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Title: An Examination into and an Elucidation of the Great Principle of the Mediation and Atonement of Our Lord and Savior Jesus Christ

Author: John Taylor

Release date: June 5, 2011 [eBook #36327]
                Most recently updated: January 7, 2021

Language: English

Credits: Produced by the Mormon Texts Project. Volunteers: Stephen Bruington, Benjamin Bytheway, Hilton Campbell, Michael Cleverly, Stephen Cranney, Ben Crowder, Tom DeForest, Cameron Dixon, Eric Heaps, Jason Hills, Tod Robbins


*** START OF THE PROJECT GUTENBERG EBOOK AN EXAMINATION INTO AND AN ELUCIDATION OF THE GREAT PRINCIPLE OF THE MEDIATION AND ATONEMENT OF OUR LORD AND SAVIOR JESUS CHRIST ***




Produced by the Mormon Texts Project,
http://bencrowder.net/books/mtp. Volunteers: Stephen
Bruington, Benjamin Bytheway, Hilton Campbell, Michael
Cleverly, Stephen Cranney, Ben Crowder, Tom DeForest,
Cameron Dixon, Eric Heaps, Jason Hills, Tod Robbins.





AN EXAMINATION INTO AND AN ELUCIDATION OF THE
GREAT PRINCIPLE OF THE

MEDIATION AND ATONEMENT
OF
OUR LORD AND SAVIOR JESUS CHRIST.


BY PRESIDENT JOHN TAYLOR.


"Wherefore the fruit of thy loins shall write, and the fruit of the
loins of Judah shall write; and that which shall be written by the
fruit of thy loins, and also that which shall be written by the fruit
of the loins of Judah, shall grow together unto the confounding of
false doctrines, and laying down of contentions."--Gen., 1, 31,
Inspired Translation.

"For I command all men, both in the east and in the west, and in the
north and in the south, and in the islands of the sea, that they shall
write the words which I speak unto them: for out of the books which
shall be written, I will judge the world, every man according to their
works, according that which is written. For behold, I shall speak unto
the Jews, and they shall write it; and I shall also speak unto the
Nephites, and they shall write it; and I shall also speak unto the
other tribes of the house of Israel, which I have led away, and they
shall write it; and I shall also speak unto all nations of the earth,
and they shall write it. And it shall come to pass that the Jews shall
have the words of the Nephites, and the Nephites shall have the words
of the Jews; and the Nephites and the Jews shall have the words of the
lost tribes of Israel; and the lost tribes of Israel shall have the
words of the Nephites and the Jews. And it shall come to pass that my
people which are of the house of Israel, shall be gathered home unto
the lands of their possessions; and my word also shall be gathered in
one."--2 Nephi, xxix, 11-14.


SALT LAKE CITY, UTAH.

DESERET NEWS COMPANY, PRINTERS AND PUBLISHERS,

1882.




CONTENTS.

CHAPTER I.

  Introductory--Christ's Testimony with regard to His Sufferings--
  Christ came to do the Will of His Father--The Testimony of the
  Father at His Baptism and Transfiguration.

CHAPTER II.

  The Testimony of Jesus the Spirit of Prophecy--The Declarations of
  the Ancient Servants of God--Extracts from the Writings and
  Testimonies of Moses, Job, David, Isaiah, Zechariah, Micah and
  Hosea, to be found in the Old Testament, with remarks.

CHAPTER III.

  Extracts from the New Testament, touching the Personal History of
  the Lord Jesus Christ and the Doctrine of the Atonement--Remarks on
  the "Times of Refreshing"--Results accruing to the Redeemer through
  His Death on the Cross, etc.

CHAPTER IV.

  Extracts from the Pearl of Great Price and Inspired Translation of
  Genesis--Record of Moses regarding Adam, Enoch, Noah, Abraham and
  Joseph, and of their Faith in the Coming of the Savior.

CHAPTER V.

  The Book of Mormon and the Atonement--Extracts from the Books of
  Ether, Nephi, Mosiah, Alma, Helaman and Mormon.

CHAPTER VI.

  Extracts from the Book of Doctrine and Covenants--Christ's Testimony
  of Himself, of His Power and Calling, etc.--Testimony of Joseph
  Smith and Sidney Rigdon--Record of John the Baptist--Extract from a
  Sermon by President Brigham Young.

CHAPTER VII.

  Introduction to the Historical Portion of this Treatise--The
  Dealings of God with Adam, Cain and Abel--The Institution of
  Sacrifice--The Symbolism of this Rite--The Words of the Angel to
  Adam--Lucifer--His Rebellion in Heaven--His Conflict with Michael
  for the Body of Moses--He tempts Christ--He is cast into a Lake of
  Fire and Brimstone.

CHAPTER VIII.

  Seth--His Sacrifice Accepted--Rebellion in the Heavens--The
  Gathering of the Patriarchs in the Valley of Adam-ondi-Ahman--
  Sacrifices Offered There.

CHAPTER IX.

  Enoch, his Life and Translation--References to Him by Paul and
  Jude--Copious Extracts from His Prophecy--The Prophet Joseph Smith
  on Enoch and the Doctrine of Translation--The Office of Translated
  Saints--Enoch's Future Work--Translation and Resurrection--Christ
  the Creator--Summary of the Results of Enoch's Faith in the Saving
  Blood of Christ.

CHAPTER X.

  Noah--His Sacrifice--God's Covenant with Him--Melchizedek--His
  Priesthood--Its Powers--Instances thereof Recorded in the Bible, in
  the Book of Mormon and in Latter-days--All Power of the Priesthood
  the Result of Faith in Christ, and Impossible without the
  Atonement--The Power of the Priesthood the Power of God--The Glory
  of God in the Immortality of Man--Christ the Word, the Creator.

CHAPTER XI.

  Abraham's Record Concerning the Creation--The Council in Heaven--The
  Father's Plan, the Son's Acceptance, Satan's Rebellion--The Agency
  of Man--Suggestions Regarding Satan's Plan to Save All Mankind.

CHAPTER XII.

  Abraham, Isaac and Jacob--Sacrifices Offered by Them--Abraham and
  the Gospel Covenant--Extracts from the Book of Abraham and the
  Writings of Paul.

CHAPTER XIII.

  Sacrifices in the Days of Moses--The Institution of the Passover and
  the Exodus--The Symbolism of the Paschal Lamb--The Covenant of the
  Atonement between Christ and His Father--The Redeemed--Tokens of
  Covenants--The Rainbow--The Name of Jesus the Only Name--The
  Levites.

CHAPTER XIV.

  History of Sacrifices and the Law of Moses among the Nephites--
  References to the Books of Nephi, Jacob, Mosiah and Alma--The
  Testimony of Jesus regarding the Law of Moses.

CHAPTER XV.

  The Offering of Sacrifice in the Times of the Restitution of all
  Things--Teachings of the Prophet Joseph Smith thereon--The Sons of
  Levi--Malachi's Prophecy--The Dispensation of the Fulness of Times.

CHAPTER XVI.

  Brief Retrospect of the History of Sacrifice and its Symbolism--The
  Passover and the Lord's Supper--Christ's Relation to Both these
  Ordinances--The Last Supper.

CHAPTER XVII.

  The Atonement and the Resurrection--Adam and Christ--Why a Law was
  Given unto Adam--The Results of Disobedience to that Law--Testimony
  of our First Parents--"Adam fell that Man might be"--The Fall a
  Necessary Portion of the Plan of Salvation--God's Plan a Merciful
  Plan--The Plan of Lucifer--Man's Free Agency--The Chain Complete.

CHAPTER XVIII.

  Christ as the Son of God--A Comparison between His Position, Glory,
  etc., and those of other Sons of God--His Recognition by the
  Father--Christ called the Very Eternal Father.

CHAPTER XIX.

  Man as Man--His Excellency and His Limitations--Salvation and
  Eternal Progression Impossible without the Atonement--In Christ
  _only_ can All be made Alive.

CHAPTER XX.

  Christ to be Subject to Man--His Descent below all Things--Man's
  Condition had there been no Atonement--The Sons of God--Man's
  Inability to Save Himself--Christ's Glory before the World Was--
  Necessity for an Infinite Atonement--The Father and Son have Life in
  Themselves.

CHAPTER XXI.

  The Relation of the Atonement to Little Children--Jesus Assumes the
  Responsibility of Man's Transgression, and Bears the Weight of his
  Sins and Sufferings--The Inferior Creatures and Sacrifice--The
  Terrors and Agonies of Christ's Passion and Death--The Tribulations,
  Earthquakes, etc., when He gave up the Ghost--Universal Nature
  Trembles--The Prophecies of Zenos and Enoch--The Testimony of the
  Centurion--Heirship, and the Descent of Blessings and Curses.

CHAPTER XXII.

  The Operations of the Priesthood in the Heavens and upon the Earth,
  in Time and Eternity--The Heirs of the Celestial Kingdom--Those who
  Die without Law--The Judges of the Earth--Priests and Kings--Christ
  the King of Kings--Condition of Patriarch Joseph Smith, Apostle
  David Patten and Others--Moses and Elias--The Visits of Angels and
  their Testimonies--Peter, James and John--The Angel in the Book of
  Revelation.

CHAPTER XXIII.

  The Laws of God Unchangeable, Universal and Eternal--Examples and
  Definitions--Evolutionists--Kingdoms and Light--Christ the Creator,
  etc.--Deviations from General Laws--Every Kingdom has a Law Given.

CHAPTER XXIV.

  The Results of the Atonement--The Debt Paid--Justice and Mercy--
  Extracts from the Teachings of Alma and Others.

CHAPTER XXV.

  The Resurrection--The Universality of the Atonement--The Promises to
  those who Overcome--The Gospel--Its First Principles--Faith,
  Repentance, Baptism and the Gift of the Holy Ghost--Its
  Antiquity--It is Preached in Various Dispensations, from Adam until
  the Present--The Final Triumph of the Saints.




THE MEDIATION AND ATONEMENT
OF
OUR LORD AND SAVIOR JESUS CHRIST.




CHAPTER I.

  Introductory--Christ's Testimony with regard to His Sufferings--
  Christ came to do the Will of His Father--The Testimony of the
  Father at His Baptism and Transfiguration.


In the last chapter of St. Luke's Gospel is to be found a deeply
interesting account of several events that took place on the day that
the Redeemer was resurrected. Amongst other incidents, he relates that
on that day two of the disciples took a melancholy journey from
Jerusalem to the neighboring village of Emmaus. Whilst they walked,
the sadness of their hearts found expression on their tongues, and
they mournfully rehearsed to each other the story of the crucifixion
of their Master. By and by, they were joined by an apparent stranger,
who, though none other than the resurrected Savior, was not recognized
by them. In answer to His inquiries, they repeated the sad history of
the days just passed, and expressed the disappointment that His death
had brought, for they trusted that it had been He who should have
redeemed Israel. Then Jesus said unto them, "O fools, and slow of
heart to believe all that the prophets have spoken! Ought not Christ
to have suffered these things, and to enter into His glory? And
beginning at Moses, and all the prophets, He expounded unto them in
all the scriptures the things concerning Himself."--Luke, xxiv, 25-27.

When they reached Emmaus, with characteristic eastern hospitality,
they constrained the stranger to abide with them. He consented, and as
they sat at meat He took bread, and blessed it, brake and gave unto
them. Then their eyes were opened and they knew Him, and He vanished
out of their sight. "And they rose up the same hour, and returned to
Jerusalem, and found the eleven gathered together and them that were
with them, saying, The Lord is risen indeed, and hath appeared to
Simon. And they told what things were done in the way, and how He was
known of them in breaking of bread. And as they thus spake, Jesus
himself stood in the midst of them, and saith unto them, Peace be unto
you."

After the Savior had convinced the disciples then present of His
identity, and had partaken of some broiled fish and an honey comb, He
said unto them, "These are the words which I spake unto you, while I
was yet with you, that all things must be fulfilled which were written
in the law of Moses, and in the prophets, and in the psalms,
concerning me. Then opened he their understanding, that they might
understand the scriptures, and said unto them, Thus it is written, and
thus it behooved Christ to suffer, and to rise from the dead the third
day: And that repentance and remission of sins should be preached in
his name among all nations, beginning at Jerusalem. And ye are
witnesses of these things."

One great and very striking statement is here made by the Lord
Himself, to the effect that it behooved Christ to suffer, and the
question at once presents itself before us, why did it behoove Him? Or
why was it necessary that He should suffer? For it would seem from His
language, through His sufferings, death, atonement and resurrection,
"that repentance and remission of sins" could be preached among all
nations, and that consequently if He had not atoned for the sins of
the world, repentance and remission of sins could not have been
preached to the nations.

A very important principle is here enunciated, one in which the
interests of the whole human family throughout all the world are
involved. That principle is the offering up of the Son of God, as a
sacrifice, an atonement and a propitiation for our sins. Jesus said,
He came not to do His will, but the will of His Father, who sent Him.
He came, as we are told, to take away sin by the sacrifice of Himself;
and not only did He come, but He came in accordance with certain
preconceived ideas that had been entertained and testified of by
Prophets and men of God in all preceding ages, or from the days of
Adam to the days of John the Baptist, the latter being His precursor
or forerunner, who indeed, when he saw Him coming, made the
declaration, Behold the Lamb of God, who taketh away the sin of the
world. At His baptism the Spirit of God bore witness to this testimony
and descended upon Jesus in the form of a dove, or, rather, the form
of a dove was the sign of the Holy Spirit; whilst a voice was heard
from heaven proclaiming: "This is my beloved Son, in whom I am well
pleased."

This manifestation of God's acknowledgment of His beloved Son was
spoken of by personal witnesses who bore record to the facts.

Matthew testifies: "Then cometh Jesus from Galilee to Jordan unto
John, to be baptized of him. But John forbade him, saying, I have need
to be baptized of thee, and comest thou to me? And Jesus answering
said unto him, Suffer it to be so now: for thus it becometh us to
fulfil all righteousness. Then he suffered him. And Jesus, when he was
baptized, went up straightway out of the water: 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."--Matthew, iii, 13-17.

Whilst Mark relates, "And it came to pass in those days, that Jesus
came from Nazareth of Galilee, and was baptized of John in Jordan. And
straightway coming up out of the water, he saw the heavens opened, and
the Spirit like a dove descending upon him. And there came a voice
from heaven, saying, Thou art my beloved Son, in whom I am well
pleased."--Mark, i, 9-11.

And John, in his Gospel, states that John the Baptist bare record,
saying, "I saw the Spirit descending from heaven like a dove, and it
abode upon him. 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. And I saw and bare record, that this is the Son of
God."--John, i, 32-34.

We have this great truth of the open recognition of Jesus, by His
Father, as His beloved Son, again enunciated when the three Apostles,
Peter, James and John, were on the Mount, and Jesus was transfigured
before them. It is declared that "a bright cloud overshadowed them:
and behold, a voice out of the cloud, which said, This is my beloved
Son, in whom I am well pleased; hear ye him."--Matthew, xvii, 5.

The Son, thus openly acknowledged, came not to earth to do His own
will, but the will of His Father. The will of the Father appears to
have been that the Son should suffer, for He, Himself, prayed: "O my
Father, if it be possible, let this cup pass from me: nevertheless,
not as I will, but as thou wilt." (Matthew, xxvi, 39.) Or, as the New
Translation by the Prophet Joseph Smith has it, "O my Father, if this
cup may not pass away from me except I drink it, thy will be done."
The Father did not let it pass from Him; He therefore drank it, and
finally, on the cross He said, "It is finished," and bowed His head
and gave up the Ghost.

In regard to this Jesus Himself testifies. First to the Nephites:
"Behold, I am Jesus Christ, whom the Prophets testified shall come
into the world; and behold, I am the light and life of the world; and
I have drunk out of that bitter cup which the Father hath given me,
and have glorified the Father in taking upon me the sins of the world,
in the which I have suffered the will of the Father in all things from
the beginning."--iii Nephi, xi, 10, 11.

And again, in this dispensation, He bears witness: "For behold, I,
God, have suffered these things for all, that they might not suffer if
they would repent, but if they would not repent, they must suffer even
as I, which suffering caused myself, even God, the greatest of all, to
tremble because of pain, and to bleed at every pore, and to suffer
both body and spirit: and would that I might not drink the bitter cup
and shrink, nevertheless, glory be to the Father, and I partook and
finished my preparations unto the children of men."--Doc. and Cov.,
xix, 16-19, page 118.

The saying of our Savior, to which we have already alluded, "Thus it
is written and thus it behooved Christ to suffer," is a very important
one, and it would seem to be necessary, in the consideration of our
subject, for us to obtain, from the writings of the servants of God
that we have, an understanding what these statements were; how
extensively they were corroborated by the sacred records; and what is
said with regard to the necessity of Christ's sufferings thus referred
to: and, furthermore, we may notice the reason why they should be thus
necessary.

In making this examination, we will first quote from the writings of
the Old and New Testaments, and, although we are informed by later
revelations that "many parts which are plain and most precious" have
been taken away therefrom, yet there is a large amount of testimony
left in this valuable and sacred record, which plainly exhibits that
the principle of the atonement was fully understood by the Prophets in
former ages.




CHAPTER II.

  The Testimony of Jesus the Spirit of Prophecy--The Declarations of
  the Ancient Servants of God--Extracts from the Writings and
  Testimonies of Moses, Job, David, Isaiah, Zechariah, Micah and
  Hosea, to be found in the Old Testament, with remarks.


In the chapter of Luke's Gospel, to which we have already referred,
speaking of Jesus, it is written, "Beginning with Moses and all the
prophets, he expounded unto them in all the Scriptures the things
concerning himself."

If this be taken in the fullest sense, and we know of no reason why it
should not thus be received, there is a great principle developed,
which is, that not only Moses, but all the Prophets, testified
concerning the coming Redeemer. As elsewhere stated, this must have
been the case, for we are told that "the testimony of Jesus is the
spirit of prophecy;" and this being admitted, how could they have the
spirit of prophecy, or be Prophets without having the testimony of
Jesus? And we are told further that the Prophets sought "what manner
of time the Spirit of Christ which was in them did signify, when it
testified beforehand the sufferings of Christ, and the glory that
should follow."--1 Peter, i, 11.

These scriptures evidently show that the testimony of Jesus was the
very principle, essence and power of the spirit of prophecy whereby
they were inspired.

We find a great many statements corroborative of these facts in those
portions of the writings and prophecies of the ancient servants of
God, that have been handed down to us in the Old Testament, and from
these testimonies we select a few to show how various and how detailed
have been the inspired utterances regarding the life and death of the
Messiah.

"The Lord thy God will raise up unto thee a Prophet from the midst of
thee, of thy brethren, like unto me, [Moses,] unto him ye shall
hearken. * * * And the Lord said unto me, They have well spoken that
which they have spoken. I will raise them up a Prophet from among
their brethren, like unto thee, and will put my words in his mouth;
and he shall speak unto them all that I shall command him. And it
shall come to pass, that whosoever will not hearken unto my words
which he shall speak in my name, I will require it of him."--Deut.,
xviii, 15, 17-19.

"For I know that my Redeemer liveth, and that he shall stand at the
latter day upon the earth: And though after my skin worms destroy this
body, yet in my flesh shall I see God: Whom I shall see for myself,
and mine eyes shall behold, and not another; though my reins be
consumed within me."--Job, xix, 25-27.

"Why do the heathen rage, and the people imagine a vain thing? The
kings of the earth set themselves, and the rulers take counsel
together, against the Lord and against his Anointed, saying, Let us
break their bands asunder, and cast away their cords from us. He that
sitteth in the heavens shall laugh: the Lord shall have them in
derision. Then shall he speak unto them in his wrath, and vex them in
his sore displeasure. Yet have I set my king upon my holy hill of
Zion. I will declare the decree: the Lord hath said unto me, Thou art
my Son; this day have I begotten thee. Ask of me, and I shall give
thee the heathen for thine inheritance, and the uttermost parts of the
earth for thy possession. Thou shalt break them with a rod of iron;
thou shalt dash them in pieces like a potter's vessel. Be wise now
therefore, O ye kings: be instructed, ye judges of the earth. Serve
the Lord with fear, and rejoice with trembling. Kiss the Son, lest he
be angry, and ye perish from the way, when his wrath is kindled but a
little. Blessed are all they that put their trust in him."--Psalm ii,
1-12.

While the first portion of the above psalm refers to the Anointed of
the Lord, and matters that would take place at His first appearing,
still many of the things, therein mentioned, have not yet transpired.
The same may be said of the following passages from Zechariah, which
speak of His being pierced and of His rejection by the Jews as a thing
accomplished, when at that time these events had not taken place. But
it does prove that His people would reject and pierce Him, and that
afterwards when He should come as their deliverer (like Joseph, whom
his brethren sold, appeared as their deliverer in Egypt), they should
look upon Him whom they had pierced.

"And I will pour upon the house of David, and upon the inhabitants of
Jerusalem, the spirit of grace and of supplications: and they shall
look upon me whom they have pierced, and they shall mourn for him, as
one mourneth for his only son, and shall be in bitterness for him, as
one that is in bitterness for his first born."--Zech., xii, 10.

"And one shall say unto him, What are these wounds in thy hands? Then
he shall answer, Those with which I was wounded in the house of my
friends."--Zech., xiii, 6.

"For unto us a child is born, unto us a son is given: and the
government shall be upon his shoulder: and his name shall be called
Wonderful, Counsellor, The mighty God, The everlasting Father, The
Prince of Peace. Of the increase of his government and peace there
shall be no end, upon the throne of David, and upon his kingdom, to
order it, and to establish it with judgment and with justice from
henceforth even forever. The zeal of the Lord of hosts will perform
this."--Isaiah, ix, 6, 7.

"Therefore, the Lord himself shall give you a sign; Behold, a virgin
shall conceive, and beat a son, and shall call his name
Immanuel."--Isaiah, vii, 14.

"The Lord said unto my Lord, Sit thou at my right hand, until I make
thine enemies thy footstool. The Lord shall send the rod of thy
strength out of Zion; rule thou in the midst of thine enemies. Thy
people shall be willing in the day of thy power, in the beauties of
holiness from the womb of the morning: thou hast the dew of thy youth.
The Lord hath sworn and will not repent, Thou art a priest forever
after the order of Melchizedek."--Psalm cx, 1-4.

"Thou lovest righteousness, and hatest wickedness: therefore God, thy
God, hath anointed thee with the oil of gladness above thy
fellows."--Psalm xlv, 7.

"And the Redeemer shall come to Zion, and unto them that turn from
transgression in Jacob, saith the Lord."--Isaiah, lix, 20.

"Behold my servant, whom I uphold; mine elect, in whom my soul
delighteth; I have put my Spirit upon him: he shall bring forth
judgment to the Gentiles. He shall not cry, nor lift up, nor cause his
voice to be heard in the street. A bruised reed shall he not break,
and the smoking flax shall he not quench: he shall bring forth
judgment unto truth. He shall not fail nor be discouraged, till he
have set judgment in the earth: and the isles shall wait for his law.
Thus saith God the Lord, he that created the heavens and stretched
them out; he that spread forth the earth, and that which cometh out of
it; he that giveth breath unto the people upon it, and spirit to them
that walk therein: 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. I am the Lord; that is my name: and my glory
will I not give to another, neither my praise to graven images.
Behold, the former things are come to pass, and new things do I
declare: before they spring forth I tell you of them."--Isaiah, xlii,
1-9.

"Who hath believed our report? and to whom is the arm of the Lord
revealed? For he shall grow up before him as a tender plant, and as a
root out of a dry ground: he hath no form nor comeliness; and when we
shall see him, there is no beauty that we should desire him. He is
despised and rejected of men; a man of sorrows, and acquainted with
grief: and we hid as it were our faces from him; he was despised, and
we esteemed him not. Surely he hath borne our griefs, and carried our
sorrows: yet we did esteem him stricken, smitten of God, and
afflicted. But he was wounded for our transgressions, he was bruised
for our iniquities: the chastisement of our peace was upon him; and
with his stripes we are healed. All we like sheep have gone astray; we
have turned every one to his own way; and the Lord hath laid on him
the iniquity of us all. He was oppressed, and he was afflicted, yet he
opened not his mouth: he is brought as a lamb to the slaughter, and as
a sheep before her shearers is dumb, so he openeth not his mouth. He
was taken from prison and from judgment: and who shall declare his
generation? for he was cut off out of the land of the living: for the
transgression of my people was he stricken. And he made his grave with
the wicked, and with the rich in his death; because he had done no
violence, neither was any deceit in his mouth. Yet it pleased the Lord
to bruise him; he hath put him to grief: when thou shalt make his soul
an offering for sin, he shall see his seed, he shall prolong his days,
and the pleasure of the Lord shall prosper in his hand. He shall see
of the travail of his soul, and shall be satisfied: by his knowledge
shall my righteous servant justify many; for he shall bear their
iniquities. Therefore will I divide him a portion with the great, and
he shall divide the spoil with the strong; because he hath poured out
his soul unto death: and he was numbered with the transgressors; and
he bare the sin of many, and made intercession for the
transgressors."--Isaiah, liii, 1-12.

"Rejoice greatly, O daughter of Zion; shout, O daughter of Jerusalem:
behold, thy king cometh unto thee: he is just, and having salvation;
lowly, and riding upon an ass, and upon a colt the foal of an
ass."--Zech., ix, 9.

"And I said unto them, If ye think good, give me my price; and if not,
forbear. So they weighed for my price thirty pieces of silver."
--Zech., xi, 12.

"When Israel was a child, then I loved him, and called my son out of
Egypt."--Hosea, xi, 1.

Regarding which prophecy Matthew writes, "When he arose he took the
young child [Jesus] and his mother by night, and departed into Egypt:
and was there until the death of Herod: that it might be fulfilled
which was spoken of the Lord by the Prophet, saying, Out of Egypt have
I called my Son."--Matthew, ii, 14, 15.

"Thus saith the Lord; A voice was heard in Ramah, lamentation, and
bitter weeping; Rachel weeping for her children, refused to be
comforted for her children, because they were not."--Jeremiah, xxxi,
15.

The same evangelist refers also to the fulfilment of this prophecy:
"Then Herod, when he saw that he was mocked of the wise men, was
exceeding wroth, and sent forth, and slew all the children that were
in Bethlehem, and in all the coasts thereof, from two years old and
under, according to the time which he had diligently inquired of the
wise men. Then was fulfilled that which was spoken by Jeremy the
prophet, saying, In Ramah was there a voice heard, lamentation, and
weeping, and great mourning, Rachel weeping for her children, and
would not be comforted, because they are not."--Matthew, ii, 16-18.

"But thou, Bethlehem Ephratah, though thou be little among the
thousands of Judah, yet out of thee shall he come forth unto me that
is to be Ruler in Israel; whose goings forth have been from of old,
from everlasting."--Micah, v, 2.

"Therefore my heart is glad, and my glory rejoiceth: my flesh also
shall rest in hope. For thou wilt not leave my soul in hell; neither
wilt thou suffer thine Holy One to see corruption."--Psalm xvi, 9, 10.

This expression of the Psalmist evidently refers to the resurrection
of the Son of God. It is so quoted by Paul in his sermon at Antioch:
"And we declare unto you glad tidings, how that the promise which was
made unto the fathers, God hath fulfilled the same unto us their
children, in that he hath raised up Jesus again; as it is also written
in the second psalm, Thou art my Son, this day have I begotten thee.
And as concerning that he raised him up from the dead, now no more to
return to corruption, he said on this wise, I will give you the sure
mercies of David. Wherefore he saith also in another psalm, Thou shalt
not suffer thine Holy One to see corruption. For David, after he had
served his own generation by the will of God, fell on sleep, and was
laid unto his fathers, and saw corruption. But he, whom God raised
again, saw no corruption."--Acts, xiii, 32-37.

"The Spirit of the Lord God is upon me; because the Lord hath anointed
me to preach good tidings unto the meek; he hath sent me to bind up
the brokenhearted, to proclaim liberty to the captives, and the
opening of the prison to them that are bound; to proclaim the
acceptable year of the Lord, and the day of vengeance of our God; to
comfort all that' mourn; to appoint unto them that mourn in Zion, to
give unto them beauty for ashes, the oil of joy for mourning, the
garment of praise for the spirit of heaviness; that they might be
called Trees of righteousness, The planting of the Lord, that he might
be glorified."--Isaiah, lxi, 1-3.

This prophecy is referred to in the following incident in the life of
Jesus, narrated by Luke:

"And he came to Nazareth, where he had been brought up: and, as his
custom was, he went into the synagogue on the Sabbath day, and stood
up for to read. And there was delivered unto him the book of the
prophet Esaias. And when he had opened the book, he found the place
where it was written, 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 brokenhearted, 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. And he closed the
book, and he gave it again to the minister, and sat down. And the eyes
of all them that were in the synagogue were fastened on him. And he
began to say unto them, This day is this scripture fulfilled in your
ears."--Luke, iv, 16-21.

"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 this King of glory?
The Lord strong and mighty, the Lord mighty in battle. Lift up your
heads, O ye gates; even lift them up, ye everlasting doors; and the
King of glory shall come in. Who is this King of glory? The Lord of
hosts, he is the King of glory, Selah."--Psalm xxiv, 7-10.

The above is made much more plain in the inspired version, where it
appears as follows:

"Lift up your heads, O ye generations of Jacob; and be ye lifted up;
and the Lord strong and mighty, the Lord mighty in battle, who is the
King of glory, shall establish you for ever. And he will roll away the
heavens, and will come down to redeem his people, to make you an
everlasting name, to establish you upon his everlasting rock. Lift up
your heads, O ye generations of Jacob; lift up your heads, ye
everlasting generations, and the Lord of hosts, the King of kings,
even the King of glory, shall come unto you; and shall redeem his
people, and shall establish them in righteousness. Selah."




CHAPTER III.

  Extracts from the New Testament, touching the Personal History of
  the Lord Jesus Christ and the Doctrine of the Atonement--Remarks on
  the "Times of Refreshing"--Results accruing to the Redeemer through
  His Death on the Cross, etc.


From the New Testament we will first introduce some texts with regard
to the birth of the Savior, followed by testimonies of the Lord Jesus
with regard to Himself, and afterwards give extracts from the
teachings and epistles of His disciples, etc.

"Now the birth of Jesus Christ was on this wise: When as his mother
Mary was espoused to Joseph, before they came together, she was found
with child of the Holy Ghost. Then Joseph her husband, being a just
man, and not willing to make her a public example, was minded to put
her away privily. But while he thought on these things, behold, the
angel of the Lord appeared unto him in a dream, saying, Joseph, thou
son of David, fear not to take unto thee Mary thy wife: for that which
is conceived in her is of the Holy Ghost. And she shall bring forth a
son, and thou shalt call his name JESUS: for he shall save his people
from their sins. Now all this was done, that it might be fulfilled
which was spoken of the Lord by the prophet, saying, Behold, a virgin
shall be with child, and shall bring forth a son, and they shall call
his name Emmanuel, which being interpreted is, God with us."--Matthew,
i, 18-23.

"And in the sixth month the angel Gabriel was sent from God unto a
city of Galilee, named Nazareth, to a virgin espoused to a man whose
name was Joseph, of the house of David; and the virgin's name was
Mary. And the angel came in unto her, and said, Hail, thou that art
highly favored, the Lord is with thee; blessed art thou among women.
And when she saw him, she was troubled at his saying, and cast in her
mind what manner of salutation this should be. And the angel said unto
her, Fear not, Mary: for thou hast found favor with God. And behold,
thou shalt conceive in thy womb, and bring forth a son, and shalt call
his name Jesus. He shall be great, and shall be called the Son of the
Highest; and the Lord God shall give unto him the throne of his father
David. And he shall reign over the house of Jacob forever; and of his
kingdom there shall be no end. Then said Mary unto the angel, How
shall this be, seeing I know not a man? And the angel answered and
said unto her, The Holy Ghost shall come upon thee, and the power of
the Highest shall overshadow thee: therefore also that holy thing
which shall be born of thee, shall be called the Son of God. And
behold thy cousin Elisabeth, she hath also conceived a son in her old
age; and this is the sixth month with her who was called barren: for
with God nothing shall be impossible. And Mary said, Behold the
handmaid of the Lord, be it unto me according to thy word. And the
angel departed from her. And Mary arose in those days, and went into
the hill-country with haste, into a city of Juda, and entered into the
house of Zacharias, and saluted Elisabeth. And it came to pass, that
when Elisabeth heard the salutation of Mary, the babe leaped in her
womb: and Elisabeth was filled with the Holy Ghost. And she spake out
with a loud voice and said, Blessed art thou among women, and blessed
is the fruit of thy womb. And whence is this to me, that the mother of
my Lord should come to me? For lo, as soon as the voice of thy
salutation sounded in mine ears, the babe leaped in my womb for joy.
And blessed is she that believed: for there shall be a performance of
those things which were told her from the Lord. And Mary said, My soul
doth magnify the Lord, and my spirit hath rejoiced in God my Savior.
For he hath regarded the low estate of his handmaiden: for behold,
from henceforth all generations shall call me blessed. For he that is
mighty hath done to me great things; and holy is his name. And his
mercy is on them that fear him, from generation to generation. He hath
shewed strength with his arm; he hath scattered the proud in the
imagination of their hearts. He hath put down the mighty from their
seats, and exalted them of low degree. He hath filled the hungry with
good things, and the rich he hath sent empty away. He hath holpen his
servant Israel, in remembrance of his mercy; as he spake to our
fathers, to Abraham, and to his seed, forever."--Luke, i, 26-55.

"And it came to pass in those days, that there went out a decree from
Cesar Augustus, that all the world should be taxed. (And this taxing
was first made when Cyrenius was governor of Syria.) And all went to
be taxed, every one into his own city. And Joseph also went up from
Galilee, out of the city of Nazareth, into Judea, unto the city of
David, which is called Bethlehem (because he was of the house and
lineage of David), to be taxed with Mary his espoused wife, being
great with child. And so it was, that while they were there, the days
were accomplished that she should be delivered. And she brought forth
her first born son, and wrapped him in swaddling-clothes, and laid him
in a manger: because there was no room for them in the inn. And there
were in the same country shepherds abiding in the field, keeping watch
over their flock by night. And lo, the angel of the Lord came upon
them, and the glory of the Lord shone round about them; and they were
sore afraid. And the angel said unto them, Fear not: for behold, I
bring you good tidings of great joy, which shall be to all people. For
unto you is born this day, in the city of David, a Savior, which is
Christ the Lord. And this shall be a sign unto you; Ye shall find the
babe wrapped in swaddling-clothes, lying in a manger. And suddenly
there was with the angel a multitude of the heavenly host praising
God, and saying, Glory to God in the Highest, and on earth peace, good
will toward men. And it came to pass, as the angels were gone away
from them into heaven, the shepherds said one to another, Let us now
go even unto Bethlehem, and see this thing which is come to pass,
which the Lord hath made known unto us."--Luke, ii, 1-15.

"When Jesus came into the coasts of Cesarea Philippi, he asked his
disciples, saying, Whom do men say that I, the Son of man, am? And
they said, Some say that thou art John the Baptist: some, Elias: and
others, Jeremias, or one of the prophets. He saith unto them, But whom
say ye that. I am? And Simon Peter answered and said, Thou art the
Christ, the Son of the living God. And Jesus answered and said unto
him, Blessed art thou, Simon Bar-jona; for flesh and blood hath not
revealed it unto thee, but my Father which is in heaven. * * * Then
charged he his disciples that they should tell no man that he was
Jesus the Christ."--Matt., xvi, 13-17, 20.

Of this same conversation Mark records: "And Jesus went out, and his
disciples, into the towns of Cesarea Philippi: and by the way he asked
his disciples, saying unto them, Whom do men say that I am? And they
answered, John the Baptist: but some say, Elias; and others, one of
the prophets. And he saith unto them, But whom say ye that I am? And
Peter answereth and saith unto him, Thou art the Christ. And he
charged them that they should tell no man of him. And he began to
teach them, that the Son of man must suffer many things, and be
rejected of the elders, and of the chief priests, and scribes, and be
killed, and after three days rise again. And he spake that saying
openly."--Mark, viii, 27-32.

Whilst Luke testifies, "And it came to pass, as he was alone praying,
his disciples were with him; and he asked them, saying, Whom say the
people that I am? They answering, said, John the Baptist; but some
say, Elias; and others say, that one of the old prophets is risen
again. He said unto them, But whom say ye that I am? Peter answering,
said, The Christ of God. And he straitly charged them, and commanded
them to tell no man that thing, saying, The Son of man must suffer
many things, and be rejected of the elders, and chief priests, and
scribes, and be slain, and be raised the third day."--Luke, ix, 18-22.

"For God so loved the world that he gave his only begotten Son, that
whosoever believeth in him should not perish, but have everlasting
life. For God sent not his Son into the world to condemn the world;
but that the world through him might be saved."--John, iii, 16, 17.

"And he said unto them, Ye are from beneath; I am from above: ye are
of this world; I am not of this world. I said therefore unto you, that
ye shall die in your sins: for if ye believe not that I am he, ye
shall die in your sins. Then said they unto him, Who art thou? And
Jesus saith unto them, Even the same that I said unto you from the
beginning. I have many things to say, and to judge of you: but he that
sent me, is true; and I speak to the world those things which I have
heard of him. They understood not that he spake to them of the Father.
Then said Jesus unto them, When ye have lifted up the Son of man, then
shall ye know that I am he, and that I do nothing of myself; but as my
Father hath taught me I speak these things. And he that sent me is
with me: the Father hath not left me alone; for I do always those
things that please him."--John, viii, 23-29.

"Then answered Jesus, and said unto them, Verily, verily, I say unto
you, The Son can do nothing of himself, but what he seeth the Father
do; for what things soever he doeth, these also doeth the Son
likewise. For the Father loveth the Son, and sheweth him all things
that himself doeth: and he will shew him greater works than these,
that ye may marvel. For as the Father raiseth up the dead, and
quickeneth them; even so the Son quickeneth whom he will. For the
Father judgeth no man; but hath committed all judgment unto the Son:
that all men should honor the Son, even as they honor the Father. He
that honoreth not the Son, honoreth not the Father which hath sent
him. * * * But I have greater witness than that of John: for the works
which the Father hath given me to finish, the same works that I do,
bear witness of me, that the Father hath sent me. And the Father
himself which hath sent me, hath borne witness of me. Ye have neither
heard his voice at any time, nor seen his shape. And ye have not his
word abiding in you: for whom he hath sent, him ye believe not. Search
the scriptures; for in them ye think ye have eternal life: And they
are they which testify of me."--John, v, 19-23, 36-39.

"Jesus heard that they had cast him out: and when he had found him, he
said unto him, Dost thou believe on the Son of God? He answered and
said, Who is he, Lord, that I might believe on him? And Jesus said
unto him, Thou hast both seen him, and it is he that talketh with
thee. And he said, Lord, I believe. And he worshipped him. And Jesus
said, For judgment I am come into this world; that they which see not
might see, and that they which see, might be made blind."--John, ix,
35-39.

"I am the good shepherd, and know my sheep, and am known of mine. As
the Father knoweth me, even so know I the Father: and I lay down my
life for the sheep. 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. * * * My sheep hear my voice, and
I know them, and they follow me: and I give unto them eternal life;
and they shall never perish, neither shall any pluck them out of my
hand. My Father, which gave them me, is greater than all; and none is
able to pluck them out of my Father's hand. I and my Father are
one."--John, x, 14-16, 27-30.

"And while they abode in Galilee, Jesus said unto them, The Son of man
shall be betrayed into the hands of men: and they shall kill him, and
the third day he shall be raised again. And they were exceeding
sorry."--Matt., xvii, 22, 23.

Of this same prophecy Mark relates: "And they departed thence, and
passed through Galilee; and he would not that any man should know it.
For he taught his disciples, and said unto them, The Son of man is
delivered into the hands of men, and they shall kill him; and after
that he is killed, he shall rise the third day. But they understood
not that saying, and were afraid to ask him."--Mark, ix, 30-32.

