to begin; but I can say, hitherto has the Lord preserved me, and I am still the living to praise Him, as I do this day. I have, to be sure, been called to drink deep of the bitter cup; but you know, my beloved brother, this makes the sweet the sweeter. I feel at this moment, while reflecting on the events of the past seven months, so full of matter, that I am ready to wish I could convey myself into your presence for a short time, so that I might communicate verbally more than I can possibly do by the pen.

"You have, I suppose, heard of the imprisonment of my dear husband, with his brother Joseph, Elder Rigdon, and others, who were kept from us nearly six months; and I suppose no one felt the painful effects of their confinement more than myself. I was left in a way that called for the exercise of all the courage and grace I possessed. My {537} husband was taken from me by an armed force, at a time when I needed, in a particular manner, the kindest care and attention of such a friend, instead of which, the care of a large family was suddenly and unexpectedly left upon myself, and, in a few days after, my dear little Joseph F. was added to the number. Shortly after his birth I took a severe cold, which brought on chills and fever; this, together with the anxiety of mind I had to endure, threatened to bring me to the gates of death. I was at least four months entirely unable to take any care either of myself or child; but the Lord was merciful in so ordering things that my dear sister could be with me all the time. Her child was five months old when mine was born; so she had strength given her to nurse them both, so as to have them do well and grow fast.

"You will also have heard of our being driven, as a people, from the state and from our homes; but you will hear all particulars from the elders, so as to render it not necessary for me to write them. This happened during my sickness, and I had to be removed more than two hundred miles, chiefly on my bed. I suffered much on my journey; but in three or four weeks after we got into Illinois, I began to amend, and my health is now as good as ever it was. It is now little more than a month since the Lord, in His marvellous power, returned my dear husband, with the rest of the brethren, to their families, in tolerable health. We are now living in Commerce, on the bank of the great Mississippi river. The situation is very pleasant; you would be much pleased to see it. How long we may be permitted to enjoy it I know not; but the Lord knows best what is best for us. I feel but little concerned about where I am, if I can but keep my mind staid upon God; for, you know in this there is perfect peace. I believe the Lord is overruling all things for our good. I suppose our enemies look upon us with astonishment and disappointment.

"I greatly desire to see you, and I think you would be pleased to see our little ones: will you pray for us, that we may have grace to train them up in the way they should go, so that they may be a blessing to us and the world. I have a hope that our brothers and sisters will also embrace the fullness of the Gospel, and come into the new and everlasting covenant; I trust that their prejudices will give way to the power of truth. I would gladly have them with us here, even though they might have to endure all kind of tribulation and affliction with us and the rest of the children of God, in these last days, so that they might share in the glories of the Celestial Kingdom. As to myself, I can truly say that I would not give up the prospects of the latter-day glory for all that glitters in this world. O! my dear brother, I must tell you for your comfort, that my hope is full, and it is a glorious hope; and though I have been left for near six months, in widowhood, in the time of great affliction, and was called to take, joyfully or otherwise, the spoiling of almost all our goods, in the absence of my husband, and all unlawfully, just for the Gospel's sake (for the judge himself declared that he was kept in prison for no other reason than because he was a friend to his brother), yet I do not feel the least discouraged: no, though my sister and I are here together in a strange land, we have been enabled to rejoice in the midst of our privation and persecutions that we were counted worthy to suffer these things, so that we may, with the ancient Saints who suffered in the like manner, inherit the same glorious reward. If it had not been for this hope, I should have sunk before this; but, blessed be the God {538} and Rock of my salvation, here I am, and am perfectly satisfied and happy, having not the smallest desire to go one step backward.

"Your last letter to Elder Kimball gave us great pleasure; we thank you for your expression of kindness, and pray God to bless you according to your desires for us.

