{"collection":"scripture-revelation","full_text_available":true,"graph_url":"https://unchartedknowledge.5gfusion.net/v2/api/page/gutenberg_60490/graph","html_url":"https://unchartedknowledge.5gfusion.net/v2/page/gutenberg_60490","id":"gutenberg_60490","license":"Public Domain (US)","rights_basis":"gutenberg_metadata_copyright_false","source":"gutenberg","source_url":"https://www.gutenberg.org/ebooks/60490","summary":null,"tags":["Category: Religion/Spirituality","Category: Teaching & Education","Latter Day Saint churches -- Doctrines","Latter Day Saints"],"text":"The Seventy's Course in Theology\n\nSECOND YEAR\n\nOutline History of the Dispensations of the Gospel\n\nCompiled and Edited by\n\nB. H. ROBERTS\n\nOf the First Council of the Seventy\n\n\"The things of God are of deep import; and time and experience, and\ncareful and ponderous and solemn thoughts can only find them\nout.\"--Joseph Smith.\n\nSalt Lake City\n\n1908\n\n\n\nSEVENTY'S YEAR BOOK NO. II\n\n\n\nINTRODUCTION.\n\nThe Seventy's Year Book No. II is a series of forty-four lessons on\n\"The Outline History of the Dispensations of the Gospel.\" As our\nYear Book No. I was a rapid survey of the whole body of scriptures\nrecognized by the Church, so the present Year Book is a like rapid,\ngeneral survey of the principle dispensations of the Gospel given to\nmen upon this earth. As the survey of the scripture books was made for\nthe purpose of forming a general idea of the books as a body of sacred\nliterature, and that some idea might be learned of their essential\nunity; so this present outline survey of the chief dispensations of\nthe Gospel is intended to give some general views of the Gospel not\notherwise obtainable, and to fix in the mind of the student the idea of\nessential unity in the Gospel in all dispensations: Establishing the\nidea that there is but one Gospel; and that, the \"everlasting gospel;\"\nthe same through all ages. That it was the plan devised in heaven\nbefore the foundations of the earth were laid, and will endure as a\nmeans of salvation so long as there are men to be saved.\n\n_The Treatment of the Theme:_ The treatment of the theme is\nsubstantially the same as in Year Book No. I. That is to say, an\nanalysis of the subject of the lesson is given, in which the lesson\nis subdivided under those heads into which the subject naturally\nfalls. For the information, of the student texts and books are cited\naccompanying usually each subdivision of the subject and these\nreferences in every case should be carefully read so far as the books\ncited can be obtained by the student; and as the books to which\ncitations in the main are made, the four books recognized by the Church\nas Holy Scripture, each Seventy student should have these. Accompanying\neach lesson are a series of notes, sometimes detached, but often, in\nthis Year Book, they constitute a brief continuous treatise upon the\nsubject in hand, which should be amplified by wide reading and deep\nstudy on the part of the student. In all cases where no citation of\nauthorities is given at the close or in the body of the note, they are\nwritten by the compiler and editor or are taken from his works.\n\nIn this connection I would say a word in relation to the several\nles, sons which I have called \"A Prelude to the History of the\nDispensations.\" It may be thought that these lessons are difficult,\nand deal with matters not necessary to the main subject. Of course the\nauthor of this Year Book holds a different view or the lessons would\nnot be presented. To him the principles there developed are fundamental\nand essential to a right understanding of the Dispensations of the\nGospel; and should not be omitted because they invite attention to\nlines of thought somewhat unusual to us in the study of the Gospel.\nIt is the existence of these principles in our Theology that makes\n\"Mormonism\" a religion and not a mere sect. They constitute an\nessential part of the message we have for the world; and the ministry\nof the Church should master these subjects, though thinking upon them\nis unusual and the mastery of such themes is slowly acquired. Let it\nbe remembered that \"The things of God are of deep import; and time and\nexperience, and careful and ponderous and solemn thought can only find\nthem out.\"\n\nSCRIPTURE READING AND SPECIAL TEXTS:\n\nScripture Reading Exercises are to continue throughout the year, though\nSpecial Texts printed with each lesson are abandoned in this Year Book,\nas it is hoped that the advantage of collecting or noting special texts\nof the scripture, and striking passages from other choice literature,\nwhile reading, has been sufficiently demonstrated to now become a habit\nwith those who read good books.\n\nPREPARATION OF LESSONS.\n\nIn no case should it be regarded as a complete preparation of the\nlesson to merely glance over the analysis and read the notes. The\nlesson as constructed is merely to be regarded as an outline of\nthe particular theme as the whole Year Book itself is to be looked\nupon as a mere outline tracing of the History of the Gospel in the\nsuccessive ages through which it sweeps. The lessons indicate a method\nof treatment that may be followed; but original research by reading,\nconsulting authorities, and thorough thinking should be employed in the\npreparation of the student; and the Year Book looked upon and used as\nmerely a help and guide in this investigation.\n\nWhat is said in the Introduction of Year Book, No. I, in relation\nto Class Teachers, Manner of Lesson Treatment, Home Reading, the\nPreparation of Lessons, Opening Exercises and Prayer, should be\nconsidered standing instructions to the Seventies through the ensuing\nyear in their class meetings. And it will be well to consider these\ntopics in the Introduction of Year Book No. I before beginning the\nexercises outlined in this year's work, that the minds of the class may\nbe refreshed in those matters and the exercises and preparation work be\nmade to conform to these instructions.\n\nIn addition to what is in the Introduction to Year Book No. I, we\nsuggest that from observation of the class work during the past year,\nthe Seventies have not reached the character of work that may be\nreasonably expected of them in treating topics of the lessons assigned\nto them. We have a right to expect that members of our quorums when\nassigned a lesson, or any part of it, will become such masters of the\nsubject, at least of that part of it assigned to them, that they will\nbe able to make an intelligent presentation of it, clear cut, with a\nbeginning, a middle, and a conclusion to it; and something that will\nbe an intelligent statement at least of the subject, instead of being\nthrough with an important topic by a two or three minute statement of\nit, of which half is apology or excuse. These topics certainly require\na ten or fifteen or twenty minute exposition that shall be worth while.\nAnd while we would not be severe in our criticism of the past, or too\ndemanding for the future, certainly it can reasonably be expected that\nSeventies will make some exertion that will give the results here\nalluded to. We want, in the first place, work; in the second place,\nwork; in the third place, work; and then work; and more work; and\nbetter work. That program will spell success. There is no excellence\nwithout labor, and much of it.\n\nTEXT BOOKS AND AUTHORITIES.\n\nRelative to the text books. All of the books recommended in the\nIntroduction of last year's course are available and necessary as\nauthorities in this present year's course, and in addition to these\nworks of reference, a good, General History will be of great service.\nThat of P. V. N. Meyers, prepared for Colleges and High Schools, (Ginn\n& Company, Publishers, Boston) being perhaps the most desirable, price\n$1.50.\n\nIn the Apostatic division of our treatise, Part V, numerous references\nare made to Ecclesiastical histories and works of a theological\ncharacter, some of which would be difficult to obtain, such as\n\"Mosheim's Institutes of Ecclesiastical History;\" Neander's \"History of\nthe Christian Religion;\" Schaff's \"History of the Apostolic Church;\"\nMosheim's \"History of Christianity in the First Three Centuries;\"\nHefele's \"History of Christian Councils;\" \"Millman's History of\nChristianity in the First Three Centuries;\" Lardner's \"Works,\" and the\nlike. But \"The Students Ecclesiastical History,\" written by Dr. Philip\nSmith, author of the \"Old Testament\" and \"New Testament Histories,\"\nfrequently quoted in Seventy's Year Book No. I, and in this, published\nby Harper Brothers in two volumes, (price $3.00), is within the reach\nof all; and on the whole is a very fine Compendium of Ecclesiastical\nHistory, quite dispassionate in tone, and generally trustworthy, and\nbrings events down to the death of Luther, 1540.\n\nAlso there is in print the \"Ecclesiastical History\" by Eusebius\nPamphilus. Bishop of Caesarea, covering the first three Christian\ncenturies. Eusebius is generally styled the \"Father of Ecclesiastical\nHistory,\" and those who can obtain this authority are dealing with\noriginal sources of information. The work is translated from the Greek,\nand published and obtainable through any of our book stores. In this\nconnection we urge our members to gradually obtain; but as soon as may\nbe, these reference books, as no workman can get along without tools.\n\n_The Improvement Era:_ We call attention also to the Improvement\nEra, the Organ of the Seventies and of the Young Men's Mutual\nImprovement Associations, with its special Seventy's department, The\nSeventy's Council Table. This magazine affords the First Council\nopportunity to reach every quorum of Seventy once every month\nthroughout the year--Twelve communications each year, of several\npages of printed matter, bearing upon Seventies work;--suggestions\nin class work; dealing with questions of quorum administration; with\nquestions of doctrine, and history, and exposition of the scriptures.\nHow valuable an adjunct it has become in our work! We enjoin it upon\nour presidents that they see to it that all subjects in the Era of\nspecial interest to their several quorums be brought forth to said\nquorums by the Presidents, and read for the information of the quorum,\nthat all may be benefited by the instruction. From reports made to\nthe General Secretary, Elder J. G. Kimball, we learn that some two\nthousand Seventies take the Era, so that with each monthly issue of\nthe Era we are in touch with that many individual Seventies. Many more\nof our members, however, should subscribe for this magazine, and the\nPresidents should urge members to subscribe for and read it as one of\nthe best means of keeping in touch with the work of the Seventies.\n\n\n\nThe Seventy's Course in Theology\n\nSECOND YEAR\n\nOutline History of the Dispensations of the Gospel\n\n\n\nPART I\n\nPRELUDE TO THE DISPENSATIONS\n\n\n\nLESSON I.\n\n(Scripture Reading Exercise.)\n\nINTELLIGENCES AND SPIRITS.\n\nANALYSIS.\n\nI. Intelligences--Existence and Character of.\n\nII. Distinction Between \"Intelligences\" and \"Spirits.\"\n\nREFERENCES.\n\nPearl of Great Price ch. iii. St. John i:1-14 Compared with Doc. and\nCov. sec. xciii 6-31. See the Prophet Joseph's \"King Follett Sermon\"\nApl. 7, 1844, Mill. Star Vol. xxiii, pp. 245-280 and notes 1, 2, 3, 4,\n5, 6, 7.\n\nBook of Ether ch. iii:13-16, and the foregoing references of the\nlesson and notes 1, 7. Also Article in the \"Improvement Era,\" April\n1907, on the \"Immortality of Man.\"[A]\n\n[Footnote A: The following appears as a note preceding the article in\nquestion, from which article most of the notes in this and in lessons\nfollowing in Part I are taken: \"Elder Roberts submitted the following\npaper to the First Presidency and a number of the Twelve Apostles, none\nof whom found anything objectionable in it, or contrary to the revealed\nword of God, and therefore favor its publication.--Editors.\"]\n\nNOTES.\n\n_1. Intelligencies-Co-Eternal:_ \"If two things exist, and there be\none above the other, there shall be greater things above them. * * * *\n* If there be two spirits, and one shall be more intelligent than the\nother, yet these two spirits, notwithstanding one is more intelligent\nthan the other, have no beginning; they existed before, they shall have\nno end, they shall exist, for they are gnolaum, or eternal.\" (Book of\nAbraham ch. 3, 16, 18.)\n\n_2. Intelligencies, Eternal, Self-existent:_ \"The soul--the mind\nof man--the immortal spirit--where did it come from? All learned men\nand doctors of divinity say that God created it in the beginning;\nbut it is not so: the very idea lessens man in my estimation. I do\nnot believe the doctrine. I know better. Hear it, all ye ends of the\nworld, for God has told me so, if you don't believe me, it will not\nmake the truth without effect. * * * We say that God himself is a\nself-existent being. Who told you so? It is correct enough, but how\ndid it get into your head? Who told you that man did not exist in\nlike manner, upon the same principles? Man does exist upon the same\nprinciples. * * * * * The mind or the intelligence which man possesses\nis co-equal, [co-eternal[A]], with God himself. I know my testimony is\ntrue.\"--Joseph Smith, (Mill. Star, Vol. XXIII, p. 262.)\n\n[Footnote A: It must be remembered that these sermons of the prophet\nwere reported in long hand, and by several persons (See History of\nthe Church, Vol. IV, p. 556-note); and hence verbal inaccuracies may\nexist, of which the above is doubtless one. The Prophet could not have\nmeant to have taught that the \"intelligence\" in man was \"co-equal with\nGod\", except as to being co-equal in eternity with God, since the\nBook of Abraham teaches that God is more intelligent than all other\nintelligencies (ch. iii:19) and the Prophet himself, as will be seen\nin subsequent quotations, teaches the same truth. Hence the insertion\nof word above in brackets.]\n\n_3. The Nature of Intelligencies:_ There is in that complex\nthing we call man, an intelligent entity, uncreated, self existent,\nindestructible, He--for that entity is a person; because, as we shall\nsee, he is possessed of powers that go with personality only, hence\nthat entity is \"he,\" not \"it,\"--he is eternal as God is; co-existent,\nin fact, with God; of the same kind of substance or essence with deity,\nthough confessedly inferior in degree of intelligence and power to\nGod. One must needs think that the name of this eternal entity--what\nGod calls him--conveys to the mind some idea of his nature. He is\ncalled an \"intelligence;\" and this I believe is descriptive of him.\nThat is, intelligence is the entity's chief characteristic. If this\nbe a true deduction, then the entity must be self-conscious, and\n\"others--conscious,\" that is, he must have the power to distinguish\nhimself from other things--the \"me\" from the \"not me.\" He must have\nthe power of deliberation, by which he sets over one thing against\nanother; with power also to form a judgment that this or that is a\nbetter thing or state than this or that. Also there goes with this idea\nof intelligence a power of choosing one thing instead of another, one\nstate rather than another. These powers are inseparably connected with\nany idea that may be formed of an intelligence. One cannot conceive\nof intelligence existing without these qualities any more than he can\nconceive of an object existing in space without dimensions. The phrase\n\"the light of truth\" [Doc. & Cov., Sec. xciii.] is given in one of the\nrevelations as the equivalent for an \"intelligence\" here discussed; by\nwhich is meant to be understood, as I think, that intelligent entities\nperceive the truth, are conscious of the truth, they know that which\nis, hence \"the light of truth,\" \"intelligence.\" Let it be observed that\nI say nothing as to the mode of the existence of these intelligences,\nbeyond the fact of their eternity. But of their form, or the manner\nof their subsistence nothing, so far as I know, has been revealed,\nand hence we are without means of knowing anything about the modes of\ntheir existence beyond the fact of it, and the essential qualities they\npossess, which already have been pointed out.\n\n_4. Words Used Interchangeably:_ It is often the case that\nmisconceptions arise through a careless use of words, and through\nusing words interchangeably, without regard to shades of differences\nthat attach to them; and this in the scriptures as in other writings.\nIndeed, this fault is more frequent in the scriptures perhaps than in\nany other writings, for the reason that, for the most part, they are\ncomposed by men who did not aim at scientific exactness in the use of\nwords. They were not equal to such precision in the use of language,\nin the first place; and in the second, they depended more upon the\ngeneral tenor of what they wrote for making truth apparent than upon\ntechnical precision in a choice of words; ideas, not niceness of\nexpression, was the burden of their souls; thought, not its dress.\nHence, in scripture, and I might say especially in modern scripture,\na lack of careful or precise choice of words, a large dependence upon\nthe general tenor of what is written to convey the truth, a wide range\nin using words interchangeably that are not always exact equivalents,\nare characteristics. Thus the expressions, \"Kingdom of God,\" \"Kingdom\nof Heaven,\" \"the Whole Family in Heaven,\" \"the Church,\" \"the Church of\nChrist,\" \"the Church of God,\" are often used interchangeably for the\nChurch of Christ when they are not always equivalents; so, too, are\nused the terms \"Spirit of God,\" and \"Holy Ghost;\" \"Spirit of Christ,\"\nand the \"the Holy Ghost;\" \"Spirit\" and \"Soul;\" \"intelligencies,\" and\n\"spirits;\" \"spirits,\" and \"angels.\" I mention this in passing, because\nI believe many of the differences of opinion and much of the confusion\nof ideas that exist arise out of our not recognizing, or our not\nremembering these facts. Hereafter let the student be on his guard in\nrelation to the use of the words \"intelligencies,\" \"spirits,\" \"soul,\"\n\"mind,\" etc.: and he will find his way out of many a difficulty.\n\n_5. Intelligence Eternal--Not Created:_ \"Man was also in the\nbeginning with God. Intelligence, or the light of truth, was not\ncreated or made, neither indeed can be.\" (Doc. & Cov., Sec. xciii. 29.)\n\n\"I am dwelling on the immorality of the spirit of man. Is it logical\nto say that the intelligence of spirits is immortal, and yet that it\n(i. e. the intelligence) had a beginning. The intelligence of spirits\nhad no beginning, neither will it have an end. That is good logic. That\nwhich has a beginning may have an end. There never was a time when\nthere were no spirits, for they are co-equal (co-eternal) with our\nFather in heaven. * * * * * I take my ring from my finger and liken it\nunto the mind of man--the immortal part, because it has no beginning.\nSuppose you cut it in two; then it has a beginning and an end; but join\nit again and it continues one eternal round. So with the spirit of man.\nAs the Lord liveth, if it had a beginning it will have an end. * * * *\nIntelligence is eternal and exists upon a self-existent principle. It\nis a spirit [A] from age to age and there is no creation about it. * *\n* * * The first principles of a man are self-existent with God.\"--Joseph\nSmith--(Mill. Star, Vol. 23, p. 262.)\n\n[Footnote A: Observe in the above quotation from the Prophet, how he\nsometimes uses the word \"spirit\" interchangeably with \"intelligence,\"\nbut mark, he twice uses the expression, \"intelligence of spirits.\"]\n\n_6. The Difference Between \"Spirits,\" and Uncreated\n\"Intelligencies:_\" In the Book of Mormon we have the revelation\nwhich gives the most light upon spirit-existence of Jesus, and, through\nhis spirit-existence, light upon the spirit-existence of all men.\nThe light is given in that complete revelation of the pre-existent,\npersonal spirit of Jesus Christ, made to the brother of Jared, ages\nbefore the spirit of Jesus tabernacled in the flesh. The essential part\nof the passage follows:\n\nBehold, I am he who was prepared from the foundation of the world to\nredeem my people. Behold, I am Jesus Christ; * * * * * and never have I\nshowed myself unto man whom I have created, for never has man believed\nin me as thou hast. Seest thou that ye are created after mine own\nimage? Yea, even all men were created in the beginning after mine own\nimage. Behold this body which ye now behold, is the body of my spirit;\nand man have I created after the body of my spirit; and even as I\nappear unto thee to be in the spirit, will I appear unto my people in\nthe flesh.\n\nWhat do we learn from all this? First, let it be re-called that\naccording to the express word of God \"intelligences\" are not created,\nneither indeed can they be. Now, with the above revelation from the\nBook of Mormon concerning the spirit-body of Jesus, before us, we\nare face to face with a something that was begotten, and in that\nsense a \"creation,\" a spirit, the \"first born of many brethren;\" the\n\"beginning of the creations of God.\" The spirit is in human form--for\nwe are told that as Christ's spirit-body looked to Jared's brother, so\nwould the Christ look to men when he came among them in the flesh; the\nbody of flesh conforming to the appearance of the spirit, the earthly\nto the heavenly. \"This body which ye now behold is the body of my\nspirit\"--the house, the tenement of that uncreated intelligence which\nhad been begotten of the Father a spirit, as later that spirit-body\nwith the intelligent, uncreated entity inhabiting it, will be begotten\na man. \"This body which you now behold is the body of my spirit,\"\nor spirit-body. There can be no doubt but what here \"spirit,\" as in\nthe Book of Abraham, is used interchangeably with \"intelligence,\"\nand refers to the uncreated entity; as if the passage stood; \"This\nis the body inhabited by an intelligence.\" The intelligent entity\ninhabiting a spirit-body make up the spiritual personage. It is this\nspirit life we have so often thought about, and sang about. In this\nstate of existence occurred the spirit's \"primeval childhood;\" here\nspirits were \"nurtured\" near the side of the heavenly Father, in his\n\"high and glorious place;\" thence spirits were sent to earth to unite\nspirit-elements with earth-elements--in some way essential to a fulness\nof glory and happiness (Doc. & Cov. Sec. xciii:32-35)--and to learn\nthe lessons earth-life had to teach. The half awakened recollections\nof the human mind may be chiefly engaged with scenes, incidents\nand impressions of that spirit life; but that does not argue the\nnon-existence of the uncreated intelligences who preceded the begotten\nspiritual personage as so plainly set forth in the revelations of God.\n\nThe difference, then, between \"spirits\" and \"intelligencies,\" as\nhere used, is this: Spirits are uncreated intelligencies inhabiting\nspiritual bodies; while \"intelligencies,\" pure and simple, are\nintelligent entities, but unembodied in either spirit bodies or\nbodies of flesh and bone. They are uncreated, self-existent entities,\npossessed of \"self-consciousness,\" and \"other-consciousness\"--they\nare conscious of the \"me\" and the \"not me\"; they possess powers of\ndiscrimination, (without which the term \"intelligence\" would be a\nsolecism) they discern between the evil and the good; between the\n\"good\" and \"the better.\" They possess \"will\" or \"freedom,\"--within\ncertain limits at least [A]--the power to determine upon a given course\nof conduct, as against any other course of conduct. This intelligence\n\"can think his own thoughts, act wisely or foolishly, do right or\nwrong.\" To accredit an \"intelligence\" with fewer or less important\npowers than these, would be to discredit him as an \"intelligence\"\naltogether.\n\n[Footnote A: We see that this is true as to men as intelligencies.\nAs one remarks: \"Within certain temporary material limitations, man\nis free. He cannot speak if he be dumb, nor see if he be blind; but,\nmentally and morally, he is always free. He can think his own thoughts,\nact wisely or foolishly, do right or wrong.\"--(See Great Questions, p.\n21.)]\n\n7. Effect of the Doctrine of the Eternal Existence of Intelligences on\nOur Terminology: The conception here set forth in the doctrine that\nintelligencies are co-eternal with God, uncreated and uncreatable,\nself-existent, indestructible, will be to change somewhat the currently\naccepted notion in regard to pre-existence of intelligencies and\nspirits, and in a way the number of estates through which they pass.\nIt is customary for us to say that there are three grand estates of\nexistence through which intelligencies pass in the course of their\nexaltation to resurrected, immortal, divine beings (See Jacques's\nCatechism, chap, vi.): first, their pre-existence as spirits, sons\nand daughters of God, in the spirit world; second, these spirits\nclothed upon with mortal bodies--earth-life of men and women; third,\nspirits inhabiting bodies that have been resurrected, immortal beings\nclothed with imperishable bodies prepared for eternal advancement\nin the kingdoms of God. But the doctrine of the Prophet and of the\nscriptures he gave to the world, require us to recognize before the\nfirst estate as set forth in the above order, the existence of the\nself-existent intelligences before they are begotten spirits, sons and\ndaughters of God. So that it could be said that there are four estates\nin which intelligences exist instead of three; namely; self-existent,\nuncreated and unbegotten intelligences, co-eternal with God; second,\nintelligences begotten of God spirits; third, spirits begotten men and\nwomen, still sons and daughters of God; fourth, resurrected beings,\nimmortal spirits inhabiting imperishable bodies, still sons and\ndaughters of God, and in the line of eternal progression, up to the\nattainment of divine attributes and powers. Still, if we have regard to\nthose changes through which intelligences pass, rather than to their\nstatus before and after those changes, then we may still say that so\nfar as the matter has been revealed there are three estates or changes\nthrough which intelligences pass in the course of their development or\nevolution into divine beings; and thus preserve the terminology of our\nsacred literature to which we are accustomed. (See Book of Abraham, ch.\niii:22-26. Also Jaques' Catechism, ch. vi.)\n\n\n\nLESSON II.\n\n(Scripture Reading Exercise.)\n\nTHE RELATIONSHIP OF INTELLIGENCES.\n\nANALYSIS.\n\nI. Relationship of Jesus to Other Intelligences.\n\nII. The Relationship of God and Other Intelligences.\n\nREFERENCES.\n\nSt. John's Gospel i:1-14; in connection with Doc. and Cov. Sec. xciii:\n6-22. King Follet's Sermon, Mill. Star, Vol. XXIII: p. 245-280. Also\nnotes, 2, 3, 4.\n\nPearl of Great Price, Book of Abraham, ch. iii:19-23 and note 5.\n\nNOTES.\n\n_1. Men and Jesus of the Same Order of Beings:_ The Scriptures\nteach that Jesus Christ and men are of the same order of beings; that\nmen are of the same race with Jesus, of the same nature and essence;\nthat he is indeed our elder brother. \"For it became him, for whom\nare all things and by whom are all things, in bringing many sons\nunto glory, to make the captain of their salvation perfect through\nsuffering. For both he that sanctifieth and they who are sanctified are\nall of one: for which cause he is not ashamed to call them brethren.\"\n(Heb. ii:10, 11.) Hence while very far removed from us in that the\nChrist is more perfect in righteousness, and more highly developed in\nintellectual and spiritual powers than we, yet these differences are\nof degree, not of kind; so that what is revealed concerning Jesus,\nthe Christ, may be of infinite helpfulness in throwing light upon the\nnature of man and the several estates he has occupied and will occupy\nhereafter. The co-eternity of Jesus Christ with God, the Father, is\nquite universally held to be set forth in the preface of John's gospel,\nwhich is so familiar that it need not be quoted here. Moreover, to us\nwho accept the new' dispensation of the gospel, through the revelations\nof God to the Prophet Joseph Smith, the doctrine of John's preface\ncomes with increased emphasis by reason of the proclaimed extension of\nthe principle of the co-eternity of God, the Father, and Jesus Christ,\nto other beings, namely, to men; and by asserting also the fact that\nthe intelligent entity in man, the mind, intelligence, was \"not created\nor made, neither indeed can be.\" The following is from the revelation:\n\n    \"John saw and bore record of the fulness of my glory * * * and he\n    bore record saying, I saw his glory that he was in the beginning\n    before the world was; therefore in the beginning the Word was, for\n    he was the Word, even the messenger of salvation, the Light and the\n    Redeemer of the world, the Spirit of Truth, who came into the world\n    because the world was made by him, and in him was the life of men\n    and the light of men.\"\n\nSuch is the account which Jesus gives of John's testimony; and now\nJesus himself:\n\n    \"And now, verily, I say unto you, I was in the beginning with the\n    Father, and am the first born. * * * * * Ye [referring to the\n    brethren who were present when the revelation was given] were also\n    in the beginning with the Father, that which is spirit, even the\n    spirit of truth. * * * * * Man [meaning the race] was also in the\n    beginning with God. Intelligence, or the light of truth, was not\n    created or made, neither indeed can be. All truth is independent\n    in that sphere in which God has placed it, to act for itself, as\n    all intelligence also; otherwise there is no existence. Behold here\n    is the agency of man, and here is the condemnation of man, because\n    that which was from the beginning is plainly manifest unto them and\n    they receive not the light. And every man whose spirit receiveth\n    not the light is under condemnation, for man is spirit.\"\n\nHere we have the co-eternity of Jesus and of all men most emphatically\nstated: \"I was in the beginning with the Father. * * * * * Ye were\nalso in the beginning with the Father, that which is spirit;\" that\nis, that part of man that is spirit. \"Man,\" that is all men, the term\nis generic--\"man was in the beginning with God.\" And then mark what\nfollows: \"Intelligence\"--the part that was with God in the beginning,\nthe entity of man which cognizes truth, that perceives that which is,\nmind, say,--\"intelligence, or the light of truth, was not created or\nmade, neither indeed can be.\"\n\n_2. Jesus as the First Born:_ Sure it is that God, the Father, is\nthe Father of the spirits of men. \"We,\" says Paul, \"have had fathers of\nour flesh which corrected us, and we gave them reverence: shall we not\nmuch rather be in subjection unto the Father of spirits and live?\"\n\nAccording to this, then, there is a \"Father of Spirits.\" It follows, of\ncourse, that \"spirits\" have a father--they are begotten. It should be\nremarked that the term, \"spirits\" in the above passage cannot refer to\nself-existent, unbegotten intelligences of the revelations, considered\nin the foregoing note; and certainly this relationship of fatherhood\nto spirits is not one brought about in connection with generation\nof human life in this world. Paul makes a very sharp distinction\nbetween \"Fathers of our flesh\" and the \"Father of spirits,\" in the\nabove. Fatherhood to spirits is manifestly a relationship established\nindependent of man's earth-existence; and, of course, in an existence\nwhich preceded earthlife, where the uncreated intelligences are\nbegotten spirits. Hence, the phrase \"shall we not be subject to the\nFather of spirits and live?\"\n\nChrist is referred to by the writer of the epistle to the Colossians,\nas the \"first born of every creature;\" and the Revelator speaks of\nhim as \"the beginning of the creation of God;\" and in the revelation\nalready quoted so often (Doc. & Cov. sec. xciii.) Jesus represents\nhimself as being in the \"beginning with the Father;\" and as \"the first\nborn.\"\n\nThe reference to Jesus as the \"first born of every creature\" cannot\nrefer to his birth into earth-life, for he was not the first-born into\nthis world; therefore, his birth hare referred to must have reference\nto the birth of his spirit before his earth life.\n\nThe reference to Jesus as the \"beginning of the creation of God,\"\ncannot refer to his creation or generation in earth-life; for\nmanifestly he was not the beginning of the creations of God in this\nworld; therefore, he must have been the \"beginning\" of God's creation\nelsewhere, viz. in the spirit world, where he was begotten a spiritual\npersonage; a son of God.\n\nThe reference to Jesus as the \"first born\"--and hence the justification\nfor our calling him \"our Elder Brother\"--cannot refer to any\nrelationship that he established in his earth-life, since as to the\nflesh he is not our \"elder brother,\" any more than he is the \"first\nborn\" in the flesh; there were many born as to the flesh before he was,\nand older brothers to us, in the flesh, than he was. The relationship\nof \"elder brother\" cannot have reference to that estate where all\nwere self-existent, uncreated and unbegotten, eternal intelligencies;\nfor that estate admits of no such relation as \"elder,\" or \"younger;\"\nfor as to succession in time, the fact on which \"younger\" or \"elder\"\ndepend, the intelligences are equal, that is,--equal as to their\neternity. Therefore, since the relationship of \"elder brother\" was\nnot established by any circumstance in the earth-life of Jesus, and\ncould not be established by any possible fact in that estate where all\nwere self-existing intelligences, it must have been established in the\nspirit life, where Jesus, with reference to the hosts of intelligences\ndesigned to our earth, was the \"first born spirit,\" and by that fact\nbecame our \"Elder Brother,\" the \"first born of every creature,\" \"the\nbeginning of the creations of God,\" as pertaining to our order of\nexistence. (See note 10, lesson v.)\n\n_3. Why God is God:_ \"These two facts do exist, that there are\ntwo spirits, one being more intelligent than the other; there shall be\nanother more intelligent than they: I am the Lord thy God, I am more\nintelligent than them all. * * * * * I dwell in the midst of them all;\n* * * I rule in the heavens above, and the earth beneath, in all wisdom\nand prudence, over all the intelligencies thine eyes have seen from the\nbeginning.\" (Word of the Lord to Abraham, Book of Abraham, ch. iii:\n19-21.) \"I am more intelligent than them all.\" By this expression I do\nnot understand the scripture to mean that God is more intelligent than\nany one of the other intelligencies, but more intelligent than all of\nthem combined. His intelligence is greater than that of the mass. It\nis this fact doubtless which makes this One, \"more intelligent than\nthem all,\" God. He is the All-Wise One! The All-Powerful One! What\nhe tells other intelligencies to do must be precisely the wisest,\nfittest thing that they could anywhere or anyhow learn--the thing which\nit will in all ways behoove them with right loyal thankfulness, and\nnothing doubting, to do.[A] There goes with this, too, the thought\nthat this All Wise One, will be the Unselfish One, the-All-Loving One,\nthe One who desires that which is highest, and best; not for Himself\nalone, but for all; and that will be best for Him too. His glory, His\npower, His joy will be enhanced by the uplifting of all, by enlarging\nthem; by increasing their joy, power, and glory. And because this All\nIntelligent One is all this, and does all this, the other intelligences\nworship Him, submit their judgments and their will to His judgment and\nHis will. He knows, and can do that which is best; and this submission\nof the mind to the most Intelligent, Wisest--wiser than all--is\nworship. This the whole meaning of the doctrine and the life of the\nChrist expressed in--\"Father, not my will but Thy will, be done.\"\n\n[Footnote A: The language here is paraphrased from Carlyle's lecture,\n\"The Hero as King.\"]\n\n_5. The Desire of God for the Advancement of Other Intelligences:_\n\"The first principles of man are self-existent with God. God himself,\nfinding he was in the midst of spirits and glory, because he was more\nintelligent, saw proper to institute laws whereby the rest could have\na privilege to advance like himself. The relationship we have with\nGod places us in a situation to advance in knowledge. He has power\nto institute laws, to instruct the weaker intelligences, that they\nmay be exalted with himself, so that they might have one glory upon\nanother, and all that knowledge, power, glory, and intelligence which\nis requisite in order to save them in the world of spirits. This is\ngood doctrine. It tastes good. I can taste the principles of eternal\nlife, and so can you. They are given to me by the revelations of Jesus\nChrist; and I know that when I tell you these words of eternal life as\nthey are given to me, you taste them, and I know that you believe them.\nYou say honey is sweet, and so do I. I can also taste the spirit of\neternal life. I know it is good; and when I tell you of these things\nwhich were given me by inspiration of the Holy Spirit, you are bound\nto receive them as sweet, and rejoice more and more.\"--Joseph Smith.\n(Mill. Star, Vol. XXIII, p. 262.)\n\n_6. Value of the Doctrine of Eternal Existence:_ But what is\nthe value of this doctrine of the eternal existence of uncreated\nintelligences? In what way does it contribute to the better\napprehension of that which is, the truth? These considerations,\nof course, should not be and are not our first concern. Our first\nconsideration should be and has been the truth of the thing. But since\nthat is now settled by what God has revealed about it, we may well, if\npossible, ascertain what helpfulness there is in the doctrine, for the\nright apprehension of the general scheme of things. This apprehension,\nI believe, it affects in a very vital way. As matters now stand, the\nusually accepted Christian doctrine on the matter of man's origin is\nthat God of his free-will created of nothing the spirits and bodies of\nmen. That they are as he would have them, since in his act of creation\nhe could have had them different if he had so minded. Then why should\nhe--being infinitely wise and powerful and good, for so the creeds\nrepresent him--why should he create by mere act of volition beings\nsuch as men are, not only capable of, but prone to, moral evil? Which,\nin the last analysis of things, in spite of all special pleadings to\nthe contrary, leaves responsibility for moral evil with God? God's\ncreative acts culminating thus, the next pertinent questions are:\nThen what of the decreed purpose of God to punish moral evil? and\nwhat of the much vaunted justice of God in that punishment? Wherein\nlies the just responsibility of man if he was so created as to love\nevil and to follow it? It is revolting to reason, as it is shocking\nto piety to think, that God of his own free will created some men,\nnot only inclined to wickedness, but desperately so inclined; while\nothers, he of his own volition created with dispositions naturally\ninclined toward goodness. In like manner stands it with man in relation\nto his inclination to faith, and to disbelief: and yet, under the\northodox belief all are included under one law for judgment! Under the\nconception of the existence of independent, uncreated, self-existent\nintelligences, who by the inherent nature of them are of various\ndegrees of intelligence, doubtless differing from each other in\nmany ways, yet alike in their eternity and their freedom; with God\nstanding in the midst of them, \"more intelligent than them all,\" and\nproposing the betterment of their condition--progress to higher levels\nof being, and power through change--under this conception of things\nhow stand matters? There is the begetting of these intelligences,\nspirits; the spirits, men; the men, resurrected personages of infinite\npossibilities; at each change increased powers for development are\nadded to intelligences, yet ever present through all the processes\nof betterment is the self-existent entity, the \"intelligencies,\"\nwith the tremendous fact of his consciousness and his moral freedom,\nand his indestructibility;--he has his choice of moving upward or\ndownward in every estate he occupies; often defeating, for a time, at\nleast, the benevolent purposes of God respecting him, through his own\nperverseness; he passes through dire experiences, suffers terribly, yet\nlearns by what he suffers, so that his very suffering becomes a means\nto his improvement; he learns swiftly, or slowly, according to the\ninherent nature of him, obedience to law; he learns that \"that which is\ngoverned by law, is also preserved by law, and perfected and sanctified\nby the same; and that which breaketh law abideth not by law, but\nseeketh to become a law unto itself and willeth to abide in sin, cannot\nbe sanctified by law, neither by mercy, justice nor judgment. Therefore\nthey must remain filthy still.\" (Doc. & Cov. sec. 88:34, 35.) This\nconception of things relieves God of the responsibility for the nature\nand status of intelligences in all stages of their development; their\ninherent nature and their volition make them primarily what they are,\nand this nature they may change, slowly, perhaps, yet change it they\nmay. God has put them in the way of changing it by enlarging their\nintelligence through change of environment, through experiences; the\nonly way God effects these self-existent beings is favorably; he\ncreates not their inherent nature; he is not responsible for the use\nthey make of their freedom; nor is he the author of their sufferings\nwhen they fall into sin: that arises out of the violations of law to\nwhich the \"intelligence\" subscribed, and must be endured until its\nlessons are learned.\n\n[Note: To the class teachers. When giving this lesson make your\nappointment for lesson six, which is a discourse. This will give plenty\nof time for preparation. The class ought to expect much from him or\nthose who receive the assignment. Make it an occasion.]\n\n\n\nLESSON III.\n\n(Scripture Reading Exercise.)\n\nTHE PURPOSE OF GOD IN RELATION TO MAN.\n\nANALYSIS.\n\nI. The Purpose of God in the Earth-existence of Man.\n\nII. The Pre-Creation Council in Heaven.\n\n1. Character of Lucifer--his Proposition.\n\n2. Character of Messiah--His Proposition.\n\nREFERENCES.\n\nJob xxxviii:4-7. Pearl of Great Price, Book of Moses, ch. i:27-40.\nII Nephi ii--the whole chapter, especially verses 22-26. Doc. and Cov.\nSec. cxiii:30-35. Notes 1, 2, 3.\n\nPearl of Great Price, Book of Moses, ch. iv:1-4. Ibid, Book of\nAbraham, ch. iii:22-28. Rev. xii:7-17. II Nephi ii:17, 18. Ibid, ch.\nix 8, 9. Doc. and Cov. Sec. xxix:36-39. Ibid, lxxvi:25-29, Jude 6. II\nPeter ii:4, and note 4.\n\nNOTES.\n\n_1. The purpose of God in His Creations:_ \"And it came to pass\nthat Moses called upon God, saying: Tell me I pray thee why these\nthings [the creations of God upon which Moses had looked] are so, and\nby what Thou madest them. * * * And the Lord God said unto Moses: For\nmine own purpose have I made these things. * * * * * And by the Word\nof my power, have I created them, which is mine Only Begotten Son, who\nis full of grace and truth. And worlds without number have I created;\nand I also create them for mine own purpose; and by the Son I created\nthem, which is mine Only begotten. And the first man of all men have I\ncalled Adam, which is many. * * * And it came to pass that Moses spake\nunto the Lord, saying: Be merciful unto thy servant, O God, and tell\nme concerning this earth, and the inhabitants thereof, and also the\nheavens, and then thy servant will be content. And the Lord God spake\nunto Moses, saying: The heavens, they are many, and they cannot be\nnumbered unto man; but they are numbered unto me, for they are mine.\nAnd as one earth shall pass away, and the heavens thereof, even so\nshall another come; and there is no end to my works, neither to my\nwords. For behold, this is my work and my glory--to bring to pass the\nimmortality and eternal life of man.\"--(Pearl of Great Price, Book of\nMoses, ch. i:30-39.)\n\n_2. The Purpose of Man's Earth-Existence:_ \"Q. For What purpose\nare the spirits of men sent to take bodies upon the earth?\n\n\"A. That they may be educated, developed, and perfected; that they\nmay enjoy a fulness of knowledge, power, and glory forever, and thus\nincrease the dominion and glory of God. (Jacques' Catechism, ch. 6.)\n\n\"We came to this earth that we might have a body and present it pure\nbefore God in the celestial kingdom. The great principle of happiness\nconsists in having a body. The devil has no body, and herein is his\npunishment. He is pleased when he can obtain the tabernacle of man,\nand when cast out by the Savior he asked to go into the herd of swine,\nshowing that he would prefer a swine's body to having none.\"--Joseph\nSmith, Richards & Little's Compendium--\"Gems\", p. 288.\n\n_3. \"Man is Spirit:_ The elements an eternal, and spirit and\nelement, inseparably connected receive a fulness of joy; and when\nseparated, man cannot receive a fulness of joy. The elements are the\ntabernacle of God; yea, man is the tabernacle of God, even temples.\"\n(Doc. & Cov. sec. xciii, 33-35.)\n\n_4. All Present at the Pre-creation Council:_ \"The first step\nin the salvation of man is the laws of eternal and self-existent\nprinciples. Spirits are eternal. At the first organization in heaven we\nwere all present, and saw the Savior chosen and appointed and the plan\nof salvation made, and we sanctioned it.\"--Joseph Smith, Richard and\nLittle's Compendium, \"Gems,\" p. 288.\n\n_5. Council of the Gods:_\n\n  In Solemn council sat the Gods;\n    From Kolob's height supreme,\n  Celestial light blazed forth afar\n    O'er countless kokaubeam;\n  And faintest tinge, the fiery fringe\n    Of that resplendent day,\n  'Lumined the dark abysmal realm\n    Where earth in chaos lay.\n\n  Silence self-spelled; the hour was one\n    When thought doth most avail;\n  Of worlds unborn the destiny\n    Hung trembling in the scale.\n  Silence o'er all, and there arose,\n    Those kings and priests among,\n  A Power sublime, than whom appeared\n    None nobler 'mid the throng.\n\n  A stature mingling strength with grace.\n    Of meek though God-like mien,\n  The love-revealing countenance\n    Lustrous as lightning sheen;\n  Whiter his hair than ocean spray.\n    Or frost of alpine hill.\n  He spake;--attention grew more grave,\n    The stillness e'en more still.\n\n  \"Father!\"--the voice like music fell,\n    Clear as the murmuring flow\n  Of mountain streamlet trickling down\n    From heights of virgin snow.\n  \"Father,\" it said, \"since one must die,\n    Thy children to redeem.\n  Whilst earth, as yet unformed and void,\n    With pulsing life shall teem;\n\n  \"And thou, great Michael, foremost fall,\n    That mortal man may be,\n  And chosen Saviour yet must send,\n    Lo, here am I--send me!\n  I ask, I seek no recompense.\n    Save that which then were mine;\n  Mine be the willing sacrifice,\n    The endless glory, Thine!\n\n  \"Give me to lead to this lorn world,\n    When wandered from the fold,\n  Twelve legions of the noble ones\n    That now thy face behold;\n  Tried souls, mid untried spirits found;\n    That captained these may be,\n  And crowned the dispensations ail\n    With powers of Deity.\n\n  \"A love that hath redeemed all worlds.\n    All worlds must still redeem;\n  But mercy cannot justice rob--\n    Or where were Elohim?\n  Freedom--man's faith, man's work, God's grace--\n    Must span the great gulf o'er;\n  Life, death, the guerdon or the doom.\n    Rejoice we or deplore.\"\n\n  Silence once more. Then sudden rose\n    Aloft a towering form.\n  Proudly erect as towering peak\n    'Lumed by the gathering storm;\n  A presence bright and beautiful,\n    With eye of flashing fire,\n  A lip whose haughty curl bespoke\n    A sense of inward ire.\n\n  \"Give me to go!\" thus boldly cried.\n    With scarce concealed disdain;\n  \"And hence shall none, from heaven to earth,\n    That shall not rise again.\n  My saving plan exception scorns;\n    Man's agency unknown;\n  As recompense, I claim the right\n    To sit on yonder throne!\"\n\n  Ceased Lucifer. The breathless hush\n    Resumed and denser grew.\n  All eyes were turned; the general gaze\n    One common magnet drew.\n  A moment there was solemn pause;\n    Then, like the thunder-burst,\n  Rolled forth from lips omnipotent--\n    From Him both last and first:\n\n  \"Immanuel! thou my Messenger,\n    Till time's probation end.\n  And one shall go thy face before,\n    While twelve thy steps attend.\n  And many more, on that far shore,\n    The pathway shall prepare.\n  That I, the First, the last may come,\n    And earth my glory share.\n\n  \"Go forth, thou chosen of the Gods,\n    Whose strength shall in thee dwell!\n  Go down betime and rescue earth,\n    Dethroning death and hell.\n  On thee alone man's fate depends,\n    The fate of beings all.\n  Thou shalt not fail, though thou art free--\n    Free, but too great, to fall.\"\n\n    --Whitney's \"Elias,\" Canto III.\n\n[Note: A careful study of all the scriptural references should be made\nof all lessons, but particularly of this lesson.]\n\n\n\nLESSON IV.\n\n(Scripture Reading Exercise.)\n\nTHE FREE AGENCY OF INTELLIGENCES.\n\nANALYSIS.\n\nI. The Fact of Agency.\n\nII. Nature of Agency.\n\nIII. Fact of Free Agency Assumed in Practical Life and in Jewish\nScripture.\n\nIV. Effect of the Doctrine of Free Agency Upon the Relationship of God\nand Other Intelligences.\n\nREFERENCES\n\nNote 1, definition.\n\nDoc and Cov. Sec. xciii; 30-33. lxxxvi:46, 47: x:63-66; xxix:34-37.\n\nBook of Moses--(P. G. P.) ch. iii; iv:3; vi:56.\n\nBook of Mormon II Nephi ii:26-29; x:23; Alma phi ii:26-28; x:23;\nAlma xiii:3; Helaman xiv:31. Alma xxix:4. also ch xiii; 27.\n\nNotes 2 and 3.\n\nNotes 4 and 5.\n\nNote 3 in Lesson I. Also note 6, Lesson II.\n\nNOTES.\n\n_1. Free Agency:_ First as to the word \"free.\" The authorities\ndefine it to mean having liberty to follow ones own views, desires,\ninclinations, or choice. Possessed of self-initiatory power. Hence\nexempt from the arbitration, dominion or direction of others. By\n\"free agency\" is meant the power or capacity of acting freely, that\nis, without constraint of the law. A rational agent whose actions\nare determined by his own unstrained will. Wayland in his University\nsermons says, man was endowed with the gift of free agency. He has the\nsame power to disobey the law of God as to obey it. If a man is not a\nfree agent he is not the authority of his actions, and has, therefore,\nno responsibility, no moral personality at all. (Standard Dictionary).\nThe term \"moral agent,\" means practically the same thing as \"free\nagent.\" \"A moral agent is a being that is capable of those actions that\nhave a moral quality, and which can properly be denominated good or\nevil in a moral sense.\"\n\n_2. Analysis of mind Operations in Free Agency:_ I believe the\nstudent of the subject of the \"free agency of intelligences\" will find\nthe following analysis on the freedom of the will, summarized from\nGuizot, helpful.\n\n_(a) Power of Deliberation:_ The mind is conscious of a power of\ndeliberation; before the intellect passes the different motives of\naction, interests, passions, opinions, etc. The intellect considers,\ncompares, estimates, and finally judges them. This is a preparatory\nwork which precedes the act of will.\n\n_(b) Liberty, Free Agency or Will:_ When deliberation has taken\nplace--when man has taken full cognizance of the motives which present\nthemselves to him, he takes a resolution, of which he looks upon\nhimself as the author, which arises because he wishes it, and which\nwould not arise unless he did wish it--here the fact of agency is\nshown; it resides complete in the resolution which man makes after\ndeliberation; it is the resolution which is the proper act of man,\nwhich subsists by him alone; a simple fact independent of all the facts\nwhich precede it or surround it.