And Luke states, "And they were all amazed at the mighty power of God.
But while they wondered every one at all things which Jesus did, he
said unto his disciples, Let these sayings sink down into your ears:
for the Son of man shall be delivered into the hands of men. But they
understood not this saying, and it was hid from them, that they
perceived it not, and they feared to ask him of that saying."--Luke,
ix, 43-45.

"And as they were eating, Jesus took bread, and blessed it, and brake
it, and gave it to the disciples, and said, Take, eat; this is my
body. And he took the cup, and gave thanks, and gave it to them,
saying; Drink ye all of it; for this is my blood of the new testament,
which is shed for many, for the remission of sins."--Matt., xxvi,
26-28.

"And as they did eat, Jesus took bread, and blessed, and brake it, and
gave to them, and said, Take, eat: this is my body. And he took the
cup, and when he had given thanks, he gave it to them: and they all
drank of it. And he said unto them, This is my blood of the new
testament, which is shed for many." Mark, xiv, 22-24.

"And he took bread, and gave thanks, and brake it, and gave unto them,
saying, This is my body which is given for you: this do in remembrance
of me. Likewise also the cup after supper, saying, This cup is the new
testament in my blood, which is shed for you."--Luke, xxii, 19, 20.

"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.

"Take heed that ye despise not one of these little ones: for I say
unto you, that in heaven their angels do always behold the face of my
Father which is in heaven. For the Son of man is come to save that
which was lost."--Matt., xviii, 10, 11.

"Then the eleven disciples went away into Galilee, into a mountain
where Jesus had appointed them. And when they saw him they worshipped
him: but some doubted. And Jesus came and spake unto them, saying, All
power is given unto me in heaven and in earth. 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. Amen."--Matt., xxviii, 16-20.

"Then said Jesus unto the twelve, Will ye also go away? Then Simon
Peter answered him, Lord, to whom shall we go? thou hast the words of
eternal life. And we believe, and are sure that thou art that Christ,
the Son of the living God."--John, vi, 67-69.

"Him, being delivered by the determinate counsel and foreknowledge of
God, ye have taken and by wicked hands have crucified and slain: whom
God hath raised up, having loosed the pains of death: because it was
not possible that he should be holden of it."--Acts, ii, 23, 24.

"This Jesus hath God raised up, whereof we all are 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. For David is not ascended into the heavens,
but he saith himself, The Lord said unto my Lord, Sit thou on my right
hand, until I make thy foes thy footstool. Therefore let all the house
of Israel know assuredly, that God hath made that same Jesus whom ye
have crucified, both Lord and Christ.--Acts, ii, 32-36.

"And now, brethren, I wot that through ignorance ye did it, as did
also your rulers. But those things which God before had shewed by the
mouth of all his prophets, that Christ should suffer, he hath so
fulfilled. Repent ye therefore, and be converted, that your sins may
be blotted out, when the times of refreshing shall come from the
presence of the Lord; and he shall send Jesus Christ, which before was
preached unto you; whom the heavens must receive, until the times of
restitution of all things, which God hath spoken by the mouth of all
his holy prophets, since the world began. For Moses truly said unto
the fathers, A Prophet shall the Lord your God raise up unto you, of
your brethren, like unto me; him shall ye hear in all things,
whatsoever he shall say unto you. And it shall come to pass, that
every soul which will not hear that Prophet, shall be destroyed from
among the people. Yea, and all the prophets from Samuel, and those
that follow after, as many as have spoken, have likewise foretold of
these days."--Acts, iii, 17-24.

Does it not seem from this that these men, having committed the
infamous act of crucifying Jesus, or consenting to His death, although
they may have done it ignorantly, could not at that time, even by
repentance and conversion, be placed in a state of salvation, but that
they would have to wait until Jesus Christ should come again before
their sins could be blotted out; when Jesus Christ should be sent, who
before was preached unto them and whom they had crucified? Is not this
the same condition that the antediluvians were in, when once the long
suffering of God waited in the days of Noah, when they were cast into
prison and remained there until the time when Jesus went and preached
to those spirits in prison? In their day they rejected the offers of
mercy through the atonement of Jesus Christ, as the Jews did in their
time; but afterwards they had the same Gospel preached to them by
Jesus, and those Jews who had participated in those deeds, or who had
consented thereto, to whom the Apostle then spake, even if they then
repented, would have to wait for forgiveness and salvation until Jesus
should come again. Furthermore, the Jews who will live in the times of
the restitution in the last days, after the testimony of the Gospel
shall have gone to the Gentiles through this same atonement, and the
introduction of the Gospel, will again have it preached to them on the
earth, and will, through Him, the Elias, or restorer, be gathered
again to their own land.

"Be it known unto you all, and to all the people of Israel, that by
the name of Jesus Christ of Nazareth, whom ye crucified, whom God
raised from the dead, even by him doth this man stand here before you
whole. This is the stone, which was set at naught of you builders,
which is become the head of the corner. 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, 10-12.

"But he (Stephen), being full of the Holy Ghost, looked up steadfastly
into heaven, and saw the glory of God, and Jesus standing on the right
hand of God, and said, Behold, I see the heavens opened, and the Son
of man standing on the right hand of God."--Acts, vii, 55, 56.

"The place of the Scripture which he read was this, He was led as a
sheep to the slaughter, and like a lamb dumb before his shearer, so
opened he not his mouth: in his humiliation his judgment was taken
away: and who shall declare his generation? for his life is taken from
the earth."--Acts, viii, 32, 33.

"Take heed therefore unto yourselves, and to all the flock over the
which the Holy Ghost hath made you overseers, to feed the church of
God, which he hath purchased with his own blood."--Acts, xx, 28.

"The next day John seeth Jesus coming unto him, and saith, Behold the
Lamb of God, which taketh away the sin of the world! "--John, i, 29.

"For all have sinned, and come short of the glory of God; being
justified freely by his grace, through the redemption that is in
Christ Jesus: whom God hath set forth to be a propitiation, through
faith in his blood, to declare his righteousness for the remission of
sins that are past, through the forbearance of God."--Rom., iii,
23-25.

"But for us also, to whom it shall be imputed, if we believe on him
that raised up Jesus our Lord from the dead, who was delivered for our
offences, and was raised again for our justification."--Rom., iv, 24,
25.

"But God commendeth his love toward us, in that while we were yet
sinners, Christ died for us. Much more then, being now justified by
his blood, we shall be saved from wrath through him. For if, when we
were enemies, we were reconciled to God by the death of his Son; much
more, being reconciled, we shall be saved by his life. And not only
so, but we also joy in God, through our Lord Jesus Christ, by whom we
have now received the atonement. 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."--Rom., v, 8-12.

"For I delivered unto you first of all that which I also received, how
that Christ died for our sins according to the scriptures. And that he
was buried, and that he rose again the third day according to the
scriptures: and that he was seen of Cephas, then of the twelve: after
that, he was seen of above five hundred brethren at once; of whom the
greater part remain unto this present, but some are fallen asleep.
After that, he was seen of James; then of all the apostles. And last
of all he was seen of me also, as of one born out of due time. For I
am the least of the apostles, that am not meet to be called an
apostle, because I persecuted the church of God."--1 Cor., xv, 3-9.

"To the praise of the glory of his grace, wherein he hath made us
accepted in the Beloved: in whom we have redemption through his blood,
the forgiveness of sins, according to the riches of his
grace."--Ephesians, i, 6, 7.

"Giving thanks unto the Father, which hath made us meet to be
partakers of the inheritance of the Saints in light: who hath
delivered us from the power of darkness, and hath translated us into
the kingdom of his dear Son: in whom we have redemption through his
blood, even the forgiveness of sins: who is the image of the invisible
God, the first-born of every creature. * * * And he is the head of the
body, the church: who is the beginning, the firstborn from the dead;
that in all things he might have the pre-eminence. For it pleased the
Father that in him should all fulness dwell; and, having made peace
through the blood of his cross, by him to reconcile all things unto
himself; by him, I say, whether they be things in earth, or things in
heaven."--Col., i, 12-15, 18-20.

From the above passage we learn that our redemption is obtained
through the blood of Jesus; that He is in the image of God; again,
that He is "the firstborn of every creature;" also that He is "the
first-born from the dead;" and furthermore, that He stands preeminent
as the representative of God in the interests of humanity pertaining
to this world, or the world which is to come, and that He is the head
of the Church, the Grand Medium through which all blessings flow to
the human family.

"Beware lest any man spoil you through philosophy and vain deceit,
after the tradition of men, after the rudiments of the world, and not
after Christ. For in him dwelleth all the fulness of the Godhead
bodily. And ye are complete in him, which is the head of all
principality and power."--Col., ii, 8-10.

"For there is one God, and one mediator between God and men, the man
Christ Jesus; who gave himself a ransom for all, to be testified in
due time."--1 Tim., ii, 5, 6.

"For unto which of the angels said he at any time, Thou art my Son,
this day have I begotten thee? And again, I will be to him a Father,
and he shall be to me a Son? And again, when he bringeth in the
first-begotten into the world, he saith, And let all the angels of God
worship him."--Heb., i, 5, 6.

"Thou hast put all things in subjection under his feet. For in that he
put all in subjection under him, he left nothing that is not put under
him. But now we see not yet all things put under him: but we see
Jesus, who was made a little lower than the angels for the suffering
of death, crowned with glory and honor; that he by the grace of God
should taste death for every man. For it became him, for whom are all
things, and by whom are all things, in bringing many sons unto glory,
to make the Captain of their salvation perfect through sufferings."
--Heb., ii, 8-10.

Here we have something said of the results accruing to the Redeemer
Himself, through His sufferings and death. He stands next to the
Father, "and is on the right hand of God; angels and authorities and
powers being made subject unto him." (1 Peter, iii, 22.) Or as He
elsewhere says of Himself, "All power is given unto me, in heaven and
in earth." And again, it is written that He "forever sat down on the
right hand of God; from henceforth expecting till his enemies be made
his footstool;" and "that at the name of Jesus every knee shall bow,
of things in heaven, and things in earth, and things under the earth;
and that every tongue should confess that Jesus Christ is Lord, to the
glory of God the Father." (Philippians, ii, 10, 11.)

"For such an high priest became us, who is holy, harmless, undefiled,
separate from sinners, and made higher than the heavens; who needeth
not daily, as those high priests, to offer up sacrifice, first for his
own sins, and then for the people's: for this he did once, when he
offered up himself. For the law maketh men high priests which have
infirmity; but the word of the oath, which was since the law, maketh
the Son, who is consecrated forevermore."--Heb., vii, 26-28.

There is something peculiar pertaining to the expression here used,
"forevermore," which manifestly exhibits an eternal principle.  We
find the same expression (as elsewhere alluded to) in the Pearl of
Great Price. To Adam it was said, "Thou shalt do all that thou doest,
in the name of the Son. And thou shalt repent, and call upon God, in
the name of the Son forevermore." The same principle continued both on
the Asiatic and on this continent; and was recognized by all men of
God holding the Melchisedec Priesthood, and will be recognized
throughout all time until the final consummation of all things, when
every knee shall bow, and every tongue confess that Jesus is the
Christ, to the glory of God, the Father.

"Neither by the blood of goats and calves, but by his own blood, he
entered in once into the holy place, having obtained eternal
redemption for us. For if the blood of bulls and of goats, and the
ashes of an heifer sprinkling the unclean, sanctifieth to the
purifying of the flesh: how much more shall the blood of Christ, who
through the eternal spirit offered himself without spot to God, purge
your conscience from dead works to serve the living God? * * * And
almost all things are by the law purged with blood; and without
shedding of blood is no remission."--Heb., ix, 12-14, 22.

"By the which will we are sanctified through the offering of the body
of Jesus Christ once for all. And every priest standeth daily
ministering and offering oftentimes the same sacrifices, which can
never take away sins: but this man, after he had offered one sacrifice
for sins, forever sat down on the right hand of God: from henceforth
expecting till his enemies be made his footstool. For by one offering
he hath perfected forever them that are sanctified."--Heb., x, 10-14.

Or, as the thirteenth and fourteenth verses are rendered in the
inspired translation: "But this man, after he had offered one
sacrifice for sins for ever, sat down on the right hand of God; from
henceforth to reign until his enemies be made his footstool."

"Elect according to the foreknowledge of God the Father, through
sanctification of the spirit, unto obedience and sprinkling of the
blood of Jesus Christ: Grace unto you, and peace, be multiplied. * * *
Forasmuch as ye know that ye were not redeemed with corruptible things
as silver and gold, from your vain conversation received by tradition
from your fathers; but with the precious blood of Christ, as of a lamb
without blemish and without spot: who verily was foreordained before
the foundation of the world, but was manifest in these last times for
you."--1 Peter, i, 2, 18-20.

"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 a
preparing, wherein few, that is, eight souls, were saved by water. The
like figure whereunto, even baptism, doth also now save us, (not the
putting away of the filth of the flesh, but the answer of a good
conscience toward God,) by the resurrection of Jesus Christ: who is
gone into heaven, and is on the right hand of God; angels, and
authorities, and powers, being made subject unto him."--1 Peter, iii,
18-22.

"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.

"And if any man sin, we have an advocate with the Father, Jesus Christ
the righteous: And he is the propitiation for our sins: and not for
ours only, but also for the sins of the whole world."--1 John, ii, 1,
2.

Or as it is written in the inspired translation, "But if any man sin
_and repent_, we have an advocate," etc.

"And from Jesus Christ, who is the faithful Witness, and the
first-begotten of the dead, and the Prince of the kings of the earth.
Unto him that loved us, and washed us from our sins in his own
blood."--Rev., i, 5.

"These things, saith the Amen, the faithful and true Witness, the
beginning of the creation of God."--Rev., iii, 14.

"And when he had taken the book, the four beasts, and four and twenty
elders fell down before the Lamb, having every one of them harps, and
golden vials full of odors, which are the prayers of saints. And they
sung a new song, saying, Thou art worthy to take the book, and to open
the seals thereof; for thou wast slain, and hast redeemed us to God by
thy blood out of every kindred, and tongue, and people, and nation;
and hast made us unto our God kings and priests: and we shall reign on
the earth."--Rev., v, 8-10.

Thus it would seem that the redeemed of the Lord from all nations and
peoples are indebted to the Lord Jesus Christ, through His atonement,
for the position that they will occupy in the state of exaltation here
referred to; and if they are exalted to be kings and priests unto God,
it is through the ordinances which He has appointed for the
accomplishment of this object, as the wise will understand. As regards
the Book mentioned in the above passage, an explanation thereof will
be found in the Key to the Revelation of John.--Doc. and Cov., Sec.
lxxvii, page 277. (Latest edition.)

"And it was given unto him [the Dragon] to make war with the Saints,
and to overcome them; and power was given him over all kindreds, and
tongues, and nations. And all that dwell upon the earth shall worship
him, whose names are not written in the book of life of the Lamb slain
from the foundation of the world."--Rev., xiii, 7, 8.




CHAPTER IV.

  Extracts from the Pearl of Great Price and Inspired Translation of
  Genesis--Record of Moses regarding Adam, Enoch, Noah, Abraham and
  Joseph, and of their faith in the Coming of the Savior.


We shall now introduce some extracts from the Pearl of Great Price and
the Inspired Translation of the Book of Genesis, which replace some of
those parts, "plain and most precious," which are said to have been
taken from the version of the Holy Scriptures known as King James' or
the authorized version. These extracts are taken from the revelations
and writings of the Prophet Joseph Smith.

"And God spake unto Moses, saying, Behold, I am the Lord God Almighty,
and Endless is my name; for I am without beginning of days or end of
years; and is not this Endless? And, behold, thou art my son;
wherefore look, and I will show thee the workmanship of mine hands,
but not all; for my works are without end, and also my words; for they
never cease; wherefore, no man can behold all my works, except he
behold all my glory; and no man can behold all my glory, and
afterwards remain in the 'flesh on the earth. And I have a work for
thee, Moses, my son; and thou art in the similitude of mine Only
Begotten; and my Only Begotten is and shall be the Savior, for he is
full of grace and truth; but there is no God beside me, and all things
are present with me, for I know them all."--Pearl of Great Price.

"And in that day the Holy Ghost fell upon Adam, which beareth record
of the Father and the Son, saying, I am the Only Begotten of the
Father from the beginning, henceforth and for ever, that as thou hast
fallen thou mayest be redeemed; and all mankind, even as many as
will."--Ibid.

"But God hath made known unto our fathers that all men must repent.
And he called upon our father Adam by his own voice, saying, I am God:
I made the world, and men before they were in the flesh. And he also
said unto him, If thou wilt turn unto me, and hearken unto my voice,
and believe, and repent of all thy transgressions, and be baptized,
even in water, in the name of mine Only Begotten Son, who is full of
grace and truth, which is Jesus Christ, the only name which shall be
given under heaven, whereby salvation shall come unto the children of
men, ye shall receive the gift of the Holy Ghost, asking all things in
his name, and whatsoever ye shall ask, it shall be given you. And our
father Adam spake unto the Lord, and said, Why is it that men must
repent and be baptized in water? And the Lord said unto Adam, Behold,
I have forgiven thee thy transgression in the Garden of Eden. Hence
came the saying abroad among the people, That the Son of God hath
atoned for original guilt, wherein the sins of the parents cannot be
answered upon the heads of the children, for they are whole from the
foundation of the world."--Ibid.

"Wherefore teach it unto your children, that all men, everywhere, must
repent, or they can in no wise inherit the kingdom of God, for no
unclean thing can dwell there, or dwell in his presence; for, in the
language of Adam, Man of Holiness is his name; and the name of his
Only Begotten, is the Son of Man, even Jesus Christ, a righteous Judge
who shall come in the meridian of time. Therefore I give unto you a
commandment, to teach these things freely unto your children, saying,
That by reason of transgression cometh the fall, which fall bringeth
death, and inasmuch as ye were born into the world by water, and
blood, and the spirit, which I have made, and so became of dust a
living soul, even so ye must be born again into the kingdom of heaven,
of water, and of the Spirit, and be cleansed by blood, even the blood
of mine Only Begotten; that ye might be sanctified from all sin, and
enjoy the words of eternal life in this world, and eternal life in the
world to come, even immortal glory: For by the water ye keep the
commandment; by the Spirit ye are justified, and by the blood ye are
sanctified; therefore it is given to abide in you; the record of
heaven; the Comforter; the peaceable things of immortal glory; the
truth of all things; that which quickeneth all things, which maketh
alive all things; that which knoweth all things, and hath all power,
according to wisdom, mercy, truth, justice, and judgment. And now,
behold, I say unto you, This is the plan of salvation unto all men,
through the blood of mine Only Begotten, who shall come in the
meridian of time."--Ibid.

"And he gave unto me [Enoch] a commandment that I should baptize in
the name of the Father, and of the Son, who is full of grace and
truth, and the Holy Ghost, which beareth record of the' Father and the
Son."--Ibid.

"And behold, Enoch saw the day of the coming of the Son of Man, even
in the flesh; and his soul rejoiced, saying, The Righteous is lifted
up, and the Lamb is slain from the foundation of the world; and
through faith I am in the bosom of the Father, and behold, Zion is
with me!"--Ibid.

"And great tribulations shall be among the children of men, but my
people will I preserve; and righteousness will I send down out of
heaven; and truth will I send forth out of the earth, to bear
testimony of mine Only Begotten; his resurrection from the dead; yea,
and also the resurrection of all men."--Ibid.

"And it came to pass that Noah continued his preaching unto the
people, saying, Hearken, and give heed unto my words; believe and
repent of your sins, and be baptized in the name of Jesus Christ, the
Son of God, even as our fathers did, and ye shall receive the Holy
Ghost, that ye may have all things made manifest; and if ye do not
this, the floods will come in upon you."--Ibid.

"And if thou shalt die, yet thou shalt possess it [the land of
Canaan], for the day cometh, that the Son of Man shall live; but how
can he live, if he be not dead? He must first be quickened. And it
came to pass that Abram looked forth and saw the days of the Son of
Man, and was glad, and his soul found rest, and he believed in the
Lord; and the Lord counted it unto him for righteousness."--Inspired
Translation, Gen., xv, 11, 12.

"The sceptre shall not depart from Judah, nor a lawgiver from between
his feet, until Shiloh come: and unto him shall the gathering of the
people be."--Gen., xlix, 10.

"The Lord hath visited me [Joseph], and I have obtained a promise of
the Lord, that out of the fruit of my loins the Lord will raise up a
righteous branch out of my loins; and unto thee, whom my father Jacob
hath named Israel, a prophet; (not the Messiah who is called Shiloh;)
and this prophet shall deliver my people out of Egypt in the days of
thy bondage. And it shall come to pass that they shall be scattered
again; and a branch shall be broken off, and shall be carried into a
far country; nevertheless, they shall be remembered in the covenants
of the Lord, when the Messiah cometh; for he shall be made manifest
unto them in the latter days, in the spirit of power, and shall bring
them out of darkness into light; out of hidden darkness, and out of
captivity unto freedom."--Inspired Translation, Gen., 1, 24, 25.




CHAPTER V.

  The Book of Mormon and the Atonement--Extracts from the Books of
  Ether, Nephi, Mosiah, Alma, Helaman and Mormon.


We next quote from the Book of Mormon, making our selections in
chronological order; first from the Book of Ether, and afterwards from
the records of the Nephites.

"And when he had said these words, behold, the Lord showed himself
unto him [the brother of Jared], and said, Because thou knowest these
things, ye are redeemed from the fall; therefore ye are brought back
into my presence; therefore I show myself unto you. Behold, I am he
who was prepared from the foundation of the world to redeem my people.
Behold, I am Jesus Christ. I am the Father and the Son. In me shall
all mankind have light, and that eternally, even they who shall
believe on my name; and they shall become my sons and my
daughters."--Ether, iii, 13, 14.

"And then cometh the New Jerusalem; and blessed are they who dwell
therein, for it is they whose garments are white through the blood of
the Lamb; and they are they who are numbered among the remnant of the
seed of Joseph, who were of the house of Israel. And then also cometh
the Jerusalem of old; and the inhabitants thereof, blessed are they,
for they have been washed in the blood of the Lamb; and they are they
who were scattered and gathered in from the four quarters of the
earth, and from the north countries, and are partakers of the
fulfilling of the covenant which God made with their father
Abraham."--Ether, xiii, 10, 11.

"Yea, even six hundred years from the time that my father left
Jerusalem, a prophet would the Lord God raise up among the Jews; even
a Messiah; or, in other words, a Savior of the world. And he also
spake concerning the prophets, how great a number had testified of
these things, concerning this Messiah, of whom he had spoken, or this
Redeemer of the world. Wherefore all mankind were in a lost and in a
fallen state, and ever would be, save they should rely on this
Redeemer. And he spake also concerning a prophet who should come
before the Messiah to prepare the way of the Lord; yea, even he should
go forth and cry in the wilderness, Prepare ye the way of the Lord,
and make his paths straight; for there standeth one among you whom ye
know not; and he is mightier than I, whose shoe's latchet I am not
worthy to unloose. And much spake my father concerning this thing. And
my father said he should baptize in Bethabary, beyond Jordan; and he
also said he should baptize with water: even that he should baptize
the Messiah with water. And after he had baptized the Messiah with
water, he should behold and bear record, that he had baptized the Lamb
of God, who should take away the sins of the world."--1 Nephi, x,
4-10.

"And it came to pass that the angel spake unto me again, saying, Look!
And I looked and beheld the Lamb of God, that he was taken by the
people; yea, the Son of the everlasting God was judged of the world;
and I saw and bear record. And I, Nephi, saw that he was lifted up
upon the cross, and slain for the sins of the world."--1 Nephi, xi,
32, 33.

"He doeth not anything, save it be for the benefit of the world; for
he loveth the world, even that he layeth down his own life, that he
may draw all men unto him. Wherefore he commandeth none that they
shall not partake of his salvation."--2 Nephi, xxvi, 24.

"Yea, I know that ye know, that in the body he shall show himself unto
those at Jerusalem, from whence we came; for it is expedient that it
should be among them; for it behoveth the great Creator that he
suffereth himself to become subject unto man in the flesh, and die for
all men, that all men might become subject unto him. For as death hath
passed upon all men, to fulfil the merciful plan of the great Creator,
there must needs be a power of resurrection, and the resurrection must
needs come unto man by reason of the fall; and the fall came by reason
of transgression; and because man became fallen, they were cut off
from the presence of the Lord."--2 Nephi, ix, 5, 6.

"Wherefore, I know that thou art redeemed because of the righteousness
of thy Redeemer; for thou hast beheld, that in the fulness of time he
cometh to bring salvation unto men. And thou hast beheld in thy youth
his glory; wherefore thou art blessed even as they unto whom he shall
minister in the flesh; for the Spirit is the same, yesterday, to-day,
and forever. And the way is prepared from the fall of man, and
salvation is free. And men are instructed sufficiently, that they know
good from evil. And the law is given unto men. And by the law, no
flesh is justified; or, by the law, men are cut off. Yea, by the
temporal law, they were cut off; and also, by the spiritual law they
perish from that which is good, and become miserable for ever.
Wherefore, redemption cometh in and through the Holy Messiah; for he
is full of grace and truth. Behold, he offereth himself a sacrifice
for sin, to answer the ends of the law, unto all those who have a
broken heart and a contrite spirit; and unto none else can the ends of
the law be answered. Wherefore, how great the importance to make these
things known unto the inhabitants of the earth, that they may know
that there is no flesh that can dwell in the presence of God, save it
be through the merits, and mercy, and grace of the Holy Messiah, who
layeth down his life according to the flesh, and taketh it again by
the power of the Spirit, that he may bring to pass the resurrection of
the dead, being the first that should rise. Wherefore he is the first
fruits unto God, inasmuch as he shall make intercession for all the
children of men; and they that believe in him shall be saved. And
because of the intercession for all, all men come unto God; wherefore,
they stand in the presence of him, to be judged of him according to
the truth and holiness which is in him. Wherefore, the ends of the law
which the Holy One hath given, unto the inflicting of the punishment
which is affixed, which punishment that is affixed is in opposition to
that of the happiness which is affixed, to answer the ends of the
atonement; for it must needs be, that there is an opposition in all
things. If not so, my first-born in the wilderness, righteousness
could not be brought to pass; neither wickedness; neither holiness nor
misery; neither good nor bad. Wherefore, all things must needs be a
compound in one; wherefore, if it should be one body, it must needs
remain as dead, having no life, neither death, nor corruption nor
incorruption, happiness nor misery, neither sense nor insensibility.
Wherefore, it must needs have been created for a thing of naught;
wherefore, there would have been no purpose in the end of its
creation. Wherefore, this thing must needs destroy the wisdom of God,
and his eternal purposes; and also, the power, and the mercy, and the
justice of God. And if ye shall say there is no law, ye shall also say
there is no sin. If ye shall say there is no sin, ye shall also say
there is no righteousness. And if there be no righteousness, there be
no happiness. And if there be no righteousness nor happiness, there be
no punishment nor misery. And if these things are not, there is no
God. And if there is no God, we are not, neither the earth; for there
could have been no creation of things, neither to act nor to be acted
upon; wherefore, all things must have vanished away. And now, my sons,
I speak unto you these things, for your profit and learning; for there
is a God, and he hath created all things, both the heavens and the
earth, and all things that in them is; both things to act, and things
to be acted upon. And to bring about his eternal purposes in the end
of man, after he had created our first parents, and the beasts of the
field and the fowls of the air, and in fine, all things which are
created, it must needs be that there was an opposition; even the
forbidden fruit in opposition to the tree of life: the one being sweet
and the other bitter; wherefore, the Lord God gave unto man that he
should act for himself. Wherefore, man could not act for himself, save
it should be that he was enticed by the one or the other. And I, Lehi,
according to the things which I have read, must needs suppose, that an
angel of God, according to that which is written, had fallen from
heaven: wherefore, he became a devil, having sought that which was
evil before God. And because he had fallen from heaven, and had become
miserable for ever, he sought also the misery of all mankind.
Wherefore, he said unto Eve, yea, even that old serpent, who is the
devil, who is the father of all lies; wherefore he said, Partake of
the forbidden fruit, and ye shall not die, but ye shall be as God,
knowing good and evil. And after Adam and Eve had partaken of the
forbidden fruit, they were driven out of the garden of Eden, to till
the earth. And they have brought forth children; yea, even the family
of all the earth. And the days of the children of men were prolonged,
according to the will of God, that they might repent while in the
flesh; wherefore, their state became a state of probation, and their
time was lengthened, according to the commandments which the Lord God
gave unto the children of men. For he gave commandment that all men
must repent; for he shewed unto all men that they were lost, because
of the transgression of their parents.--2 Nephi, ii, 3-21.

"And now, my brethren, I have spoken plain, that ye cannot err; and as
the Lord God liveth that brought Israel up out of the land of Egypt,
and gave unto Moses power that he should heal the nations, after they
had been bitten by the poisonous serpents, if they would cast their
eyes unto the serpent which he did raise up before them, and also gave
him power that he should smite the rock, and the water should come
forth; yea, behold I say unto you, that as these things are true, and
as the Lord God liveth, there is none other name given under heaven,
save it be this Jesus Christ of whom I have spoken, whereby man can be
saved. Wherefore, for this cause hath the Lord God promised unto me
that these things which I write, shall be kept and preserved, and
handed down unto my seed, from generation to generation, that the
promise may be fulfilled unto Joseph, that his seed should never
perish as long as the earth should stand. Wherefore, these things
shall go from generation to generation as long as the earth shall
stand; and they shall go according to the will and pleasure of God;
and the nations who shall possess them shall be judged of them
according to the words which are written; for we labor diligently to
write, to persuade our children, and also our brethren, to believe in
Christ, and to be reconciled to God; for we know that it is by grace
that we are saved, after all we can do. And notwithstanding we believe
in Christ, we keep the law of Moses, and look forward with
steadfastness unto Christ, until the law shall be fulfilled; for, for
this end was the law given; wherefore, the law hath become dead unto
us, and we are made alive in Christ, because of our faith; yet we keep
the law because of the commandments; and we talk of Christ, we rejoice
in Christ, we preach of Christ, we prophesy of Christ, and we write
according to our prophecies, that our children may know to what source
they may look for a remission of their sins. Wherefore, we speak
concerning the law, that our children may know the deadness of the
law; and they, by knowing the deadness of the law, may look forward
unto that life which is in Christ, and know for what end the law was
given. And after the law is fulfilled in Christ, that they need not
harden their hearts against him, when the law ought to be done
away."--2 Nephi, xxv, 20-27.

The reference, in the above quotation, to the serpent which Moses
raised up before the children of Israel in the wilderness, directly
confirms the statement of our Savior:

"And as Moses lifted up the serpent in the wilderness, even so must
the Son of man be lifted up; that whosoever believeth in him should
not perish, but have eternal life."--John, iii, 14, 15.

We now return to our extracts from the Book of Mormon. King Benjamin
teaches:

"For behold, the time cometh, and is not far distant, that with power,
the Lord Omnipotent, who reigneth, who was and is from all eternity to
all eternity, shall come down from heaven, among the children of men,
and shall dwell in a tabernacle of clay, and shall go forth amongst
men, working mighty miracles, such as healing the sick, raising the
dead, causing the lame to walk, the blind to receive their sight, and
the deaf to hear, and curing all manner of diseases; and he shall cast
out devils, or the evil spirits which dwell in the hearts of the
children of men. And lo, he shall suffer temptations, and pain of
body, hunger, thirst, and fatigue, even more than man can suffer,
except it be unto death: for behold, blood cometh from every pore, so
great shall be his anguish for the wickedness and the abominations of
his people. And he shall be called Jesus Christ, the Son of God, the
Father of heaven and earth, the Creator of all things, from the
beginning; and his mother shall be called Mary. And lo, he cometh unto
his own, that salvation might come unto the children of men, even
through faith on his name; and even after all this, they shall
consider him a man, and say that he hath a devil, and shall scourge
him, and shall crucify him. And he shall rise the third day from the
dead; and behold, he standeth to judge the world; and behold, all
these things are done, that a righteous judgment might come upon the
children of men. For behold, and also his blood atoneth for the sins
of those who have fallen by the transgression of Adam, who have died,
not knowing the will of God concerning them, or who have ignorantly
sinned. But wo, wo unto him who knoweth that he rebelleth against God;
for salvation cometh to none such, except it be through repentance and
faith on the Lord Jesus Christ. And the Lord God hath sent his holy
prophets among all the children of men, to declare these things to
every kindred, nation, and tongue, that thereby whosoever should
believe that Christ should come, the same might receive remission of
their sins, and rejoice with exceeding great joy, even as though he
had already come among them. Yet the Lord God saw that his people were
a stiffnecked people, and he appointed unto them a law, even the law
of Moses. And many signs, and wonders, and types, and shadows shewed
he unto them, concerning his coming; and also holy prophets spake unto
them concerning his coming; and yet they hardened their hearts, and
understood not that the law of Moses availeth nothing, except it were
through the atonement of his blood. And even if it were possible that
little children could sin, they could not be saved: but I say unto you
they are blessed; for behold, as in Adam, or by nature they fall, even
so the blood of Christ atoneth for their sins. And moreover, I say
unto you, that there shall be no other name given, nor any other way
nor means whereby salvation can come unto the children of men, only in
and through the name of Christ, the Lord Omnipotent. For behold he
judgeth, and his judgment is just; and the infant perisheth not that
dieth in his infancy; but men drink damnation to their own souls,
except they humble themselves and become as little children, and
believe that salvation was, and is, and is to come, in and through the
atoning blood of Christ, the Lord Omnipotent; for the natural man is
an enemy to God, and has been from the fall of Adam, and will be, for
ever and ever; but if he yields to the enticings of the Holy Spirit,
and putteth off the natural man, and becometh a saint, through the
atonement of Christ the Lord, and becometh as a child, submissive,
meek, humble, patient, full of love, willing to submit to all things
which the Lord seeth fit to inflict upon him, even as a child doth
submit to his father. And moreover, I say unto you, that the time
shall come, when the knowledge of a Savior shall spread throughout
every nation, kindred, tongue, and people. And behold, when that time
cometh, none shall be found blameless before God, except it be little
children only through repentance and faith on the name of the Lord God
Omnipotent."--Mosiah, iii, 5-21.

"And now, it came to pass that when king Benjamin had made an end of
speaking the words which had been delivered unto him by the angel of
the Lord, that he cast his eyes round about on the multitude, and
behold they had fallen to the earth, for the fear of the Lord had come
upon them; and they had viewed themselves in their own carnal state,
even less than the dust of the earth. And they all cried aloud with
one voice, saying, O have mercy, and apply the atoning blood of
Christ, that we may receive forgiveness of our sins, and our hearts
may be purified; for we believe in Jesus Christ, the Son of God, who
created heaven and earth, and all things; who shall come down among
the children of men. And it came to pass that after they had spoken
these words, the Spirit of the Lord came upon them, and they were
filled with joy, having received a remission of their sins, and having
peace of conscience, because of the exceeding faith which they had in
Jesus Christ who should come, according to the words which king
Benjamin had spoken unto them. And king Benjamin again opened his
mouth, and began to speak unto them, saying, My friends and my
brethren, my kindred and my people, I would again call your attention,
that ye may hear and understand the remainder of my words which I
shall speak unto you; for behold, if the knowledge of the goodness of
God at this time has awakened you to a sense of your nothingness, and
your worthless and fallen state; I say unto you, if ye have come to a
knowledge of the goodness of God, and his matchless power, and his
wisdom, and his patience, and his long suffering towards the children
of men, and also, the atonement which has been prepared from the
foundation of the world, that thereby salvation might come to him that
should put his trust in the Lord, and should be diligent in keeping
his commandments, and continue in the faith even unto the end of his
life; I mean the life of the mortal body; I say that this is the man
who receiveth salvation, through the atonement which was prepared from
the foundation of the world for all mankind, which ever were since the
fall of Adam, or who are, or whoever shall be, even unto the end of
the world; and this is the means whereby salvation cometh. And there
is none other salvation, save this which hath been spoken of; neither
are there any conditions whereby man can be saved, except the
conditions which I have told you."--Mosiah, iv, 1-8.

"And now Abinadi said unto them, I would that ye should understand
that God himself shall come down among the children of men, and shall
redeem his people; and because he dwelleth in flesh, he shall be
called the Son of God: and having subjected the flesh to the will of
the Father, being the Father and the Son; the Father, because he was
conceived by the power of God; and the Son, because of the flesh, thus
becoming the Father and Son: And they are one God, yea, the very
eternal Father of heaven and of earth; and thus the flesh becoming
subject to the Spirit, or the Son to the Father, being one God,
suffereth temptation, and yieldeth not to the temptation, but
suffereth himself to be mocked, and scourged, and cast out, and
disowned by his people. And after all this, after working many mighty
miracles among the children of men, he shall be led, yea, even as
Isaiah said, As a sheep before the shearer is dumb, so he opened not
his mouth; yea, even so he shall be led, crucified, and slain, the
flesh becoming subject even unto death, the will of the Son being
swallowed up in the will of the Father; and thus God breaketh the
bands of death, having gained the victory over death; giving the Son
power to make intercession for the children of men: having ascended
into heaven; having the bowels of mercy; being filled with compassion
towards the children of men; standing betwixt them and justice; having
broken the bands of death, taken upon himself their iniquity and their
transgressions: having redeemed them, and satisfied the demands of
justice."--Mosiah, xv, 1-9.

"And now it came to pass that after Abinadi had spoken these words, he
stretched forth his hand and said, The time shall come when all shall
see the salvation of the Lord; when every nation, kindred, tongue and
people shall see eye to eye, and shall confess before God that his
judgments are just; and then shall the wicked be cast out, and they
shall have cause to howl, and weep, and wail, and gnash their teeth;
and this because they would not hearken unto the voice of the Lord;
therefore the Lord redeemeth them not, for they are carnal and
devilish, and the devil has power over them; yea, even that old
serpent that did beguile our first parents, which was the cause of
their fall: which was the cause of all mankind becoming carnal,
sensual, devilish, knowing evil from good; subjecting themselves to
the devil. Thus all mankind were lost; and behold, they would have
been endlessly lost, were it not that God redeemed his people from
their lost and fallen state. But remember, that he that persists in
his own carnal nature, and goes on in the ways of sin and rebellion
against God, remaineth in his fallen state, and the devil hath all
power over him. Therefore he is as though there was no redemption
made; being an enemy to God; and also is the devil an enemy of God.
And now if Christ had not come into the world, speaking of things to
come, as though they had already come, there could have been no
redemption. And if Christ had not risen from the dead, or have broken
the bands of death, that the grave should have no victory, and that
death should have no sting, there could have been no resurrection. But
there is a resurrection, therefore the grave hath no victory, and the
sting of death is swallowed up in Christ: he is the light and the life
of the world; yea, a light that is endless, that can never be
darkened; yea, and also a life which is endless, that there can be no
more death. Even this mortal shall put on immortality, and this
corruption shall put on incorruption, and shall be brought to stand
before the bar of God, to be judged of him according to their works,
whether they be good or whether they be evil. If they be good, to the
resurrection of endless life and happiness, and if they be evil, to
the resurrection of endless damnation; being delivered up to the
devil, who hath subjected them, which is damnation; having gone
according to their own carnal wills and desires; having never called
upon the Lord while the arms of mercy were extended towards them; for
the arms of mercy were extended towards them; and they would not; they
being warned of their iniquities, and yet they would not depart from
them; and they were commanded to repent, and yet they would not
repent. And now had ye not ought to tremble and repent of your sins,
and remember only in and through Christ ye can be saved? Therefore, if
ye teach the law of Moses, also teach that it is a shadow of those
things which are to come; teach them that redemption cometh through
Christ the Lord, who is the very eternal Father. Amen."--Mosiah, xvi,
1-15.