"The more I see of the dealings of our Heavenly Father with us as a people, the more I am constrained to rejoice that I was made acquainted with the everlasting covenant. O may the Lord keep me faithful till my change comes! I desire that you would write us, and let us know all particulars that would be interesting to us. O, my dear brother, why is it that our friends should stand out against the truth, and look on those that would show it to them as their enemies? The work here is prospering much; several men of respectability and intelligence, who have been acquainted with all our difficulties, are coming into the work.

"Sister Mary will also write to you. My husband joins me in love to you. I remain, my dear brother and sister, your affectionate sister.

"Mary Smith."

From the spirit of and the facts presented in the above communication one is able to see, not only the noble spirit and sterling character of that devoted and self-sacrificing mother and faithful wife, but he is also brought face to face with the truth too often concealed from deserving recognition, that within the ranks of God's soldiery there are none more valiant, none more brave, none more heroic; yea, none who endure more of the heat and brunt of the battle than do the courageous and loyal-hearted wives and mothers who remain at home alone to cope with the serious problems of life and to bear the responsibility of the family while the husband is abroad in the ministry. And when we understand this, and recognize, too, that every true and faithful wife and mother realizes the importance and the magnitude of her mission, then can we appreciate more fully the tenderness and sincerity of heart, the purity and nobility of soul revealed in woman--God's masterpiece of creation--as expressed in the exalting and pathetic appeal of Sister Smith to her brother Joseph, "I think you would be pleased to see our little ones. Will you pray for us, that we may have grace to train them up in the way they should go, so that they may be a blessing to us and the world?"

This noble mother stayed with the body of the Church, remaining loyal and true to its leaders, and firm and steadfast in the faith, and taught her children to follow in her footsteps. With the rest of the Saints, who were driven from their homes by cruel mobs incited by bitter apostates, and other despisers of the truth, she took her little family to the valleys {539} of the mountains--her son Joseph, although less than ten years of age, driving two yoke of oxen and a heavy wagon across the plains, a distance of one thousand miles.

Sister Smith devoted the few short years of her eventful life to the culture and training of her children, inculcating within their minds the necessity of their clinging to the faith and remaining loyal to the cause of God; and although she was taken away in the fall of 1852, yet she had implanted within the breasts of her children a thorough knowledge that the Church had been restored and perfectly organized with apostles and prophets, with a decree from God that it should stand forever and never be disorganized or thrown down, and with a love so strong for the truth that their lives and characters stand out before the world and before God as a monument for integrity, fidelity and obedience, whose every surface, polished as bright as the noon-day sun by the faith, the prayers and the tears of that loving and devoted mother, reflects honor and glory on her sacred name that will endure forever. What a contrast between the fruits of the influence exerted by this true daughter of God upon her husband's children, one of whom is the patriarch and the other the president of the Church of Christ on the earth today, and that exercised by other mothers who have instilled within the hearts of their children the spirit of dissension and rebellion against the stability of the restored Gospel of our Lord Jesus Christ!

"_The devil has put the whole world on the watch against us. It is impossible for us to make the least move without exciting, if not all the world, at least a considerable portion of it. They are excited at what we do, and, strange to relate, they are no less excited at what we do not do_!"

--_Brigham Young_.

{540}

IS BAPTISM ESSENTIAL TO SALVATION?

This is a question of grave importance, because it involves me fate of every man and woman in the world. The minds of many have been troubled on this point, and none should rest satisfied until they have a perfect understanding in regard to it.

There is considerable discussion and diversity of opinions on this subject in the so-called Christian world; and it seems that all that has been said about it by uninspired men has only tended to bewilder the mind. But while they cling to their own opinions and wander from the truth, we much prefer believing the revealed word of God.

In Luke (_vii. 29, 30_) we read that John the Baptist, a servant of the Most High, taught baptism, and those who were baptized justified God, while some "rejected the counsel of God against themselves, being not baptized of him." No one will dare to say that men will be saved in rejecting the counsel of God against themselves. Then, as it is a counsel of God for men to be baptized, they cannot be saved without it; therefore, it is essential to salvation.