\n\n_(c) Free Will, or Agency Modified:_ At the same time that man\nfeels himself free, he recognizes the fact that his freedom is not\narbitrary, that it is placed under the dominion of a law which will\npreside over it and influence it. What that law is will depend upon\nthe education of each individual, upon his surroundings, etc. To act\nin harmony with that law is what man recognizes as his duty; it will\nbe the task of his liberty. He will soon see, however, that he never\nfully acquits himself of his task, never acts in full harmony with his\nmoral law. Morally capable of conforming himself to his law, he falls\nshort of doing it. He does not accomplish all that he ought, nor all\nthat he can. This fact is evident, one of which all may give witness;\nand it often happens that the best men, that is, those who have best\nconformed their will to reason have often been the most struck with\ntheir insufficience.\n\n_(d) Necessity of Eternal Assistance:_ This weakness in man leads\nhim to feel the necessity of an external support to operate as a\nfulcrum for the human will, a power that may be added to its present\npower and sustain it at need. Man seeks this fulcrum on all sides;\nhe demands it in the encouragement of friends, in the councils of\nthe wise; but as the visible world, the human society, do not always\nanswer to his desires, the soul goes beyond the visible world, above\nhuman relations, to seek this fulcrum of which it has need. Hence the\nreligious sentiment develops itself: man addresses himself to God, and\ninvokes his aid through prayer.\n\n_(e) Man Finds the Help He Seeks:_ Such is the nature of man that\nwhen he sincerely asks this support he obtains it; that is, seeking\nit is almost sufficient to secure it. Whosoever feeling his will weak\ninvokes the encouragement of a friend, the influence of wise councils,\nthe support of public opinion, or who addresses himself to God by\nprayer, soon feels his will fortified in a certain measure and for a\ncertain time.\n\n_(f) Influence of Spiritual World on Liberty:_ There are spiritual\ninfluences at work on man--the empire of the spiritual world upon\nliberty. There are certain changes, certain moral events which manifest\nthemselves in man without his being able to refer their origin to\nan act of his will, or being able to recognize the author. Certain\nfacts occur in the interior of the human soul which it does not refer\nto itself, which it does not recognize as the work of its own will.\nThere are certain days, certain moments in which it finds itself in a\ndifferent moral state from that which it was last conscious of under\nthe operations of its own will. In other words, the moral man does\nnot wholly create himself; he is conscious that causes, that powers\nexternal to himself act upon and modify him imperceptibly--this fact\nhas been called the grace of God which helps the will of man, while\nothers see in it the evidences of predestination.\n\n_3. Free Agency More Than a Mere Choice Between Alternatives:_\n\"When most people talk of believing in moral freedom, they mean by\nfreedom a power which exhausts itself in acts of choice between a\nseries of alternative courses: but, important though such choice as a\nfunction of freedom is, the root idea of freedom lies deeper still. It\nconsists in the idea, not that a man is, as a personality, the first\nand the sole cause of his choice between alternative courses, but\nthat he is, in a true, even if in a qualified sense, the first cause\nof what he does, or feels, or is, whether this involves an act of\nchoice, or consists of an unimpeded impulse. Freedom of choice between\nalternatives is the consequence of this primary faculty. It is the form\nin which the faculty is most noticeably manifested; but it is not the\nprimary faculty of personal freedom itself. That this faculty of the\nself-origination of impulse is really what we mean by freedom, and what\nwe mean by personality also, is shown by the only supposition which\nis open to us, if we reject this. If a man is not in any degree, be\nthis ever so limited, the first cause or originator of his own actions\nor impulses, he must be the mere transmitter or quotient of forces\nexternal to his conscious self, like a man pushed against another by\nthe pressure of a crowd behind him. In other words, he would have no\ntrue self--no true personality at all.\" (Mallock, see note 4.)\n\n_4. Free Agency in Practical Life--Literature--History:_ In his\nwork on the \"Reconstruction of Religious Belief,\" (a work by the way,\nwe recommend to our Seventies) W. H. Mallock devotes a chapter to\n\"Mental Civilization and the Belief in Human Freedom,\" the tenor of\nwhich assumes that in the practical affairs of life, in literature\nand in history, we proceed upon the assumption that man is a free\nagent and can determine, within certain limits at least, both his\nphysical and moral conduct; and argues that without this power, the\nlife of man would be meaningless. In the matter of love he decides\nwith Shakespeare's Iago that \"It is in ourselves that we are thus or\nthus. Our bodies are the gardens to the which our wills are gardeners.\"\nThat this is true he holds to be \"attested not only by the private\nexperiences of most civilized men, but also by all the great poetry\nin which the passion of love is dealt with.\" \"Such poetry is,\" in\nShakespeare's words, \"a mirror held up to nature; and it is only\nrecognized as great because it reflects faithfully.\" In the matter of\nheroism in the face of physical danger, he holds that the same story\nrepeats itself. \"A man who for some great end undergoes prolonged\nperil, and deliberately wills to die for the sake of that end if\nnecessary, is no doubt valued, because such conduct 'originates in\nthe man's conscious self, which he has deliberately chosen, when he\nmight just as well have chosen its opposite and which is not imposed\non him by conditions, whether within his organism or outside it.\" The\nvirtue which arises from forgiveness of sin exists in consequence of\nrecognition of this force we call agency in man. \"Forgiveness,\" says\nour author, \"is an act which, in the absence of a belief in freedom,\n(free agency) not only would lose its meaning, but could not take place\nat all. To forgive an injury, implies that bad as the offence may have\nbeen, the man who committed it was better than his own act, and was\nfor this reason not constrained to commit it; and while it is only\nthe assumption of the better potential self in him that makes him a\nsubject to whom moral blame is applicable, it is only for the sake of\nthis self that forgiveness can abstain from blaming. The believer in\nfreedom says to the offending party, 'I forgive you for the offense of\nnot having done your best.' The determinist (one who believes that man\nhas not the power of free will) says: 'I neither forgive nor blame you;\nfor although you have done your worst, your worst was your best also.'\"\nOf the great characters of literature, Mr. Mallock also says: \"They\ninterest us as born to freedom, and not naturally slaves, and they pass\nbefore us like kings in a Roman triumph. Once let us suppose these\ncharacters to be mere puppets of heredity and circumstance, and they\nand the works that deal with them lose all intelligible content, and we\nfind ourselves confused and wearied with the fury of an idiot's tale.\"\nHistorical characters are placed in the same category. All praise or\nblame only has meaning as we regard these historical characters as free\nmoral agents: \"All this praising and blaming is based on the assumption\nthat the person praised or blamed is the originator of his own actions,\nand not a mere transmitter of forces. Man's significance for men in\nthe whole category of human experiences 'resides primarily in what he\nmakes of himself, not in what he has been made by an organism derived\nfrom his parents, and the various external stimuli to which it has\nautomatically responded.\" (\"The Reconstruction of Religious Belief,\" W.\nH. Mallock.)\n\n_5. The Fact of Free Agency Assumed in the Jewish Scripture:_\nIt will be matter of surprise perhaps to the student that in the\nscriptural references upon the subject of free agency of intelligencies\nno references are cited in either the Old or the New Testament. The\nreason is that so far as the writer knows there is no explicit text\nin either covering the exact point. The \"freedom\" of man, however,\nfree agency, power to obey or disobey the law of God, is everywhere\npre-supposed throughout both the Old and New Testaments. It is a\ndoctrine nowhere in doubt from the first commandment in Genesis to the\nlast in the Book of Revelation. Of what significance is the commandment\nin Genesis: \"Of every tree of the garden thou mayest freely eat: But\nof the tree of knowledge of good and evil, thou shalt not eat of it:\nfor in the day that thou eatest thereof thou shalt surely die\"--of what\nsignificance, I say, is this law to man if he possesses not the power\nwithin himself to obey it or disobey it? Then in the last chapter of\nthe last book of the Bible (as now arranged) it is written: \"Blessed\nare they that do his commandments, that they may have right to the tree\nof life, and may enter in through the gates into the city. * * * And\nthe Spirit and the bride say, Come. And let him that heareth say, Come.\nAnd let him that is athirst come. And whosoever will, let him take the\nwater of life freely\"--of what significance to man is this scripture\nif he has not the power of his own volition to keep the commandments\nof God that he may have right to the tree of life; or to accept the\ninvitation of the Lamb and the Bride to come and \"take of the water of\nlife freely?\" \"Whosoever will, let him take the water of life freely!\"\nWhat a mockery is here if man cannot \"will\" to take of the waters of\nlife! Is it thinkable that the \"Lamb,\" the loving Christ, would issue\nan invitation to man in a matter so important as partaking of the water\nof life, if man has no power to accept such invitation? Is the Christ\ncapable of such mockery? One could think it of some malicious demon;\nbut of Messiah, never!\n\nI have said that so far as known to this writer there is no passage\neither in the Old or New Testament that explicitly teaches the free\nagency of intelligencies of men; but implicitly free agency is taught\nin many passages throughout the Jewish scriptures of which the above\nquoted passages are but examples. In lesson IX of Part II of the First\nYear Book (p. 53) attention is called to the fact that in the Book of\nEsther the name of Deity does not occur; and yet it may be said to\nbe the general opinion of all Bible scholars that in no book in the\nsacred collection is the presence of God more felt than in that same\nBook of Esther! So it is in respect of this doctrine of free agency\nand the Jewish scriptures. Though this doctrine is nowhere explicitly\ndesignated in terms in the Old or New Testament, yet every where\nthroughout the sacred book its presence is felt, and the fact of it is\neverywhere assumed.\n\n[Note: This is a brief treatise on the spiritual and natural creations,\nbut is too long for insertion in the notes of this lesson. Where\navailable I suggest it be read to the quorums.]\n\n\n\nLESSON V.\n\n(Scripture Reading Exercise.)\n\nPREPARATION OF THE EARTH FOR THE ABODE OF MAN.\n\nANALYSIS.\n\nI. Matter--External Existence and Extension of.\n\nII. Creation--[A]\n\n1. Spiritual.\n\n2. Natural.\n\nIII. The Revelations of Scripture Local.\n\nREFERENCES.\n\nNote 1, Definition; notes 2, 3, 4, 5, 6. \"Materiality\"--See Mormon\nDoctrine of Deity, p. 254 et. seq. Note--1, 2, 3, 4, 5, 6, Genesis\nchs. i and ii. Key to Theology ch. vi, Ed. 1891.\n\nBook of Moses. (P. G. P.) ch. i:4, 5, 8, 28-42, also ch. ii and ch.\niii:1-15; and note 7 and 8.\n\nBook of Abraham (P. G. P.) ch. iii:24-26. Also ch. iv and v.\n\nDoc. and Cov. Sec. xxix:30-35. \"The Gospel\" (3rd Edition), pp. 274-284.\nBook of Moses ch. i:27-40. Also ch. ii:1. Note--\n\n[Footnote A: This is to be but a glimpse of a very great subject,\nwhich some day may be expanded by the author of this Year Book into a\ntreatise on the \"Mormon Doctrine of Creation.\"]\n\nNOTES.\n\n_1. Matter:_ That of which the sensible universe and all existent\nbodies are composed; anything which has extension, occupies space,\nor is perceptible by the senses; body, substance. Matter is usually\ndivided by philosophical writers into three kinds or classes; solid,\nliquid, and aeriform. Solid substances are those whose parts firmly\ncohere and resist impression, as wood or stone. Liquids have free\nmotion among their parts, and easily yield to impression, as water and\nwine. Aeriform substances are elastic fluids, called vapors and gases,\nas air and oxygen gas. (Webster's International Dictionary.)\n\n_2. Matter in Itself:_ \"What matter is, in itself and by itself, is\nquite hopeless of answer and concerns only metaphysicians. The \"Ding\nan sich\" * * * is forever outside the province of science. If all men\nstopped to quarrel over the inner inwardness of things, progress, of\ncourse, would cease. Science is naive; she takes things as they come,\nand rests content with some such practical definition as will serve to\ndifferentiate matter from all other forms of non-matter. This may be\ndone strictly provisionally in this place, by defining matter as that\nwhich occupies space and possesses weight. Using these two properties\nit is readily possible to sift out matter from all the heterogeneous\nphenomena that present themselves to the senses, and that, in this\nplace, is what we want. Thus, wood, water, copper, oil and air are\nforms of matter for they evidently possess weight and fill space. But\nlight, heat, electricity and magnetism we cannot consider to fill so\nmany quarts or weigh so many pounds. [Light, heat, electricity--are\nproperties of matter.] They are, therefore, forms of non-matter. In\nlike manner, things such as grace, mercy, justice and truth, while they\nare existing entities as much as matter, are unquestionably non-matter\"\n[Grace, mercy, etc., are qualities of spirit, which itself is doubtless\nmatter, but of finer quality than that which is recognized by the\nsenses.] (\"The New Knowledge,\" R. K. Duncan, p. 2.)\n\n_3. Indestructibility of Matter:_ \"The gradual accumulation of\nexperiences, has tended slowly to reverse this conviction [i. e. that\nmatter may be annihilated]; until now, the doctrine that matter is\nindestructible has become a commonplace. All the apparent proofs that\nsomething can come out of nothing, a wider knowledge has one by one\ncancelled. The comet that is suddenly discovered in the heavens and\nnightly waxes larger, is proved not to be a newly-created body, but\na body that was until lately beyond the range of vision. The cloud\nwhich in the course of a few minutes forms in the sky, consists not of\nsubstance that has just begun to be, but of substance that previously\nexisted in a more diffused and transparent form. And similarly with\na crystal or precipitate in relation to the fluid depositing it.\nConversely, the seeming annihilations of matter turn out, on close\nobservation, to be only changes of state. It is found that the\nevaporated water, though it has become invisible, may be brought by\ncondensation to its original shape. The discharged fowling-piece gives\nevidence that though the gunpowder has disappeared, there have appeared\nin place of it certain gases, which in assuming a larger volume, have\ncaused the explosion.\" \"First Principles,\" (Herbert Spencer), p. 177,\nAppleton Edition, 1896.\n\n_4. Uncreatability of Matter:_ \"Conceive the space before you to\nbe cleared of all bodies save one. Now imagine the remaining one not\nto be removed from its place, but to lapse into nothing while standing\nin that place. You fail. The space which was solid you cannot conceive\nbecoming empty, save by transfer of that which made it solid. * * *\nHowever small the bulk to which we conceive a piece of matter reduced,\nit is impossible to conceive it reduced into nothing. While we can\nrepresent to ourselves the parts of the matter as approximated, we\ncannot represent to ourselves the quantity of matter as made less. To\ndo this would be to imagine some of the constituent parts compressed\ninto nothing; which is no more possible than to imagine compression\nof the whole into nothing. Our inability to conceive matter becoming\nnon-existent, is immediately consequent on the nature of thought.\nThought consists in the establishment of relations. There can be no\nrelation established, and therefore no thought framed, when one of the\nrelated terms is absent from consciousness. Hence it is impossible to\nthink of something becoming nothing, for the same reason that it is\nimpossible to think of nothing becoming something--the reason, namely,\nthat nothing cannot become an object of consciousness. The annihilation\nof matter is unthinkable for the same reason that the creation of\nmatter is unthinkable.\"--First Principles, p. 181.\n\n_5. Conservation of Mass:_ \"This law, known as the law of the\nconservation of mass, states that no particle of matter, however small,\nmay be created or destroyed. All the king's horses and all the king's\nmen cannot destroy a pin's head. We may smash that pin's head, dissolve\nit in acid, burn it in the electric furnace, employ, in a word, every\nannihilating agency, and yet that pin's head persists in being. Again,\nit is as uncreatable as it is indestructible. In other words, we\ncannot create something out of nothing. The material must be furnished\nfor every existent article. The sum of matter in the universe is 'X'\npounds,--and, while it may be carried through a myriad forms, when all\nis said and done, it is just-'X' pounds.\" (The New Knowledge, R. K.\nDuncan, p. 3, 1905.)\n\n_6. Extension of Matter Through Infinite Space:_ \"Through all\neternity the infinite universe has been, and is, subject to the law of\nsubstance. * * * The extent of the universe is infinite and unbounded;\nit is empty in no part, but everywhere filled with substance. The\nduration of the world (i. e. universe) is equally infinite and\nunbounded; it has no beginning and no end: it is eternity. Substance\nis everywhere and always in uninterrupted movement and transformation:\nnowhere is there perfect repose and rigidity; yet the infinite quantity\nof matter and of eternally changing force remains constant.\" (The\nRiddle of the Universe, Erast Haeckel, p. 242.)\n\nCompare the foregoing note with the Book of Moses (P. G. P., chap, i;\nalso chap, vii:30,31; also Book of Abraham chap, iii:1-19.)\n\n_7. The Prophet Joseph Smith's Views of Creation:_ \"There is no\nsuch thing as immaterial matter. All spirit is matter, but it is more\nfine or pure, and can only be discerned by purer eyes. We cannot see\nit; but when our bodies are purified, we shall see that it is all\nmatter. (Doc. & Cov. Sec. cxxxi.) * * * You ask the learned doctors\nwhy they say the world was made out of nothing, and they will answer,\n\"Don't the Bible say He created the world?\" And they infer from that\nword 'create' that it must be made out of nothing. Now the word create\ncame from the word baurau, which does not mean to create out of\nnothing; it means to organize, the same as man would organize material\nand build a ship. Hence we infer that God had materials to organize\nthe world out of--chaos--chaotic matter, which is element and in which\ndwells all the glory. Elements had an existence from the time He [God]\nhad. The pure principles of elements can never be destroyed, they may\nbe organized and reorganized, but not destroyed. They had no beginning,\nand can have no end.\" (Mill. Star, vol. 23, p. 248.)\n\n\"The world and earth are not synonymous terms. The world is the human\nfamily. The earth was organized or formed out of other planets which\nwere broken up and remodeled and made into the one on which we live.\nThe elements are eternal. * * * In the translation 'without form and\nvoid' [Gen. i:2] it should read, 'empty and desolate.' The word\n'created' should be 'formed,' or 'organized.'\" (Richards & Little's\n\"Compendium,\" p. 287--\"Gems,\")\n\n\"Professor Luther T. Townsend of Boston University in a new book\nentitled Adam and Eve, in which he discusses the question as to whether\nthe first chapters of Genesis are history or myth, dealing with the\nsecond verse of the first chapter of Genesis--'And the earth was\nwithout form, and void; and darkness was upon the face of the deep--'\nhe claims that the literal rendering of it is this: 'And the earth\nhad become (past perfect tense) 'tohu' a wreck and 'lohu' without\ninhabitant. This desolate and tenantless condition agrees perfectly\nwith what science reports of the general epoch; and there can be little\ndoubt on scientific grounds,\" continues Prof. Townsend, \"that during\nthe break up of the ice age a darkness denser than that of the densest\nLondon fogs was upon the face of the floods.\" (Press Comment, Prof.\nTownsend's book.)\n\nThis sustains the position of the Prophet Joseph stated above.\n\n_8. New Theory of Earth Structure:_--\"In recent years theories\nof mountain formation have changed like everything else scientific.\n* * * The new theories hark back to the original formation of the\nearth. The conception of a hot drop of a world swinging in space,\ngradually cooling and forming a shell as smooth as a billiard ball, has\nbeen partly abandoned. The nebular hypothesis has been modified, the\nso-called meteoritic hypothesis has been found inadequate; and the more\nplausible planetesimal theory of Professors Chamberlin and Salisbury\nhas been put forth.\n\n\"The latest theory argues the formation of the world by gradual\naccretions from planetary bodies. It assumes the origin of our solar\nsystem in a common spiral nebula--the nebula being in a thin solid or\nliquid state, as suggested by the spectrum analysis of it. The knots or\nportions of the nebula showing the most concentration, are the nuclei\nof future planets, and the thinner haze the portions from which the\nknots are formed. All these knots move about the central mass (the sun)\nin elliptical orbits of considerable eccentricity. The planetesimals\nare gathered in, and through accretions from such a world as ours, by\nthe crossing of the elliptical orbits in the course of their inevitable\nshiftings.\" (\"The High Alps,\" by John C. Van Dyke, Scribner's Magazine,\nJune, 1908.)\n\n_9. Worlds Organized on Pre-Arranged Plan:_ \"The organization\nof the spiritual and heavenly worlds, and of spiritual and heavenly\nbeings, was agreeable to the most perfect order and harmony: their\nlimits and bounds were fixed irrevocably, and involuntarily subscribed\nto in their heavenly estate by themselves, and were by our first\nparents subscribed to upon the earth. Hence the importance of embracing\nand subscribing to principles of eternal truth by all men upon the\nearth that expect eternal life.\" (Joseph Smith, Conference at Nauvoo,\nOct. 8, 1843, Millennial Star, vol. XXII, p. 231.)\n\n_10. Our Revelations Local:_ That is, our revelations in the\nScriptures--all four books--pertain to our earth, and its heavens;\nto those intelligencies, spirits, men, angels, arch-angels, God, and\nGods, pertaining to that order of existences to which we belong. I\ncall attention to the fact for the reason that I believe the principle\nindicated is very important, not only in the discussion in hand, but\nit has an important bearing upon the whole phraseology and meaning of\nour scriptures. When God's word says, for instance, \"In the beginning\nGod created the heaven and the earth,\" etc.; and \"thus the heavens and\nthe earth were finished and all the hosts of them,\" he has reference\nnot to any absolute \"beginning\" or absolute \"finishing,\" but only\nthe \"beginning\" and \"finishing\" as pertaining to our earth and the\norder of creation with which it is connected; and the \"hosts\" that\npertain to our order of existence, not absolutely to all existences.\nThe revelations we have received of God, let it be said again, are\nlocal, they relate to us and our order of existence; they may not at\nall, except in the most casual and general way, refer to that order of\nworlds connected with and governed by the Pleiades, or of Orion, much\nless to the further removed constellations and their systems of worlds.\n\nWe learn from the Pearl of Great Price that when the Lord gave those\nrevelations to Moses by which the prophet was enabled to write the\ncreation story of our earth, the local character of those revelations\nwas expressly stated: \"Worlds without number,\" said the Lord to Moses,\n\"have I created--but only an account of this earth and the inhabitants\nthereof give I unto you--Behold, I reveal unto you concerning this\nheaven, and this earth; write the words which I speak. * * * In the\nbeginning I created the heavens and the earth on which thou standest.\"\nThe subject is too important for treatment in a mere note, but in\npassing I desired to call attention to the important bearing it has\nupon the subject in hand, as also upon our whole system of thought and\nexposition of the scriptures.\n\n\n\nLESSON VI.\n\n(Scripture Reading Exercise.)\n\n(A Discourse)\n\nEXTENT AND GRANDEUR OF THE UNIVERSE.[A]\n\n[Footnote A: In lieu of the usual detached notes, in lesson viii and\nix, I present an unbroken discussion of the Fall of Adam and the\nPurpose of Man's Earth Life, which I think will be more satisfactory\nthan any collection of detached notes that I could present to the\nstudents upon this very important subject. The students will be under\nthe necessity of selecting from the discussion such ideas and data as\nwrill apply to the part of the subject assigned to him.\n\nSuggestion to the class teacher: Make your assignment today for Lesson\nXIII, a discussion and see note on Lesson six.]\n\nNOTES.\n\n_1. Suggestion on the Lesson Treatment:_ No analysis is given\nto this lesson. It is designed to give those to whom the subject\nis assigned--and one, two, or even more may be assigned to the\nsubject--an opportunity to make their own sub-divisions and work out\ntheir own treatment in their own way. It should be said in passing,\nhowever, that it is to be hoped that the treatment will have some\nrelationship to previous lessons in part I of the present Year Book.\nIt could receive such a treatment, for instance, as would lead to the\njustification of the doctrine set forth in lesson V on the fact of our\nscripture revelations being local; that is, revelations that pertain to\nour earth and its heavens as set forth in the Book of Moses, chapters\ni and ii. Also it could be made to contribute to the reasonableness of\nthe existence of Great and Presiding intelligencies in various parts\nof the universe, of their controlling and directing their worlds and\nworld-systems in harmony with the great and eternal laws by which\nthe universe is evidently governed. This much to suggest merely that\nthere is a relationship between this subject and the lessons that have\npreceded it.\n\n_2. Sources of Information:_ Almost any school text book on\nastronomy will give information on the extent and grandeur of the\nuniverse. Especially would I recommend Newcomb's \"Popular Astronomy,\"\nHarper & Brothers, Publishers, New York; Gillet & Rolf's Astronomy;\nand \"Other Worlds than Ours,\" by Richard A. Proctor, in which the\nplurality of worlds studied under the light of recent scientific\nresearches, could be consulted to advantage. \"A history of the Warfare\nof Science with Theology in Christendom,\" by Andrew D. White, vol. I,\nchap. 3, could be consulted to advantage; not so much with reference\nto a description of the extent or grandeur of the universe, as for the\nlight he throws upon the struggle that took place in the development\nof the ideas which led to the modern conception of the structure of\nthe universe and the laws that governed therein. For a description\nof the extent and grandeur of the universe, as also for an account\nof the resistence to scientific ideas in relation thereto, Draper's\n\"Intellectual Development of Europe,\" Volume II, chapter viii, could\nbe consulted, and the same authors \"Conflict Between Religion and\nScience.\" Some valuable quotations on the same subject are to be found\nin \"New Witness For God,\" Chapters xxviii, xxix.\n\n_3. Suggestions Upon the Structure of Discourses and Lectures:_\nIn the Seventy's Year Book No. 1, there were six lessons in which\nsuggestions were made on the matter of the formation of lectures,\nor discourses. The six lessons, however, were really but one. The\nsuggestions then given went no further than to admonish the student to\ngive definite form to his discourse, urging that there should be\n\n1. An Introduction.\n\n2. A Discussion.\n\n3. A Conclusion.\n\nWe again call attention to the necessity of adhering to this definite\nplan, if the discourse is to be instructive or intellectually\nentertaining.\n\n_4. Clearness:_ The most important concern of a speaker is to make\nhimself understood. If he fails in this he fails in everything. This\nis true of every speaker. It is doubly true of one who has a message\nfrom God to deliver to the world. Clearness then in the expression of\nideas is the first quality to be considered. The first essential to\nclearness in the expression of his ideas is for the speaker himself to\nhave definite knowledge of his subject. Clearness of expression must be\npreceded by definite knowledge and clear thinking. The chief cause of\nobscurity in expression is a lack of systematic, clear-cut thinking.\nMen speak as they train themselves to think. If men will only train\nthemselves to do systematic thinking, speech, or expression of thought,\nwill largely take care of itself. Men generally may not be conscious of\nit, but it is true nevertheless that the mind is constantly thinking.\nIt seems to be an essential of its nature to do so. One cannot stop\nthinking even if he would, so long as he is awake and conscious. What\nwe call the mind will think about something, but we usually allow it to\ndrift aimlessly in its thought. It is earned away hither and thither\nby every passing object, noise, or word that suggests an idea; or else\nwe allow it to be driven to and fro in the realm of our imagination\nby every passing fancy. No effort is made to control it. We think of\neverything in general and nothing in particular. What is needed in\nour intellectual development is mind-control. Obedience of the mental\nfaculties to the will. The mind should be compelled to work out lines\nof thought upon any subject that is given to it to reflect upon, until\nit has arranged in orderly fashion all the present knowledge and ideas\npossessed on the given subject. And thinking, be it remembered, is but\narranging knowledge in orderly fashion in relation to our ideas, with\nthe view of arriving at definite conclusions. Elsewhere in illustration\nof these views, I have said: 'Er. no. I have been a visitor in families\nwhere parents have undertaken to put the children of the households\non their good behaviour. I have seen the father and mother undertake\ninstanter to make the children polite to each other, considerate to\nparents, gentle in word and deed; and I have seen the children look up\nin astonishment and then go on in the same boisterous and quarrelsome\nway to which they were accustomed. The father and mother on this\ndress parade occasion could not make their children understand what\nhad not previously been made a habit to them. The children could not\nunderstand for the simple reason that perhaps never before, or only\nonce or twice before, with long intervals between, were they corrected\nin their manners. Parents in order to have their children appear well\nmust give them daily training until politeness and good behaviour\nbecome habitual to them. And only in this way can they become ladies\nand gentlemen--gentle in speech towards father and mother, gentle in\nconduct towards brother and sister, respectful to strangers and well\nbehaved in all the relations of child life. In order to produce this\nthe training must be continuous. Not harsh or rough but exacting,\nnevertheless. So it is with the powers of the mind. A man who has\nnever trained his mental powers in logical methods of thought cannot\nhope to stand before an audience and succeed as a public teacher. To\nbring together beautiful and logical thoughts that will be instructive\nto those who listen and satisfactory to himself--this power can only\nbe acquired by thorough and constant mental discipline. It is only to\nbe acquired by earnest effort, by hard work. But remember, to be a\nSeventy means just that--work, mental activity, leading to intellectual\ndevelopment, and to the attainment of spiritual power.\n\n_5. The Cultivation of Thought-Power:_ Thought upon a subject in\nany broad sense embraces substantial knowledge of all the facts, and\nall the reasoning that may be based upon the facts. Education in the\nproper sense is the cultivation of the power of thought, with the added\npower of expressing those thoughts in some forceful manner. \"How then,\"\nasks Mr. Pittinger, whom we so frequently quoted in lessons of this\nclass in Year Book No. l, \"How, then, shall thought-power be increased?\nThere is no royal road. Every one of the faculties by which knowledge\nis accumulated and arranged or digested into new forms grows stronger\nby being employed upon its own appropriate objects.\" Mental activity\nis the means by which the material of knowledge is gathered, and all\nfaculties strengthened for future gathering. Each fact gained adds to\nthe treasury of thought. A broad and liberal education is of exceeding\nadvantage. This may or may not be of the schools. Indeed, they too\noften substitute a knowledge of words for a knowledge of things. That\nfault is very serious * * * * * for the only way by which even language\ncan be effectively taught, is by giving terms to objects, the nature\nof which has been previously learned. But many persons need to speak\nwho cannot obtain an education in the usual sense of the word--that\nis, college or seminary training. Must they keep their lips forever\nclosed on that account? By no means. A thousand examples, some of\nthem the most eminent speakers the world has produced, encourage them\nto hope. Let such persons learn all they can. Wide, well-selected,\nand systematic reading will do wonders in supplying the necessary\nthought-material. Every book of history, biography, travels, popular\nscience, which is carefully read, and its contents fixed in the mind,\nwill be available for the purposes of public speech. Here a word of\nadvice may be offered, which, if heeded, will be worth many months\nof technical education at the best colleges in the land; it is this:\nHave always at hand some work that in its own sphere possesses real\nand permanent merit, and read it daily until completed. If notes are\nmade of its contents, and the book itself kept on hand for reference,\nso much the better. If some friend can be found who will hear you\nrelate in your own words what you have read, this also will be of\ngreat value. Many persons, especially in our own country, [America]\nspend time enough in reading the minute details of the daily papers to\nmake them thoroughly acquainted in ten years with forty volumes of the\nmost useful books in the world. Think of it! This number may include\nnearly all the literary masterpieces. Which mode of spending the time\nwill produce the best results? One newspaper read daily would amount\nto more than three hundred in a year, and allowing each paper to be\nequal to ten ordinary book pages, the result would be three thousand\npages annually, or six volumes of five hundred pages each. In ten years\nthis would reach sixty volumes! This number, comprising the world's\nbest books in history, poetry, science, and general literature, might\nbe read slowly, with meditation and diligent note-taking by the most\nbusy man who was willing to employ his leisure in that way. * * * * *\nNeither will the speaker have to wait until any definite quantity of\nreading has been accomplished before it becomes serviceable to him. All\nthat he learns will be immediately available, and, with proper effort,\nthe facility of speech and the material for speaking will keep pace\nwith each other.\"\n\n\n\nPART II.\n\nAntediluvian Dispensations.\n\n\n\nLESSON VII.\n\n(Scripture Reading Exercise.)\n\nTHE ADAMIC DISPENSATION--I.\n\nANALYSIS.\n\nI. Dispensation--Definition of.\n\nII. Advent of Adam upon the Earth.\n\nIII. The Commandments Given.\n\n1. Be Fruitful.\n\n2. Partake not Forbidden Fruit.\n\nREFERENCES.\n\nNote 1.\n\nGen. ii:26, 27, c. f. ch. ii:4-9. Book of Moses ch. ii:26,27, cf. ch.\niii:4-8. Book of Abraham ch. iv:26-31; also v:7-9 and 14-18. Key to\nTheology ch. vi, Mormon Doctrine of Deity ch. vii. Note 2.\n\nGen. i:28; Book of Moses ch. ii:28. Book of Abraham iv:28. Note 3.\n\nGen. ii:15-17. Book of Moses ch. iii:15-17; ch. v:8, 9, 11-13.\nMormon Doctrine of Deity ch. vii.\n\nNote 4.\n\nNOTES.\n\n_1. Dispensation:_ A dispensation, without reference to any\nspecific application or limitations of the term, is the act of dealing\nout or distributing, such as the dispensation of justice by courts, the\ndispensation of blessings or afflictions by the hand of Providence.\nTheologically a dispensation is defined as one of the several systems\nof bodies of law in which at different periods God has revealed His\nmind and will to man, such as the Patriarchal Dispensation, the Mosaic\nDispensation, or the Christian Dispensation. The word is also sometimes\napplied to the periods of time during which the said laws obtain. That\nis, the period from Adam to Noah is usually called the Patriarchal\nDispensation. From Noah to the calling of Abraham, the Noachian\nDispensation; and from Abraham to the calling of Moses, the Abrahamic\nDispensation. But the word dispensation as connected with the Gospel of\nJesus Christ means the opening of the heavens to men; the giving out or\ndispensing to them the word of God; the revealing to men in whole or\nin part the principles and ordinances of the Gospel; the conferring of\ndivine authority upon certain chosen ones, by which they are empowered\nto act in the name, that is, in the authority of God, and for Him. That\nis a dispensation as relating to the Gospel.\n\n_2. The Advent of Adam on Earth:_ The earth, \"warmed and dried by\nthe cheering rays of the now resplendent sun, is prepared for the first\nseeds of vegetation. A royal planter now descends from yonder world\nof older date, and bearing in his hand the choice seeds of the older\nParadise, he plants them in the virgin soil of our new born earth. They\ngrow and flourish there, and, bearing seed, replant themselves, and\nthus clothed the naked earth with scenes of beauty and the air with\nfragrant incense. Ripening fruits and herbs at length abound. When lo!\nfrom yonder world is transferred every species of animal life. Male\nand female, they come, with blessings on their heads, and a voice is\nheard again, \"Be fruitful and multiply.\" Earth, its mineral, vegetable\nand animal wealth, its Paradise prepared, down comes from yonder world\non high a son of God, with his beloved spouse. And thus a colony from\nheaven * * * * * is transplanted on our soil. The blessings of their\nFather are upon them, and the first great law of heaven and earth is\nagain repeated, \"Be fruitful and multiply.\" Hence, the nations which\nhave swarmed our earth. In after years, when Paradise was lost by sin;\nwhen man was driven from the face of his heavenly Father, to toil,\nand droop, and die; when heaven was veiled from view, and, with few\nexceptions, man was no longer counted worthy to retain the knowledge\nof his heavenly origin; then darkness veiled the past and future from\nthe heathen mind; man neither knew himself, from whence he came, nor\nwhither he was bound. At length a Moses came, who knew his God, and\nwould fain have led mankind to know Him too, and see Him face to face.\nBut they could not receive His heavenly laws or bide His presence. Thus\nthe holy man was forced again to veil the past in mystery, and in the\nbeginning of his history assign to man an earthly origin. Man, moulded\nfrom the earth as a brick! Woman, manufactured from a rib! Thus,\nparents still would fain conceal from budding manhood the mysteries of\nprocreation, or the sources of life's everflowing river, by relating\nsome childish tale of new-born life, engendered in the hollow trunk of\nsome old tree, or springing with spontaneous growth like mushrooms from\nout the heaps of rubbish. O man! when wilt thou cease to be a child in\nknowledge?\"--Parley P. Pratt's \"Key to the Science of Theology\" chap.\nVI.\n\n_3. \"Be Fruitful\":_ It has already been shown (Lesson II) that the\npurpose of God in the earth-life of man was to bring to him an increase\nof joy, by enlargement of capacity to enjoy, by adding upon him new\npowers of self expression; by adding an earth-body to a heavenly-born\nspirit; \"for man is spirit:\" but \"spirit\" in order to receive \"a\nfulness of joy\" must be inseparably connected with element (Doc. &\nCov. Sec. xciii. 32-35, also note 2 Lesson II); hence the earth-life\nof Intelligences; hence the advent of Adam and his wife Eve upon our\nearth; hence the commandment \"Be Fruitful;\" hence the importance of\nman obtaining his body (Lesson II note 2); hence the resurrection from\nthe dead, which brings to pass the eternal union of spirit and body\n(element), to be sanctified as a \"soul;\" for \"the spirit and the body\nis the soul [the whole] of man.\" (Doc. & Cov. Sec. xxxviii:15). These\nprinciples enlarge the view of the importance of the earth-life of\nman, and give the idea of sanctity to the commandment, \"Be Fruitful.\"\nUndoubtedly the most important thing in life is life itself, since\nthere flows from life all other things,--experiences, joys, sorrows,\nsympathies, achievements, righteousness, honor, power--it is the root,\nthe base of all. To protect and preserve life, whence spring all\nthings else, God has issued his decree, \"Thou shalt not kill\"--the\nEverlasting's cannon, fixed alike against self-slaughter and the\nkilling of others; and on the crime of murder is placed the heaviest of\nall penalties--\"whoso sheddeth man's blood, by man shall his blood be\nshed;\" (Gen. ix; 6); \"No murderer hath eternal abiding in him\" (I John\niii; 15.)\n\nAnd on the other hand, for the promotion of life, what encouragement\nhas God not given? First, this commandment, \"Be fruitful and multiply\nand replenish [refill] the earth;\" second, in making sex desire and\nlove of offspring the strongest of passions, refining both, however,\nby the sentiment of love, and confining by his law the exercise of\nthese life-functions to the limits of wedlock relations. \"Lo, children\nare no heritage of the Lord; and the fruit of the womb is his reward.\nAs arrows are in the hand of a mighty man; so are children of the\nyouth. Happy is the man that hath his quiver full of them; they shall\nnot be ashamed, but they shall speak with the enemies in the gate\"\n(Psalms 127:3-5). And when the Lord would give his highest blessing\nto Abraham, his friend, for his supreme act of obedience, he could but\nsay: \"In blessing I will bless thee, and in multiplying I will multiply\nthy seed as the stars of the heaven, and as the sand which is upon the\nsea shore; and thy seed shall possess the gate of his enemies; and in\nthy seed shall all the nations of the earth be blessed; because thou\nhast obeyed my voice.\" (Genesis, xxii, 17-18.) And to Jacob the Lord\nalso said: \"Behold, I will make thee fruitful, and multiply thee, and I\nwill make of thee a multitude of people.\"--(Gen. xlviii, 4.)\n\nIn nature, too, this law of life is written, until our philosophers\nwho treat on life in its various forms, declare that the very \"object\nof nature is function\"--i. e. life. (Lester F. Ward, Outlines of\nSociology, 1904, ch. V.) So superabundant is the fertility of all\nforms of life, animal and vegetable, that if it were not limited by\ndestructive forces of life, the earth would soon be overwhelmed. \"Every\nbeing,\" says Mr. Darwin, \"which during its natural lifetime produces\nseveral eggs or seeds, must suffer destruction during some period of\nits life, and during some season or occasional year, otherwise, on the\nprinciple of geometrical increase, its numbers would quickly become so\ninordinately great that no country could support the product. * * * *\n* There is no exception to the rule that every organic being naturally\nincreases at so high a rate, that, if not destroyed, the earth would\nsoon be covered by the progeny of a single pair. Even slow-breeding\nman has doubled in twenty-five years, and at this rate, in less than\na thousand years, there would literally not be standing-room for his\nprogeny. * * * * * In a state of nature almost every full-grown plant\nannually produces seed, and amongst animals there are very few which\ndo not annually pair. Hence we may confidently assert, that all plants\nand animals are tending to increase at a geometrical ratio,--that\nall would rapidly stock every station in which they could any how\nexist---and that this geometrical tendency to increase must be checked\nby destruction at some period of life.\"--(\"The Origin of Species,\" p.\n50, 51, 52.)\n\nWhat is the significance of this rich endowment with the power of\nreproduction in all forms of life, animal and vegetable, until it\nassumes the appearance of actual redundancy? Is it not nature's\ntestimony to the fact of the desirability of life? And hence she\nhas equipped the various species with power to perpetuate life, not\nwithstanding the destructive forces with which life in its great\nvariety of forms has to contend. Is life--especially human life--worth\nliving? Undoubtedly, since nature has so abundantly provided the means\nfor its perpetuation, and God has given the commandment, \"Be fruitful\nand replenish the earth.\"\n\n_4. The Symbols of Life and Death: \"The Tree of Life._--so called\nfrom its symbolic character as a sign and seal of immortal life. Its\nprominent position in the midst of the garden where it must have been\nan object of daily observation and interest, was admirably fitted to\nkeep them [Adam and Eve] habitually in mind of God and futurity.\"\n\n_\"Tree of the Knowledge of Good and Evil._--so called because it\nwas a test of obedience by which our first parents were to be tried,\nwhether they would be good or bad, obey God or break his commandments.'\n\n_\"Thou Shalt not Eat of it. * * * Thou Shalt Surely Die._--no reason\nassigned for the prohibition, but death was to be the punishment of\ndisobedience. A positive command like this was not only the simplest\nand easiest, but the only trial to which their fidelity could be\nexposed.\" (Commentary Critical and Explanatory of the Old and New\nTestament, Jamieson-Fossett-Brown.)\n\nIn the above symbols, together with the commandment and penalty to\nfollow disobedience, we have assembled the great mysteries of this\nworld--Life, Death, Good, Evil, the fact of man's Agency--power\nto order his own course, to obey or disobey; continued life for\nobedience, which is but conformation to the law of life; and death\nfor disobedience, or departure from the conditions on which life is\npredicated. The Tree of Life was the symbol of eternal life, for later\nwhen man had partaken of the fruit of the Tree of Death--the Tree\nof the Knowledge of Good and Evil--God is represented as saying, in\neffect, since the man has become as one of us to know good and evil,\nlest he put forth his hand now and partake also of the tree of life\nand eat and live forever, let us send him forth from the garden and\nguard the tree of life by cherubims with flaming sword. And so it was\nordered.--(Genesis iii:22-25) See also Alma ch. xii:22-27; also Alma\nch. xii, 1-10.\n\nDeath was symbolized in the Tree of the Knowledge of Good and Evil--in\nthe day thou eatest of it, thou shalt surely die--hence the Tree of\nDeath. Death we learn from other scriptures than Genesis, is both\ntemporal and spiritual. What is here called temporal death is physical\ndeath, separation of spirit and body, the dust returning to the earth\nwhence it came; but the spirit, being as we have seen a thing immortal,\nsurvives in conscious life and goes to the world of spirits. \"Dust thou\nart, and to dust thou shalt return,\" was not written of the spirit of\nman. The spiritual death is the breaking of the union of the soul with\nGod, separation, alienation from God. (See Alma, chapters 12, 13, 42.)\nMan's disobedience to God would break this union of the soul with God,\nand hence spiritual death. But while partaking of the fruit of the\nTree of Knowledge would bring death, both spiritual and temporal, yet\nit would bring also the knowledge that would make men as Gods, to know\ngood and evil; and to this end, doubtless, was planned the whole scheme\nof man's earth-life. This to be developed in lessons that follow.\n\n\n\nLESSON VIII.\n\n(Scripture Reading Exercise.)\n\nTHE ADAMIC DISPENSATION--II.\n\nANALYSIS.\n\nI. The Fall--\n\n1. The Temptation and Fall of Adam.\n\nII. Sectarian View of the Fall of Adam.\n\nIII. Book of Mormon View of the Fall.\n\nREFERENCES.\n\nGenesis ch. iii. Book of Moses (P. G. P.) ch. iv. II Nephi ii:14-20.\nAlma xii:22-27. Also Alma xlii:1-11.\n\nII Nephi; ii Alma xiii and xlii; and the treaties which takes the place\nof notes.\n\nNOTES.[A]\n\nThe Fall of Adam--The Purpose of Man's Earth-Life.\n\n[Footnote A: In Lessons VIII and IX, in place of detached notes a brief\ntreatise is given upon The Fall of Adam; and the Purpose of Man's\nCreation; recounting the various views entertained upon that subject by\nthe great divisions of Christendom, as also the views set forth in the\nrevelations of God. This treatment is rendered necessary by the nature\nof the subject.]\n\nIn the second book of Nephi occurs the following direct, explicit\nstatement: \"Adam fell that man might be, and men are that they might\nhave joy.\"\n\nThis assertion concerns two of the mightiest problems of theology:\n\n1st, The reason for Adam's fall;\n\n2nd, The purpose of man's earth-existence.\n\n                    _Silence of the Creeds._\n\nNo where in the creeds of men--the creeds of men! those great\ncrystallizations of Christian truths as men have conceived those truths\nto he; those embodied deductions of the teachings of Holy Scripture--no\nwhere in them, I repeat, are these two great theological questions\ndisposed of on scriptural authority.\n\n                       _Presbyterian View._\n\nThe Westminster Confession of Faith, which embodies the accepted\ndoctrine of one of the largest bodies of Protestant Christendom,\nascribes the purpose of all the creative acts of God to be \"The\nmanifestation of the glory of his eternal power, wisdom and\ngoodness.\"[A] And in an authoritative explanation of this part of the\ncreed it is said, \"The design of God in creation was the manifestation\nof his own glory.\" And again, \"Our confession very explicitly takes the\nposition that the chief end of God in his eternal purposes and in their\ntemporal execution in creation and providence is the manifestation of\nhis own glory. * * * * * The scriptures explicitly assert that this is\nthe chief end of God in creation. * * * * The manifestation of his own\nglory is intrinsically the highest and worthiest end that God could\npropose to Himself.\"[B]\n\n[Footnote A: Westminster Confession, chap, iv--Of Creation--Section 1.]\n\n[Footnote B: In proof of this last declaration the expounder cites Col.