"But behold, the Spirit hath said this much unto me, saying: Cry unto
this people, saying, Repent ye, and prepare the way of the Lord, and
walk in his paths, which are straight: for behold, the kingdom of
heaven is at hand, and the Son of God cometh upon the face of the
earth. And behold, he shall be born of Mary, at Jerusalem, which is
the land of our forefathers, she being a virgin, a precious and chosen
vessel, who shall be overshadowed, and conceive by the power of the
Holy Ghost, and bring forth a son, yea, even the Son of God; and he
shall go forth, suffering pains and afflictions, and temptations of
every kind; and this that the word might be fulfilled which saith, He
will take upon him the pains and the sicknesses of his people; and he
will take upon him death, that he may loose the bands of death which
bind his people: and he will take upon him their infirmities, that his
bowels may be filled with mercy, according to the flesh, that he may
know according to the flesh how to succor his people according to
their infirmities. Now the Spirit knoweth all things; nevertheless,
the Son of God suffereth according to the flesh, that he might take
upon him the sins of his people, that he might blot out their
transgressions, according to the power of his deliverance; and now
behold, this is the testimony which is in me."--Alma, vii, 9-13.

"Now Zeezrom said unto the people, See that ye remember these things;
for he said there is but one God; yet he saith that the Son of God
shall come, but he shall not save his people, as though he had
authority to command God. Now Amulek saith again unto him, Behold,
thou hast lied, for thou sayest that I spake as though I had authority
to command God, because I said he shall not save his people in their
sins. And I say unto you again, that he cannot save them in their
sins; for I cannot deny his word, and he hath said that no unclean
thing can inherit the kingdom of heaven; therefore, how can ye be
saved, except ye inherit the kingdom of heaven? Therefore, ye cannot
be saved in your sins. Now Zeezrom saith again unto him, Is the son of
God the very eternal Father? And Amulek said unto him, Yea, he is the
very eternal Father of heaven and of earth, and all things which in
them is; he is the beginning and the end, the first and the last; and
he shall come into the world to redeem his people; and he shall take
upon him the transgressions of those who believe on his name; and
these are they that shall have eternal life, and salvation cometh to
none else; therefore, the wicked remain as though there had been no
redemption made, except it be the loosing of the bands of death; for
behold, the day cometh that all shall rise from the dead and stand
before God, and be judged according to their works. Now, there is a
death which is called a temporal death: and the death of Christ shall
loose the bands of this temporal death, that all shall be raised from
this temporal death; the spirit and the body shall be re-united again
in its perfect form; both limb and joint shall be restored to its
proper frame, even as we now are at this time; and we shall be brought
to stand before God, knowing even as we know now, and have a bright
recollection of all our guilt. Now this restoration shall come to all,
both old and young, both bond and free, both male and female, both the
wicked and the righteous; and even there shall not so much as a hair
of their heads be lost; but all things shall be restored to its
perfect frame, as it is now, or in the body, and shall be brought and
be arraigned before the bar of Christ the Son, and God the Father, and
the Holy Spirit, which is one eternal God, to be judged according to
their works, whether they be good or whether they be evil."--Alma, xi,
35-44.

"Now I say unto you, that ye must repent, and be born again: for the
Spirit saith, If ye are not born again, ye cannot inherit the kingdom
of heaven; therefore come and be baptized unto repentance, that ye may
be washed from your sins, that ye may have faith on the Lamb of God,
who taketh away the sins of the world, who is mighty to save and to
cleanse from all unrighteousness."--Alma, vii, 14.

"And the angel said unto me, Look! And I looked, and beheld three
generations pass away in righteousness; and their garments were white,
even like unto the Lamb of God. And the angel said unto me, These are
made white in the blood of the Lamb, because of their faith in
him."--1 Nephi, xii, 11.

"Therefore they were called after this holy order, and were
sanctified, and their garments were washed white through the blood of
the Lamb."--Alma, xiii, 11.

"And this I know, because the Lord hath said, He dwelleth not in
unholy temples, but in the hearts of the righteous doth he dwell; yea,
and he has also said, That the righteous shall sit down in his
kingdom, to go no more out: but their garments should be made white,
through the blood of the Lamb."--Alma, xxxiv, 36.

"O then, ye unbelieving, turn ye unto the Lord: cry mightily unto the
Father in the name of Jesus, that perhaps ye may be found spotless,
pure, fair and white, having been cleansed by the blood of the Lamb,
at that great and last day."--Mormon, ix, 6.

"Behold, I give unto you a sign; for five years more cometh, and
behold, then cometh the Son of God to redeem all those who shall
believe on his name."--Helaman, xiv, 2.

"For behold, he must surely die, that salvation may come; yea, it
behoveth him, and becometh expedient that he dieth, to bring to pass
the resurrection of the dead, that thereby men may be brought into the
presence of the Lord; yea, behold this death bringeth to pass the
resurrection, and redeemeth all mankind from the first death--that
spiritual death; for all mankind by the fall of Adam, being cut off
from the presence of the Lord, are considered as dead, both as to
things temporal and things spiritual. But behold, the resurrection of
Christ redeemeth mankind, yea, even all mankind, and bringeth them
back into the presence of the Lord."--Helaman, xiv, 15-17.

"Arise and come forth unto me, that ye may thrust your hands into my
side, and also that ye may feel the print of the nails in my hands,
and in my feet, that ye may know that I am the God of Israel, and the
God of the whole earth, and have been slain for the sins of the
world."--3 Nephi, xi, 14.

"Behold, he created Adam, and by Adam came the fall of man. And
because of the fall of man, came Jesus Christ, even the Father and the
Son; and because of Jesus Christ came the redemption of man. And
because of the redemption of man, which came by Jesus Christ, they are
brought back into the presence of the Lord; yea, this is wherein all
men are redeemed, because the death of Christ bringeth to pass the
resurrection, which bringeth to pass a redemption from an endless
sleep, from which sleep all men shall be awoke by the power of God
when the trump shall sound; and they shall come forth, both small and
great, and all shall stand before his bar, being redeemed and loosed
from this eternal band of death, which death is a temporal death; and
then cometh the judgment of the Holy One upon them, and then cometh
the time that he that is filthy shall be filthy still; and he that is
righteous shall be righteous still; he that is happy shall be happy
still; and he that is unhappy shall be unhappy still."--Mormon, ix,
12-14.




CHAPTER VI.

  Extracts from the Book of Doctrine and Covenants--Christ's Testimony
  of Himself, of His Power and Calling, etc.--Testimony of Joseph
  Smith and Sidney Rigdon--Record of John the Baptist--Extract from a
  Sermon by President Brigham Young.


We now turn to the Book of Doctrine and Covenants:

"Behold, I am Jesus Christ, the Son of God. I am the same that came
unto my own, and my own received me not. I am the light which shineth
in darkness, and the darkness comprehendeth it not."--Sec. vi, 21, p.
91.

"Behold, I am Jesus Christ, the Son of the living God, who created the
heavens and the earth; a light which cannot be hid in darkness."--Sec.
xiv, 9, p. 109.

"Remember the worth of souls is great in the sight of God; for,
behold, the Lord your Redeemer suffered death in the flesh; wherefore,
he suffered the pain of all men, that all men might repent and come
unto him. And he hath risen again from the dead, that he might bring
all men unto him, on conditions of repentance." Sec. xviii, 10-12, p.
114.

"I am Alpha and Omega, Christ the Lord; yea, even I am He, the
beginning and the end, the Redeemer of the world. I, having
accomplished and finished the will of him whose I am, even the Father,
concerning me--having done this that I might subdue all things unto
myself."--Sec. xix, 1, 2, p. 117.

"I am Jesus Christ; I came by the will of the Father, and I do his
will."--Sec. xix, 24, p. 119.

"For, behold, I will bless all those who labor in my vineyard with a
mighty blessing, and they shall believe on his words, which are given
him through me by the Comforter, which manifesteth that Jesus was
crucified by sinful men for the sins of the world, yea, for the
remission of sins unto the contrite heart."--Sec. xxi, 9, p. 131.

"Listen to the voice of Jesus Christ, your Redeemer, the great I AM,
whose arm of mercy hath atoned for your sins."--Sec. xxix, 1, p. 142.

"Be faithful unto the end, and lo, I am with you. These words are not
of man, nor of men, but of me, even Jesus Christ, your Redeemer, by
the will of the Father. Amen."--Sec. xxxi, 13, p. 151.

"My son Orson, hearken and hear and behold what I, the Lord God, shall
say unto you, even Jesus Christ your Redeemer; the light and the life
of the world; a light which shineth in darkness, and the darkness
comprehendeth it not; who so loved the world that he gave his own
life, that as many as would believe might become the sons of God:
wherefore you are my son."--Sec. xxxiv, 1-3, pp. 153-4.

"Listen to the voice of the Lord your God, even Alpha and Omega, the
beginning and the end, whose course is one eternal round, the same
to-day as yesterday, and forever. I am Jesus Christ, the Son of God,
who was crucified for the sins of the world, even as many as will
believe on my name, that they may become the sons of God, even one in
me as I am in the Father, as the Father is one in me, that we may be
one."--Sec. xxxv, 1, 2, p. 155.

"Thus saith the Lord your God, even Jesus Christ, the great I AM,
Alpha and Omega, the beginning and the end, the same which looked upon
the wide expanse of eternity, and all the seraphic hosts of heaven,
before the world was made: the same which knoweth all things, for all
things are present before mine eyes: I am the same which spake, and
the world was made, and all things came by me: I am the same which
have taken the Zion of Enoch into mine own bosom; and verily. I say,
even as many as have believed in my name, for I am Christ, and in mine
own name, by the virtue of the blood which I have spilt, have I
pleaded before the Father for them; but behold, the residue of the
wicked have I kept in chains of darkness until the judgment of the
great day; which shall come at the end of the earth."--Sec. xxxviii,
1--5, pp. 159, 160.

"Hearken and listen to the voice of him who is from all eternity to
all eternity, the great I AM, even Jesus Christ, the light and the
life of the world; a light which shineth in darkness and the darkness
comprehendeth it not: the same which came in the meridian of time unto
my own, and my own received me not."--Sec. xxxix, 1-3, p. 164.

Listen to him who is the Advocate with the Father, who is pleading
your cause before him, saying, Father, behold the sufferings and death
of him who did no sin, in whom thou wast well pleased; behold the
blood of thy Son which was shed--the blood of him whom thou gavest
that thyself might be glorified; wherefore, Father, spare these my
brethren that believe on my name, that they may come unto me and have
everlasting life."--Sec. xlv, 3-5, p. 183.

"To some it is given by the Holy Ghost to know that Jesus Christ is
the Son of God, and that he was crucified for the sins of the world;
to others it is given to believe on their words, that they also might
have eternal life if they continue faithful."--Sec. xlvi, 13, 14, p.
192.

"Hear O ye heavens, and give ear O earth, and rejoice ye inhabitants
thereof, for the Lord is God, and beside him there is no Savior: Great
is his wisdom, and marvellous are his ways, and the extent of his
doings none can find out; his purposes fail not, neither are there any
who can stay his hand; from eternity to eternity he is the same, and
his years never fail."--Sec. lxxvi, 1-4, p. 265.

"By the power of the Spirit our eyes were opened and our
understandings were enlightened, so as to see and understand the
things of God--even those things which were from the beginning before
the world was, which were ordained of the Father, through his Only
Begotten Son, who was in the bosom of the Father, even from the
beginning, of whom we bear record, and the record which we bear is the
fulness of the gospel of Jesus Christ, who is the Son, whom we saw and
with whom we conversed in heavenly vision."--Sec. lxxvi, 12-14, p.
266.

"And while we meditated upon these things, the Lord touched the eyes
of our understandings and they were opened, and the glory of the Lord
shone round about; and we beheld the glory of the Son, on the right
hand of the Father, and received of his fulness; and saw the holy
angels and they who are sanctified before his throne, worshiping God,
and the Lamb, who worship him for ever and ever. And now, after the
many testimonies which have been given of him, this is the testimony
last of all, which we give of him, that he lives; for we saw him, even
on the right hand of God, and we heard the voice bearing record that
he is the Only Begotten of the Father--that by him and through him,
and of him the worlds are and were created, and the inhabitants
thereof are begotten sons and daughters unto God."--Sec. lxxvi, 19-24,
p. 266, 267.

"That he came into the world, even Jesus, to be crucified for the
world, and to bear the sins of the world, and to sanctify the world,
and to cleanse it from all unrighteousness; that through him all might
be saved whom the Father had put into his power and made by him, who
glorifies the Father, and saves all the works of his hands, except
those sons of perdition, who deny the Son after the Father has
revealed him."--Sec. lxxvi, 41-43, p. 268-9.

"These are they whose names are written in heaven, where God and
Christ are the judge of all. These are they who are just men made
perfect through Jesus the mediator of the new covenant, who wrought
out this perfect atonement through the shedding of his own
blood."--Sec. lxxvi, 68, 69, p. 271.

"Verily, thus saith the Lord, it shall come to pass that every soul
who forsaketh their sins and cometh unto me, and calleth on my name,
and obeyeth my voice, and keepeth my commandments, shall see my face
and know that I am, and that I am the true light that lighteth every
man that cometh into the world; and that I am in the Father, and the
Father in me, and the Father and I are one: the Father because he gave
me of his fulness, and the Son because I was in the world and made
flesh my tabernacle, and dwelt among the sons of men. I was in the
world and received of my Father, and the works of him were plainly
manifest; and John saw and bore record of the fulness of my glory, and
the fulness of John's record is hereafter to be revealed. * * * And I,
John, saw that he received not of the fulness at the first, but
received grace for grace: and he received not of the fulness at first,
but continued from grace to grace, until he received a fulness; and
thus he was called the Son of God, because he received not of the
fulness at the first. And I, John, bear record, and lo, the heavens
were opened, and the Holy Ghost descended upon him in the form of a
dove, and sat upon him, and there came a voice out of heaven saying,
This is my beloved Son. And I, John, bear record that he received a
fulness of the glory of the Father; and he received all power, both in
heaven and on earth, and the glory of the Father was with him, for he
dwelt in him."--Sec. xciii, 1-6, 12-17, pp. 328-9.

"But, behold, I say unto you, that little children are redeemed from
the foundation of the world through mine Only Begotten."--Sec. xxix,
46, p. 147.

"Every spirit of man was innocent in the beginning, and God having
redeemed man from the fall, men became again in their infant state,
innocent before God." Sec. xciii, 38, p. 331.

"And then shall the Lord set his foot upon this mount, and it shall
cleave in twain, and the earth shall tremble and reel to and fro, and
the heavens also shall shake, and the Lord shall utter his voice, and
all the ends of the earth shall hear it; and the nations of the earth
shall mourn, and they that have laughed shall see their folly, and
calamity shall cover the mocker, and the scorner shall be consumed,
and they that have watched for iniquity shall be hewn down and cast
into the fire. And then shall the Jews look upon me and say, What are
these wounds in thine hands and in thy feet? Then shall they know that
I am the Lord; for I will say unto them, These wounds are the wounds
with which I was wounded in the house of my friends. I am he who was
lifted up. I am Jesus that was crucified. I am the Son of God. And
then shall they weep because of their iniquities; then shall they
lament because they persecuted their King. And then shall the heathen
nations be redeemed, and they that knew no law shall have part in the
first resurrection; and it shall be tolerable for them; and Satan
shall be bound that he shall have no place in the hearts of the
children of men."--Sec. xlv, 48-55, p. 187-8.

From a discourse by President Brigham Young, August 8, 1852:

"Christ is the Author of this Gospel, of this earth, of men and women,
of all the posterity of Adam and Eve, and of every living creature
that lives upon the face of the earth, that flies in the heavens, that
swims in the waters, or dwells in the field. Christ is the Author of
salvation to all this creation, to all things pertaining to this
terrestrial globe we occupy."




CHAPTER VII.

  Introduction to the Historical Portion of this Treatise--The
  Dealings of God with Adam, Cain and Abel--The Institution of
  Sacrifice--The Symbolism of this Rite--The Words of the Angel to
  Adam--Lucifer--His Rebellion in Heaven--His Conflict with Michael
  for the Body of Moses--He tempts Christ--He is cast into a Lake of
  Fire and Brimstone.


Having thus gathered in one numerous testimonies from the writings of
the ancient inspired servants of God who dwelt on either hemisphere,
and joined therewith extracts from the revelations of the present
dispensation, with regard to the fore-ordination, mission, lifework
and death of the Only Begotten Son, we shall now proceed to trace,
from the sacred volumes, the revelation of our Savior, and the
prophecy of his advent from the earliest ages of recorded history,
until He fulfilled in Himself all, even all that, as offering,
sacrifice, sacrament, vision or prophetic word, had foreshadowed His
appearing, or typified the mystery of His all-atoning blood.

We shall commence this portion of our subject by showing that
sacrifices have been offered from the very earliest times, and that
when performed under divine instruction, they prefigured and typified
the sacrifice of the Son of God, and that it was with this view these
sacrifices were offered up.

It is recorded in the fourth chapter of the Book of Genesis that,

"Adam knew Eve, his wife; and she conceived, and bare Cain, and said,
I have gotten a man from the Lord. And she again bare his brother
Abel: and Abel was a keeper of sheep, but Cain was a tiller of the
ground. And in process of time it came to pass, that Cain brought of
the fruit of 'the ground an offering unto the Lord. And Abel, he also
brought of the firstings of his flock, and of the fat thereof. And the
Lord had respect unto Abel, and to his offering: but unto Cain, and to
his offering, he had not respect."--Genesis, iv, 1-5.

As these sayings found in King James' translation of the Bible are
very limited, and somewhat obscure, we will here refer, as a starting
point on this subject, to the account given of these events in the
Pearl of Great Price, which is a selection from the revelations,
translations and narrations of Joseph Smith, the Prophet, Seer and
Revelator of the Church of Jesus Christ of Latter-day Saints. For in
that translation it is stated that Adam, previous to these acts of
Abel and Cain, offered up a sacrifice by the direct command of God. It
is there written that the Lord gave unto Adam and Eve "commandments,
that they should worship the Lord their God; and should offer the
firstlings of their flocks for an offering unto the Lord. And Adam was
obedient unto the commandments of the Lord. And after many days, an
angel of the Lord appeared unto Adam, saying, Why dost thou offer
sacrifices unto the Lord? And Adam said unto him, I know not, save the
Lord commanded me. And then the angel spake, saying, This thing is a
similitude of the sacrifice of the Only Begotten of the Father, which
is full of grace and truth; wherefore thou shalt do all that thou
doest in the name of the Son. And thou shalt repent, and call upon
God, in the name of the Son, for evermore." We are further informed
that "Adam and Eve blessed the name of God; and they made all things
known unto their sons and their daughters."

From the above it would seem that Adam, until instructed by the angel,
did not know the reasons for the offering up of sacrifices, nor the
object that the Lord had in view in requiring this offering at his
hands; for, being asked by the angel why he performed this rite, he
said, "I know not, save the Lord commanded me;" and the object of the
visit of this holy being to Adam evidently was to show him why he was
called to offer a sacrifice to the Lord, as, on Adam expressing his
ignorance of the intent of this offering, the angel stated very
explicitly that this thing was "a similitude of the sacrifice of the
Only Begotten of the Father." We have here given a reason why Adam
offered up this sacrifice. We may hereafter explain why it was
necessary that the sacrifice of the Son of God should be made.

These sacrifices, which were similitudes of the sacrifice of the Only
Begotten, were continued from that time until, as is stated in the
Scriptures, Jesus came to offer "his own body once for all."--Heb., x,
10.

We will now return to the sacrifices offered by Cain and Abel, and
give the statement in relation thereto contained in the Pearl of Great
Price. It is as follows:

"And Cain loved Satan more than God. And Satan commanded him, saying,
Make an offering unto the Lord. And in process of time it came to
pass, that Cain brought of the fruits of the ground an offering unto
the Lord. And Abel, he also brought, of the firstlings of his flock,
and of the fat thereof; and the Lord had respect unto Abel, and to his
offering; but unto Cain, and to his offering, He had not respect. Now
Satan knew this, and it pleased him. And Cain was very wroth and his
countenance fell. And the Lord said unto Cain, Why art thou wroth? Why
is thy countenance fallen? If thou doest well, thou shalt be accepted,
and if thou doest not well, sin lieth at the door, and Satan desireth
to have thee, and except thou shalt hearken unto my commandments, I
will deliver thee up, and it shall be unto thee according to his
desire; and thou shalt rule over him, for from this time forth thou
shalt be the father of his lies. Thou shalt be called Perdition, for
thou wast also before the world, and it shall be said in time to come,
that these abominations were had from Cain, for he rejected the
greater counsel, which was had from God; and this is a cursing which I
will put upon thee, except thou repent. And Cain was wroth, and
listened not any more to the voice of the Lord, neither to Abel his
brother, who walked in holiness before the Lord."

From the above it would appear that Satan, or Lucifer, was "also
before the world," and that the term "also" refers to another
personage, and that personage was the Messiah, the Christ, the Well
Beloved Son, who, we are told, was the Lamb slain from before the
foundation of the world; and it is obvious that Lucifer, who is
elsewhere called the Son of the Morning, had an important role to play
upon the earth as well as the Messiah, and that he occupied a very
prominent position before the world was, and still occupies that
position in opposition to his Heavenly Father, to the Son of God, and
to the interests of humanity; which opposition will continue, we are
informed, until he shall not only be bound, but cast into the
bottomless pit; as stated by the Apostle John in the Book of
Revelations:

"And I saw an angel come down from heaven, having the key of the
bottomless pit and a great chain in his hand. And he laid hold on the
dragon, that old serpent, which is the Devil, and Satan, and bound him
a thousand years, and cast him into the bottomless pit, and shut him
up, and set a seal upon him, that he should deceive the nations no
more, till the thousand years should be fulfilled; and after that he
must be loosed a little season."--Rev., xx, 1-3.

And a little further on we read that after the thousand years have
passed, "Satan shall be loosed out of his prison," and shall go out to
deceive the nations and gather them to battle against the Saints, when
fire from heaven will devour them.

"And the devil that deceived them was cast into the lake of fire and
brimstone, where the beast and the false prophet are, and shall be
tormented day and night for ever and ever."--Rev., xx, 10.

The operations of Satan in opposition to the designs and purposes of
God are frequently noticed in Holy Writ. Reference has already been
made to his control over Cain and the results thereof, and
unfortunately for them, Cain was not the only one in that early age of
the world's history over whom Satan gained the mastery. For he went
abroad amongst the inhabitants of the earth, saying, "I am also a son
of God; * * * and they loved Satan more than God. And men began, from
that time forth, to be carnal, sensual, and devilish." And so they
continued increasing in wickedness, until "all flesh had corrupted its
way upon the earth," and the waters of the flood had to accomplish the
work which the preaching of Noah could not effect.

In later years we hear of Satan contending with the archangel,
Michael, for the body of Moses. Jude writes: "Yet Michael, the
archangel, when contending with the devil, he disputed about the body
of Moses, durst not bring against him a railing accusation, but said,
The Lord rebuke thee."

This is again exhibited in the part he took in tempting the Savior,
after His baptism and recognition by His Heavenly Father. Of this
event it is written:

"Then was Jesus led up of the Spirit into the wilderness to be tempted
of the devil. And when he had fasted forty days and forty nights, he
was afterward an hungered. And when the tempter came to him, he said,
If thou be the Son of God, command that these stones be made bread.
But he answered and said, It is written, Man shall not live by bread
alone, but by every word that proceedeth out of the mouth of God. Then
the devil taketh him up into the holy city, and setteth him on a
pinnacle of the temple. And saith unto him, If thou be the Son of God,
cast thyself down, for it is written, He shall give his angels charge
concerning thee, and in their hands they shall bear thee up, lest at
any time thou dash thy foot against a stone. Jesus said unto him, It
is written again, Thou shalt not tempt the Lord thy God. Again, the
devil taketh him up into an exceeding high mountain, and showeth him
all the kingdoms of the world, and the glory of them; and saith unto
him, All these things will I give thee if thou wilt fall down and
worship me. Then saith Jesus unto him, Get thee hence, Satan: for it
is written, Thou shalt worship the Lord thy God, and him only shalt
thou serve. Then the devil leaveth him; and behold, angels came and
ministered unto him."--Matt., iv, 1-11.

Or to give the words of the inspired translation: "Then Jesus was led
up of the Spirit into the wilderness, to be with God. And when he had
fasted forty days and forty nights, and had communed with God, he was
afterwards an hungered, and was left to be tempted of the devil. And
when the tempter came to him, he said, If thou be the Son of God,
command that these stones be made bread. But Jesus answered and said,
It is written, Man shall not live by bread alone, but by every word
that proceedeth out of the mouth of God."

"Then Jesus was taken up into the holy city, and the Spirit setteth
him on the pinnacle of the temple. Then the devil came unto him and
said, If thou be the Son of God, cast thyself down, for it is written,
He shall give his angels charge concerning thee, and in their hands
they shall bear thee up, lest at any time thou dash thy foot against a
stone. Jesus said unto him, It is written again, Thou shalt not tempt
the Lord thy God."

"And again, Jesus was in the Spirit, and it taketh him up into an
exceeding high mountain, and showed him all the kingdoms of the world
and the glory of them. And the devil came unto him again, and said,
All these things will I give unto thee, if thou wilt fall down and
worship me. Then said Jesus unto him, Get thee hence, Satan; for it is
written, Thou shalt worship the Lord thy God, and him only shalt thou
serve. Then the devil leaveth him."

Again, John in the Revelations, when referring to the latter days,
exclaims, "Wo to the inhabitants of the earth, and of the sea! for the
devil is come down unto you, having great wrath, because he knoweth he
hath but a short time." [Rev., xii, 12.] And by and by the same writer
tells us, in a passage already quoted, that Satan's time is finished,
and he is bound and cast into the bottomless pit.




CHAPTER VIII.

  Seth--His Sacrifice Accepted--Rebellion in the Heavens--The
  Gathering of the Patriarchs in the Valley of Adam-ondi-Ahman--
  Sacrifices Offered There.


The next eminent personage that appears is Seth. Concerning him, it is
said in the Old Testament:

"And Adam knew his wife again, and she bare a son, and called his name
Seth: For God, said she, hath appointed me another seed instead of
Abel, whom Cain slew."--Gen., iv, 25.

There is a principle developed here pertaining to the economy of God
with the human family. Abel held a representative position, as also
did Cain, and that position, it would seem, associated Abel with what
may be denominated the chosen seed. Cain slew Abel; but (that, the
purposes relating to the perpetuation of that seed might stand, and
the plan of God not be frustrated by the adversary, He gave to Adam
Seth, who inherited the priesthood and promises of his martyred
brother; in this substantiating a principle that Paul refers to, when
he writes, "That the purpose of God, according to election, might
stand, not of works, but of him that calleth." [Rom., ix, 11.] Yet,
although Seth was one of the leading characters spoken of in the
Scripture, and one to whom and through whom the promises were made,
and who actually stood in the place of or represented his brother,
Abel, yet there is nothing said in the ordinary translation pertaining
to his offering sacrifices; we therefore again refer to the Pearl of
Great Price. It is there stated that "Adam glorified the name of God,
for he said, God hath appointed me another seed instead of Abel, whom
Cain slew. And God revealed himself unto Seth, and he rebelled not,
but offered an acceptable sacrifice like unto his brother Abel."

Seth, we are here told, rebelled not, but offered an acceptable
sacrifice, thus carrying out the same idea of the atonement of the
Only Begotten. In this connection we must remember that there had been
a rebellion in heaven, and many of the angels, they "which kept not
their first estate," [Jude, 6,] were cast out. Lucifer was the leader
of these rebellious ones who were then cast down to the earth. He had
rebelled against God, his Father, and it would seem, from revelations
that we shall hereafter draw attention to, that his rebellion had its
origin in his rejection of the counsel given to him by his Father
pertaining to the salvation and exaltation of mankind. When man was
placed upon the earth, Lucifer, or Satan, still manifested the same
animus and spirit; and through his influence he operated upon Cain,
for Cain listened to his wiles, and being controlled by him, he also
rebelled against his father and his God. Thus the rebellion in the
heavens was transmitted to a rebellion on the earth, and all who
became subject to this influence placed themselves in a state of
enmity and antagonism to God, and one of the first results exhibited
was covetousness and murder, even the murder by Cain of his brother
Abel. Thus we find the first man slain (Abel) was one holding the holy
Priesthood, and the same vindictive spirit manifested against the
servants of God of all later ages, gave the martyr Stephen good reason
to ask his persecutors,

"Which of the prophets have not your fathers persecuted? and they have
slain them which showed before of the coming of the Just One; of whom
ye have been now the betrayers and murderers."--Acts, vii, 52.

Although there is nothing said in the Book of Genesis in relation to
sacrifices offered up by Enos, who was the son of Seth, nor by his
descendants, Canaan, Mahalaleel, Jared, Enoch and Methuselah, all of
whom held the High Priesthood, and were consequently prophets of the
Lord, yet it is quite reasonable to suppose that they, being of the
promised seed through whom the Messiah was to come, did offer up
sacrifices as commemorative of that great promised event. Further, in
relation to this subject, we are informed in the Book of Doctrine and
Covenants [Section 107, par. 53-57, p. 389,] that "three years
previous to the death of Adam, he called Seth, Enos, Cainan,
Mahalaleel, Jared-Enoch and Methuselah [the persons mentioned above,]
who were all High Priests, with the residue of his posterity who were
righteous, into the valley of Adam-ondi-Ahman, and there bestowed upon
them his last blessing. And the Lord appeared unto them, and they rose
up and blessed Adam, and called him Michael, the Prince, the
Archangel. And the Lord administered comfort unto Adam, and said unto
him, I have set thee to be at the head--a multitude of nations shall
come of thee, and thou art a prince over them for ever. And Adam stood
up in the midst of the congregation, and notwithstanding he was bowed
down with age, being full of the Holy Ghost, predicted whatsoever
should befall his posterity unto the latest generation. These things
were all written in the Book of Enoch, and are to be testified of in
due time."

Although, in the above, there is nothing directly said about the
offering of sacrifices, yet, as this was a usual ceremony, and it
belonged to the Priesthood and to the promised seed to offer
sacrifices, it would be reasonable to suppose that Adam did then and
there officiate in that rite; indeed, it was stated by the Prophet
Joseph Smith, in our hearing, while standing on an elevated piece of
ground or plateau near Adam-ondi-Ahman[A] (Davis Co., Missouri,),
where there were a number of rocks piled together, that the valley
before us was the valley of Adam-ondi-Ahman; or in other words, the
valley where God talked with Adam, and where he gathered his righteous
posterity, as recorded in the above revelation, and that this pile of
stones was an altar built by him when he offered up sacrifices, as we
understand, on that occasion. If Adam then offered up sacrifices in
the presence of these prominent men, he being the President of these
High Priests, he would officiate for them as well as for himself;
while it is quite reasonable to believe that they assisted in the
offerings made upon that altar. Regarding this the Saints sing:

[Footnote A: "Revelation to Joseph, the Seer, given near Wight's
Ferry, at a place called Spring Hill, Davis County, Missouri, May
19th, 1838, wherein Spring Hill is named by the Lord, Adam-ondi-Ahman,
Because, said he, it is the place where Adam shall come to visit his
people, or the Ancient of days shall sit, as spoken of by Daniel the
Prophet."--Doc. and Cov. Sec. 116, p. 415.]

    This earth was once a garden place,
      With all her glories common,
    And men did live a holy race,
    And worship Jesus face to face,
      In Adam-ondi-Ahman.

    We read that Enoch walk'd with God,
      Above the power of mammon,
    While Zion spread herself abroad,
    And Saints and angels sung aloud,
      In Adam-ondi-Ahman.

    Her land was good and greatly blest,
      Beyond old Israel's Canaan;
    Her fame was known from east to west,
    Her peace was great, and pure the rest
      Of Adam-ondi-Ahman.

    Hosannah to such days to come--
      The Savior's second coming,
    When all the earth in glorious bloom,
    Affords the Saints a holy home,
      Like Adam-ondi-Ahman.




CHAPTER IX.

  Enoch, his Life and Translation--References to Him by Paul and
  Jude--Copious Extracts from His Prophecy--The Prophet Joseph Smith
  on Enoch and the Doctrine of Translation--The Office of Translated
  Saints--Enoch's Future Work--Translation and Resurrection--Christ
  the Creator--Summary of the Results of Enoch's Faith in the Saving
  Blood of Christ.


We next come to Enoch, who presents a very important figure among the
antediluvians, and of whom there are some very marvelous things
related. The Bible record of him is as follows:

"And Jared lived an hundred, sixty and two years, and he begat
Enoch. * * * And Enoch lived sixty and five years, and begat
Methuselah: and Enoch walked with God after he begat Methuselah three
hundred years, and begat sons and daughters; and all the days of Enoch
were three hundred, sixty and five years; and Enoch walked with God,
and he was not; for God took him."--Gen., v, 18, 21-24.

This is certainly a very meagre history of so great a personage, and
to supply the deficiency we must have recourse to other testimonies:
one important fact, however, is here stated, that "he walked with
God;" another is, that "God took him." There was evidently a book
written by this Patriarch, which is called the Book of Enoch, for Jude
says:

"And Enoch also, the seventh from Adam, prophesied of these, saying,
Behold, the Lord cometh with ten thousand of his saints, to execute
judgment upon all, and to convince all that are ungodly among them of
all their ungodly deeds which they have ungodly committed, and of all
their hard speeches which ungodly sinners have spoken against
him."--Jude, i, 14, 15.

From the above it would seem that not only had Enoch written a book,
but that Jude had access to it; or if not had had a communication or
revelation from Enoch, as referred to by Joseph Smith, hereafter, for
we discover that he had a knowledge of the Son of God, the Messiah. It
is true, the Only Begotten, as He is spoken of elsewhere, is not here
mentioned, but only the Lord is referred to; yet the circumstances
connected therewith are indicative of it being that personage; for
Paul expresses the same sentiment in regard to the second coming of
the Messiah, and 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; when he shall come to be glorified in his saints, and to be
admired in all them that believe (because our testimony among you was
believed) in that day."--2 Thes., i, 7-10.

Moreover, Jesus Himself makes the following remarks concerning the
same subject:

"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 his sheep from the goats."--Matt.,
xxv, 31, 32.

Thus showing that it was the same personage that was referred to by
Enoch.

Paul, in his epistle to the Hebrews, writes:

"By faith Enoch was translated, that he should not see death; and was
not found, because God had translated him; for before his translation
he had this testimony, that he pleased God."--Heb., xi, 5.

These declarations are very strongly corroborated by the following
extracts from a revelation given to the Prophet Joseph Smith, relating
to the prophecy of Enoch, and published in the Pearl of Great Price:

"And from that time forth Enoch began to prophesy, saying unto the
people, That, as I was journeying, and stood in the place Mahujah, and
cried unto the Lord, there came a voice out of heaven, saying, Turn
ye, and get ye upon the Mount Simeon. And it came to pass that I
turned and went up on the mount; and as I stood upon the mount, I
beheld the heavens open, and I was clothed upon with glory, and I saw
the Lord; and he stood before my face, and he talked with me, even as
a man talketh one with another, face to face; and he said unto me,
Look, and I will show unto thee the world for the space of many
generations. * * * And the Lord said unto me, Go forth to this people
and say unto them, Repent, lest I come out and smite them with a
curse, and they die. And he gave unto me a commandment that I should
baptize in the name of the Father, and of the Son, who is full of
grace and truth, and the Holy Ghost, which beareth record of the
Father and the Son. And it came to pass that Enoch continued to call
upon all the people, save it were the people of Cainan, to repent; and
so great was the faith of Enoch, that he led the people of God, and
their enemies came to battle against them; and he spake the word of
the Lord, and the earth trembled, and the mountains fled, even
according to his command; and the rivers of water were turned out of
their course; and the roar of the lions was heard out of the
wilderness; and all nations feared greatly. * * * And there went forth
a curse upon all the people who fought against God; and from that time
forth there were wars and bloodshed among them; but the Lord came and
dwelt with his people, and they dwelt in righteousness. And the fear
of the Lord was upon all nations, so great was the glory of the Lord,
which was upon his people. * * * And it came to pass that Enoch talked
with the Lord; and he said unto the Lord, Surely, Zion shall dwell in
safety for ever. But the Lord said unto Enoch, Zion have I blessed,
but the residue of the people have I cursed. And it came to pass that
the Lord showed unto Enoch all the inhabitants of the earth; and he
beheld, and lo, Zion, in process of time, was taken up into heaven!
And the Lord said unto Enoch, Behold mine abode for ever."

The Prophet Joseph Smith, when speaking of Enoch and his people and
the doctrine of translation, said;

"If Cain had fulfilled the law of righteousness as did Enoch, he would
have walked with God all the days of his life, and never failed of a
blessing. Gen., v, 22: 'And Enoch walked with God after he begat
Methuselah three hundred years, and begat sons and daughters; and all
the days of Enoch were three hundred and sixty-five years; and Enoch
walked with God and he was not, for God took him.' Now this Enoch God
reserved unto Himself, that he should not die at that time, and
appointed unto him a ministry unto terrestrial bodies, of whom there
has been but little revealed. He is reserved also unto the Presidency
of a dispensation, and more shall be said of him and terrestrial
bodies in another treatise. He is a ministering angel, to minister to
those who shall be heirs of salvation, and appeared unto Jude as Abel
did unto Paul: therefore Jude spoke of him, 14th and 15th verses: 'And
Enoch, the seventh from Adam, revealed these sayings: Behold, the Lord
cometh with ten thousand of his Saints.'

"Paul was also acquainted with this character, and received
instructions from him: Heb., xi, 5: 'By faith Enoch was translated,
that he should not see death, and was not found, because God had
translated him; for before his translation he had this testimony, that
he pleased 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
revealer to those who diligently seek him.'

"Now the doctrine of translation is a power which belongs to this
Priesthood. There are many things which belong to the powers of the
Priesthood and the keys thereof, that have been kept hid from before
the foundation of the world; they are hid from the wise and prudent,
to be revealed in the last times.

"Many may have supposed that the doctrine of translation was a
doctrine whereby men were taken immediately into the presence of God,
and into an eternal fulness, but this is a mistaken idea. Their place
of habitation is that of the terrestrial order, and a place prepared
for such characters He held in reserve to be ministering angels unto
many planets, and who as yet have not entered into so great a fulness
as those who are resurrected from the dead. See Heb., xi, part of 35th
verse, 'Others were tortured, not accepting deliverance, that they
might obtain a better resurrection.'

"Now it is evident that there was a better resurrection, or else God
would not have revealed it unto Paul. Wherein then can it be said a
better resurrection? This distinction is made between the doctrine of
the actual resurrection and translation: translation obtains
deliverance from the tortures and sufferings of the body, but their
existence will prolong as to the labors and toils of the ministry,
before they can enter into so great a rest and glory.

"On the other hand, those who were tortured, not accepting
deliverance, received an _immediate_ rest from their labors. See
Revelations, xiv, 13: 'And I heard a voice from heaven, saying,
Blessed are the dead who die in the Lord, for from henceforth they do
rest from their labors and their works do follow them.'

"They rest from their labors for a long time, and yet their work is
held in reserve for them, that they are permitted to do the same works
after they receive a resurrection for their bodies."--History of
Joseph Smith, Deseret News, Vol. IV, No. 30.

"He [President Joseph Smith] explained the difference between an angel
and a ministering spirit; the one a resurrected or translated body,
with its spirit, ministering to embodied spirits; the other a
disembodied spirit, visiting or ministering to disembodied spirits.
Jesus Christ became a ministering spirit (while his body was lying in
the sepulchre) to the spirits in prison, to fulfil an important part
of his mission, without which he could not have perfected his work,
nor entered into his rest. After his resurrection he appeared as an
angel to his disciples, &c. Translated bodies cannot enter into rest
until they have undergone a change equivalent to death. Translated
bodies are designed for future missions.