The Lord sent his angel to Cornelius, and told him to send for Peter, who would tell him words by which he and all his house should be saved (_Acts x. 14_). Cornelius did so, and when Peter came, "he commanded them to be baptized in the name of the Lord" (Acts x. 48). If Cornelius had rejected baptism as non-essential, could he have been saved? No; for the angel told him that Peter would tell him _how_ to be saved, and Peter "commanded them to be baptized." According to this, baptism must be essential to salvation.

Paul, speaking to the Galatians, says: "Ye are all the children of God by faith in Christ Jesus. For as many of you as have been _baptized into Christ have put on Christ_" (_Gal. iii. 26, 27_). If it is essential to "put on Christ" to obtain salvation, then it is essential to be baptized, for we put on Christ by baptism.

Jesus, in giving the apostles their commission, said: "Go ye into all the world and preach the Gospel to every creature, he that believeth and is baptized shall be saved; but he that {541} believeth not," (and consequently is not baptized) "shall be damned" (_Mark xvi. 15, 16_). Here the Savior positively declares that it is the baptized believer who shall be saved. Then, of course, baptism is essential to salvation, and who will dare to say it is not.

Jesus said to Nicodemus: "Verily, verily, I say unto thee, except a man be _born of water_" (that is, baptized in water) "and of the spirit," (that is, baptized in the spirit) "he _cannot_ enter into the kingdom of God." (_John iii. 6_). If entering the kingdom of God is essential to salvation, then being "born of water," or, in other words, being baptized, is essential also, for by one we enter the other.

The Apostle Peter, in the third chapter of his first epistle, says, that in the ark there were eight souls "saved by water, the like figure whereunto even _baptism_ doth also now save us." According to this, he taught that baptism was essential to salvation.

On the day of Pentecost, many persons were convinced that Jesus was the Christ, which caused them to inquire of God's servants what they should do, to which Peter replied: "Repent and be baptized every one of you in the name of Jesus Christ for the remission of sins" (_Acts ii. 38_). If baptism was not essential to salvation, why did Peter command them to be baptized?

When John was in the wilderness he preached "baptism of repentance for the _remission of sins_" (_Mark i. 4_). He preached the same doctrine in all the country about Jordan (_Luke iii. 3_). Peter commanded the people to be baptized "for the remission of sins" (_Acts ii. 38_). Ananias said to Paul, "why tarriest thou? Arise and be baptized and _wash away thy sins_" (_Acts xxii. 16_). From these quotations we learn that baptism is "for the remission of sins." Is the remission of sins essential to salvation? If so, baptism must be, for one is obtained through the other.

It is repeatedly stated in the scriptures that it is they who _do the will_ of God that will enter the kingdom of heaven. That it is the will of God for people to be baptized, no reasonable person will deny. Then, they who say "Lord, Lord," and reject baptism, will surely receive that woeful doom, "depart ye cursed! I never knew you."

The apostles spoke by the authority that God had given them. What they told the people, while in the line of their duty was as binding on them as though the Lord had done it himself. Their words were the words of God. And when {542} they commanded the people to be baptized they must comply or lose salvation, for no one can be saved in disobeying God's commandments.

If baptism is not essential to salvation, why does the Lord require it? The fact that He requires it, is enough to prove that it is essential.

Some have supposed that the thief who was crucified beside the Savior went to heaven, and it is believed that he was not baptized; therefore, it is argued if one can be saved without baptism others can, and consequently it is not essential to salvation. But this supposition is not true, for Jesus said to the thief, "_to-day_ shalt thou be with me in Paradise," and three days afterwards said to Mary, "touch me not for _I have not yet ascended unto my Father_." According to this, Paradise and Heaven are two distinct places, and as Jesus did not go to Heaven, neither did the thief; for they were both together in Paradise.

"If it is necessary for every one to be baptized," asks one, "what will become of the good people who have died without having that privilege?"

To this we may reply that the dead who died without hearing the gospel will have it preached to them as it was anciently, (_I Peter iv. 5, 6_). They who obey it will be saved but they who reject it will be condemned, as though they were in the flesh.