\ni:16; Prov. xvi:4; Rev. iv:11; Rom. xi:36. See Commentary on the\nConfession of Faith with questions for theological students and Bible\nclasses by the Rev. A. A. Hodge D. D. chapter iv. The reading of the\npassages quoted will convince any one that the statement of the creed\nis but poorly or not at all sustained by them.]\n\nThe only business I have here with this declaration of the purpose of\nGod in creation--including the creation of man, of course--is simply\nto call attention to the fact that it no where has the direct warrant\nof scripture.\n\n                         _Episcopalian View._\n\nThe great Protestant body of Christians known as the \"Episcopal Church\"\nwhose chief doctrines are embodied in \"The Book of Common Prayer,\" is\nsilent upon the two subjects in question, viz. \"why\" Adam fell; the\n\"object\" of man's existence. Their \"Articles of Faith,\" it is true,\nspeak of the \"fall\" of Adam, and its effect upon the human race, but\nnowhere do they attempt to say \"why\" it was that Adam fell; or give a\n\"reason\" for man's existence. Their creeds proclaim their faith in God,\n\"the Maker and Preserver of all things, both visible and invisible;\"\nbut no where declare the purpose of that creation, and consequently\nhave no word as to the \"object\" of man's existence.\n\n                        _Roman Catholic View._\n\nThe exposition of the Catholic creed on the same point, as set forth in\nthe Douay Catechism is as follows:\n\n\"Ques. What signify the words creation of heaven and earth?\n\n\"Ans. They signify that God made heaven and earth and all creatures in\nthem of nothing, by his word only.\n\n\"Ques. 'What moved God to make them?\n\n\"Ans. His own goodness, so that he may communicate himself to angels\nand to man for whom he made all other creatures.\"\n\nSpeaking of the creation of the angels, the same work continues:\n\n\"Ques. For what end did God create them? [the angels].\n\n\"Ans. To be partakers of his glory and to be our guardians.\"\n\nReferring again to man's creation the following occurs:\n\n\"Ques. Do we owe much to God for creation?\n\n\"Ans. Very much, because he made us in such a perfect state, creating\nus for himself, and all things else for us.\"[A]\n\n[Footnote A: Douay Catechism chapter iii.]\n\nFrom all which it may be summarized that the purposes of God in the\ncreation of man and angels, according to Catholic theology, is--\n\nFirst, that God might communicate himself to them;\n\nSecond, that they might be partakers of his glory.\n\nThird, that he created them for himself, and all things else for them.\n\nWhile this may be in part the truth, and so far excellent, it has no\nhigher warrant of authority than human deduction, based on conjecture,\nnot scripture; and it certainly falls far short of giving to man that\n\"pride of place\" in existence to which his higher nature and his\ndignity as a son of God entitles him.\n\n                            _Mormon View._\n\n\"Adam fell that man might be.\"\n\nI think it cannot be doubted when the whole story of man's fall is\ntaken into account, that in some way--however hidden it may be under\nallegory--his fall was closely associated with the propagation of the\nrace. Before the fall we are told that Adam and Eve \"were both naked,\nthe man and his wife, and were not ashamed.\"[A] But after the fall \"The\neyes of them both were opened and they knew that they were naked, and\nthey sewed fig leaves together and made themselves aprons,\"[B] and also\nhid from the presence of the Lord.\n\n[Footnote A: Gen. ii:25.]\n\n[Footnote B: Ibid iii:7. also Lehi: \"And now, behold, If Adam had not\ntransgressed, he would not have fallen; but he would have remained\nin the Garden of Eden. And all things which were created, must have\nremained in the same state [in] which they were, after they were\ncreated; and they must have remained forever, and had no end. And they\nwould have had no children; wherefore, they would have remained in a\nstate of innocence, having no joy, for they knew no misery; doing no\ngood, for they knew no sin. But behold, all things have been done in\nthe wisdom of him who knoweth all things.\" (II Nephi ii:22-24. See\nalso Book of Moses chap v. 11.)]\n\nIn an incidental way Paul gives us to understand that Adam in the\nmatter of the first transgression was not deceived, but that the woman\nwas.[A] It therefore follows that Adam must have sinned knowingly,\nand perhaps deliberately; making choice of obedience between two laws\npressing upon him. With his spouse, Eve, he had received a commandment\nfrom God to be fruitful, to perpetuate his race in the earth. He had\nalso been told not to partake of a certain fruit of the Garden of\nEden; but according to the story of Genesis, as also according to the\nassertion of Paul, Eve, who with Adam received the commandment to\nmultiply in the earth, was deceived, and by the persuasion of Lucifer\ninduced to partake of the forbidden fruit. She, therefore, was in\ntransgression, and subject to the penalty of that law which from the\nscriptures we learn included banishment from Eden, banishment from the\npresence of God, and also the death of the body. This meant, if Eve\nwere permitted to stand alone in her transgression, that she must be\nalone also in suffering the penalty. In that event she would have been\nseparated from Adam, which necessarily would have prevented obedience\nto the commandment given to them conjointly to multiply in the earth.\nIn the presence of this situation it is therefore to be believed that\nAdam not deceived either by the cunning of Lucifer or the blandishments\nof the woman, deliberately, and with full knowledge of his act and\nits consequences, and in order to carry out the purpose of God, in\nthe creation of man, shared alike the woman's transgression and its\neffects, and this in order that the first great commandment he had\nreceived from God, viz.--\"Be fruitful and multiply and replenish the\nearth and subdue it\"--might not fail of fulfillment. Thus \"Adam fell\nthat man might be.\"\n\n[Footnote A: Tim. ii:14.]\n\nThe effect of this doctrine upon the ideas of men concerning the great\nPatriarch of our race will be revolutionary. It seems to be the fashion\nof those who assume to teach the Christian religion to denounce Adam\nin unmeasured terms: as if the fall of man had surprised, if indeed it\ndid not altogether thwart, the original plan of God, respecting the\nexistence of man in the earth. The creeds of the churches generally\nfail to consider the 'fall' as part of God's purpose regarding this\nworld; and, in its way, as essential to the accomplishment of that\npurpose as the \"redemption\" through Jesus Christ. Certainly there would\nhave been no occasion for the \"redemption\" had there been no \"fall;\"\nand hence no occasion for the display of all that wealth of grace and\nmercy and justice and love--all that richness of experience involved\nin the gospel of Jesus Christ, had there been no \"fall.\" It cannot\nbe but that it was part of God's purpose to display these qualities\nin their true relation, for the benefit and blessing and experience\nand enlargement of man; and since there would have been no occasion\nfor displaying them but for the \"fall,\" it logically follows that the\n\"fall,\" no less than the \"redemption,\" must have been part of God's\noriginal plan respecting the earth-probation of man. The \"fall,\"\nundoubtedly was a fact as much present to the foreknowledge of God as\nwas the \"redemption;\" and the act which encompassed it must be regarded\nas more praise-worthy than blame-worthy, since it was essential to the\naccomplishment of the divine purpose. Yet, as I say, those who assume\nto teach Christianity roundly denounce Adam for his transgression. \"The\nCatholic Church teaches,\" says Joseph Faa' Di Bruno, D. D., \"that Adam\nby his sin has not only caused harm to himself, but to the whole human\nrace; that by it he lost the supernatural justice and holiness which he\nreceived gratuitously from God, and lost it, not only for himself, but\nalso for all of us; and that he, having stained himself with the sin of\ndisobedience, has transmitted not only death and other bodily pains and\ninfirmities to the whole human race, but also sin, which is the death\nof the soul.\"[A]\n\n[Footnote A: Catholic Belief, p. 6.]\n\nAnd again:\n\n\"Unhappily, Adam by his sin of disobedience, which was also a sin of\npride, disbelief, and ambition, forfeited, or, more properly speaking,\nrejected that original justice; and we, as members of the human\nfamily, of which he was the head, are also implicated in that guilt of\nself-spoliation, or rejection and deprivation of those supernatural\ngifts; not indeed on account of our having willed it with our personal\nwill, but by having willed it with the will of our first parent, to\nwhom we are linked by nature as members to their head.\"[A]\n\n[Footnote A: Catholic Belief, p. 330.]\n\nStill again, and this from the Catholic Catechism:\n\n\"Q. How did we lose original justice?\n\n\"A. By Adam's disobedience to God in eating the forbidden fruit.\n\n\"Q. How do you prove that?\n\n\"A. Out of Rom. v:12. 'By one man sin entered into the world, and by\nsin death; and so unto all men death did pass, in whom all have sinned.'\n\n\"Q. Had man ever died if he had never sinned?\n\n\"A. He would not, but would live in a state of justice and at length\nwould be translated alive to the fellowship of the angels.\"[A]\n\n[Footnote A: Douay Catechism, p. 13.]\n\nFrom a Protestant source I quote the following:\n\n\"In the fall of man we may observe, 1. The greatest infidelity. 2.\nProdigious pride. 3. Horrid ingratitude. 4. Visible contempt of God's\nmajesty and justice. 5. Unaccountable folly. 6. A cruelty to himself\nand to all his posterity. Infidels, however, have treated the account\nof the fall and its effects, with contempt, and considered the whole\nas absurd; but their objections to the manner have been ably answered\nby a variety of authors; and as to the effects, one would hardly think\nany body could deny. For, that man is a fallen creature, is evident,\nif we consider his misery, as an inhabitant of the natural world; the\ndisorders of the globe we inhabit, and the dreadful scourges with which\nit is visited; the deplorable and shocking circumstances of our birth;\nthe painful and dangerous travail of women; our natural uncleanliness,\nhelplessness, ignorance, and nakedness, the gross darkness in which we\nnaturally are, both with respect to God and a future state; the general\nrebellion of the brute creation against us; the various poisons that\nlurk in the animal, vegetable, and mineral world, ready to destroy\nus; the heavy curse of toil and sweat to which we are liable; the\ninnumerable calamities of life, and the pangs of death.\"[A]\n\n[Footnote A: Buck's Theological Dictionary, p. 335.]\n\nIn its article on man the dictionary just quoted also says:\n\n\"God, it is said, made man upright, (Eccl. vii:29), without any\nimperfection, corruption, or principle of corruption in his body or\nsoul; with light in his understanding, holiness in his will, and purity\nin his affection. This constituted his original righteousness, which\nwas universal, both with respect to the subject of it, the whole man,\nand the object of it, the whole law. Being thus in a state of holiness,\nhe was necessarily in a state of happiness. He was a very glorious\ncreature, the favorite of heaven, the lord of the world, possessing\nperfect tranquility in his own breast, and immortal. Yet he was not\nwithout law: for the law of nature, which was impressed on his heart,\nGod superadded a positive law, not to eat of the forbidden fruit (Gen.\nii:17) under the penalty of death natural, spiritual, and eternal. Had\nhe obeyed this law, he might have had reason to expect that he would\nnot only have had the continuance of the natural and spiritual life,\nbut have been transported to the upper paradise. Man's righteousness,\nhowever, though universal, was not immutable, as the event has proved.\nHow long he lived in a state of innocence cannot easily be ascertained,\nyet most suppose it was but a short time. The [Transcriber's note:\nbreak in the text here appears to be a printer's error in the original]\ntion, or rejection and deprivation of those supernatural gifts;\nnot indeed positive law which God gave him he broke, by eating the\nforbidden fruit. The consequence of this evil act was, that man lost\nthe chief good; his nature was corrupted; his powers depraved, his\nbody subject to corruption, his soul exposed to misery, his posterity\nall involved in ruin, subject to eternal condemnation, and for ever\nincapable to restore themselves to the favor of God, to obey his\ncommands perfectly, and to satisfy his justice.\"[A]\n\n[Footnote A: Buck's Theological Dictionary, p. 182.]\n\nAnother Protestant authority says:\n\n\"The tree of knowledge of good and evil revealed to those who ate its\nfruit secrets of which they had better have remained ignorant; for the\npurity of man's happiness consisted in doing and loving good without\neven knowing evil.\"[A]\n\n[Footnote A: Old Testament History William Smith, L. L.D., chap. ii.]\n\nFrom these several passages as also indeed from the whole tenor of\nChristian writings upon this subject, the fall of Adam is quite\ngenerally deplored and upon him is laid a very heavy burden of\nresponsibility. It was he, they complain, who\n\n\"Brought death into the world, and all our woe.\"\n\nOne great division of Christendom in its creed, it is true, in dealing\nwith the fall, concedes that \"God was pleased according to his wise and\nholy counsel, to permit [the fall] having purposed to order it to his\nown glory.\"[A]\n\n[Footnote A: Westminster Confession chapter vi, section 1.]\n\nAnd in an authoritative explanation of this section they say, \"That\nthis sin [the fall] was permissively embraced in the sovereign purpose\nof God.\" And still further in explanation: \"Its purpose being God's\ngeneral plan, and one eminently wise and righteous, to introduce\nall the new created subjects of moral government into a state of\nprobation for a time in which he makes their permanent character and\ndestiny depend upon their own action.\" Still, this sin described as\nbeing permissively embraced in the sovereign purpose of the Deity,\nGod designed \"to order it to his own glory;\" but it no where appears\naccording to this confession of faith that the results of the fall are\nto be of any benefit to man. The only thing consulted in the theory of\nthis creed seems to be the manifestation of the glory of God--a thing\nwhich represents God as a most selfish being--but just how the glory\nof God can be manifested by the \"fall\" which, according to this creed,\nresults in the eternal damnation of the overwhelming majority of his\n\"creatures,\" is not quite apparent.\n\nThose who made this Westminster Confession, as also the large following\nwhich accept it, concede that their theory involves them at least in\ntwo difficulties which they confess it is impossible for them to meet.\nThese are, respectively:\n\nFirst, \"How could sinful desires or volitions originate in the soul of\nmoral agents created holy like Adam and Eve;\" and, second, \"how can sin\nbe permissively embraced in the eternal purpose of God and not involve\nhim as responsible for the sin?\" \"If it be asked,\" say they \"why\nGod, who abhors sin, and who benevolently desires the excellence and\nhappiness of his creatures, should sovereignly determine to permit such\na fountain of pollution, degradation, and misery to be opened, we can\nonly say, with profound reverence, 'Even so, Father, for so it seemed\ngood in thy sight.'\"[A]\n\n[Footnote A: Commentary on the Confession of Faith, A. D. Hodge, pp.\n105-108.]\n\nThese difficulties, however, are the creed's and those who accept it,\nnot ours, and do not further concern our discussion at this point.\n\nInfidels--under which general term (and I do not use it offensively)\nI mean all those who do not accept the Christian creeds, nor believe\nthe Bible to be a revelation--infidels, I say, quite generally deride\nthe fall of man as represented both in the creeds of Christendom and\nin the Bible. They regard the tremendous consequences attendant upon\neating the forbidden fruit as altogether out of proportion with the act\nitself, and universally hold that a moral economy which would either\ndesign or permit such a calamity as the fall is generally supposed to\nbe, as altogether unworthy of an all-merciful and just Deity. Thomas\nPaine referring to it says:\n\n\"Putting aside everything that might excite laughter by its absurdity,\nor detestation by its profaneness, and confining ourselves merely to\nan examination of the parts, it is impossible to conceive a story more\nderogatory to the Almighty, more inconsistent with his wisdom, more\ncontradictory to his power than this story is.\"\n\nIn their contentions against the story of Genesis, no less than iu\ntheir war upon \"the fall\" and \"original sin\" in the men-made creeds\nof Christendom, infidels have denounced God in most blasphemous terms\nas the author of all the evil in this world by permitting, through\nnot preventing, the fall; and they have as soundly ridiculed and\nabused Adam for the part he took in the affair. He has been held up by\nthem as weak and cowardly, because he referred his partaking of the\nforbidden fruit to the fact that the woman gave to him and he did eat;\na circumstance into which they read an effort on the part of the man\nto escape censure, perhaps punishment, and to cast the blame for his\ntransgression upon the woman. These scoffers proclaim their preference\nfor the variations of this story of a \"fall of man\" as found in the\nmythologies of various peoples, say those of Greece or India.[A] But\nall this aside. The truth is that nothing could be more courageous,\nsympathetic, or nobly honorable than the course of this world's great\nPatriarch in his relations to his wife Eve and the \"fall.\" The woman\nby deception is led into transgression, and stands under the penalty\nof a broken law. Banishment from the presence of God, banishment from\nthe presence of her husband--death, await her. Thereupon the man, not\ndeceived, but knowingly (as we are assured by Paul), also transgresses.\nWhy? In one aspect of the case in order that he might share the woman's\nbanishment from the comfortable presence of God, and with her die--than\nwhich ho higher proof of love could be given--no nobler act of chivalry\nperformed. But primarily he transgressed that \"Man might be.\" He\ntransgressed a less important law that he might comply with one more\nimportant, if one may so speak of any of God's laws. The facts are, as\nwe have already seen, that the conditions which confronted Adam in his\nearth-life were afore time known to him; that of his own volition he\naccepted them, and came to earth to meet them.\n\n[Footnote A: See Ingersoll's Lectures, \"Liberty of Man, Woman and\nChild,\" where the great orator, contrasts the story of the Pall\ngiven in the Bible with that of Brahma in the Hindoo mythology, and\nextravagantly praises the latter to the disparagement of the former.]\n\n\n\nLESSON IX.\n\n(Scripture Reading Exercise.)\n\nTHE ADAMIC DISPENSATION--III.\n\nANALYSIS.\n\nI. The Purpose of Man's Earth Life.\n\nII. Epicurean Doctrine.\n\nIII. Book of Mormon Doctrine--Men Are That They Might Have Joy.\n\nREFERENCES.\n\nBook of Mormon--Nephi ii; Alma xiii and xlii, and the notes of this\nlesson.\n\nNOTES.\n\n_The Purpose of Man's Earth-Life.--\"Men are that they might have\njoy.\"_\n\nThat is to say, the purpose of man's earth-life is in some way to be\nmade to contribute to his joy, which is but another way of saying that\nman's earth-life is to eventuate in his advantage.\n\n\"Men are that they might have joy!\" What is meant by that? Have we\nhere the reappearance of the old Epicurean doctrine, \"pleasure is the\nsupreme good, and chief end of life?\" No, verily! Nor any form of\nancient or modern Hedonism[A] whatsoever. For mark, in the first place,\nthe different words \"joy\" and \"pleasure.\" They are not synonymous. The\nfirst does not necessarily arise from the second. Joy may arise from\nquite other sources than \"pleasure,\" even from pain, when the endurance\nof pain is to eventuate in the achievement of some good: such as the\ntravail of a mother in bringing forth her offspring; the weariness\nand pain and danger of toil by a father, to secure comforts for loved\nones. Moreover, whatever apologists may say, it is very clear that\nthe \"pleasure\" of the Epicurean philosophy, hailed as \"the supreme\ngood and chief end of life,\" was to arise from agreeable sensations,\nor what ever gratified the senses, and hence was, in the last\nanalysis of it--in its roots and branches--in its theory and in its\npractice--\"sensualism.\" It was to result in physical ease and comfort,\nand mental inactivity--other than a conscious, self-complacence--being\nregarded as \"the supreme good and chief end of life.\" I judge this\nto be the net result of this philosophy since these are the very\nconditions in which Epicureans describe even the gods to exist;[B] and\nsurely men could not hope for more \"pleasure,\" or greater happiness\nthan that possessed by their gods. Cicero even charges that the\nsensualism of Epicurus was so gross that he represents him as blaming\nhis brother, Timocrates, \"because he would not allow that everything\nwhich had any reference to a happy life was to be measured by the\nbelly; nor has he,\" continues Cicero, \"said this once only, but often.\"\n\n[Footnote A: \"Hedonism: The doctrine of certain Greek philosophers;\nin ethics, gross self-interest. Hedonism is the form of eudemonism\nthat regards pleasure (including avoidance of pain) as the only\nconceivable object in life, and teaches that as between the\nlower pleasures of sense and the higher enjoyments of reason or\nsatisfactory satisfied-respect, there is no difference except in the\ndegree, duration and hedonic value of the experience, there being,\nin strictness, no such thing as ethical or moral value.\" Standard\nDictionary.]\n\n[Footnote B: In Cicero's description of the Epicurean conception of\nthe gods he says: \"That which is truly happy cannot be burdened with\nany labor Itself, nor can it impose any labor on another, nor can it\nbe influenced by resentment or favor, because things which are liable\nto such failings must be weak and frail. * * Their life [i. e. of the\ngods] is most happy and the most abounding with all kinds of blessings\nwhich can be conceived. They do nothing. They are embarrassed with no\nbusiness; nor do they perform any work. They rejoice in the possession\nof their own wisdom and virtue. They are satisfied that they shall ever\nenjoy the fulness of eternal pleasure. * * * Nothing can be happy that\nis not at ease.\" (Tusculan Disputations, The Nature of the Gods).]\n\nThis is not the \"joy,\" it is needless to say, contemplated in the\nBook of Mormon. Nor is the \"joy\" there contemplated the \"joy\" of\nmere innocence--mere innocence, which, say what you will of it, is\nbut a negative sort of virtue. A virtue that is colorless, never\nquite sure of itself, always more or less uncertain, because untried.\nSuch a virtue--if mere absence of vice may be called virtue--would\nbe unproductive of that \"joy\" the attainment of which is set forth\nin the Book of Mormon as the purpose of man's existence; for in the\ncontext it is written, \"They [Adam and Eve] would have remained in a\nstate of 'innocence,' having no joy, for they know no misery; doing no\ngood, for they knew no sin.\"[A] From which it appears that the \"joy\"\ncontemplated in our Book of Mormon passage is to arise from something\nmore than mere innocence, which is, impliedly, unproductive of \"joy.\"\nThe \"joy\" contemplated in the Book of Mormon passage is to arise out\nof man's rough and thorough knowledge of evil, of sin; through knowing\nmisery, sorrow, pain and suffering; through seeing good and evil\nlocked in awful conflict; through a consciousness of having chosen\nin that conflict the better part, the good; and not only in having\nchosen it, but in having wedded it by eternal compact; made it his by\nright of conquest over evil. It is \"joy\" that will will arise from a\nconsciousness of having \"fought the good fight,\" of having \"kept the\nfaith.\" It will arise from a consciousness of moral, spiritual and\nphysical strength. Of strength gained in conflict. The strength that\ncomes from experience; from having sounded the depths of the soul;\nfrom experiencing all the emotions of which mind is susceptible; from\ntesting all the qualities and strength of the intellect. A \"joy\"\nthat will come to man from a contemplation of the universe, and a\nconsciousness that he is an heir to all that is--a joint heir with\nJesus Christ and God; from knowing that he is an essential part of\nall that is. It is a joy that will be born of the consciousness of\nexistence itself--that will revel in existence--in thoughts of and\nrealization of existence's limitless possibilities. A \"joy\" born of\nthe consciousness of the power of eternal increase. A \"joy\" arising\nfrom association with the Intelligences of innumerable heavens--the\nGods of all eternities. A \"joy\" born of a consciousness of being, of\nintelligence, of faith, knowledge, light, truth, mercy, justice, love,\nglory, dominion, wisdom, power; all feelings, affections, emotions,\npassions; all heights and all depths. \"Men are that they might have\njoy;\" and that \"joy\" is based upon and contemplates all that is here\nset down.\n\n[Footnote A: II Nephi ii:23.]\n\nHere, then, stands the truth so far as it may be gathered from God's\nword and the nature of things: There is in man an eternal, uncreated,\nself existing entity, call it \"intelligence,\" \"mind,\" \"spirit,\"\n\"soul\"--what you will, so long as you recognize it, and regard its\nnature as eternal. There came a time when in the progress of things,\n(which is only another way of saying in the \"nature of things\") an\nearth-career, or earth existence, because of the things it has to\nteach, was necessary to the enlargement, to the advancement of these\n\"intelligences,\" these \"spirits,\" \"souls.\" Hence an earth is prepared;\nand one sufficiently advanced and able, by the nature of him to bring\nto pass the events, is chosen, through whom all earth-existence, with\nall its train of events--its mingled miseries and comforts, its sorrows\nand joys, its pains and pleasures, its good, and its evil--may be\nbrought to pass. He comes to earth with his appointed spouse. He comes\nprimarily to bring to pass man's earth-life. He comes to the earth\nwith the solemn injunction upon him. \"Be fruitful and multiply, and\nreplenish the earth, and subdue it.\" But he comes with the knowledge\nthat this earth-existence of eternal \"Intelligences\" is to be lived\nunder circumstances that will contribute to their enlargement, to their\nadvancement. They are to experience joy and sorrow, pain and pleasure;\nwitness the effect of good and evil, and exercise their agency in the\nchoice of good or of evil. To accomplish this end, the local, or earth\nharmony of things must be broken. Evil to be seen, and experienced,\nmust enter the world, which can only come to pass through the violation\nof law. The law is given:--\"Of the tree of the knowledge of good and\nevil, thou shalt not eat of it: for in the day thou eatest of it thou\nshalt surely die.\" The woman, forgetful of the purpose of the earth\nmission of herself and spouse is led by flattery and deceit into a\nviolation of that law, and becomes subject to its penalty. But the man,\nnot deceived, but discerning clearly the path of duty, and in order\nthat earth-existence may be provided for the great host of \"spirits\"\nto come to earth under the conditions prescribed--he also transgresses\nthe law, not only that men might be, but that they might have that\nbeing under the very circumstances deemed essential to the enlargement,\nto the progress of eternal Intelligences. Adam did not sin because\ndeceived by another. He did not sin maliciously, or with evil intent;\nor to gratify an inclination to rebellion against God, or to thwart\nthe Divine purposes, or to manifest his own pride. Had his act of sin\ninvolved the taking of life rather than eating a forbidden fruit, it\nwould be regarded as a \"sacrifice\" rather than a \"murder.\" This to\nshow the nature of Adam's transgression. It was a transgression of the\nlaw--\"for sin is the transgression of the law\"[A]--that conditions\ndeemed necessary to the progress of eternal Intelligences might obtain.\nAdam sinned that men might be, and not only \"be,\" but have that\nexistence under conditions essential to progress. But Adam did sin.\nHe did break the law; and violation of law involves the violator in\nits penalties, as surely as effect follows cause. Upon this principle\ndepends the dignity and majesty of law. Take this fact away from moral\ngovernment and your moral laws become mere nullities. Therefore,\nnotwithstanding Adam fell that men might be, and in his transgression\nthere was at bottom a really exalted motive--a motive that contemplated\nnothing less than bringing to pass the highly necessary purposes of God\nwith respect to man's existence in the earth--yet his transgression of\nlaw was followed by certain moral effects in the nature of men and in\nthe world. The harmony of things was broken; discord ruled; changed\nrelations between God and men took place; darkness, sin and death\nstalked through the world, and conditions were brought to pass in the\nmidst of which the eternal Intelligences might gain those experiences\nthat such conditions had to teach.\n\n[Footnote A: I John iii 4.]\n\nNow as to the second part of the great truth--\"men are that they might\nhave joy\"--viewed also in the light of the \"Intelligence\" or \"spirit\"\nin man being an eternal, uncreated, self-existing entity. Remembering\nwhat I have already said in these pages as to the nature of this \"joy\"\nwhich it is the purpose of earth existence to secure, remembering\nfrom what it is to arise--from the highest possible development--the\nhighest conceivable enlargement of physical, intellectual, moral\nand spiritual power--what other conceivable purpose for existence\nin earth-life could there be for eternal Intelligences than this\nattainment of \"joy\" springing from progress? Man's existence for the\nmanifestation alone of God's glory, as taught by the creeds of men,\nis not equal to it. That view represents man as but a thing created,\nand God as selfish and vain of glory. True, the Book of Mormon idea of\nthe purpose of man's existence, is accompanied by a manifestation of\nGod's glory; for with the progress of Intelligences there must be an\never widening manifestation of the glory of God. It is written that\n\"the glory of God is Intelligence;\" and it must follow, as clearly as\nthe day follows night, that with the enlargement, with the progress\nof Intelligences, there must ever be a constantly increasing splendor\nin the manifestation of the glory of God. But in the Book of Mormon\ndoctrine, the manifestation of that glory is incidental. The primary\npurpose is not in that manifestation but the \"joy\" arising from the\nprogress of Intelligences. And yet that fact adds to the glory of God,\nsince it represents the Lord as seeking the enlargement and \"joy\" of\nkindred Intelligences, rather than the mere selfish manifestation of\nhis own, personal glory. \"This is my work and my glory,\" says the Lord,\nin another \"Mormon\" scripture, \"to bring to pass the immortality and\neternal life of man;\"[A] and therein is God's \"joy.\" A \"joy\" that grows\nfrom the progress of others; from bringing to pass the immortality and\neternal life of \"man.\" Not the immortality of the \"spirit\" of man, mark\nyou, for that immortality is already existent; but to bring to pass the\nimmortality of the spirit and body in their united condition, and which\ntogether constitutes \"man,\" \"the soul\"--the whole man; for \"the spirit\nand the body is the soul of man;\" and the resurrection of the dead is\nthe redemption of the soul--the whole man. And the purpose for which\nman is, is that he might have \"joy;\" that \"joy\" which, in the last\nanalysis of things, should be even as God's \"joy,\" and God's glory,\nnamely, the bringing to pass the progress, enlargement and \"joy\" of\nothers.\n\n[Footnote A: Pearl of Great Price i:39.]\n\n\n\nLESSON X.[A]\n\n(Scripture Reading Exercise.)\n\nTHE ADAMIC DISPENSATION--IV.\n\nANALYSIS.\n\nI. The Problem of Evil.\n\nII. The Law of Opposite Existence.\n\nREFERENCES.\n\nII Nephi ii:5-30. See Treatise which takes the place of notes.\n\n[Footnote A: As in the case of lesson viii and ix it is thought that\nthe brief treatis which is here given on \"The Problem of Moral Evil\"\nwill be more serviceable than detached notes, and hence it is given in\ntheir stead. It might be well also to assign the subject of the lesson\nto one of the more experienced of the elders for a discourse, giving\nample time for preparation.]\n\nNOTES.\n\n_1. The Problem of the Existence of Moral Evil:_ The existence of\nevil in the world has ever been a vexed problem for both theologians\nand philosophers, and has led to the wildest speculations imaginable.\nIt will be sufficient here, however, if I note the recognition by high\nauthority of the difficulties involved in the problem. Of those who\nhave felt and expressed these difficulties, I know of no one who has\ndone so in better terms than Henry L. Mansel in his celebrated Lectures\non \"The Limits of Religious Thought\" (1858), in the course of which he\nsays:\n\n\"The real riddle of existence--the problem which confounds all\nphilosophy, aye, and all religion too, so far as religion is a thing of\nman's reason, is the fact that evil exists at all; not that it exists\nfor a longer or a short duration. Is not God infinitely wise and holy\nand powerful now? and does not sin exist along with that infinite\nholiness and wisdom and power? Is God to become more holy, more wise,\nmore powerful hereafter; and must evil be annihilated to make room for\nhis perfections to expand? Does the infinity of his eternal nature ebb\nand flow with every increase or diminution in the sum of human guilt\nand misery? Against the immovable barrier of the existence of evil,\nthe waves of philosophy have dashed themselves unceasingly since the\nbirthday of human thought, and have retired broken and powerless,\nwithout displacing the minutest fragment of the stubborn rock, without\nsoftening one feature of its dark and rugged surface.\"\n\nThis truly great writer then proceeds by plain implication to make it\nclear that religion no more than philosophy has solved the problem of\nthe existence of evil:\n\n\"But this mystery, [i. e. the existence-of evil], vast and inscrutable\nas it is, is but one aspect of a more general problem; it is but the\nmoral form of the ever-recurring secret of the Infinite. How the\nInfinite and the Finite, in any form of antagonism or other relation,\ncan exist together; how infinite power can co-exist with finite\nactivity;'how infinite wisdom can co-exist with finite contingency; how\ninfinite goodness can co-exist with finite evil; how the Infinite can\nexist in any manner without exhausting the universe of reality;--this\nis the riddle which Infinite Wisdom alone can solve, the problem whose\nvery conception belongs only to that Universal Knowledge which fills\nand embraces the Universe of Being.\"\n\nIn the presence of these reflections it cannot be doubted, then, that\nthe existence of moral evil is one of the world's serious difficulties;\nand any solution which may be given of it that is really helpful,\nwill be a valuable contribution to the world's enlightenment, a real\nrevelation \"a ray of light from the inner facts of things.\"\n\nIn the Book of Mormon there is such ray of light, a word that is\nhelpful.\n\nThe statement of the doctrine in question occurs in a discourse of\nLehi's on the subject of the Atonement. The aged prophet represents\nhappiness or misery as growing out of the acceptance or rejection of\nthe Atonement of the Christ, and adds that the misery consequent upon\nits rejection is in opposition to the happiness which is affixed to\nits acceptance: \"For it must needs be,\" he continues, \"that there is\nan opposition in all things. If [it were] not so * * * righteousness\ncould not be brought to pass; neither wickedness; neither holiness\nnor misery; neither good nor bad. Wherefore [that is, if this fact\nof opposites did not exist], all things must needs be a compound in\none; wherefore, if it [the sum of things] should be one body, it must\nneeds remain as dead, having no life neither death, nor corruption nor\nincorruption, happiness nor misery, neither sense nor insensibility.\nWherefore, it must needs have been created for a thing of naught;\nwherefore there would have been no purpose in the end of its creation.\nWherefore, this thing [i. e. the absence of opposite existences which\nLehi is supposing] must needs destroy the wisdom of God, and his\neternal purposes; and also the power, and the mercy, and the justice of\nGod.\"\n\n[Note: II Nephi ii.]\n\nThe inspired man, however, even goes beyond this, and makes existences\nthemselves depend upon this law of opposites:\n\n\"And if ye shall say there is no law, ye shall also say there is no\nsin. If ye shall say there is no sin, ye shall also say there is no\nrighteousness. And if there be no righteousness, there be no happiness.\nAnd if there be no righteousness nor happiness, there be no punishment\nnor misery. And if these things are not, there is no God. And if there\nis no God, we are not, neither the earth; for there could have been no\ncreation of things; neither to act nor to be acted upon, wherefore, all\nthings must have vanished away.\"\n\nThis may be regarded as a very bold setting forth of the doctrine of\nantinomies, and yet I think the logic of it, and the inevitableness\nof the conclusion unassailable. \"The world presents us with a picture\nof unity and distinction,\" says S. Baring-Gould, in his excellent\nwork \"Origin and Development of Religious Beliefs\" \"Unity without\nuniformity, and distinction without antagonism. * * * * * Everywhere,\naround us and within us, we see that radical antimony. The whole\nastronomic order resolves itself into attraction and repulsion--a\ncentripetal and a centrifugal force; the chemical order into the\nantimony of positive and negative electricity, decomposing substances\nand recomposing them. The whole visible universe presents the antimony\nof light and darkness, movement and repose, force and matter, heat and\ncold, the one and the multiple. The order of life is resumed in the\nantimony of the individual and the species, the particular and the\ngeneral; the order of our sentiments in that of happiness and sorrow,\npleasure and pain; that of our conceptions in the antimony of the\nideal and the real; that of our will in the conditions of activity and\npassivity.[A] The American Philosopher, Emerson, also has something\nlike this. He says: Polarity, or action and reaction, we meet in every\npart of nature; in darkness and light; in heat and cold; in the ebb and\nflow of waters; in male and female; in the inspiration and expiration\nof plants and animals; in the systole and diastole of the heart; in the\nundulations of fluids and of sound; in the centrifugal and centripetal\ngravity; in electricity, galvanism and chemical affinity. Superinduce\nmagnetism at one end of the needle, the opposite magnetism takes place\nat the other end. If the south attracts, the north repels. To empty\nhere, you must condense there.' An inevitable dualism bisects nature,\nso that each thing is a half, and suggests another thing to make it\nwhole; as, spirit, matter; man, woman; subjective, objective; in, out;\nupper, under; motion, rest; yea, nay. * * * * * Every sweet hath its\nsour, every evil its good.\" (Emerson's \"Compensation.\")\n\n[Footnote A: \"Origin and Development of Religious Belief\" Vol. II pp.\n22, 23.]\n\nIn view of the utterances of the Book of Mormon already quoted I am\njustified in saying that evil as well as good is among the eternal\nthings. Its existence did not begin with its appearance on our earth.\nEvil existed even in heaven; for Lucifer and many other spirits sinned\nthere; rebelled against heaven's matchless King, waged war, and were\nthrust out into the earth for their transgression.\n\nEvil is not a created quality. It has always existed as the background\nof good. It is as eternal as goodness; it is as eternal as law; it is\nas eternal as the agency of intelligences. Sin, which is evil active,\nis trangression of law; and so long as the agency of intelligences\nand law have existed, the possibility of the trangression of law has\nexisted; and as the agency of intelligences and law have eternally\nexisted, so, too, evil has existed, eternally, either potentially or\nactive, and will always so exist.\n\nEvil may not be referred to God for its origin. He is not its creator,\n[A] it is one of those independent existences that is uncreate, and\nstands in the category of qualities of eternal things. While not\nprepared to accept the doctrine of some philosophers that \"good and\nevil are two sides of one thing.\" I am prepared to believe that evil is\na necessary antithesis to good, and essential to the realization of the\nharmony of the universe. \"The good cannot exist without the antithesis\nof the evil--the foil on which it produces itself and becomes known.\"\nAs remarked by Orlando J. Smith, \"Evil exists in the balance of natural\nforces. * * * * * It is also the background of good, the incentive to\ngood, and the trial of good, without which good could not be. As the\nvirtue of courage could not exist without the evil of danger, and as\nthe virtue of sympathy could not exist without the evil of suffering,\nso no other virtue could exist without its corresponding evil. In a\nworld without evil--if such a world be really conceivable, all men\nwould have perfect health, perfect intelligence, and perfect morals. No\none could gain or impart information, each one's cup of knowledge being\nfull. The temperature would stand forever at seventy degrees, both heat\nand cold being evil. There could be no progress, since progress is\nthe overcoming of evil. A world without evil would be as toil without\nexertion, as light without darkness, as a battle with no antagonist.\nIt would be a world without meaning.\" Or, as Lehi puts it, in still\nstronger terms--after describing what conditions would be without\nthe existence of opposites--\"Wherefore, all things must needs be a\ncompound in one; wherefore, if it [i. e. the sum of things] should be\none body, [i. e. of one character--so called good without evil] it must\nneeds remain as dead, having no life neither death, nor corruption nor\nincorruption, happiness nor misery, neither sense nor insensibility.\nWherefore, it [the sum of things] must needs have been created for a\nthing of naught; wherefore there would have been no purpose in the end\nof its creation. Wherefore, this thing [the absence of opposites] must\nneeds destroy the wisdom of God, and his eternal purposes; and also,\nthe power, and the mercy, and the justice of God.\"[B]\n\n[Footnote A: Lest some text-proofer should extort, upon the me and cite\nthe words of Isaiah--\"I make peace and create evil\"--the only text of\nscripture ascribing the creation of evil to God--I will anticipate so\nfar as to say that it is quite generally agreed that no reference is\nmade in the words of Isaiah to \"moral evil;\" but to such evils as may\ncome as judgments upon people for their correction, such as famine or\ntempest or war: such an \"evil\" as would stand in natural antithesis to\n\"peace,\" which word precedes, \"I create evil,\" in the text--\"I make\npeace and create\"--the opposite to peace, \"The evil of afflictions and\npunishments, but not the evil of sin\" (Catholic Comment on Isaiah 45:\n7). Meantime we have the clearest scriptural evidence that moral evil\nis not a product of God's: \"Let no man say when he is tempted, I am\ntempted of God; for God cannot be tempted with evil, neither tempteth\nhe any man.\" That is to say, God has nothing to do with the creation\nof moral evil; \"But every man is tempted when he is drawn away of his\nown lust, and enticed. Then when lust hath conceived, it bringeth forth\nsin; and sin, when it is finished, bringeth forth death.\" (James i:\n13-15).]\n\n[Footnote B: Nephi ii:13.]\n\nAs there can be no good without the antimony of evil, so there can be\nno evil without its antimony, or antithesis--good. The existence of one\nimplies the existence of the other; and, conversely, the non-existence\nof the latter would imply the non-existence of the former. It is from\nthis basis that Lehi reached the conclusion that either his doctrine\nof antinomies, or the existence of opposites, is true, or else there\nare no existences. That is to say--to use his own words--\"If ye shall\nsay there is no law, ye shall also say there is no sin. If ye shall\nsay there is no sin, ye shall also say there is no righteousness. And\nif there is no sin, ye shall also say there is no righteousness. And\nif there be no righteousness, there be no happiness. And if there be\nno righteousness nor happiness, there be no punishment nor misery. And\nif these things are not, there is no God, and if there is no God, we\nare not, neither the earth; for there could have been no creation of\nthings, neither to act nor to be acted upon: wherefore, all things must\nhave vanished away.\"[A]\n\n[Footnote A: Nephi ii:13.]\n\nBut as things have not vanished away, as there are real existences, the\nwhole series of things for which he contends are verities. \"For there is\na God,\" he declares, \"and he hath created all things, both the heavens\nand the earth, and all things that in them is; both things to act, and\nthings to be acted upon.\"\n\nAfter arriving at this conclusion, Lehi, proceeding from the general to\nthe particular, deals with the introduction of this universal antimony\ninto our world as follows:\n\n\"To bring about his [God's] eternal purposes in the end of man, after\nhe had created our first parents, * * * * * it must needs be that there\nwas an opposition; even the forbidden fruit in opposition to the tree\nof life; the one being sweet and the other bitter; \"Wherefore, the\nLord God gave unto man that he should act for himself. Wherefore man\ncould not act for himself, save it should be that he was enticed by\nthe one or the other.[B] And I, Lehi, according to the things which\nI have read, must needs suppose, that an angel of God, according to\nthat which is written, had fallen from heaven; wherefore he became a\ndevil, having sought that which was evil before God. And because he\nhad fallen from heaven, and had become miserable for ever he said unto\nEve, yea, even that old serpent, who is the devil, who is the father\nof all lies; wherefore he said, Partake of the forbidden fruit, and ye\nshall not die, but ye shall be as God, knowing good and evil. And after\nAdam and Eve had partaken of the forbidden fruit, they were driven out\nof the garden of Eden, to till the earth. And they have brought forth\nchildren; yea, even the family of all the earth. And the days of the\nchildren of men were prolonged, according to the will of God, that\nthey might repent while in the flesh; wherefore, their state became a\nstate of probation, and their time was lengthened, according to the\ncommandments which the Lord God gave unto the children of men. For he\ngave commandment that all men must repent; for he showed unto all men\nthat they were lost, because of the transgression of their parents. And\nnow, behold, if Adam had not transgressed, he would not have fallen;\nbut he would have remained in the garden of Eden. And all things which\nwere created, must have remained in the same state in which they were,\nafter they were created; and they must have remained forever, and had\nno end. And they would have had no children; wherefore, they would\nhave remained in a state of innocence, having no joy, for they knew no\nmisery; doing no good, for they knew no sin. But behold, all things\nhave been done in the wisdom of him who knoweth all things.\n\n[Footnote B: On such a proposition Dr. Jacob Cooper, of Rutgers\nCollege, at the head of an article on \"Theodicy,\" the justification\nof the divine providence by the attempt to reconcile the existence of\nevil with the goodness and sovereignty of God, says (August, 1903),\n\"There must be an alternative to any line of conduct, in order to\ngive it a moral quality. We have to deal with, not an imaginary, but\na real world; not with a state of things wholly different from those\nby which character is developed. If there are to be such qualities as\nrighteousnesss, virtue, merit, as the result of good action, there\nmust be a condition by which these things are possible. And this can\nonly be where there is an alternative which may be embraced by a free\nchoice. If the work of man on earth is to build up character, if his\nexperience is disciplinary, by which he constantly becomes better\nfitted for greater good and a wider sphere of action, then he must have\nthe responsibility of choosing for himself a course different from one\nwhich appeals to the lower qualities in his nature.\"]\n\n\n\nLESSON XI.\n\n(Scripture Reading Exercise.)\n\nTHE ADAMIC DISPENSATION--V.\n\nANALYSIS.\n\nI. The Family of Adam.\n\n1. Descendants of Cain.\n\n2. Descendants of Seth.\n\nII. The Commandment to offer Sacrifice.\n\nIII. Explanation of the Sacrifice.\n\nIV. A Gospel Dispensation Given to Adam.\n\nREFERENCES.\n\nGen. iv:1, 2. Book of Moses ch. v:1-3. Josephus Antiquities Bk. I,\nSec. ii and iii. Book of Moses ch. vi:1-16 Notes 1, 2, 3, 4.\n\nBook of Moses, ch. v:4, 5. Gen. iv:4-6.\n\nBook of Moses, ch. v:6-8.\n\nBook of Moses, ch. vi:48-69. Note 5.\n\nNOTES.\n\n_1. The Descendants of Adam:_ The account of the family of Adam\nin the Book of Genesis is painfully brief and gives no idea of the\nnumber of sons and daughters born to him. During the first one hundred\nand thirty years it gives an account of but three sons; Cain, Abel,\nand Seth. \"And the days of Adam after he had begotten Seth were eight\nhundred years, and he beget sons and daughters.\" (Gen. 5:3). Before the\naccount of the birth of Cain is given, however, the sacred historian\nsays: \"And Adam called his wife's name Eve; because she was the mother\nof all living.\" (Gen. 3:20). In the Book of Moses (P. G. P.) there is\nan account of sons and daughters being born to the pair sometime before\nthe birth of Cain, and even an account of their beginning to divide two\nand two and to till the land and to tend flocks; \"and they also begot\nsons and daughters,\" all this previous to the birth of Cain. (Book of\nMoses, ch. 5:2, 3). Even in the Genesis' account of Cain's birth there\nseems to be something of an inference that sons and daughters had been\nborn to Adam and Eve preceding Cain's birth, because some special hope\nseems to attach to the birth of Cain, Eve saying, when she bore him,\n\"I have gotten a man from the Lord;\" and the Book of Moses adds this\nconclusion to her words, \"Wherefore he may not reject his (the Lord's)\nwords.\" But alas! how that mother's hopes were to be blighted, for\nthe record just quoted says, \"But behold, Cain hearkened not.\" (Book\nof Moses, ch. 5:16). And the final result of his rejection of God's\ncounsels are perhaps the saddest of all history.\n\n_2. The Wickedness of Cain:_ The Book of Moses represents the\ndescendants of Adam as being early influenced by the flattery and evil\npersuasions of Lucifer who had been cast out of heaven to the earth.\n(Book of Moses, ch. 5:13.) Cain seemed especially subject to his\ninfluence and \"loved Satan\" more than God. (Ibid 28). A league and\ncovenant was made in fact between the pair, and Satan even abdicated\nhis place of bad eminence as chief rebel against God in favor of Cain.\n\"And Satan swear unto Cain that he would do according to his commands.