"The angel that appeared to John on the Isle of Patmos was a
translated or resurrected body. Jesus Christ went in body, after his
resurrection, to minister to translated and resurrected bodies. There
has been a chain of authority and power from Adam down to the present
time."--History of Joseph Smith, Deseret News, Vol. V, No. 11.

It would appear that the translated residents of Enoch's city are
under the direction of Jesus, who is the Creator of worlds; and that
He, holding the keys of the government of other worlds, could, in His
administrations to them, select the translated people of Enoch's Zion,
if He thought proper, to perform a mission to these various planets,
and as death had not passed upon them, they could be prepared by Him
and made use of through the medium of the Holy Priesthood to act as
ambassadors, teachers, or messengers to those worlds over which Jesus
holds the authority. We read in the Times and Seasons:

"Truly Jesus Christ created the worlds, and is Lord of Lords, and, as
the Psalmist said, 'judges among the Gods.' Then Moses might have said
with propriety, he is the 'living God,' and Christ, speaking of the
flesh, could say, I am the Son of Man; and Peter, enlightened by the
Holy Ghost, Thou art the Son of the living God, meaning our Father in
Heaven, and who, with Jesus Christ His first begotten Son, and the
Holy Ghost, are one in power, one in dominion, and one in glory,
constituting the First Presidency of this system and this eternity.
But they are as much three distinct persons as the sun, moon and earth
are three different bodies.

"And again, the 'twelve kingdoms,' which are under the above-mentioned
Presidency of the Father, Son and Holy Ghost, are governed by the same
rules, and destined to the same honor. [Book Doc. and Cov., page 135,
par. 13.[A]] For, 'Behold, I will liken these kingdoms unto a man
having a field, and he sent forth his servants into the field, to dig
in the field; and he said unto the first, Go ye and labor in the
field, and in the first hour I will come unto you, and ye shall behold
the joy of my countenance: and he said unto the second, Go ye also
into the field, and in the second hour I will visit you with the joy
of my countenance; and also unto the third, saying, I will visit you;
and unto the fourth, and so on unto the twelfth.'"

[Footnote A: Page 310, New Edition.]

It is further stated in this section: "Therefore, unto this parable
will I liken all these kingdoms, and the inhabitants thereof; every
kingdom in its hour, and in its time, and in its season; even
according to the decree which God hath made."--Verse 61.

That is, each kingdom, or planet, and the inhabitants thereof, were
blessed with the visits and presence of their Creator, in their
several times and seasons.

It is recorded that to Jesus has been given all power in heaven and in
earth, and from the foregoing quotations He evidently had power which
He used to commission the citizens of the Zion of Enoch to go to other
worlds on missions. In. an extract from the teachings of the Prophet
Joseph (elsewhere inserted) it is written:

"Elijah was the last prophet that held the keys of this Priesthood,
and who will, before the last dispensation, restore the authority and
deliver the keys of this Priesthood, in order that all the ordinances
may be attended to in righteousness. It is true that the Savior had
authority and power to bestow this blessing; but the sons of Levi were
too prejudiced."

Here Jesus paid deference to the Priesthood, who held keys relating to
the ministration of its powers and blessings, but it is not
unreasonable to suppose, when other worlds are concerned, over whom
also He holds the keys of salvation, that these considerations would
not necessarily interpose, and that He would send or commission
members of the translated Priesthood of Enoch's Zion amongst
terrestrial worlds whithersoever it pleased Him, in the interests of
the peoples thus situated.

We now resume our extracts from the prophecy of Enoch;

"And Enoch beheld angels descending out of heaven, bearing testimony
of the Father and of the Son; and the Holy Ghost fell on many, and
they were caught up by the power of heaven into Zion. * * *

"And it came to pass that Enoch looked; and from Noah, he beheld all
the families of the earth; and he cried unto the Lord, saying, When
shall the day of the Lord come? When shall the blood of the Righteous
be shed, that all they that mourn may be sanctified, and have eternal
life? And the Lord said, It shall be in the meridian of time, in the
days of wickedness and vengeance. And behold, Enoch saw the day of the
coming of the Son of Man, even in the flesh; and his soul rejoiced,
saying, The Righteous is lifted up, and the Lamb is slain from the
foundation of the world; and through faith I am in the bosom of the
Father, and behold, Zion is with me! * * *

"Enoch continued his cry unto the Lord, saying, I ask thee, O Lord, in
the name of thine Only Begotten, even Jesus Christ, that thou wilt
have mercy upon Noah and his seed, that the earth might never more be
covered by the floods? And the Lord could not withhold; and he
covenanted with Enoch, and sware unto him with an oath, that he would
stay the floods; that he would call upon the children of Noah; and he
sent forth an unalterable decree, that a remnant of his seed should
always be found among all nations, while the earth should stand; and
the Lord said, Blessed is he through whose seed Messiah shall come;
for he saith, I am Messiah, the King of Zion, the Rock of Heaven,
which is broad as eternity; and whoso cometh in at the gate and
climbeth up by me, shall never fall. * * *

"And the Lord said unto Enoch, Look; and he looked and beheld the Son
of Man lifted up on the cross, after the manner of men; and he heard a
loud voice; and the heavens were veiled; and all the creations of God
mourned; and the earth groaned; and the rocks were rent; and the
Saints arose, and were crowned at the right hand of the Son of Man,
with crowns of glory; and as many of the spirits as were in prison
came forth, and stood on the right hand of God; and the remainder were
reserved in chains of darkness until the judgment of the great day. *
* *

"And it came to pass that Enoch saw the day of the coming of the Son
of Man, in the last days, to dwell on the earth in righteousness for
the space of a thousand years. * * *

"And the Lord showed Enoch all things, even unto the end of the world;
and he saw the day of the righteous, the hour of their redemption, and
received a fulness of joy; and all the days of Zion, in the days of
Enoch, were three hundred and sixty-five years; and Enoch and all his
people walked with God, and he dwelt in the midst of Zion; and it came
to pass that Zion was not, for God received it up into his own bosom;
and from thence went forth the saying, Zion is fled."

From the foregoing extracts we learn amongst other truths, all based
upon Enoch's faith in the atoning blood of the Lamb slain from before
the foundation of the world, the following:

That Enoch was clothed with glory and saw the Lord, who talked with
Him as one man talks with another, even face to face.

That the Lord commanded Enoch to preach repentance; and to baptize in
the name of the Father, and the Son, which is full of grace and truth,
and the Holy Spirit, which bears record of the Father and the Son.

That so great was the faith of Enoch that he led the people of God,
overthrew their enemies, and at his word the earth trembled, whilst
the mountains, rivers and seas obeyed his command.

That through this faith Enoch saw the days of the coming of the Son of
Man in the flesh, and by it he obtained a covenant from the Lord that
after Noah's day He would never again cover the earth by a flood, and
obtained an unalterable decree that a remnant of his seed should
always be found among all nations while the earth should stand.

That the Lord showed Enoch the world and its future history for the
space of many generations, even unto the end of the world.

That so great was the faith and righteousness of Enoch and his people,
that the Lord came down and dwelt with them, and in process of time
Enoch's City, Zion, was taken up into heaven, and many, through the
testimony of the Father and the Son, were afterwards caught up by the
powers of Heaven into Zion.

And, further, that while Enoch, through the favor of the Almighty, not
only had a mission to preach the Gospel and to gather the people, but
that he was also empowered to have the people that he had thus
gathered, and taught and instructed in the laws of life, and the city
in which they dwelt, translated and taken into the bosom of the
Father, there to be preserved until the latter times, while the
threatened calamities should overtake the world. But he also further
obtained a promise that the future peopling of the earth should come
through his seed; thus making him one of the great agencies to
administer salvation in the heavens and upon the earth.




CHAPTER X.

  Noah--His Sacrifice--God's Covenant with Him--Melchizedek--His
  Priesthood--Its Powers--Instances thereof Recorded in the Bible, in
  the Book of Mormon and in Latter-days--All Power of the Priesthood
  the Result of Faith in Christ and Impossible without the
  Atonement--The Power of the Priesthood the Power of God--The Glory
  of God in the Immortality of Man--Christ the Word, the Creator.


After the waters of the flood had subsided, we are told, Noah and his
family came forth out of the ark:

"And Noah builded an altar unto the Lord, and took of every clean
beast and of every clean fowl, and offered burnt offerings on the
altar. And the Lord smelled a sweet savour; and the Lord said in his
heart, I will not again curse the ground any more for man's sake; for
the imagination of man's heart is evil from his youth; neither will I
again smite any more every thing living, as I have done. While the
earth remaineth, seed-time and harvest, and cold and heat, and summer
and winter, and day and night, shall not cease."--Gen., viii, 20-22.

The details of this act are given us somewhat differently in the
inspired translation: it is there written:

"And Noah builded an altar unto the Lord, and took of every clean
beast, and of every clean fowl, and offered burnt offerings on the
altar; and gave thanks unto the Lord, and rejoiced in his heart. And
the Lord spake unto Noah, and he blessed him. And Noah smelt a sweet
savour, and he said in his heart, I will call on the name of the Lord,
that he will not again curse the ground any more for man's sake, for
the imagination of man's heart is evil from his youth; and that he
will not smite any more every thing living, as he hath done, while the
earth remaineth; and that seed time and harvest, and cold and heat,
and summer and winter, and day and night may not cease with man."

Thus, we discover that the first act after the destruction of the
world by a flood was a recognition of the great expiatory principle of
the atonement, which was to be made by the Only Begotten Son of God,
as revealed by the angel to Adam. And as God recognized Adam's and
Abel's offerings, so He also recognized that of Noah: and as a result,
the Patriarch obtained great promises, in which the people of all
ages, then to come, would be interested. For "God spake unto Noah, and
to his sons with him, saying, And I, behold, I will establish my
covenant with you, which I made unto your father Enoch, concerning
your seed after you. And it shall come to pass, that every living
creature that is with you, of the fowl, and of the cattle, and of the
beast of the earth that is with you, which shall go out of the ark,
shall not altogether perish: neither shall all flesh be cut off any
more by the waters of a flood; neither shall there any more be a flood
to destroy the earth. And I will establish my covenant with you, which
I made unto Enoch, concerning the remnants of your posterity. And God
made a covenant with Noah, and said, This shall be the token of the
covenant I make between me and you, and for every living creature with
you, for perpetual generations, I will set my bow in the cloud; and it
shall be for a token of a covenant between me and the earth. And it
shall come to pass, when I bring a cloud over the earth, that the bow
shall be seen in the cloud; and I will remember my covenant, which I
have made between me and you, for every living creature of all flesh.
And the waters shall no more become a flood to destroy all flesh. And
the bow shall be in the cloud; and I will look upon it, that I may
remember the everlasting covenant, which I made unto thy father Enoch;
that, when men should keep all my commandments, Zion should again come
on the earth, the city of Enoch, which I have caught up unto myself.
And this is mine everlasting covenant, that when thy posterity shall
embrace the truth, and look upward, then shall Zion look downward, and
all the heavens shall shake with gladness, and the earth shall tremble
with joy; and the general assembly of the Church of the First-born
shall come down out of heaven and possess the earth, and shall have
place until the end come. And this is mine everlasting covenant, which
I made with thy father Enoch. And the bow shall be in the cloud, and I
will establish my covenant unto thee, which I have made between me and
thee, for every living creature of all flesh that shall be upon the
earth."--Inspired Translation, Gen., ix, 15-24.

We will now turn to Melchizedek, of whom it is written in King James'
translation:

"And Melchizedek, king of Salem, brought forth bread and wine: and he
was the priest of the most high God. And he blessed him, and said,
Blessed be Abram of the most high God, possessor of heaven and earth:
and blessed be the most high God, which hath delivered thine enemies
into thy hand. And he gave him tithes of all."--Gen., xiv, 18-20.

This passage is given with greater completeness in the inspired
translation, where it appears as follows: "And Melchizedek, King of
Salem, brought forth bread and wine; and he brake bread and blessed
it; and he blessed the wine, he being the priest of the Most High God;
and he gave to Abram, and he blessed him, and said, Blessed Abram,
thou art a man of the Most High God, possessor of heaven and of earth;
and blessed is the name of the Most High God, which hath delivered
thine enemies into thine hand. And Abram gave him tithes of all he had
taken."

In this action of Melchizedek, in administering the bread and wine, by
virtue of his priestly office, is there not a representation of the
body and blood of our Lord and Savior Jesus Christ, as also indicated
by the Messiah Himself when He partook of the passover with His
disciples? For Melchizedek was a great High Priest, of the same order
and like Priesthood as was held by the Son of God. So great, indeed,
that "before his day it was called the Holy Priesthood, after the
order of the Son of God; but out of respect or reverence to the name
of the Supreme Being, to avoid the too frequent repetition of his
name, they, the church, in ancient days, called that Priesthood after
Melchizedek, or the Melchizedek Priesthood."--Doc. and Cov., Sec. 107,
Par. 3, 4, p. 383.

Paul, also, in reasoning on this subject in his epistle to the
Hebrews, chapter vii, writes:

"For this Melchizedek, king of Salem, priest of the most high God, who
met Abraham returning from the slaughter of the kings, and blessed
him; to whom also Abraham gave a tenth part of all; first being by
interpretation King of righteousness, and after that also King of
Salem, which is, King of peace; without father, without mother,
without descent, having neither beginning of days, nor end of life;
but made like unto the Son of God; abideth a priest continually. Now
consider how great this man was, unto whom even the patriarch Abraham
gave the tenth of the spoils. And verily they that are of the sons of
Levi, who receive the office of the priesthood, have a commandment to
take tithes of the people according to the law, that is, of their
brethren, though they come out of the loins of Abraham: but he whose
descent is not counted from them received tithes of Abraham, and
blessed him that had the promises. And without all contradiction the
less is blessed of the better."

To make the matter still plainer we transcribe the third verse from
the inspired translation:

"For this Melchizedek was ordained a priest after the order of the Son
of God, which order was without father, without mother, without
descent, having neither beginning of, days nor end of life. And all
those who are ordained unto this priesthood are made like unto the Son
of God, abiding a priest continually."

In Genesis, inspired translation, chapter xiv, it is also stated
regarding Melchizedek:

"Thus, having been approved of God, he was ordained an high priest
after the order of the covenant which God made with Enoch, it being
after the order of the Son of God; which order came, not by man, nor
the will of man; neither by father, nor mother; neither by beginning
of days, nor end of years; but of God. And it was delivered unto men
by the calling of his own voice, according to his own will, unto as
many as believed on his name. For God having sworn unto Enoch and unto
his seed with an oath by himself, that every one being ordained after
this order and calling should have power, by faith, to break
mountains, to divide the seas, to dry up waters, to turn them out of
their course, to put at defiance the armies of nations, to divide the
earth, to break every band, to stand in the presence of God; to do all
things according to his will, according to his command, subdue
principalities and powers; and this by the will of the Son of God,
which was from before the foundation of the world. And men having this
faith, coming up unto this order of God, were translated and taken up
into heaven. And now, Melchizedek was a priest of this order;
therefore he obtained peace in Salem, and was called the Prince of
peace, and his people wrought righteousness, and obtained heaven, and
sought for the city of Enoch which God had before taken; separating it
from the earth, having reserved it unto the latter-days, or the end of
the world, and hath said, and sworn with an oath, that the heavens and
the earth should come together; and the sons of God should be tried so
as by fire. And this Melchizedek, having thus established
righteousness, was called the king of heaven by his people, or, in
other words, the King of peace."

From the above it would seem that this people possessed the power of
Translation, and that they "obtained heaven, and sought for the city
of Enoch which God had before taken," or which was before translated.

The principle of power also over the varied creations of God, above
spoken of, pertaining to the Holy Priesthood after the order of the
Son of God, has, by faith, been manifested to the world in the lives
and actions of numbers of the servants of the Most High. The power of
Enoch, wherein he caused the earth to tremble, whilst mountains fled
at his command, and rivers were turned out of their course, has
already been referred to. By this power, exercised in mighty faith,
Melchizedek stopped the mouths of lions and quenched the violence of
fire;[A] by it the waters of the Red Sea were divided by Moses, and
the children of Israel passed through dry shod;[B] by it Elijah[C] and
Elisha[D] smote the waters of the Jordan and crossed on dry land; by
it Daniel escaped the ferocity of the lions,[E] and the three Hebrew
children were delivered from the fiery furnace.[F]

[Footnote A: Inspired Trans. Gen., xiv, 26.]

[Footnote B: Exodus, xiv, 21.]

[Footnote C: 2 Kings, ii, 7, 8.]

[Footnote D: 2 Kings, ii, 14.]

[Footnote E: Daniel, vi, 16-23.]

[Footnote F: Daniel, iii, 19-27.]

By this same power in the Messianic dispensation the Apostles were
delivered from bonds and imprisonment; by it Paul shook off the viper
that had fastened upon his hand;[A] by it Philip[B] was caught away by
the Spirit of the Lord after he had baptized the Ethiopian eunuch; by
it John was preserved when he was cast into a cauldron of boiling oil,
that it did not hurt him; by it the dead were raised, the lepers
cleansed, the sick healed, devils cast out, and other mighty works
performed by Jesus and His disciples; and by it Christ broke the bands
of death and became the resurrection and the life, the first fruits of
them that slept, the conqueror of death, the Savior of the world and
Redeemer of mankind.

[Footnote A: Acts, xxviii, 3-6.]

[Footnote B: Acts, viii, 39.]

Again, on this continent, one of the Nephite Prophets, Jacob, the son
of Lehi, records: "We truly can command in the name of Jesus, and the
very trees obey us, or the mountains, or the waves of the sea."
(Jacob, iv, 6.) By faith the brother of Jared, who held this power,
said unto the mountain Zerin, Remove; and it was removed;[A] by it
Alma and Amulek caused the walls of the prison in Ammonihah to tumble
to the ground;[B] by it Nephi and Lehi wrought the surpassing change
upon the Lamanites that they were baptized with fire and the Holy
Ghost;[C] by it Amnion and his brethren wrought so great a miracle in
the conversion of the Lamanites;[D] and by it also the disciples of
Jesus who tarried amongst the Nephites showed forth the power spoken
of in the following passage:

[Footnote A: Ether, xii, 30]

[Footnote B: Alma, xiv, 26-29.]

[Footnote C: Helaman, v, 43-49.]

[Footnote D: Alma, xvii-xxvii.]

"Therefore they did exercise power and authority over the disciples of
Jesus who did tarry with them, and they did cast them into prison: but
by the power of the word of God, which was in them, the prisons were
rent in twain, and they went forth doing mighty miracles among them.
Nevertheless, and notwithstanding all these miracles, the people did
harden their hearts, and did seek to kill them, even as the Jews at
Jerusalem sought to kill Jesus, according to his word; and they did
cast them into furnaces of fire, and they came forth receiving no
harm; and they also cast them into dens of wild beasts, and they did
play with the wild beasts even as a child with a lamb; and they did
come forth from among them, receiving no harm."--4 Nephi, i, 30-33.

This same power has also been abundantly manifested in these latter
days in the midst of the Saints of God, in deliverances from evil, in
escapes from enemies, in the quelling of mobs, in the stilling of the
angry waves of the sea, in the healing of the sick, in the casting out
of unclean spirits, and in many other miraculous manifestations of the
power and goodness of God, and of the authority with which He has
invested His servants who are endowed and clothed upon with the
Priesthood, which is endless and after the order of the Son of God.

Thus, through the atonement of Jesus, and the salvation and redemption
brought about by that atonement these wonderful manifestations and
deliverances have been accomplished by faith in God; and the
Priesthood being after the order of the Son of God, and proceeding
from Him, through the atonement, those who held this Priesthood
possessed, according to their faith, the above mentioned powers; and
without that atonement this power never could have existed, for men
without that sacrifice could not have been brought into that
relationship to God, by which they would have the right, the power and
authority to act in His name, or to be His representatives to fallen
humanity.

In fact, the power manifested by the Priesthood is simply the power of
God, for He is the head of the Priesthood, with Jesus as our President
and great High Priest; and it is upon this principle that all the
works of God have been accomplished, whether on the earth or in the
heavens; and any manifestation of power through the Priesthood on the
earth is simply a delegated power from the Priesthood in the heavens,
and the more the Priesthood on the earth becomes assimilated with and
subject to the Priesthood in the heavens the more of this power shall
we possess. Hence Paul, in speaking on this subject, says:

"Through faith we understand that the worlds were framed by the word
of God, so that things which are seen were not made of things which do
appear."--Heb., xi, 3.

The work of God and the glory of God is to bring to pass the
immortality and eternal life of man; as it is written: "For this is my
work and my glory, to bring to pass the immortality and eternal life
of man." (Pearl of Great Price.) The creation of man and the
multiplication of man was one thing, the immortality and eternal life
of man and his exaltation is another thing; and in the organization of
the world, and in the calculations of the Almighty pertaining to this
immortality and eternal life, it would seem that it was decreed that
the Only Begotten Son was provided for the purpose of accomplishing
this object; and hence Christ was the Lamb slain, according to the
eternal purposes of God, before the foundation of the world.

In relation to the creation of the worlds, as above referred to by
Paul, John, in the commencement of his Gospel, somewhat after the
manner of a preface or introduction, writes: "In the beginning was the
Word, and the Word was with God, and the Word was God. The same was in
the beginning with God. All things were made by him; and without him
was not anything made that was made. In him was life; and the life was
the light of men. And the light shineth in darkness; and the darkness
comprehended it not." (John, i, 1-5.) Or to give the passage, in the
wording of the inspired translation: "In the beginning was the Gospel
preached through the Son. And the Gospel was the word, and the word
was with the Son, and the Son was with God, and the Son was of God.
The same was in the beginning with God. All things were made by him;
and without him was not anything made which was made. In him was the
Gospel, and the Gospel was the life, and the life was the light of
men; and the light shineth in the world, and the world perceiveth it
not." From the testimony of John, as given in the Book of Doctrine and
Covenants, we also extract the following:

"And he bore record, saying, I saw his glory that he was in the
beginning before the world was; therefore in the beginning the Word
was, for he was the Word, even the messenger of salvation, the light
and the Redeemer of the world; the Spirit of truth, who came into the
world, because the world was made by him, and in him was the life of
men and the light of men. The worlds were made by him: men were made
by him: all things were made by him, and through him, and of him. And
I, John, bear record that I beheld his glory, as the glory of the Only
Begotten of the Father, full of grace and truth, even the Spirit of
truth, which came and dwelt in the flesh, and dwelt among us."--Sec.
xciii, 7-11, p. 329.

Paul, likewise, in his Epistles, more than once directs attention to
this great truth. In writing to the Colossians he says:

"For by him were all things created, that are in heaven, and that are
in earth, visible and invisible, whether they be thrones, or
dominions, or principalities, or powers: all things were created by
him, and for him: and he is before all things, and by him all things
consist."--Col., i, 16, 17.

And to the Hebrews he writes, that God "hath in these last days spoken
unto us by his Son, whom he hath appointed heir of all things, by whom
also he made the worlds; who being the brightness of his glory, and
the express image of his person, and upholding all things by the word
of his power, when he had by himself purged our sins, sat down on the
right hand of the Majesty on high."--Heb., i, 2, 3.

God revealed these things unto Moses; but his words in relation
thereto are among the precious things that have been taken from the
Scriptures by the iniquity of man; amongst those restored to us by
modern revelation are the following words of God to that Patriarch
with regard to the creation:

"And by the word of my power have I created them, which is mine Only
Begotten Son, who is full of grace and truth. And worlds without
number have I created; and I also created them for mine own purpose;
and by the Son I created them, which is mine Only Begotten. And the
first man of all men have I called Adam, which is many. But only an
account of this earth, and the inhabitants thereof, give I unto you.
For behold, there are many worlds which have passed away by the word
of my power. And there are many also which now stand, and numberless
are they unto man, but all things are numbered unto me, for they are
mine and I know them."--Pearl of Great Price.




CHAPTER XI.

  Abraham's Record Concerning the Creation--The Council in Heaven--The
  Father's Plan, the Son's Acceptance, Satan's Rebellion--The Agency
  of Man--Suggestions Regarding Satan's Plan to Save All Mankind.


The Lord also revealed to Abraham many great and glorious principles
and truths relating to the creation. We extract the following from the
fragment of the writings of that Patriarch, which has been graciously
restored to us by the Lord in these days:

"And the Gods prepared the earth to bring forth the living creature
after his kind, cattle and creeping things, and beasts of the earth
after their kind; and it was so, as they had said. And the Gods
organized the earth to bring forth the beasts after their kind, the
cattle after their kind, and everything that creepeth upon the earth
after their kind; and the Gods saw they would obey. And the Gods took
counsel among themselves and said, Let us go down and form man in our
image, after our likeness; and we will give them 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 the Gods went down to organize man in their own
image, in the image of the Gods to form they him, male and female, to
form they them; and the Gods said, We will bless them. And the Gods
said, We will cause them to be fruitful, and multiply, and replenish
the earth, and subdue it, and to have dominion over the fish of the
sea, and over the fowl of the air, and over every living thing that
moveth upon the earth. And the Gods said, Behold, we will give them
every herb bearing seed that shall come upon the face of all the
earth, and every tree which shall have fruit upon it, yea, the fruit
of the tree yielding seed to them we will give it; it shall be for
their meat; and to every beast of the earth, and to every fowl of the
air, and to every thing that creepeth upon the earth, behold, we will
give them life, and also we will give to them every green herb for
meat, and all these things shall be thus organized. And the Gods said,
We will do every thing that we have said, and organize them; and
behold, they shall be very obedient. And it came to pass that it was
from evening until morning they called night; and it came to pass that
it was from morning until evening that they called day; and they
numbered the sixth time.

"And thus we will finish the heavens and the earth, and all the hosts
of them. And the Gods said among themselves, On the seventh time we
will end our work which we have counseled; and we will rest on the
seventh time from all our work which we have counseled. And the Gods
concluded upon the seventh time, because that on the seventh time they
would rest from all their works which they (the Gods) counseled among
themselves to form, and sanctified it. And thus were their decisions
at the time that they counseled among themselves to form the heavens
and the earth.

"And the Gods came down and formed these the generations of the
heavens and of the earth, when they were formed in the day that the
Gods formed the earth and the heavens, according to all that which
they had said concerning every plant of the field before it was in the
earth, and every herb of the field before it grew; for the Gods had
not caused it to rain upon the earth when they counseled to do them,
and had not formed a man to till the ground; but there went up a mist
from the earth, and watered the whole face of the ground. And the Gods
formed man from the dust of the ground, and took his spirit (that is,
the man's spirit,) and put it into him, and breathed into his nostrils
the breath of life, and man became a living soul."

Although this matter of the Council or Conference is not so fully
exhibited in the Old Testament Scriptures as in this revelation to
Abraham, yet it is definitely stated in the Book of Genesis that God
said, "Let _us_ make man in _our_ image, after _our_ likeness;" and
again, after Adam had taken of the forbidden fruit the Lord said,
"Behold, the man has become as one of us;" and the inference is direct
that in all that related to the work of the creation of the world,
there was a consultation; and though God spake as it is recorded in
the Bible, yet it is evident He counseled with others. The Scriptures
tell us there are "Gods many and Lords many. But to us there is but
one God, the Father." (1 Cor., viii, 5.) And for this reason, though
there were others engaged in the creation of the worlds, it is given
to us in the Bible in the shape that it is; for the fulness of these
truths is only revealed to highly favored persons for certain reasons
known to God; as we are told in the Scriptures: "The secret of the
Lord is with them that fear him; and he will show them his
covenant."--Psalms, xxv, 14.

It is consistent to believe that at this Council in the heavens the
plan that should be adopted in relation to the sons of God who were
then spirits, and had not yet obtained tabernacles, was duly
considered. For, in view of the creation of the world and the placing
of men upon it, whereby it would be possible for them to obtain
tabernacles, and in those tabernacles obey laws of life, and with them
again be exalted among the Gods, we are told, that at that time, "the
morning stars sang together, and all the sons of God shouted for joy."
The question then arose, how, and upon what principle, should the
salvation, exaltation and eternal glory of God's sons be brought
about? It is evident that at that Council certain plans had been
proposed and discussed, and that after a full discussion of those
principles, and the declaration of the Father's will pertaining to His
design, Lucifer came before the Father, with a plan of his own,
saying, "Behold I, send me, I will be thy Son, and I will redeem all
mankind, that one soul shall not be lost, and surely I will do it;
wherefore, give me thine honor." But Jesus, on hearing this statement
made by Lucifer, said, "Father, thy will be done, and the glory be
thine forever." From these remarks made by the well beloved Son, we
should naturally infer that in the discussion of this subject the
Father had made known His will and developed His plan and design
pertaining to these matters, and all that His well beloved Son wanted
to do was to carry out the will of His Father, as it would appear had
been before expressed. He also wished the glory to be given to His
Father, who, as God the Father, and the originator and designer of the
plan, had a right to all the honor and glory. But Lucifer wanted to
introduce a plan contrary to the will of his Father, and then wanted
His honor, and said: "I will save every soul of man, wherefore give me
thine honor." He wanted to go contrary to the will of his Father, and
presumptuously sought to deprive man of his free agency, thus making
him a serf, and placing him in a position in which it was impossible
for him to obtain that exaltation which God designed should be man's,
through obedience to the law which He had suggested; and again,
Lucifer wanted the honor and power of his Father, to enable him to
carry out principles which were contrary to the Father's wish.

And further, in regard to agency; if man had not had his agency, or if
he had been deprived of his agency, he could not have been tempted of
the devil, or of any other power; for if the will of God prevailed,
and was carried out without man's action or agency, it would have been
impossible for him to have done anything wrong, for he would have been
deprived of the power of doing that wrong. This was the position that
Satan desired to place, not only the spirits in the heavens, but also
mankind upon the earth. And Satan said, "Surely I will save every one
of them, wherefore, give me thine honor." But God's plan was different
from this, and, as stated above, had been decided upon in the Councils
of heaven; and the Father had made a decree as to how these things
should be done; and that both the inhabitants of heaven and the
inhabitants of earth should have their free agency. It was against
this that Lucifer rebelled; and he could not have rebelled against a
plan or commandment that had not been given; for rebellion signifies a
violation of law, command, or authority; and he was cast out of heaven
because of this rebellion. This rebellion could not have existed
without a free agency; for without a free agency they would all have
been compelled to do the will of the Father. But having the free
agency, they used it; and Lucifer and a third part of the angels were
cast out because they rebelled and used this agency in opposition to
their heavenly Father. And not only because they rebelled, but
because, as stated, "they sought to destroy the agency of man;" and
their agency would have been used in opposition to the interests,
happiness and eternal exaltation of mankind, which were proposed to be
accomplished through the atonement and redemption provided by Jesus
Christ. In accordance with this we find the following statements in
the revelations given to the Prophet Joseph Smith:

"Behold, the devil was before Adam, for he rebelled against me,
saying, Give me thine honor, which is my power: and also a third part
of the hosts of heaven turned he away from me because of their agency;
and they were thrust down, and thus came the devil and his angels.
And, behold, there is a place prepared for them from the beginning,
which place is hell: and it must needs be that the devil should tempt
the children of men, or they could not be agents unto themselves, for
if they never should have bitter, they could not know the
sweet."--Doc. and Cov., xxix, 36-39, p. 146.

And again; "And this we saw also, and bear record, that an angel of
God who was in authority in the presence of God, who rebelled against
the Only Begotten Son, whom the Father loved, and who was in the bosom
of the Father--was thrust down from the presence of God and the Son,
and was called Perdition, for the heavens wept over him--he was
Lucifer, a son of the morning. And we beheld, and lo, he is fallen! is
fallen! even a son of the morning. And while we were yet in the
Spirit, the Lord commanded us that we should write the vision, for we
beheld Satan, that old serpent--even the devil--who rebelled against
God, and sought to take the kingdom of our God and his Christ." Doc.
and Cov., lxxvi, 25-28, p. 267.

The Father accepted the offer of His well beloved Son, and proceeded
to carry out the decision of the Council, and, as we are informed in
the Bible (inspired translation), God said to His Only Begotten, "Let
us make man in our image, after our likeness, and it was so."

There are other questions mixed up with this rebellion besides those
above referred to, and those questions are directly connected with the
atonement. In the event of man having his free will and being subject
to the power of temptation, the weakness of the flesh, the allurements
of the world, and the powers of darkness, it was known that he must
necessarily fall, and being fallen, it would be impossible for him to
redeem himself, and that, according to an eternal law of justice, it
would require an infinite, expiatory atonement to redeem man, to save
him from the effects and ruin of the Fall, and to place him in a
condition where he could again be reinstated in the favor of God,
according to the eternal laws of justice and mercy; and find his way
back to the presence of the Father. Satan (it is possible) being
opposed to the will of his Father, wished to avoid the
responsibilities of this position, and rather than assume the
consequences of the acceptance of the plan of the Father, he would
deprive man of his free agency, and render it impossible for him to
obtain that exaltation which God designed. It would further seem
probable that he refused to take the position of redeemer, and assume
all the consequences associated therewith, but he did propose, as
stated before, to take another plan and deprive man of his agency, and
he probably intended to make men atone for their own acts by an act of
coercion, and the shedding of their own blood as an atonement for
their sins; therefore, he says, "I will redeem all mankind, that one
soul shall not be lost; and surely I will do it; wherefore, give me
thine honor." His plan, however, was rejected as contrary to the
counsel of God, his Father. The well beloved Son then addressed the
Father, and instead of proposing to carry out any plan of his own,
knowing what His Father's will was, said, "Thy will be done;" 'I will
carry out thy plans and thy designs, and, as man will fall, I will
offer myself as an atonement according to thy will, O God. Neither do
I wish the honor, but thine be the glory;'" and a covenant was entered
into between Him and His Father, in which He agreed to atone for the
sins of the world; and He thus, as stated, became the Lamb slain from
before the foundation of the world. In this connection it is related
by Abraham:

"And there stood one among them that was like unto God, and he said
unto those who were with him, We will go down, for there is space
there, and we will take of these materials, and we will make an earth
whereon these may dwell; and we will prove them herewith, to see if
they will do all things whatsoever the Lord their God shall command
them; and they who keep their first estate, shall be added upon; and
they who keep not their first estate, shall not have glory in the same
kingdom with those who keep their first estate; and they who keep
their second estate, shall have glory added upon their heads for ever
and ever."

And hence, as Jesus Himself said, "Thus it is written and thus it
behooved Christ to suffer, and to rise from the dead the third day;
and that repentance and remission of sins should be preached in his
name among all nations, beginning at Jerusalem."

We will now give in full the quotation from the Pearl of Great Price
with regard to the above matter, and also add a short recapitulation.

"And I, the Lord God, spake unto Moses, saying, That Satan, whom thou
hast commanded in the name of mine Only Begotten, is the same which
was from the beginning, and he came before me, saying, Behold I, send
me, I will be thy son, and I will redeem all mankind, that one soul
shall not be lost, and surely I will do it; wherefore give me thine
honor. But, behold, my Beloved Son, which was my Beloved and Chosen
from the beginning, said unto me, Father, thy will be done, and the
glory be thine for ever. Wherefore, because that Satan rebelled
against me, and sought to destroy the agency of man, which I, the Lord
God, had given him, and also, that I should give unto him mine own
power, by the power of mine Only Begotten I caused that he should be
cast down, and he became Satan, yea, even the Devil, the father of all
lies, to deceive, and to blind men, and to lead them captive at his
will, even as many as would not hearken unto my voice."

From the above we gather: First, that the proposition of Lucifer was
an act of rebellion "against me"--God.

Second, that God had already decreed that man should have his free
agency, and this agency had been given to him by the Lord, as it is
said, "which I, the Lord God, had given him."

Third, that Lucifer coveted and asked for a power which was the
prerogative of the Almighty and alone belonged to God; and which He
called "mine own power."

Fourth, that for this rebellion Lucifer was cast out and became Satan.

Fifth, that the power by which he was cast out, was by a certain power
or Priesthood which had been conferred by God on His Only Begotten;
for he said, "By the power of mine Only Begotten I caused that he
should be cast down."

Sixth, that being cast down and becoming Satan, "even the devil, the
father of lies," his office was to deceive and to blind men; as it is
stated, "to deceive, and to blind men, and to lead them captive at his
will even as many as would not hearken unto my voice."




CHAPTER XII.

  Abraham, Isaac and Jacob--Sacrifices Offered by Them--Abraham and
  the Gospel Covenant--Extracts from the Book of Abraham and the
  Writings of Paul.


We will now return to Abraham, who is denominated the Father of the
Faithful, and who, as we have before seen, was a contemporary of
Melchizedek. The testimony in the Bible is direct and explicit that
Abraham fulfilled the law requiring the offering of sacrifices, and
furthermore was in possession of the principles of the Gospel and
understood the saving value of the atonement.

In the historical narrative of the Book of Genesis, we have numerous
testimonies that Abraham offered up sacrifices, in connection with his
worship of the Almighty. For instance, it is written:

"And Abram passed through the land unto the place of Sichem, unto the
plain of Moreh. And the Canaanite was then in the land. And the Lord
appeared unto Abram, and said, Unto thy seed will I give this land;
and there builded he an altar unto the Lord, who appeared unto him.
And he removed from thence unto a mountain on the east of Beth-el, and
pitched his tent, having Beth-el on the west, and Hai on the east: and
there he builded an altar unto the Lord, and called upon the name of
the Lord."--Gen., xii, 6-8.

In the next chapter we are told that Abraham "went on his journeys
from the south even to Beth-el, unto the place where his tent had been
at the beginning, between Beth-el and Hai; unto the place of the
altar, which he had made there at the first: and there Abram called on
the name of the Lord."--Gen., xiii, 3, 4.

And afterwards he removed his "tent, and came and dwelt in the plain
of Mamre, which is in Hebron, and built there an altar unto the
Lord."--Gen., xiii, 18.

The Book of Abraham gives some further details on these matters. The
Patriarch therein states:

"Now I, Abraham, built an altar in the land of Jershon, and made an
offering unto the Lord, and prayed that the famine might be turned
away from my father's house, that they might not perish; and then we
passed from Jershon through the land, unto the place of Sechem. It was
situated in the plains of Moreh, and we had already come into the
borders of the land of the Canaanites, and I offered sacrifice there
in the plains of Moreh, and called on the Lord devoutly, because we
had already come into the land of this idolatrous nation. And the Lord
appeared unto me in answer to my prayers, and said unto me, Unto thy
seed will I give this land. And I, Abraham, arose from the place of
the altar which I had built unto the Lord, and removed from thence
unto a mountain on the east of Bethel, and pitched my tent there,
Bethel on the west, and Hai on the east: and there I built another
altar unto the Lord, and called again upon the name of the
Lord."--Pearl of Great Price.

Although full details are not given of the mode of sacrifice in those
ancient times, nor of all the creatures that were acceptable unto the
Lord, in the performance of this rite, yet the narrative of the
contemplated sacrifice of Isaac by his father is indicative of the
principle being well understood. We are told that the young man said:
"My Father: and he said, Here am I, my son. And he said, Behold the
fire and the wood, but where is the lamb for a burnt-offering? And
Abraham said, My son, God will provide himself a lamb for a
burnt-offering."--Gen., xxii, 7, 8.

It is evident from other scriptures that Abraham offered up these
sacrifices in token of the great expiatory sacrifice of the Son of
God. Indeed the Redeemer himself told the Jews, "Your father Abraham
rejoiced to see my day: and he saw it, and was glad."--John, viii, 56.

In confirmation of this statement we read in the inspired translation
of the Book of Genesis that the Lord said to Abraham, in relation to
his possession of the land of Canaan, "Though thou wast dead, yet am I
not able to give it thee? And if thou shalt die, yet thou shalt
possess it, for the day cometh that the Son of Man shall live; but how
can he live if he be not dead? He must first be quickened. And it came
to pass, that Abram looked forth and saw the days of the Son of Man,
and was glad, and his soul found rest, and he believed in the Lord;
and the Lord counted it unto him for righteousness."