"But," says one, "a dead person, cannot be baptized." Very true; but God in His infinite wisdom provided a way in which the dead can be baptized for, by proxy, as shown by Paul in the questions (_I Cor. xv. 29_): "Else what shall they do who are _baptized_ for the _dead_, if the dead rise not at all? Why are they then baptized for the dead?"

Paul was not speaking about _baptism_ for the dead, but the _resurrection_ of the dead, and brings up baptism for the dead as a _proof_ of the resurrection, by asking why they were "baptized for the dead if the dead rise not at all." But this plainly shows that "baptism for the dead" was both believed and practiced by the early Christians.

Enough has now been said to prove to any reasonable person that baptism is essential to salvation, and the arguments against such a doctrine have been sufficiently refuted. So, let all people prepare themselves and be baptized, under proper authority, for the remission of sins, that they may be saved in the kingdom of God; for what shall it profit a man if he gain the whole world and lose his own soul.

{543}

ALLEGED "OBJECTIONABLE FEATURES" IN THE RELIGION OF LATTER-DAY SAINTS.

BY ELDER CHARLES W. STAYNER.

THE BOOK OF MORMON. One of the reasons for non-belief presented by those who do not obey the Gospel revealed in our day, is that our religion has "objectionable features;" and some who have acquired information concerning the industrious and thrifty character of the Latter-day Saints, and their prosperous condition in Utah, carry the idea that were it not for its "objectionable features," "Mormonism," as it is called, might engage their attention, and that its claims would be more readily entertained by the intelligent classes. One of these "objectionable features" is, that we believe in and publish a record called the Book of Mormon, which has been falsely styled the "Mormon Bible," and through which the Saints have received from their enemies the name of "Mormons." This book, instead of being a substitute for the Scriptures, as is very incorrectly stated, is a record translated from ancient plates, found in the earth on the American Continent. The record gives most valuable information concerning the origin of the American Indians, a subject which has furnished a theme for much conjecture among the learned during the present century, and on which they are still endeavoring to discover sources of information.

Notwithstanding the desire to ascertain the very historical data which the work contains, the Book of Mormon has not received much of their attention; and this reticence is the more remarkable from the fact that scarcely a year passes without the publication of some newly-discovered evidence, testifying in a most telling manner to the truth of the account given in the record. Items of information are in quick succession being obtained and brought to their notice, which have been before {544} the world for about fifty years, in the record of which we are speaking.

The vast discoveries in Central America made by Messrs. Stephens and Catherwood, show conclusively the statements in the Book of Mormon to be correct; and these evidences are materially increased in various ways through the diligent researches of other discoverers, as shown in an article by Apostle Moses Thatcher, lately published in serial form in the Millennial Star. Speculations concerning the aborigines of that continent have furnished matter for volumes upon volumes, and the discovery of a skeleton or the finding of a stone has been dilated upon with zeal, and supplied conceded proof of a multiplicity of these theories and ideas, tending to show that the ancient inhabitants were a civilized race.

But here is a work translated from the actual record of those people, written by themselves when in their strength, and engraved on plates of curious and ancient workmanship, giving a lucid and narrative account of their settlement and social and religious progress, and hid away in the earth by the inspired historian for some fourteen centuries, and whose statements are sustained by undeniable proofs of a very striking character; and yet the work is comparatively ignored, and the facts therein given sought with avidity from other and less authoritative sources.

The reader would naturally inquire, what is the cause of this? Simply because the Book of Mormon has in their estimation an "objectionable feature." Its discovery was brought about by a _revelation from Heaven_. Mankind, and the learned in particular of our age, disdain any and everything that claims present revelation from God as its origin. If Joseph Smith had simply stated that he had found the plates in a mound, and had translated them by his own skill in language, it would have been regarded as a most interesting and valuable discovery, and the manuscript would have been purchased at a price, and doubtless found a place in the most prominent repository of curiosities. But the record being reserved to come forth as a means of salvation for the remnant (the American Indians and others of the seed of Israel), who should be scattered and down-trodden in the last days, it was to have a more dignified introduction to the notice of mankind, than a mere chance discovery would have afforded it. And all must concede that notwithstanding the distaste of the learned, and their prejudices concerning it, the Book of Mormon has been rendered much more generally known through the very means of its introduction, {545} than it could possibly have been if simply discovered in an ordinary way. In fact, it is to these "objectionable features" that the Latter-day Saints owe their extensive advertising, and are thus brought prominently before the public like the Saints of old.