\nAnd all these things were done in secret, and Cain said truly, I am\nMahan the master of this great secret, that I may murder and get\ngain, wherefore Cain wras called Master Mahan and he gloried in his\nwickedness.\" (Book of Moses, ch. 5:30, 31.) This throws some light\nupon an obscure passage in Genesis (IV:7), \"If thou doest well,' the\nLord is represented as saying to Cain on the latter's displeasure\nat his offering to the Lord not being accepted, 'shalt thou not be\naccepted? And if thou doest not well, sin lieth at the door. And unto\nthee shall be his [Lucifer's] desire, and thou shalt rule over him.\"\nThe question is whose desire shall be unto Cain? And who shall Cain\nrule over? The commentators usually assume that it is Abel who is to\nhave the desires unto Cain, and over whom Cain is to rule, a most\nabsurd conclusion, unless we can believe that God designed to place\nrighteous Abel under the dominion of the evil minded Cain which is\nunthinkable. The truth of the matter is, that the record in Genesis is\nevidently imperfect, and should be as we find it in the Book of Moses,\nwhich represents that Satan's desires shall be towards Cain; He shall\nrejoice in Cain because the latter is a wicked man; and to win him\ncompletely to his kingdom Satan is even walling to abdicate his throne\nand consent for Cain to rule over him. All of which indicates the\ndesperate wicked disposition of Cain before he reached the climax of\nhis crimes in the murder of his brother, Abel.\n\n_3. Josephus on the Wickedness of Cain and His Descendants:_ \"And\nwhen Cain had travelled over many countries, (after God's sentence\nupon him) he, with his wife, built a city named Nod, which is a place\nso called, and there he settled his abode; where also he had children.\nHowever, he did not accept of his punishment in order to amendment, but\nto increase his wickedness; for he only aimed to procure everything\nthat was for his own bodily pleasure, though it obliged him to be\ninjurious to his neighbors. He augmented his household substance with\nmuch wealth, by rapine and violence; he excited his acquaintance to\nprocure pleasure and spoils by robbery, and became a great leader of\nmen into wicked courses. He also introduced a change in that way of\nsimplicity wherein men lived before; and was the author of measures\nand weights; and whereas they lived innocently and generously while\nthey knew nothing of such arts, he changed the world into cunning\ncraftiness. * * * * * Even while Adam was alive, it came to pass, that\nthe posterity of Cain became exceeding wicked, every one successively\ndying, one after another, more wicked than the former. They were\nintolerable in war, and vehement in robberies; and if any one were\nslow to murder people, yet was he, bold in his profligate behavior, in\nacting unjustly, and doing injuries for gain.\" (Josephus' \"Antiquities\"\nBook I chap. II).\n\n_4. Seth and His Descendants:_ Adam was more fortunate in his son\nSeth and his posterity. It is written that \"God revealed himself unto\nSeth and he rebelled not, but offered an acceptable sacrifice like unto\nhis brother Abel. And to him also was born a son and he called his name\nEnos, and then began these men to call upon the name of the Lord, and\nthe Lord blessed them. And a book of remembrance was kept, in which\nwas recorded, in the language of Adam, for it was given unto as many\nas called upon God to write by the spirit of inspiration; and by them\ntheir children were taught to read and write, having a language which\nwas pure and undefiled.\" (Book of Moses, ch. V. 3-6.)\n\nOf the righteousness of Seth's posterity, Josephus himself says: \"Now\nthis posterity of Seth continued to esteem God as the Lord of the\nuniverse, and to have an entire regard to virtue for seven generations;\nbut in process of time they were perverted, and forsook the practices\nof their forefathers; and did neither pay those honors to God which\nwere appointed them, nor had they any concern to do justice toward men;\nbut for what degree of zeal they had formerly shown for virtue, they\nnow showed by their actions a double degree of wickedness, whereby they\nmade God to be their enemy.\"\n\nBut notwithstanding the wickedness even among the descendants of Seth,\n(Book of Moses, ch. VI:15) still there was a line of righteous men\npreserved through whom the holy priesthood continued in the earth and\namong them were preachers of righteousness. (Book of Moses, ch. VI:7).\n\n_5. The offering of Sacrifices Commanded:_ No explanation is given\nin Genesis as to the reason why sacrifice was to be offered. There is\nsimply a statement of fact that Cain brought of the fruit of the ground\nan offering unto the Lord, but that Abel brought of the firstlings of\nhis flock and that the Lord had respect unto Abel's offering, but not\nunto Cain's. It must be evident that this effort at honoring God was\ntaught by their father, but why they were so taught is not stated. In\nthe Book of Moses (P. G. P.), however, the matter is made very clear.\n\"And Adam and Eve, his wife, called upon the name of the Lord, and they\nheard the voice of the Lord from the way toward the Garden of Eden,\nspeaking unto them, and they saw him not; for they were shut out from\nhis presence. And he gave unto them commandments, that they should\nworship the Lord their God, and should offer the firstlings of their\nflocks, for an offering unto the Lord. And Adam was obedient unto the\ncommandments of the Lord.\" (Book of Moses, ch. V:4, 5). There appears\nas yet, however, no explanation for this offering of sacrifices. With\nthe fall of Adam there seems to have come a forgetfulness of the plan\nof salvation devised in the counsels of the Eloheim before Adam's\nearth-life began. And it needed the aforesaid commandment to Adam to\nbring to pass the introduction of those symbols which were intended\nto figure forth the Atonement of the Christ. And though Adam, in his\nfallen state, had apparently lost his recollection of these things\nordained before the foundations of the world, yet he was obedient to\nthe commands of the Lord. \"And after many days an angel of the Lord\nappeared unto Adam, saying: Why dost thou offer sacrifices unto the\nLord? And Adam said unto him: I know not, save the Lord commanded me.\nAnd then the angel spake, saying: This thing is a similitude of the\nsacrifice of the Only Begotten of the Father, which is full of grace\nand truth. Wherefore, thou shalt do all that thou dost in the name\nof the Son, and thou shalt repent and call upon God in the name of\nthe Son for evermore. And in that day the Holy Ghost fell upon Adam,\nwhich beareth record of the Father and the Son, saying: I am the Only\nBegotten of the Father from the beginning, henceforth and for ever,\nthat as thou hast fallen thou mayest be redeemed, and all mankind, even\nas many as will.\" (Book of Moses, ch. VI, 6-9).\n\n_6. The Gospel Fully Revealed to Adam:_ It would seem also that\nAdam about this time received even more full explanations respecting\nhis redemption than is given in the passage of the Book of Moses,\nquoted in the foregoing note; for in the passage attributed to Enoch\nsometime after the event above quoted, it is said: \"And he [God]\ncalled upon * * * Adam by his own voice, saying: I am God; I made\nthe world, and men before they were in the flesh. And he also said\nunto him: If thou wilt turn unto me, and hearken unto my voice, and\nbelieve, and repent of all thy transgressions, and be baptized, even\nin water, in the name of mine Only Begotten Son, who is full of grace\nand truth, which is Jesus Christ, the only name which shall be given\nunder heaven, whereby salvation shall come unto the children of men,\nye shall receive the gift of the Holy Ghost, asking all things in his\nname, and whatsoever ye shall ask, it shall be given you. And our\nfather Adam spake unto the Lord, and said: Why is it that men must\nrepent and be baptized in water? And the Lord said unto Adam: Behold I\nhave forgiven thee thy transgression in the Garden of Eden. Hence came\nthe saying abroad among the people, That the Son of God hath atoned\nfor original guilt, wherein the sins of the parents cannot be answered\nupon the heads of the children, for they are whole from the foundation\nof the world. And the Lord spake unto Adam, saying: Inasmuch as thy\nchildren are conceived in sin, even so when they begin to grow up, sin\nconceiveth in their hearts, and they taste the bitter, that they may\nknow to prize the good. And it is given unto them to know good from\nevil; wherefore they are agents unto themselves, and I have given unto\nyou another law and commandment. Wherefore teach it unto your children,\nthat all men, everywhere, must repent, or they can in no wise inherit\nthe kingdom of God, for no unclean thing can dwell there, or dwell in\nhis presence; for, in the language of Adam, Man of Holiness is His\nname, and the name of his Only Begotten is the Son of Man, even Jesus\nChrist, a righteous judge, who shall come in the meridian of time.\nTherefore, I give unto you a commandment, to teach these things freely\nunto your children, saying: That by reason of transgression cometh the\nfall, which fall bringeth death, and inasmuch as ye were born into the\nworld by water, and blood, and spirit, which I have made, and so became\nof dust a living soul, even so ye must be born again into the kingdom\nof heaven, of water, and of the Spirit, and be cleansed by blood, even\nthe blood of mine Only Begotten; that ye might be sanctified from all\nsin, and enjoy the words of eternal life in this world, and eternal\nlife in the world to come, even immortal glory. * * * * And it came to\npass, when the Lord had spoken with Adam, our father, that Adam cried\nunto the Lord, and he was caught away by the Spirit of the Lord, and\nwas carried down into the water, and was laid under the water, and\nwas brought forth out of the water. And thus he was baptized, and the\nSpirit of God descended upon him, and thus he was born of the Spirit,\nand became quickened in the inner man. And he heard a voice out of\nheaven, saying: Thou art baptized with fire, and with the Holy Ghost.\nThis is the record of the Father, and the Son, from henceforth and\nforever; and thou art after the order of him who was without beginning\nof days or end of years, from all eternity to all eternity. Behold,\nthou art one in me, a Son of God; and thus may all become my sons.\nAmen.\" (Book of Moses, chs. VI:51-59, 64-68).\n\nThus a dispensation of the Gospel was committed unto Adam, and the\nmeans of his redemption was clearly made known unto him. He was not\nleft to perish in ignorance of God's purposes in respect of his earth\nlife, and whatever intellectual or spiritual darkness, had come over\nhim as a consequence of his fall and his banishment from Eden it was\nnow dispelled by this dispensation of the gospel given unto him,\ngranting to him a knowledge of that eternal life \"which God that cannot\nlie, promised before the world began.\" (Titus, i; 2.)\n\n\n\nLESSON XII.\n\n(Scripture Reading Exercise.)\n\nTHE ADAMIC DISPENSATION--VI.\n\nANALYSIS.\n\nI. The Rejoicing of Adam and Eve on Receiving a Dispensation\nof the Gospel.\n\nII. The Place of Adam in the Divine Economy of the Gospel Dispensation.\n\nREFERENCES.\n\nBook of Moses, ch. v:10-12. Note 1.\n\nMillennial Star, Vol. XVII, pp. 310-311. Also Vol. XVIII, pp. 164-5.\nMormon Doctrine of Deity, pp. 243-251. Doc. and Cov. Sec. cvii:53-56.\n\nNotes 2, 3, 4.\n\nNOTES.\n\n_1. Joy in the Gospel:_ The rejoicing of Adam and Eve on receiving\na dispensation of the Gospel, which rejoicing went to the extent of\ncondoning the fact of their fall, (See Book of Moses, V:10, 12) could\narise from no other circumstance than that their former knowledge of\nwhat was to be accomplished by the earth-life of man had been restored\nto them. Which knowledge possessed by the pre-existent spirits of man\nbefore the foundations of the earth were laid, caused \"The Morning\nStars to sing together, and all the sons of God to shout for joy.\" (Job\n38:7). Doubtless the contemplation of that \"eternal life which God,\nthat cannot lie, promised before the world began\" (Titus I:2) was\nsufficient cause for their joy; and it brings home to us the truth,\nthat notwithstanding the presence of evil and sorrow in this world,\nthere has been no blundering in the creation of the earth and the\nplacing of men upon it under circumstances in the midst of which they\nare called upon to work out their salvation. The purposes of God have\nnot been surprised, nor have they ran awry. On the contrary they are\nmoving forward in majestic procession to the attainment of their end.\nGod is in his world, reconciling it unto himself. Man is here in this\nworld in one of the departments of God's great university to learn of\ngood and evil; of joy and sorrow; to take upon his spirit a clothing\nof flesh and bone,--elements through which, and only through which,\n(See Doc. & Cov. Sec. xciii; 33, 34) he may have a larger, nobler and\nhigher life than was possible for him when existing only in spirit\nform. And the coming in contact with evil and engaging in the struggle\nwith it, brief or more or less prolonged, is but an incident, a means\nof education, and over evil he will ultimately triumph, and conform\nhis life to the law of God--the law of righteousness. And so, too,\nwill the race, those who succumb permanently to evil will be so few\nin comparison with those who will triumph, that the calamity of their\nmisfortunes should not weigh against the larger good that shall come to\nthe race, or check the rejoicings of the first pair upon gaining the\nfull vision of God's meaning when he ordained man's earth-existence.\n\n_2. The Priesthood of Adam:_ The Priesthood was first given to\nAdam; he obtained the First Presidency, and held the keys of it from\ngeneration to generation. He obtained it in the Creation, before the\nworld was formed, (Genesis i, 20, 26, 28). He had dominion given him\nover every living creature. He is Michael, the Arch-Angel, spoken of\nin the Scriptures. Then to Noah, who is Gabriel; he stands next in\nauthority to Adam in the Priesthood; he was called of God to this\noffice, and was the Father of all living in his day, and to him was\ngiven the dominion. These men held keys first on Earth, and then in\nHeaven. The Priesthood is an everlasting principle, and existed with\nGod from eternity, and will to eternity, without beginning of days\nor end of years. The keys have to be brought from Heaven whenever\nthe Gospel is sent. When they are revealed from Heaven, it is by\nAdam's authority. Daniel vii, speaks of the Ancient of Days; he means\nthe oldest man, our Father Adam, Michael; he will call his children\ntogether and hold a council with them to prepare them for the coming\nof the Son of Man. He (Adam) is the Father of the human family, and\npresides over the spirits of all men, and all that have had the keys\nmust stand before him in this grand council. This may take place before\nsome of us leave this stage of action. The Son of Man stands before\nhim, and there is given him glory and dominion. Adam delivers up his\nstewardship to Christ, that which was delivered to him as holding the\nkeys of the Universe, but retains his standing as head of the human\nfamily. * * * * * The Father called all spirits before him at the\ncreation of man, and organized them. He (Adam) is the head, and was\ntold to multiply. The Keys were first given to him, and by him to\nothers. He will have to give an account of his stewardship, and they\nto him. * * * * * how have we come at the Priesthood in the last days?\nIt came down, down in regular succession. Peter, James, and John had\nit given to them, and they gave it to others. Christ is the Great High\nPriest; Adam next. Paul speaks of the Church coming to an innumerable\ncompany of angels--to God the Judge of all--the spirits of just men\nmade perfect; to Jesus the Mediator of the new covenant, etc. (Heb.\nxii. 23.) I saw Adam in the valley of Adam-ondi-Ahman. He called\ntogether his children and blessed them with a patriarchal blessing.\nThe Lord appeared in their midst, and he (Adam) blessed them all, and\nforetold what should befall them to the latest generation.\"--Joseph\nSmith, Millennial Star, Vol. XVII, p. 310-311.\n\n_3. Adam in the Land of Adam-ondi-Ahman:_ The vision alluded\nto in the closing sentences of the preceding note was doubtless\nthe foundation of the following passage in the Book of Doctrine &\nCovenants, \"Three years previous to the death of Adam, he called Seth,\nEnos, Cainan, Mahalaleel, Jared, Enoch, and Methuselah, who were all\nHigh Priests, with the residue of his posterity who were righteous,\ninto the valley of Adam-ondi-Ahman, and there bestowed upon them his\nlast blessing. And the Lord appeared unto them, and they rose up and\nblessed Adam, and called him Michael, the Prince, the Archangel. And\nthe Lord administered comfort unto Adam, and said unto him, I have set\nthee to be at the head--a multitude of nations shall come of thee, and\nthou art a Prince over them for ever. And Adam stood up in the midst\nof the congregation, and notwithstanding he was bowed down with age,\nbeing full of the Holy Ghost, predicted whatsoever should befall his\nposterity unto the latest generation. These things were all written in\nthe book of Enoch, and are to be testified of in due time.\" (Doc. &\nCov. Sec. 107, vers. 53-57.)\n\n\n\nLESSON XIII.\n\n(Scripture Reading Exercise.)\n\nVIEWS OF THE CHRISTIAN SECTS vs. THE DOCTRINES OF THE CHURCH OF JESUS\nCHRIST OF LATTER-DAY SAINTS IN RELATION TO ADAM.\n\n(A Discourse.)\n\nNOTES.\n\n_1. _A Suggestion to the Speaker:__ The discourse is to be\nargumentative. The form in which the theme is stated necessarily makes\nit so.\n\nIt is expected that the Sectarian views will be fairly presented and\nconsidered, after which will come the presentation of the views that\narise from what God has revealed to his Church concerning the great\nPatriarch of our race, and the superiority of those views over the\nconceptions of the Christian Sects be made to appear.\n\nLet the suggestions respecting speech structure in Lesson VI, and also\nthe same instruction in Year Book I, be remembered and reviewed in the\ncourse of preparation.\n\n_2. _Argumentative Speaking:__ \"In expository and argumentative\ncomposition the writer is compelled to think, and to think connectedly.\nStructure is all-important in these forms of composition. A\nsuccessful narrative or description may be given without a strict\nplan or organization, for much depends upon vivid words and happy\nphrasing, well-turned sentences, and apt details. In exposition and\nargument, however, a glib use of language, rounded sentences, and good\nillustration will not save the writer from failure if his thought is\nnot exact and carefully developed.\" (Composition and Rhetoric, Herrick\nand Damon.)\n\n_Governing Principles in Argumentative Discourse:_ \"The\nargumentative Discourse is a composition in which the writer lays down\na proposition, and endeavors to persuade others that it is true. The\nstatements or reasons used for this purpose are called Arguments. * * *\nIn the conduct of * * * argumentative discourses, six formal divisions\nwere adopted by the ancients: (1) the Exordium or Introduction, (2) the\nDivision, (3) the Statement, (4) the Reasoning, (5) the Appeal to the\nFeelings, and (6) the Peroration. It is by no means necessary, however,\nthat these six parts should enter into every discourse. To employ them\nall would inevitably, in some cases, produce an appearance of stiffness\nand pedantry. Yet, as any of them may be used, we proceed to define and\ntreat briefly of each. The object of the Exordium, or Introduction,\nis to render the reader or hearer well-disposed, attentive, and open\nto persuasion. To accomplish the first of these ends, the writer must\nmake a modest opening, and convey to his readers the impression that\nhe is candidly maintaining the position of the truth of which he is\nhimself assured. To awaken attention, he should hint at the importance,\nnovelty, or dignity of the subject. Finally, to make his readers open\nto conviction, he should endeavor to remove any prejudices they may\nhave formed against the side of the question he intends to espouse.\nThe introduction of a discourse is its most difficult part. If it\nis important in other compositions to make a good impression at the\noutset, it is doubly so when we are endeavoring to persuade. The\nfollowing suggestions will be found generally applicable:\n\n1. An introduction must be easy and natural. It must appear, as Cicero\nsays, \"to have sprung up of its own accord from the matter under\nconsideration.\" To insure there qualities, it is recommended that\nthe introduction should not be composed until the other parts of the\ndiscourse are written [prepared], or at least until its general scope\nand bearing are digested. * * *\n\n2. In the second place, modesty is essential in an introduction; it\nmust not promise too much, and thus raise expectations in the listener\nwhich may be disappointed.\n\n3. An introduction is not the place for vehemence and passion. The\nminds of readers must be gradually prepared before the writer can\nventure on strong and animated outbursts. * * *\n\n4. Introductions, moreover, should not anticipate any material part\nof the subject. If topics or arguments afterwards to be enlarged upon\nare hinted at or partially discussed in the introduction, they lose,\nwhen subsequently brought forward, the grace of novelty, and thereby a\n'great portion of their effect.\n\n5. Lastly, the introduction should be accommodated, both in length\nand character, to the discourse that is to follow: in length, as\nnothing can be more absurd than to erect an immense vestibule before\na diminutive building; and in character, as it is no less absurd to\novercharge with superb ornaments the portico of a plain dwelling-house,\nor to make the entrance to a monument as gay as that to an arbor.\nThe \"Division\" is that part of a discourse in which the writer [or\nspeaker] makes known to his hearers the method to be pursued, and\nthe heads he intends to take, in treating his subject. There are\nmany cases in which the Division is unnecessary; some, in which its\nintroduction would even be improper: as, for instance, when only a\nsingle argument is to be used. * * * The third division of a discourse\nis the Statement, in which the facts connected with the subject are\nlaid open. This generally forms an important part of legal pleadings.\nThe statement should be put forth in a clear and forcible style. The\nwriter [speaker] must state his facts in such a way as to keep strictly\nwithin the bounds of truth, and yet to present them under the colors\nthat are most favorable to his cause; to place in the most striking\nlight every circumstance that is to his advantage, and explain away,\nas far as possible, such as make against him. The fourth division is\nthe Reasoning; and on this everything depends. It is here that the\narguments are found which are to induce conviction, and to prepare\nfor which is the object of the parts already discussed. The following\nsuggestions should be regarded:\n\n1. \"The speaker should select such arguments only as he feels to be\nsolid and convincing. He must not expect to impose on the world by\nmere arts of language; but, placing himself in the situation of a\nhearer, should think how he would be affected by the reasoning which he\nproposes to use for the persuasion of others.\"\n\n2. \"When the arguments employed are strong and satisfactory, the more\nthey are distinguished and treated apart from each other, the better;\nbut, when they are weak or doubtful, it is expedient rather to throw\nthem together, than to present each in a clear and separate light.\"\n\n3. \"When we have a number of arguments of different degrees of\nstrength, it is best to begin and close with the stronger, placing the\nweaker in the midde, where they will naturally attract least attention.\"\n\n4 \"Arguments should not be multiplied too much, or extended too far.\nBesides burdening the memory, and lessening the effect of individual\npoints, such diffuseness renders a cause suspected.\"\n\n5. \"The fifth division is the Appeal to the Feelings. This should\nbe short and to the point. All appearance of art should be strictly\navoided. To move his hearers, the speaker must be moved himself. The\nlast division of a discourse is the peroration; in which the speaker\nsums up all that has been said, and endeavors to leave a forcible\nimpression on the hearer's mind.\" (Course of Composition and Rhetoric,\nQuackenbos, pp. 385-89.)\n\nThe \"Appeal\" and the \"Peroration,\" I suggest, should be combined and\ncalled \"the conclusion,\" and if in that conclusion there is to be\nan \"appeal\" it should, in argumentative discourses, be made to the\nreason rather than to the feelings, since argument is addressed to the\nintellect rather than to the emotions.\n\nOne other suggestion I offer in the argumentative discourse--let\nthe statement of the theory you intend to overthrow be presented in\nabsolute fairness; so fair that those who are advocates of it could\nhave no possible grounds of complaint against you if they were present\nand listening to your discourse. Assume that they are present, and\nso proceed as if they were to answer you. Remember, that not only in\nargumentative discourse, but also in expository discourse, and in all\nthings else, truth only will endure. Let truth, then, its unfolding,\nits exposition, its establishment be the object of your endeavor.\n\n_Clearness:_ In Lesson VI. I called attention to the importance\nof clearness in thought expression, or speech. I now return to the\nsubject. The quality of clearness in the expression of thought\n\"consists of such a use and arrangement of words or clauses as at\nonce distinctly indicate the meaning of the writer\" [or speaker]\n(Quackenbos). \"A writer [or speaker] should choose that word or phrase\nwhich will convey his meaning with clearness. It is not enough to use\nlanguage that may be understood; he should use language that must be\nunderstood.\" \"Any writer who has read even a little will know what is\nmeant by the word 'intelligible.' It is not sufficient that there be a\nmeaning that may be hammered out of the sentence, but that the language\nshould be so clear that the meaning should be rendered without an\neffort of the hearer; and not only some proposition of meaning, but the\nvery sense, no more and no less, which the speaker has intended to put\ninto his words.\" (Principles of Rhetoric, Hill, p. 82.)\n\nPerhaps one of the most forceful writers of English wras Lord Macaulay;\nremembered chiefly by his History of England, though his essays and\nspeeches in Parliament are well nigh of equal literary value. The one\nquality of his literary style which stands out more prominently than\nany other is the quality of clearness: \"What he saw at all he saw\ndistinctly; what he believed he believed with his whole strength; he\nwrote on subjects with which he had long been familiar; and he made\nlucidity his primary object in composition. For him, in short, there\nwas no difficulty in securing clearness, except that which is inherent\nin the nature of language. This difficulty he overcame with unusual\nsuccess, as all his critics admit.\" (Hill's Rhetoric, p. 83.)\n\nOne of the means by which Macaulay secured that clearness which\ndistinguishes all his writings is noted by a later historian. \"I\nlearned from Macaulay,\" says Mr. Freeman, 'never to be afraid of using\nthe same word or name over and over again, if by that means anything\ncould be added to clearness or force. Macaulay never goes on, like some\nwriters, talking about 'the former' and 'the latter;' 'he,' 'she,'\n'it,' 'they' through clause after clause, while his reader has to look\nback to see which of several persons it is that is so darkly referred\nto. From the point of view of clearness, it is always better to repeat\na noun than to substitute for it a pronoun which fails to suggest that\nnoun unmistakeably and at once. No fault is, however, more common than\nthe use of an obscure or equivocal pronoun.\n\n_Examples:_ \"I must go and help Alice with the heifer; she is not\nvery quiet yet, and I see her going out with her pail.\"\n\n_Corrected:_ \"I must go and help Alice with the heifer; the heifer\nis not very quiet yet, and I see Alice going out with her pail.\"\n\n_Example:_ \"Steele's father, who is said to have been a lawyer,\ndied before he had reached his sixth year.\"\n\n_Corrected:_ \"Steele's father, who is said to have been a lawyer,\ndied before his son had reached his sixth year.\"\n\n_Example:_ \"There was also a number of cousins, who were about the\nsame age, and were always laughing, though it was never quite clear\nwhat it was about.\"\n\n_Corrected:_ * * * * \"though it was never quite clear what their\nlaughing was about.\"\n\n_Example:_ \"Rasselas was the fourth son of the mighty emperor in\nwhose dominions the Fathers of Waters begins his course; whose bounty\npours down the streams of plenty, and scatters over half the world the\nharvests of Egypt.\"\n\n_Corrected:_ * * * \"the rivers bounty pours down, etc.\" (Hill's\nRhetoric, p. 84-5.)\n\nLet the student, then, remember this the first essential to\nthought-expression in speech or writing is clearness. It is not enough\nthat one may be understood, one must be understood--less than this is\ndire failure. To secure the quality of clearness in thought-expression\nsacrifice anything, everything, seeming elegance, high sounding\nphrases, harmonious sounding sentences, brave tautology even, but make\nyourself understood.\n\n\n\nLESSON XIV.\n\n(Scripture Reading Exercise.)\n\nTHE DISPENSATION OF THE GOSPEL COMMITTED TO\n\nENOCH.\n\nANALYSIS.\n\nI. Enoch's Place in the Line of the Patriarchs.\n\nII. The Visions of Enoch.\n\nIII. The Founding of the City of Enoch--Translation.\n\nIV. The Writings of Enoch.\n\nREFERENCES.\n\nGen. v:18-24. Jude 14, 15; Hebrews xi:5. Notes 1, 2.\n\nBook of Moses (P. G. P.) ch v:21-68. Ibid, ch vii.\n\nSee Article \"Enoch,\" Smith's Bible Dictionary. Also Kitto same title.\nJosephus' Antiquities, Bk. I, ch. iii.\n\nJude 14, 15. And see Article \"Book of Enoch\" in Seventy's Bible\nDictionary, and Smith and Kitto cited above, on same title. Notes 3, 4.\n\nNOTES.\n\n_1. Enoch:_ Enoch is said to be the seventh from Adam (Jude\n14). This is counting both Cain and Abel among the patriarchs. From\nthe time of Seth until the birth and calling of Enoch there was an\nuninterrupted line of righteous men holding the priesthood, but a\nspecial dispensation of the Gospel seems, nevertheless, to have been\ngiven unto Enoch. The information we have of this patriarch in the\nBible is extremely meagre, the references being found in Gen. v:\n18-24, in the brief allusion to him in Jude 14, 15 and in Hebrew xi:\n5. Apart from these references the only reliable information we have\nof Enoch is to be found in the Book of Moses, (P. G. P.) chaps, vi,\nvii. The occasion for giving the dispensation of the Gospel to Enoch\nseems to have been the development of very great wickedness among the\nAntediluvians and the Lord called unto Enoch out of heaven appointing\nhim to prophesy unto the people concerning the impending calamities to\nfall upon them, and to cry repentance unto them. It is from the Book\nof Moses, ch. vi that we learn how complete was the dispensation of\nthe Gospel committed unto Enoch; for therein is the cause of Adam's\nfall, the means of redemption provided, as also an account of Adam's\nacceptance of the Gospel is set forth in considerable detail. Among\nthe great events of the dispensation committed unto Enoch is, first,\nthe account given by prophecy of great battles between the people of\nCanaan, who were the descendants of Cain, the murderer, and other\ninhabitants of the earth, chiefly the people of Shum. Second, the fact\nthat the rest of the descendants of Adam hold aloof from association\nwith the descendants of Cain, who were cursed with blackness and their\nland made a desert, (Book of Moses, ch. vii). Third, the separation of\nthe righteous following of Enoch from their enemies who fought against\nGod. Fourth, of God taking up his abode in the city of Enoch, Zion, the\nhome of the people of one heart and one mind, called also the city of\nHoliness, (\"for this is Zion, the pure in heart,\" Doc. & Cov. xcvii).\nAnd finally, of the separation of the city of Enoch from the earth by\ntranslation; from which circumstance there went forth the saying among\nthe inhabitants of the earth, \"Zion is fled.\" Doubtless among all the\ndispensations of the Gospel committed to man the dispensation given to\nEnoch was one of the most glorious.\n\nOf Enoch Josephus says: \"Jared lived nine hundred and sixty-two years;\nand then his son Enoch succeeded him, who was born when his father was\none hundred and sixty-two years old. Now he, when he had lived three\nhundred and sixty-five years, departed, and went to God; whence it is\nthat they have not written down his death.\" (Josephus' Antiquities, p.\n28.)\n\n_2. Enoch's Place in History:_ \"According to the Old Testament,\nhe [Enoch] walked with God; and, after 365 years, he was not, for God\ntook him (Gen. v. 24). The inspired writer of the Epistle to the Hebrew\nsays, 'By faith Enoch was translated that he should not see death, and\nwas not found, because God had translated him (xi 5). Walking with\nGod implies the close fellowship with Jehovah which it is possible\nfor a human being to enjoy on earth. As a reward, therefore, of his\nextraordinary sanctity, he was transported into heaven without the\nexperience of death. Elijah was in like manner translated; and thus\nwas the doctrine of immortality palpably taught under the ancient\ndispensation. The traditions of the Jews have ascribed to Enoch many\nfabulous qualities. They have invested him with various attributes\nand excellencies for which the Bible furnishes no foundation.\nAccordingly, he is represented as the inventor of letters, arithmetic,\nand astronomy; as the first author, from whom several books emanated.\nVisions and prophecies were commonly ascribed to him, which he is said\nto have arranged in a book. This book was delivered to his son, and\npreserved by Noah in the ark. After the flood it was made known to\nthe world, and handed down from one generation to another. Hence the\nArabians call him Edris.\" (Cyclopaedia of Biblical Literature, Kitto,\np. 639.)\n\n_3. Outline of the Book of Enoch:_ \"I. its present shape the\nbook consists of a series of revelations supposed to have been given\nto Enoch and Noah, which extend to the most varied aspects of nature\nand life, and are designed to offer a comprehensive vindication of\nthe action of Providence. It is divided into five parts. The first\npart, after a general introduction, contains an account of the fall\nof the angels, and of the judgment to come upon them and upon the\ngiants, their offspring; and this is followed by the description of the\njourney of Enoch through the earth and lower heaven in company with\nan angel, who showed to him many of the great mysteries of nature,\nthe treasure-houses of the storms and winds, and fires of heaven, the\nprison of the fallen and the land of the blessed. The second part is\nstyled 'A Vision of Wisdom,' and consists of three 'parables,' in\nwhich Enoch relates the revelations of the higher secrets of heaven\nand of the spiritual world which were given to him. The first parable\ngives chiefly a picture of the future blessings and manifestation of\nthe righteous, with further details as to the heavenly bodies; the\nsecond describes in splendid imagery the coming of Messiah and the\nresults which it should work among 'the elect' and the gainsayers; the\nthird draws out at further length the blessedness of 'the elect and\nholy,' and the confusion and wretchedness of the sinful rulers of the\nworld. The third part is styled 'the Book of the Course of the Lights\nof Heaven,' and deals with the motions of the sun and moon, and the\nchanges of the seasons; and with this the narrative of the journey\nof Enoch closes. The fourth part is not distinguished by any special\nname, but contains the record of a dream which was granted to Enoch\nin his youth, in which he saw the history of the kingdoms of God and\nof the world up to the final establishment of the throne of Messiah.\nThe fifth part contains the last addresses of Enoch to his children,\nin which the teaching of the former chapters is made the groundwork of\nearnest exhortation. The signs which attended the birth of Noah are\nnext noticed and another short writing of Enoch, forms the close to the\nwhole book.\" (Smith's Bible Dictionary, Hackett, p. 739.)\n\n_4. Doctrinal outline of the Book of Enoch:_ \"In doctrine the\nbook of Enoch exhibits a great advance of thought within the limits of\nrevelation in each of the great divisions of knowledge. The teaching\non nature is a curious attempt to reduce the scattered images of the\nOld Testament to a physical system. The view of society and man, of\nthe temporary triumph and final discomfiture of the oppressors of\nGod's people, carries out into elaborate detail the pregnant images of\nDaniel. The figure of the Messiah is invested with majestic dignity\nas 'the Son of God,' 'whose name was named before the sun was made,'\nand who existed 'aforetime in the presence of God.' And at the same\ntime his human attributes as 'the son of man,' 'the son of woman,'\n'the elect one,' 'the righteous one,' 'the anointed,' are brought\ninto conspicuous notice. The mysteries of the spiritual world, the\nconnection of angels and men, the classes and ministries of the hosts\nof heaven, the power of Satan, and the legions of darkness, the\ndoctrines of resurrection, retribution, and eternal punishment are\ndwelt upon with growing earnestness as the horizon of speculation was\nextended by intercourse with Greece. But the message of the book is\nemphatically one of 'faith and truth,' and while the writer combines\nand repeats the thoughts of Scripture, he adds no new element to the\nteaching of the prophets. His errors spring from an undisciplined\nattempt to explain their words, and from a proud exultation in\npresent success. For the great characteristic by which the book is\ndistinguished from the later apocalypse of Ezra (Esdras, 2nd Book) is\nthe tone of triumphant expectation by which it is pervaded. It seems\nto repeat in every form the great principle that the world, natural,\nmoral, and spiritual, is under the immediate government of God. Hence\nit follows that there is a terrible retribution reserved for sinners,\nand a glorious kingdom prepared for the righteous, and Messiah is\nregarded as the divine mediator of this double issue. Nor is it without\na striking fitness that a patriarch translated from earth, and admitted\nto look upon the divine majesty, is chosen as 'the herald of wisdom,\nrighteousness, and judgment' to a people who, even in suffering, saw in\ntheir tyrants only the victims of a coming vengeance.\" (Smith's Bible\nDictionary, Hackett Edition, p. 740.)\n\nThe two preceding notes, giving an outline of the Book of Enoch and its\ndoctrines, deal with a version of the writings of Enoch that doubtless\nhave been more or less corrupted; but even in mutilated form one may\ndiscern the aim outline of a great and important work dealing with the\nGospel of Christ as known to the ancients. A history of the book--so\nwell known and frequently fed by many of the Christian fathers--and its\nbeing brought to Europe and translated into the English language will\nbe found in both Kitto and Smith's works.\n\n\n\nLESSON XV.\n\n(Scripture Reading Exercise.)\n\nTHE DISPENSATION OF THE GOSPEL GIVEN TO NOAH.\n\nANALYSIS.\n\nI. Noah Before the Flood:\n\n1. Birth, Character, and place in History.\n\n2. Conditions of Society in days of Noah.\n\n3. The calling of Noah and the Nature of the Gospel committed to him.\n\nII. The Flood.\n\nIII. Noah After the Flood.\n\n1. Renewal of the Covenant--Its sign.\n\n2. The Curse upon Canaan.\n\n3. The Seven Precepts of Noah--His Death.\n\nREFERENCES.\n\nGen. v:28-32. Book of Moses viii:8-13. Notes 1 and 2.\n\nGen. vi:1-13. Note 3. Book of Moses, ch. viii:13, 15, 17, 19, 23, 24.\nSee also viii:16, 19, and cf. Ibid, vi:43-68.\n\nGen. vii and viii. Josephus Antiquities. Smith's Dictionary of the\nBible, Art. Noah.\n\nGen. ix:8-17.\n\nGen. ix:18-29.\n\nNote 3, 4.\n\nNOTES.\n\n_1. Why a Dispensation of the Gospel was Given to Noah:_ The\nreason for giving a dispensation of the Gospel to Noah seems to have\nbeen the same as that which led to the giving of a dispensation of it\nto Enoch--viz., the increasing wickedness of the people. There had been\nno break in the line of righteous men who held the priesthood; but\nthe increasing wickedness of the people, and the necessity of warning\nthem of impending calamities required the dispensation of the Gospel\ngiven to Noah. In order to understand how complete the dispensation\nof the Gospel given to them was, it is necessary that the student\ncompare Book of Moses ch. viii:19, with ch. vi:43-68, as suggested\nin the references given in the analysis; since it is said that Noah\nwas commanded to \"go forth and declare his Gospel unto the children of\nmen even as it was given unto Enoch\" (ch. viii:19): and how fully the\nGospel was given unto Enoch can only be appreciated by a comparison of\nthe texts given above.\n\n_2. The Character of Noah:_ \"That the conduct of Noah corresponded\nto the faith and hope of his father we have no reason to doubt. The\nbrevity of the history satisfies not human curiosity. He was born\nsix hundred years before the Deluge. We may reasonably suppose that\nthrough that period he maintained the character given of him: 'Noah\nfound favour in the eyes of the Lord. Noah was a just man, and perfect\nin his generations. Noah walked with God.' (Gen. vi:8, 9.) These\nwords declare his piety, sincerity, and integrity, that he maintained\nhabitual communion with the Father of Mercies, by the exercises of\ndevotion, and that he was an inspired instrument of conveying the\nwill of God to mankind. The wickedness of the human race had long\ncalled upon the wisdom and justice of God for some signal display of\nhis displeasure, as a measure of righteous government and as example\nto future ages. For a long time, probably many centuries, the better\npart of men, the descendants of Seth, had kept themselves from society\nwith the families of the Cainite race. The former class had become\ndesignated as 'the sons of God,' faithful and obedient: the latter\nwere called by a term evidently designated to form an appellation of\nthe contrary import, daughters of men,' of impious and licentious men.\nThese women possessed beauty and blandishments, by which they won\nthe affections of unwary men, and intermarriages upon a great scale\ntook place. As is usual in such alliances, the worst part gained the\nascendency. The offspring become more depraved than the parents, and\na universal corruption of minds and morals took place. Many of them\nbecame 'giants,' the mighty men of old, men of renown (nephilism)\napostates (as the word implies), heroes, warriors, plunderers, 'filling\nthe earth with violence.' God mercifully afforded a respite of one\nhundred and twenty years (Gen. vi:3; I Pet. iii:20; 2 Pet. ii:5),\nduring which Noah sought to work salutary impressions upon their\nminds, and to bring them to repentance. Thus he was 'a preacher of\nrighteousness,' exercising faith in the testimony of God, moved with\nholy reverence, obeying the divine commands, and, by the contrast of\nhis conduct, condemning the world (Heb. xi:7); and probably he had\nduring a long previous period laboured in that benevolent and pious\nwork.\" (Cyclopaedia of Biblical Literature, Kitto, vol. II, p. 425.)\n\n_3. Conditions of Society in Days of Noah:_ \"Very remarkable.\nhowever, is the glimpse which we get [from the Bible] of the state of\nsociety in the antediluvian world. The narrative it is true is brief,\nand on many points obscure: a mystery hangs over it which we cannot\npenetrate. But some few facts are clear. The wickedness of the world is\ndescribed as having reached a desperate pitch, owing, it would seem,\nin a great measure to the fusion of two races which had hitherto been\ndistinct. And further the marked features of the wickedness of the\nage were lust and brutal outrage. \"They took them wives of all which\nthey chose:\" and, \"the earth was filled with violence.\" \"The earth was\ncorrupt for all flesh had corrupted his way upon the earth. * * And it\ncame to pass when men (the Adam) began to multiply on the face of the\nground and daughters were born unto them; then the sons of God (the\nElohim) saw the daughters of men (the Adam) that they were fair, and\nthey took to them wives of all that they chose. And Jehovah said. My\nspirit shall not for ever rule (or be humbled) in men, seeing that they\nare (or, in their error they are) but flesh, and their days shall be a\nhundred and twenty years. The Nephilim [the giants] were in the earth\nin those days; and also afterwards when the sons of God (the Elohim)\ncame in unto the daughters of men (Adam) and children were born to\nthem, these were the heroes which were of old, men of renown.\" (Smith's\nBible Dictionary, Art, Noah.)\n\n_4. Of Several Bible Difficulties in the Noachian Dispensation:_\n(1) The name \"Noah\" has presented a difficulty to Bible Expounders.\nNoah's father, Lamech, assigns as a reason for giving him the name\nNoah--\"This same shall comfort us concerning our work and toil of our\nhands, because of the ground which the Lord hath cursed.\" (Gen. v:29.)\nThis is usually made to refer to the general curse put upon the land\nbecause of the fall of Adam (see Art. \"Noah\" Smith's Bible Dictionary);\nbut the Book of Moses (P. G. P.), explains that \"there came a great\nfamine into the land, and the Lord cursed the earth with a sore curse,\nand many of the inhabitants thereof died.\" (Book of Moses, viii:4.)\nThis was doubtless the cause of Lamech naming his son Noah, which\nsignifies \"rest,\" in the hope that there would be a \"rest,\" or relief\nfrom the famine which had so long distressed them.\n\n(2). The second difficulty is in respect of the passage \"When men began\nto multiply on the face of the earth; and daughters were born unto\nthem, the sons of God saw the daughters of men and they took them wives\nof all which they chose.\" Who were these sons of God? Who were these\ndaughters of men? A variety of interpretations has been given, (a) The\n\"sons of Elohim\" (sons of the Gods) were explained to mean sons of\nprinces, or men of high rank, who degraded themselves by contracting\nmarriages with the \"daughters of men,\" i. e. with women of inferior\nposition. (b) A second interpretation, not less ancient, understands\nby the sons of Elohim (sons of the Gods), angels. And a long list of\nauthorities may be cited for the belief that the angels consorted\nwith women of the earth and begot a race of Giants (see Smith's Bible\nDictionary Art. Noah, also Kitto same title.) A third interpretation,\nhowever, suggests that the sons of Elohim (the Gods) refers to the\nfamily and descendants of Seth, and by \"the daughters of men,\" the\nwomen of the family of Cain (Smith's Dictionary, Art. Noah). In the\nBook of Moses, however, is found a complete explanation of the matter;\n\"And Noah and his sons hearkened unto the Lord, and gave heed, and they\nwere called the sons of God.\" (Book of Moses, ch. viii:13.) This does\naway with the necessity of believing that angels became the consorts\nof earthly beings, the daughters of men. Strangely enough the Book of\nMoses, in the Pearl of Great Price, gives the reverse order of the\nmatter to that related in Genesis. In Genesis it is stated that 'The\nsons of God saw the daughters of men that they were fair; \"and they\ntook them wives of all which they chose\" (Gen. vi:1-2). In the Book of\nMoses it is stated that \"when these men [the sons of Noah] began to\nmultiply on the face of the earth, and daughters were born unto them,\nthe sons of men saw that those daughters were fair, and they took\nwives, even as they chose.\" (Book of Moses, viii:14.) The facts in the\ncase, however, seem to be that there was a willingness on both sides to\nthis amalgamation of races forbidden to each other. The grand daughters\nof Noah seemed willing to consort with the descendants of Cain, \"the\nsons of men.\" (Book of Moses viii:14); and later the sons of Cain,\nhaving in mind that they too, were descendants of Adam, through Cain\ncould retort--\"We are the sons of God; have we not taken unto ourselves\nthe daughters of men?\" The fact is, however, that the other descendants\nof Adam were forbidden to inter-marry with the seed of Cain--\"the sons\nof men;\" (cf. Book of Moses, ch. viii:13-15, 21; with Book of Abraham,\nch. i:21-27.) It is gratifying to know that the results of the latest\ndeductions of Biblical scholars favors the views presented in the Book\nof Moses: \"The interpretation, however, which is now most generally\nreceived, is that which understands by 'the sons of the Elohim' the\nfamily and descendants of Seth, and by 'the daughters of man (Adam),'\nthe women of the family of Cain. So the Clementine Recognitions\ninterpret \"the sons of the Elohim.\" So Ephrem, and the \"Christian\nAdam-Book\" of the East: so also Theodoret, Chrysostom, Cyril of\nAlexandria, Jerome, Augustine, and others; and in later times Luther,\nMelancthon, Calvin, and a whole host of recent commentators. They all\nsuppose that whereas the two lines of descent from Adam--the family of\nSeth who preserved their faith in God, and the family of Cain who lived\nonly for this world--had hitherto kept distinct, now a mingling of the\ntwo races took place which resulted in the thorough corruption of the\nformer, who falling away, plunged into the deepest abyss of wickedness,\nand that it was this universal corruption which provoked the judgment\nof the Flood.\" (Smith's Dictionary, Art. Noah.)\n\n(3) The third difficulty is found in the passage: \"And God saw that the\nwickedness of man was great in the earth, and that every imagination of\nthe thoughts of his heart was only evil continually. And it repented\nthe Lord that he had made man on the earth, and it grieved him at his\nheart. And the Lord said, I will destroy man whom I have created from\nthe face of the earth; both man, and beast, and the creeping thing, and\nthe fowls of the air; for it repenteth me that I have made them.\" (Gen.\nvi:5-7.)\n\nIf it \"repented the Lord that he had made man on the earth, and\ngrieved him at his heart\"--why then did he make him? For surely God's\nfore-knowledge was such as to fore-know what man would become in\nthe earth. Then why be sorry that he had created him, since God's\nforeknowledge must have taught him what kind of a being man would be?\nThe matter is set right in the Book of Moses revealed to Joseph Smith,\nwhere it is said: \"And it repented Noah, and his heart was pained that\nthe Lord had made man on the earth, and it grieved him at the heart.\nAnd the Lord said: I will destroy man whom I have created, from the\nface of the earth, both man and beast, and the creeping things, and the\nfowls of the air; for it repenteth Noah that I have created them, and\nthat I have made them; and he hath called upon me; for they have sought\nhis life.\" (Book of Moses, ch. viii:25-26.)\n\n_5. A Covenant of the Lord with Noah:_ Among the first acts of\nNoah, who may be regarded as the \"second father\" of the human race, was\none of worship, for he built an altar unto the Lord and offered burnt\nofferings unto him. Renewed communion in fact with God. And the Lord\ncovenanted with him in that day, that while the earth should remain,\nseedtime and harvest, and cold and heat, and summer and winter, and day\nand night should not cease. (Gen. viii:20-22.) And in token of this\nperpetual covenant, \"I do set my bow in cloud, said the Lord, and it\nshall be for the token of the covenant between me and the earth. * * *\n* And I will remember my covenant which is between me and you (Noah)\nand every living creature of all flesh, and the waters shall no more\nbecome a flood to destroy all flesh.