Again, Paul, in writing to the Galatians, states: "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. So then they which be of faith are blessed with faithful
Abraham."--Gal., iii, 8, 9.

This promise is corroborated by the statements of Peter to the Jews:

"Ye are the children of the prophets, and of the covenant which God
made with our fathers, saying unto Abraham, And in thy seed shall all
the kindreds of the earth be blessed. Unto you first, God, having
raised up his Son Jesus, sent him to bless you, in turning away every
one of you from his iniquities."--Acts, iii, 25, 26.

The record of this covenant is to be found in the Book of Genesis, as
follows:

"Now the Lord had said unto Abram, 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 I will bless them that bless thee,
and curse him that curseth thee, and in thee shall all families of the
earth be blessed."--Gen., xii, 1-3.[A]

[Footnote A: See also Genesis, xviii, 18; xxii, 18.]

It will be noticed in the above quotation from the Book of Genesis,
that no reference is made to the preaching of the Gospel to Abraham in
connection with these great promises as spoken of by Paul. This
deficiency is supplied by the Book of Abraham, wherein the covenant
between God and His faithful servant is given at greater length in
that covenant we find the following:

"My name is Jehovah, and I will make of thee a great nation and I will
bless thee above measure, and make thy name great among all nations,
and thou shalt be a blessing unto thy seed after thee, that in their
hands they shall bear this ministry and priesthood unto all nations,
and I will bless them through thy name; for as many as receive this
Gospel shall he called after thy name, and shall be accounted thy
seed, and shall rise up and bless thee, as their father; and I will
bless them that bless thee, and curse them that curse thee; and in
thee (that is, in thy priesthood) and in thy seed, (that is, thy
priesthood,) for I give unto thee a promise that this right shall
continue in thee, and in thy seed after thee, (that is to say, the
literal seed, or the seed of the body,) shall all the families of the
earth be blessed, even with the blessings of the Gospel, which are the
blessings of salvation, even of life eternal."

Of the personal history of Isaac we have but a very meagre account in
the Bible; however, sufficient is said to inform us that he, like his
father, offered up sacrifices, that his offering was acceptable to
God, and that He renewed with him the covenant previously made with
Abraham. Of Isaac it is written: "And he went up from thence to
Beer-sheba. And the Lord appeared unto him the same night, and said, I
am the God of Abraham thy father: fear not, for I am with thee, and
will bless thee, and multiply thy seed for my servant Abraham's sake.
And he builded an altar there, and called upon the name of the
Lord."--Gen., xxvi, 23-25.

Jacob followed in the footsteps of his father. He worshipped the true
and living God, and had the blessings of his fathers confirmed on him.
Regarding sacrifices we are informed that, after his sudden departure
from Laban and their later somewhat stormy interview, "Jacob offered
sacrifice upon the mount" (Gen., xxxi, 52); and again, shortly after,
by command of the Lord, he journeyed to Bethel, "and he built there an
altar and called the place El-beth-el," or the House of God.--Gen.,
xxxv, 7.




CHAPTER XIII.

  Sacrifices in the Days of Moses--The Institution of the Passover and
  the Exodus--The Symbolism of the Paschal Lamb--The Covenant of the
  Atonement between Christ and His Father--The Redeemed--Tokens of
  Covenants--The Rainbow--The Name of Jesus the Only Name--The
  Levites.


In regard to the offering of sacrifices, it is very evident that in
the days of Moses the children of Israel were quite familiar with this
rite, as also were the Egyptians. For one great request which Moses
and Aaron made of Pharaoh, King of Egypt, was, "Let us go, we pray
thee, three days' journey into the desert, and sacrifice unto the Lord
our God;" and as a reason why they should thus go into the wilderness
it was urged by them, when the Egyptian monarch said, "Go ye,
sacrifice to your God in the land," that "it is not meet so to do; for
we shall sacrifice the abomination of the Egyptians to the Lord our
God: lo, shall we sacrifice the abomination of the Egyptians before
their eyes, and will they not stone us? We will go three days' journey
into the wilderness, and sacrifice to the Lord our God, as he shall
command us."--Ex., viii, 26, 27.

It is further stated, that after a time, when all other judgments had
failed to bring about the desired effect with Pharaoh, that "Moses
said, Thus saith the Lord, About midnight will I go out into the midst
of Egypt: and all the first-born in the land of Egypt shall die, from
the first-born of Pharaoh that sitteth upon his throne, even unto the
first-born of the maid-servant that is behind the mill; and all the
first-born of beasts. And there shall be a great cry throughout all
the land of Egypt, such as there was none like it, nor shall be like
it any more. But against any of the children of Israel shall not a dog
move his tongue, against man or beast: that ye may know how that the
Lord doth put a difference between the Egyptians and Israel."--Ex.,
xi, 4-7.

The next chapter gives the history of the fulfilment of this
threatened judgment and the results that flowed therefrom. It is
recorded:

"And the Lord spake unto Moses and Aaron in the land of Egypt, saying,
This month shall be unto you the beginning of months; it shall be the
first month of the year to you. Speak ye unto all the congregation of
Israel, saying, In the tenth day of this month they shall take to them
every man a lamb according to the house of their fathers, a lamb for
an house: and if the household be too little for the lamb, let him and
his neighbor next unto his house take it according to the number of
the souls: every man according to his eating shall make your count for
the lamb. Your lamb shall be without blemish, a male of the first
year: ye shall take it out from the sheep or from the goats: and ye
shall keep it up until the fourteenth day of the same month: and the
whole assembly of the congregation of Israel shall kill it in the
evening. And they shall take of the blood, and strike it on the two
side-posts, and on the upper door-post of the houses, wherein they
shall eat it. And they shall eat the flesh in that night, roast with
fire, and unleavened bread; and with bitter herbs they shall eat
it."--Ex., xii, 1-8.

"And thus shall ye eat it; with your loins girded your shoes on your
feet, and your staff in your hand: and ye shall eat it in haste; it is
the Lord's passover. For I will pass through the land of Egypt this
night, and will smite all the first-born in the land of Egypt, both
man and beast: and against all the gods of Egypt I will execute
judgment: I am the Lord. And the blood shall be to you for a token
upon the houses where ye are: and when I see the blood, I will pass
over you, and the plague shall not be upon you to destroy you, when I
smite the land of Egypt. And this day shall be unto you for a
memorial; and ye shall keep it a feast to the Lord throughout your
generations: ye shall keep it a feast by an ordinance for ever."--
Ex., xii, 11-14.

"Then Moses called for all the Elders of Israel, and said unto them,
Draw out, and take you a lamb, according to your families, and kill
the passover. And ye 'shall take a bunch of hyssop, and dip it in the
blood that is in the basin, and strike the lintel and the two
side-posts with the blood that is in the basin: and none of you shall
go out at the door of his house until the morning. For the Lord will
pass through to smite the Egyptians; and when he seeth the blood upon
the lintel, and on the two side-posts, the Lord will pass over the
door, and will not suffer the destroyer to come in unto your houses to
smite you. And ye shall observe this thing for an ordinance to thee
and to thy sons for ever."--Ex., xii, 21-24.

"And the children of Israel went away, and did as the Lord had
commanded Moses and Aaron, so did they. And it came to pass, that at
midnight the Lord smote all the first-born in the land of Egypt, from
the first-born of Pharaoh that sat on his throne, unto the first-born
of the captive that was in the dungeon; and all the first-born of
cattle. And Pharaoh rose up in the night, he, and all his servants,
and all the Egyptians; and there was a great cry in Egypt: for there
was not a house where there was not one dead. And he called for Moses
and Aaron by night, and said, Rise up, and get you forth from among my
people, both ye and the children of Israel: and go, serve the Lord, as
ye have said. Also take your flocks and your herds, as ye have said,
and be gone: and bless me also. And the Egyptians were urgent upon the
people, that they might send them out of the land in haste; for they
said, We be all dead men."--Ex., xii, 28-33.

It is further said: "And it shall be when thy son asketh thee in time
to come, saying, What is this? that thou shalt say unto him, By
strength of hand the Lord brought us out from Egypt, from the house of
bondage; and it came to pass, when Pharaoh would hardly let us go,
that the Lord slew all the first-born in the land of Egypt, both the
first-born of man, and the first-born of beasts; therefore I sacrifice
to the Lord all that openeth the matrix, being males; but all the
first-born of my children I redeem."--Ex., xiii, 14, 15.

From the above quotations, amongst other important matters, it
appears, that when the destroying angel passed by the houses of the
children of Israel he found the blood of a lamb sprinkled on the door
post; which was a type of the blood of Christ, the Lamb of God. The
angel who was the executor of justice could not touch those who were
protected by that sacred symbol; because that prefigured the sacrifice
of the Son of God, which was provided at the beginning of creation for
the redemption of the human family, and which was strictly in
accordance with provisions then made by the Almighty for that
purpose--"the Lamb slain from before the foundation of the world"--and
accepted in full as an atonement for the transgressions of mankind,
according to the requirements of eternal justice and agreed to by the
Savior and His Father. A proposition is made to meet the requirements
of justice, which proposal is accepted by the contracting parties, all
these contracting parties being satisfied with the arrangement thus
made. Hence it is said by one of the prophets: "Then he is gracious
unto him, and saith, Deliver him from going down to the pit: I have
found a ransom."--Job, xxxiii, 24.

And further: "Therefore the redeemed of the Lord shall return, and
come with singing unto Zion; and everlasting joy shall be upon their
head: they shall obtain gladness and joy; and sorrow and mourning
shall flee away."--Isaiah, li, 11.

Who are the redeemed, except those who have accepted the terms of the
ransom thus provided? The ransom being provided and accepted, the
requirements of justice are met, for those contracts are provided and
sanctioned by the highest contracting parties that can be found in the
heavens, and the strongest, most indubitable and infinite assurances
are given for the fulfilment of that contract, and until the contract
is fulfilled the sacrifices are offered as a token and remembrance of
the engagements and covenants entered into God gave a token to Noah,
of a rainbow, which should be a sign between Him and mankind that He
would nevermore destroy the earth by water; He accepted these
sacrifices as a token of the covenant that the Messiah should come to
take away sin by the sacrifice of Himself, and thus fulfil the
covenant, pertaining to this matter, made before the world was.

And again there was another token, which was given to Adam by an
angel. This holy messenger said to our great father, "Thou shalt do
all that thou doest in the name of the Son. And thou shalt repent, and
call upon God, in the name of the Son for evermore." (Pearl of Great
Price.) For, as expressed in the New Testament, "there is none other
name under heaven given among men, whereby we must be saved." (Acts
iv, 12.) Or, to quote from the Book of Mormon, "There shall be no
other name given, nor any other way nor means whereby salvation can
come unto the children of men, only in and through the name of Christ,
the Lord Omnipotent." And furthermore, that name, or token, will
continue to be given until the Scripture is fulfilled which saith:
"Wherefore God also hath highly exalted him, and given him a name
which is above every name: that at the name of Jesus every knee shall
bow, of things in heaven, and things in earth, and things under the
earth; and that every tongue should confess that Jesus Christ is Lord,
to the glory of God the Father."--Phil., ii, 9-11.

Again, the Lord, through the sprinkling of the blood of a lamb on the
door-posts of the Israelites, having saved the lives of all the
first-born of Israel, made a claim upon them for their services in His
cause. It is written:

"And I, behold, I have taken the Levites from among the children of
Israel instead of all the first-born that openeth the matrix among the
children of Israel; therefore the Levites shall be mine; because all
the first-born are mine; for on the day that I smote all the
first-born in the land of Egypt I hallowed unto me all the first-born
in Israel, both man and beast; mine they shall be: I am the
Lord."--Num., iii, 12, 13.

But the first-born of the Egyptians, for whom no lamb as a token of
the propitiation was offered, were destroyed. It was through the
propitiation and atonement alone that the Israelites were saved, and,
under the circumstances they must have perished with the Egyptians,
who were doomed, had it not been for the contemplated atonement and
propitiation of Christ, of which this was a figure.

Hence the Lord claimed those that He saved as righteously belonging to
Him, and claiming them as His He demanded their services; but
afterwards, as shown in the above quotation, He accepted the tribe of
Levi in lieu of the first-born of Israel; and as there were more of
the first-born than there were of the Levites, the balance had to be
redeemed with money, which was given to Aaron, as the great High
Priest and representative of the Aaronic Priesthood, he being also a
Levite. (See Numbers, iii, 50, 51.)




CHAPTER XIV.

  History of Sacrifices and the Law of Moses among the Nephites--
  References to the Books of Nephi, Jacob, Mosiah and Alma--The
  Testimony of Jesus regarding the Law of Moses.


From the Bible we turn to the Book of Mormon, with a view to discover
to what extent the law of sacrifice, as a type of the offering up of
the promised Messiah, was observed among that branch of the house of
Israel which God planted on this continent. In perusing the pages of
this sacred record, we shall find several important facts and ideas,
in connection with this subject, presented very prominently by the
ancient Nephite historians: among them--

First, that the law of Moses, with all its rites, ordinances, and
sacrifices, was strictly observed by the faithful Nephites from the
time of their arrival on the promised land, until it was fulfilled in
Christ, and by his command ceased to be observed.

Second, that when the Nephites brought any of the Lamanites to the
knowledge and worship of the true God, they taught them to observe
this law.

Third, that those who apostatized from the Nephites, as a general
thing, ceased to observe this law.

Fourth, that the true import of the law of Moses, and of its
ceremonies and sacrifices, as typical of the atonement yet to be made
by our Lord and Savior, was thoroughly taught by the Priesthood among
that people, and very generally understood by them.

Fifth, that associated with the observance of this law, there were
continued admonitions given that salvation was in Christ and not in
the law, which was but the shadow and type of that of which he was the
prototype and reality.

Sixth, that temples were erected of the same pattern as that of
Solomon at Jerusalem, evidently for the reason that they were to be
used for the same purposes.

Seventh, that the Gospel was preached in connection with the law, and
churches were established and organized according to the Gospel
requirements, and that the higher Priesthood, although not fully
organized in all its parts, ministered to the Nephites as well as the
lesser.

Eighth, it appears indubitable from the two records, the Bible and the
Book of Mormon, that the intent and true meaning of the law of Moses,
of its sacrifices, etc., were far better understood and comprehended
by the Nephites than by the Jews. But in this connection, it must not
be forgotten, that a great many most plain and precious things, as the
Book of Mormon states, have been taken from the Bible, through the
ignorance of uninspired translators or the design and cunning of
wicked men.

As might naturally be expected, we find that Lehi, like his
forefathers of the Mosaic age, offered sacrifices to the Lord during
his journeyings in the wilderness. These sacrifices were occasions of
thanksgiving and praise to God. As examples, we note the occasion of
the safe return of Lehi's sons from Jerusalem with the records, when,
we are told by Nephi, their parents "did rejoice exceedingly, and did
offer sacrifice and burnt offerings unto the Lord; and they gave
thanks unto the God of Israel. And after they had given thanks unto
the God of Israel, my father, Lehi, took the records which were
engraven upon the plates of brass, and he did search them from the
beginning."--1 Nephi, v, 9, 10.

Another occasion was when Nephi and his brethren again returned from
the Holy City, bringing with them Ishmael and his family. Of this
Nephi writes: "After I and my brethren, and all the house of Ishmael,
had come down unto the tent of my father, they did give thanks unto
the Lord their God; and they did offer sacrifice and burnt offerings
unto him."--1 Nephi, vii, 22.

After the arrival of the colony on the promised land and the death of
Lehi, his sons and their families divided into two communities, or
nationalities; the one righteous and Godfearing, the other rebellious
and debased. Owing to the contentious and quarrelsome disposition of
the latter, who recognized Laman, Lehi's eldest son, as their head,
the portion who sought to serve the Lord, for the sake of peace and
security moved some distance to the northward. Nephi was their leader,
and of them he records:

"And all those who were with me, did take upon them to call themselves
the people of Nephi. And we did observe to keep the judgments, and the
statutes, and the commandments of the Lord in all things, according to
the law of Moses. And the Lord was with us: and we did prosper
exceedingly."--2 Nephi, v, 9--11.

One of the first things that the Nephites did on their arrival at
their new home was to build a temple. They could not keep the
judgments, the commandments, and the statutes of the Lord in all
things, according to the law of Moses, unless they did so; and
necessarily it was fashioned after the one at Jerusalem, for it was to
be used for the same purposes; in it the same ordinances were to be
performed, the same sacrifices were to be offered. Nephi writes:

"And I, Nephi, did build a temple: and I did construct it after the
manner of the temple of Solomon, save it were not built of so many
precious things; for they were not to be found upon the land;
wherefore, it could not be built like unto Solomon's temple. But the
manner of the construction was like unto the temple of Solomon; and
the workmanship thereof was exceeding fine."--2 Nephi, v, 16.

Thus the fulfilling of the Divine commandments was provided for; a
place was erected where the law of Moses could be carried out, and the
sacrifices be offered which formed so important a part of that code.

The Nephites were not left by their Priesthood in ignorance of the
intent and symbolism of these ceremonies. They were not unmeaning,
burdensome, spiritless performances to them. Nephi and his successors
were particularly careful in explaining that these ordinances, like
all other rites of the Church of God, had their value in their
association with or being directly typical of the great, infinite
sacrifice of atonement to be offered up by the Lamb of God in His own
person. Nephi informs us:

"Behold, my soul delighteth in proving unto my people the truth of the
coining of Christ: for, for this end hath the law of Moses been given;
and all things which have been given of God from the beginning of the
world, unto man, are the typifying of him."--2 Nephi, xi, 4.

And a little later he writes:

"And notwithstanding we believe in Christ, we keep the law of Moses,
and look forward with steadfastness unto Christ, until the law shall
be fulfilled; for, for this end was the law given; wherefore the law
hath become dead unto us, and we are made alive in Christ, because of
our faith; yet we keep the law because of the commandments; and we
talk of Christ, we rejoice in Christ, we preach of Christ, we prophesy
of Christ, and we write according to our prophecies, that our children
may know to what source they may look for a remission of their sins.
Wherefore, we speak concerning the law, that our children may know the
deadness of the law; and they, by knowing the deadness of the law, may
look forward to the life which is in Christ, and know for what end the
law was given. And after the law is fulfilled in Christ, that they
need not harden their hearts against him, when the law ought to be
done away."--2 Nephi, xxv, 24-27.

Which agrees with the statement of Paul: "Wherefore the law was our
schoolmaster, to bring us unto Christ, that we might be justified by
faith."

So firm a foundation having been laid for the faith of the Nephite
people, we find that in every period of their history they retained
their reverence for the law of Moses, though disputations sometimes
arose, by reason of iniquity, with regard to its symbolism or its
saving quality. The apostates, who separated themselves from the
Church, occasionally fell into the grievous error ef exalting the law
above the Gospel, and, whilst maintaining its divine origin, they
ignored its typical value and denied that it was a preparatory system
leading to a higher, holier and more perfect law; they refused to
recognize it as a schoolmaster to bring them to Christ. The first of
these apostacies occurred in the days of Jacob, the brother of Nephi.
With regard to the people in general, he writes:

"Behold, they believed in Christ and worshipped the Father in his
name, and also we worship the Father in his name. And for this intent
we keep the law of Moses, it pointing our souls to him; and for this
cause it is sanctified unto us for righteousness, even as it was
accounted unto Abraham in the wilderness, to be obedient unto the
commandments of God in offering up his son Isaac, which is a
similitude of God and his only begotten Son."--Jacob, iv, 5.

But while the majority of the Nephites fully recognized these saving
truths, there arose a man named Sherem, who disputed and denied that
the law pointed the souls of men to Christ, as the great Propitiator
for sin and the Redeemer of the world.

This Sherem declared unto the people that there should be no Christ,
and his flatteries and sophistries led away many people. Of him and
his doings Jacob writes:

"And it came to pass that he came unto me; and on this wise did he
speak unto me, saying: Brother Jacob, I have sought much opportunity
that I might speak unto you: for I have heard and also know, that thou
goest about much, preaching that which you call the gospel, or the
doctrine of Christ; and ye have led away much of this people, that
they pervert the right way of God, and keep not the law of Moses,
which is the right way: and convert the law of Moses into the worship
of a being, which ye say shall come many hundred years hence. And now
behold, I, Sherem, declare unto you, that this is blasphemy; for no
man knoweth of such things; for he cannot tell of things to come. And
after this manner did Sherem contend against me. But behold, the Lord
God poured in his Spirit into my soul, insomuch that I did confound
him in all his words. And I said unto him, Deniest thou the Christ who
should come? And he said, If there should be a Christ, I would not
deny him; but I know that there is no Christ, neither has been, nor
ever will be. And I said unto him, Believest thou the scriptures? And
he said, Yea. And I said unto him, Then ye do not understand them; for
they truly testify of Christ. Behold, I say unto you, that none of the
prophets have written, nor prophesied, save they have spoken
concerning this Christ. And this is not all: it has been made manifest
unto me, for I have heard and seen and it also has been made manifest
unto me by the power of the Holy Ghost; wherefore, I know, if there
should be no atonement made, all mankind must be lost."--Jacob, vii,
6-12.

Somewhat similar was the argument that took place between the martyr
Abinadi and the apostate priests of the iniquitous Noah, king of the
land of Lehi-Nephi. They officiated in the Temple, observed the
outward forms of the Mosaic law, but revelled in licentiousness,
covetousness, gluttony and all manner of iniquity. To them was Abinadi
sent to warn them and their king of the results of their mutual wrong
doing. In the account of this mission of Abinadi we read that he said:

"Ye have not applied your hearts to understanding; therefore, ye have
not been wise. Therefore, What teach ye this people? And they said, We
teach the law of Moses. And again he said unto them, If ye teach the
law of Moses why do ye not keep it? Why do ye set your hearts upon
riches? Why do ye commit whoredoms and spend your strength with
harlots, yea, and cause this people to commit sin, that the Lord has
cause to send me to prophesy against this people, yea, even a great
evil against this people? Know ye not that I speak the truth? Yea, ye
know that I speak the truth; and you ought to tremble before God. And
it shall come to pass that ye shall be smitten for your iniquities:
for ye have said that ye teach the law of Moses. And what know ye
concerning the law of Moses? Does salvation come by the law of Moses?
What say ye? And they answered and said, that salvation did come by
the law of Moses. But now Abinadi said unto them, I know if ye keep
the commandments of God ye shall be saved; yea, if ye keep the
commandments which the Lord delivered unto Moses in the mount of
Sinai."--Mos., xii, 27-33.

He then rehearsed to them the commandments; after which he again
inquired:

"Have ye taught this people that they should observe to do all these
things? for to keep these commandments? I say unto you nay; for if ye
had, the Lord would not have caused me to come forth and to prophesy
evil concerning this people. And now ye have said that salvation
cometh by the law of Moses. I say unto you that it is expedient that
ye should keep the law of Moses as yet; but I say unto you, that the
time shall come when it shall no more be expedient to keep the law of
Moses. And moreover, I say unto you, that salvation doth not come by
the law alone; and were it not for the atonement which God himself
shall make for the sins and iniquities of his people, that they must
unavoidably perish, notwithstanding the law of Moses. And now I say
unto you, that it was expedient that there should be a law given to
the children of Israel, yea, even a very strict law; for they were a
stiff-necked people; quick to do iniquity, and slow to remember the
Lord their God; therefore there was a law given them, yea, a law of
performances and of ordinances, a law which they were to observe
strictly, from day to day, to keep them in remembrance of God, and
their duty towards him. But behold, I say unto you, that all these
things were types of things to come. And now, did they understand the
law? I say unto you, Nay, they did not all understand the law; and
this because of the hardness of their hearts; for they understood not
that there could not any man be saved, except it were through the
redemption of God. For behold, did not Moses prophesy unto them
concerning the coming of the Messiah, and that God should redeem his
people, yea, and even all the prophets who have prophesied ever since
the world began? Have they not spoken more or less concerning these
things?"--Mos., xiii, 25-33.

At this time the righteous Nephites in the land of Zarahemla were
keeping the law of Moses strictly, so far as its outward ordinances
were concerned, and understandingly with regard to its symbolism and
similitudes. When the obedient Nephites were led out of the land of
Nephi by Mosiah, they found in the land, afterwards called Zarahemla,
a people who proved to be a branch of the house of Israel, but who,
owing to the fact that they had no records nor scriptures, had
corrupted their language, failed to observe the law of Moses, and had
so far fallen that they actually denied the existence of God. Mosiah
and the Nephites amalgamated with this people, taught them their
language, instructed them in the worship of God and built a temple in
that land, which indeed they made their permanent home. Mosiah had a
son called Benjamin, who ruled in righteousness all the days of his
long life. Shortly before his death he instructed his son Mosiah to
gather the people to the temple, that he might give them a charge and
nominate his successor. It is written:

"After Mosiah had done as his father had commanded him, and had made a
proclamation throughout all the land, that the people gathered
themselves together throughout all the land, that they might go up to
the temple to hear the words which king Benjamin should speak unto
them. And there were a great number, even so many that they did not
number them; for they had multiplied exceedingly, and waxed great in
the land. And they also took of the firstlings of their flocks, that
they might offer sacrifice and burnt offerings, according to the law
of Moses."--Mos., ii, 1-3.

Here we observe that the law in relation to sacrifices and burnt
offerings was still faithfully observed, although nearly five hundred
years had passed since Lehi left Jerusalem; for the colony which he
led started on their eventful journey six hundred years before the
birth of Christ, whilst this gathering took place one hundred and
twenty-five years before that same most important appearing.

During the days that the Judges ruled the Nephites the righteous
portion of that people continued to observe the requirements of this
law. We will simply give two quotations from the Book of Alma on this
point, though the references are numerous. The first is:

"Yea, and they did keep the law of Moses; for it was expedient that
they should keep the law of Moses as yet, for it was not all
fulfilled. But notwithstanding the law of Moses, they did look forward
to the coming of Christ, considering that the law of Moses was a type
of his coming, and believing that they must keep those outward
performances, until the time that he should be revealed unto them. Now
they did not suppose that salvation came by the law of Moses; but the
law of Moses did serve to strengthen their faith in Christ; and thus
they did retain a hope through faith, unto eternal salvation, relying
upon the spirit of prophecy, which spake of those things to
come."--Alma, xxv, 15, 16.

With this the words of Paul, when speaking on this subject, precisely
agree: "But before faith came, we were kept under the law, shut up
unto the faith, which should afterwards be revealed. Wherefore the law
was our schoolmaster to bring us unto Christ, that we might be
justified by faith."--Gal., iii, 23, 24.

The second quotation is:

"Therefore it is expedient that there should be a great and last
sacrifice; and then shall there be, or it is expedient that there
should be, a stop to the shedding of blood; then shall the law of
Moses be fulfilled; yea, it shall be all fulfilled; every jot and
tittle, and none shall have passed away. And behold, this is the whole
meaning of the law; every whit pointing to that great and last
sacrifice; and that great and last sacrifice will be the Son of God:
yea, infinite and eternal."--Alma, xxxiv, 13, 14.

But some of those who apostatized from the Nephites and organized
churches of their own ceased to keep this law. Such a sect were the
Zoramites, of whom it is written:

"Now the Zoramites were dissenters from the Nephites; therefore they
had the word of God preached unto them. But they had fallen into great
errors, for they would not observe to keep the commandments of God,
and his statutes, according to the law of Moses; neither would they
observe the performances of the church, to continue in prayer and
supplication to God daily, that they might not enter into temptation;
yea, in fine, they did pervert the ways of the Lord in very many
instances."--Alma, xxxi, 8-11.

Shortly after the appearance of the signs that betokened the birth of
the Savior at Bethlehem, there arose a few among the Nephites who
endeavored "to prove by the Scriptures that it was no more expedient
to observe the law of Moses. Now in this thing they did err, having
not understood the Scriptures. But it came to pass that they soon
became converted, and were convinced of the error which they were in,
for it was made known unto them that the law was not yet
fulfilled."--3 Nephi, i, 24, 25.

After His resurrection, Jesus, in His ministrations in the midst of
the Nephites, perceiving that they wondered regarding the fulfilment
of the law of Moses, said unto the listening multitude, "Behold, I say
unto you that the law is fulfilled that was given unto Moses. Behold,
I am he that gave the law, and I am he who covenanted with my people
Israel; therefore the law in me is fulfilled, for I have come to
fulfil the law; therefore it hath an end. Behold, I do not destroy the
prophets, for as many as have not been fulfilled in me, verily I say
unto you, shall all be fulfilled. And because I said unto you that old
things hath passed away, I do not destroy that which hath been spoken
concerning things which are to come. For behold, the covenant which I
have made with my people is not all fulfilled; but the law which was
given unto Moses hath an end in me."--3 Nephi, xv, 4-8.




CHAPTER XV

  The Offering of Sacrifice in the Times of the Restitution of all
  Things--Teachings of the Prophet Joseph Smith thereon--The Sons of
  Levi--Malachi's Prophecy--The Dispensation of the Fulness of Times.


It would appear that, when everything shall have been accomplished
pertaining or relating to the sacrifice and atonement of the Son of
God, in the time of the restitution of all things the sons of Levi
will offer up an acceptable offering unto the Lord; what this offering
will be does not distinctly appear. There are many things associated
with the final salvation of man, and the working out and
accomplishment of the purposes of God in relation to the human family,
which lie yet in the future: the peculiar position which the children
will occupy, also the position of the heathen who have died without
law, and of those who have been translated, and who it would appear
have a specified labor to perform associated with their mission to the
terrestrial worlds; the letting loose of Satan after the thousand
years, and many other things which it is not permitted for us at the
present time to comprehend in full. These will all be revealed in the
due time of the Lord. The Prophet Joseph makes the following statement
with regard to the offerings above referred to:

"Thus we behold the keys of this Priesthood consisted in obtaining the
voice of Jehovah, that He talked with him [Noah] in a familiar and
friendly manner, that He continued to him the keys, the covenants, the
power and the glory with which He blessed Adam at the beginning; and
the offering of sacrifice, which also shall be continued at the last
time; for all the ordinances and duties that ever have been required
by the Priesthood, under the directions and commandments of the
Almighty, in any of the dispensations, shall all be had in the last
dispensation; therefore all things had under the authority of the
Priesthood at any former period, shall be had again, bringing to pass
the restoration spoken of by the mouth of all the holy Prophets; then
shall the sons of Levi offer an acceptable sacrifice to tho Lord. See
Malachi, iii, 3: 'And he shall sit as a refiner and purifier of
silver, and he shall purify the sons of Levi, and purge them as gold
and silver, that they may offer unto the Lord.' It will be necessary
here to make a few observations on the doctrine set forth in the above
quotation, as it is generally supposed that sacrifice was entirely
done away when the Great Sacrifice was offered up, and that there will
be no necessity for the ordinance of sacrifice in future; but those
who assert this are certainly not acquainted with the duties,
privileges, and authority of the Priesthood, or with the Prophets. The
offering of sacrifice has ever been connected with and forms a part of
the duties of the Priesthood. It began with the Priesthood, and will
be continued until after the coming of Christ, from generation to
generation. We frequently have mention made of the offering of
sacrifice by the servants of the Most High in ancient days, prior to
the law of Moses; which ordinances will be continued when the
Priesthood is restored with all its authority, power and blessings.
Elijah was the last Prophet that held the keys of this Priesthood, and
who will, before the last dispensation, restore the authority and
deliver the keys of this Priesthood, in order that all the ordinances
may be attended to in righteousness. It is true that the Savior had
authority and power to bestow this blessing, but the sons of Levi were
too prejudiced. 'And I will send Elijah the Prophet before the great
and terrible day of the Lord,' etc., etc. Why send Elijah? Because he
holds the keys of the authority to administer in all the ordinances of
the Priesthood, and without the authority is given, the ordinances
could not be administered in righteousness. It is a very prevalent
opinion that the sacrifices which were offered were entirely consumed.
This was not the case; if you read Leviticus, second chapter, second
and third verses, you will observe that the priest took a part as a
memorial and offered it up before the Lord, while the remainder was
kept for the maintenance of the priests, so that the offerings and
sacrifices are not all consumed upon the altar, but the blood is
sprinkled, and the fat and certain other portions are consumed. These
sacrifices, as well as every ordinance belonging to the Priesthood,
will, when the Temple of the Lord shall be built, and the sons of Levi
be purified, be fully restored and attended to in all their powers,
ramifications and blessings. This ever did and will exist when the
powers of the Melchizedek Priesthood are sufficiently manifest, else
how can the restitution of all things spoken of by all the holy
Prophets be brought to pass? It is not to be understood that the law
of Moses will be established again with all its rites and variety of
ceremonies. This has never been spoken of by the Prophets, but those
things which existed prior to Moses' day, namely, sacrifice, will be
continued. It may be asked by some, What necessity for sacrifice,
since the Great Sacrifice was offered? In answer to which, if
repentance, baptism and faith existed prior to the days of Christ,
what necessity for them since that time? The Priesthood has descended
in a regular line from father to son, through their succeeding
generations. See Book of Doctrine and Covenants."--History of Joseph
Smith, Deseret News, Vol. IV., No. 30.

The remarks of President Joseph Smith are very plain and explicit, and
are a strong confirmation of the passage he himself refers to,
pertaining to the times of the restitution of all things; which will
embrace all systems, doctrines, ordinances, dispensations, and
Priesthoods connected with the Church and Kingdom of God. That there
will be a full manifestation of all these things, relating to the
various times and dispensations, is assured; yet, as Joseph Smith has
very properly said, the details of those rituals and observances
cannot now be fully defined. But as ancient Israel preserved in the
Ark of the Covenant memorials of God's power, goodness and mercy,
manifested during the exodus from Egypt, in the two tables of stone
and the pot of manna; and of the recognition of the Aaronic Priesthood
in Aaron's rod that budded; and as the sword of Laban, the sacred
plates already revealed, as well as numerous others yet to be made
manifest, and a Urim and Thummim were preserved on this continent; so
will there be an exhibition an evidence, a memorial, and an actual
manifestation of matters pertaining to laws, ordinances, ceremonies
and dispensations, from the commencement of the world to the present
time, preserved and manifested in the dispensation that the Lord in
His loving kindness has now inaugurated. This will be in accordance
with the eternal plans and purposes of God, and with the rights,
ceremonies and ordinances belonging to the Priesthoods of God in the
different ages, pertaining to the organization of this world, the
proposed mediation and atonement of the Son of God, the manifestations
and developments of the Melchizedek Priesthood, as the Prophet Joseph
has referred to, as well relating to sacrifices in early days as in
other matters, the introduction of the Aaronic Priesthood, together
with the Ark and the Tabernacle, which we are told were made after the
patterns shown unto Moses in the mount--patterns which existed in the
heavens; the eternal existence, authority and power of both
Priesthoods as connected with God and administering in time and
eternity; the attempts of Satan to overthrow the dynasty, power and
authority of Jehovah and his complete failure and discomfiture;
exhibiting in a panorama all the leading, prominent details of the
creation, atonement, redemption, salvation and exaltation of the world
and man, the organization of a new heaven and a new earth, and all the
purposes of God, His plans and ordinances, manifested through the
Priesthood from the first inception of the organization of the world
to the final consummation, purification and exaltation of the world
and its inhabitants, according to the foreknowledge and determinate
counsel of the Almighty.

For as these memorials of the atonement were used by the ancient
Patriarchs and Prophets to manifest to God their faith in the plan of
redemption and in the coming Redeemer; so will these great types be
again introduced as exhibiting the sacrifice of the great antitype,
Jesus, the Mediator of the New Covenant, and as a perpetual
recognition of the eternal salvation and exaltation wrought out by Him
for the human family by the sacrifice of Himself. (See also 3 Nephi,
xv, 4-8, previously quoted.)




CHAPTER XVI.

  Brief Retrospect of the History of Sacrifice and its Symbolism--The
  Passover and the Lord's Supper--Christ's Relation to both these
  Ordinances--The Last Supper.


As before stated, these sacrifices which were offered up from the days
of Adam until the time of our Savior's advent, were typical of the
great expiatory sacrifice which He was to make by the sacrifice of
Himself. They were so many types, shadows and forms of which He was
the great prototype--the substance, the reality prefigured and
foreshadowed by the other sacrifices which had been offered up from
the beginning.

When the law was given by Moses, all the forms pertaining to the
sacrificial ceremonies were revealed in detail, and the instructions
in relation thereto were not simply of a general nature, but they
entered into minute particulars in relation to all things connected
with those who officiated, the form and pattern of the sacred utensils
and of the vestments of the Priesthood, the creatures to be
sacrificed, the order of the proceedings, and indeed of all matters
associated with the observance of these rites. Almost the whole of the
book of Leviticus, and considerable of the book of Numbers, is
occupied with these instructions and kindred matters. This Mosaic law,
with all its duties, observances, ceremonies and sacrifices, continued
in force until Christ's death.

The time having come when the great atonement should be made by the
offering up of Himself, Christ told Peter and John to go and prepare a
place where He might, according to His custom, eat the Passover with
His disciples. Eat what with His disciples? The Passover. Was it the
Passover, or the Sacrament of the Lord's Supper? The Lord, in Egypt,
passed by, or passed over the houses of the Israelites whose door
posts had been sprinkled with the blood of the lamb sacrificed for
that purpose; and the Israelites were commanded to observe this
Passover in all their generations. Jesus, in compliance with this
command, directed that a place be made ready where He might eat the
Passover with His Apostles; for He, the great prototype, was going to
offer up Himself as a lamb without spot or blemish; not only for the
Israelites, but for all nations, for every people, and kindred, and
tongue under the face of the whole heavens: "For God so loved the
world, that he gave his only begotten Son, that whosoever believeth in
him should not perish, but have everlasting life. For God sent not his
Son into the world to condemn the world; but that the world through
him might be saved."

But previous to the offering up of Himself, as the great expiatory
sacrifice, having fulfilled the law and made it honorable, and having
introduced the Gospel, He met with His disciples, as already noticed,
to eat the Passover. He then told them, "With desire I have desired to
eat this passover with you before I suffer." To eat what with you? The
Passover. To eat what with you? The Sacrament of the Lord's Supper.
Thus He eat both, for the two ceremonies centered in Him, He was the
embodiment of both, He was the Being provided before the foundation of
the earth, and prophesied of by men of God throughout all the
preceding ages; and also on account of whom the sacrifices were
offered up by all the servants of the Lord, from the fall of Adam to
that time; and all the various atonements heretofore offered pointed
to Him, for whom they were all made and in whom they all centered. On
the other hand, He it was who introduced the more perfect law, and
offering Himself once for all, an infinite atonement, He, through this
sacrifice, accomplished that which was designed by the Almighty before
the world was, and of which the blood of bullocks, of goats and of
lambs was merely the shadow.

In view of what was almost immediately to take place, He instituted
the sacrament of the Lord's Supper in commemoration of this great
crowning act of redemption. When at the table, "He took bread, and
gave thanks, and brake it, and gave unto them, saying, This is my body
which is given for you: this do in remembrance of me;" afterwards, "He
took the cup, and gave thanks, and gave it to them saying, Drink ye
all of it; for this is my blood of the new testament which is shed for
many for the remission of sins."

In reality, this act of the atonement was the fulfilment of the
sacrifices, of the prophesying, of the Passover, and of all the
leading, prominent acts of the Patriarchs and Prophets relating
thereto; and having performed this, the past and the future both
centered in Him. Did these worthies offer sacrifices? They prefigured
His appearing and atonement. Did they prophecy? It was of Him, for the
testimony of Jesus is the spirit of prophecy. Did they keep the
Passover? He Himself was the great expiatory offering. Were the people
called upon afterwards to commemorate this event? They did it in
remembrance of Him, as a great memorial among all of His disciples in
all nations, throughout all time; of the sacrifice of His broken body
and spilt blood; the antitype of the sacrificial lamb slain at the
time of the Passover; of Him; as being the Mediator, the Messiah, the
Christ, the Alpha and Omega, the Beginning and the End: the Son of the
living God.