The question naturally arises, why is it considered objectionable for a book to have an inspired origin? Why repudiate as false a valuable record of the people in America, because written and brought to light through revelation, while we accept the record of the people in Asia, called the Bible, which also claims to be the writings of inspired prophets and sacred historians, and to contain the word of God revealed from Heaven? Prophesied of in the Bible, the Book of Mormon stands side by side with the Asiatic Record, as its witness rather than its substitute; it endorses by fulfillment some of the grand predictions therein contained, and bears sacred testimony to the crucifixion, resurrection and ascension of Christ, and the introduction of the Gospel as given us by the Evangelists.

Such, then, is the Book which is regarded as an "objectionable feature" of the religion of the Latter-day Saints; and we claim that instead of being a "stumbling block," it should be regarded, sustained as it is by Scriptural history and scientific discovery, as one of the most convincing proofs of the truth of the Gospel revealed to its translator.

APOSTLES AND PROPHETS. Another "objectionable feature" with some is the organization of the Church with apostles and prophets. They cannot deny that the ancient Church was organized in this manner with an inspired priesthood and led by men "having authority," being commissioned of Jesus Christ to administer in the ordinances of the Gospel; and they cannot dispute that unless so authorized their acts were not recognized by the Lord, nor did they receive the seal of the spirit. In fact, the very foundation of the Church was this organization. Paul says, "it is built on apostles and prophets, Jesus Christ Himself being the chief corner-stone." He even calls Christ an "apostle," and others call Him a "prophet," showing that He did not "take this honor unto Himself," but was "ordained of God" to officiate and acted by Heavenly authority in all His ministry. "As the Father _hath sent me_, even so now send I you."

Were it not for the "darkness" which was predicted should cover the minds of the people in the last days, we would be inclined {546} to marvel at the blindness of intelligent people to these things. That apostles and prophets should have been deemed requisite for the "work of the ministry" in the ancient Church, and yet be objects of Christian ridicule in the last days, is certainly very peculiar! As though worldly learning had by right taken the place of inspiration, and a college education legally assumed the throne of divine appointment. The nineteenth century is nothing if not inconsistent! And no age has been marked with more flagrant outrages upon common sense in religious theories and practice, than the one in which we criticise the Pharisaical Jews for rejecting the Savior, and the Catholics for assuming a power never delegated to them by the Ancient Church. For while these are denounced--the one for inconsistency and prejudice, the other for bigotry and usurpation, the modern "Pharisees"--professedly the followers of Christ, wag their heads at inspiration and apostleship, and "sit in high places" and occupy "the chief seats in the synagogues," assuming themselves to teach the people, without even presenting or possessing a semblance of authority for so doing. They scorn any descent of authority from the Romish priesthood as corrupt, hence lay no claim to a "chain of power" from the Ancient Church; and if they did, it would be a futile attempt, for the Romish Church, through which came even what semblance of authority they have, cut off long ago all her Protestant daughters from fellowship, and severed them from all rights and claims to the power she held.