\" (Gen. ix:13-15.) Of course it\nmust not be supposed that the Lord at this time created the rain-bow\nfor the sign of his covenant, for since ever there was sunshine and\nrain and dark clouds, there have been rain-bows and will be. But the\nLord pointed to this beautiful phenomenon already existing, and made\nit the sign of his covenant with man.\n\n_6. The Seven Precepts of Noah:_ \"It is an old tradition of the\nRabbinical Jews, on which they lay great stress, that at this juncture\nNoah delivered to his children seven precepts, to be enjoined upon all\ntheir descendants. These prohibit, 1, idolatry; 2, irreverence to the\nDeity; 3. homicide; 4, unchastity; 5, fraud and plundering; the 6th\nenjoins government and obedience; and the 7th forbids to eat any part\nof an animal still living. Mr. Selden has largely illustrated these\nprecepts, and regards them as a concise tablet of the Law of Nature.\nThough we have no positive evidences of their having been formally\nenjoined by the great patriarch, we can have no great reason for\nrejecting such an hypothesis.\" (Biblical Literature, Kitto, 427.)\n\nAt least one of these precepts is very emphatically set forth in\nGenesis, given with the penalty of it; namely, the great law against\ntaking human life and the penalty which every where justifies the law\nof man; namely, \"who so sheddeth man's blood, by man shall his blood be\nshed, for in the image of God made he man.\" (Gen. ix:6.) Unhappily,\nhowever, the law in executing this penalty does it in such manner that\nthe blood of condemned murderers is not shed, since in the majority of\ncountries the death penalty is executed by strangulation instead of by\nthe shedding of blood. The phrase, \"for in the image of God made he\nman\" is significant, and is fatal to the claims of those theologians\nwho interpret the scriptural saying, that man wras created in the image\nof God, to mean that man was created in God's \"moral image,\" a most\nabsurd conclusion. As if there could be a moral image. But the phrase\nhere quoted carries this significance: Thou shalt not kill a man, for\nhe stands in the image of God. And thou shalt not mar that image of\nGod, thou shalt not bring death unto it. It is sacred. It must not be\nmarred by mortal hand.\n\n_7. The Death of Noah:_--It is said that Noah lived after the\nflood three hundred and fifty years, but the manner of his life\nand where he spent it is not given. He must have been alive at the\nconfusion of tongues at Babel, but whether or not he was in the\nvalley of the Uphrates at that time may not be learned. There have\nbeen those who seek to identify him with the Chinese character Fohi\nwhose tradition was that Fohi's advent among them was preceded by a\nflood which wholly covered the earth, but all here is conjecture. (See\nSmith's Dictionary of the Bible, Kitto's Biblical Literature, Art.\nNoah.)\n\n\n\nLESSON XVI.\n\n(Scripture Reading Exercise.)\n\n(A Discourse)\n\nENOCH AND THE ANTEDILUVIAN DISPENSATIONS OF THE GOSPEL.\n\nNOTES.\n\n_1. Suggestions to the Speaker:_ Naturally the subject of this\nlesson will be something of a review of the period covered by the\npreceding lessons on the Antediluvian dispensations with Enoch as the\ncentral figure, but the matter of these lessons should not be too\nclosely followed. Let those to whom the assignment of this lesson is\ngiven draw their own lines of treatment. As the subject is stated\nin the lesson it would be treated as historical narrative, or as a\nbiography of Enoch. It could, however, be treated in an argumentative\nform. Thus: The Justice of God Requires that the Gospel should be\nRevealed to the Antediluvians; or, Was the Gospel Revealed to the\nAntediluvians? If the historical or biographical form of treatment is\ndecided upon the speaker should bear in mind that his work in the main\nwould be narrative, and the first essentials of narrative, after the\ntruth of it, is movement and method. \"A narrative,\" says A. S. Hill in\nhis Principles of Rhetoric, \"should move from the beginning to the end,\nand it should move with method. If the action haults the listener's\nattention haults with it. If the action is confused or self-repeating\nthe hearers mind is soon fatigued. Movement and method, the life and\nthe logic of discourse, are then the essentials of a good narrative.\"\nIn another place our author says, \"It is not enough that a narrative\nshould move, it should move forward, it should have method. * * * *\n* The philosopher may contribute attached sayings (aphorisms) to the\ngeneral stock of wisdom. An essayist may be charming as he rambles in\npleasant fields of thought and gossip with his readers, but a narrator\nfails as a narrator in so far as he does not go straight on from the\nbeginning to the end.\"\n\n\"A narrator,\" says another author, \"must not spend undue time or space\nupon any episode in his tale to the disadvantage of other parts.\nWhatever his scale is, he should follow it. Otherwise he will give\nemphasis to unimportant events, or slight important ones. The law\nof climax applies especially to narration, because the interest of\nthe reader in the opening of a story is necessarily slight. When he\nbecomes involved in the plot of the tale, his interest will either\ngrow or disappear. As narrative becomes complex, as one event leads\nto a number of results, the reader's attention should be engaged more\nfirmly. A weak ending is never so disappointing as in narration.\nFinally, every narrative should have as a center some one definite\ntopic. (It is for this reason that we give Enoch as the center around\nwhich events in the Antediluvian dispensations gathered.) \"For example,\na history of the discovery of America, containing many hundreds of\npages, and relating numerous events, will have but one principal\nsubject--the early explorations upon this hemisphere,--to which all\nthe characters, actions, and events will be made subordinate. * * * *\n* A good narrative then will move rapidly; action will follow action\nin close succession. Only significant events will be dwelt upon; much\nwill be passed over with brief mention. Yet the connection of events\nwill be made plain; the reader will never lose the thread.\" No matter\nhow complex the narration becomes, it will have a simple subject as\nthe center, and will march on with increasing interest to the end.\"\n(Composition and Rhetoric for Schools, Herrick and Damon, p. 428-9).\n\nIf the subject is treated in an argumentative form, then the speaker\nshould consider what has been already said on the subject of\nargumentative discourse in Lesson XIII.\n\n_3. Another Word on Clearness:_ In a former lesson (XIII) it was\npointed out that Clearness consists of such a use and arrangement of\nwords and clauses as at once distinctly indicate the meaning of the\nspeaker; and pointed out how the obscure or equivocal use of pronouns\nwas destructive of Clearness.\n\nIn this lesson attention is called to the omission of words in a\nsentence necessary to its exact meaning--what the text books call\n\"improper ellipsis.\"\n\n\"Whenever the omission of a word renders the meaning of a sentence\nunintelligible, the ellipsis becomes improper. A writer in \"The\nGuardian\" uses this expression: \"He is inspired with a true sense of\nthat function.\" The meaning is not intelligible till we put in the\nwords improperly left out: \"He is inspired with a true sense of the\nimportance of that function.\" \"Arbitrary power,\" says another, \"I look\nupon as a greater evil than anarchy itself, as much as a savage is a\nhappier state of life than a galley-slave.\" We can not properly call a\nsavage or a galley-slave a state of life, though we may with propriety\ncompare their conditions. The obscurity is removed by doing away with\nthe ellipsis: \"as much as the state of a savage is happier than that of\na galley-slave.\" (Course of Composition and Rhetoric, Quackenbos, p.\n285.)\n\n_Clearness Depends upon Unity in Sentences:_ \"To be clear, a\nsentence must have unity; that is, it must not contain incongruous\nmaterial, and must be so expressed that it gives the reader the\nimpression of being one thought. When a sentence contains incongruous\nstatements, it is said to lack unity of thought. When a sentence fails\nto present its meaning as one obvious whole, it is said to lack unity\nof form. Each of the examples cited * * * below, violates unity of\nthought, or unity of form, or both. Note how much clearer are the\ncorrected sentences.\n\n1. Chaucer began to write at an early age, and as he was a page for\nsome court lady, he went to France when she did.\n\n_Corrected:_ Chaucer began to write at an early age. Being at this\ntime the page of a court lady, he went in her train to France.\n\n2. Once I saw a college President as he walked upon the stage, and he\nheld in his hand a whole basket of diplomas.\n\n_Corrected:_ I once saw a college President walk upon the stage\nholding a whole basket of diplomas in his hand.\n\n3. A good paragraph must have unity of thought, and the different\nsentences of which it is composed must be logically connected, and what\nis most important in the paragraph must be made prominent, and what is\nof small consequence merely hinted at.\n\n_Corrected:_ A good paragraph must have unity of thought. A\nparagraph is unified if the different sentences in it are logically\nconnected, and if what is most important is made prominent, what is of\nsmall consequence, merely hinted at.\n\n\n\nPART III.\n\nPost-diluvian Dispensations.\n\n\n\nLESSON XVII.\n\n(Scripture Reading Exercise.)\n\nTHE ABRAHAMIC DISPENSATION.\n\nANALYSIS.\n\nI. Melchizedek and Abraham--Relationship of.\n\nII. The \"Call\" of Abraham.\n\nIII. The Gospel Given to Abraham.\n\nREFERENCES.\n\nGen. xi-xxv.\n\nHeb. v. and vii. Psalms cx. Also Doc. and Cov Sec. cvii:1-4. Alma\n(Book of Mormon) ch. xiii. Notes 1, 2, 3, 4; also Art. Melchizedek and\nAbraham in Smith's Bible Dictionary and Kitto's Biblical Literature.\nSeventy's Year Book I, pp. 37-39. Notes 4, 5 and 1.\n\nGen. xii:1-4 Book of Abraham ch. i:15-19; ch. ii:6-11. Note 6.\n\nGal. iii:6-8, 19. Book of Abraham (P. G. P.) chs. i-v. Note 7. \"The\nGospel,\" (3rd Ed.) ch. xxiii.\n\nNOTES.\n\n_1. Melchizedek (king of Righteousness):_ \"Melchisedek, king of\nSalem and priest of the Most High God, who met Abram in the Valley of\nShaveh (or, the level valley), which is the king's valley, brought out\nbread and wine, blessed Abram, and received tithes from him (Gen. xiv.\n18-20). The other places in which Melchizedek is mentioned are Ps. cx.\n4, where Messiah is described as a priest forever, \"after the order of\nMelchizedek,\" and Heb. v., vi., vii., where these two passages of the\nO. T. are quoted, and the typical relation of Melchizedek to our Lord\nis stated at great length.\"\n\n_2. Melchizedek in History:_ \"There is something surprising\nand mysterious in the first appearance of Melchizedek, and in the\nsubsequent references to him. Bearing a title which Jews in after ages\nwould recognize as designating their own sovereign, bearing gifts\nwhich recall to Christians the Lord's Supper, this Canaanite crosses\nfor a moment the path of Abram, and is unhesitatingly recognized as a\nperson of higher spiritual rank than the friend of God. Disappearing\nas suddenly as he came in, he is lost to the sacred writings for a\nthousand years; and then a few emphatic words for another moment bring\nhim into sight as a type of the joining Lord of David. (Psalms cx).\nOnce more, after another thousand years, the Hebrew Christians are\ntaught to see in him a proof that it was the consistent purpose of God\nto abolish the Levitical priesthood.[A] (Heb. vii.) His person, his\noffice, his relation to Christ, and the seat of his sovereignty, have\ngiven rise to innumerable discussions, which even now can scarcely be\nconsidered as settled.\n\n[Footnote A: No; not \"abolish\" the Levitical priesthood, but supercede\nit as the dominating power by restoring the Melchizedek Priesthood\nwhich holds precedence of it in power and authority; but both may exist\ntogether as in the Mosaic dispensation before Moses and the Melchizedek\nPriesthood was taken from Israel, (cf. Doc. & Cov. Sec. lxxxiv:19-23\nand Heb. vii. whole chapter but especially verse 12.)]\n\n_3. Conjectures Concerning Melchizedek:_ \"The faith of early\nages ventured to invest his person with superstitious awe. Perhaps\nit would be too much to ascribe to mere national jealousy the fact\nthat Jewish tradition, as recorded in the Targums of Pseudo-Jonathan\nand Jerusalem, and in Rashi on Gen. xiv in some cabalistic writers,\npronounces Melchizedek to be a survivor of the Deluge, the patriarch\nShem, authorized by the superior dignity of old age to bless even the\nfather of the faithful, and entitled, as the paramount lord of Canaan\n(Gen. ix. 26) to convey (xiv. 19) his right to Abram. Jerome in his\nEp. lxxiii. (ad Evangelum Opp. i. 438), which is entirely devoted to a\nconsideration of the person and dwelling place of Melchizedek, states\nthat this was the prevailing opinion of the Jews in his time; and it is\nascribed to the Samaritans by Epiphanius, (Hae. Iv. 6, p. 472.) It was\nafterwards embraced by Luther and Melanchthon, by our own countrymen,\nH. Broughson, Selden, Lightfoot, Jackson, and by many others. It\nshould be noted that this supposition does not appear in the Targum of\nOnkelos,--a presumption that it was not received by the Jews till after\nthe Christian era--nor has it found favor with the Fathers.\" (Smith's\nBible Dictionary, Hackett Edition, p. 1876.)\n\n_4. The Mystery About Melchizedek:_ Much of mystery is connected\nwith the life and character of Melchizedek. \"The Jews,\" says Kitto,\nin admitting Melchizedek's official superiority to Abraham, \"sought\nto account for it by alleging that the royal priest was no other than\nShem, the most pious of Noah's sons, who according to the shorter\nchronology might have lived to the time of Abraham.\" (Biblical\nLiterature, Vol. II, Art. Melchizedek). Others have seen in him\nCanaan the son of Ham: Ham himself, or even Enoch; while others have\nheld that Melchizedek was no other than the son of God himself under\nhuman appearance, and still others take him to have been an angel,\nthe latter being among the wild notions of Origen and his school.\n(Ibid, as above.) All this of course is conjecture, although it is not\nunreasonable that he may have been Shem the son of Noah. The Book of\nMormon gives this important information concerning him.\n\n\"Now this Melchizedek was a king over the land of Salem; and his people\nhad waxed strong in iniquity and abominations; yea, they had all gone\nastray; they were full of all manner of wickedness: But Melchizedek\nhaving exercised mighty faith, and received the office of the High\nPriesthood, according to the holy order of God, did preach repentance\nunto his people. And behold, they did repent; and Melchizedek did\nestablish peace in the land in his days; therefore he was called the\nprince of peace, for he was the king of Salem; and he did reign under\nhis father. Now, there were many before him, and also there were many\nafterwards, but none were greater; therefore, of him they have more\nparticularly made mention.\" (Alma xiii.)\n\nFrom the Doctrine and Covenants we learn this important fact; namely,\nthat the priesthood which Melchizedek held was formally called \"the\nPriesthood after the order of the Son of God;\" but in order to avoid\na too frequent repetition of the name of Deity \"this Holy Priesthood\"\nwas called Melchizedek, or Melchizedek Priesthood. (Doc. & Cov., Sec.\n107, 1-4.) The mystery connected with Melchizedek arises doubtless\nfrom the language of Paul in Hebrew vii, where misapprehension of the\nlanguage of the Apostle seemingly represents Melchizedek as being\n\"without father, without mother, without descent, having neither\nbeginning of days nor end of life, but made like unto the Son of God,\nabideth a priest continually.\" The commentators generally interpret\nthis as meaning that Melchizedek was without a recorded genealogy. The\nmystery, however, disappears when these descriptive words are applied,\nnot to the man Melchizedek, but to the priesthood which he held, which\npriesthood is without beginning of days or end of years, that is, it is\nan eternal thing--\"without father, without mother, and without descent,\nhaving neither beginning of days nor end of life,\" but endureth as a\npower eternally, even as God from whom said power emanates is eternal.\nWith this interpretation of the language of Paul the necessity for wild\nconjectures concerning the personality of Melchizedek disappears, and\nit will be enough if we fix this in the mind concerning him; namely,\nhe was a great High Priest, co-temporary with Abraham, and the one\ndoubtless from whom Abraham received his ordination to the patriarchal\noffice in the priesthood, to which he had a right by reason of his\ndescent from the patriarchs. (See Book of Abraham, chap. I:1-4.)\n\n_5. The Book of Abraham:_ The Book of Abraham, to which reference\nis made in the analysis, consisting of five chapters, is but a fragment\nof Abraham's writings and history, and in it is found no reference to\nhis meeting the Melchizedek, but reference is made of his receiving\nthe priesthood. It was conferred upon him, he tells us, \"from the\nfathers; it came down from the fathers from the beginning of time, yea,\neven from the beginning or before the foundations of the earth to the\npresent time, even the right of the first born, on the first man, who\nis Adam, our first father, through the fathers, unto me. I sought for\nmine appointment unto the Priesthood according to the appointment of\nGod unto the fathers concerning the seed.\" (Book of Abraham, chap, i;\n3-4.)\n\nThis has reference doubtless to the patriarchal office in the\nPriesthood, since in the subsequent verses he says, \"But the records of\nthe fathers, even the patriarchs, concerning the right of Priesthood\nthe Lord my God preserved in mine own hands; therefore a knowledge of\nthe beginning of the creation, and also of the planets, and of the\nstars, as they were made known unto the fathers, have I kept even unto\nthis day, and I shall endeavor to write some of these things upon this\nrecord for the benefit of my posterity that shall come after me.\" The\nmanner in which this sacred record \"The Book of Abraham\" came into the\nhands of the Prophet Joseph Smith, is to be found in the History of the\nChurch, Vol. II, p. 236, 348-350 and foot note.\n\n_6. The \"Call\" of Abraham:_ \"In that course of God's dealing with\nman which is traced in the sacred narrative, a new step was taken by\nthe choice of a Family from which the promised seed of the woman was to\nspring, and which should meanwhile preserve the knowledge and worship\nof the true God. Jehovah, in the revelation of himself to man, retires,\nso to speak, from the whole compass of the race of Noah into the inner\ncircle of the family of Abraham. It was a step required by the state of\nthe world, which had relapsed into idolatry and profaneness before the\ndeath of Noah. This is clear from the story of the building of Babel,\nand it is implied in the subsequent history. Joshua expressly says that\nthe family of Terah were idolaters. * * * * * The patriarch whom God\nmade the head of his chosen family was born only two years after the\ndeath of Noah. * * * * * He was now seventy-five years old; and this\nis the period usually assigned to the 'Call' of Abraham; though it\nwas, in fact, the second step of his career. In tracing these stages,\nit is important to observe the special form of promise and blessing of\nwhich each was the occasion. The first of these involves the germ of\nall the rest, though as yet but vaguely stated:--\"I will make of thee\na great nation, and I will bless thee, and make thy name great, and,\nthou shalt be a blessing (to others): and I will bless them that bless\nthee, and curse him that curseth thee, and in thee shall all families\nof the earth be blessed.\" The last words already involve the crowning\nblessing of the Old Covenant, the Promise of the Messiah, and that to\nthe Gentiles, \"all families of the earth.\" (Dr. Smith's Old Testament\nHistory, p. 67 and 70.)\n\n_7. The Things Which God Revealed to Abraham:_ First his design\nto make of Abraham and his posterity in the earth the witness for\nhimself and the truth of the Gospel unto all nations. (Gen. 12:193,\nBook of Abraham I:16-19, Book of Abraham 2:6-11). \"I will bless\nthem that bless thee, and curse them that curse thee,\" said the Lord;\n\"and in thee (that is in thy priesthood) and in thy seed (that is,\nthy priesthood) for I give unto thee a promise that this right shall\ncontinue in thee and in thy seed after thee (that is to say the literal\nseed or the seed of the body) shall all the families be blessed, even\nwith the blessings\" of the Gospel which are the blessings of salvation\neven of life eternal.\n\nSecond, in the dispensation to Abraham he revealed the great doctrine\nof the eternal existence of intelligences. (Book of Abraham 3:16-23).\n\nThird, he made known to Abraham the covenant of eternal life to man,\n\"which God, that cannot lie, promised before the world began,\" (Titus\n1:2). God, according to Abraham's record, standing among the spirits\nin existence before the world began, said: \"We will go down, for there\nis space there, and we will take of these materials, and we will make\nan earth whereon these may dwell; And we will prove them herewith, to\nsee if they will do all things whatsoever the Lord their God shall\ncommand them; and they who keep their first estate shall be added upon;\nand they who keep not their first estate shall not have glory in the\nsame kingdom with those who keep their first estate; and they who keep\ntheir second estate shall have glory added upon their heads for ever\nand ever. And the Lord said: Whom shall I send? And one answered like\nunto the Son of Man: Here am I, send me. And another answered and said:\nHere am I, send me. And the Lord said: I will send the first. And the\nsecond was angry, and kept not his first estate; and, at that day, many\nfollowed after him.\" (Book of Abraham, p. 66). From which it appears\nthat the whole Gospel scheme of salvation was revealed to Abraham.\n\nFourth, he revealed to Abraham, through Urim and Thummin great\nknowledge of the Universe, its planetary systems and their movements\nand relations (Book of Abraham, chap. 3); and also gave him an account\nof the preparation of the earth for man's abode, and the knowledge also\nof the advent of Adam upon it. (Book of Abraham, chaps. 4 and 5).\n\n\n\nLESSON XVIII.\n\n(Scripture Reading Exercise.)\n\nTHE MOSAIC DISPENSATION.\n\nANALYSIS.\n\nI. Interim Between Abraham and Moses.\n\nII. Birth and Call of Moses.\n\nIII. The Gospel Given to Israel Before The Law. (i. e. the Law of\nMoses.)\n\nREFERENCES.\n\nGen. xxiv-l; and Exodus i. Josephus' Antiquities, Bk. I chs.\nxviii-xxii. Bk II, chs. i-x.\n\nNote 1, 2 and 3.\n\nExodus ii and iii. Josephus' Antiquities, Bk. II, chs. ix, xii.\n\nHeb. iii:13-19 in connection with Heb. iv:1, 2 and I Cor. x:1-4.\nDoc. and Cov. Sec. 84; vers. 20-22. Gal. i:5-8, 16-19, 24. The Gospel,\nch. xxiii.\n\nNOTES.\n\n_1. From Abraham to Moses:_ The Bible History of the period\nintervening between Abraham and Moses has little that indicates\nspecifically the existence of the Gospel among the Patriarchs. Yet the\ncommunion of the Patriarchs Isaac, and Jacob as also Joseph, with the\nLord, would argue the existence of a knowledge of the means by which\nsuch communion could be secured. Also the offering of sacrifices by\nthese patriarchs, by which was figured forth the great Atonement of the\nfuture Messiah, bears witness to the same effect--they had the Gospel.\nThe evident existence of the High Priesthood among them undoubtedly\nargues the existence of the Gospel also as a necessary concomitant\nof that Priesthood, since said priesthood exists for the purpose of\n\"administering the Gospel,\" and holds the keys of the \"mysteries of\nthe kingdom, even the key of the knowledge of God; therefore, in the\nordinances thereof, the power of Godliness is manifest; and without\nthe ordinances thereof, and the authority of the Priesthood, the\npower of Godliness is not manifest unto men in the flesh; for without\nthis no man can see the face of God and live.\" (Doc. & Cov. Sec. 84;\n16-22.) Therefore where ever this priesthood is found there also will a\nknowledge of the Gospel be had. If, then, the Patriarchs after Abraham\nhad the Priesthood they undoubtedly had also the Gospel.\n\n_2. The Patriarch Joseph's Knowledge of the Covenant of\nSalvation--the Gospel:_ It is evident that Joseph, the son of Jacob,\nhad larger knowledge of the covenant of eternal life \"which God that\ncannot lie promised before the world began, but hath in due times\nmanifested his word through preaching\" (Titus i:2)--than appears in the\nBible history of that patriarch. From the last chapter of Genesis it is\nevident that God had revealed unto Joseph the fact that he would visit\nhis people Israel, in Egypt, and deliver them from that land, and bring\nthem unto the land which he promised to Abraham and Isaac and Jacob, as\nthe land of their inheritance. The Book of Mormon enlarges that view\nof Joseph's knowledge of the purposes of God, by representing that\nGod not only revealed the fact of a future deliverer of Israel from\nEgypt, but also promised him \"that out of the fruit of his (Joseph's)\nloins, the Lord would raise up a righteous branch unto the House of\nIsrael. _Not the Messiah_ but a branch which was to be broken off,\nnevertheless to be remembered in the covenants of the Lord, _that\nthe Messiah should be made manifest unto them in the latter days,_\nin the Spirit of power, unto the bringing of them out of darkness unto\nlight; yea, out of hidden darkness and out of captivity unto freedom.\n* * * * * For Joseph truly testified, saying: A seer shall the Lord my\nGod raise up, who shall be a choice seer unto the fruit of my loins. *\n* * * * Thus saith the Lord unto me: A choice seer will I raise up out\nof the fruit of thy loins; and he shall be esteemed highly among the\nfruit of thy loins. And unto him will I give commandment, that he shall\ndo a work for the fruit of thy loins, his brethren, which shall be of\ngreat worth unto them, even to the bringing of them to the knowledge\nof the covenants which I have made with thy fathers. * * * * * And he\nshall be great like unto Moses, whom I have said I would raise up unto\nyou, to deliver my people, O house of Israel. And Moses will I raise\nup, to deliver thy people out of the land of Egypt. But a seer will I\nraise up out of the fruit of thy loins; and unto him will I give power\nto bring forth my word unto the seed of thy loins; * * * * * Wherefore,\nthe fruit of thy loins shall write; and the fruit of the loins of\nJudah shall write; and that which shall be written by the fruit of thy\nloins, and also that which shall be written by the fruit of the loins\nof Judah, shall grow together, unto the confounding of false doctrines,\nand laying down of contentions, and establishing peace among the fruit\nof thy loins, and bringing them to the knowledge of their fathers in\nthe latter days; and also to the knowledge of my covenants, saith\nthe Lord.\" (II Nephi, chap. 3). The thing which the Lord promised to\nbring forth by this future Seer, the patriarch Joseph saw would bring\nsalvation unto his people. (II Nephi, chap, iii:15). \"And great were\nthe covenants of the Lord which he made unto Joseph.\" (II Nephi iii:4.)\n\n_3. Effect of Israel's Bondage in Egypt:_ What may have been the\neffect of Israel's captivity in Egypt in the matter of perpetuating\nthe Priesthood of their fathers and a knowledge of the Gospel cannot\nbe as certained with any degree of certainty from what is written. It\nwould appear, however, that God's chosen people were not without some\nknowledge of God and of Christ during the period of their captivity;\nfor the Hebrew mid-wives \"feared God\" and forebore to commit the acts\nof murder upon the male infants born in Israel as commanded by the\nEgyptian King (Exodus i:15-22): \"Therefore God dealt well with the\nmid-wives; and the people multiplied and waxed very mighty.\" (Ibid,\nverse 20). Moreover Paul says:\n\n\"By faith Moses, when he was bom, was hid three months of his parents,\nbecause they saw he was a proper child; and they were not afraid of the\nKing's commandment. By faith Moses, when he, was come to years, refused\nto be called the son of Pharaoh's daughter; Choosing rather to suffer\naffliction with the people of God, than to enjoy the pleasures of sin\nfor a season; Esteeming the reproach of Christ greater riches than\nthe treasures in Egypt: for he had respect unto the recompense of the\nreward. By faith he forsook Egypt, not fearing the wrath of the king:\nfor he endured, as seeing him who is invisible.\" (Heb. xi:23-27.)\n\n\"Esteeming the reproach of Christ greater riches,\" etc. Query.--How\ncould Moses \"esteem the reproach of Christ greater riches than the\ntreasures in Egypt\" if he knew nothing of Christ? Evidently, whatever\nmay have been the status of the Israelites in respect of the Gospel and\nits administration among them during the period of their captivity,\nthey at least preserved among themselves some knowledge of the Gospel\nand of Christ who is ever the central figure of it; and this even\nbefore the call of Moses.\n\n_4. The High Priesthood Held by Others Than the Direct Descendants\nof Abraham:_ We learn from the Doctrine and Covenants that the\nPriesthood existed with others than with Abraham and his direct\ndescendants. For instance, one Esaias is named as being contemporary\nwith Abraham and blessed of Abraham, but that Esaias himself received\nthe Priesthood \"under the hand of God.\" That he (Esaias) conferred\nit upon Gad; Gad upon Jeremy, and Jeremy upon Elihu, and Elihu upon\nCaleb, and Caleb, upon Jethro, Jethro, who was the priest of Median\nwith whom Moses sojourned forty years after his flight from Egypt,\nand whose daughter he married--Jethro conferred the priesthood upon\nMoses. (Doc. & Cov. Sec. 84, 6-13.) So that Moses himself received\nthe priesthood from a line of men holding it who were not descendants\nof Abraham. If what we have said in Note I of this lesson holds good;\nnamely, that the Melchizedek priesthood and the Gospel are concomitants\nof each other, and that the High Priesthood exists for the purpose of\nadministering the Gospel, which conclusion is based on the quotation\nin that note from the Doctrine and Covenants, (Sec. 84. 17:21), then\nthe existence of the priesthood with this line of men above named,\nargues also that the existence of the Gospel of Jesus Christ among\nthem: and therefore we have knowledge of the Gospel existing not only\nwith Abraham and his successors, but with this independent line of\nmen also. All of which tends to the conclusion that there was a wider\ndissemination of the Gospel in those ancient times than has generally\nbeen conceded.\n\n_Early Proclamation and Wide Diffusion of the Gospel:_ \"The tardy\nappearance and partial distribution of moral and religious knowledge in\nthe world,\". (Mansel, Limits of Religious Thought, Preface) has ever\nbeen regarded as one of the great religious difficulties, a difficulty\nconsiderably lessened when the view presented in this Outline History\nof the Dispensations of the Gospel is accepted; for herein it is proven\nthat there has neither a tardy appearance or even partial distribution\nof moral and religious knowledge in the world, but an early and\nwidespread proclamation of the Gospel from the beginning and in nearly\nall ages there has been preached that \"hope of eternal life, which God,\nthat cannot lie, promised before the world began.\" Commenting upon the\nsupposed long interval between the fall of man and the proclamation of\nhis redemption (generally supposed to have been withheld from the world\nuntil the coming of Christ in the flesh), even a Roman Pope (Leo the\nGreat, A. D. 440-461) said:\n\n\"Let those who with impious murmurings find fault with the Divine\ndispensations, and who complain about the lateness of Our Lord's\nnativity, cease from their grievances, as if what was carried out in\nthis last age of the world had not been impending in time past. * * * *\nWhat the apostles preached, the prophets had announced before, and what\nhas always been believed cannot be said to have fulfilled too late. By\nthis delay of his work of Salvation the wisdom and love of God have\nonly made us more fitted for his call; so that, what had been announced\nbefore by many signs and words and mysteries during so many centuries,\nshould not be doubtful or uncertain in the days of the gospel God has\nnot provided for the interests of men by a new counsel or by a late\ncompassion; but He had instituted from the beginning for all men one\nand the same path of salvation.\" (Science of Religion, Muller, p. 107.)\n\n\n\nLESSON XIX.\n\n(Scripture Reading Exercise.)\n\nFROM MOSES TO THE MERIDIAN DISPENSATION.\n\nANALYSIS.\n\nI. There Arose not a Prophet since in Israel like unto Moses.\n\nII. The Promise of a Future Prophet.\n\nIII. What Remained with Israel.\n\nREFERENCES.\n\nDeut. xxxiv:10-12. The Gospel, ch. xxiii. Note 1.\n\nDeut. xviii:15-19 Acts, iii:22-23; Acts vii:37. History of the\nChurch, Vol. I, p. 13; also Pearl of Great Price, p. 90. Note 2.\n\nDoc. and Cov., Sec. lxxxviv:17-28. The Gospel, ch. xxiii; pp. 234-5.\nNotes 3, 4, 5.\n\nNOTES.\n\n_1. There Arose Not a Prophet Since:_ In whatever light we view\nthis extraordinary man, the eulogy pronounced in these inspired words\nwill appear just. No Hebrew prophet or ruler equalled him in character,\nofficial dignity, as well as knowledge of God's will and opportunities\nof announcing it. (Commentary--Jameson-Fausset-Brown.)\n\n_2. The Lord Thy God Will Raise up Unto Thee a Prophet:_\n\"The insertion of this promise, in connection with the preceding\nprohibition, (not to harken to soothsayers, verse 9-14) might warrant\nthe application which some make of it, to that order of true prophets\nwhom God commissioned in unbroken succession to instruct, to direct,\nand warn His people; and in this view the purport of it is, 'There is\nno need to consult with diviners and soothsayers, as I shall afford\nyou the benefit of divinely-appointed prophets, for judging of whose\ncredentials a sure criterion is given.' (vs. 20-22). But the prophet\nhere promised was preeminently the Messiah, for He alone was 'like unto\nMoses (see on ch. 34. 10) in his mediatorial character; in the peculiar\nexcellence of his ministry; in the number, variety, and magnitude of\nhis miracles; in his close and familiar communion with God; and in his\nbeing the author of a new dispensation of religion.' This prediction\nwas fulfilled 1500 years afterwards, and was expressly applied to\nJesus Christ by Peter (Acts 3, 22, 23), and by Stephen (Acts 7, 37).\"\n(Commentary--as above.)\n\n_3. The Gospel Plus the Law:_ After making the statement that the\nGospel was preached to Abraham, Paul asks the question, \"Wherefore\nthen serveth the law?\" That is, if the Gospel was preached to Abraham\nhow came the law of Moses into existence: why was it given to ancient\nIsrael and binding on them? To which the apostle replies:\n\n\"It was added because of transgression, till the seed should come to\nwhom the promise was made. * * * * * Wherefore the law was our school\nmaster to bring us unto Christ, that we might be justified by faith.\"\n\nThe matter is still more plainly set forth in the Doctrine and\nCovenants. In speaking of the priesthood and the ordinances belonging\nthereto--through which ordinances \"the power of godliness is\nmanifest; and without the ordinances thereof, and the authority of\nthe priesthood, the power of godliness is not manifest unto men in\nthe flesh; for without this\"--that is without the priesthood and its\nordinances--\"no man can see the face of God, even the Father, and\nlive\" (Doc. & Cov. Sec. lxxxiv:20, 21, 22.)--the Lord says: \"Now this\nMoses plainly taught to the children of Israel in the wilderness, and\nsought diligently to sanctify his people that they might behold the\nface of God; But they hardened their hearts, and could not endure his\npresence; therefore the Lord in his wrath (for his anger was kindled\nagainst them) swore that they should not enter into his rest while in\nthe wilderness, which rest is the fullness of his glory. Therefore he\ntook Moses out of their midst, and the holy priesthood also; And the\nlesser priesthood continued, which priesthood holdeth the key of the\nministering of angels and the preparatory Gospel; Which Gospel is the\nGospel of repentance and of baptism, and the remission of sins, and\nthe law of carnal commandments, which the Lord in his wrath caused to\ncontinue with the house of Aaron among the children of Israel until\nJohn.\" (Doc. & Cov. Sec. lxxxiv:23-27.)\n\nThe above is confirmed by the Jewish scriptures also; for it is written\nin the concluding chapter of Deuteronomy--\n\n\"There arose not a prophet since in Israel like unto Moses, whom the\nLord knew face to face.\n\n\"In all the signs and the wonders, which the Lord sent him to do in the\nland of Egypt.\" (Deut. xxiv:10-12.)\n\nOf the things we have spoken respecting the Gospel being presented\nto ancient Israel, this is the sum: the Lord gave them the Gospel,\nbut because they would not observe its sacred requirements, he took\nit, that is in its fullness, from among them, and also the higher\nor Melchizedek Priesthood; but left with them the lesser or Aaronic\nPriesthood; which holds \"the key of the ministering of angels and the\npreparatory Gospel\" (see above), \"to minister in outward ordinances,\nthe letter of the Gospel--the baptism of repentance for the remission\nof sins,\" (Doc. & Cov. Sec. cvii, 20.) and to the part of the Gospel\nwhich remained, viz., faith in God, repentance and baptism for the\nremission of sins, was added the law of carnal commandments, which was\nto educate Israel for the fullness of the Gospel when Messiah should\ncome with it. (The Gospel, pp. 233, 234, 235.)\n\n_4. Gospel Rites Among the Jews:_ In addition to the evidence\nsupplied by the Scriptures in the above argumentative note, in the\nArticle on baptism in Smith's Dictionary of the Bible, it is said:\n\n\"There is an universal agreement among later Jewish writers that all\nthe Israelites were brought into covenant with God by circumcision,\nbaptism, and sacrifice, and that the same ceremonies were necessary in\nadmitting proselytes. Thus Malmonides (Issure Biah, cap. 13); \"Israel\nwas admitted into covenant by three things, namely, by circumcision,\nbaptism, and sacrifice. Circumcision was in Egypt, as it is said, 'None\nuncircumcised shall eat of the passover.' Baptism was in the wilderness\nbefore the giving of the Law, as it is said, 'Thou shalt sanctify them\ntoday and to-morrow, and let them wash their garments.'\" And he adds,\n\"So, whenever a Gentile desires to enter into the covenant of Israel,\nand place himself under the wings of the Divine Majesty, and take the\nyoke of the Law upon him, he must be circumcised, and baptized and\nbring a sacrifice; or if it be a woman, she must be baptized and bring\na sacrifice.\" The same is abundantly testified by earlier writers,\nas by the Jerusalem and Babylonian Talmud, although no reference to\nthis custom can be found in Philo, Josephus, or the Targum of Onkelos.\nIts earliest mention appears to be in the Targum of Jonathan on Ex.\nxii. 44. \"Thou shalt circumcise him and baptize him.\" It should be\nadded, that men, women, and children, were all baptized, and either\ntwo or three witnesses were required to be present. Some modern\nwriters--Lardner, Ernesti, De Wette, Meyer, Paulus, and others--have\ndoubted or denied that this baptism of proselytes had been in use among\nthe Jews from times so early as those of the Gospel; but it is highly\nimprobable that, after the rise of Christianity, the Jews should have\nadopted a rite so distinctively Christian as baptism had then become.\"\n(Smith's Bible Dictionary, Art. \"Baptism,\" Vol. I, p. 233, 234.)\n\nIn addition to the evidence cited in Smith's Dictionary, we may add\nas a convincing fact that before the advent of Jesus as a religious\nteacher, John the Baptist came to Israel crying repentance, and both\nteaching and administering baptism for the remission of sins. (See\nMatt, iii; Mark i; Luke iii; John i.) Which established the fact that\nthis Gospel rite of baptism, was a well established institution among\nthe Jews under the law of Moses and existed in connection with those\nceremonies and sacrifices which figured forth the redemption to be\nwrought out by the Christ. Jesus also bears witness to the same effect\nin his conversation with Nicodemus, [John iii] where he teaches to that\nworthy man the mysteries of the second birth, saying that, \"except a\nman be born of water [i. e. baptized] and of the Spirit, he cannot\nenter into the kingdom of God.\" And when Nicodemus could not Comprehend\nthis doctrine \"Jesus answered and said unto him. Art thou a Master of\nIsrael and knowest not these things?\" Clearly proving that Jesus was\nnot advancing any new doctrine, but referring to the 'well established\nGospel doctrine in Israel.\n\n_5. The Book of Mormon Testimony:_ The Book of Mormon bears most\nimportant testimony upon the subject of the Mosaic rites and ceremonies\nfiguring forth the atonement to be made by Messiah and of the existence\nof the knowledge both of the coming and the mission of that Messiah.\nAlso a knowledge that the law of Moses was of no efficiency in securing\nsalvation for man only as it was associated with, and finally would be\ncompleted in, the coming and atonement of the Christ.\n\nThe late President John Taylor in his work \"Mediation and Atonement,\"\nhas grouped in small compass the facts that are set forth in the Book\nof Mormon, bearing on this subject as follows:\n\n\"From the Bible we turn to the Book of Mormon wih a view to discover to\nwhat extent the law of sacrifice, as a type of the offering up of the\npromised of Israel which God planted on this continent. In perusing the\npages of this sacred record, we shall find several important facts and\nideas, in connection with this subject, presented very prominently by\nthe ancient Nephite historians: among them--\n\nFirst, that the law of Moses, with all its rites, ordinances and\nsacrifices was strictly observed by the faithful Nephites from the time\nof their arrival on the promised land until it was fulfilled in Christ,\nand by his command ceased to be observed.\n\nSecond, that when the Nephites brought any of the Lamanites to the\nknowledge and worship of the true God, they taught them to observe this\nlaw.\n\nThird, that those who apostatized from the Nephites, as a general\nthing, ceased to observe this law.\n\nFourth, that the true import of the law of Moses, and of its ceremonies\nand sacrifices, as typical of the atonement yet to be made by our Lord\nand Savior was thoroughly taught by the Priesthood among that people\nand very generally understood by them.\n\nFifth, that associated with the observance of this law, there were\ncontinued admonitions given that salvation was in Christ and not in\nthe law, which was but the shadow and type of that of which he was the\nprototype and reality.\n\nSixth, that temples were erected of the same pattern as that of Solomon\nat Jerusalem, evidently for the reason that they were to be used for\nthe same purposes.\n\nSeventh, that the Gospel was preached in connection with the law,\nand churches were established and organized according to the Gospel\nrequirements, and that the higher Priesthood, although not fully\norganized in all its parts, ministered to the Nephites as well as the\nlesser.\n\nEighth, it appears indubitable from the two records, the Bible and the\nBook of Mormon, that the intent and true meaning of the law of Moses,\nof its sacrifices, etc., were far better understood and comprehended by\nthe Nephites than by the Jews. But in this connection, it must not be\nforgotten, that a great many most plain and precious things as the Book\nof Mormon states, have been taken from the Bible, through the ignorance\nof uninspired translators or the design and cunning of wicked men.\"\n\nThe above are the opening paragraphs of chapter XIV of President\nTaylor's work. The remainder of the chapter is devoted to elaborate\nquotations from the Book of Mormon bearing out the several propositions\nin the above quotation. One admirable passage bearing upon the subject,\nargumentative, too, in its nature, is not quoted by President Taylor,\nand I herewith supply it. It is from the Nephite prophet Alma's\ninstruction to his son Corianton:\n\n\"And now, my son, I would say somewhat unto you concerning the coming\nof Christ. Behold I say, that he cometh to declare glad tidings of\nsalvation unto his people. And now my son, this was the ministry unto\nwhich you were called, to declare these glad tidings unto this people,\nto prepare their minds; or rather that salvation might come unto them,\nthat they may prepare the minds of their children to hear the word at\nthe time of his coming. * * * Behold, you marvel why these things should\nbe known so long beforehand. Behold, I say unto you, Is not a soul as\nprecious unto God, as a soul will be at the time of his coming? Is it\nnot as necessary that the plan of redemption should be made known unto\nthis people, as well as unto their children? Is it not as easy at this\ntime, for the Lord to send his angel to declare these glad tidings unto\nus, as unto our children; or as after the time of his coming?\" (Alma\nch. 39:15-19.)\n\n\n\nLESSON XX.\n\n(Scripture Reading Exercise.)\n\nTHE ANTIQUITY OF THE GOSPEL.[A]\n\n(An Argumentative Discourse.)\n\nTEXT: \"In hope of Eternal Life, which God that cannot lie, promised\nbefore the world began; but hath in due times manifested his word\nthrough preaching.\" (Titus i:2, 3.)\n\nANALYSIS.\n\nI. Numerous Dispensations.\n\nII. The Gospel Revealed to Adam.\n\nIII. Establishment of the Ancient Church.\n\nIV. The Gospel Plus the Law.\n\nV. From Moses to John the Baptist.\n\nVI. Of the Origin of the Gospel.\n\nREFERENCES.\n\nPeter i:18-25. Rev xiii:8, xv:8. Job xxxviii:4-6.\n\nTitus i:1, 2. Book of Moses (P. G. P.) ch. v:6-8. Ibid, 56-59.\n\nBook of Moses, ch. vi:48-52. Gen. v:24. Heb. xi:5. Alma ch. xiii.\nBook of Moses ch. vii:69.\n\nHeb. vii. I Cor. x:1-4. Heb. iii:14-19 and Heb. iv:1, 2,[B] and\nGal. iii.\n\nDoc. and Cov., Sec. lxxxiv:19-29.\n\n[Footnote A: Such is the importance of this subject--a subject which\nperhaps more than any other differentiates the view-point of Latter-Day\nSaints as to the Gospel of Jesus Christ from that of sectarian\nChristendom, that I here depart from the usual lesson formula to\nintroduce in place of detached notes an unbroken presentation of the\nsubject. This lesson may be regarded as a review of those that have\npreceded it in the present rear Book, also as an illustration of\nargumentative discourse The reference opposite the Analysis are those\non which the argument is based.]\n\n[Footnote B: This cites the close of one chapter and the opening verses\nof an other, but it should be remembered that Paul did not divide his\nepistle into chapters and verses; and this awkward division is but one\nof many that exist in the Scriptures.]\n\nNOTES.\n\n_1. Numerous Dispensations of the Gospel Given:_ That there have\nbeen many dispensations of the Gospel, many times that divine authority\nhas been conferred upon men, is apparent from the Scripture narratives\nof such events. And yet, strange as it may seem, in the face of such\nScripture narratives, there are those among professing Christians who\nhold that the Gospel had no earlier origin than the time of Messiah's\nministry in the flesh. As a matter of fact, however, the Gospel of\nJesus Christ has existed from the very earliest ages of the world.\nThere are, indeed, certain passages of Scripture which lead us to\nbelieve that even before the earth was made or ever man was placed upon\nit the Gospel had been formulated and was understood by the spirits\nwhich inhabited the kingdom of the Father; and who, in course of time,\nwould be blessed with a probation on the earth--an earth-life. If\nthis be not true, of what significance is the Scripture which speaks\nof Jesus as the Lamb ordained before the foundation of the world, but\nrevealed in this day for the salvation of men. What of the Lamb slain\nfrom the foundation of the world? And further: \"They that dwell on the\nearth shall wonder, whose names were not written in the Book of Life\nfrom the foundation of the world.\" \"Where wast thou,\" asked the Lord\nof Job, \"when I laid the foundations of the earth? * * * * * When the\nmorning stars sang together, and all the sons of God shouted for joy?\"\nThere is evidence in these expressions found in Scripture that before\nthe foundations of the earth were laid the sacrifice necessary to the\nredemption of men was understood, and the \"Lamb\" for the sacrifice was\nchosen, Jesus, the Messiah. There is evidence in these expressions\nfrom Scripture of the pre-existence of the spirits of men, and the\nnames of some of them at least were written in the \"Book of Life\" from\nthe foundation of the world, and it is not unlikely that the shouting\nof all the sons of God for joy, at the creation of the earth was in\nconsequence of the prospects which opened before them because of the\nearth-life and the salvation that would come to them through the\nGospel--even in the prospects of that \"eternal life, which God that\ncannot lie, promised before the world began.\" (See the text of this\ndiscourse.)\n\nThe Gospel, then, is of great antiquity. Older than the hills, older\nthan the earth; for in the heavenly kingdom was it formulated before\nthe foundations of the earth were laid.\n\n_2. The Gospel Revealed to Adam:_ Nor were men left in ignorance\nof the plan of their redemption until the coming of the Messiah in the\nflesh. From the first that plan was known. Our annals are imperfect on\nthat head, doubtless, but enough exists even in the Jewish scriptures\nto indicate the existence of a knowledge of the fact of the Atonement\nand of the redemption of man through that means. Abel, the son cf\nAdam, is the first we read of in the Jewish scriptures as offering\n\"the firstlings of his flock\" as a sacrifice unto God. How came he\nto offer sacrifice of the firstlings of his flock? Doubtless behind\nAbel's sacrifice, as behind similar offerings in subsequent ages, stood\nthe fact of the Christ's Atonement. In it was figured forth the means\nof man's redemption--through a sacrifice, and that the sacrifice of\nthe first-born. But where learned Abel to offer sacrifice if not from\nhis father, Adam? It is reasonably certain that Adam as well as Abel\noffered sacrifices, in like manner and for the same intent; and to\nAdam, though the Jewish scriptures are silent respecting it, God must\nhave revealed both the necessity of offering sacrifice and the great\nthing of which it was but the symbol. And here, to some advantage,\nmay be quoted a passage from the writings of Moses, as revealed to\nJoseph Smith, in December, 1830. From what was then made known to the\ngreat Latter-Day Prophet of the writings of Moses, it appears that\nour book of Genesis does not contain all that was revealed to Moses\nrespecting the revelations of God to Adam and his children of the first\ngeneration. According to this more complete account of the revelation\nto Moses, after Adam was driven from Eden, God gave commandments both\nto him and his wife, that they should worship the Lord their God, and\nshould offer the firstlings of their flocks for an offering unto the\nLord, and Adam was obedient unto the commandment:\n\n\"And after many days an angel of the Lord appeared unto Adam, saying:\nWhy doest thou offer sacrifices unto the Lord? And Adam said unto him:\nI know not, save the Lord commanded me. And the angel spake, saying:\nThis thing is a similitude of the sacrifice of the Only Begotten of the\nFather, which is full of grace and truth. Wherefore, thou shalt do all\nthat thou doest in the name of the Son, and thou shalt repent and call\nupon God in the name of the Son for evermore.