As from the commencement of the world to the time when the Passover
was instituted, sacrifices had been offered as a memorial or type of
the sacrifice of the Son of God; so from the time of the Passover
until that time when He came to offer up Himself, these sacrifices and
types and shadows had been carefully observed by Prophets and
Patriarchs; according to the command given to Moses and other
followers of the Lord. So also did He Himself fulfil this requirement,
and kept the Passover as did others; and now we, after the great
sacrifice has been offered, partake of the' Sacrament of the Lord's
Supper in remembrance thereof. Thus this act was the great connecting
link between the past and the future; thus He fulfilled the law, met
the demands of justice, and obeyed the requirements of His Heavenly
Father, although laboring under the weight of the sins of the world,
and the terrible expiation which He had to make, when, sweating great
drops of blood, He cried: "Father, if it be possible let this cup pass
from me; nevertheless not my will but thine be done;" and when
expiring in agony upon the cross He cried, "It is finished," and gave
up the ghost.

During this ever memorable supper, the Savior said unto His disciples,
"But I say unto you, I will not drink henceforth of the fruit of the
vine, until that day when I drink it new with you in my Father's
kingdom." He was the Lamb proposed to be slain from before the
foundation of the world; He was the Lamb spoken of by the Prophets in
the different ages, and for which sacrifices were made; in Him was now
fulfilled everything that prefigured His approach, and that was
prophesied of Him pertaining to the atonement. He also was to burst
the barriers of the tomb, become the first fruits of those that slept,
and introduce the resurrection, and indeed to be the Resurrection and
the Life. He was also to ascend to the heavens, resurrect His Saints,
and after resurrecting them, drink of the fruit of the vine with them
in His Father's kingdom. Every knee should yet bow to Him, and every
tongue confess that He was the Christ to the glory of God the Father.
Every nation, kindred, and tongue should bow to His sceptre, and the
earth through Him be filled with the knowledge of God, as the waters
cover the sea, the earth be redeemed and become celestial, a new
heaven and a new earth be instituted, wherein dwelleth righteousness,
and the redemption and resurrection of the living and the dead,
according to the eternal plan of Jehovah, should be brought about
through His mediation and atonement.




CHAPTER XVII.

  The Atonement and the Resurrection--Adam and Christ--Why a Law was
  given unto Adam--The Results of Disobedience to that Law--Testimony
  of our First Parents--"Adam fell that Man might be"--The Fall a
  Necessary Part of the Plan of Salvation--God's Plan a Merciful
  Plan--The Plan of Lucifer--Man's Free Agency--The Chain Complete.


In the economy of God and the plan proposed by the Almighty, it was
provided that man was to be placed under a law apparently simple in
itself, yet the test of that law was fraught with the gravest
consequences. The observance of that law would secure eternal life,
and the penalty for the violation of that law was death. For, we are
told, in Adam all die, and hence the declaration, "It is appointed for
man once to die." There is another principle associated with this,
which is, that the atonement provided a means and plan whereby death
could be overcome, and the resurrection of the body from death be
brought about, for it is written, "As in Adam all die, even so in
Christ shall all be made alive." But without this atonement the
resurrection of the body could not be brought about; hence Jesus, when
on earth, proclaimed, "I am the Resurrection and the Life," and He
Himself "was the first fruits of them that slept."

Men could not have been tested without a law. The penalty for the
violation of that law was death. If the law had not been broken, man
would have lived; but would man thus living have been capable of
perpetuating his species, and of thus fulfilling the designs of God in
preparing tabernacles for the spirits which had been created in the
spirit world? And further, could they have had the need of a mediator,
who was to act as a propitiation for the violation of this law, which
it would appear from the circumstances was destined to be broken; or
could the eternal increase and perpetuity of man have been continued,
and his high exaltation to the Godhead been accomplished, without the
propitiatory atonement and sacrifice of the Son of God?

Jesus said, "Thus it is written, and thus it behooved Christ to
suffer." Could it have behooved Christ to suffer if man had not
sinned, and was it not part of the eternal plan of God that man should
violate that law, that an atonement might be provided and had, and by
this means man be purified and perfected, through the struggles and
trials incident to his coming in contact with the powers of darkness,
and, through the mediation and atonement of Jesus Christ, and his own
obedience to the requirements of the law associated therewith, be
raised to a higher state of existence than it would have been possible
for him to have obtained without the transgression of that law?

These points are made exceedingly plain in the Pearl of Great Price.
It is there stated:

"And Adam called upon the name of the Lord, and Eve also, his wife;
and they heard the voice of the Lord from the way towards the garden
of Eden, speaking unto them, and they saw him not; for they were shut
out from his presence. And he gave unto them commandments, that they
should worship the Lord their God, and should offer the firstlings of
their flocks, for an offering unto the Lord. And Adam was obedient
unto the commandments of the Lord. And after many days an angel of the
Lord appeared unto Adam, saying, Why dost thou offer sacrifices unto
the Lord? And Adam said unto him, I know not, save the Lord commanded
me. And then the angel spake, saying, This thing is a similitude of
the sacrifice of the Only Begotten of the Father, which is full of
grace and truth. Wherefore, thou shalt do all that thou doest in the
name of the Son, and thou shalt repent and call upon God in the name
of the Son for evermore. And in that day the Holy Ghost fell upon
Adam, which beareth record of the Father and the Son, saying, I am the
Only Begotten of the Father from the beginning, henceforth and for
ever, that as thou hast fallen thou mayest be redeemed; and all
mankind, even as many as will. And in that day Adam blessed God and
was filled, and began to prophesy concerning all the families of the
earth, saying, Blessed be the name of God, for because of my
transgression my eyes are opened, and in this life I shall have joy,
and again in the flesh I shall see God. And Eve, his wife, heard all
these things and was glad, saying, Were it not for our transgression
we never should have had seed, and never should have known good and
evil, and the joy of our redemption, and the eternal life which God
giveth unto all the obedient. And Adam and Eve blessed the name of
God; and they made all things known unto their sons and their
daughters."

Thus we find: Firstly. That Adam and Eve both considered that they had
gained, instead of suffered loss, through their disobedience to that
law; for they made the statement, that if it had not been for their
transgression they never would "have known good and evil." And again,
they would have been incapable of increase; and without that increase
the designs of God in relation to the formation of the earth and man
could not have been accomplished; for one great object of the creation
of the world was the propagation of the human species, that bodies
might be prepared for those spirits who already existed, and who, when
they saw the earth formed, shouted for joy.

Secondly. By pursuing the course they did, through the atonement, they
would see God as they had done before; and furthermore, they would be
capable of exaltation, which was made possible only through their
fall, and the atonement of Jesus Christ; and also, they might have the
comforting influence of the Spirit of God, and His guidance and
direction here, as well as eternal lives and exaltations in the world
to come.

Paul, in his Epistle to the Romans, also writes very directly upon
these truths; he says:

"Nevertheless, death reigned from Adam to Moses, even over them that
had not sinned after the similitude of Adam's transgression, who is
the figure of him that was to come. But not as the offence, so also is
the free gift. For if, through the offence of one many be dead, much
more the grace of God, and the gift by grace, which is by one man,
Jesus Christ, hath abounded unto many. And not as it was by one that
sinned, so is the gift; for the judgment was by one to condemnation,
but the free gift is of many offences unto justification. For if by
one man's offence death reigned by one; much more they which receive
abundance of grace and of the gift of righteousness shall reign in
life by one Jesus Christ. 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. For as by
one man's disobedience many were made sinners, so by the obedience of
one shall many be made righteous. Moreover, the law entered, that the
offence might abound. But where sin abounded, grace did much more
abound: that as sin hath reigned unto death, even so might grace reign
through righteousness unto eternal life, by Jesus Christ our Lord."
--Romans, v., 14-21.

Whilst in the Book of Mormon Lehi teaches:

"And now, behold, if Adam had not transgressed, he would not have
fallen; but he would have remained in the garden of Eden. And all
things which were created, must have remained in the same state which
they were, after they were created; and they must have remained for
ever, and had no end. And they would have had no children; wherefore,
they would have remained in a state of innocence, having no joy, for
they knew no misery; doing no good, for they knew no sin. But behold,
all things have been done in the wisdom of Him who knoweth all things.
Adam fell that men might be; and men are, that they might have joy.
And the Messiah cometh in the fulness of time, that he may redeem the
children of men from the fall. And because that they are redeemed from
the fall, they have become free for ever, knowing good from evil; to
act for themselves, and not to be acted upon, save it be by the
punishment of the law at the great and last day, according to the
commandments which God hath given. Wherefore, men are free according
to the flesh; and all things are given them which are expedient unto
man. And they are free to choose liberty and eternal life, through the
great mediation of all men, or to choose captivity and death,
according to the captivity and power of the devil; for he seeketh that
all men might be miserable, like unto himself."--2 Nephi, ii, 22-27.

In the same book it is written:

"Yea, I know that ye know, that in the body he shall show himself unto
those at Jerusalem, from whence we came; for it is expedient that it
should be among them; for it behooveth the great Creator that he
suffereth himself to become subject unto man in the flesh, and die for
all men, that all men might become subject unto him. For as death hath
passed upon all men, to fulfil the merciful plan of the great Creator,
there must needs be a power of resurrection, and the resurrection must
needs come unto man by reason of the fall; and the fall came by reason
of transgression; and because man became fallen, they were cut off
from the presence of the Lord. Wherefore it must needs be an infinite
atonement. Save it should be an infinite atonement, this corruption
could not put on incorruption. Wherefore, the first judgment which
came upon man must needs have remained to an endless duration. And if
so, this flesh must have laid down to rot and to crumble to its mother
earth, to rise no more. O the wisdom of God! his mercy and grace! For
behold, if the flesh should rise no more, our spirits must become
subject to that angel who fell from before the presence of the eternal
God, and became the devil, to rise no more."--2 Nephi, ix, 5-8.

There is a principle developed in the above quotation to the effect
that death was "passed upon all men to fulfill the _merciful plan_ of
the great Creator;" and furthermore, that the resurrection came "by
reason of the fall." For if man had not sinned, there would have been
no death, and if Jesus had not atoned for the sin, there would have
been no resurrection. Hence these things are spoken of as being
according to the merciful plan of God. This corruption could not have
put on incorruption, and this mortality could not have put on
immortality, for, as we have elsewhere shown, man by reason of any
thing that he himself could do or accomplish, could only exalt himself
to the dignity and capability of man and therefore it needed the
atonement of a God, before man, through the adoption, could be exalted
to the Godhead.

Again, if the body could not have been resurrected, it would have had
to "crumble to its mother earth," and remain in that condition without
the capability of ascending to the Godhead: and furthermore, not only
would our bodies have lost their entity, their life and power, but the
spirit also would have been placed in a state of subjection "to that
angel who fell from before the presence of the eternal God, and became
the devil," without a capability or even hope of life, salvation and
exaltation, and would have been deprived of all free agency and power,
and subject to the influences, dominion and eternal destruction of
Lucifer, the enemy of man and of God. Hence, on this ground, and
because of the terrible effects which would have resulted to humanity
from the proposed plan to deprive man of his free agency, and in
seeking to do away with the atonement, Lucifer was cast out of heaven,
as were also those associated with him in the same diabolical plans
and purposes.

The testimony of the Book of Doctrine and Covenants is in full accord
with the revelations in the ancient scriptures. In it we are
instructed that God "created man, male and female, after his own image
and in his own likeness created he them, and pave unto them
commandments that they should love and serve him, the only living and
true God, and that he should be the only being whom they should
worship. But by the transgression of these holy laws, man became
sensual and devilish, and became fallen man. Wherefore the Almighty
God gave his Only Begotten Son, as it is written in those scriptures
which have been given of him. He suffered temptations, but gave no
heed unto them; he was crucified, died, and rose again the third day;
and ascended into heaven, to sit down on the right hand of the Father,
to reign with almighty power according to the will of the
Father."--Doc. and Cov., sec. xx, 18-24, p. 123.

Again, we read from the same source:

"Behold, I gave unto him that he should be an agent unto himself; and
I gave unto him commandment, but no temporal commandment gave I unto
him, for my commandments are spiritual, they are not natural nor
temporal, neither carnal nor sensual."--Doc. and Cov., sec. xxix, 35,
p. 146.

"Wherefore, it came to pass that the devil tempted Adam, and he
partook the forbidden fruit and transgressed the commandment, wherein
he became subject to the will of the 'devil, because he yielded unto
temptation. Wherefore, I the Lord God caused that he should be cast out
from the garden of Eden, from my presence, because of his
transgression, wherein he became spiritually dead, which is the first
death, even that same death, which is the last death, which is
spiritual, which shall be pronounced upon the wicked when I shall say,
Depart, ye cursed. But, behold, I say unto you, that I the Lord God
gave unto Adam and to his seed that they should not die as to the
temporal death, until I the Lord God should send forth angels to
declare unto them repentance and redemption, through faith on the name
of mine Only Begotten Son. And thus did I, the Lord God, appoint unto
man the days of his probation; that by his natural death he might be
raised in immortality unto eternal life, even as many as would
believe."--Doc. and Cov., xxix, 40-43, p. 147.

In accordance with this we find it written in the Pearl of Great
Price, that the Lord did send an angel to Adam (as elsewhere quoted),
who taught unto him the Gospel.

Thus it would appear that if any of the links of this great chain had
been broken, it would have interfered with the comprehensive plan of
the Almighty pertaining to the salvation and eternal exaltation of
those spirits who were His sons, and for whom principally the world
was made; that they through submission to the requirements of the
eternal principle and law governing these matters might possess
bodies, and these bodies united with the spirits might become living
souls, and being the sons of God, and made in the image of God, they,
through the atonement might be exalted, by obedience to the law of the
Gospel; to the Godhead.




CHAPTER XVIII.

  Christ as the Son of God--A Comparison between His Position Glory,
  etc., and Those of other Sons of God--His Recognition by the
  Father--Christ called the Very Eternal Father.


It may here be asked, What difference is there between the Son of God,
as the Son of God, the Redeemer, and those who believe in Him and
partake of the blessings of the Gospel?

One thing, as we read, is that the Father gave Him power to have life
in Himself: "For as the Father hath life in himself, so hath he given
to the Son to have life in himself;" and further, He had power, when
all mankind had lost their life, to restore life to them again; and
hence He is the Resurrection and the Life, which power no other man
possesses.

Another distinction is, that having this life in Himself, He had
power, as He said, to lay down His life and to take it up again, which
power was also given Him by the Father. This is also a power which no
other being associated with this earth possesses.

Again, He is the brightness of His Father's glory and the express
image of His person. Also, He doeth what He seeth the Father do, while
we only do that which we are permitted and empowered to do by Him.

He is the Elect, the Chosen, and one of the Presidency in the heavens,
and in Him dwells all the fulness of the Godhead bodily, which could
not be said of us in any of these particulars.

Another thing is, that all power is given to Him in heaven and upon
earth, which no earthly being could say.

It is also stated that Lucifer was before Adam; so was Jesus. And
Adam, as well as all other believers, was commanded to do all that he
did in the name of the Son, and to call upon God in His name for ever
more; which honor was not applicable to any earthly being.

He, in the nearness of His relationship to the Father, seems to occupy
a position that no other person occupies. He is spoken of as His well
beloved Son, as the Only Begotten of the Father--does not this mean
the only begotten after the flesh? If He was the first born and
obedient to the laws of His Father, did He not inherit the position by
right to be the representative of God, the Savior and Redeemer of the
world? And was it not His peculiar right and privilege as the
firstborn, the legitimate heir of God, the Eternal Father, to step
forth, accomplish and carry out the designs of His Heavenly Father
pertaining to the redemption, salvation and exaltation of man? And
being Himself without sin (which no other mortal was), He took the
position of Savior and Redeemer, which by right belonged to Him as the
first born. And does it not seem that in having a body specially
prepared, and being the offspring of God, both in body and spirit, He
stood preeminently in the position of the Son of God, or in the place
of God, and was God, and was thus the fit and only personage capable
of making an infinite atonement? Hence we read:

"Wherefore, when he cometh into the world, he saith, Sacrifice and
offering thou wouldst not, but a body hast thou prepared me: in burnt
offerings and sacrifices for sin thou hast had no pleasure. Then said
I, Lo, I come (in the volume of the book it is written of me) to do
thy will, O God. Above, when he said, Sacrifice and offering and
burnt-offerings and offering for sin thou wouldst not, neither hadst
pleasure therein; which are offered by the law; then said he, Lo, I
come to do thy will, O God He taketh away the first, that he may
establish the second."--Heb., x, 5-9.

We are told, in the Pearl of Great Price, that when Satan proposed a
plan of his own, promising to redeem every soul of man, but wherein
the free agency of man would be destroyed, and said, "Wherefore give
me thine honor," the Only Begotten said, "Father, thy will be done,
and the glory be thine for ever" "I am prepared to carry out thy
plan." The Apostle above quoted states, "A body hast thou prepared me.
* * Then said I, Lo, I come to do thy will, O Lord." Hence from the
above we learn that though others might be the sons of God through
Him, yet it needed His body, His fulfilment of the law, the sacrifice
or offering up of that body in the atonement, before any of these
others, who were also sons of God by birth in the spirit world, could
attain to the position of sons of God as He was; and that only through
His mediation and atonement. So that in Him, and of Him, and through
Him, through the principle of adoption, could we alone obtain that
position which is spoken of by John: "Beloved, now are we the sons of
God; and it doth not yet appear what we shall be: but we know that
when he shall appear we shall be like him, for we shall see him as he
is." Thus His atonement made it possible for us to obtain an
exaltation, which we could not have possessed without it.

"His name shall be called Immanuel," which being interpreted is, God
with us. Hence He is not only called the Son of God, the First
Begotten of the Father, the Well Beloved, the Head, and Ruler, and
Dictator of all things, Jehovah, the I Am, the Alpha and Omega, but He
is also called the Very Eternal Father. Does not this mean that in Him
were the attributes and power of the Very Eternal Father? For the
angel to Adam said that all things should be done in His name. A voice
was heard from the heavens, when Jesus was baptized by John the
Baptist, saying, "This is my beloved Son, in whom I am well pleased,"
and when the Father and the Son appeared together to the Prophet
Joseph Smith they were exactly alike in form, in appearance, in glory;
and the Father said, pointing to His Son, "This is my beloved Son;
hear Him." There the Father had His apparent tabernacle, and the Son
had His apparent tabernacle; but the Son was the agency through which
the Father would communicate to man; as it is elsewhere said,
"Wherefore, thou shalt do all that thou doest in the name of the Son.
And thou shalt repent, and shalt call upon God, in the name of the
Son, for evermore."




CHAPTER XIX.

  Man as Man--His Excellency and His Limitations--Salvation and
  Eternal Progression Impossible without the Atonement--In Christ
  _only_ can All be made Alive.


Man, as man, can only make use of the powers which are possessed by
man. Made, indeed, as represented in the Scriptures, in the image of
God, as monarch of the universe he stands erect on the earth in the
likeness of his Great Creator; beautifully constructed in all his
parts, with a body possessing all the functions necessary for the
wants of humanity; standing, not only by right, but by adaptability,
beauty, symmetry and glory, at the head of all creation; possessing
also mental powers and the capacity of reflecting upon the past, with
capabilities to reason upon cause and effect, and by the inductive
powers of his mind, through the inspiration of the Almighty, to
comprehend the magnificent laws of nature as exhibited in the works of
creation; with the capacity also of using the elements and forces of
nature, and of adapting them to his own special benefit; and by his
powers penetrating into the deep, ascending into the heavens, rushing
with mighty velocity across the earth, making use of the separate or
combined forces of nature with which he is surrounded and subjugating
them to his will; as, likewise, by his intelligence, he has dominion
over the fishes of the sea, over the fowls of the air, and over the
cattle. He can girdle the earth with the electric fluid and convey his
thoughts to any land or zone; by the same subtle influence he can talk
with his fellows, and be heard when hundreds of miles apart. He can
apply the forces of earth, air, fire and water to make them
subservient to his will, and stands proudly erect as the head of all
creation and the representative of God upon the earth.  But while he
occupies this exalted position, and is in the image of God, yet he
possesses simply, as a man, only the powers which belong to man; and
is subject to weakness, infirmity, disease and death. And when he
dies, without some superior aid pertaining to the future, that noble
structure lies silent and helpless, its organs, that heretofore were
active, lively and energetic, are now dormant, inactive and powerless.
And what of the mind, that before went back into eternity and reached
forward into eternity? And what of its powers? Or what of that spirit,
which, with its Godlike energies, its prescience and power, could
grasp infinity? What of it, and where is it? The Scriptures say that
the body returns to the dust and the spirit returns to God who gave
it. But what of its powers as made known to us, what of the hereafter?
The philosophy of the world tells us that the spirit dies with the
body, and like it is dissipated in surrounding nature, but as an
entirety no longer exists; and all the power the being ever had was to
propagate its own species and to impart the powers of the body and the
mind to its posterity. Such philosophers can comprehend nothing
pertaining to the future--no glory, no exaltation, no eternal
progression, only as developed by a succession of manhood. If, then,
there is a spirit in man which reaches into futurity, that would grasp
eternal progress, eternal enjoyments, and eternal exaltations; then
those glories, those exaltations, those capabilities and those powers
must be the gift of some superior being, power, or authority to that
which exists in man; for the foregoing is a brief exhibition of the
powers and capabilities of humanity. It is of this gift that we now
speak. It is of a principle that emanates from God, that originates
with a superior intelligence, whose plans, and powers, and
capabilities are exalted above those of mortal man, as the heavens are
above the earth, or as the majestic works of the Great Creator
throughout the infinitude of space are superior to the puny efforts of
the children of mortality. It is for the exaltation of man to this
state of superior intelligence and Godhead that the mediation and
atonement of Jesus Christ is instituted; and that noble being, man,
made in the image of God, is rendered capable not only of being a son
of man, but also a son of God, through adoption, and is rendered
capable of becoming a God, possessing the power, the majesty, the
exaltation and the position of a God, As it is written, "Beloved, now
are we the sons of God; and it doth not yet appear what we shall be:
but we know that, when he shall appear, we shall be like him; for we
shall see him as he is."

As a man through the powers of his body he could attain to the dignity
and completeness of manhood, but could go no further; as a man he is
born, as a man he lives, and as a man he dies; but through the essence
and power of the Godhead, which is in him, which descended to him as
the gift of God from his heavenly Father, he is capable of rising from
the contracted limits of manhood to the dignity of a God, and thus
through the atonement of Jesus Christ and the adoption he is capable
of eternal exaltation, eternal lives and eternal progression. But this
transition from his manhood to the Godhead can alone be made through a
power which is superior to man--an infinite power, an eternal power,
even the power of the Godhead: for as in Adam all die, so in Christ
_only_ can all be made alive. Through Him mankind are brought into
communion and communication with God; through His atonement they are
enabled, as He was, to vanquish death; through that atonement and the
power of the Priesthood associated therewith, they become heirs of God
and joint heirs with Jesus Christ, and inheritors of thrones, powers,
principalities and dominions in the eternal worlds. And instead of
being subject to death, when that last enemy shall be destroyed, and
death be swallowed up in victory, through that atonement they can
become the fathers and mothers of lives, and be capable of perpetual
and eternal progression.




CHAPTER XX.

  Christ to be Subject to Man--His Descent Below all Things--Man's
  Condition had there been no Atonement--The Sons of God--Man's
  Inability to Save Himself--Christ's Glory before the World Was--
  Necessity for an Infinite Atonement--The Father and Son have Life in
  Themselves.


Again we will return to the quotation from the Book of Mormon.[A]
Satan, as we have remarked before, wanted to deprive man of his
agency, for if man had his agency, it would seem that necessarily the
Lord would be subject to him; as is stated, "For it behooveth the
Great Creator that he suffereth himself to become subject unto man in
the flesh, and die for all men, that all men might become subject unto
him."

[Footnote A: 2 Nephi, ix, 5-7.]

The Lord being thus subjected to man, He would be placed in the lowest
position to which it was possible for Him to descend; because of the
weakness, the corruption and the fallibility of human nature. But if
man had his free agency, this necessarily would be the result, and
hence, as it is said, Jesus descended below all things that He might
be raised above all things; and hence also, while Satan's calculation
was to deprive man of his free agency, and to prevent himself or the
Only Begotten from being subject to this humiliation and infamy, the
Lord's plan was to give man his free agency, provide a redeemer, and
suffer that redeemer to endure all the results incidental to such a
position, and thus, by offering himself as a substitute and conquering
death, hell and the grave, he would ultimately subjugate all things
unto himself; and at the same time make it possible for man to obtain
an exaltation that he never could have had without his agency. It is
said, as already stated, "For behold, if the flesh should rise no
more, our spirits must become subject to that angel who fell from
before the presence of the eternal God, and became the devil, to rise
no more;" and hence the plan of Satan it appears would have frustrated
the designs of the Almighty, and have deprived man of that exaltation
and glory which his Heavenly Father contemplated. It is further
written:

"And our spirits must have become like unto him, and we become devils,
angels to a devil, to be shut out from the presence of our God, and to
remain with the father of lies; in misery, like unto himself; yea, to
that being who beguiled our first parents; who transformeth himself
nigh unto an angel of light, and stirreth up the children of men unto
secret combinations of murder, and all manner of secret works of
darkness. O how great the goodness of our God, who prepareth a way for
our escape from the grasp of this awful monster; yea, that monster,
death and hell, which I call the death of the body, and also the death
of the spirit. And because of the way of deliverance of our God, the
Holy One of Israel, this death, of which I have spoken, which is the
temporal, shall deliver up its dead; which death is the grave. And
this death of which I have spoken, which is the spiritual death, shall
deliver up its dead; which spiritual death is hell; wherefore, death
and hell must deliver up their dead, and hell must deliver up its
captive spirits, and the grave must deliver up its captive bodies, and
the bodies and the spirits of men will be restored one to the other;
and it is by the power of the resurrection of the Holy One of Israel.
O how great the plan of our God! For on the other hand, the paradise
of God must deliver up the spirits of the righteous, and the grave
deliver up the body of the righteous; and the spirit and the body is
restored to itself again, and all men become incorruptible and
immortal, and they are living souls, having a perfect knowledge like
unto us in the flesh save it be that our knowledge shall be perfect;
wherefore, we shall have a perfect knowledge of all our guilt; and
our uncleanness, and our nakedness; and the righteous shall have a
perfect knowledge of their enjoyment, and their righteousness, being
clothed with purity, yea, even with the robe of righteousness. And it
shall come to pass, that when all men shall have passed from this
first death unto life, insomuch as they have become immortal, they
must appear before the judgment seat of the Holy One of Israel; and
then cometh the judgment, and then must they be judged according to
the holy judgment of God. And assuredly, as the Lord liveth, for the
Lord God hath spoken it, and it is his eternal word, which cannot
pass away, that they who are righteous, shall be righteous still,
and they who are filthy, shall be filthy still; wherefore, they who
are filthy, are the devil and his angels; and they shall go away
into everlasting fire, prepared for them; and their torment is as a
lake of fire and brimstone, whose flame ascendeth up for ever and
ever, and has no end. O the greatness and the justice of our God!
For he executeth all his words, and they have gone forth out of his
mouth, and his law must be fulfilled."--2 Nephi, ix, 9-17.

In the economy of God pertaining to the salvation of the human family,
we are told in the Scriptures that it was necessary that Christ should
descend below all things, that He might be raised above all things; as
stated above, He had to "become subject to man in the flesh." It was
further necessary that He should descend below all things, in order
that He might raise others above all things; for if He could not raise
Himself and be exalted through those principles brought about by the
atonement, He could not raise others; He could not do for others what
He could not do for Himself, and hence it was necessary for Him to
descend below all things that He might be raised above all things; and
it was necessary that those whom He proposed to save should also
descend below all things, that by and through the same power that He
obtained His exaltation, they also, through His atonement, expiation
and intercession, might be raised to the same power with Him; and, as
He was the Son of God, that they might also be the adopted sons of
God; hence John says:

"Beloved, now are we the sons of God; and it doth not yet appear what
we shall be: but we know that, when he shall appear, we shall be like
him; for we shall see him as he is."--1 John, iii, 2.

And by this power we shall overcome and sit down on His throne, as
Jesus overcame and sat down upon the throne of His Father.

We are told in the foregoing quotation from the Book of Mormon that
the atonement must needs be infinite. Why did it need an infinite
atonement? For the simple reason that a stream can never rise higher
than its fountain; and man having assumed a fleshly body and become of
the earth earthy, and through the violation of a law having cut
himself off from his association with his Father, and become subject
to death; in this condition, as the mortal life of man was short, and
in and of himself he could have no hope of benefitting himself, or
redeeming himself from his fallen condition, or of bringing himself
back to the presence of his Father, some superior agency was needed to
elevate him above his low and degraded position. This superior agency
was the Son of God, who had not, as man had, violated a law of His
Father, but was yet one with His Father, possessing His glory, His
power, His authority, His dominion. As He, Himself, prayed:

"And now, O Father, glorify thou me with thine own self, with the
glory which I had with thee before the world was."--John, xvii, 5.

A man, as a man, could arrive at all the dignity that a man was
capable of obtaining or receiving; but it needed a God to raise him to
the dignity of a God. For this cause it is written, "Now are we the
sons of God; and it doth not yet appear what we shall be: but we know
that when he shall appear we shall be like him." And how and why like
Him? Because, through the instrumentality of the atonement and the
adoption, it is made possible for us to become of the family of God,
and joint heirs with Jesus Christ; and that as He, the potential
instrument, through the oneness that existed between Him and His
Father, by reason of obedience to divine law, overcame death, hell and
the grave, and sat down upon His Father's throne, so shall we be able
to sit down with Him, even upon His throne. Thus, as it is taught in
the Book of Mormon, it must needs be that there be an infinite
atonement; and hence of Him, and by Him, and through Him are all
things; and through Him do we obtain every blessing, power, right,
immunity, salvation and exaltation. He is our God, our Redeemer, our
Savior, to whom, with the Father and the Holy Spirit, be eternal and
everlasting praises worlds without end.

Again, Jesus testifies of Himself:

"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. 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. Marvel not at
this: for the hour is coming, in the which all that are in the graves
shall hear his voice, and shall come forth; they that have done good,
unto the resurrection of life; and they that have done evil, unto the
resurrection of damnation."--John, v, 25-29.

It would seem from the above that the Son hath life inherent in
Himself, even as the Father hath life in Himself, He having received
this power from the Father. Also, that He had power in Himself, as
elsewhere stated, to lay down this body, and also to take it up again;
and in this respect He differed from others. While man dies and lays
down his body, he has not power under any circumstance to raise it
again, only through the power of Jesus and His intercession and
atonement; for the Redeemer has proclaimed Himself to be the
Resurrection and the Life; and it is by this resurrective power which
He possesses, as the gift of God through obedience to the will of the
Father, that the dead shall hear the voice of God and shall live.
Hence He not only becomes the first fruits of those that slept, having
conquered death Himself and triumphed over it, but He also becomes the
means of the resurrection of all men from the dead. Hence He says:

"Therefore doth my Father love me, because I lay down my life, that I
might take it again. No man taketh it from me, but I lay it down of
myself. I have power to lay it down, and I have power to take it
again. This commandment have I received of my Father."--John, x, 17,
18.

Thus, when He says He has power to lay down His life and power to take
it up again, He speaks of a power never before exhibited among men
upon this earth; and which power, indeed, does not belong to man in
and of himself.




CHAPTER XXI.

  The Relation of the Atonement to Little Children--Jesus Assumes the
  Responsibility of Man's Transgression, and Bears the Weight of his
  Sins and Sufferings--The Inferior Creatures and Sacrifice--The
  Terrors and Agonies of Christ's Passion and Death--The Tribulations,
  Earthquakes, etc., when He gave up the Ghost--Universal Nature
  Trembles--The Prophecies of Zenos and Enoch--The Testimony of the
  Centurion--Heirship, and the Descent of Blessings and Curses.


The Redeemer Himself, when tabernacling in the flesh, said to His
disciples on the Eastern Continent, "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."--Luke, xviii, 16,
17. And after His crucifixion and resurrection He repeated this same
admonition to His Nephite disciples: "And again I say unto you, Ye
must repent, and be baptized in my name and become as a little child,
or ye can in no wise inherit the kingdom of God."--3 Nephi, xi, 38.

Without Adam's transgression those children could not have existed;
through the atonement they are placed in a state of salvation without
any act of their own. These would embrace, according to the opinion of
statisticians, more than one-half of the human family, who can
attribute their salvation only to the mediation and atonement of the
Savior. Thus, as stated elsewhere, in some mysterious,
incomprehensible way, Jesus assumed the responsibility which naturally
would have devolved upon Adam; but which could only be accomplished
through the mediation of Himself, and by taking upon Himself their
sorrows, assuming their responsibilities, and bearing their
transgressions or sins. In a manner to us incomprehensible and
inexplicable, he bore the weight of the sins of the whole world; not
only of Adam, but of his posterity; and in doing that, opened the
kingdom of heaven, not only to all believers and all who obeyed the
law of God, but to more than one-half of the human family who die
before they come to years of maturity, as well as to the heathen, who,
having died without law, will, through His mediation, be resurrected
without law, and be judged without law, and thus participate,
according to their capacity, works and worth, in the blessings of His
atonement.

Again, there is another phase of this subject that must not be
forgotten. From the commencement of the offering of sacrifices the
inferior creature had to suffer for the superior. Although it had
taken no part in the act of disobedience, yet was its blood shed and
its life sacrificed, thus prefiguring the atonement of the Son of God,
which should eventually take place. The creature indeed was made
subject to vanity not willingly, but by reason of Him who hath
subjected the same in hope. Millions of such offerings were made, and
hecatombs of these expiatory sacrifices were offered in view of the
great event that would be consummated when Jesus should offer up
Himself. With man this was simply the obedience to a command and a
given law, and with him might be considered simply a pecuniary
sacrifice: with the animals it was a sacrifice of life. But what is
the reason for all this suffering and bloodshed, and sacrifice? We are
told that "without shedding of blood is no remission" of sins. This is
beyond our comprehension. Jesus had to take away sin by the sacrifice
of Himself, the just for the unjust, but, previous to this grand
sacrifice, these animals had to have their blood shed as types, until
the great antitype should offer up Himself once for all. And as He in
His own person bore the sins of all, and atoned for them by the
sacrifice of Himself, so there came upon Him the weight and agony of
ages and generations, the indescribable agony consequent upon this
great sacrificial atonement wherein He bore the sins of the world, and
suffered in His own person the consequences of an eternal law of God
broken by man. Hence His profound grief, His indescribable anguish,
His overpowering torture, all experienced in the submission to the
eternal fiat of Jehovah and the requirements of an inexorable law.

The suffering of the Son of God was not simply the suffering of
personal death; for in assuming the position that He did in making an
atonement for the sins of the world He bore the weight, the
responsibility, and the burden of the sins of all men, which, to us,
is incomprehensible. As stated, "the Lord, your Redeemer, suffered
death in the flesh; wherefore he suffereth the pains of all men;" and
Isaiah says: "Surely he hath borne our griefs and carried our
sorrows," also, "The Lord hath laid on him the iniquity of us all,"
and again, "He hath poured out his soul unto death, and he was
numbered with the transgressors; and he bare the sins of many;" or, as
it is written in the Second Book of Nephi: "For behold, he suffereth
the pains of all men; yea, the pains of every living creature, both
men, women and children, who belong to the family of Adam;" whilst in
Mosiah it is declared: "He shall suffer temptations, and pain of body,
hunger, thirst and fatigue, even more than man can suffer, except it
be unto death; for behold, blood cometh from every pore, so great
shall be his anguish for the wickedness and abominations of his
people."

Groaning beneath this concentrated load, this intense,
incomprehensible pressure, this terrible exaction of Divine justice,
from which feeble humanity shrank, and through the agony thus
experienced sweating great drops of blood, He was led to exclaim,
"Father, if it be possible, let this cup pass from me." He had
wrestled with the superincumbent load in the wilderness, He had
struggled against the powers of darkness that had been let loose upon
him there; placed below all things, His mind surcharged with agony and
pain, lonely and apparently helpless and forsaken, in his agony the
blood oozed from His pores. Thus rejected by His own, attacked by the
powers of darkness, and seemingly forsaken by His God, on the cross He
bowed beneath the accumulated load, and cried out in anguish, "My God,
my God, why hast thou forsaken me!" When death approached to relieve
Him from His horrible position, a ray of hope appeared through the
abyss of darkness with which He had been surrounded, and in a spasm of
relief, seeing the bright future beyond, He said, "It is finished!
Father, into thy hands I commend my spirit." As a God, He descended
below all things, and made Himself subject to man in man's fallen
condition; as a man, He grappled with all the circumstances incident
to His sufferings in the world. Anointed, indeed, with the "oil of
gladness" above His fellows, He struggled with and overcame the powers
of men and devils, of earth and hell combined; and aided by this
superior power of the Godhead, He vanquished death, hell and the
grave, and arose triumphant as the Son of God, the very eternal
Father, the Messiah, the Prince of peace, the Redeemer, the Savior of
the world; having finished and completed the work pertaining to the
atonement, which His Father had given Him to do as the Son of God and
the Son of man. As the Son of Man, He endured all that it was possible
for flesh and blood to endure; as the Son of God He triumphed over
all, and forever ascended to the right hand of God, to further carry
out the designs of Jehovah pertaining to the world and to the human
family.

And again, not only did His agony affect the mind and body of Jesus,
causing Him to sweat great drops of blood, but by reason of some
principle, to us unfathomable, His suffering affected universal
nature.

    "World upon world, eternal things,
    Hang on thy anguish, King of kings."

When he gave up the ghost, the solid rocks were riven, the foundations
of the earth trembled, earthquakes shook the continents and rent the
isles of the deep darkness overspread the sky, the mighty waters
overflowed their accustomed bounds, huge mountains sank and valleys
rose, the handiwork of feeble men was overthrown, their cities were
engulphed or consumed by the vivid shafts of lightning, and all
material things were convulsed with the throes of seeming dissolution.
Thus was brought to pass that which was spoken by the prophet Zenos:
"The rocks of the earth must rend; and because of the groanings of the
earth, many of the kings of the isles of the sea shall be wrought upon
by the Spirit of God to exclaim, The God of nature suffers." [1 Nephi,
xix, 12.] And it is recorded, that so confessed the Centurion, and
they that were with him watching the body of Jesus. For when they
witnessed the earthquake, and the other things that were done, they
feared greatly, saying, "Truly this was the Son of God." So also was
fulfilled that which is written in the prophecy of Enoch:

"And the Lord said unto Enoch, Look; and he looked and beheld the Son
of Man lifted up on the cross, after the manner of men; and he heard a
loud voice; and the heavens were veiled; and all the creations of God
mourned; and the earth groaned; and the rocks were rent; and the
Saints arose, and were crowned at the right hand of the Son of Man,
with crowns of glory; and as many of the spirits as were in prison
came forth, and stood on the right hand of God; and the remainder were
reserved in chains of darkness until the judgment of the great
day."--Pearl of Great Price.

Thus, such was the torturing pressure of this intense, this
indescribable agony, that it burst forth abroad beyond the confines of
His body, convulsed all nature and spread throughout all space.