Now, when the Latter-day Saints declare a new revelation of the apostleship, and the re-delegation to man of that sacred power of the Church, these "learned" gentlemen with collegiate prefixes and affixes, turn up their theological noses at the words "apostle" and "prophet," and deem the introduction of such inspired "non-essentials" as a sacrilegious innovation on the rights of the "modern school" of theology. Thus we find the world in the anomalous position of "Christians" fighting Christianity; professed believers of the Bible making war upon the Bible, religion, and in fact, on the Bible itself; believers in Christ discarding His doctrines, and parties placing their hope of salvation in an original form of faith, whose fundamental principles they ignore and despise! It is for the "faith once delivered to the Saints" we are called in question! And we may here say, because we believe in the correctness of the original organization of Christ's Church, that "investigation into our doctrines is impeded" (?). This is another of the "objectionable features," which keep, forsooth, the "intelligent" {547} classes from examining our claims to public attention, and is deemed a barrier to their embracing the Gospel!

SIGNS FOLLOWING THE BELIEVERS. Another feature of our religion, which is considered "objectionable" by the religious world, is, that we claim the necessity for and the existence of the spiritual gifts of the Gospel, the "signs" which Christ said were to "follow the believer." We read that after the Savior had risen from the dead, when He was about to ascend into Heaven from the Mount of Olives, He gave His apostles a certain commission, which we find recorded in the following language by St. Mark, in chap, xvi, 15-18: "And he said unto them, Go ye into all the world, and preach the Gospel to every creature. He that believeth and is baptized shall be saved; but he that believeth not shall be damned. And these signs shall follow them that believe; In my name shall they cast out devils; they shall speak with new tongues; they shall take up serpents; and if they drink any deadly thing, it shall not hurt them; they shall lay hands on the sick, and they shall recover." And lest any should raise objection to the standard translation of King James, which has been read in churches ever since the year 1611, we also give the same passage from the New Version, published last May, the chapter and verses being numbered alike: "And he said unto them, Go ye into all the world, and preach the Gospel to the whole creation. He that believeth and is baptized shall be saved; but he that disbelieveth shall be condemned. And these signs shall follow them that believe: in my name shall they cast out devils; they shall speak with new tongues; they shall take up serpents, and if they drink any deadly thing, it shall in no wise hurt them; they shall lay hands on the sick, and they shall recover."

The above promise evidently furnished us a distinctive mark which should characterize "them that believe" in Christ's Gospel. It admits of no other construction than that which is given by the plain language of the Scripture. But one class of people are promised the "gifts"--the "believers," but to them the promise is positive, emphatic and undeniable! It is possible to conceive that persons of sound moral principle might exercise sufficient faith through prayer to obtain certain manifestations of God's approval, and still might not be at the time actual members of the Church, but that the "true believers," who have become members of the Church of the {548} Savior, should be destitute of these gifts is not only an improbability, but from the words of the Scripture a positive impossibility!

We are led by the Savior's saying directly to the following conclusions: that the disciples were to preach the Gospel as it had been taught them by its Author; that some would believe its doctrines and be baptized, and that those who did so believe would receive the evidences of spiritual gifts which Christ foretold and described. There can be no misconstruction of this Scripture, without sacrificing consistency and stultifying the Divine word. But in order that we may be still further assured concerning the literal meaning of the Savior's promise, let us consider whether such manifestations did actually follow their administrations among the people. For direct record proof of this we have but to read the two following verses, which close the above-named chapter: "So then after the Lord had spoken unto them, he was received up into heaven, and sat on the right hand of God. And they went forth, and preached everywhere, the Lord working with them, and _confirming the word with signs following_. Amen."