\"\n\nAfter some time elapsed and men multiplied in the earth and wickedness\nincreased; after Abel, the righteous, was slain and Cain was a vagabond\nin the earth for the murder; after Lamech had also become a murderer\nand Satan had great power among the disobedient--then, it is written:\n\n\"And God cursed the earth with a sore curse, and was angry with the\nwicked, with all the sons of men whom he had made; for they would not\nhearken unto his voice, nor believe on His Only Begotten Son, even Him\nwhom He declared should come in the meridian of time, who was prepared\nfrom before the foundation of the world. And thus the Gospel began to\nbe preached, from the beginning, being declared by holy angels sent\nforth from the presence of God, and by His own voice, and by the gift\nof the Holy Ghost. And thus all things were confirmed unto Adam, by an\nholy ordinance, and the Gospel preached, and a decree sent forth, that\nit should be in the world, until the end thereof.\"\n\n_Establishment of the Ancient Church:_\n\nAs the Gospel was thus preached there were those among the children\nof Adam who obeyed it, and a record of those men was kept, and they\nconstituted the ancient Church of God. Enoch was of the number of\nrighteous ones, and a preacher of righteousness. In these revealed\nwritings of Moses he is represented in the course of his ministry as\nreferring to the manner in which the Gospel was taught to Adam:\n\n\"And he said unto them: Because that Adam fell, we are and by his fall\ncame death; and we are made partakers of misery and woe. Behold Satan\nhath come among the children of men, and tempteth them to worship him;\nand men have become carnal, sensual, and devilish, and are shut out\nfrom the presence of God. But God hath made known unto our fathers\nthat all men must repent. And He called upon our father Adam by His\nown voice saying: I am God; I made the world, and men before they\nwere in the flesh. And He also said unto him: If thou wilt turn unto\nme, and hearken unto my voice, and believe, and repent of all thy\ntransgressions, and be baptized even in water in the name of mine Only\nBegotten Son who is full of grace and truth which is Jesus Christ, the\nonly name which shall be given under heaven, whereby salvation shall\ncome unto the children of men, ye shall receive the gift of the Holy\nGhost, asking all things in His name and whatsoever ye shall ask, it\nshall be given you.\"\n\nAdam was obedient to the commandments of the Lord, and taught them to\nhis children, any of whom believed them obeyed, and became the sons of\nGod.\n\nEnoch, we are told, \"walked with God; and he was not; for God took\nhim.\" Paul, in speaking of him, says: \"By faith Enoch was translated\nthat he should not see death; and was not found, because God had\ntranslated him.\" But the writings of Moses, as revealed to Joseph\nSmith, and from which I have been quoting, give information that not\nonly was Enoch translated but the Saints inhabiting his city, into\nwhich he had gathered his people, and this city was called Zion; \"And\nit came to pass that Zion was not, for God received it up into His own\nbosom; and from thence went forth the saying, Zion is fled.\"\n\n_The Gospel Plus the Law:_\n\nThus the Gospel was taught to the ancients. Noah was a preacher of it\nas well as Enoch. So, too, was Melchizedek, priest of the Most High\nGod, King of Salem, who met Abraham in his day and blessed him. Paul,\nthe Apostle of the Gentiles, bears unmistakable testimony to the fact\nthat the Gospel was preached unto Abraham; and also that it was offered\nto Israel under Moses before \"the law of carnal commandments\" was\ngiven. \"I would not that ye should be ignorant,\" he says, \"how that\nall our fathers were under the cloud, and all passed through the sea;\nand were all baptized unto Moses in the cloud and in the sea; and did\nall eat the same spiritual meat; and did all drink the same spiritual\ndrink; _for they drank of that spiritual Rock that followed them; and\nthat Rock was Christ.\"_\n\nReferring again to the fact of the presentation of the Gospel to\nancient Israel, Paul says that the Gospel was preached unto ancient\nIsrael, as well as unto Israel in his day; but the preaching of the\nGospel to ancient Israel was not profitable to them, because they\nreceived it not in faith, and as a result displeased God by their\nunbelief, and the rebellious perished in the wilderness.\n\nPaul's great controversy with the Christian Jews was in relation to the\nsuperiority of the Gospel to the law of Moses. Many of the Christian\nJews, while accepting Jesus of Nazareth as the promised Messiah, still\nheld to the law with something like superstitious reverence, and could\nnot be persuaded that the Gospel superceded the law, and was, in fact,\na fulfillment of all its types and symbols. This controversy culminated\nin Paul's now celebrated letter to the Galatians, wherein he says:\n\n\"Know ye therefore that they which are of faith, the same are the\nchildren of Abraham. And the Scripture, foreseeing that God would\njustify the heathen through faith, _preached before the gospel\nunto Abraham,_ saying, In thee shall all nations be blessed Now\nto Abraham and his seed were the promises made. He sayeth not and\nto seeds, as of many; but as one. And to thy seed, which is Christ.\nAnd this I say, that the covenant, that was confirmed before of God\nin Christ, the law, which was four hundred and thirty years after,\ncannot disannul, that it should make the promise of none effect. * * *\nWherefore then serveth the law? It was added because of transgressions,\ntill the seed should come to whom the promise was made; and it was\nordained by angels in the hand of a mediator. * * Wherefore the law\nwas our school-master that faith is come, we are no longer under a\nschool-master. For ye are all the children of God by faith in Christ\nJesus.\"\n\n_From Moses to John the Baptist:_\n\nIn greater clearness, however, than in these sayings of Paul gathered\nup from his writings like scattered rays of light from a prism's\nreflection, the antiquity of the Gospel, as far as it concerns ancient\nIsrael, is stated in a revelation of God to the Prophet Joseph Smith.\nAnd not only the antiquity of the Gospel, but in greater clearness\nalso is stated the reasons why, after the Gospel was first preached\nto ancient Israel, the law of carnal commandments was \"added\" to the\nGospel, or given in its place to act as a school-master to bring Israel\nunto Christ. And by the knowledge imparted in that revelation the time\nbetween the Mosaic dispensation and the coming of John the Baptist, to\nprepare the way for the coming of the Christ, is spanned by a statement\nso rational, that the truth of it cannot be reasonably questioned.\nSpeaking of the Melchizedek Priesthood and its powers in administering\nthe ordinances of the Gospel, and how it came to disappear as an\norganization in Israel, the passage in question says:\n\n\"This greater Priesthood administereth the Gospel and holdeth the key\nof the mysteries of the kingdom, even the key of the knowledge of\nGod; therefore, in the ordinances thereof, the power of godliness is\nmanifest; and without the ordinances thereof, and the authority of\nthe Priesthood, the power of godliness is not manifest unto men in\nthe flesh; for without this no man can see the face of God, even the\nFather, and live. Now this Moses plainly taught to the children of\nIsrael in the wilderness, and sought diligently to sanctify his people\nthat they might behold the face of God; but they hardened their hearts\nand could not endure his presence, therefore the Lord in His wrath (for\nHis anger was kindled against them) sware that they should not enter\ninto His rest while in the wilderness, which rest is the fullness of\nHis glory. Therefore He took Moses out of their midst, and the Holy\nPriesthood also; and the lesser Priesthood continued, which Priesthood\nholdeth the key of the ministering of angels and the preparatory\nGospel; which Gospel is the Gospel of repentance and of baptism, and\nthe remission of sins, and the law of carnal commandments, which the\nLord in His wrath, caused to continue with the house of Aaron among the\nchildren of Israel until John, whom God raised up, being filled with\nthe Holy Ghost from his mother's womb; for he was baptized while he was\nyet in his childhood, and was ordained by the angel of God at the time\nhe was eight days old unto this power to overthrow the kingdom of the\nJews, and to make straight the way of the Lord, before the face of his\npeople, to prepare them for the coming of the Lord, in whose hand is\ngiven all power.\"\n\nAs before remarked, this passage spans the interval of time between\nMoses and John the Baptist, and gives a fuller explanation than can\nbe found in the writings of Paul or elsewhere, for the reason why and\nin what manner the law was added to the Gospel; and what measure of\nthe Priesthood remained with Israel unto the coming of John; in what\nthe mission of John consisted, and in what manner he was qualified to\nfulfill that mission.\n\n_6. Of Origin:_ It is a question that has been much discussed\nwhether Christianity has been derived from the mythologies of heathen\nnations, or the mythologies of heathen nations--wherein they seem\nto be related to Christian Gospel ideas,--derived from a very early\nrevelation of the Gospel, say in the patriarchal age. Dr. John W.\nDraper at the conclusion of an exhaustive review of the conclusions of\nGreek and Oriental philosophies, says: \"On this point we may therefore\naccept as correct the general impression entertained by philosophers,\nGreek, Alexandrian, and Roman after the Christian era, that, at the\nbottom, the Greek and Oriental philosophies were alike, not only as\nrespects the questions they proposed for solution, but also in the\ndecisions they arrived at. _As we have said, this impression led to\nthe belief that there must have been in the remote past a revelation\ncommon to both,_ though subsequently obscured and vitiated by the\ninfirmities and wickedness of man.\" (Intellectual Development of\nEurope, p. 224.)\n\nLater the Dr. remarks: \"Indeed, so complete is the parallel between the\ncourse of mental evolution in Asia and Europe, that it is difficult to\ndesignate a matter of minor detail in the philosophy of the one which\ncannot be pointed out in that of the other. It was not without reason,\ntherefore, that the Alexandrian philosophers, who were profoundly\ninitiated in the detail of both systems, time to the conclusion that\nsuch surprising coincidences could only be accounted for upon the\nadmission that there had been an ancient revelation, the vestiges of\nwhich had descended to their time.\" (Ibid, p. 237.. )\n\nThe author of the \"Intellectual Development of Europe,\" however,\ndoes not acquiesce in this conclusion, but offers the following as\nan explanation: \"In this, however, they judged erroneously: the true\nexplanation consisting in the fact that the process of development of\nthe intellect of man, and the final results to which he arrives in\nexamining similar problems, are in all countries the same.\" (p. 237.)\nWhich is a most lame and impotent conclusion, and one not borne out\nby the facts of the history of ideas. Much juster is the conclusion\npresented by the late President John Taylor, who, at the end of a\nsome what extended review of traditions respecting the mythologies of\nvarious races, wherein seemed to be reflected essential Christian facts\nand ideas, says:\n\n\"The fact is clearly proved, instead of Christianity, deriving\nits existence and acts from the ideas and practices of heathen\nmythologists, and from various false systems that had been introduced\nby apostacy, unrecognized pretensions and fraud, that those very\nsystems themselves were obtained from the true Priesthood, and founded\non its teachings from the earliest ages to the advent of our Lord and\nSavior Jesus Christ: that those holy principles were taught to Adam,\nand by him to his posterity; that Enoch, Noah, Abraham, and the various\nProphets had all borne testimony of this grand and important event,\nwherein the interest and happiness of the whole world was concerned,\npertaining to time and to eternity. The Gospel is a system, great,\ngrand and comprehensive commencing in eternity, extending through all\ntime, and then reaching into [Transcriber's note: break in text here\nappears to be a printer's error in the original.]\n\n_Concluding Reflections:_\n\nThe view here presented of the antiquity of the Gospel, as remarked\nin the foot note at page 100, differentiates the viewpoint of the\nLatter-day Saints from that of sectarian Christendom, concerning\nthe Gospel of Jesus Christ. It presents that Gospel as \"The hope of\neternal life, which God that cannot lie, promised before the world\nbegan.\" Jesus is \"the Lamb slain from before the foundation of the\nworld.\" The sons of God shouted for joy when \"the foundations of the\nearth were laid,\" in prospect of that eternal life promised through\nthe Gospel of the Christ. It is of greater antiquity than the earth\nitself, then. Older than the hills, or the mountains, or the sea. Is\nit not older than the stars, since it comes of the love of God, also\nthe Christ love for man; answered by the love of man for God, and or\nChrist, and or fellow man? In all worlds and in all world-systems does\nnot the same Gospel prevail? Is not eternal law maintained by its\nconstant and eternal vindication, what some call the maintenance of\nJustice? Does not violation of law involve intelligences in suffering\nin all worlds? Everywhere, as here in this world, may not one suffer\nfor another, because bound together in that mysterious sympathy, which\nproclaims the universal kinship of intelligences, and emphasises the\ntruth that no man lives unto himself alone? If the implied answer to\nthese questions be true, will there not in some form be an expression\nof the Christ-love that will offer itself a ransome for others that\nthe element of mercy may be brought into God's economy of things, even\nas it was brought into the moral economy of this our world by such an\noffering? And out of these fundamental realities and universalities\nwill there not grow up all those relations of Redeemer and redeemed;\nTeacher and the taught; penitent and Forgiver? Will not God be in such\nworlds reconciling them to himself through the Christ and the Christ\nspirit that shall be made every where to abound?\n\nTo all this I answer undoubtedly. And as in the last analysis of things\nthere is one God-nature into which Intelligences who are sons of God\narise, and in which they live; for there is one Justice and one Mercy\nand one Love and one Plan of Salvation which saves all worlds--one\nGospel and that is from eternity. I say nothing of the forms through\nwhich that one Gospel may receive its manifestations in other worlds.\nI only know the forms through which it is expressed in this world, and\nthat only because of the revelations that God has given in the various\ndispensations granted to this world, and that is enough. But I am sure\nthat in the last analysis of things the essential principles of the\nGospel that are ordained to save our world is the Gospel that will\nredeem all worlds; for the principle of our Gospel stripped of local\ncoloring are in their nature permanent and universal and hence, not\nonly of great antiquity, but eternal, it is the \"Ever Lasting Gospel.\"\n\n\n\nPART IV.\n\nThe Meridian Dispensation. (Note 1)\n\n\n\nLESSON XXI.\n\n(Scripture Reading Exercise.)\n\nTHE FORERUNNER AND THE CHRIST.\n\nANALYSIS.\n\nI. The Ministry of the Baptist.\n\n1. John's Special Message.\n\n2. The Baptism of Jesus.\n\n3. His Testimony of the Divinity of Jesus.\n\nII. The Ministry of Jesus.\n\n1. The Call of the Twelve.\n\n2. Messiah's Precepts.\n\n3. The Manner of His Teaching.\n\nREFERENCES.\n\nSt. John i:6-36; also iii:23-36[A] Matt. iii. Mark i. Luke iii:1-23.\nNotes 4, 5.\n\nLuke iv:1-23. Mark i:14, 15.\n\nMatt, iv:12-25. John i:35-61.\n\nMatt, v-vii. St. John vi-viii. Note 6.\n\n[Footnote A: St. John's Gospel gives the most complete account of\nJohn the Baptists' ministry, and hence is given precedency here. The\nsame method is followed on other topics; that is, the evangelist or\nauthority giving the fullest or most important information is given\nprecedence.]\n\nNOTES.\n\n_1. Meridian Dispensation:_ Meaning really the middle\ndispensation: the one that comes some where near midway between the\nfirst and the last. The first opened with Adam, the last closes with\nthe triumph of the Christ. It would be more agreeable to the writer to\ncall the Dispensation here to be treated the \"Christian Dispensation,\"\nbecause Christ is not only the central figure of it, but in it also\nhe lives his earth career, manifests God in the flesh, and opens the\nway of the resurrection. But since it is imperative that we recognize\nthe real presence of the Christ in every dispensation, from the very\nfirst to the very last, it might lead to confusion to call this\nMeridian Dispensation the Christian Dispensation, and hence the less\nsatisfactory name is used.\n\n_2. Treatment of the Meridian Dispensation:_ It is not the purpose\nof the lessons covering the period of this Meridian Dispensation to\ndeal either in detail or succinctly with historical events. The general\nscheme of our present year's work precludes any such attempt. Equally\ndistant is it from our purpose to attempt to treat exhaustively of\nChristian doctrine, or even the divinity of Christ. The intention of\nthe lesson is merely to present sufficient historical and doctrinal\nmatter as will hold the thought present to the mind that a dispensation\nof the Gospel was again given to men under the ministry of John\nthe Baptist, the forerunner of the Christ, and in the birth, life,\nteaching, death, and resurrection of Jesus of Nazareth. The aim of the\nLessons dealing with this dispensation is merely to treat it as one\nof many dispensations of the Gospel given to men: not to emphasize\nits glory, or importance, or treat it as a culmination of ages, or\nof divine purposes. For that culmination of ages and purposes--\"the\nDispensation of the Fullness of Times,\" which will witness gathered\ntogether, \"in one all things in Christ, both which are in heaven, and\nwhich are on earth; even in Him;\" the age in which the Christ shall be\nentirely triumphant is an age and dispensation future from the Meridian\nDispensation, as we shall fully see before this division of our work\ncloses. Here it is thought necessary only to guard the student against\ndisappointment by cautioning him not to expect too much.\n\n_3. Literature of the Meridian Dispensation:_ \"The history of the\nMeridian Dispensation divides itself into two chief parts: (1) The\nRevelation of the Gospel by Jesus Christ, including the accomplishment\nof his work of redemption; and (2) the Propagation of the Gospel, and\nfull establishment of the Christian Church, after his ascension. The\nformer history is written in the \"Gospels,\" of the \"Four Evangelists,\"\nthe respective openings of which furnish us with four different, but\nalmost equally important, starting-points for all that follows. St.\nMatthew, who writes with the most constant reference to the fulfillment\nof prophecy, begins by showing that Jesus Christ was, by his reputed\nfather Joseph, the son of David, and the son of Abraham; the predicted\nking of the royal line of Judah; the promised seed, in whom all\nkindreds of the earth were to be blessed; the great object of Covenants\nmade by God wih Abraham and with David. St. Mark, commencing at once\nwith the public proclamation of Christ, dates \"the beginning of the\nGospel of Jesus Christ the Son of God\" from the ministry of John the\nBaptist as his forerunner. St. Luke places in the forefront of his\nnarrative its practical purpose, for the instruction of a convert to\nChristianity, and begins \"to write in order\" from the birth of John the\nBaptist, and of Christ himself. St. John, having his mind imbued with\nthe mysteries revealed to the \"disciples whom Jesus loved,\" goes hack\nto a \"beginning\" antecedent to all time, and displays the eternal and\ndivine glory of that \"Life and Light,\" which were, manifested by Christ\nwhen he appeared on earth.\n\nAnd what is true of the beginning of the Gospel history applies to\neach step of its subsequent development. Critics may speculate on some\ncommon remoter source of the narratives of the four evangelists, till\nthey learn to abandon the unprofitable search; harmonists may pursue\ntheir useful labors so far as to be in danger of confounding the\nseparate characters, the four documents, in the artificial compound of\ntheir own making; but the student who rightly appreciates the purpose\nof God's providence, in entrusting the record to four writers instead\nof one, will trace the distinct spirit of each as really his own, and\nwill find the truest harmony in the concordant spiritual impression\nthey produce, under the guidance of the inspiration of the Holy\nGhost.\" (Dr. Smith's New Testament History, p. 178.)\n\nThe Literature of the second part of the Meridian Dispensation, viz.\n\"The Propagation of the Gospel\" is found in the Acts of the Apostles,\nand the Epistles and treatis that make up the balance of the New\nTestament. History says:\n\n\"St. Luke's \"Second Treatise\" or Discourse, (The Acts) addressed to\nTheophilus, bears a title apt to mislead the reader; a title certainly\nnot given it by its author. It contains no full account of the \"Acts\nof the Apostles.\" Most of them are never mentioned even by name, after\nthe list given in the first chapter; and the history of St. Paul is\nnot brought down to his death. Its true subject is the fulfillment of\nthe promise of the Father by the descent of the Holy Spirit, and the\nresults of that outpouring, in the diffusion of the Gospel among Jews\nand Gentiles. It deals only with the beginning of this great theme;\nand, having shown us the full establishment of Christ's Church, first\nin the Holy Land, then in those Eastern and Grecian provinces of the\nRoman empire which the Jews were wont to regard as representing the\nwhole Gentile world, and finally at Rome; it leaves all the future\nprogress of the Gospel to be recorded by the Church itself.\n\n\"And the point where the sacred history thus breaks off is marked by a\nmost striking change in the character of the records. There is a great\ngulf between the last verses of the 'Acts' and the last allusions in\nthe Epistles of St. Paul, and the earliest authentic chapters of what\nis called 'Ecclesiastical History.' The chasm is only bridged over by\ntraditions of uncertain value, in which even the martyrdom of St. Peter\nand St. Paul is disfigured by childish legends, and worldly principles\nare already seen at work in the kingdom of Christ.\" (Ibid, p. 378.)\n\nIt will greatly aid in understanding the doctrinal development of this\ndispensation if it is remembered that the Gospels of the New Testament\nwere not written first, nor even the Acts of the Apostles; that most\nlikely some of the epistles of Paul form the older written documents\nof the Meridian Dispensation (for the probable order in which these\nepistles were written see Seventy's Year Book, No. I. note, pp. 88-9);\nand, that while the Apostle of the Gentiles had the personal, verbal\nnarratives of some of the Apostles who were companions of the Master to\naid him in forming his conceptions of the Life and Mission of Christ,\nhe had no such written treasury as we now have in the four-fold story\nof the Evangelists.\n\nThe literature of the Meridian Dispensation on the Western hemisphere\nis found in the Book of Mormon. Prophetically (and it should be\nremembered that prophecy is but reversed history) in the record on\nthe small plates of Nephi (the first 157 pages of the book), as also\nin the abridged records of Mormon, more especially the Book of Alma\n(12, 13 and 42nd chapters); and Historically in III Nephi, which has\nnot inappropriately been called \"The Fifth Gospel,\" and \"The American\nGospel\" (See Lecture on the subject, \"Defense of the Faith and the\nSaints\" pp. 371-399), because it details the ministry of the Christ in\nthe western hemisphere, and adds largely to views of the world-mission\nof the Christ, the Christ.\n\n_4. The Spirit of the Age at the Opening of the Meridian\nDispensation:_ The Editor of Dr. Jortin's \"Remarks on Ecclesiastical\nHistory,\" in a foot note, Commenting on the remark of his author to\nthe effect that it had often been observed that Christianity made its\nappearance in the most proper time, and under a favorable concurrence\nof circumstances, says: \"With respect to the fitness of the time\nat which Christianity made its appearance, the civilization, which\neverywhere accompanied the progress of Roman conquest, was favorable\nto the extension of a religion which the arms of the Caesars had\nnow achieved. The tendency of the Pagan superstitions to degrade\nthe human mind, and the demoralizing effects of the prevailing\nEpicurism,--against which the severities of the Stoics and refinements\nof the Platonists exercised, if any, the most trifling influence,--had\nyet contributed to arouse all but the most abandoned to the necessity\nof a reformation, and thus to prepare the way for the reception of\nthe doctrines of the Gospel, at a period when the union of so many\nnations under one power would facilitate their propagation. It has been\nsaid, indeed, that the gradual development of the powers of the human\nunderstanding resulted, as it were, spontaneously in the Christian\nsystem; but the time, however, fitted for the reception of the Gospel,\nwas altogether inadequate to its production. Not only was Christianity\nbefore the age in which it appeared, but it has remained in advance of\nthe highest moral perfection to which the mind of man has yet attained,\nor, without its aid, is capable of attaining.\" (Jortin on Ecclesiastical\nHistory, p. 1).\n\n_5. The Greatness of John the Baptist's Mission:_ \"Among those\nthat are born of women, there hath not arisen a greater prophet than\nJohn the Baptist: nevertheless, he that is least in the kingdom of\nheaven is greater than he.\"\n\nHow is it that John was considered one of the greatest Prophets? His\nmiracles could not have constituted his greatness.\n\nFirstly. He was intrusted with a divine mission of preparing the way\nbefore the face of the Lord. Whoever had such a trust committed to him\nbefore or since? No man.\n\nSecondly. He was intrusted with the important mission, and it was\nrequired at his hands to baptize the Son of Man. Whoever had the honor\nof doing that? Whoever had so great a privilege and glory? Whoever led\nthe Son of God into the Water of baptism, and had the privilege of\nbeholding the Holy Ghost descend in the form of a dove, or rather the\nsign of a dove, in witness of that administration? The sign of the dove\nwas instituted before the creation of the world, a witness for the Holy\nGhost, and the Devil cannot come in the sign of a dove. The Holy Ghost\nis a personage, and is in the form of a personage. It does not confine\nitself to the form of a dove, but in sign of a dove. The Holy Ghost\ncannot be transformed into a dove; but the sign of a dove was given\nto John to signify the truth of the deed, as the dove is an emblem or\ntoken of truth and innocence.\n\nThirdly. John, at that time, was the only legal administrator in the\naffairs of the kingdom there was then on earth and holding the keys\nof power. The Jews had only to obey his instructions or be damned,\nby their own law; and Christ himself fulfilled all righteousness in\nbecoming obedient to the law which he had given to Moses on the mount,\nand thereby magnified it and made it honorable, instead of destroying\nit. The son of Zachariah wrested the keys, the kingdom, the power, the\nglory from the Jews, by the holy anointing and degree of heaven; and\nthese three reasons constitute him the greatest Prophet bom of a woman.\n\nSecond question: How was the least in the kingdom of heaven greater\nthan he?\n\nIn reply, I asked--Whom did Jesus have reference to as being the least?\nJesus was looked upon as having the least claim in all God's kingdom\nand was least entitled to their credulity as a Prophet, as thought\nkingdom, and was least entitled to their credulity as a Prophet, as\nthough he had said--\"He that is considered the least among you is\ngreater than John--that is, myself.\" (Mill. Star, Vol. XX, pp. 455-6.)\n\n_6. The Manner of Christ's Teaching:_ \"Next to what our Saviour\ntaught may be considered the manner of his teaching; which was\nextremely peculiar, yet, I think, precisely adapted to the peculiarity\nof his character and situation. His lessons did not consist of\ndisquisitions; of any thing like moral essays, or like sermons, or\nlike set treatises upon the several points which he mentioned. When he\ndelivered a precept, it was seldom that he added any proof or argument;\nstill more seldom, that he accompanied it with, what all precepts\nrequire, limitations and distinctions. His instructions were conceived\nin short, emphatic, sententious rules, in occasional reflections, or\nin round maxims. I do not think that this was a natural, or would\nhave been a proper method for a philosopher or a moralist; or that it\nis a method which can be successfully imitated by us. But I contend\nthat it was suitable to the character which Christ assumed, and to\nthe situation in which, as a teacher, he was placed. He produced\nhimself as a messenger from Cod. He put the truth of what he taught\nupon authority. In the choice, therefore of his mode of teaching, the\npurpose by him to be consulted was impression; because conviction,\nwhich forms the principal end of our discourses, was to arise in the\nminds of his followers from a different source, from their respect to\nhis person and authority. Now, for the purpose of impression singly\nand exclusively. (I repeat again that we are not here to consider the\nconvincing of the understanding), I know nothing which would have\nso great force as strong ponderous maxims, frequently urged, and\nfrequently brought back to the thoughts of the hearers. I know nothing\nthat could in this view be said better, than 'Do unto others as ye\nwould that others should do unto you.' The first and great commandment\nis, Thou shalt love the Lord thy God; and the second is like unto it.\nThou shalt love thy neighbor as thyself. It must also be remembered,\nthat our Lord's ministry, upon the supposition either of one year or\nthree, compared with his work, was of short duration; that, within\nthis time, he had many places to visit, various audience's to address;\nthat his person was generally besieged by crowds of followers; that he\nwas, sometimes, driven away from the place where he was teaching by\npersecution, and at other times, thought fit to withdraw himself from\nthe commotions of the populace. Under these circumstances, nothing\nappears to have been so practicable, or likely to be so efficacious,\nas leaving, wherever he came, concise lessons of duty. These\ncircumstances at least show the necessity he was under of comprising\nwhat he delivered within a small compass. In particular, his sermon\nupon the mount ought always to be considered with a view to these\nobservations. The question is not, whether a fuller, a more accurate\nmore systematic, or a more argumentative, discourse upon morals might\nnot have been pronounced; but whether more could have been said in\nthe same room, better adapted to the exigencies of the hearers, or\nbetter calculated for the purpose of impression. Seen in this light it\nhas always appeared to me to admirable. Dr. Lardner thought that this\ndiscourse was made up of what Christ had said at different times, and\non different occasions, several of which occasions are noticed in Saint\nLuke's narrative. I can perceive no reason for this opinion I believe\nthat our Lord delivered this discourse at one time and place, in the\nmanner related by Saint Matthew, and that he repeated the same rules\nand maxims at different times, as opportunity or occasion suggested\nthat they were often in his mouth, and were repeated to different\naudiences and in various conversations.\n\n\"It is incidental to this mode of moral instruction, which proceeds\nnot by the proof but upon authority, not by disquisition, but by\nprecept, that the rules will be conceived in absolute terms, leaving\nthe application, and the distinctions that attend it to the reason of\nthe hearer. It is likewise to be expected that they will be delivered\nin terms by so much the more forcible and energetic, as they have to\nencounter natural or general propensities. It is farther also to be\nremarked, that many of those strong instances, which appear in our\nLord's sermon, such as, 'If any men will smite thee on the right cheek,\nturn to him the other also:' 'If any man will sue thee at law, and take\naway thy coat, let him have thy cloak also:' 'Whosoever shall compel\nthee to go a mile, go with him twain;' though they appear in the form\nof specific precepts, are intended as descriptive of disposition and\ncharacter. A specific compliance with the precepts would be of little\nvalue, but the disposition which they inculcate is of the highest. He\nwho should content himself with waiting for the occasion, and with\nliterally observing the rule when the occasion offered, would do\nnothing or worse than nothing; but he who considers the character and\ndisposition which is hereby inculcated, and places that disposition\nbefore him as the model to which he should bring his own, takes,\nperhaps, the best possible method of improving the benevolence, and of\ncalming and rectifying the vices of his temper.\n\n\"If it be said that this disposition is unattainable, I answer, so is\nall perfection; ought therefore a moralist to recommend imperfections?\nOne excellency; ought therefore a moralist to recommend imperfections?\nnever mistaken, or never so mistaken as to do harm. I could feign a\nhundred cases in which the literal application of the rule, 'of doing\nto others as we would that others should do unto us,' might mislead us;\nbut I never yet met with the man who was actually misled by it. Not\nwithstanding that our Lord bade his followers not to resist evil, and\n'to forgive the enemy who should trespass against them, not till seven\ntimes, but till seventy times seven,' the Christian world has hitherto\nsuffered little by too much placability or forbearance. I would repeat\nonce more, what has already been twice remarked, that these rules were\ndesigned to regulate personal conduct from personal motives, and for\nthis purpose alone.\n\n\"I think that these observations will assist us greatly in placing\nour Saviour's conduct, as a moral teacher, in a proper point of view;\nespecially when it is considered, that to deliver moral disquisitions\nwas no part of his design,--to teach morality at all was only a\nsubordinate part of it; his great business being to supply, what was\nmuch more wanting than lessons of morality, stronger moral sanctions,\nand clearer assurances of a future judgment.\" (Paley's View of the\nEvidences of Christianity, pp. 151, 2, 3.)\n\nFor further reflections upon the excellence of the manner of the\nMessiah's teaching, and especially for the consideration of added\nstrength and beauties to the principles of the Sermon on the Mount, in\nthe Book of Mormon, see Lecture on the Fifth Gospel (III Nephi) Defense\nof the Faith and the Saints, pp. 383-389.\n\n\n\nLESSON XXII.\n\n(Scripture Reading Exercise.) THE STATE OF THE WORLD AT MESSIAH'S\nADVENT.\n\n(A Discourse[A])\n\n[Footnote A: This is a subject usually treated at great length\nin nearly all Ecclesiastical Histories; so that information is\nabundant. See \"Mosheim, Ecclesiastical Institutes\": also the same\nauthor's \"History of Christianity in the First Three Centuries;\"\nSchaff's \"History of the Apostolic Church\"; Neander's \"History of the\nChristian Religion\" Vol. I; Milman \"History of Christianity\" Vol. 1;\nEdersheisn's \"Life and Times of the Messiah\"; Vol. I, Introduction\nand Book I, Dr. Smith's \"New Testament History,\" Book I, especially\nAppendix to Book I. Robert's \"Outlines of Ecclesiastical History,\" Sec.\nII and notes.]\n\nNOTES.\n\n_1. Suggestions to the Teacher:_ This subject could to advantage\nbe divided and assigned to two or even three speakers. Say I, The\nPolitical state of the World: II, The Political Status of the Jews at\nMessiah's Birth: III, The Religious state of heathen nations and of the\nJews at Messiah's Birth. Members should be urged to give something of\ncompleteness to their treatis upon these and all subjects assigned to\nthem as lectures, or discourses.\n\n_2. Suggestions to the Speaker:_ On the Importance of a Plan: On\nthe subject of constructing a plan for a discourse, Mr. Pittinger who\nwas quoted so frequently in our first Seventy's Year Book, says:\n\n\"No part of a speaker's work is more important than that of\nconstructing a good plan. If this is not well done the fullest success\nis impossible. In speech all thoughts are expressed by the slow process\nof successive words. If these are badly chosen and so arranged as to\ncarry forward the current of thought in the wrong direction, almost\nendless hindrance and distraction may follow. And as these words,\nin extempore speech, are given forth on the spur of the moment, it\nbecomes necessary to make such an arrangement that the proper idea to\nbe dissolved into words shall always be presented to the mind at the\nproper time. In some cases this disposition of parts is very easy.\nA course indicated by the very nature of the subject will sometimes\nspring into view and relieve us of all further embarrassment. * * *\n* * But more frequently this portion of the speaker's task will both\nrequire and repay severe thought.\" (\"Extempore Speech,\" p. 166.)\n\nDo not forget our old formula in the matter of plans--an Introduction,\na Discussion, a Conclusion.\n\nOf the Different Kinds of Plans: Our author, speaking of those plan he\nconsiders of practical importance, says:\n\n(a). The first of these may be called the narrative method. It is most\nfrequently used when the recital of some history forms the principal\npart of the discourse. Certain leading events, either grouped together\naccording to their nature or following the order of time, furnish the\nprimary divisions. This kind of a discourse follows the same laws,\nin the arrangement of the different parts, as histories, romances,\nand narrative poems. The order of time is the most obvious method of\nconstructing it, but this order should not be adhered to when the story\ncan be better and more dramatically told by varying from it. Both\nintroduction and conclusion should be very carefully selected--the\nformer to arouse attention and direct it in the right course; the\nlatter to leave the strongest impression and the one most in harmony\nwith the object of the speaker.\n\n(b). The second method is the textual, and is especially though not\nexclusively adapted to sermons. In it a verse from the Bible, a\nmotto, a sentence used by an opponent, or some definite form of very\nsignificant words, affords a basis for each part of the discourse. The\norder of the discourse may, however, be different from that of the\nwords in the text, any change being allowable which secures more of the\nadvantages of the narrative or logical methods. When the text is itself\nwell known, a plan based upon it has an obvious advantage in assisting\nthe memory both of speaker and hearer, by suggesting each part of the\ndiscourse at the proper time. When any lecture or oration has a formal\nmotto which sums up and fairly expresses the subject discussed, the\ntextual plan will be as well adapted to it as to a sermon.\n\n(c). The logical or mathematical method is the third and probably the\nmost symmetrical form the plan may assume. A topic is taken, and after\nthe introduction, which may be the mere statement of the subject, or\nof the relations of the speaker or of the audience to it, that subject\nis unfolded with all the precision of a proposition in geometry. Each\nthought is preliminary to that which follows, and the whole ends in the\ndemonstration of some great truth and the deduction of its legitimate\ncorollaries. This method is the best possible in those cases adapted to\nit--particularly those in which some abstruse subject is to be unfolded\nand proved.\n\n(d). The last method we will describe proceeds by divisions and\nsubdivisions. It is the military method, for in it the discourse is\norganized like an army, into corps, brigades, and regiments; or it\nis like a tree, which divides into two or three principal branches,\nand these again subdivide until the finest twigs are reached. All the\ndetached items that have been selected are brought into related groups\neach governed by a central thought, and these again are held in strict\nsubordination to the supreme idea. A subject will many times arrange\nitself almost spontaneously into several different parts, which thus\nform the proper divisions, and these again may be easily analyzed into\ntheir proper subdivisions. Even when this is not the case, we will see,\nas we examine the jottings we have made while gathering our materials,\nthat a few of the ideas stand out in special prominence, and with a\nlittle close study of relations and affinities all the others may be\nmade to group themselves around these. The individual ideas we put down\non the first study of the subject usually form the subdivisions, and\nsome generalization of them. It is not well to make the branches of a\nsubject too numerous or they will introduce confusion and fail to be\nremembered. From two to four divisions with two or three subdivisions\nunder each, are in a majority of cases better than a large number. The\ntendency to multiply them to a great extent, and then to name them in\nthe moment of delivery, in their order of firstly, secondly, etc., is\nin a great measure responsible for the popular estimate of the dryness\nof sermons, where this kind of plan prevails more than anywhere else.\"\n(Extempore Speech, pp. 167-9.)\n\n(e). Of the several kinds of discourses here alluded to no better\nexamples may be formed of the historical discourse than that of the\nChristian martyr Stephen, Acts, vii; of the logical or argumentative\ndiscourse Peter's Discourse on the Day of Pentecost. The nearest\napproach to the Discourses based upon a text in the New Testament is\nPaul's speech in Mars Hill, at Athens, Acts xvii:22-31.\n\n_Clearness in Speeches:_ This subject has been referred to in\nLesson VI, XIII, XVI, and what is there said should here be reviewed\nnot only by those assigned especially to this lesson, but by the whole\nclass. One of the chief faults opposed to clearness is ambiguity. This\nis defined as follows: \"The term 'ambiguity' comes from the Latin\nambiguos, which means \"wavering\" or \"uncertain,\" and an ambiguous\nsentence is one containing a word, a phrase, or a clause, capable of\ntwo or more interpretations.\" (Composition and Rhetoric, Herrick and\nDamon, p. 302.)\n\nAs example of ambiguity the authority just quoted gives the following:\n\n_Example:_ 1. We hold a grand raffle Friday for the benefit of\nWilliam Miller who lost his foot for a fine clock last week.\n\n_Corrected:_ We hold a grand raffle Friday for a fine clock, for\nthe benefit of William Miller who lost his foot last week.\n\n_Example:_ 2. Then he came into the room talking about the\nrelations between Smith and Johnson, and he said that if he didn't stop\nthat sort of thing very soon, he was sure to get into trouble.\n\n_Corrected:_ Then he came into the room talking about the\nrelations between Smith and Johnson, and said that if the former didn't\nstop irritating Smith very soon, he was sure to get into trouble.\n\n_Example:_ 3. I only thought that he wouldn't go unless I bought\nhim off, not that he wouldn't go at all.\n\n_Corrected:_ I thought only that he wouldn't go unless I bought\nhim off, not that he wouldn't go at all.\n\n_Example:_ 4. The banker, though he trusted the teller, as is apt\nto be the case with men of his sort, yet felt that the loss occurred at\nhis desk.\n\n_Corrected:_ Though the banker, as is apt to be the case with men\nof his sort, trusted the teller, yet he felt that the loss had occurred\nat the latter's desk.\n\nCommenting on the above our author says: \"The first sentence seems to\nsay that Miller gave his foot in exchange for a fine clock. Sentence\ntwo leaves in doubt whether the one who is to get into trouble is the\nspeaker, Smith, or Johnson. In three, \"I only\" might be taken to mean\n\"I alone.\" In four, it is uncertain whether such men as the banker\ncommonly trust all tellers, or whether this teller is the sort of man\nwhom most people trust.\"\n\nIt will be observed that the ambiguity of the above sentences are\nchiefly the result of a bad arrangement of words or clauses rather than\nthe wrong use of words. The effort of the speaker, therefore, should be\nto make such an arrangement of words and clauses in his sentences as to\nclearly express his meaning.\n\n\n\nLESSON XXIII.\n\n(Scripture Reading Exercise.)\n\nTHE DIVINITY OF THE CHRIST.\n\nANALYSIS.\n\nI. The Divinity of Jesus Established:\n\n1. Called God in the Scriptures.\n\n2. Jesus declares Himself to be God--the Son of God.\n\n3. Jesus Christ to be worshiped, hence God.\n\n4. Jesus Christ the Creator, hence God.\n\n5. Jesus Christ equal with God, the Father,--hence God.\n\nREFERENCES.\n\nIsiah vii:14 in con. with Matt, i:23; Isaiah ix:6. Doc. and Cov.,\nSec. 93:1-18. Heb. i:8.\n\nSt. John v:19 and x:33-38. Matt, xxv:63, 44; and Matt, xxviii:18,\n19. Note 1.\n\nHeb. i:5,6; Phil. ii:9, 10.\n\nSt. John i:1-4, 14; Col. i:12-17; Rev. xiv; 7. Matt, xxviii:18, 19;\nPhil, ii:6. Heb. iii:3. II Cor. iv:4. 4. Col. i:5, 19, also ii:9.\n\nOn all sub-divisions of the subject see \"Mormon Doctrine of the Deity,\"\npp. 187-194, and the notes in this lesson.\n\nNOTES.\n\n_1. Relationship of Jesus to God, the Father:_ It is to be\nobserved in passing that Jesus himself came with no abstract definition\nof Cod Nowhere in his teachings can you find any argument about the\nexistence of God. That he takes for granted; assumes as true; and\nfrom that basis proceeds as a teacher of men. Nay more; he claims God\nas his Father. It is not necessary to quote texts in proof of this\nstatement; the New Testament is replete with declarations of that\ncharacter What may be of more importance for us at the present moment\nis to call attention to the fact that God himself also acknowledged the\nrelationship which Jesus claimed. Most emphatically did he do so on the\nmemorable occasion of the baptism of Jesus in the river Jordan. You\nremember how the scriptures, acording to Matthew, tell us that as Jesus\ncame up out of the water from his baptism, the heavens were opened,\nand the Spirit of God descended like a dove upon him; and at the same\nmoment, out of the stillness came the voice of God, saying, \"This is\nmy beloved Son, in whom I am well pleased.\" On another occasion the\nFather acknowledges the relationship--at the transfiguration of Jesus\nin the mount, in the presence of three of his apostles, Peter and James\nand John, and the angels Moses and Elias. The company was overshadowed\nby a glorious light, and the voice of God was heard to say of Jesus,\n\"This is my beloved Son; hear him.. Of this the apostles in subsequent\nyears testified, and we have on record their testimony. So that the\nexistence of God the Father, and the relationship of Jesus to him, is\nmost clearly show in these scriptures.\" (Mormon Doctrine of Deity, p.\n12, 13.)\n\n_2. Jesus Declared to be God:_ \"But Jesus himself claimed to be\nthe Son of God and in this connection there is clearly claimed for him\ndivinity, that is to say, Godship. Let me read to you a direct passage\nupon that subject; it is to be found in the gospel according to St.\nJohn, and reads as follows:\n\nIn the beginning was the Word, and the Word was with God, and the Word\nwas God. * * * * * And the Word was made flesh, and dwelt among us,\n(and we beheld his glory, the glory as of the only Begotten of the\nFather) full of grace and truth.\n\nThe identity between Jesus of Nazareth--\"the Word made flesh\"--and the\n\"Word\" that was \"with God from the beginning,\" and that \"was God,\" is\nso clear that it cannot possibly be doubted. So the Son is God, as well\nas the Father. (Ibid, pp. 13, 14.)\n\n_3. The Godhead--Composed of Three Distinct Persons:_ \"These\nthree, the Father. Son, and the Holy Ghost, it is true, are spoken\nof in the most definite manner as being God, but the distinction\nof one from the other is also clearly marked in the scriptures, or\nillustration take the circumstances connected with the baptism of\nJesus. There we may see the three distinct personalities most clearly.\nThe Son coming up out of the water from his baptism: the heavens\nopening and the Holy Spirit descending upon him; while out of heaven\nthe voice of God is heard saying \"This is my beloved Son, in whom I am\nwell pleased.\" Here three Gods are distinctly apparent. They are seen\nto be distinct from each other. They appear-simultaneously, not as\none, but as three, each one being a different thing, so that however\ncompletely they may be one in spirit, in purpose, in will they are\nclearly distinct as persons--as individuals. In several instances in\nthe scriptures these three personages are accorded equal dignity in the\nGodhead. An example is found in the commission which Jesus gave to his\ndisciples after his resurrection, when he sent them out into the world\nto preach the Gospel to all nations. He stood in the presence of the\neleven, and said:\n\nAll power is given unto me in heaven and in earth. Go ye, therefore and\nteach all nations, baptizing them in the name of the Father, and of the\nSon, and of the Holy Ghost.\n\nEach of the three is here given equal dignity in the Godhead.\n\nAgain in the apostolic benediction:\n\nMay the grace of our Lord Jesus Christ, the love of God, and the\ncommunion of the Holy Ghost be with you all. * * * * * These three\npersonages then are of equal dignity in the Godhead, according to the\nteachings of the New Testament, and each is equally divine--equally\nGod. Hence Jesus is God equally with God the Father, and with the Holy\nGhost.\" (Ibid, pp. 15-6, 7.)\n\n_4. What Think Ye of Christ?_ \"Said Jesus to the Pharisees. What\nthink ye of Christ? whose son is he? They say unto him, The son of\nDavid. He saith unto them. How then doth David in spirit call Him Lord,\nsaying: The Lord said unto my Lord, Sit thou on My right hand, till I\nmake Thine enemies Thy footstool. If David then call him [that is, the\nChrist] Lord, how is He his son. And no man was able to answer him a\nword.\"\n\nIt seems to me that we have right here, what we might regard as the\nbeginning of the proclamation of the divinity of the Lord Jesus\nChrist. And here let me say, in passing, that the world is waking up\nto something of a comprehension of the necessity for affirming the\ndivinity of the Lord Jesus Christ. I have here a note in manuscript,\nthat I will read to you, a declaration from one of the first scientists\nof our age, a Christian man who stands well advanced on the far-flung\nline of modern Christian thought. Having called attention the humanity\nof Jesus Christ, to His unity with the human race, and emphasizing\nthe fact that He is human, one of our race, after setting forth that\ndoctrine, this learned man says:\n\n\"The conception of Godhead formed by some devout philosophers and\nmystics has quite rightly been so immeasurably vast, though still\nassuredly utterly inadequate and necessarily beneath reality, that the\nnotion of a God revealed in human form--born, suffering, tormented,\nkilled--has been utterly incredible. 