The statement previously quoted, "The Lord hath laid on him the
iniquity of us all," could only be in reference to the transgression
of our first parent, who, acting as the progenitor and head of the
human family, assumed a responsibility not only for himself, but for
all of his seed; for the whole of the human family not having then
been born, could not be responsible, personally, for acts that
transpired before they had an existence on the earth. But as children
inherit blessings from their fathers, so it would also seem that they
must inherit curses, or share in their calamities. The Lord, in
speaking to the children of Israel, said He would visit "the iniquity
of the fathers upon the children unto the third and fourth generation
of them that hate" him; and furthermore "a bastard shall not enter
into the congregation of the Lord, even to his tenth generation." This
ostracism or punishment could be for no personal act of their own, for
they had no part in the sin of their parents; any more than Adam's
progeny had in the original sin or transgression. But it seems to be a
principle admitted, that if they share the blessings accruing to their
father for righteous acts, they must also share the condemnation for
acts that are unrighteous. Hence comes in the atonement of the
Messiah, which amply covers all of these acts, and more than that, for
as Paul says: "But not as the offence, so also is the free gift. For
if through the offence of one many be dead, much more the grace of
God, and the gift by grace, winch is by one man, Jesus Christ; hath
abounded unto many." Hence we say, as above, the atonement covered
more, apparently, than the transgression; for Adam, without the
transgression, would have had no increase. That transgression opened
the way for the increase, as stated by Eve, "Were it not for our
transgression, we never should have had seed, and never should have
known good and evil, and the joy of our redemption, and the eternal
life which God giveth unto all the obedient." That being the case, all
children born among any people, not having arrived at the years of
accountability, are saved through the atonement of Jesus Christ, as
stated by Moroni:

"Little children cannot repent; wherefore it is awful wickedness to
deny the pure mercies of God unto them, for they are all alive in him
because of his mercy. And he that saith, that little children need
baptism, denieth the mercies of Christ, and setteth at naught the
atonement of him and the power of his redemption. Wo unto such, for
they are in danger of death, hell, and endless torment. I speak it
boldly, God hath commanded me. Listen unto them and give heed, or they
stand against you at the judgment seat of Christ. For behold, that all
little children are alive in Christ, and also all they that are
without the law. For the power of redemption cometh on all they that
have no law; wherefore, he that is not condemned, or he that is under
no condemnation, cannot repent; and unto such baptism availeth
nothing. But it is mockery before God, denying the mercies of Christ,
and the power of his Holy Spirit, and putting trust in dead
works."--Moroni, viii, 19-23.




CHAPTER XXII.

  The Operations of the Priesthood in the Heavens and upon the Earth,
  in Time and Eternity--The Heirs of the Celestial Kingdom--Those who
  Die without Law--The Judges of the Earth--Priests and Kings--Christ
  the King of Kings--Condition of Patriarch Joseph Smith, Apostle
  David Patten and Others--Moses and Elias--The Visits of Angels and
  their Testimonies--Peter, James and John--The Angel in the Book of
  Revelation.


There is something peculiarly interesting in the contemplation of
events associated with the future destiny of mankind. Among other
things it will be seen that there is a very close connection or
affinity between the operations of the Priesthood in the heavens and
the Priesthood upon earth. In examining this subject we find it
written:

"The Lord redeemeth none such that rebel against him and die in their
sins; yea, even all those that have perished in their sins ever since
the world began, that have wilfully rebelled against God, that have
known the commandments of God, and would not keep them; these are they
that have no part in the first resurrection."--Mosiah, xv, 26.

But on the other hand it is promised that those who would have
received the Gospel if they had had the opportunity shall yet have
that privilege. The Prophet Joseph Smith records in his history: "Thus
came the voice of the Lord unto me, saying, All those who have died
without a knowledge of this Gospel, who would have received it if they
had been permitted to tarry, shall be heirs of the celestial kingdom
of God; also all that shall die henceforth without a knowledge of it,
who would have received it with all their hearts, shall be heirs of
that kingdom, for I, the Lord, will judge all men according to their
works, according to the desire of their hearts."--Deseret News, Vol.
II, No. 22.

With this agree the words of the Apostle Paul, that those who have
died without law shall be judged without law; whilst the Lord further
reveals to the Prophet Joseph that "that which is governed by law is
also preserved by law, and perfected and sanctified by the same. That
which breaketh a law, and abideth not by law, but seeketh to become a
law unto itself, and willeth to abide in sin, and altogether abideth
in sin, cannot be sanctified by law, neither by mercy, justice, nor
judgment. Therefore they must remain filthy still."

With this teaching is associated a grand principle connected with the
everlasting Priesthood, which administers in time and in eternity.
When we reflect upon the statement of creatures being judged without
law, the question arises as to who are to be their judges. We may here
state that Christ is called the judge of the quick and the dead, the
judge of all the earth. We further read that the Twelve Apostles who
ministered in Jerusalem "shall sit upon twelve thrones, judging the
twelve tribes of Israel." (Matt., xix, 28.) Also the following:

"And again, verily, verily, I say unto you, and it hath gone forth in
a firm decree, by the will of the Father, that mine apostles, the
Twelve who were with me in my ministry at Jerusalem, shall stand at my
right hand at the day of my coming in a pillar of fire, being clothed
with robes of righteousness, with crowns upon their heads, in glory
even as I am, to judge the whole house of Israel, even as many as have
loved me and kept my commandments, and none else."--Doc. and Cov.,
Sec. xxix, 12, p. 143.

And Nephi writes in the Book of Mormon:

"And the angel spake unto me, saying, Behold the twelve disciples of
the Lamb, who are chosen to minister unto thy seed. And he said unto
me, Thou rememberest the twelve apostles of the Lamb? Behold, they are
they who shall judge the twelve tribes of Israel; wherefore, the
twelve ministers of thy seed shall be judged of them; for ye are of
the house of Israel. And these twelve ministers, whom thou beholdest,
shall judge thy seed. And, behold they are righteous for ever; for
because of their faith in the Lamb of God, their garments are made
white in his blood."--1 Nephi, xii, 8-10.

This exhibits a principle of adjudication or judgment in the hands,
firstly, of the Great High Priest and King, Jesus of Nazareth, the Son
of God; secondly, in the hands of the Twelve Apostles on the continent
of Asia, bestowed by Jesus Himself; thirdly, in the Twelve Disciples
on this continent, to their peoples, who it appears are under the
presidency of the Twelve Apostles who ministered at Jerusalem; which
presidency is also exhibited by Peter, James and John, the
acknowledged presidency of the Twelve Apostles; they, holding this
Priesthood first on the earth, and then in the heavens, being the
legitimate custodians of the keys of the Priesthood, came and bestowed
it upon Joseph Smith and Oliver Cowdery. It is also further stated
that the Saints shall judge the world. Thus Christ is at the head, His
Apostles and disciples seem to take the next prominent part; then
comes the action of the Saints, or other branches of the Priesthood,
who it is stated shall judge the world. This combined Priesthood, it
would appear, will hold the destiny of the human family in their hands
and adjudicate in all matters pertaining to their affairs; and it
would seem to be quite reasonable, if the Twelve Apostles in Jerusalem
are to be the judges of the Twelve Tribes, and the Twelve Disciples on
this continent are to be the judges of the descendants of Nephi, then
that the brother of Jared and Jared should be the judges of the
Jaredites, their descendants; and, further, that the First Presidency
and Twelve who have officiated in our age, should operate in regard to
mankind in this dispensation, and also in regard to all matters
connected with them, whether they relate to the past, present, or
future, as the aforementioned have done in regard to their several
peoples; and that the Patriarchs, the Presidents, the Twelve, the High
Priests, the Seventies, the Elders, the Bishops, Priests, Teachers and
Deacons should hold their several places behind the veil, and
officiate according to their calling and standing in that Priesthood.
In fact, the Priesthood is called an everlasting Priesthood; it
ministers in time and in eternity. Moses speaks of the Levitical
Priesthood as an everlasting Priesthood. (Ex., xl, 15.) Paul refers to
the Melchizedek Priesthood as being "without father, without mother,
without descent, having neither beginning of days, nor end of life."
(Heb., vii, 3.) Whilst the Prophet Joseph Smith states that this
"Priesthood continueth in the Church of God in all generations, and is
without beginning of days or end of years." (Doc. and Cov., Sec.
lxxxiv, 17, p. 290.)

This being the case, it necessarily follows that those holding the
Priesthood on the earth continue in the exercise of that Priesthood in
the heavens, their operations being changed from this to another state
of existence; and when the dead, small and great, shall be judged,
while God stands at the head, and Jesus is the great High Priest of
our profession, all those who have ever lived who are worthy will
stand in their proper positions, according to their callings,
Priesthood, ordinations or quorums. It is written that they without us
can not be made perfect, and that we without them can not be made
perfect. We have commenced to build temples, and to administer in them
according to the decrees, purposes and foreknowledge of God. When we
have got through with our personal affairs connected with our
individual families and interests, so far as we can legitimately trace
them, then it becomes a question as to the position of those that are
behind the veil of whom we have no personal knowledge. Does it not
seem consistent that to the ancient as well as the modern Patriarchs,
Prophets, Presidents, Apostles, Seventies, High Priests, Elders,
Bishops and others would be committed the manipulation and judgment of
those who are behind the veil; and with whom we, at present, have
nothing to do? And if temples are to be built here and ordinances
performed in them in the interest of those who have died without law,
and in the adjudication of all these matters, that the Priesthood
behind the veil, to whom is committed the judgment of these things,
should communicate with the Priesthood upon the earth, that they may
be administered for by proxy in the temples erected by us, and those
who shall follow after us; that all things may be done according to
equity, law, and justice, and that none but those worthy to receive
those great blessings and high exaltations can participate in the
same; being thus sanctioned by the Priesthood in heaven and the
Priesthood upon the earth? Hence, while they are saviors, preach to
the spirits in prison and judge the dead, we build temples and
administer for them upon the earth, and thus become, as it is written,
"saviors upon Mount Zion;" operating and cooperating with the
Priesthood behind the veil, in the interest, happiness, salvation and
exaltation of the human family. Thus shall we also become legitimately
and by right, through the atonement and adoption, Kings and
Priests--Priests to administer in the holy ordinances pertaining to
the endowments and exaltations; and Kings, under Christ, who is King
of Kings and Lord of Lords, to rule and govern, according to the
eternal laws of justice and equity, those who are thus redeemed and
exalted.

In corroboration of these ideas is the statement, in the Book of
Doctrine and Covenants, that Father Joseph Smith, who was the first
Patriarch to the Church in this dispensation, is now at the right hand
of Abraham, who was also a presiding Patriarch. The passage reads:

"That I may receive him unto myself, even as I did * * * my aged
servant, Joseph Smith, sen., who sitteth with Abraham at his right
hand, and blessed and holy is he, for he is mine."--Doc. and Cov.,
cxxiv, 19, p. 431.

It is also stated of David Patten, one of the Twelve Apostles, who was
slain by the mobbers in Missouri, that "David Patten I have taken unto
myself; behold, his Priesthood no man taketh from him; but, verily I
say unto you, another may be appointed unto the same calling."--Doc.
and Cov., cxxiv, 130, p. 445.

The same is said of Seymour Brunson, one of the High Council, and of
Edward Partridge, the first Bishop of the Church, both of whom were
dead:

"Seymour Brunson I have taken unto myself, no man taketh his
Priesthood, but another may be appointed unto the same Priesthood in
his stead."--Doc. and Cov., Sec. cxxiv, 132, p. 445. "That when he
shall finish his work, that I may receive him unto myself, even as I
did my servant David Patten, who is with me at this time, and also my
servant Edward Partridge."--Doc. and Cov., Sec. cxxiv, 19, p. 431.

We read that Moses and Elias came to administer to Jesus, on the Mount,
while Peter, James and John were with him. Who were this Moses and
this Elias? Moses was a great Prophet, appointed by the Lord to
deliver Israel from Egyptian bondage, and lead them to the promised
land; and he held the keys of the gathering dispensation, which keys
he afterwards conferred upon Joseph Smith in the Kirtland Temple. Who
was Elias? Elijah; which name in the old Scriptures is made synonymous
with Elias; and who held, according to the testimony of Joseph Smith
as elsewhere stated, the keys of the Priesthood. These men, who held
those keys and officiated upon the earth, having left the earth, now
come, associated with Jesus, to administer to Peter, James and John,
and confer upon them the Priesthood which they hold; and these three
ancient Apostles conferred the Priesthood upon Joseph Smith and Oliver
Cowdery in this dispensation. This principle is very clearly
illustrated in the following quotation from the Book of Doctrine and
Covenants, Sec. cxxviii, 20, 21, p., 457:

"And again, what do we hear? Glad tidings from Cumorah! Moroni, an
angel from heaven, declaring the fulfilment of the prophets--the book
to be revealed. A voice of the Lord in the wilderness of Fayette,
Seneca County, declaring the three witnesses to bear record of the
book. The voice of Michael on the banks of the Susquehanna, detecting
the devil when he appeared as an angel of light. The voice of Peter,
James and John in the wilderness between Harmony, Susquehanna county,
and Colesville, Broome county, on the Susquehanna river, declaring
themselves as possessing the keys of the kingdom, and of the
dispensation of the fulness of times.

"And again, the voice of God in the chamber of old Father Whitmer, in
Fayette, Seneca County, and at sundry times and in divers places
through all the travels and tribulations of this Church of Jesus
Christ of Latter-day Saints. And the voice of Michael, the archangel;
the voice of Gabriel, and of Raphael, and of divers angels, from
Michael or Adam, down to the present time, all declaring their
dispensation, their rights, their keys, their honors, their majesty
and glory, and the power of their Priesthood; giving line upon line,
precept upon precept; here a little and there a little--giving us
consolation by holding forth that which is to come, confirming our
hope."

Hence their Priesthood was everlasting, it administered in time and in
eternity. In consonance with the same idea is a remark made by a
mighty angel, to be found in the Revelation received by St. John on
the Isle of Patmos. After this angel had communicated to John many
great and important events yet to transpire, the Apostle was so
overawed by his presence that he fell at his feet to worship him;
whereas the angel said, "See that thou do it not; I am thy fellow
servant, and of thy brethren that have kept the testimony of Jesus:
worship God; for the testimony of Jesus is the spirit of prophecy."
(Rev., xix, 10.) In other words, he had held the holy Priesthood on
the earth and had officiated therein; he had been subjected to all the
obloquy, contumely and reproach which the Prophets of God generally
suffered. But now the scene was changed; he was officiating in another
sphere, and was revealing unto the Apostle John, who had a peculiar
mission on the earth, some of the great and important truths or events
that should be developed in the accomplishment of the purposes of God.
All of these men, having held the everlasting Priesthood on earth,
still retain the power and authority conferred upon them, and stand
forth as prominent examples of the perpetuity of the everlasting
Priesthood, administering on the earth or in the heavens, as the
purposes of God and the fulfilment of their duties render necessary,
or the circumstances require.




CHAPTER XXIII.

  The Laws of God Unchangeable, Universal and Eternal--Examples and
  Definitions--Evolutionists--Kingdoms and Light--Christ the Creator,
  etc.--Deviations from General Laws--Every Kingdom has a Law Given.


There is an inexorable law of God that requires from His professed
followers the principles of virtue, honor, truth, integrity,
righteousness, justice, judgment and mercy, as exhibited in the
following Scriptures:

"Justice and judgment are the habitation of thy throne: mercy and
truth shall go before thy face."--Psalm lxxxix, 14.

"Thou lovest righteousness, and hatest wickedness: therefore God, thy
God, hath anointed thee with the oil of gladness above thy
fellows."--Psalm xlv, 7.

"Lord, who shall abide in thy tabernacle? who shall dwell in thy holy
hill? He that walketh uprightly, and worketh righteousness, and
speaketh the truth in his heart. He that backbiteth not with his
tongue, nor doeth evil to his neighbor, nor taketh up a reproach
against his neighbor. In whose eyes a vile person is contemned; but he
honoreth them that fear the Lord. He that sweareth to his own hurt,
and changeth not. He that putteth not out his money to usury, nor
taketh reward against the innocent. He that doeth these things shall
never be moved."--Psalm xv, 1-5.

"Who shall ascend into the hill of the Lord? or who shall stand in his
holy place? He that hath clean hands, and a pure heart; who hath not
lifted up his soul unto vanity, nor sworn deceitfully. He shall
receive the blessing from the Lord, and righteousness from the God of
his salvation."--Psalm xxiv, 3-5.

"Who among us shall dwell with the devouring fire? who among us shall
dwell with everlasting burnings? He that walketh righteously, and
speaketh uprightly; he that despiseth the gain of oppressions, that
shaketh his hands from holding of bribes, that stoppeth his ears from
hearing of blood, and shutteth his eyes from seeing evil. He shall
dwell on high; his place of defence shall be the munitions of rocks:
bread shall be given him; his waters shall be sure."--Isaiah, xxxiii,
14-16.

There are eternal, unchangeable laws associated with God, and with all
His plans, His works and ways, the requirements of which must be met;
nor can they be evaded or changed, except on certain principles
provided for and contained in the laws themselves. When man had
transgressed, an atonement had to be made commensurate with the act,
and fully adequate to meet the inexorable demands of justice; so that,
as stated, justice might be satisfied, which, if it had not been, the
law pertaining to this matter could not have been carried out, and
must necessarily have been violated.

All the works of God connected with the world which we inhabit, and
with all other worlds, are strictly governed by law. So accurate are
the movements of the heavenly bodies that even with our limited
knowledge we can compute, after the departure of most of these bodies,
the time of their return to a minute. The sun rises and sets with
great regularity, and we can tell to a moment, by calculating the
revolution of the earth, at what time it will make its appearance in
the morning and disappear in the evening; the same rule applies to the
moon, the whole of the solar system, and to all bodies that can be
reached by our instruments. There is perfect regularity, exactitude
and order associated with all worlds; a departure from which would
produce incalculable evil and irretrievable destruction and ruin. With
regard to the matter of which the earth is composed, it is also
governed by strict, unchangeable laws; matter possessing the same
properties under the same conditions, in all parts of the world. The
various grasses, herbs, plants, shrubs, flowers, minerals, metals,
waters, fluids or gases, when under the same conditions, are subject
to or governed by unchangeable laws; and by those laws chemists or
scientists are enabled to apply tests to demonstrate the properties of
the various elements in nature, which they find are always immutable,
and the same degree of accuracy applies to the laws and various
formations of crystallization, under the same circumstances. The
animal and vegetable creations are governed by certain laws, and are
composed of certain elements peculiar to themselves. This applies to
man, to the beasts, fowls, fish and creeping things, to the insects
and to all animated nature; each one possessing its own distinctive
features, each requiring a specific sustenance, each having an
organism and faculties governed by prescribed laws to perpetuate its
own kind. So accurate is the formation of the various living creatures
that an intelligent student of nature can tell by any particular bone
of the skeleton of an animal to what class or order it belongs.

These principles do not change, as represented by evolutionists of the
Darwinian school, but the primitive organisms of all living beings
exist in the same form as when they first received their impress from
their Maker. There are, indeed, some very slight exceptions, as for
instance, the ass may mix with the mare and produce the mule; but
there it ends, the violation of the laws of procreation receives a
check, and its operations can go no further. Similar compounds may
possibly be made by experimentalists in the vegetable and mineral
kingdoms, but the original elements remain the same. Yet this is not
the normal, but an abnormal condition with them, as with animals,
birds, etc.; and if we take man, he is said to have been made in the
image of God, for the simple reason that he is a son of God; and being
His son, he is, of course, His offspring, an emanation from God, in
whose likeness, we are told, he is made. He did not originate from a
chaotic mass of matter, moving or inert, but came forth possessing, in
an embryotic state, all the faculties and powers of a God. And when he
shall be perfected, and have progressed to maturity, he will be like
his Father--a God; being indeed His offspring. As the horse, the ox,
the sheep, and every living creature, including man, propagates its
own species and perpetuates its own kind, so does God perpetuate His.

There are different organisms possessing different qualities, from
which the same results are uniformly obtained. The body of a sheep
produces wool, that of a goat produces hair, the flesh of certain
kinds of fish produces scales, the flesh of birds produces feathers,
and by the coverings of the various kinds of animals, birds and
fishes, may their originals be known. It is true that some of these
coverings may be slightly changed by a removal of the creature from
the arctic to the torrid zone, or vice versa; wool may assume a nearer
approach to hair in length and texture, or hair may become more
woolly, but these modifications are slight, and this covering of the
animal is predisposed to return to its original qualities when the
creature is replaced in his natural habitat. Paul, in speaking on the
resurrection, refers to the different qualities of flesh as follows:

"But God giveth it a body as it hath pleased him, and to every seed
his own body. All flesh is not the same flesh; but there is one kind
of flesh of men, another flesh of beasts, another of fishes, and
another of birds."--1 Cor., xv, 38, 39.

These different qualities seem to be inherent in the several species,
as much so as the properties of silver, gold, copper, iron and other
minerals are inherent in the matter in which they are contained,
whilst herbs, according to their kind, possess their specific
properties, or as the leading properties of earth, air, and water, are
distinct from one another; and hence, on physiological grounds, this
principle being admitted, and it cannot be controverted, it would be
impossible to take the tissues of the lower, or, indeed, of any order
of fishes, and make of them an ox, a bird, or a man; as impossible as
it would be to take iron and make it into gold, silver, or copper, or
to produce other changes in the laws which govern any kind of matter.
And when the resurrection and exaltation of man shall be consummated,
although more pure, refined and glorious, yet will he still be in the
same image, and have the same likeness, without variation or change in
any of his parts or faculties, except the substitution of spirit for
blood.

This principle of exactitude in all the works of God represents the
principles that dwell in God Himself. He is called in Scripture the I
AM, in other words, I AM THAT I AM, because of those inherent
principles, which are also eternal and unchangeable; for where those
principles exist, He exists; and when speaking of the worlds by which
we are surrounded, it is said, "Behold, all these are kingdoms, and
any man who hath seen any, or the least of these, hath seen God moving
in his majesty and power."--Doc. and Cov., sec. lxxxviii, 47, p. 310.

And again it is written:

"He comprehendeth all things, and all things are before him, and all
things are round about him: and he is above all things, and in all
things, and is through all things, and is round about all things; and
all things are by him, and of him, even God, for ever and ever. And
again, verily I say unto you, he hath given a law unto all things, by
which they move in their times and their seasons."--Ibid., 41, 42, p.
309.

And again, in the same revelation, we read:

"As also he is in the sun, and the light of the sun, and the power
thereof by which it was made. As also he is in the moon, and is the
light of the moon, and the power thereof by which it was made. As also
the light of the stars, and the power thereof by which they were made.
And the earth also, and the power thereof; even the earth upon which
you stand. And the light which now shineth, which giveth you light, is
through him who enlighteneth your eyes, which is the same light, that
quickeneth your understandings; which light proceedeth forth from the
presence of God to fill the immensity of space. The light which is in
all things; which giveth life to all things: which is the law by which
all things are governed: even the power of God who sitteth upon his
throne, who is in the bosom of eternity, who is in the midst of all
things."--Ibid., 7-13, p. 306.

The world was made by Him, and without Him was not anything made that
was made, and, therefore, having made all things He has given to all
things a law; and hence those laws which we have briefly alluded to,
are the productions of His comprehensive, intelligent, and infinite
mind: He is the Alpha and Omega, the Beginning and the End, the
Fountain of all life, of all light, of all truth, of all intelligence,
of all existence. He is also the sustainer of all life and all light
in all created beings; in Him all animal life of every form has its
being.

There are some apparent deviations from general laws. But these
apparent deviations are merely appendages to the great general law, in
order that creation may be perfect in all its parts. For instance,
there is a general law of what is termed gravitation which causes
bodies to fall to the earth from a given height, with the same
velocity according to their specific gravity. But there are other
local laws which disturb the normal conditions, so far as they extend,
of what may be termed the general law. As, for example, the magnet, in
its limited sphere, is more powerful than the general law of gravity,
it attracting certain matter to itself in opposition to the general
law, while the magnet itself is subject to the general law. There is
also another principle, called capillary attraction, which causes
water and other fluids to ascend in the earth, in tubes, etc. Take
away these local agencies and everything resumes its normal condition.
A bird, through the use of its wings, possesses the power of
locomotion through the air; let that bird, however, lose its mechanism
and power by being maimed or killed, and it is governed by the same
law of gravitation and drops to the earth. Balloons will ascend and
carry a specified weight with them to great altitudes, but this is
owing to a modification of one part of the law of gravitation; which
causes denser bodies to cling with greater tenacity to the earth, and
the gas that enters the balloons is more rarified than the atmosphere
immediately contiguous to the earth; which dense atmosphere forces the
lighter gases to their proper place, causing them to bound upwards;
this being done and the equilibrium obtained, if the gas is permitted
to escape, the materials of which the balloon is composed, together
with its occupants, are precipitated, according to the general laws of
gravitation, to the earth.

God is unchangeable, so are also his laws, in all their forms, and in
all their applications, and being Himself the essence of law, the
giver of law, the sustainer of law, all of those laws are eternal in
all their operations, in all bodies and matter, and throughout all
space. It would be impossible for Him to violate law, because in so
doing He would strike at His own dignity, power, principles, glory,
exaltation and existence.

The book of Doctrine and Covenants states:

"And again, verily I say unto you, that which is governed by law is
also preserved by law, and perfected and sanctified by the same. That
which breaketh a law, and abideth not by law, but seeketh to become a
law unto itself, and willeth to abide in sin, and altogether abideth
in sin, cannot be sanctified by law, neither by mercy, justice, nor
judgment. Therefore they must remain filthy still. All kingdoms have a
law given: and there are many kingdoms; for there is no space in the
which there is no kingdom; and there is no kingdom in which there is
no space, either a greater or a lesser kingdom. And unto every kingdom
is given a law; and unto every law there are certain bounds also and
conditions. All beings who abide not in those conditions are not
justified; for intelligence cleaveth unto intelligence; wisdom
receiveth wisdom; truth embraceth truth; virtue loveth virtue; light
cleaveth unto light; mercy hath compassion on mercy, and claimeth her
own; justice continueth its course, and claimeth its own; judgment
goeth before the face of him who sitteth upon the throne, and
governeth and executeth all things."--Sec. lxxxviii, 34-40, p.p. 308,
309.

Hence, the law of atonement had to be met as well as all other laws,
for God could not be God without fulfilling it.

Jesus said, "If it be possible, let this cup pass." But it was not
possible; for to have done so would have been a violation of the law,
and he had to take it. The atonement must be made, a God must be
sacrificed. No power can resist a law of God. It is omnipresent,
omnipotent, exists everywhere, in all things, through all things and
round about all things. We read:

"O the greatness of the mercy of our God, the Holy One of Israel! For
he delivereth his saints from that awful monster the devil, and death,
and hell, and that lake of fire and brimstone, which is endless
torment. O how great the holiness of our God! For he knoweth all
things, and there is not any thing, save he knows it. And he cometh
into the world that he may save all men, if they will hearken unto his
voice; for behold, he suffereth the pains of all men; yea, the pains
of every living creature, both men, women, and children, who belong to
the family of Adam. And he suffereth this, that the resurrection might
pass upon all men, that all might stand before him at the great and
judgment day. And he commandeth all men that they must repent, and be
baptized in his name, having perfect faith in the Holy One of Israel,
or they cannot be saved in the kingdom of God. And if they will not
repent and believe in his name, and be baptized in his name, and
endure to the end, they must be damned; for the Lord God, the Holy One
of Israel, has spoken it; Wherefore he has given a law; and where
there is no law given, there is no punishment; and where there is no
punishment, there is no condemnation; and where there is no
condemnation, the mercies of the Holy One of Israel have claim upon
them, because of the atonement; for they are delivered by the power of
him; for the atonement satisfieth the demands of his justice upon all
those who have not the law given to them, that they are delivered from
that awful monster, death and hell, and the devil, and the lake of
fire and brimstone, which is endless torment; and they are restored to
that God who gave them breath, which is the Holy One of Israel. But wo
unto him that has the law given; yea, that has all the commandments of
God like unto us, and that transgresseth them, and that wasteth the
days of his probation, for awful is his state."--2 Nephi, ix, 19-27.




CHAPTER XXIV.

  The Results of the Atonement--The Debt Paid--Justice and Mercy--
  Extracts from the Teachings of Alma and Others.


From the facts in the case and the testimony presented in the
Scriptures it becomes evident that through the great atonement, the
expiatory sacrifice of the Son of God, it is made possible that man
can be redeemed, restored, resurrected and exalted to the elevated
position designed for him in the creation as a Son of God: that
eternal justice and law required the penalty to be paid by man
himself, or by the atonement of the Son of God: that Jesus offered
Himself as the great expiatory sacrifice; that this offering being in
accordance with the demands or requirements of the law, was accepted
by the great Lawgiver; that it was prefigured by sacrifices, and
ultimately fulfilled by Himself according to the eternal covenant. "He
was wounded (as prophesied of) for our transgressions, he was bruised
for our iniquities, the chastisement of our peace was upon him, and
with his stripes we are healed."

The Savior thus becomes master of the situation--the debt is paid, the
redemption made, the covenant fulfilled, justice satisfied, the will
of God done, and all power is now given into the hands of the Son of
God--the power of the resurrection, the power of the redemption, the
power of salvation, the power to enact laws for the carrying out and
accomplishment of this design. Hence life and immortality are brought
to light, the Gospel is introduced, and He becomes the author of
eternal life and exaltation. He is the Redeemer, the Resurrector, the
Savior of man and the world; and He has appointed the law of the
Gospel as the medium which must be complied with in this world or the
next, as He complied with His Father's law; hence "he that believeth
shall be saved, and he that believeth not shall be damned."

The plan, the arrangement, the agreement, the covenant was made,
entered into and accepted before the foundation of the world; it was
prefigured by sacrifices, and was carried out and consummated on the
cross.

Hence being the mediator between God and man, He becomes by right the
dictator and director on earth and in heaven for the living and for
the dead, for the past, the present and the future, pertaining to man
as associated with this earth or the heavens, in time or eternity, the
Captain of our salvation, the Apostle and High-Priest of our
profession, the Lord and Giver of life.

Is justice dishonored? No; it is satisfied, the debt is paid. Is
righteousness departed from? No; this is a righteous act. All
requirements are met. Is judgment violated? No; its demands are
fulfilled. Is mercy triumphant? No; she simply claims her own.
Justice, judgment, mercy and truth all harmonize as the attributes of
Deity. "Justice and truth have met together, righteousness and peace
have kissed each other." Justice and judgment triumph as well as mercy
and peace; all the attributes of Deity harmonize in this great, grand,
momentous, just, equitable, merciful and meritorious act.

The Book of Mormon is very explicit on these principles. We read
therein:

"And behold, I say unto you, this is not all: For O how beautiful upon
the mountains are the feet of him that bringeth good tidings, that is
the founder of peace: yea, even the Lord, who has redeemed his people:
yea, him who has granted salvation unto his people: For were it not
for the redemption which he hath made for his people, which was
prepared from the foundation of the world; I say unto you, were it not
for this, all mankind must have perished. But behold, the bands of
death shall be broken, and the Son reigneth, and hath power over the
dead; therefore, he bringeth to pass the resurrection of the dead. And
there cometh a resurrection, even a first resurrection; yea even a
resurrection of those that have been, and who are, and who shall be,
even until the resurrection of Christ: for so shall he be called. And
now, the resurrection of all the prophets, and all those that have
believed in their words, or all those that have kept the commandments
of God, shall come forth in the first resurrection; therefore, they
are the first resurrection. They are raised to dwell with God who has
redeemed them: thus they have eternal life through Christ, who has
broken the bands of death. And these are those who have part in the
first resurrection; and these are they that have died before Christ
came, in their ignorance, not having salvation declared unto them. And
thus the Lord bringeth about the restoration of these; and they have a
part in the first resurrection, or have eternal life, being redeemed
by the Lord. And little children also have eternal life. But behold,
and fear, and tremble before God; for ye ought to tremble: for the
Lord redeemeth none such that rebel against him, and die in their
sins; yea, even all those that have perished in their sins ever since
the world began, that have wilfully rebelled against God, that have
known the commandments of God, and would not keep them; these are they
that have no part in the first resurrection. Therefore had ye not
ought to tremble? For salvation cometh to none such; for the Lord hath
redeemed none such; yea, neither can the Lord redeem such; for he
cannot deny himself; for he cannot deny justice when it has its
claim."--Mosiah, xv, 18-27.

The next is a portion of a sermon of the Prophet Amulek, the companion
of Alma, to the Zoramites:

"My brother has called upon the words of Zenos, that redemption cometh
through the Son of God, and also upon the words of Zenoch; and also he
has appealed unto Moses, to prove that these things are true. And now
behold, I will testify unto you of myself that these things are true.
Behold, I say unto you, that I do know that Christ shall come among
the children of men, to take upon him the transgressions of his
people, and that he shall atone for the sins of the world; for the
Lord God hath spoken it; for it is expedient that an atonement should
be made; for according to the great plan of the eternal God, there
must be an atonement made, or else all mankind must unavoidably
perish; yea, all are hardened; yea, all are fallen and are lost, and
must perish, except it be through the atonement which it is expedient
should be made; for it is expedient that there should be a great and
last sacrifice; yea, not a sacrifice of man, neither of beast, neither
of any manner of fowl; for it shall not be a human sacrifice; but it
must be an infinite and eternal sacrifice. Now there is not any man
that can sacrifice his own blood, which will atone for the sins of
another. Now if a man murdereth, behold will our law, which is just,
take the life of his brother? I say unto you nay. But the law
requireth the life of him who hath murdered; therefore there can be
nothing which is short of an infinite atonement, which will suffice
for the sins of the world; therefore it is expedient that there should
be a great and last sacrifice; and then shall there be, or it is
expedient there should be a stop to the shedding of blood; then shall
the law of Moses be fulfilled; yea, it shall be all fulfilled; every
jot and tittle; and none shall have passed away. And behold, this is
the whole meaning of the law: every whit pointing to that great and
last sacrifice; and that great and last sacrifice will be the Son of
God: yea, infinite and eternal; and thus he shall bring salvation to
all those who shall believe on his name; this being the intent of this
last sacrifice, to bring about the bowels of mercy, which overpowereth
justice, and bringeth about means unto men that they may have faith
unto repentance. And thus mercy can satisfy the demands of justice,
and encircles them in the arms of safety, while he that exercises no
faith unto repentance, is exposed to the whole law of the demands of
justice; therefore only unto him that has faith unto repentance, is
brought about the great and eternal plan of redemption. Therefore may
God grant unto you, my brethren, that ye may begin to exercise your
faith unto repentance, that ye begin to call upon his holy name, that
he would have mercy upon you."--Alma, xxxiv, 7-17.

And again, to quote from the commandments of Alma to his son
Corianton:

"And now, my son, I perceive there is somewhat more which doth worry
your mind, which ye cannot understand, which is concerning the justice
of God, in the punishment of the sinner; for ye do try to suppose that
it is injustice that the sinner should be consigned to a state of
misery. Now, behold, my son, I will explain this thing unto thee: for
behold, after the Lord God sent our first parents forth from the
Garden of Eden, to till the ground, from whence they were taken; yea,
he drew out the man, and he placed at the east end of the Garden of
Eden, Cherubim, and a flaming sword which turned every way, to keep
the tree of life. Now we see that the man had become as God, knowing
good and evil; and lest he should put forth his hand, and take also of
the tree of life, and eat and live for ever, the Lord God placed
Cherubim and the flaming sword, that he should not partake of the
fruit; and thus we see, that there was a time granted unto man to
repent, yea, a probationary time, a time to repent and serve God. For
behold, if Adam had put forth his hand immediately, and partook of the
tree of life, he would have lived for ever, according to the word of
God, having no space for repentance; yea, and also the word of God
would have been void, and the great plan of salvation would have been
frustrated. But behold, it was appointed unto man to die; therefore as
they were cut off from the tree of life they should be cut off from
the face of the earth, and man become lost for ever; yea, they became
fallen man. And now we see by this, that our parents were cut off,
both temporally and spiritually, from the presence of the Lord; and
thus we see they became subjects to follow after their own will. Now
behold, it was not expedient that man should be reclaimed from this
temporal death, for that would destroy the great plan of happiness;
therefore, as the soul could never die, and the fall had brought upon
all mankind a spiritual death as well as a temporal; that is, they
were cut off from the presence of the Lord; it was expedient that
mankind should be reclaimed from this spiritual death; therefore, as
they had become carnal, sensual, and devilish by nature, this
probationary state became a state for them to prepare; it became a
preparatory state. And now remember, my son, if it were not for the
plan of redemption, (laying it aside,) as soon as they were dead,
their souls were miserable, being cut off from the presence of the
Lord. And now there was no means to reclaim men from this fallen state
which man had brought upon himself, because of his own disobedience;
therefore, according to justice, the plan of redemption could not be
brought about, only on conditions of repentance of men in this
probationary state; yea, this preparatory state; for except it were
for these conditions, mercy could not take effect except it should
destroy the work of justice. Now the work of justice could not be
destroyed; if so, God would cease to be God. And thus we see that all
mankind were fallen, and they were in the grasp of justice; yea, the
justice of God, which consigned them for ever to be cut off from his
presence. And now the plan of mercy could not be brought about, except
an atonement should be made; therefore God himself atoneth for the
sins of the world, to bring about the plan of mercy, to appease the
demands of justice, that God might be a perfect, just God, and a
merciful God also. Now repentance could not come unto men, except
there were a punishment, which also was eternal as the life of the
soul should be, affixed opposite to the plan of happiness, which was
as eternal also as the life of the soul. Now, how could a man repent,
except he should sin? How could he sin, if there was no law? How could
there be a law, save there was a punishment? Now there was a
punishment affixed, and a just law given, which brought remorse of
conscience unto man. Now if there was no law given if a man murdered
he should die, would he be afraid he would die if he should murder?
And also, if there was no law given against sin, men would not be
afraid to sin. And if there was no law given if men sinned, what could
justice do, or mercy either; for they would have no claim upon the
creature? But there is a law given, and a punishment affixed, and a
repentance granted; which repentance, mercy claimeth; otherwise,
justice claimeth the creature, and executeth the law, and the law
inflicteth the punishment: if not so, the works of justice would be
destroyed, and God would cease to be God. But God ceaseth not to be
God, and mercy claimeth the penitent, and mercy cometh because of the
atonement; and the atonement bringeth to pass the resurrection of the
dead; and the resurrection of the dead bringeth back men into the
presence of God; and thus they are restored into his presence, to be
judged according to their works; according to the law and justice; for
behold, justice exerciseth all his demands, and also mercy claimeth
all which is her own; and thus, none but the truly penitent are saved.
What! do ye suppose that mercy can rob justice? I say unto you, nay;
not one whit. If so, God would cease to be God. And thus God bringeth
about his great and eternal purposes, which were prepared from the
foundation of the world. And thus cometh about the salvation and the
redemption of men, and also their destruction and misery."--Alma,
xlii, 1-26.

In the first place, according to justice men could not have been
redeemed from temporal death, except through the atonement of Jesus
Christ; and in the second place, they could not be redeemed from
spiritual death, only through obedience to His law.




CHAPTER XXV.

  The Resurrection--The Universality of the Atonement--The Promises to
  those who Overcome--The Gospel--Its First Principles--Faith,
  Repentance, Baptism and the Gift of the Holy Ghost--Its Antiquity--
  It is Preached in Various Dispensations, from Adam until the
  Present--The Final Triumph of the Saints.


The great pre-requisites having been fulfilled, it now becomes our
duty to enquire what next had to be done to consummate the great
object obtainable through the fulfilment of this law, or what was
accomplished by the atonement.

First, the Resurrection. The penalty of the broken law in Adam's day
was death; and death is passed upon all. The word of the Lord was, "In
the day that thou eatest thereof thou shalt surely die." The atonement
made by Jesus Christ brought about the resurrection from the dead, and
restored life. And hence Jesus said: "I am the Resurrection and the
Life; he that believeth in me, though he were dead, yet shall he
live;" and Jesus Himself became the first fruits of those who slept.

The next question that arises is, how far does this principle extend
and to whom is it applicable? It extends to all the human family; to
all men of every nation: as it is written:

"For, if by one man's offence death reigneth by one; much more they
which receive abundance of grace, and of the gift of righteousness,
shall reign in life by one, Jesus Christ. 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, 17, 18.