But we also find these gifts mentioned in the course of their ministry, and not merely referred to in a general way, but the special gifts particularized which were imparted by Divine favor on certain occasions named. For instances of this kind read the Acts of the Apostles. In the second chapter it is recorded that they (the Saints) were all with one accord in one place, "And suddenly there came a sound from heaven as of a rushing mighty wind, and it filled all the house where they were sitting. And there appeared unto them cloven tongues like as of fire, and it sat upon each of them. And they were all filled with the Holy Ghost, and began to speak in other tongues, as the Spirit gave them utterance." And we find that the gifts were so marked and prominent in their effects on this occasion, that Peter had to give an explanation to the multitude who came together, showing that they were the blessings of the Holy Spirit, as foretold should belong to the Christian Church. Then again in the third chapter, we are informed that as Peter and John went into the Temple, "a certain man lame from his mother's womb was carried, whom they laid daily at the gate of the Temple which is called Beautiful, to ask alms of them that entered into the Temple; who seeing Peter and John about to go into the Temple, asked an alms. And Peter, fastening his eyes upon him, with John, said, Look on us. And he gave heed unto them, expecting to {549} receive something of them. Then Peter said, Silver and gold have I none; but such as I have give I thee: In the name of Jesus Christ of Nazareth, rise up and walk. And he took him by the right hand, and lifted him up; and immediately his feet and ankle bones received strength. And he leaping up stood, and walked, and entered with them into the temple, walking, and leaping, and praising God. And all the people saw him walking and praising God: And they knew that it was he which sat for alms at the Beautiful gate of the temple: and they were filled with wonder and amazement at that which had happened unto him." And in explanation of this manifestation Peter said, "And his name through faith in his name hath made this man strong, whom ye see and know; yea, the faith which is by him hath given him this perfect soundness in the presence of you all." Showing plainly that it was by the use of the name of Jesus, through the "gift of healing," that this blessing was conferred.

Read the smiting of Ananias and Sapphira at the word of St. Peter, when they withheld part of the purchase-money at the time of the consecration of their substance; also the healing power manifested through the shadow of the apostle (Acts v). Now read in Acts viii, the miracles performed by Philip, one of the lesser priests sent to baptize the people of Samaria, verses 6 and 7: "And the people with one accord gave heed unto those things which Philip spake, hearing and seeing the miracles which he did. For unclean spirits, crying with loud voice, came out of many that were possessed with them: and many taken with palsies, and that were lame, were healed." Also read verses from 13 to 17 inclusive: "Then Simon believed also: and when he was baptized, he continued with Philip, and wondered, beholding the miracles and signs which were done. Now when the apostles which were at Jerusalem heard that Samaria had received the word of God, they sent unto them Peter and John: who, when they were come down, prayed for them, that they might receive the Holy Ghost: (for as yet he was fallen upon none of them: only they were baptized in the name of the Lord Jesus). Then laid they their hands on them, and they received the Holy Ghost." Some may raise an objection here, and say that although the Holy Ghost was said to be given, in this instance no gifts are specially mentioned. But on reading the following verses we find that "When Simon saw that through laying on of the apostles' hands the Holy Ghost was given, he offered them money, saying, Give me also this power, that on whomsoever I lay hands, {550} he may receive the Holy Ghost. But Peter said unto him, Thy money perish with thee, because thou hast thought that the gift of God may be purchased with money. Thou hast neither part nor lot in this matter: for thy heart is not right in the sight of God. Repent therefore of this thy wickedness, and pray God, if perhaps the thought of thine heart may be forgiven thee. For I perceive that thou art in the gall of bitterness, and in the bond of iniquity." This plainly shows that the outpouring of the Spirit produced some evidences of such a remarkable character as to attract the attention of Simon, or he would not have been tempted to "offer money" to the disciples for the power to confer such gifts.

Then read in Acts ix, the case of Saul being healed of his blindness, under the hands of a certain disciple named Ananias, (this is not the same who was smitten at Peter's word): "And Ananias went his way, and entered into the house; and putting his hands on him said, Brother Saul, the Lord, even Jesus, that appeared unto thee in the way as thou earnest, hath sent me, that thou mightest receive thy sight, and be filled with the Holy Ghost. And immediately there fell from his eyes as it had been scales: and he received sight forthwith, and arose, and was baptized." Also the raising of Tabitha from the dead by St. Peter, recorded in same chapter.

These were literal fulfillments of the words of Jesus, spoken on the Mount of Olives. No construction of Scripture can give them any other than a literal meaning. These works were in reality performed by and for those who believed. Paul had once been a disbeliever, but now a "believer," he rejoices in the gifts and shows forth the power of God in the name of Jesus. And we find that these gifts were not confined to the Apostles, but that they existed also among the other Saints. In