'A crucified prophet; yes; but\na crucified God! I shudder at the blasphemy,' is a known quotation\nwhich I cannot now verify; yet that apparent blasphemy is the soul of\nChristianity. It calls upon us to recognize and worship a crucified,\nan executed, God. * * * The world is full of men: What the world wants\nis a God. Behold the God! The divinity of Jesus is the truth which now\nrequires to be re-perceived to be illumined afresh by new knowledge, to\nbe cleansed and revivified by the wholesome flood of scepticism which\nhas poured over it; it can be freed now from all trace of groveling\nsuperstition, and can be recognized freely and enthusiastically; the\ndivinity of Jesus, and of all noble and saintly souls, in so far as\nthey too have been inflamed by a spark of Deity--in so far as they too\ncan be recognized as manifestations of the Divine.\" (Sir Oliver Lodge\nin Hibbert Journal for April, 1906, Art. \"Christianity and Science.\")\n\nI say the world is waking up to the consciousness of their need of\nhaving in concrete form a conception of God that appeals to the\nunderstanding of men, and that is to be found in the revelations of\nGod. Paul was right when he said\n\n\"And without controversy great is the mystery of godliness: God was\nmanifest [\"manifested\" is the marginal reading] in the flesh, justified\nin the Spirit, seen of angels, preached unto the gentiles, believed on\nin the world, received up into glory.\"\n\nThis in plain allusion to the Christ, of course.\n\n_5. God Revealed in the Person of Jesus Christ:_ \"This completes\nthe survey I intended to make of this field. [Reference is made to a\nreview of prevailing ideas about God in the world at the advent of\nJesus.] Nowhere have we found a knowledge of the true and living God.\nNowhere a teacher who comes with definite knowledge of this subject of\nall subjects;--a subject so closely related to eternal life, that to\nknow God is said in the scriptures to be life eternal; and of course,\nthe cor-life. We can form no other conclusion from the survey we\nhave taken of the world's ideas respecting the existence and nature\nof God, than that forced upon us--the world stood in sore need of a\nrevelation of God. He whom the Egyptians and Indians sought for in\ntheir Pantheism, must be made known. God, whom Confucius would have\nmen respect, but keep at a distance, must draw near. The \"Alfader\" of\nthe Goths, undefined, incomprehensible to them, must be brought out of\nthe northern darkness into glorious light. The God-idea that prevailed\namong the Greek philosophers must be brought from the mists of their\nidle speculations and made to stand before the world. He whom the Jews\nwere seeking to deny and forsake must be revealed again to the children\nof men. And lo! when the vail falls from the revelation that God gives\nof himself--what form is that which steps forth from the background\nof the world's ignorance and mystery? A Man, as God lives! Jesus of\nNazareth--the great Peasant Teacher of Judea. He is God revealed\nhenceforth to the world. They who thought God impersonal, without form\nmust know him henceforth as a person in the form of man. They who have\nheld him to be without quality, must henceforth know him as possessed\nof the qualities of Jesus of Nazareth. They who have regarded him\nas infinitely terrible, must henceforth know him also as infinitely\ngentle. Those who would hold him at a distance, will now permit him to\ndraw near. This is the world's mystery revealed. This is God manifested\nin the flesh. This is the Son of God, who comes to reveal the Father,\nfor he is the express image and likeness of that Father's person,\nand the reflection of that Father's mind. Henceforth when men shall\nsay, Show us the Father, he shall point to himself as the complete\nrevelation of the Father, and say, \"He that hath seen me, hath seen the\nFather also.\" Henceforth, when men shall dispute about the \"being\" and\n\"nature\" of God, it shall be a perfect answer to uphold Jesus Christ\nas the complete, perfect revelation and manifestation of God, and\nthrough all the ages it shall be so; there shall be no excuse for men\nsaying they know not God, for all may know him, from the least to the\ngreatest, so tangible, so real a revelation has God given of himself in\nthe person and character of Jesus Christ. He lived his life on earth--a\nlife of sorrow and of gentleness, it's pathway strewn with actions\nfraught with mercy, kindness, and love. A man he was, approved of God\namong men, by miracles, and wonders and signs which God did by him.\nBeing delivered by the determinate counsel and foreknowledge of God,\nmen took and by wicked hands crucified and slew him, but God raised him\nup, having loosed the pains of death, because it was not possible that\nhe should be holden of it; and exalted him on high at the right hand\nof God, whence he shall come to judge the quick and the dead.\" (Mormon\nDoctrine of Deity; pp. 185-6.)\n\n\n\nLESSON XXIV.\n\n(Scripture Reading Exercise.)\n\nTHE CHRISTIAN INSTITUTIONS.\n\nANALYSIS.\n\nI. Ordinances:\n\n1. Baptism.\n\n2. Confirmation.\n\n3. Eucharist.[A]\n\nREFERENCES. 6\n\nHeb. vi:1[B]; Acts ii:37-38. Acts viii:4-20. Note 1 and 2.\n\nMatt, xxviii:19. Mark xvi:16. John iii:3-5. Heb. vi:2; II Cor. iii:6\ncf. Acts xix:6; II Tim. i:6; Acts viii:15-20. Notes 3, 4.\n\nMatt, xxvi:26-28. Mark xvi:22-24. Luke xxii:19, 20. John xiii. I\nCor. xi. 23-25. Note 5, 6.\n\n[Footnote A: Eucharist. The Lord's Supper, a solemn rite commemorating\nthe dying of Christ for the salvation of men; the holy sacrament; the\ncommunion of the body and blood of Christ. (Funk & Wagnall Diet.)]\n\n[Footnote B: On all the above subdivisions the Bible Dictionaries, Kitto's\nBiblical Literature, Smith's New Testament History, etc., can be\nconsulted to advantage, though it should always be remembered that the\nutterances of these authorities are to be carefully weighed.]\n\nNOTES.\n\n_1. The Baptism of John and Christian Baptism:_ \"The relation\nof the baptism of John to the Christian baptism gave rise to a sharp\ncontroversy in the sixteenth century. Zwingle and Calvin were in favor\nof the essential equality of the two; while Luther, Melanchthon,\nand the Catholic church (Concil. Trent. Sess. vii), maintained the\ncontrary. The only difference Calvin allowed was, that John baptized\nin the name of the future Messiah, while the apostles baptized in that\nof the Messiah already come. But this difference could be of little\nmoment; the less so, since a step towards the manifestation of the\nMessiah was already made in the appearance of John himself (comp.\nJohn i. 31). On the other hand, Calvin considers the most important\npoint of equality between the two to exist in the fact, that both\ninclude repentance and pardon of sin in the name of Christ.\" (Kitto's\nCyclopaedia of Biblical Literature, p. 283.) Kitto's whole article may\nbe studied with profit.\n\nThe fact is that there was no difference between the baptism\nadministered by John and Christian baptism, except, as allowed by\nCalvin, according to the above; one baptized in the name of a future\nMessiah, and the other in the name of one already come. But general\nbaptism was for the same purpose in all dispensations--it was Christian\nbaptism--i. e. baptism for the remission of sins--baptism to which the\natonement of the Christ gave efficacy whether administered in view of\nhis anticipated coming or in realization of the fact of his having come\nand completed his work of atonement.\n\n_2. Baptism of the Disciples of Jesus:_ \"Whether our Lord ever\nbaptized has been doubted. The only passage which may distinctly bear\non the question is John iv. l, 2, where it is said \"that Jesus made\nand baptized more disciples than John, though Jesus himself baptized\nnot, but his disciples.\" We necessarily infer from it, that, as soon\nas our Lord began his ministry, and gathered to Him a company of\ndisciples, He, like John the Baptist, admitted into that company by the\nadministration of baptism. Normally, however, to say the least of it,\nthe administration of baptism was by the hands of his disciples. Some\nsuppose that the first-called disciples had all received baptism at the\nhands of John the Baptist, as must have pretty certainly been the case\nwith Andrew (see John i. 35, 40); and that they were not again baptized\nwith water after they joined the company of Christ. Others believe that\nChrist himself baptized some few of his earlier disciples, who were\nafterwards authorized to baptize the rest. But in any case the words\nabove cited seem to show that the making of disciples and the baptizing\nof them went together; and that baptism was, even during our Lord's\nearthly ministry the formal mode of accepting his service and becoming\nattached to his company.\" (Smith's Bible Dictionary, p. 235.)\n\n_3. Confirmation:_ \"The Laying on of Hands\" was considered in\nthe ancient church as the 'Supplement of Baptism.' 1. Imposition of\nhands is a natural form by which benediction has been expressed in all\nages and among all people. It is the act of one superior either by age\nor spiritual position towards an inferior, and by its very form it\nappears to bestow some gift, or to manifest a desire that some gift is\nsymbolically bestowed, as when guiltiness was thus transferred by the\nhigh-priest to the scape-goat from the congregation (Lev. xvi. 21);\nbut, in general, the gift is of something good which God is supposed\nto bestow by the channel of the laying on of hands. Thus, in the Old\nTestament, Jacob accompanies his blessing to Ephraim and Manasseh with\nimposition of hands (Gen. xlviii. 14); Joshua is ordained in the room\nof Moses by imposition of hands (Num. xxvii. 18; Deut. xxxiv. 9);\ncures seem to have been wrought by the prophets by imposition of hands\n(2 K. v. ii); and the high priest, in giving his solemn benediction,\nstretched out his hands over the people (Lev. ix. 22). The same form\nwas used by our Lord in blessing and occasionally in healing, and it\nwas plainly regarded by the Jews as customary or befitting (Matt.\nxix. 13; Mark viii. 23, x. 16). One of the promises at the end of\nSt. Mark's Gospel to Christ's followers is that they should cure the\nsick by laying on of hands (Mark xvi. 18); and accordingly we find\nthat Saul received his sight (Acts ix. 17) and Publius's father was\nhealed of his fever (Acts xxviii. 6) by imposition of hands. In the\nActs of the Apostles the nature of the gift or blessing bestowed by\nApostolic imposition of hands is made clearer. It is called the gift of\nthe Holy Ghost (viii. 17, xix. 6) * * * By the time that the Epistle\nto the Hebrew was written we find that there existed a practice and\ndoctrine of imposition of hands, which is pronounced by the writer\nof the Epistle to be one of the first principles and fundamentals of\nChristianity, which he enumerates in the following order: (1) The\ndoctrine of Repentance; (2) of Faith; (3) of Baptism; (4) of _Laying\non of Hands;_ (5) of the Resurrection; (6) of Eternal Judgment (Heb.\nvi. 1, 2). Laying on of Hands in this passage can mean only one of\nthree things--Ordination, Absolution, or that which we have already\nseen in the Acts to have been practiced by the Apostles, imposition\nof hands for the gift of the Holy Ghost on the baptized. The meaning\nof Ordination is excluded by the context. We have no proof of the\nexistence of the habitual practice of Absolution at this period nor of\nits being accompanied by the laying on of hands. Everything points to\nthat laying on of hands which, as we have seen, immediately succeeded\nbaptism in the Apostolic age, and continued to do so in the ages\nimmediately succeeding the Apostles. * * * The Fathers, says Hooker,\n\"everywhere impute unto it that gift or grace of the Holy Ghost, not\nwhich maketh us first Christian men, but, when we are made such,\nassisteth us in all virtue, armeth us against temptation and sin. * *\n* The Fathers therefore, being thus persuaded, held confirmation as an\nordinance Apostolic, always profitable in God's Church, although not\nalways accompanied with equal largeness of those external effects which\ngave it countenance at the first.\" (Smith's Dictionary of the Bible,\nVol. I, p. 242-244.)\n\n_4. The Time of Confirmation:_ \"Originally Imposition of Hands\nfollowed immediately upon Baptism, so closely as to appear as part of\nthe baptismal ceremony or a supplement to it. This is clearly stated\nby Tertullian (De Bapt. vii, viii), Cyril (Catech. Myst. iii. I),\nthe author of the Apostolic Constitutions (vii. 43), and all early\nChristian writers.\" (Smith's Bible Dictionary, pp. 242, 3, 4.)\n\n_5. Eucharist:_ Paul's account of the establishment of this\nChristian institution is perhaps the earliest written and the most\ncomplete: \"For I have received of the Lord that which also I delivered\nunto you, that the Lord Jesus the same night in which he was betrayed\ntook bread; and when he had given thanks, he brake it, and said, take,\neat: this is my body, which is broken for you: this do in remembrance\nof me. After the same manner also he took the cup, when he had supped,\nsaying, this cup is the new testament in my blood; this do ye, as oft\nas ye drink it, in remembrance of me. For as often as ye eat this\nbread, and drink this cup, ye do shew the Lord's death till he come.\"\n\n_Comment on the Above:_ From Paul's description of the ordinance,\nit is clear that the broken bread was an emblem of Messiah's broken\nbody; the wine an emblem of his blood, shed for sinful man; and his\ndisciples were to eat the one and drink the other in remembrance of\nhim until he should return; and by this ceremony show forth the Lord's\ndeath. It was designed as a memorial of Messiah's great Atonement for\nmankind, a token and witness unto the Father that the Son was always\nremembered. It was to be a sign that those partaking of it were willing\nto take upon them the name of Christ, to always remember him, and keep\nhis commandments. In consideration of these things being observed, the\nsaints were always to have the Spirit of the Lord to be with them. In\nthis spirit and without great ceremony the sacrament was administered\nfor some time in the early Christian church.\n\n_7. Prayer of Consecration Given to the Nephites:_ \"The manner\nof the Elders and Priests administering the flesh and blood of Christ\nunto the church. And they administered it according to the commandments\nof Christ; wherefore we know the manner to be true; and the Elder or\nPriest did minister it. And they did kneel down with the church, and\npray to the Father in the name of Christ saying, 'Oh God, the Eternal\nFather, we ask thee in the name of thy Son Jesus Christ, to bless\nand sanctify this bread to the souls of all those who partake of it,\nthat they may eat in remembrance of the body of thy Son, and witness\nunto thee, O God, the Eternal Father, that they are willing to take\nupon them the name of thy Son, and always remember him, and keep his\ncommandments which he hath given them, that he may always have his\nSpirit to be with them. Amen.\" (Moroni iv. 3.)\n\n\"The manner of administering the wine. Behold, they took the cup, and\nsaid, O God, the Eternal Father, we ask thee, in the name of thy Son\nJesus Christ to bless and sanctify this wine to the souls of all those\nwho drink of it, that they may do it in remembrance of the blood of thy\nSon, which was shed for them, that they may witness unto thee, O God,\nthe Eternal Father, that they do always remember him, that they may\nhave his Spirit to be with them. Amen.\" (Moroni v. 12.)\n\n_Comment:_ Of the above prayer I may say what Arch Deacon Paley\nhas so well said of the Lord's Prayer: \"For a succession of solemn\nthoughts, for fixing the attention upon a few great points, for\nsuitableness, for sufficiency, for conciseness without obscurity, for\nthe weight and real importance of its petitions\"--this prayer so far as\nI am aware is without an equal excepting, perhaps, the Lord's prayer.\n\n_8. Eucharist in the Second Century._ \"When the Christians\ncelebrated the Lord's supper, which they were accustomed to do chiefly\non Sundays, they consecrated a part of the bread and wine of the\noblations, by certain prayers pronounced by the president, the bishop\nof the congregation. The wine was mixed with water, and the bread\nwas divided into small pieces. Portions of the consecrated bread and\nwine were commonly sent to the absent and the sick, in testimony of\nfraternal affection towards them. There is much evidence that this\nmost holy rite was regarded as very necessary to the attainment of\nsalvation.\" (Mosheim's Ecclesiastical History, p. 137.)\n\n\n\nLESSON XXV.\n\n(Scripture Reading Exercise.)\n\nTHE CHRISTIAN INSTITUTIONS,--(Continued.)\n\nANALYSIS.\n\nII. Organizations:\n\n1. The Church.\n\n(a) Preliminary Steps, Gathering and instructing Disciples.\n\n(b) Call of the Twelve.\n\n(c) Appointment of the Seventy.\n\n(d) The Completed Organization.\n\n2. The Mission of the Church.\n\nREFERENCES.\n\nMatt. iv:12-25. Matt. v-vii, and note 1.\n\nMatt. iv:17-25. Mark i:14-22. Luke v:13-16. Luke x:1-11, 17-20.\ncf. Seventy's Year Book I, pp. 3, 4. I Cor. xii:27-30. Seventy's Year\nBook, No. I, pp. 2, 3. Notes 2, 3.\n\nI Cor. xiii:27-30. Eph. iv:1-6., and note.\n\nSeventy's Year Book No. I, pp. 13-4, notes 2, 3, 4, 5. See also note 4\nLesson xxiv.\n\nNOTES.\n\n_2. The Church:_ I. order to propagate the gospel, and teach,\nencourage, instruct, preserve, and finally perfect those who accepted\nit, Messiah organized his Church. He bestowed upon its members certain\ngreat and precious spiritual gifts and graces, such as the power\nto speak in new tongues and interpret them; to receive revelation,\nto prophesy, to see visions, receive the visitation of angels, to\npossess the gift of wisdom, knowledge, faith, discernment of spirits,\nand healing the sick. The description of the Church organization in\nthe New Testament is extremely imperfect, owing, no doubt, to the\nfragmentary character of the Christian annals. While the distinctions\nbetween the respective offices in the Priesthood, and the definition\nof the duties of each officer are even less satisfactory; still there\nis enough written to enable us to get an outline of the wonderful\norganization. Messiah, during his personal ministry, organized a\nquorum of Twelve Apostles, to whom he gave very great powers and\nauthority, even to be witnesses of him among the people, to build\nup his Church by the proclamation of the gospel, to heal the sick,\nopen the eyes of the blind, raise the dead, and cast out devils. He\nlikewise organized quorums of seventies, unto whom he gave similar\npowers to those bestowed upon the apostles (c. f. Matt, x, with\nLuke x). After his resurrection, Messiah was with his apostles and\ndisciples forty days, during which time he was teaching them all\nthings concerning the kingdom of God. Hence we have these men after\nhis ascension organizing branches of the church wherever they found\npeople who received their testimony. In some instances they ordained\nelders to preside over these branches; and in other instances bishops\nwere appointed. Paul, in giving a description of the organization of the\nchurch, says: \"And God hath set some in the church, first apostles,\nsecondarily prophets, thirdly teachers; after that miracles, then\ngifts of healing, helps, governments, diversities of tongues.\" Are\nall apostles? Are all prophets? Are all teachers? Are all workers of\nmiracles? Have all the gifts of healing? Do all speak with tongues? Do\nall interpret? The implied answer is that all are not apostles, nor\nprophets, nor teachers, etc., in the church of Christ, but that the\nwhole body is fitly joined together and compacted by that which every\njoint supplieth. Undoubtedly the whole organization grew out of the\ninstruction Jesus imparted to the Apostles, but it required time for\nits foil development.\n\n_3. The Church as Described in the New Testament:_ \"The derivation\nof the word 'church' is uncertain. * * * The word occurs twice, each\ntime in St. Matthew (Matt. xvi. 18, \"On this rock will I build my\nChurch;\" xviii. 17, \"Tell it unto the Church.\") In every other case\nit is spoken of as the kingdom of heaven by St. Matthew, and as the\nkingdom of God by St. Mark and St. Luke. St. Mark, St. Luke, and St.\nJohn never use the expression kingdom of heaven. St. John once uses\nthe phrase kingdom of God (iii. 3). St. Matthew occasionally speaks\nof the kingdom of God (vi. 33, xxi. 31, 43), and sometimes simply of\nthe kingdom (iv. 23, xiii. 19, xxiv. 14). In xiii. 41 and xvi. 28, it\nis the Son of Man's kingdom. In xx 21, thy kingdom, i. e., Christ's.\nIn the one Gospel of St. Matthew the Church is spoken of no less\nthan thirty-six times as the Kingdom. Other descriptions or titles\nare hardly found in the Evangelists. It is Christ's household (Matt.\nx. 25). the salt and light of the world (v. 13, 15), Christ's flock\n(Matt. xxvi. 31; John x. 1), its members are the branches growing on\nChrist the Vine (John xv); but the general description of it, not\nmetaphorically, but directly, is that it is a kingdom. * * * The means\nof entrance into it is Baptism (Matt, xxviii. 19). The conditions of\nbelonging to it are faith (Mark xvi. 16) and obedience (Matt, xxviii.\n20). Participation in the Holy Supper is its perpetual token of\nmembership, and the means of supporting the life of its members (Matt.\nxxvi. 26; John vi. 51; Cor. xi. 26). Its members are given to Christ by\nthe Father out of the world, and sent by Christ into the world; they\nare sanctified by the truth (John xvii. 19); and they are to live in\nlove and unity, cognizable by the eternal world (John xiii. 34. xvii.\n23).\" Smith Dictionary of the Bible, Vol. 1., p. 453.\n\n_4. Definitions of the Church:_ The Greek Church gives the\nfollowing: \"The Church is a divinely instituted community of men,\nunited by the orthodox faith, the law of God, the hierarchy, and\nthe Sacraments\" (Full Catechism of the Orthodox. Catholic, Eastern\nChurch, Moscow, 1839). The Latin Church defines it as, \"The company\nof Christians knit together by the profession of the same faith and\nthe communion of the same sacraments, under the government of lawful\npastors, and especially of the Roman bishop as the only Vicar of Christ\nupon earth.\" (Bellarm. De Eccl. Mil. iii. 2; see also Devoti Inst.\nCanon. 1, iv. Romae, 1818.) The Church of England, \"A congregation\nof faithful men in which the pure word of God is preached, and the\nSacraments he duly ministered according to Christ's ordinance in all\nthose things that of necessity are requisite of the same.\" (Art. xix.)\nThe Lutheran Church: \"A congregation of saints in which the Gospel is\nrightly taught and the sacraments rightly administered.\" (Confessio\nAugustina, 1631, Art. vii.) The Confessio Helvetica: \"A congregation of\nfaithful men called, or collected out of the world, the communion of\nall saints.\" (Art. xvii.) The Confessio Saxonica: \"A congregation of\nmen embracing the Gospel of Christ, and rightly using the Sacraments.\"\n(Art. xii.) The Confessio Belgica: \"A true congregation, or assembly of\nall faithful Christians who look for the whole of their salvation from\nJesus Christ alone, as being washed by his blood, and sanctiled and\nsealed by his Spirit.\" (Art. xvii.) (Smith's Dictionary of the Bible\nArt Church.) (For our definition of \"The Church,\" see Seventy's Year\nBook, No. 1, p. 13.)\n\n_4. Inadequacy of Foregoing Definitions:_ \"These definitions\nshow the difficulty in which the different sections of the divided\nChurch find themselves in framing a definition which will at once\naccord with the statements of Holy Scripture, and be applicable to\nthe present state of the Christian world. We have seen that according\nto the Scriptural view the Church is a holy kingdom, established by\nGod on earth, of which Christ is the invisible King; it is a divinely\norganized body, the members of which are knit together amongst\nthemselves, and joined to Christ, their Head, by the Holy Spirit,\nwho dwells in and animates it; it is a spiritual but visible society\nof men united by constant succession to those who were personally\nunited to the Apostles, holding the same faith that the Apostles held,\nadministering the same sacraments, and, like them, forming separate,\nbut only locally separate, assemblies, for the public worship of God.\nThis is the Church according to the Divine intention. But as God\npermits men to mar the perfection of his design in their behalf, and\nas men have both corrupted the doctrines and broken the unity of the\nChurch, we must not expect to see the Church of Holy Scripture actually\nexisting in its perfection on earth. It is not to be found, thus\nperfect, either in the collected fragments of Christendom, or still\nless in any one of these fragments more than another may approach the\nScriptural and Apostolic ideal which existed only until sin, heresy,\nand schism had time sufficiently to develop themselves to do their\nwork.\" (Smith's Bible Dictionary, p. 458.)\n\n\n\nLESSON XXVI.\n\n(Scripture Reading Exercise.)\n\nCLIMATIC EVENTS OF THE MERIDIAN DISPENSATION.\n\nANALYSIS.\n\nI. Conspiracy Against the Christ.\n\nII. Death and Resurrection of the Christ.\n\nIII. Post-Resurrection Ministry of Messiah.\n\n1. In Judea.\n\n2. On the Western Hemisphere.\n\n3. Among the \"Lost Tribes.\"\n\nREFERENCES.\n\nMatt, xxvi; xxvii:1-25. Mark xiv; and xv:1-15. St. John xxii and\nxxiii:1-27. St. John xviii.\n\nSt. John xix and xx:1-18 Notes 2, 5. Luke xxiii and xxiv. Mark xv and\nxvi:1-8. Matt, xxvii and xxviii. Matt, xxviii:11-20. Mark xvi; St.\nJohn xx:19-31. Luke xxiv:13-53. Acts i:1-14.\n\nIII Nephi chapters xi to xxx inclusive, cf. John x:15, 16. \"The Fifth\nGospel,\" Defense of the Faith and the Saints, pp. 373-399.\n\nIII Nephi, chs. xv-xvi-xvii.\n\nNOTES.\n\n_1. The Agony in Gethsemane:_ \"(Matt, xxvi; vers. 36-46, parallel\npassages: Mark 14:32-42; Luke 22:39-46.) This conflict presents our\nLord in the reality of His manhood, in weakness and humiliation, but\nit is impossible to account for it unless we admit His Divine nature.\nHad he been a mere man, His knowledge of the sufferings before Him\ncould not have been sufficient to cause such sorrow. The human fear\nof death will not explain it. As a real man, He was capable of such a\nconflict. But it took place after the serenity of the Last Supper and\nsacerdotal prayer, and before the sublime submission in the palace\nand judgment hall. The conflict, therefore, was a specific agony of\nitself. He felt the whole burden and mystery of the world's sin, and\nencountered the fiercest assaults of Satan Otherwise, in this hour\nthis Person, so powerful, so holy, seems to fall below the heroism of\nmartyrs in His own cause. His sorrow did not spring from His own life.\nHis memory or His fears, but from the vicarious nature of the conflict.\nThe agony was a bearing of the weight and sorrow of our sins, in\nloneliness, in anguish of soul threatening to crush His body, yet borne\ntriumphantly, because in submission to His Father's will. Three times\nour Lord appeals to that will, as purposing His anguish; that purpose\nof God in regard to the loveliest, best of men, can be reconciled with\njustice and goodness in God in but one way; that it was necessary for\nour redemption. Mercy forced its way through justice to the sinner.\nOur Lord suffered anguish of soul for sin, that it might never rest on\nus. To deny this is in effect not only to charge our Lord with undue\nweakness, but to charge God with needless cruelty. 'Surely He hath\nborne our griefs, and carried our sorrows. ... He was wounded for our\ntransgressions, He was bruised for our iniquities; the chastisement of\nour peace was upon Him; and with His stripes we are healed.' Isa. 53:\n4,5.\" (International Commentary, Matthew, p. 359.)\n\n_2. The Cruelty of Crucifixion:_ \"Crucifixion was a most\ndisgraceful and cruel punishment introduced into Judaea by the Romans\nand inflicted only on slaves and the worst of criminals. Constantine\nthe Great abolished it. The Jews often hanged those who had been stoned\nto death, but the corpse must be buried the same day, so as not to\npollute the land (Deut. 21:22, 23). The Romans permitted the crucified\nto die slowly; and the sufferings sometimes continued for three days.\nTheir flesh was given to the birds or other wild animals. As, according\nto Jewish custom, the bodies must at once be taken down and buried,\ndeath was hastened by the crucifragium, the breaking of the legs, to\nwhich was sometimes added a mercy-stroke, that is, the piercing of the\nbody. If they were already dead, the latter alone was given, to make\nthe matter sure. The physical sufferings of the victims were fearfully\ngreat Dr. Richter, a physician, thus describes them: 1. On account\nof the unnatural and immovable position of the body and the violent\nextension of the arms, the least motion produced the most painful\nsensation all over the body, but especially on the lacerated back and\nthe pierced members. 2. The nails caused constantly increasing pain on\nthe most sensitive parts of the hands and feet. 3. Inflammation set in\nat the pierced members and wherever the circulation of the blood was\nobstructed by the violent tension of the body, and increased the agony\nand an intolerable thirst. 4. The blood rushed to the head and produced\nthe most violent headache. 5. The blood in the lungs accumulated,\npressing the heart, swelling all the veins, and caused nameless\nanguish. Loss of blood through the open wounds would have shortened the\npain, but the blood clotted and ceased flowing. Death generally set in\nslowly, the muscles, veins, and nerves gradually growing stiff, and the\nvital powers sinking from exhaustion. (From Lange on Matt. pp. 522 sq.)\nBy the crucifixion of our Lord the cross of the bitterest sufferings\nand cruel death has been changed into a tree of life, that bears the\nrichest fruits of penitence and gratitude. From the moment He was\nlifted on the cross He began to draw all men unto Him (Comp. John 12:\n32).\" (Commentary, Matthew, pp. 389-90).\n\n_3. Death of the Christ Voluntary:_ Unbelievers delight to\nrepresent God, the great Law Giver, as unspeakably cruel in demanding\nsuch an atonement as Christ made for the salvation of the children of\nmen. But let it be born in mind that he who made the atonement did so\nvoluntarily. Testifying to his disciples respecting the matter, he\nsays: \"Therefore doth my Father love me, because I lay down my life\nthat I may take it up again. No man taketh it from me, but I lay it\ndown of myself. I have the power to lay it down, and I have power\nto take it again. This commandment have I received of my Father.\"\nWhen his enemies gathered about him,--a former friend betraying him\nwith a kiss,--and Peter prepared to defend him with the sword, he\nchided him for his rashness, commanding him to put up his sword, and\nadded: \"Thinkest thou that I cannot now pray to my Father, and he\nshall presently give me more than twelve legions of angels? But how\nthen shall the scriptures be fulfilled, that thus it must be?\" Thus\ndown to the very last moment, it appears that Jesus could have been\ndelivered from the sacrifice had he so willed it. But the principle\nwhich was the guiding star of his life--\"Father, not my will, but thy\nwill be done\"--influenced him in this instance, and he drank of the\ncup given him of his Father, and wrung out the dregs in agony; but he\ndid it voluntarily, and that, too, out of his great love for mankind.\n(Outlines, Eccl. Hist. Roberts, pp. 93-4.)\n\n\"It is manifest, from the history of the death of Christ, that he spake\nmost truly when he said, No man taketh my life from me, but I lay it\ndown of myself. John x. 18. For how easy would it have been for him,\neven without a miracle, to have avoided falling into the hands of his\nenemies? The insidious designs of the Jewish pontiff and chief priests\nwere well known to him; and it is plain that he was no stranger to\nthe treacherous intentions of his perfidious disciple Judas, since\nhe expressly alludes to them on more than one occasion. On the other\nhand, it appears that he had several great and powerful friends, on\nwhom he could have depended for support. Would he but have quitted\nJerusalem, and returned into Galilee, every scheme that had been\nformed against him must have fallen to the ground. Indeed, even this\nwas not requisite: for his safety would have been completely secured\nhad he merely changed the place of his nightly resort, and, lest Judas\nshould have discovered it, dismissed that wicked and deceitful man\nfrom his society. Besides these obvious means, there were others to\nwhich he might have had recourse, and which would have proved equally\nefficient in defeating and bringing to naught the evil councils and\ndesigns of the Jewish priests and elders. But it should seem that\nhe disdained, or at least voluntarily neglected to avail himself\nof any of those precautions, which a very moderate share of human\nprudence would have suggested to any man under similar circumstances.\nHe remained in Jerusalem; he permitted Judas to continue about his\nperson, in the character of an intimate friend; he continued to pass\nhis nights in the usual and accustomed place. All these circumstances\nbeing considered, who is there but must readily perceive that Christ\nvoluntarily subjected himself to the punishment of death, and offered\nup his life to God as a sacrifice for the sins of mankind?\" (History of\nChristianity, Mosheim. p. 98.)\n\n_4. The Vicarious Work of the Christ:_ \"Therefore. I command you\nto repent--repent, lest I smite you by the rod of my mouth, and by\nmy wrath, and by my anger, and your sufferings be sore--how sore you\nknow not! How exquisite you know not! Yes, how hard to bear you know\nnot! For behold, I, God, have suffered these things for all, that they\nmight not suffer if they would repent. But if they would not repent,\nthey must suffer even as I, which suffering caused myself, even God,\nthe greatest of all, to tremble because of pain, and to bleed at every\npore, and to suffer both body and spirit; and would that I might not\ndrink the bitter cup and shrink. Nevertheless, glory be to the Father,\nI partook and finished my preparations unto the children of men;\nwherefore, I command you again to repent, lest I humble you with my\nalmighty power, and that you confess your sins, lest you suffer these\npunishments of which I have spoken, of which in the smallest, yea, even\nin the least degree you have tasted at the time I withdrew my spirit.\"\n(Doc. & Cov. Sec. xix:15-20.)\n\n_5. The Appearance of Jesus After His Resurrection:_ \"There are\nsome slight discrepancies in the writings of Matthew, Mark, Luke and\nJohn in respect to the order of the appearance of Messiah after his\nresurrection, as indeed there is in respect to the order of the events\nconnected with his trial, condemnation and death; but the following,\nbecause of the fragmentary character of the four gospels, may be\nregarded as being as nearly correct as may be ascertained. First, to\nMary Magdalene, in the garden where the tomb in which he was laid was\nlocated; second, lo the women returning from the sepulchre on their\nway to deliver the angel's message to the disciples; third, to two\ndisciples going to Emmaus; fourth, to Peter; fifth, to ten apostles\nin an upper room; sixth, to the eleven apostles, also in the upper\nroom; seventh, to seven apostles at the sea of Tiberias; eighth, to\neleven apostles in a mountain in Galilee; ninth; to above five hundred\nbrethren at once; tenth, to James; and finally to Paul while on his way\nto Damascus.\" (Outlines of Ecclesiastical History, p. 65.)\n\n_6. The Christ's Post-Resurrection Ministry in Judea:_ \"In all\nJesus was with his disciples on the eastern hemisphere for forty days\nafter his resurrection, during which time he taught them all things\npertaining to the kingdom of heaven, and authorized them to go into all\nthe world and preach the gospel to every creature, baptizing them in\nthe name of the Father and of the Son and of the Holy Ghost, teaching\nthem to observe all things whatsoever he had commanded them; and\npromised that he would be with them even unto the end of the world.\n* * * Having thus taught the gospel to the people of the eastern\nhemisphere, organized his church and commissioned his apostles to teach\nthe gospel to all nations, he prepared to depart from them. It was most\nprobably at Bethany that this solemn parting occurred. His forerunner,\nJohn the Baptist, had promised that he who should come after him, Jesus\nChrist, would baptize them with the Holy Ghost, and just previous to\nMessiah leaving the apostles he told them that the promise was about\nto be fulfilled. He therefore commanded them to tarry in Jerusalem\nuntil they were endowed with that power from on high. Then he lifted up\nhis hands and blessed them, after which he was parted from them, and\na cloud received him out of their sight. As they were still looking\nsteadfastly toward heaven, two men.--angels--in white apparel, stood\nby them, and declared that this same Jesus whom they had seen go into\nheaven, should come in like manner, that is, in the clouds of heaven,\nand in great glory.\" (Outlines of History, Roberts, pp. 66, 67.)\n\n_7. Advent of Messiah on Western Hemisphere:_ I now turn to a\npassage I shall read to you from III Nephi, describing the appearance\nof Jesus on this land (America.) After fearful cataclysms had taken\nplace, a company of men, women and children in the land Bountiful,\nnumbering some 2,500 souls, were assembled together near a temple that\nhad escaped destruction, and they were speaking of the great events of\nthe recent past and the change that was apparent in the whole face of\nthe land. As they were speaking of these signs that had been given of\nMessiah's birth and death, and conversing concerning Messiah himself,\nthey heard a voice. What was said they could not at first determine,\nand whence the voice came they could not tell. It grew, however, more\nand still more distinct, until at last they heard the voice say:\n\n\"Behold my beloved Son, in whom I am well pleased, in whom I have\nglorified my name; hear ye him.\"\n\nAnd it came to pass as they understood, they cast their eyes up again\ntowards heaven and behold, they saw a man descending out of heaven: and\nhe was clothed in a white robe, and he came down and stood in the midst\nof them, and the eyes of the whole multitude were turned upon him, and\nthey durst not open their mouths, even one to another, and wist not\nwhat it meant, for they thought it was an angel that had appeared unto\nthem.\n\nAnd it came to pass that he stretched forth his hand and spake unto\nthem people, saying:\n\nBehold, I am Jesus, whom the prophets testified shall come into the\nworld;\n\nAnd behold, I am the light and the life of the world; I have drunk out\nof that bitter cup which the Father hath given me, and have glorified\nthe Father in taking upon me the sins of the world, in which I have\nsuffered the will of the Father in all things from the beginning.\n\nAnd it came to pass that when Jesus had spoken these words, the whole\nmultitude fell to the earth, for they remembered that it had been\nprophesied among them that Christ should show himself unto them after\nhis ascension into heaven.\" (Defense of the Faith and the Saints, pp.\n382-3.)\n\n_8. Subject of Messiah Teaching in the Western Hemisphere:_\n\"Complaint is made that in his ministry among the Nephites Messiah\nmerely repeated the ideas, and for that matter the words of his sermon\non the mount; so wanting in originality, claim those who object to\nthe Book of Mormon, were the authors of the book that they could not\ntrust themselves to give Jesus the opportunity of preaching an original\ndiscourse to the inhabitants of this western part of the world. I ask\nthese Christian objectors to consider this: Suppose the Book of Mormon\nwere not in existence at all; suppose that we begin to reflect on the\nempires and nations which beyond all question did occupy this land of\nAmerica in ancient times, and were civilized, intelligent people--God's\nchildren; suppose that it began to occur to some of our Christian\nfriends that it would have been a grand idea if the Son of God had come\nand made proclamation of the Gospel to a people who were destined to\nbe for so many centuries separated from the eastern hemisphere, where\nthe gospel had been planted. Now, then, suppose these conditions, and\nsuppose further that Jesus came here, what would be the nature of his\nmission? What should he first do? What truth do these Christian critics\nhold to be the most important truth to mankind? Would it not be the\nfact that Jesus is the Christ, the Redeemer of the world, the one who\nis to bring life and immortality to light through the Gospel? Would\nnot that be the most important thing to have declared? I believe all\nChristians must necessarily say yes. Well, that is just what happened.\nThe voice of God broke the stillness of this western world, and said\nto a company of people, \"This is my beloved Son, in whom I am well\npleased; hear ye him.\" Then Jesus stands forth and declares himself\nand his mission, the most important truth that the Christian mind,\nat least, can conceive. The Fifth Gospel starts with that sublime,\nimportant truth. Then alter that, what would be the next most important\nthing? Would it not be to teach man his moral duty? His relationship to\nGod and to the Savior having been fixed by the first revelation, what\nnext? Why, the ethics of the gospel of Christ, the moral law, which is\nto take the place of the old Mosaic law--confessedly inferior to the\nGospel law, being but the \"schoolmaster\" to bring Israel to the Christ.\nChristian principles, then, for light living was what Messiah imparted\nto the Nephites after his relationship to them was settled. And so\nMessiah starts out with the same doctrine that he taught upon the\nmount There are not wanting respectable Christian authorities for the\nassertion that that discourse called the sermon on the mount was not a\nsingle discourse, but that into it was crowded from the recollection\nof the apostles all the great ethical truths that Jesus had taught\nfrom time to time, and that here they are grouped together and appear\nas one discourse. Moreover, the Savior declared to the Nephites while\nhe was yet with them that these truths which he had been teaching them\nwere the same that he had taught in Judea. \"Behold,\" said he, in the\ncourse of his explanations, \"ye have heard the things which I have\ntaught before I ascended unto my Father.\" (Defense of the Faith and the\nSaints, pp. 384-5.)\n\n[Note: _To the Teacher:_ It is suggested that you make the\nappointment at this lesson for Lesson XXX--a discourse on \"The\nGreatness and Influence of the Meridian Dispensation.\" One or more\nspeakers may be appointed, and an effort should be made to give the\nsubject a masterly treatment. It could also be made the occasion of\na review of the eight lessons devoted to the theme, which may be\nconducted by questions after the speakers have concluded.\n\nOn such occasions as these a very fitting thing to do would be to\ninvite brethren of other quorums, Elders and High Priests, as also the\nlocal authorities of the Ward or Stake to witness such exercises. Make\nit a special occasion and put those who are to treat the theme on their\nmettle and get the best out of them that it is possible for them to\ngive.]\n\n\n\nLESSON XXVII.\n\n(Scripture Reading Exercise.)\n\nPROPAGATION OF THE GOSPEL.\n\nANALYSIS.\n\nI. Among the Jews--Pentecost--the Church at Jerusalem.\n\n1. Among the Gentiles:\n\n(a) Opening the Door of the Gospel to the Gentiles by Peter.\n\n(b) Paul's Labors among the Gentiles.\n\nII. The Apostolic Age.\n\nREFERENCES.\n\nMatt, xxviii:16-20; Mark xvi; 16: Acts i:1-9. Acts ii: ix, note 1 and\n2.\n\nActs x, xi. Notes 3, 4 and 5. Also New Testament History, (Smith) pp.\n426-29, 633-643.\n\nActs xxii-xxviii. Note 6.\n\nNote 7 and 8; also Smith's New Testament History and Dictionaries\nheretofore quoted.\n\nNOTES.\n\n_1. The Acts of the Apostles: _The student should regard the whole\nbook, \"Acts of the Apostles,\" as the book of first importance in the\nhistory of the propagation of the Gospel in the Meridian Dispensation.\nIt gives an account of the conflicts and conquests of the Gospel from\nthe ascension of Messiah to the imprisonment of Paul in the city of\nRome (33-63 A. D.), a period of sixty years. \"It is the earliest manual\nof Church History, and the only one treating of the age of the apostles\nwhich has come down to us from the first century.\" (See note Seventy's\nYear Book, No. I, p. 85, notes 6, 7.) \"True,\" as remarked by Dr.\nWilliam Smith, \"New Testament History,\" \"the Book of Acts contains no\nfull account of the acts of the apostles;\" for \"most of them are never\nmentioned even by name after the list given in the first chapter;\" and\nthe history of Paul which fills so large a space in the book is not\nbrought down to his death.\" Still, it is the most important book of the\nApostolic age treating of the Christian origins.\n\n_2. Characteristics of the Acts:_ \"The Acts makes prominent the\nagency of the Holy Spirit. He is referred to by name fifty times, or\nmore frequently than in all the four Gospels together. The promise of\nthe Spirit was emphasized by Christ just before his ascension. (1:5,\n8.) He descended in tongues of fire on the day of Pentecost (2:1-13).\nEarly believers (4:31) and preachers, like Stephen (6:5) and Barnabas,\nwere 'filled with the Holy Spirit,' and the Apostles were sent forth\nto their work (13:4), or the elders appointed by Him (20: 28). It is\na book of beginnings. The Holy Spirit begins his new and promised\nactivity; the Apostles inaugurate their labors; churches are founded\nin many cities. * * * * * * * The Acts is eminently a hopeful book. It\nis the book of Joshua among the books of the New Testament, fresh as\nwith the life of Spring. Old terms acquire a new significance, like\n'believer,' 'brother' (9:17), 'the Way' (19:9), etc. There is no cant.\nChristianity goes forth conquering and to conquer, and the world is the\nheritage of Christ. It dwells much upon the resurrection, and looks\nforward with expectancy to the Second Coming. It is animate with the\nspirit of joy. In this respect, the Acts is set in the same major key\nas the Gospel of Luke. Confident of the presence of the Master and\nconscious of the power of salvation, the Apostles even rejoice that\nthey were counted worthy to suffer for him (5:41). The tidings which\nthey preach, like those the angels brought, are 'good tidings' (13:\n32). Paul and Silas sang in prison (16:25), and the acceptance of the\nGospel is everywhere attended with great joy (8:39; 13:52; 15:3; 16:\n34, etc.). It is a book of missionary activity. Intensity of purpose\nand effort pulsates through it. It has no morbid tone. Much stress\nis laid upon the efficacy of Christ's death, but only the deaths of\nStephen and James are mentioned, and the deaths of Paul and Peter are\nentirely passed over. This silence * * * * indicates that it matters\neverything how a Christian lives; little how he dies. Christianity\nadvances with a steady and rapid progress from Jerusalem to Antioch,\nAntioch to Corinth, and Corinth to Rome. There are references to the\nnumbers of the believers (2:40; 4:4), and constant statements that they\nwere increasing rapidly (2:47; 5:14; 6:7; 12:24; 16:5). Besides the\nmore formal notices, there are incidental allusions to the churches\nin Samaria and Phoenicia (15:3), Syria and Cilicia (15:23), Troas\n(20:6, 7), Tyre and Ptolemais (21:1-7), and other cities. The book is\nthe missionary's best companion on the frontier and in foreign lands.\nThe Acts is animated with the universal aims of the Gospel. It has a\nGentile ring. Palestine was only the birthplace of Christianity, not\nits exhaustive theatre. Peter catches this tone in his speech on the\nday of Pentecost (2:39), whose various tongues were themselves a type,\nand witnesses a figurative representation of it in the vision on the\nhousetop of Joppa. Stephen's eye takes in this larger horizon, and\nPaul, who uttered the significant words in Antioch of Pisidia, 'Lo,\nwe turn to the Gentiles' (13:46), looks out to Rome itself when he\ninsists, 'I must also see Rome' (19:31; 20:22). The motto of the Acts\nis the command of the ascending Saviour, 'to the uttermost part of the\nearth' (1:8), and continues to be the motto of the Church. The Acts\nof the Apostles is not yet a closed book.\" (The Acts of the Apostles,\nby J. S. Howson and H. D. M. Spence, p. xix and xx. International\nCommentary, Introduction.)\n\n_3. The Gospel Taken to the Gentiles:_ The Apostles, being Jews\nthemselves, appear to have shared the common prejudices of their race\nagainst the Gentiles; and treated them for a time as if they had no\nlot nor part in the gospel of Christ. It was not the design of the\nLord, however, to thus restrict the application of the gospel. Jesus,\nhimself, while he had said that he was \"sent but to the lost sheep of\nthe house of Israel,\" had also said: \"And I, if I be lifted up from\nthe earth, will draw all men unto me;\" and the commission of the risen\nChrist to the Apostles sent them to \"all nations.\" (Matt. xxviii:19;\nActs i:8.) Hence, when Cornelius of Caesarea, a devout man, one that\nfeared God, though a Gentile, sought the Lord by prayer and good works,\nhe found him; for an angel was sent to Cornelius, who told him his\nprayers and alms were accepted of God, and that he had come to direct\nhim to send men to Joppa for Simon Peter, who would be able to tell\nhim what he ought to do. The devout Gentile immediately started the\nmessengers to find the Apostle. Meantime Peter himself was prepared\nby a vision to go with the gospel unto one whom both he and all his\nrace regarded as unclean. In vision he thought he beheld a great net\nlet down from heaven, filled with all manner of four-footed beasts,\nfowls of the air, and creeping things. And a voice said to him, \"Rise,\nPeter, kill and eat.\" \"Not so. Lord,\" was his reply, \"for I have never\neaten anything that was common or unclean.\" \"What God hath cleansed,\"\nsaid the voice, \"that call not thou common or unclean.\" This was done\nthrice, and as he was yet pondering what the vision could mean, the\nmessengers of Cornelius were at the gate enquiring for him; and he\nwas commanded by the Spirit to go with them, doubting nothing, for\nGod had sent them. Peter was obedient to the inspired commandment,\nand went to the house of Cornelius, where he found many of the devout\nGentile's friends and kinsmen gathered together in anticipation of his\ncoming. Cornelius having informed the apostle how he came to send for\nhim, Peter exclaimed: \"Of a truth I perceive that God is no respecter\nof persons; but in every nation he that feareth him and worketh\nrighteousness is accepted with him.\" He then proceeded to preach the\ngospel to Cornelius and all present. As he did so the Holy Ghost fell\nupon them, to the astonishment of all the Jews who had accompanied\nPeter; for they heard them speak in new tongues and magnify God.\nCornelius and his friends were baptized and thus the door of the gospel\nwas opened to the Gentiles. (Outlines Ecclesiastical History, pp. 81,\n2.)\n\n_4. Peter's Mission to the Gentiles:_ \"This event was the crown\nand consummation of Peter's ministry. He, who had first preached the\nresurrection to the Jews, baptized the first converts, and confirmed\nthe Samaritans, now, without the advice or co-operation of any of his\ncolleagues, under direct communication from heaven, first threw down\nthe barrier which separated proselytes of the gate from Israelites;\nfirst established principles which issued in the complete fusion of\nthe Hebrew and Gentile elements in the Church. The narrative of this\nevent, which stands alone in minute circumstantiality of incidents and\naccumulation of supernatural agency, is twice recorded by St. Luke.