This will not all take place at once. "But every man in his own order:
Christ, the first fruits; afterward they that are Christ's at his
coming."--1 Cor., xv, 23. "But the rest of the dead lived not again
until the thousand years were finished."--Rev., xx, 5.

Hence what was lost in Adam was restored in Jesus Christ, so far as
all men are concerned in all ages, with some very slight exceptions
arising from an abuse of privileges. Transgression of the law brought
death upon all the posterity of Adam, the restoration through the
atonement restored all the human family to life. "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." So that
whatever was lost by Adam, was restored by Jesus Christ.

The penalty of the transgression of the law was the death of the body.
The atonement made by Jesus Christ resulted in the resurrection of the
human body. Its scope embraced all peoples, nations and tongues.

    "For all my Lord was crucified,
    For all, for all my Savior died."

This is one part of the restoration. This is the restoration of the
body. The next question for us to examine is, How, and in what manner
are men benefitted by the atonement and by the resurrection? In this,
that the atonement having restored man to his former position before
the Lord, it has placed him in a position and made it possible for him
to obtain that exaltation and glory which it would have been
impossible for him to have received without it; even to become a son
of God by adoption; and being a son then an heir of God, and a joint
heir with Jesus Christ; and that, as Christ overcame, He has made it
possible, and has placed it within the power of believers in Him, also
to overcome; and as He is authorized to inherit His Father's glory
which He had with Him before the world was, with His resurrected body,
so through the adoption, may we overcome and sit down with Him upon
His throne, as He has overcome and has sat down upon His Father's
throne. And as he has said, "I and the Father are one," so are the
obedient saints one with Him, as He is one with the Father, even as He
prayed:

"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; I in them, and thou in me,
that they may be made perfect in one; and that the world may know that
thou hast sent me, and hast loved them as thou hast loved me."--John,
xvii, 21-23.

Being the sons of God through the atonement and adoption, and through
faith in Jesus Christ, they rise to the dignity and glory of the
Godhead, even to be Gods; as it is promised:

"Him that overcometh, will I make a pillar in the temple of my God,
and he shall go no more out: and I will write upon him the name of my
God, and the name of the city of my God, which is new Jerusalem, which
cometh down out of heaven from my God: and I will write upon him my
new name."--Rev., iii, 12.

Again, "To him that overcometh will I grant to sit with me in my
throne, even as I also overcame, and am set down with my Father in his
throne."--Rev., iii, 21.

Yet again, "He that overcometh shall inherit all things; and I will be
his God, and he shall be my son."--Rev., xxi, 7.

Hence, through His atonement, believers in Christ, and those who obey
His law, partake of His glory and exaltation, and are inheritors of
the Godhead; whilst those who do not obey His law although resurrected
cannot inherit this exaltation; they are raised from the dead, but
cannot inherit a celestial glory without being obedient to a celestial
law, and thus we come again to a scripture quoted before. Jesus said,
"Thus it is written, and thus it behooved Christ to suffer, and to
rise from the dead the third day: and that repentance and remission of
sins should be preached in his name among all nations, beginning at
Jerusalem."

Having noticed the great blessings, privileges, powers and exaltations
that are placed within the reach of man, through the atonement of
Jesus Christ, it next becomes our duty to enquire what is required of
man to place him in possession of them.

That the world might be benefitted through the redemption brought
about by Jesus Christ, He called and ordained twelve Apostles, and
commanded them to go forth into all the world, and preach the Gospel
to every creature, saying, "He that believeth and is baptized shall be
saved; but he that believeth not shall be damned," or condemned. Thus
placing it within the reach of every man to obtain the glory and
exaltation referred to above, and leaving all men without excuse who
would not obey the law and be subject to the conditions imposed. The
penalty of Adam's sin having been removed through the atonement, it
now became the privilege of all men, in all nations, to partake of the
salvation provided by the great Mediator.

And this provision applies not only to the living, but also to the
dead, so that all men who have existed in all ages, who do exist now,
or who will exist while the earth shall stand, may be placed upon the
same footing, and that all men may have the privilege, living or dead,
of accepting the conditions of the great plan of redemption provided
by the Father, through the Son, before the world was; and that the
justice and mercy of God may be applied to every being, living or
dead, that ever has existed, that does now exist, or that ever will
exist.

The conditions required of the human family to enable them to obtain
the high exaltation which the atonement makes it possible for them to
receive, are: First, Faith in God as our Father and the great Supreme
Ruler of the universe; in whose hands are the destinies of the human
family; in whom we live and move and have our being. And in His Son
Jesus Christ, as the Lamb slain from before the foundation of the
world, as the great Mediator and great propitiatory sacrifice provided
by the Father before the creation, and consummated by the offering of
Himself upon the cross. For "God so loved the world, that he gave his
only begotten Son, that whosoever believeth in him should not perish,
but have everlasting life." Or, to use the words of the Nephite King
Benjamin:

"Believe in God; believe that he is, and that he created all things,
both in heaven and in earth; believe that he has all wisdom, and all
power, both in heaven and in earth; believe that man doth not
comprehend all the things which the Lord can comprehend."

Or as Paul writes; "He that cometh to God must believe that he is, and
that he is a rewarder of them that diligently seek him."

The second principle of the Gospel of salvation, is repentance. It is
a sincere and godly sorrow for and a forsaking of sin, combined with
full purpose of heart to keep God's commandments. As is written by the
Prophet Isaiah: "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." And to
quote from the Book of Mormon:

"And again: Believe that ye must repent of your sins and forsake them,
and humble yourselves before God; and ask in sincerity of heart that
he would forgive you; and now, if you believe all these things, see
that ye do them."--Mosiah, iv, 10.

Thirdly, Baptism for the remission of sins, of our personal
transgressions, which, through this means, provided by divine mercy,
are, by reason of the atonement, blotted out. To use the words of
Paul: "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."

Next, the reception of the Holy Ghost through the laying on of hands
of those who have received the Holy Priesthood, and are duly
authorized, ordained, and empowered to impart this blessing: Thus
Peter preached on the day of Pentecost:

"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.

These are the introductory or first principles of the everlasting,
unchangeable Gospel of our Lord and Savior Jesus Christ, that is and
has been the same to all men, amongst all nations, in all ages,
whenever, or wherever it has been taught by the authority of heaven.
Hence we read: It was "preached from the beginning, being declared by
holy angels, sent from the presence of God, and by his own voice, and
by the gift of the Holy Ghost. And thus all things were confirmed unto
Adam, by an holy ordinance, and the Gospel preached, and a decree sent
forth, that it should be in the world, until the end thereof."--Pearl
of Great Price.

And in that day "the Lord God called upon men by the Holy Ghost
everywhere, and commanded them that they should repent; and as many as
believed in the Son, and repented of their sins, should be saved; and
as many as believed not and repented not, should be damned; and the
words went forth out of the mouth of God in a firm decree; wherefore
they must be fulfilled."--Ibid.

This same Gospel was preached to Seth, and to all the antediluvian
Patriarchs, and they ministered under its authority. By its power, as
we have already shown, Enoch and his people were translated. Of Noah
it is written: "And the Lord ordained Noah after his own order, and
commanded him that he should go forth and declare his gospel unto the
children of men, even as it was given unto Enoch." And further, to
quote from the testimony of Noah before the flood: "And it came to
pass that Noah continued his preaching unto the people, saying,
Hearken, and give heed unto my words; believe and repent of your sins,
and be baptized in the name of Jesus Christ, the Son of God, even as
our fathers did, and ye shall receive the Holy Ghost, that ye may have
all things made manifest; and if ye do not this, the floods will come
in upon you."

From this we learn that the principles of the Gospel in the first ages
of the world were identical with those taught in our day.

The Gospel and the Holy Priesthood continued from Noah to Abraham.
"Abraham received the priesthood from Melchizedek, who received it
through the lineage of his fathers, even till Noah." (Doc and Cov.,
lxxxiv, 14, p. 289.) As Paul writes, "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;"
whilst Jesus declared, "Abraham saw my day and was glad." The
knowledge and practice of the Gospel were perpetuated through Isaac,
Jacob, Joseph and other Patriarchs, until the age of Moses, who, it is
said, esteemed "the reproach of Christ greater riches than the
treasures in Egypt;" and of the Israelites, of whom he was the great
lawgiver, Paul writes:

"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; and did
all eat the same spiritual meat; and did all drink the same spiritual
drink: (For they drank of that spiritual Rock that followed them: and
that Rock was Christ.) But with many of them God was not pleased: for
they were overthrown in the wilderness."--1 Cor., x, 1-5.

The further history of the Gospel in its relation to the house of
Israel is briefly told in the following paragraphs from the Book of
Doctrine and Covenants:

"Now this Moses plainly taught to the children of Israel in the
wilderness, and sought diligently to sanctify his people that they
might behold the face of God; but they hardened their hearts and could
not endure his presence, therefore the Lord in his wrath (for his
anger was kindled against them) swore that they should not enter into
his rest while in the wilderness, which rest is the fulness of his
glory. Therefore he took Moses out of their midst, and the Holy
Priesthood also; and the lesser priesthood continued, which priesthood
holdeth the key of the ministering of angels and the preparatory
gospel; which gospel is the gospel of repentance and of baptism, and
the remission of sins, and the law of carnal commandments, which the
Lord in his wrath caused to continue with the house of Aaron among the
children of Israel until John, whom God raised up, being filled with
the Holy Ghost from his mother's womb; for he was baptized while he
was yet in his childhood, and was ordained by the angel of God at the
time he was eight days old unto this power, to overthrow the kingdom
of the Jews, and to make straight the way of the Lord before the face
of his people, to prepare them for the coming of the Lord, in whose
hand is given all power."--Sec. lxxxiv, 23-28, p. 290, 291.

It was this same Gospel that the crucified Redeemer commanded His
disciples to preach, when "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."--Mark, xvi, 15-18.

And Mark testifies: "They went forth, and preached every where, the
Lord working with them, and confirming the word with signs following."

Hence we find on the day of Pentecost, Peter, the senior of the
Apostles, in answer to the cry of the believing multitude, "Men and
brethren, what shall we do?" replying in the words already quoted:
"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 your children, and to
all that are afar off, even as many as the Lord our God shall call."--
Acts, ii, 38, 39.

Again, it was this same everlasting, unalterable, unchangeable Gospel
whose restoration to the earth John, the Apostle, spoke of 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 waters."--Revelation, xiv, 6, 7.

From the Bible, we turn to the Book of Mormon, and in its pages
discover that the same Gospel which Jesus directed His disciples to go
into all the world and preach, was preached on this continent, from
the earliest ages. The Jaredites became acquainted with it through the
revelations given to the brother of Jared; in one of which Jesus said
unto him:

"Behold, I am he who was prepared from the foundation of the world to
redeem my people. Behold, I am Jesus Christ. I am the Father and the
Son. In me shall all mankind have light and that eternally, even they
who shall believe on my name; and they shall become my sons and my
daughters."--Ether, iii, 14.

"And he ministered unto him, even as he ministered unto the
Nephites."--Ether, iii, 18.

The principles of this Gospel were very fully understood by the
Nephites before the advent of the Messiah. We quote from a sermon of
the younger Alma. He says:

"Now if it had not been for the plan of redemption, which was laid
from the foundation of the world, there could have been no
resurrection of the dead; but there was a plan of redemption laid,
which shall bring to pass the resurrection of the dead, of which has
been spoken. And now behold, if it were possible that our first
parents could have went forth and partaken of the tree of life, they
would have been for ever miserable, having no preparatory state; and
thus the plan of redemption would have been frustrated, and the word
of God would have been void, taking none effect. But behold, it was
not so; but it was appointed unto man that they must die; and after
death they must come to judgment; even that same judgment of which we
have spoken, which is the end. And after God had appointed that these
things should come unto man, behold, then he saw that it was expedient
that man should know concerning the things whereof he had appointed
unto them; therefore he sent angels to converse with them, who caused
men to behold of his glory."--Alma, xii, 25-29.

It will be seen from this, in the first place, that, as we have before
stated, God's plan in relation to man was that he should fall, and
having fallen and obtained a knowledge of good and evil, (which
knowledge he could not have obtained without placing himself in that
position,) then it became necessary that he should know concerning the
atonement and redemption which should be brought about through the
mediation of Jesus Christ; and hence the angel communicated, as before
related, this knowledge to Adam, and Alma's testimony on this
continent is found to agree precisely with the testimony given in the
Pearl of Great Price, pertaining to the revelation of God's will
through an angel to Adam. We again quote from the same discourse:

"And they began from that time forth to call on his name; therefore
God conversed with men, and made known unto them the plan of
redemption, which had been prepared from the foundation of the world;
and this he made known unto them according to their faith and
repentance, and their holy works; wherefore he gave commandments unto
men, they having first transgressed the first commandments as to
things which were temporal, and becoming as Gods, knowing good from
evil, placing themselves in a state to act, or being placed in a state
to act according to their wills and pleasures, whether to do evil or
to do good; therefore God gave unto them commandments, after having
made known unto them the plan of redemption, that they should not do
evil, the penalty thereof being a second death, which was an
everlasting death as to things pertaining unto righteousness; for on
such the plan of redemption could have no power, for the works of
justice could not be destroyed, according to the supreme goodness of
God. But God did call on men, in the name of his Son, (this being the
plan of redemption which was laid,) saying, If ye will repent, and
harden not your hearts, then will I have mercy upon you, through mine
only begotten Son; therefore, whosoever repenteth, and hardeneth not
his heart, he shall have claim on mercy through mine only begotten
Son, unto a remission of his sins; and these shall enter into my rest.
And whosoever will harden his heart, and will do iniquity, behold, I
swear in my wrath that he shall not enter into my rest."--Alma, xii,
30-35.

When Jesus Himself appeared to the Nephites, He preached the same
identical principles that He had previously taught to the Jews, adding
occasionally further truths, because of the greater faith of the first
named people; "And he did expound all things, even from the beginning
even until the time he should come in his glory." Amongst other things
He said: "Whosoever will hearken unto my words and repenteth, and is
baptized, the same shall be saved. Search the prophets, for many there
be that testify of these things."--3 Nephi, xxiii, 5.

And it is this same Gospel, attended by the same power and spirit,
blessed by the same inspiration, and led by the same Priesthood, that
is now being preached to all the world for a witness. Through its
principles, and by its power the Kingdom of God will be established,
righteousness spread, evil overcome, and Satan be vanquished; by it
Zion and the New Jerusalem will be built up, Enoch and his city be
received, the work of the Millennium be done, the renovation of the
earth accomplished, and all God's glorious will be fulfilled, until
the vision becomes a reality which Daniel saw and wrote:

"Behold, one like the Son of man came with the clouds of heaven, and
came to the Ancient of days, and they brought him near before him. And
there was given him dominion, and glory, and a kingdom, that all
people, nations, and languages should serve him; his dominion is an
everlasting dominion, which shall not pass away, and his kingdom, that
which shall not be destroyed. * * * And the kingdom and dominion, and
the greatness of the kingdom under the whole heaven, shall be given to
the people of the saints of the Most High, whose kingdom is an
everlasting kingdom, and all dominions shall serve and obey
him."--Daniel, vii, 13, 14, 27.




APPENDIX.

  The Ideas of a General Atonement and Redemption, Entertained by
  Ancient Heathen Nations, Derived Originally from the Teachings of
  Earlier Servants of God.


The following are some natural deductions drawn from the theories
entertained by men and recorded in history, which tend to establish
rather than to overturn the principles which are so clearly
demonstrated in the foregoing pages, exhibiting and showing that the
atonement was a great plan of the Almighty for the salvation,
redemption and exaltation of the human family; and that the pretenders
in the various ages had drawn whatever of truth they possessed, from a
knowledge of those principles taught by the Priesthood from the
earliest periods of recorded time; instead of Christianity being
indebted, as some late writers would allege, to the turbid systems of
heathen mythology and to pagan ceremonials.

We believe in the foregoing pages it has been clearly demonstrated to
all Latter-day Saints, that the prophecy and promise of the coming of
the Son of God was fully understood in every dispensation of God's
providence from the earliest period of the world's history, down
through the succeeding ages, everywhere and at all times when the
Church of God existed on the earth. Furthermore, that the doctrine of
the atonement, as understood by us, was understood in like manner by
the ancient servants of the Lord, and that it was the central
principle of their faith, the foundation of their hope for eternal
felicity and salvation, and their only trust for the resurrection of
their bodies and life everlasting in the presence of the Father. Again
that the ancient Patriarchs, Seers, Prophets, High Priests and others,
were almost as intimately acquainted with the earthly life and
ministry of the Savior, by and through the gift of prophecy and the
spirit of revelation, as we are by the perusal of His history, given
to us in the sacred Scriptures. These worthies of olden time knew
where He would be born and the names that would be given to Him; that
His mother would be called Mary, and be a virgin of the tribe of Judah
and house of David. Herod's massacre of the Innocents, and the flight
of the holy family into Egypt, were not hidden from them. They spake
of Christ's baptism by John in Jordan, and of the Divine approval that
would follow; they prophesied of His ministry, rejoiced in His
wonderful works of power and deeds of charity and love; they
understood that He should be betrayed for thirty pieces of silver;
they mourned at the vision of His sufferings and death, and rejoiced
at his triumph and resurrection. Even the minor details of the
soldiers parting His raiment among them, His death between two
malefactors, and His burial in the rich man's tomb were revealed; and
still further, His descent into Hades, His preaching to the spirits in
prison, His visits to the Nephites and His ultimate ascension to the
Father, were all comprehended. They knew that He would triumph over
death, hell and the grave, be crowned with glory at the right hand of
the Majesty on high, and that all power would be given to Him in
heaven and on earth. These and many more details were understood,
prophesied of, talked about and rejoiced in by the Priesthood and
Saints from the days of Adam to the hour that they began to be
fulfilled by His advent and incarnation.

It is needless for us to go backward to the days before the flood to
learn to what extent these truths were understood by the antediluvian
races; for all the accounts that we have of those peoples come down to
us through the channel of the Holy Priesthood, and all the records,
books, traditions, etc., of those early inhabitants of our globe were
brought to the children of the renovated earth through one family,
that of Noah; and that Patriarch, by right of universal fatherhood to
the new generations, ruled them as High Priest, Patriarch and King, as
one to whom the living God revealed His mind and will, through whom
the keys, rights and powers of the everlasting Priesthood were
continued upon the earth, and with whom special covenants were made by
the Almighty and the bow set in the clouds as an everlasting token of
their perpetuity and unchangeableness.

It will be perceived that in the first days after the flood there was
but one religion, and that was the worship of the true God under the
ministration and guidance of His duly authorized servants. Further,
that the belief of the first inhabitants of the postdiluvian age was
not only the true one, but it was accompanied by the power and
authority of the Holy Priesthood, which received revelations direct
from the Almighty. Thus the young world, like the old, was opened with
a dispensation of God's mercy, and the posterity of Noah were not left
to grope in the dark for light and truth, anymore than had been the
immediate descendants of our great original father. The effects of
thus repeopling the earth under the direct and immediate guidance of
Jehovah, through His duly appointed servants, have been felt through
all succeeding generations; for men, as they scattered over the earth,
took with them the seeds of Divine truth, and though, frequently, in
after ages, they disfigured it with false and base theories of their
own, introduced all manner of corruptions into their forms of worship,
established orders of uninspired and unauthorized priesthood, and
replaced the worship of the true God by idolatry, yet the fact of the
existence of God the universal Father was not entirely forgotten, nor
was the doctrine of the atonement ever utterly obliterated from the
minds of men. So strong and so universal a hold had this principle in
the varied religions of antiquity, that its very strength has been
used as an argument against the doctrine; and it has been vigorously
asserted that the Gospel taught by the Savior was of pagan origin, and
that He was simply a reformer who took the most excellent wisdom of
past ages and framed it into a code of morals and system of religious
faith to suit His own ideas and accomplish His own purposes, however
noble those purposes might have been.

The earliest departures from the straight and narrow path to the lives
that are eternal, appear to have been made in Chaldea and Egypt. In
the former land, Nimrod was one of the first leaders in apostacy and
wickedness.[A] These evils so rapidly spread, that as early as the
days of Melchizedec and Abraham, the worship of false deities and
idols seems to have become almost universal; and even those who did
not worship graven images, the starry hosts of heaven, or the forces
of nature, had so far perverted the principles of the Gospel, that
they taught numerous soul destroying errors, totally inconsistent with
the plan devised by heaven. In Egypt the apostacy began, and an
unauthorized priesthood was established as early as the days of the
grandson of Ham. The origin of this defection is explained in the Book
of Abraham, as follows:

[Footnote A: Josephus' Antiquities, Book I, Chap. 4.]

"Now the first government of Egypt was established by Pharaoh, the
eldest son of Egyptus, the daughter of Ham, and it was after the
manner of the government of Ham, which was Patriarchal. Pharaoh being
a righteous man, established his kingdom and judged his people wisely
and justly all his days, seeking earnestly to imitate that order
established by the fathers in the first generations, in the days of
the first Patriarchal reign, even in the reign of Adam, and also of
Noah, his father, who blessed him with the blessings of the earth, and
with the blessings of wisdom, but cursed him as pertaining to the
Priesthood.

"Now, Pharaoh being of that lineage by which he could not have the
right of Priesthood, notwithstanding the Pharaohs would fain claim it
from Noah, through Ham."

As the idolatries of Chaldea and Egypt gave marked tone and color to
the mythologies of the dominant races of antiquity on the eastern
hemisphere, we shall not trace the growth and development of the
religions of Persia, Greece, Rome, etc., through their various
branches and ramifications. Such an effort would require a volume; but
we shall confine ourselves simply to a brief consideration of the
doctrine of the atonement, as understood by the ancient Gentile
nations; referring only to such other theories and ideas as have
naturally a bearing on that doctrine.

As a starting point we believe we may state with assurance of its
truth that the expectation of the coming of a Son of God, a Messiah,
in the flesh was universal with all the leading nations that
flourished in the ages previous to the advent of the Redeemer. This is
true of the people of Egypt, Babylon, Arabia, Persia, Hindostan,
Greece and Rome; as also of the races that inhabited the American
continent. And so strong in certain cases had this idea grown that by
gradual stages it became changed into the belief that that expected
Son of God had already come, and such a being was reverenced and
worshiped under various names. In Greece and Rome this idea became so
prevalent that nearly every very eminent man was thought to be a son
of one of the gods; and evil designing men sometimes personated these
deities on purpose to seduce the virtuous of the other sex, whose
chastity they could overcome in no other way than by falsely declaring
themselves to be the god for whom such women had particular reverence
and esteem.[A] Whilst on the other hand young women who found
themselves mothers without husbands would cunningly declare that their
children were the offspring of a god; or, to use the words of the
historian Grote, when speaking of Greece, "the furtive pregnancy of
young women, often by a god, is one of the most frequently recurring
incidents in the legendary narratives of the country." To such an
extent did this excess run, that at a later period a decree was issued
subjecting to a very severe penalty any woman who should pretend that
her child was of divine parentage. One writer states: "Many are the
cases noted in history of young maidens claiming a paternity for their
male offspring by a god. In Greece it became so common that the
reigning king issued an edict, decreeing the death of all young women
who should offer such an insult to Deity as to lay to him the charge
of begetting their children." Whilst on this point Mr. Draper writes:
"Immaculate conceptions and celestial descents were so currently
received in those days, that whoever had greatly distinguished himself
in the affairs of men was thought to be of supernatural lineage. Even
in Rome, centuries later, no one could with safety have denied that
that city owed its founder, Romulus, to an accidental meeting of the
god Mars with the virgin Rhea Sylvia, as she went with her pitcher for
water to the spring. The Egyptian disciples of Plato would have looked
with anger on those who rejected the legend that Perictione, the
mother of the great philosopher, a pure virgin, had suffered an
immaculate conception through the influences of Apollo, and that the
god had declared to Ariston, to whom she was betrothed, the parentage
of the child. When Alexander issued his letters, orders and decrees,
styling himself 'King Alexander, the son of Jupiter Amnion,' they came
to the inhabitants of Egypt and Syria with an authority that now can
hardly be realized. The freethinking Greeks, however, put on such a
supernatural pedigree its proper value. Olympias [Alexander's mother],
who, of course, better than all others knew the facts of the case,
used jestingly to say, that 'she wished Alexander would cease from
incessantly embroiling her with Jupiter's wife.'"--Draper's Conflict
between Religion and Science.

[Footnote A: See Josephus' Antiquities, Book xviii, Chapter iii.]

Returning to Egypt where, as before stated, a priesthood, disowned of
God, had been set up, we are informed[A] that those who were initiated
into the inner mysteries of its mythology, were taught that God
created all things at the first, by His first born, who was the author
and giver of all knowledge in heaven and on earth, being at the same
time the wisdom and the word of God. The incarnation and earthly life
of this important being constituted the grand mystery of their entire
religious system. So great was their faith in the advent of this Holy
One, that they had chambers prepared in their temples for His
nativity.

[Footnote A: See Osborn's "Religions of the World."]

The priesthood of the Egyptians, though entirely without Divine
authority, taught many great truths which they had received from Noah,
through Ham and Pharaoh, and it took generations before these Gospel
truths were so entirely overlaid and corrupted by falsehood and pagan
innovations, that they became undiscernable to all but the initiated.
It is an important fact, holding good of other ancient civilizations
as well as that of Egypt, that the farther we trace back their
religious beliefs and mythologies, the purer does the creed become,
the nearer it approaches to heavenly truth, and the stronger and more
evident are the traces of Gospel teachings. This fact alone is
sufficient to prove that paganism had its origin in the revelations of
heaven, from which, in its various diverse branches, it had turned and
strayed, and by gradual growth, had become the vile, inconsistent,
degrading and loathsome system which is abhorred by all pure minded,
honorable and intelligent people. Had the various forms of ancient
dominant pagan worship been radically and entirely different, with
only those features in common that could reasonably be attributed to
accident or the inter-communication of races, the inference would be
strong that they had different origins; but when, as is the case,
there is a strong family likeness, and that likeness grows stronger
the further it is traced back, and continually points to a common
parentage, and that parentage is the truth as taught by the early
patriarchs and inspired servants of heaven, our conclusions must
necessarily be that these correct and God-given teachings were the
source from whence the whole sprang, and the differences in
development arose from the varied incidents in the history, and the
peculiar surroundings of the various races that gave a local hue and
tinge to their forms of belief. It is also noteworthy that the
fundamental principles of the everlasting plan devised by infinite
wisdom, and which were the most widely taught and accepted, are those
which prevailed the most extensively in pagan creeds, and which
longest retained their hold in the faith of the different races.[A]
Amongst these ideas or principles we will mention a few that were so
general that they might almost be called universal:

[Footnote A: See writings of Hitzig, Hyde, Faber, Goodsir, Higgins,
Osborn, Levy, etc.]

1st. The belief in one great father God.

2d, The expectation of the coming of His Son to dwell in the flesh and
redeem mankind.

3d. The belief in a resurrection, and in future rewards and
punishments for acts done in this life.

4th. The observance of the rite of sacrifice.

5th. The doctrine of repentance, and in certain cases the ordinance of
baptism.

We ask, when it is proved that all these principles were taught by the
duly appointed servants of God in the earliest ages, where else but
from them could the ancient Gentile races have obtained their
knowledge thereof?

Men have been ever prone to apostacy; our fallen nature is at enmity
with a godly life; sometimes in one way, sometimes in another, Satan
led men from the right path and under the influences of a false or
diabolic inspiration many errors were introduced; as well as through
the natural corrupt ambition of men who sought to obtain power over
their fellows by promulgating new theories in the name of God and
under the auspices of religion. The "ologies" of to-day would have
been impossible in the days of Pharaoh and Nimrod. The style of
apostacy was necessarily fashioned by the condition of men's minds,
their advance in civilization, and their understanding of physical
laws. In the rudimentary condition of the nations who scattered at
Babel, the easiest thing for them to do was to worship their dead
ancestors and the heavenly orbs. In due course naturally followed the
framing of idols, which at first only represented the being or thing
worshiped, but which were afterwards regarded as gods themselves, and
as such reverenced. The idea of God's anger at men's sins, associated
with the law of sacrifice, led mankind to believe that the more
precious and beloved was the offering to him who offered it, the more
acceptable would it be to heaven. As a result, men soon began to offer
up their sons and their daughters to appease the wrath of their gods.
Abraham informs us:

"Now, at this time it was the custom of the priest of Pharaoh, the
king of Egypt, to offer up upon the altar which was built in the land
of Chaldea, for the offering unto these strange gods, men, women and
children. And it came to pass that the priest made an offering unto
the god of Pharaoh, and also unto the god of Shagreel, even after the
manner of the Egyptians. Now the god of Shagreel was the Sun. Even the
thank-offering of a child did the priest of Pharaoh offer upon the
altar which stood by the hill called Potiphar's Hill, at the head of
the plain of Olishem. Now, this priest had offered upon this altar
three virgins at one time, who were the daughters of Onitah, one of
the royal descent directly from the loins of Ham. These virgins were
offered up because of their virtue; they would not bow down to worship
gods of wood or of stone, therefore they were killed upon this altar,
and it was done after the manner of the Egyptians."--Book of Abraham.

This practice of offering human sacrifices had become very general on
the eastern continent in Abraham's day.

One peculiar phase of false doctrine with regard to the atonement had
grown strong in the days of this Patriarch. It was "that the blood of
the righteous Abel was shed for sins."[A] This was a very natural
mental outgrowth among people who believed in the consequences of the
fall of Adam and had been taught the necessity of a redeemer. It was a
very easy thing to fall into the error that as Adam had transgressed,
so his immediate son atoned by his blood for his father's act. And in
the spread of this incorrect idea of Abel's atonement amongst the
early peoples, may be found the origin of the many diversified legends
of a sacrificed redeemer. This theory was taught at a day so early in
the world's history, that it spread with the migrating races in every
direction, so that traces of it can be found from Hindostan to Spain,
from the Baltic to Ethiopia. Of course, every people in their own
language had their peculiar name for this savior, and each race
claimed him as theirs, as Abel certainly belonged as much to one as
the other, having no posterity; and by degrees they wove many fanciful
and mythical legends round his life and death, varying according to
the tastes, imaginative power and environment of the different races.
This, to a very great extent, explains that enigma to Christians, who
believe that Gospel truths were first taught by Jesus when in the
flesh, how the knowledge of the principle of the atonement and the
tradition of a Savior was so wide spread throughout the world before
His actual coming.

[Footnote A: Inspired translation of Genesis, xvii, 7.]

There is another way by which the knowledge of these truths was
taught. We refer to the extended preaching of such worthies as
Melchizedec, Abraham, Jethro, Job, Jeremiah, Jonah and others; and
above all to that of the Apostles after the Redeemer's death.
Dispensation succeeded dispensation, as age succeeded age; time and
time again the people apostatized, but each time some little remnant
of divine truth remained with them. Jesus Christ was preached by name
soon after the creation, as Cyrus was named by divine revelation about
two hundred years before his birth. Thus, in some languages, we have
accounts of great men of God or gods, as the case may be, whose acts
are said to have been, in a greater or less degree, the counterpart of
those of the Messiah when He tabernacled in the flesh; and whose names
bear a most remarkable likeness to that of the Son of God. Hence we
have Checsna or Chrishna of Hindostan, and Hesus of the Druids, both
of which names bear a marked similarity to those of the Redeemer; the
first to Christ, the second to Jesus. It appears altogether probable
that the histories of these men are simply the shadowy traditions of
the Savior, the faint recollection of the teachings of inspired men,
which were localized to suit sectional vanity or pride of race; or
that some ancient teacher of their own peoples has been clothed with
the attributes and works of Christ, and during the lapse of ages the
acts and deeds of the two lives have been intermingled in one, until
at this day a rightful separation is impossible. This habit of mixing
and mingling the great deeds of several distinct persons, and forming
therefrom one grand, if not altogether harmonious whole is one well
understood by those who have studied the traditions of mankind; it is
not peculiar to any age or race, and even in our day we often find a
certain anecdote, whether real or imaginary, told of various
celebrities, some of whom may be yet living, while others are among
the recent dead. The effects of this habit, when continued through
long ages, amongst semi-civilized or barbarous nations, went far to
fashion the history of their gods, and often to manufacture deities
out of altogether imaginary personages.

Modern revelation has restored another most important key to unlock
the mystery of the almost universal knowledge of the Redeemer and of
the plan of the atonement. It is found in the statement that Jesus,
after his resurrection, visited at least the inhabitants of two
distinct portions of the earth, which could not have been reached
through the ministry of His Jewish Apostles. These two peoples were
the Nephites on this land, and the Ten Tribes in their distant
northern home. The knowledge that the Mexicans, and other aboriginal
races of America had, at the time of their discovery by the Spaniards,
of the life of the Savior, was so exact, that the Catholics suggested
two theories (both incorrect, however) to solve the mystery. One was
that the devil had invented an imitation gospel to delude the Indians;
the other, that the Apostle Thomas had visited America and taught its
people the plan of salvation.

The story of the life of the Mexican divinity, Quetzalcoatl, closely
resembles that of the Savior; so closely, indeed, that we can come to
no other conclusion than that Quetzalcoatl and Christ are the same
being. But the history of the former has been handed down to us
through an impure Lamanitish source, which has sadly disfigured and
perverted the original incidents and teachings of the Savior's life
and ministry. Regarding this god, Humboldt writes: "How truly
surprising is it to find that the Mexicans, who seem to have been
unacquainted with the doctrine of the migration of the soul and the
Metempsychosis _should have believed in the incarnation of the only
Son of the supreme God, Tomacateuctli_. For Mexican mythology,
speaking of no other Son of God, except Quetzalcoatl, who was born of
Chimelman, the virgin of Tula (without man), by His breath alone, by
which may be signified his word or will, when it was announced to
Chimelman, by the celestial messenger, whom He dispatched to inform
her that she should conceive a son, it must be presumed this was
Quetzalcoatl, who was the only son. Other authors might be adduced to
show that the Mexicans believe that this Quetzalcoatl was both God and
man; that He had previously to His incarnation existed from eternity,
and that He had been the Creator both of the world and man; and that
He had descended to reform the world by endurance, and being king of
Tula, was crucified for the sins of mankind, etc., as is plainly
declared in the tradition of Yucatan, and mysteriously represented in
the Mexican paintings."

The following brief extracts relating to Quetzalcoatl, are from Lord
Kingsborough's "Antiquities of Mexico." Speaking of a certain plate,
he observes: "Quetzalcoatl is there painted in the attitude of a
person crucified, with the impression of nails in his hands and feet,
but not actually upon the cross." Again: "The seventy-third plate of
the Borgian MS. is the most remarkable of all, for Quetzalcoatl is not
only represented there as crucified upon a cross of Greek form, but
his burial and descent into hell are also depicted in a very curious
manner." In another place he observes: "The Mexicans believe that
Quetzalcoatl took human nature upon him, partaking of all the
infirmities of man, and was not exempt from sorrow, pain or death,
which he suffered _voluntarily to atone for the sins of man_."

Rosales, in his history, when speaking of the people of the extreme
southern portion of America, states: "They had heard their fathers
say, a wonderful man had come to that country * * * who performed many
miracles, cured the sick with water, caused it to rain that their
crops of grain might grow, kindled fire at a breath, healing the sick
and giving sight to the blind; and that he spoke with as much
propriety and elegance in the language of their country as if he had
always resided in it, addressing them in words very sweet and new to
them, telling them that the Creator of the universe resided in the
highest place of heaven, and that many men and women, resplendent as
the sun, dwelt with him."

Thus we see that in the tradition's with regard to this especial God,
we have an almost complete life of the Savior, from the announcement
of His birth to His virgin mother by an angel, to His resurrection
from the grave. Had we space, other extracts could be given, showing
that there were many details, not above mentioned, ascribed to
Quetzalcoatl, that relate to incidents in the life of Christ. The Book
of Mormon alone explains the mystery. The account there given of
Christ's ministrations amongst the forefathers of these peoples makes
the whole thing plain. We understand, through that record, how and by
what means they obtained this great knowledge, and can also readily
perceive how the unworthy descendants of those whom the Savior
visited, gradually added much childish rubbish to the original facts;
making their story, like almost all other mythology, an unseemly
compound of heavenly truth and puerile fable. But, in view of these
facts, when all things are considered, it is almost a wonder that so
much of the truth was retained to the days when America became known
to Europeans.

We find, in the mythology of the Northmen, certain traditions that
lead us to imagine that it is possible that the visit of the Savior to
the Ten Tribes was by some means communicated to them. But this is
simply a conjecture. However, it is asserted that they claimed that
Woden, one of their principal deities, was a descendant of King David,
a very curious circumstance, that it is difficult to explain, only on
the supposition of Christ's visit, and that Woden, with them, occupied
the place that Quetzalcoatl did with the Mexicans.

There is yet another source from which the ancients obtained their
ideas of the life and mission of the Son of God. It is to be found in
the translation of Enoch and his city. The fact of Enoch's translation
was generally known by the people who lived immediately after the
flood. It had occurred so short a time before, that it was almost a
matter of personal recollection with the sons of Noah. They must also
have been acquainted with the fact that others were caught up by the
power of heaven into Zion, and it would appear strongly probable that
Melchizedec and many of his people were also translated. Revelation
does not state this in so many words, but the inference to be drawn
from what is said, points clearly in that direction. The fact of these
translations, the frequent visits of angels to men holding the
Priesthood, and the manifestation of God's power over the elements of
nature made manifest through His servants, laid a foundation for many
of the fables of ancient mythology; some of which, if we were to
change the names and localities to those of Bible history, would not
be as far from the truth as many suppose. This era of
inter-communication with the holy beings of the other world was easily
magnified and distorted into the Golden Age when gods dwelt with men,
associated with much of earth life, and were swayed by passions very
much as were their mortal companions. And, as before remarked, the
simplicity of these traditions was greatly changed as the ages rolled
around, until they were completely overlaid and hidden by abominable
and monstrous fables, invented, taught and used by the priests and
their associates for their own sinister and unholy purposes.

From the whole of these statements, we gather that while men, who have
written in relation to the various gods, or virgins who have, each in
her turn, conceived and borne a god or a messiah, would argue that the
accounts of the birth, ministry, death, resurrection, etc., of the
Savior, were simply a backing up and resuscitating of some of the old
legends of heathen mythology which had been in existence in ages long
antecedent to His advent, and that, therefore, the account of the life
and works of the Redeemer was simply an act of priestcraft, to
introduce another messiah, and another establishment of religion in
the interests of the projectors, and that Christianity was simply a
copy of the old paganisms that had exhibited themselves in the forms
above referred to, whereas the reverse is clearly demonstrated in the
foregoing chapters on the atonement. The fact is clearly proved,
instead of Christianity deriving its existence and facts from the
ideas and practices of heathen mythologists, and from the various
false systems that had been introduced by apostacy, unrecognized
pretensions and fraud, that those very systems themselves were
obtained from the true Priesthood, and founded on its teachings from
the earliest ages to the advent of our Lord and Savior Jesus Christ;
that those holy principles were taught to Adam, and by him to his
posterity; that Enoch, Noah, Abraham, and the various Prophets had all
borne testimony of this grand and important event, wherein the
interest and happiness of the whole world were concerned, pertaining
to time and to eternity. The Gospel is a system, great, grand and
comprehensive, commencing in eternity, extending through all time, and
then reaching into the eternities to come; and the ideas with regard
to these disjointed materials, that are gathered together from the
turbid waters of heathen mythology, are so much clap trap and
nonsense, calculated only to deceive the unwary, superstitious and
ignorant, and are as far below those great and eternal principles of
heavenly truth which permeate through all time, penetrate into the
heavens, and are interwoven with all the interests, happiness and
exaltation of man, as the earth is below the heavens above. The object
of placing this statement before our brethren, is to prove and
demonstrate, what was stated in the commencement, that these truths
should "grow together unto the confounding of false doctrines, and
laying down of contentions."







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