\nThe chief points to be recorded are, first, the peculiar fitness of\nCornelius, both as a representative of Roman force and nationality, and\na devout and liberal worshiper, to be a recipient of such privileges;\nand, secondly, the state of the apostle's own mind. Whatever may have\nbeen his hopes or fears touching the heathen, the idea had certainly\nnot yet crossed him that they could become Christians without\nfirst becoming Jews. As a loyal and believing Hebrew, he could not\ncontemplate the removal of Gentile disqualifications without a distinct\nassurance that those enactments of the Law which concerned them were\nabrogated by a divine legislator. The vision could not, therefore,\nhave been the product of a subjective impression; it was strictly\nobjective, presented to his mind by an external influence. Yet the\nwill of the Apostle was not controlled; it was simply enlightened.\nThe intimation in the state of trance did not at once overcome his\nreluctance. It was not until his consciousness was fully restored and\nhe had well considered the meaning of the vision, that he learned that\nthe distinction of cleanness and uncleanness in outward things belonged\nto a temporary dispensation. It was no mere acquiescence in a positive\ncommand, but the development of a spirit full of generous impulses,\nwhich found utterance in the words spoken by Peter on that occasion,\nboth in presence of Cornelius and afterward at Jerusalem.\" (Dr. Smith's\nNew Testament History, pp. 428-9.)\n\n_5. Rapid Growth of the Work:_ The knowledge once established in\nthe minds of the Apostles that God granted to the Gentiles repentance\nunto life, seemed to unshackle those who were to preach the gospel, and\ngave a broader meaning in their minds to their commission to \"Go unto\nall the world and preach the gospel unto every creature.\" Evidently\nbefore this they did not comprehend it in its fullest sense. The\nApostles appear to have remained in Jerusalem a number of years--twelve\nyears, tradition says--presiding over the Church and directing the\nlabors of those preaching the gospel. Churches, or, more correctly\nspeaking, branches of the Church were built up in Antioch, Damascus and\nother cities of Syria. The work also spread into Asia Minor, Greece\nand Rome; and everywhere great success attended the preaching of the\nelders, until the gospel was firmly established in various parts of\nthe Gentile world. So extensive was the preaching of the ambassadors\nof Christ in those early days of the Church that we have Paul saying\n(about thirty years after the ascension of Messiah) that it had been\n\"preached to every creature under heaven.\" (Outlines Ecclesiastical\nHistory, p. 83.)\n\n_6. Personal Appearance and Character of Paul:_ \"We have no very\ntrustworthy source of information as to the personal appearance of St.\nPaul. Those which we have are referred to and quoted in Conybeare and\nHowson. (Vol. i, ch. vii. end.) They are the early pictures and mosaics\ndescribed by Mrs. Jameson, and passages from Malalas, Nicephorus, and\nthe apocryphal Acta Pauli et Theclae. They all agree in ascribing\nto the Apostle a short stature, a long face with high forehead, an\naquiline nose, close and prominent eyebrows. Other characteristics\nmentioned are baldness, grey eyes, a clear complexion, and a winning\nexpression. Of his temperament and character, St. Paul is himself the\nbest painter. His speeches and letters convey to us, as we read them,\nthe truest impressions of those qualities which helped to make him\nThe Great Apostle. We perceive the warmth and ardor of his nature,\nhis deeply affectionate disposition, the tenderness of his sense of\nhonor, the courtesy and personal dignity of his bearing, his perfect\nfearlessness, his heroic endurance; we perceive the rare combination\nof subtlety, tenacity and versatility in his intellect; we perceive\nalso a practical wisdom which we should have associated with a cooler\ntemperament, and a tolerance which is seldom united with such impetuous\nconvictions. And the principle which harmonized all these endowments\nand directed them to a practical end was, beyond dispute, a knowledge\nof Jesus Christ in the Divine Spirit. Personal allegiance to Christ\nas to a living Master, with a growing insight into the relation of\nChrist to each man and to the world, carried the Apostle forward on\na straight course through every vicissitude of personal fortunes and\namid the various habits of thought which he had to encounter. The\nconviction that he had been entrusted with a Gospel concerning a Lord\nand Deliverer of men was what sustained him and purified his love for\nhis own people, while it created in him such a love for mankind that\nhe only knew himself as a servant of others for Christ's sake.\" (Dr.\nSmith's New Testament History, p. 633.)\n\n_7. The Apostolic Age:_ \"The Apostolic Age naturally falls into\nthree periods: (1) The time when the labors of the Apostles were\nconfined to Jerusalem; (2) the time during which their ministrations\nwere performed in all of Palestine, and (3) the time when they \"went\ninto all the world\" (the Roman Empire) in obedience to the Saviour's\nbehest (Matt, xxviii:16-20; Mark 16:15). * * * * * * * There is\nscarcely a movement, religious or otherwise, in the history of the\nworld which can be compared, in quickness of development, with the\nfirst thirty years of the spread of Christianity. Up to the year 33 A.\nD. the name of Christ had scarcely been heard outside of a region no\ngreater than one of the larger counties of Utah; over all the civilized\nworld beside, paganism and Judaism held undisputed sway. Yet, by the\nyear 63 A. D., through the active zeal of our Lord's followers, His\nname and the doctrines He came to establish had spread over Syria, Asia\nMinor, Arabia, Greece, Italy, and, we doubt not, some regions farther\nwest. The Christians, as the followers of Jesus were called in derision\nfirst in Antioch (Acts 11:26), were everywhere known, and everywhere\nspoken evil against. Opposed by the combined forces of the two widely\naccepted religions above mentioned, the Gospel of Christ had spread\n\"to the ends of the earth,\" and had been accepted by Jews and pagans\neverywhere.\" (Y. M. M. I. Manual, 1898-9.)\n\n_8. State of the Church at Close of Apostolic Age:_ \"A. the close\nof the first century, the Church was in a sadly demoralized condition.\nAccording to our best authorities, all the Apostles but John were\ndead, no attempt (for any great length of time, apparently) having\nbeen made to maintain the quorum. If so important a body was allowed\nto become extinct, there is no reasonable doubt that other quorums\nfell into decay and that the Church organization lost its original\nidentity. With the disorganization of the quorums of Priesthood there\nwas an opportunity for the predicted rise of false teachers, under\nwhom occurred changes in the ordinances of the Gospel. These changes\nafterward increased materially, until, in connection with the loss of\ntrue and the usurpation of false authority, they produced a complete\nchange both in the organization and the ordinances of the Church.\nPersecution and internal corruption and dissension had also done their\nwork, until at the close of the century, when John wrote his Epistles\nand the Revelation, but few of the branches of the Church retained\nenough of their identity and faithfulness to be recognized by him.\nThe deplorable condition of the Church can well be gathered from the\nwarnings and threats given to the saints at Ephesus in the second\nchapter of Revelation. A full discussion of this subject will be found\nin Roberts' New Witnesses for God, chapters 2-7. From the evidences\nthere presented, it cannot be doubted that at the close of the first\ncentury the high authority of the Church had fallen into decay, and the\nApostolic Age was at an end.\"\n\n\n\nLESSON XXVIII.\n\n(Scripture Reading Exercise.)\n\nCONFLICTING THEORIES.\n\nANALYSIS.\n\nI. Questions Respecting the Meridian Dispensation and the Dispensation\nof the Fullness of Times Considered.\n\n1. The Largeness and Glory of the Meridian Dispensation.\n\n2. Identity of the Meridian Dispensation and the Dispensation of the\nFullness of Times Considered.\n\n(a) Joel's Prophecy of the Dispensation of the Last Days Considered.\n\nREFERENCES.\n\nThe Authorities quoted in the notes are all the References the Editor\nand Compiler has to offer in this Lesson.\n\nNOTES.\n\n_1. The Greatness of the Dispensation of the Meridian of Time:_\nWith the period between Moses and John the Baptist spanned, we come\nto the Dispensation of the Meridian of Time. This dispensation begins\nwith the preaching of John the Baptist in the wilderness. It was made\nglorious by the personal ministry of Jesus of Nazareth, the Son of\nGod; by His suffering and death, for the redemption of mankind; by\nHis glorious resurrection from the dead; by His subsequent ministry\namong His followers, and His final ascension into heaven to the throne\nof His Father; by the faithful ministry of His Apostles, by whom the\ngood tidings of man's salvation were published to the world; by the\nestablishment of the Church as an agency through which the Gospel\nwas to be more widely proclaimed, and those who accepted the Gospel\nmore thoroughly instructed in its doctrines, guarded from error,\nand finally perfected in the Christian life. An inspired volume of\nScripture, the New Testament, was also brought into existence, from\nthe teachings of the inspired Apostles, in which the great fundamental\ntruths of the Gospel were embodied and cast in a form that would be\nenduring, and to which men could appeal through all the ages to come,\nas an authoritative statement, not only of what Jesus said and what\nHe did, but also a statement of what doctrines are to be believed;\nwhat precepts to be practiced; what ordinances to be observed. By thus\nembodying the chief doctrines of Christ in a volume of Scripture that\nshould live forever, and be published in all the languages of the\nworld, provision was made for such a dissemination of the knowledge of\nGod, that the world would never again be wholly without that knowledge;\nand though the Church might become corrupted, as it afterwards did;\nthough men ambitious of distinction and power might usurp authority and\nestablish churches in which they taught for doctrines the commandments\nof men, as they certainly did; still in this volume of Scripture men\nhenceforth would have at hand a standard of truth by which to test\nthe utterances of would-be teachers, while at the same time it would\nkeep above the horizon of a world's knowledge the great truths of\nthe Gospel--the existence and character of God; the manifestation\nof Him through the person and character of Jesus of Nazareth; the\nrelationship existing between God and man; the fall of man, and the\nredemption provided for him in the atonement of Jesus Christ. All this\nwas achieved in the Dispensation of the Meridian of Time; a mighty\nwork accomplished by the Son of God and His associates; a work sealed\nnot only by the blood of Jesus Christ, but by the blood also of many\nfaithful witnesses, which shall make their testimony of force in the\nworld.\n\n_2. The Identity of the Dispensation of the Meridian of Time and\nthe Dispensation of the Fullness of Times Considered:_ Owing to\nthe phraseology of certain passages of Scripture, making reference\nto the coming of Messiah in the flesh, and to the work of God in\nthose days, the Dispensation of the Meridian of Time is mistaken for\nthe Dispensation of the Fullness of Times. In Mark's Gospel, for\ninstance, John the Baptist is represented as saying, \"_The time\nis fulfilled_, and the kingdom of God is at hand: repent ye, and\nbelieve the Gospel.\"[A] The words in black type are usually understood\nto make reference to the Dispensation of the Fullness of Times. Again\nit is written: \"_But when the fullness of the time was come_, God\nsent forth His Son, made of a woman, made under the law, to redeem them\nthat were under the law.\" [B] The words, \"when the fullness of the time\nwas come,\" are supposed to refer to the Dispensation of the Fullness of\nTimes. Other passages of Scripture referring to the days of Messiah's\npersonal ministry among men in the flesh, speak of them as the \"last\ndays.\" Paul, in the opening sentence of his letter to the Hebrews,\ndoes this: \"God, who at sundry times and in divers manners spake in\ntime past unto the fathers by the prophets, hath _in these last\ndays_ spoken unto us by His Son, whom He hath appointed heir of all\nthings.\"[C]; So St. John, in addressing the Saints in his day: \"Little\nchildren, it is the lost time: and as ye have heard that anti-Christ\nshall come, even now are there many anti-Christs; whereby we know that\nit is the last time.\"[D] These, with two other special passages of\nScripture, to be separately considered, constitute the authority upon\nwhich the Meridian Dispensation is confounded with the Dispensation\nof the Fullness of Times. And yet all these passages are susceptible\nof quite a different and more natural rendering. Without controversy\nit will be conceded that the Lord had an appointed time for His Son\nJesus to come to earth in the flesh and perform the mission that had\nbeen assigned Him; to suffer; to die; to arise again from the dead.\nAnd when the fullness of this time was come, God indeed sent forth His\nSon into the world. As for those inspired writers who speak of the\n\"last days,\" and the \"last times\"--they speak relatively; that is, with\nreference to former days and times; and, of course, the days and times\nin which they lived to them were the last days, and the last times; but\nthey were not the last days of the earth's temporal existence; they\nwere not the last days in any general sense at all, as there have been\nnow some two thousand years of days since then. They were not the \"last\ndays\" that are understood as immediately preceding the glorious coming\nof the Son of God.\n\n[Footnote A: Mark i:15.]\n\n[Footnote B: Gal. iv:4.]\n\n[Footnote C: Heb. i:1, 2.]\n\n[Footnote D: John ii:18.]\n\n_3. Joel's Great Prophecy of the Dispensation of the Last Days:_\nOf the special passages before referred to, and which I said would\nreceive separate consideration, the first is Peter's quotation from\nthe Prophet Joel, concerning the outpouring of the Spirit of God upon\n\"all flesh in the last days.\" This quotation from Joel is regarded as\nidentifying the days in which the Apostle was speaking, as \"the last\ndays;\" and the dispensation in which he was living as the Dispensation\nof the Last Days and of the Fullness of Times. The conditions existing\nwhen Peter was speaking, and the prophecy of Joel, however, admit of no\nsuch interpretation. The circumstances were as follows: The Holy Ghost\nin an extraordinary manner rested upon the Apostles and gave them the\npower of speaking in other languages than those they had learned. Some\nin the listening multitude attributed this singular manifestation to\ndrunkenness, whereupon the Apostle Peter arose and refuted the slander,\nsaying: \"These are not drunken, as ye suppose, seeing it is but the\nthird hour of the day. But this is that which was spoken by the Prophet\nJoel; and it shall come to pass in the last days, saith God, I will\npour out of my Spirit upon all flesh: and your sons and your daughters\nshall prophesy, and your young men shall see visions, and your old men\nshall dream dreams: and on my servants and on my handmaidens I will\npour out in those days of my Spirit; and they shall prophesy; and I\nwill show wonders in heaven above, and signs in the earth beneath;\nblood, and fire, and vapor of smoke: the sun shall be turned into\ndarkness and the moon into blood, before that great and notable day of\nthe Lord come: and it shall come to pass, that whosoever shall call on\nthe name of the Lord shall be saved.\"[A] \"For,\" to finish the passage\nas it stands in Joel, but which is not in Peter's quotation, \"for in\nMount Zion and in Jerusalem shall be deliverance, as the Lord hath\nsaid, and in the remnant whom the Lord shall call.\"[B]\n\n[Footnote A: Acts ii:15, 21.]\n\n[Footnote B: Joel ii:28-32.]\n\nBecause Peter, referring to the Spirit that was then resting upon the\nTwelve Apostles, said, \"this is that which was spoken by the Prophet\nJoel,\" etc., the very general opinion prevails that Joel's prophecy was\nthen fulfilled; and hence the last days were come. This is an entire\nmisapprehension of the purpose of Peter in making the quotation; as\nalso of the quoted passage itself. Beyond all controversy, Peter meant\nonly: This Spirit which you now see resting upon these Apostles of\nJesus of Nazareth is that same Spirit which your Prophet Joel says\nwill, in the last days, be poured out upon all flesh. Obviously he\ndid not mean that this occasion of the Apostles receiving the Holy\nGhost was a complete fulfillment of Joel's prediction. To insist upon\nsuch an exegesis would be to charge the chief of the Apostles with\npalpable ignorance of the meaning of Joel's prophecy. On the occasion\nin question the Holy Ghost was poured out upon the Twelve Apostles,\nwho were given the power to speak in various tongues; Joel's prophecy\nfor its complete fulfillment requires that the Spirit of the Lord, the\nHoly Ghost, shall be poured out upon all flesh; and undoubtedly refers\nto that time which shall come in the blessed millennium, when the\nenmity shall not only cease between man and man, but even between the\nbeasts of the forests and of the fields; and between man and beast, as\ndescribed by Isaiah in the following language:\n\n\"The wolf also shall dwell with the lamb, and the leopard shall lie\ndown with the kid; and the calf, and the young lion, and the fatling\ntogether; and a little child shall lead them. And the cow and the\nbear shall feed; their young ones shall lie down together; and the\nlion shall eat straw like the ox. And the suckling child shall play\non the hole of the asp; and the weaned child shall put his hand on\nthe cockatrices' den. They shall not hurt nor destroy in all my holy\nmountain: for the earth shall be full of the knowledge of the Lord, as\nthe waters cover the sea.\"[A]\n\n[Footnote A: Isaiah xi:6-9.]\n\nCompare these conditions so vividly described with what Joel himself\nsays of the period when the Spirit of the Lord shall be poured out\nupon all flesh, and it will at once be clear that the two Prophets\nare dealing with the same period, and not only dealing with the same\nperiod, but that the period itself is certainly far beyond in time the\ndays of Peter; in fact, is still in the future; for the sum has not\nyet been turned into blackness; nor the moon into blood; nor have the\nstars withdrawn their shining. It is obvious that the events upon the\nday of Pentecost did not fulfill the terms of this prophecy, except in\nthose particulars already pointed out. The mention in this prophecy,\nhowever, of those special signs which Jesus refers to as immediately\npreceding His own second and glorious coming, clearly demonstrates that\nJoel was speaking of the last days indeed, and not of a circumstance\nthat occurred in connection with a period more properly designated\nas the Dispensation of the Meridian of Time. Immediately following\nhis prediction of the outpouring of God's Spirit upon all flesh, Joel\nrepresents the Lord as saying: \"And I will show wonders in the heavens\nand in the earth, blood, and fire, and pillars of smoke. The sun shall\nbe turned into darkness, and the moon into blood, before the great and\nthe terrible day of the Lord come.\" And later: \"The sun and the moon\nshall be darkened, and the stars shall withdraw their shining. The Lord\nalso shall roar out of Zion, and utter His voice from Jerusalem; and\nthe heavens and the earth shall shake: but the Lord will be the hope of\nHis people, and the strength of the children of Israel.\"\n\nCompare this with the Saviour's description of conditions in the earth\nthat will precede His own second coming:\n\n\"Immediately after the tribulation of those days shall the sun be\ndarkened, and the moon shall not give her light, and the stars shall\nfall from heaven, and the powers of the heavens shall be shaken: and\nthen shall appear the sign of the Son of Man in heaven: and then shall\nall the tribes of the earth mourn, and they shall see the Son of Man\ncoming in the clouds of heaven with power and great glory. And He shall\nsend His angels with a great sound of a trumpet, and they shall gather\ntogether His elect from the four winds, from one end of heaven to the\nother.\"[A]\n\n[Footnote A: Matt. xxiv:29-31.]\n\nThe same wonders in heaven and earth; the same changes in sun, and\nmoon, and stars; the same promises of the gathering of God's people as\nare found in the prophecy of Joel. There can be no question, then, but\nthat the prophecy of Joel refers to the same \"last days\" that Jesus\nhere alludes to--the days of the coming of the Son of Man--and not to\nthe days of Peter and the other Apostles in the meridian of time.\n\nThe sum of the matter then is, that Peter was not living in the \"last\ndays;\" that the prophecy of Joel was not in its entirety fulfilled\nin the outpouring of God's Spirit upon the Apostles on the day of\nPentecost; that at no time subsequent to the days of the Apostles has\nthere existed such conditions in the earth as amount to a complete\nfulfillment of Joel's prophecy; therefore in some time future from the\ndays of the Apostles we may look forward to a universal outpouring\nof God's Holy Spirit upon all flesh, resulting in a universal peace\nand wide-spread knowledge of God, brought about, unquestionably,\nby a subsequent dispensation from that in which Peter wrought--the\nDispensation of the Fullness of Times, in which God promises to \"gather\ntogether in one all things in Christ, both which are in heaven and\nwhich are on earth; even in Him.\"[A]\n\n[Footnote A: Eph. i:10.]\n\n\n\nLESSON XXIX.\n\n(Scripture Reading Exercise.)\n\nCONFLICTING THEORIES--(Continued.)\n\nANALYSIS.\n\nI. Questions Respecting the Meridian Dispensation and the Dispensation\nof the Fullness of Times Considered.\n\nII. Daniel's Prophecy of the Rise of the Kingdom of God in the Last\nDays.\n\nREFERENCES.\n\nThe Authorities quoted in the notes are all the references the Editor\nand Compiler has to offer in this Lesson.\n\nNOTES.\n\n_1. Daniel's Prophecy of the Rise of the Kingdom of God in the\nLast Days:_ The second special Scripture to which I have promised\na separate consideration is the prophecy of Daniel relative to the\nsuccession of the great earth empires; and the final establishment\nof the Kingdom of God, which in \"the last days\" shall fill the whole\nearth and remain forever. By an error on the part of Christian writers,\nDaniel's prophecy concerning the Kingdom of God to be set up in \"the\nlast days\" is supposed to have been fulfilled by the founding of \"The\nspiritual kingdom of Christ\" in the days of Messiah's earthly ministry;\nand therefore the conclusion is drawn that those days were \"the last\ndays,\" and the dispensation then ushered in, the final dispensation of\nthe Gospel. It is my purpose here to refute that error.\n\nThe prophecy in question is familiar, and comes from Daniel's\ninterpretation of the king of Babylon's dream of the great image, whose\n\"brightness was excellent, whose form' was terrible.\" The head of the\nimage was-of gold; his breast and arms were of silver; the body and\nthighs of brass; the legs of iron; and the feet and the toes part of\niron and part of clay. The king in his dream also saw a little stone\ncut out of the mountain without hands, that smote the image upon the\nfeet of mixed clay and iron, and broke it to pieces--until it became\nlike the chaff of the summer thrashing floor, and the wind of heaven\ncarried it away, that no place was found for it; but the little stone\ncut from the mountain without hands, which smote the image on the\nfeet and ground it to dust, became a great mountain and filled the\nwhole earth. This is the dream; and this the prophet's interpretation,\naddressed to the king of Babylon:\n\n\"Thou, O king, art a king of kings: for the God of heaven hath given\nthee a kingdom, power, and strength, and glory. And wheresoever the\nchildren of men dwell, the beasts of the field and the fowls of the\nheaven, hath he given into thine hand, and hath made thee ruler over\nthem all. Thou art this head of gold. And after thee shall rise another\nkingdom inferior to thee, and another third kingdom of brass, which\nshall bear rule over all the earth. And the fourth kingdom shall be\nstrong as iron: forasmuch as iron breaketh in pieces and subdueth all\nthings: and as iron that breaketh all these, shall it break in pieces\nand bruise. And whereas thou sawest the feet and toes, part of potters'\nclay, and part of iron, the kingdom shall be divided; but there shall\nbe in it of the strength of iron, forasmuch as thou sawest the iron\nmixed with miry clay. And as the toes of the feet were part of iron,\nand part of clay, so the kingdom shall be partly strong, and partly\nbroken. And whereas thou sawest iron mixed with miry clay, they shall\nmingle themselves with the seed of men: but they shall not cleave one\nto another, even as iron is not mixed with clay. And in the days of\nthese kings shall the God of heaven set up a kingdom, which shall never\nbe destroyed: and the kingdom shall not be left to other people, but\nit shall break in pieces and consume all these kingdoms, and it shall\nstand forever. Forasmuch as thou sawest that the stone was cut out of\nthe mountain without hands., and that it brake in pieces the iron, the\nbrass, the clay, the silver, and the gold, the great God hath made\nknown to the king what shall come to pass hereafter: and the dream is\ncertain, and the interpretation thereof sure.\"[A]\n\n[Footnote A: Dan. ii:37-45.]\n\nAs understood by the learned, Daniel's interpretation stands thus:\n\n\"(1) The _Golden Head_--The Assyrio-Babylonish monarchy (the 6th\nand 5th century B. C.);\n\n\"(2) The _Silver Breast and Arms_--The Medo-Persian empire (from\n538 B. C. to about 330 B. C.);\n\n\"(3) The _Brazen Belly and Thighs_--The Greco-Macedonian kingdom,\nespecially after Alexander, those of Egypt and Syria (from about 330 B.\nC. to 160 B. C.);\n\n\"(4) The _Legs of Iron_, the power of Rome, bestriding the east\nand west, but broken into a number of states, the ten toes, which\nretained some of its warlike strength (the iron), mingled with elements\nof weakness (the soft potters' clay), which rendered the whole imperial\nstructure unstable.\n\n\"(5) The _Stone_ cut without hands out of the _Living Rock_,\ndashing down the image, becoming a great mountain, and filling all the\nearth--_The Spiritual Kingdom of Christ_.\"\n\nThe last phrase--\"The Spiritual Kingdom of Christ\"--meaning, of course,\nthe \"Christian churches\" which have existed from the time of Christ,\nand that now exist, and which, taken together, form Christ's spiritual\nkingdom.\n\nOn the foregoing exegesis, which is the one commonly accepted by\northodox Christians, I make the following several observations:\n\n_First:_ The phrase with reference to the little Stone, \"cut out\nof the Living Rock,\" is one introduced by Dr. Smith, from whose \"Old\nTestament History\"[A] the above analysis of Daniel's interpretation is\ntaken. The language of the Bible is, \"cut out of the mountain without\nhands.\" Why it is changed by the Doctor one may not conjecture, unless\nit is to lay the foundation of an argument not warranted by the text of\nDaniel's interpretation. It is enough here to note that the change in\nphraseology is wholly gratuitous and unwarranted.\n\n[Footnote A: Edition of 1878, page 622.]\n\n_Second:_ The claim that the \"little Stone cut from the mountain\nwithout hands,\" is the \"_Spiritual Kingdom of Christ_\"--if by that\n\"spiritual kingdom\" is meant not a real kingdom, actually existing,\nvisible and tangible--is an assumption of the Doctor's. It is not the\nlanguage of the Bible, nor is there any evidence in Scripture for\nbelieving that \"the kingdom,\" represented by \"the stone cut out of\nthe mountain without hands,\" is any less a _material_ kingdom\nthan those which preceded it. The differences between this kingdom of\nGod and the other kingdoms of the vision are not in the kingdom being\n\"spiritual,\" but in these: (1) That the kingdom which God shall set up\nwill never be destroyed; (2) never left to another people; (3) will\nbreak in pieces and consume all other kingdoms; (4) it shall fill the\nwhole earth; (5) and stand forever. We are warranted in the belief,\nhowever, that it will be a tangible, bona fide government of God on\nearth, consisting of a king; subordinate officers; laws; subjects; and\nthe whole earth for its territory--for its dominion. The coming forth\nof such a government, the founding of such a kingdom, is in harmony\nwith all the hopes of all the saints, and the predictions of all the\nprophets who have touched upon the subject. It is the actual reign of\nChrist on earth with His Saints, in fulfillment of the hopes held out\nto them in every dispensation of the Gospel. It is to be the burden\nof the song of the redeemed out of every kindred, and tongue, and\npeople, and nation, that Christ has made them unto their God kings and\npriests--\"and we shall reign on the earth.\"[A] It is to be the chorus\nin heaven--\"the kingdoms of this world are become the kingdoms of our\nLord, and of His Christ; and He shall reign for ever and ever.\"[B] And\nthe elders in heaven shall say:\n\n[Footnote A: Rev. v:10.]\n\n[Footnote B: Rev. xi:15.]\n\n\"We give Thee thanks, O Lord God Almighty, which art, and wast, and\nart to come; because thou hast taken to Thee Thy great power, and hast\nreigned. And the nations were angry, and Thy wrath is come, and the\ntime of the dead, that they should be judged, and that Thou shouldst\ngive reward unto Thy servants the prophets, and to the saints, and them\nthat fear Thy name, small and great; and shouldst destroy them which\ndestroy the earth.\"[A]\n\n[Footnote A: Ibid. xi:17, 18.]\n\nAnd still again:\n\n\"Blessed and holy is he that hath part in the first resurrection: on\nsuch the second death hath no power, but they shall be priests of God\nand of Christ, and shall reign with Him a thousand years.\"[A]\n\n[Footnote A: Ibid. xx:6.]\n\nIt should be observed respecting the last passage and the one preceding\nit, that \"the reign on earth\" of the kingdom of God is connected with\nthe resurrection of the righteous saints; so that it will be in the\n\"last days\" indeed--not in the days of the Roman empire. And this\nreign of the saints on earth, this kingdom of God which they shall\nconstitute, shall be a reign of righteousness, but a veritable kingdom\nnevertheless.\n\n_Third:_ The orthodox exegesis under consideration omits one\nimportant matter of fact, viz., that instead of four great dominant\npolitical powers symbolized in the image which Nebuchadnezzar saw,\nand which Daniel interpreted, there are five, viz.: (1) The Head\nof Gold--Babylonish kingdom; (2) the Chest and Arms of Silver--the\nMedo-Persian monarchy; (3) the Brazen Belly and Thighs--the\nGreco-Macedonian empire; (4) the Legs of Iron--Rome; (5) the _Feet\nand Toes_ mixed of _iron and clay_--the modern kingdoms and\nstates of the world.\n\nThis failure to recognize the fifth political power represented by the\nfeet and toes of Daniel's image leads to serious errors with respect\nto this prophecy. It has led the theologians to assign the setting up\nof God's kingdom spoken of in the prophecy to the wrong period of the\nworld's history. They say the kingdom represented by the stone cut\nfrom the mountain without hands is \"the spiritual kingdom of Christ;\"\nand that the said kingdom was set up in the days of Messiah's earthly\nministry in the meridian of time. This, however, cannot be correct;\nfor the Church which Jesus established by His personal ministry and\nwhich, it is granted, is sometimes spoken of as the Kingdom of God,\nwas founded in the days of the Roman empire, the fourth world power\nof Daniel's prophecy; and at a time, too, when imperial Rome was at\nthe very zenith of her glory and power. Whereas the terms of Daniel's\nprophecy require that the kingdom which God shall establish, and which\nwas represented by the stone cut from the mountain without hands, shall\nbe set up in the days of the fifth political world power--in the days\nof the kingdoms represented by the pieces of iron and clay in the feet\nand toes of the image. The language of the prophecy on this point is:\n\"And whereas thou sawest the feet and toes, part of potters' clay, and\npart of iron, the kingdom (i. e., the political power so represented,\nand that succeeds the fourth power or Roman empire) shall be divided;\nbut there shall be in it the strength of the iron, forasmuch as thou\nsawest the iron mixed with miry clay. And as the toes of the feet were\npart of iron, and part of clay, * * * * they (i. e., the kingdoms\nrepresented by the pieces of iron and clay) shall mingle themselves\nwith the seed of men: but they shall not cleave one to another, even as\niron is not mixed with clay. And in the days of _these kings_ (not\nin the days of the Roman empire)--_in the days of these kings_\nshall the God of heaven set up a kingdom, which shall never be\ndestroyed.\"\n\n_Fourth:_ One of the peculiarities of the kingdom of God of\nDaniel's prophecy is, that when it is established among men it will\nnot only never be destroyed, but \"_the kingdom shall not be left to\nother people_.\" By which saying we can only conclude that when the\nkingdom of God shall be set up by the Lord in the last days, it will\nnot be taken from the people to whom it shall come, and be given to,\nor left, to another people. But how stands it with the institution\nwhich arose from the preaching of the Gospel in the days of Messiah's\nearthly ministry, the church, sometimes called the kingdom of God,\nand the kingdom of heaven? Was it not \"left to other people?\" Messiah\nHimself said of the Jews, \"Therefore say I unto you, _the kingdom\nof God shall be taken from you and given to a nation bringing forth\nthe fruits thereof_.\"[A] This passage comes, too, as a conclusion\nto the parable of the householder who let both his house and his\nvineyard to unworthy husbandmen, who successively beat, stoned, and\nslew the servants, and even the son and heir whom the master sent to\ncollect his portion of the fruit of the vineyard. \"When the Lord of\nthe vineyard cometh, what will he do unto those husbandmen?\" asked\nJesus of His hearers. \"He will miserably destroy these wicked men,\"\nthey replied, \"and will let out his vineyard to other husbandmen, which\nshall render him the fruits in their season.\" They had pronounced\njudgment upon themselves. The parable presented the case of the Jews\nto whom Jesus was speaking, exactly, and Jesus quickly made the\napplication of the judgment--\"Therefore say I unto you, The kingdom of\nGod shall be taken from you, and given unto a nation bringing forth\nthe fruits thereof.\" There can be no mistaking the meaning of the\nparable or its application; and some years later we have Paul saying\nto the contradicting and blaspheming Jews of Antioch in Pisidia: \"It\nwas necessary that the word of God should first have been spoken to\nyou; but seeing ye put it from you, and judge yourself unworthy of\neverlasting life, lo, we turn to the Gentiles. _For so hath the Lord\ncommanded us_.\"[B] And so it came to pass that as Israel in those\ndays rejected the Gospel of the kingdom which was first offered to\nthem, so God also rejected them; and they have stood rejected to this\nday; smitten and trodden under foot of the Gentile races, a scoff, a\nhiss, and a byword in every land that they have inhabited; while the\nkingdom of God first offered to them was left to other people, to the\nGentiles, who, for a season, brought forth the fruits thereof. But the\nfact that the kingdom then preached to the Jews was taken from them and\ngiven to another people, is proof positive that it was not the kingdom\nwhich was to fulfill the terms of Daniel's great prophecy.\n\n[Footnote A: Matt. xxi:43.]\n\n[Footnote B: Acts xiii:46, 47.]\n\n_Fifth:_ Another characteristic of the kingdom of God of Daniel's\nprophecy is, that it will never be destroyed, but will break in pieces\nand consume all other kingdoms, and stand for ever. This is not true of\nthat institution brought into existence by the preaching of Messiah and\nthe Apostles, sometimes called the kingdom of God, but more properly\nthe Church of Christ. Saddening as the thought may seem, the Church\nfounded by the labors of Jesus and His Apostles was destroyed from\nthe earth; the Gospel was perverted; its ordinances were changed; its\nlaws were transgressed; its covenant was, on the part of man, broken;\nand the world was left to flounder in the darkness of a long period of\napostasy from God. For the reason, then, that the institution founded\nby the preaching of the Apostles was destroyed in the earth, as well\nas for the other reasons considered, the conclusion is forced upon the\nmind that the Church founded by Jesus and the Apostles was not the\nfulfillment of Daniel's great prophecy respecting the kingdom which God\npromised to set up in the last days: and hence we may look for another\ndispensation beyond the times of the Apostles, which will culminate in\nsubduing the kingdoms of this world and making them the kingdoms of our\nGod and His Christ, followed by that reign of righteousness and peace\nof which all the prophets have spoken.\n\n\n\nLESSON XXX.\n\n(Scripture Reading Exercise.)\n\nTHE GREATNESS AND INFLUENCE OF THE MERIDIAN DISPENSATION.\n\n(A Discourse.)\n\nNOTES.\n\n_1. Suggestion to the Teacher:_ See foot note in Lesson XXII, Note\n1.\n\n_2. Suggestion to the Speakers:_ Here is a great theme, and one\nlittle dwelt upon in the Church, because the ministry and members have\nbeen absorbed in the later dispensation with which they are immediately\nconnected. It affords excellent opportunity for truth-grouping, and\ninfinite variety in treatment. (See notes in Lesson XVI and XXII). Many\nfeatures of this great dispensation are untouched by the foregoing\nlessons, because of an enforced brevity necessary from our plan of\ntreatment. The speaker, as far as possible, should develop these\nomitted features, that more knowledge may be imparted to the classes\nthan that given in the lessons. No speaker should be content merely to\nrepeat the subject matter of the lessons when there is so much left\nuntouched outside of them. The lesson affords a scope for large and\ndeep thinking; for wide research and masterful expression. Do your very\nbest upon the subject; it will be worthy of all the effort you bring to\nbear upon it.\n\n_3. Of Completing a Plan for a Discourse:_ The student should\nreview what is said on the importance of a plan for a discourse in\nLesson XXII. On the work of finishing a plan, Mr. Pittinger remarks:\n\"When we have accumulated our materials, stricken out all that is\nunfitted or superfluous, and determined the general character of our\ndiscourse, the remainder of the work of finishing the plan must be left\nto individual taste and judgment. No rules can be given that will meet\nevery case. We might direct to put first those statements or arguments\nwhich are most easily comprehended, and those which are necessary for\nunderstanding other portions of the discourse, and also whatever is\nleast likely to be disputed. Something strong and impressive should\nbe held well in reserve. It will not be according to the principles\nof that highest art which is the best mirror of nature if we exhaust\ninterest in the opening and then close tamely. Beyond these obvious\nconsiderations little help can be given to the speaker in this part\nof his work. He must form his own ideal and then work up to it. We\ndo not advise any one to borrow other men's outlines for the purpose\nof filling them up and then speaking from them as if the work was\noriginal. [That would be execrable!] This is a most profitless kind\nof plagiarism. Such sketches may be useful to the very young speaker,\nmerely as indications of the kind of excellence in plans or sketches\nat which he should aim. And when he hears good discourses he may look\nbeneath the burning words and criticise the merits of the framework\nupon which they rest. This may render him less satisfied with his\nown plans, but such dissatisfaction ever affords the best hope for\nfuture success. The true mode of improving your plans is to bestow a\ngreat deal of time and thought upon them, and to make no disposition\nof any part for which you cannot give a satisfactory reason. This\ndirection relates only to the beginner. In time the formation of plans\nwill become so natural that any variation from the most effective\narrangement will be felt as keenly as a discord in music is felt by\na master in that art. From such carefully constructed plans, firm,\ncoherent, and logical discourses will result.\" (Extempore Speech,\nPittinger, pp. 170, 171.)\n\n_Essential Elements of a Plan:_ \"There are certain general\ncharacteristics that each plan should possess. It must fully indicate\nthe nature of the proposed discourse and mark out each of its\nsuccessive steps with accuracy. Any want of definiteness in the outline\nis a fatal defect. You must feel that you can rely absolutely on it\nfor guidance to the end of your discourse, or be always in danger of\nembarassment and confusion. Each clause should express a distinct idea,\nand but one. This should be repeated in no other part of the discourse;\notherwise we fall into wearisome repetitions, the great vice, as it is\noften claimed, of extempore speakers. A brief plan is better, other\nthings being equal, than a long one. Often a single word will recall\nan idea as perfectly as many sentences, and it will burden the memory\nless. We do not expect the draft of a house to equal the house in size,\nbut only to preserve a proportionate relation to it throughout. The\nplan cannot supply the thought, but, indicating what is in the mind,\nit shows how to bring it forth in regular succession. It is a pathway\nleading to a definite end, and, like all pathways, its crowning merits\nare directness and smoothness. Without these qualities it will perplex\nand hinder rather than aid. Each word in the plan should suggest an\nidea, and be so firmly bound to that idea that the two cannot become\nseparated in any exigency of speech. You will find it sorely perplexing\nif, in the heat of discourse, some important note should lose the\nthought for which it previously stood and become an empty word. But\nwith clear conceptions condensed into fitting words, this cannot easily\nhappen. A familiar idea can be expressed very briefly, while a strange\nor new conception may require more expansion. But all thoughts advanced\nby the speaker ought to be familiar to himself as the result of long\nmeditation and thorough mastery, no matter how strange or startling\nthey are to his hearers. Most skeletons may be brought within the\ncompass of a hundred words, and every part be clearly indicated to the\nmind that conceived it, though perhaps not to any other.\" (Extempore\nSpeech, Pittinger, pp. 171-2-3.)\n\n  *  *  *  *  *  *\n\n_Clearness in Speech:_ We turn again to the consideration of the\nquality of clearness in speech. In Lesson XXII the fault of ambiguity\nwas dealt with to some extent, and here consideration of the same fault\nis renewed.\n\n_\"Ambiguity from the Use of Too Many Pronouns:_ Ambiguity may be\nproduced by a too free use of pronouns. A student who wishes to tell\nhow Dr. Livesey, of Treasure Island fame, threatened the pirate, Billy\nBones, writes:\n\n\"The Doctor told him he was a dirty old scamp, and that he was a doctor\nand a magistrate, so that if he ever caught him doing anything like\nthat again, he would run him out of the district.\"\n\nIt lakes time to discover to which man the various pronouns refer. To\nremove the obscurity we shall have to make part of the passage a direct\nquotation:\n\nDr. Livesey told Bones that he was a dirty scamp, and warned him if\nhe did anything like that again, he would be run out of the district.\n\"For,\" said the Doctor, \"I am not only a physician, but a magistrate,\ntoo.\"\n\nOften when the report of a speech in the third person is ambiguous,\nwe must resort to this device of direct quotation. Usually, however,\nthe question is merely one of finding nouns to take the place of\npronouns. By decreasing the number of pronouns, the confused sentence,\n\"Walters and Foster didn't agree with them, but thought as we did, and\nso they were forced to give up their intention,\" becomes the clear\none, \"Walters and Foster didn't agree with their old-time adversaries,\nbut agreed with us, and so the latter were forced to give up their\nintention.\" In getting rid of ambiguous pronouns it may be necessary to\nrepeat a word. When clearness demands it, the best writers are never\nafraid to use a word twice. The repetition may, by serving as a sort of\necho of the previous thought, even increase the coherence. So Mr. Bryce\nwrites:\n\n\"Yet, after all, it (the influence of the Speaker of the House of\nRepresentatives) is power, power which in the hands of a capable and\nambitious man becomes so far-reaching that it is no exaggeration to\ncall him the second, if not the first political figure in the United\nStates.\"--(Bryce: American Commonwealth.)\n\nThis device of repetition is used in transforming the incoherent\nsentence below into a coherent one.\n\n_Incoherent:_ This policy is not the best one; it is false, and we\nknow it, and shun it accordingly, even if it is not to our interest.\n\n_Coherent:_ This policy is not the best policy; it is false, we\nknow it to be false, and though shunning it is not to our interest,\nshun it we do. (Composition and Rhetoric for Schools. Herrick and\nDamon, p. 304-5.)\n\n\n\nPART V.\n\nThe Apostatic[A] Period.\n\nLESSON XXXI.\n\n(Scripture Reading Exercise.)\n\nELEMENTS OF APOSTACY IN THE CHURCH.\n\nANALYSIS.\n\nI. Characters of the Early Christians.\n\nII. Controversy and dissentions among the Apostles and Elders.\n\nIII. Schisms--Defections--and Church wide Demoralization among the\nSaints.\n\nREFERENCES.\n\nThe Student will find a Treatise upon the subject of Apostasy in the\nWriter's \"Outlines of Ecclesiastical History\" as also in his \"New\nWitness for God,\" Vol. I, as well as in the notes that follow.\n\n[Footnote A: \"Apostatic: Pertaining to an apostate or\napostasy.\"--Dictionary.]\n\nNOTES.\n\n_The Subject Proposed:_ It now becomes m. melancholy task to trace\nthrough the early Christian centuries the decline of the Christian\nreligion. By this phrase I mean that a really unchristian religion was\ngradually substituted for the beautiful religion of Jesus Christ; that\na universal apostasy from the Christian doctrine and the Christian\nChurch took place. So tracing the decline of Christianity, I shall\nestablish the truth of the first great message with which the modern\nprophet, Joseph Smith, came to the world; and shall also prove the\nfact that a necessity existed for the establishment of such a work as\nhe claims, under God, to have founded, and which will bring us to the\nculmination of the ages--to the completion of all the dispensations of\nthe gospel in the Dispensation of the Fullness of Times, in which will\nbe \"gathered together in one all things in Christ, both which are in\nheaven and earth, even in him.\" (Eph. i:10.)\n\n_Character of the Early Christians:_ First of all, it should be\nremarked that the early Christians were not so far removed from the\npossession of the common weaknesses of humanity as to preclude the\npossibility of apostatizing from the Christian religion. Owing to\nour being so far removed from them in time, by which many of their\ndefects are obscured, and the exaggerated celebration of their virtues,\nextravagant ideas of the sanctity of their lives and the holiness of\ntheir natures has very generally obtained; whereas a little inquiry\ninto the character of the early saints will prove that they were very\nhuman, and men of like passions with ourselves.\n\n_Ambitious Controversies of the Apostles:_ The mother of Zebedee's\nchildren exhibited a rather ambitious spirit, and the two brethren\nthemselves gave much offense to their fellow apostles by aspiring to\nsit the one on the right hand of Jesus and the other on His left when\nHe should come into His Kingdom.[A] Even Peter, the chief Apostle,\nexhibited his full share of human weakness when he thrice denied\nhis Lord in the presence of his enemies, through fear, and even\nconfirmed that denial by cursing and swearing.[B] It was rather a\nheated controversy, too, that arose in the early Christian Church as\nto whether those who accepted the Christian faith were still bound to\nthe observances of the law of Moses, and more especially to the rite\nof circumcision. Although there seems to have been an amicable and\nauthoritative settlement of that question by the decision of what some\nlearned writers have called the first general council of the Church,\nheld by the Apostles and Elders at Jerusalem,[C] yet the old difficulty\nbroke out again and again, not only between the Jewish saints and the\nGentile converts, but even among the Apostles themselves, leading to\nserious accusations one against another, the straining of friendship\nbetween fellow-workmen in the ministry, through criminations and\nrecriminations.\n\n[Footnote A: Matt. xx:20-24.]\n\n[Footnote B: Matt. xxvi:69-75.]\n\n[Footnote C: Acts xv.]\n\nAfter the settlement of this very question of circumcision by the\ncouncil at Jerusalem, Peter went down to Antioch and at first mingled\nunreservedly with both Jew and Gentile converts without distinction,\naccepting both Jew and Gentile in perfect fellowship, departing\nentirely from the restraints placed on a Jew by the law of Moses, which\nrendered it unlawful for one who was a Jew to have such unrestricted\nfellowship with the Gentiles. But when certain ones came down from\nJames, who resided in Jerusalem, then Peter, fearful of offending\n\"them which were of the circumcision,\" suddenly withdrew his social\nfellowship from the Gentile converts. Other Jewish brethren did the\nsame; Barnabas, the friend of Paul, being among the number. Whereupon\nPaul, as he himself testified, withstood Peter to the face, directly\ncharging him before all the brethren with dissimulation, saying: \"If\nthou being a Jew livest after the manner of Gentiles and not as do the\nJews, why compellest thou the Gentiles to live as do the Jews?\"[A] Yet\nthis same Paul, notwithstanding his loyalty to the Gentile converts on\nthat occasion, his zeal for the decision which had been rendered by the\ncouncil of the Church at Jerusalem, and notwithstanding his usually\nstrong moral courage, subsequently showed by his conduct that he, too,\nwas not beyond the weakness of \"becoming all things to all men;\" for\na short time after the incident with Peter at Antioch, when in the\nprovince of Galatia, and he desired Timothy to be his companion in the\nministry, Paul took him and circumcised him, because it was well known\nthat while his mother was a Jewess, his father was a Greek, and all\nthis for fear of the Jews.[B]\n\n[Footnote A: Galatians ii.]\n\n[Footnote B: Acts xvi:1-4.]\n\nThis question continued to be a cause of contention even after this\nsharp disputation at Antioch; for though the decision of the council\nat Jerusalem was against the contention of the Judaizing party, yet\nthey continued to agitate the question whenever opportunity presented\nitself, and seemed especially to follow close upon the footsteps of\nPaul in his missionary journeys; and in Galatia, at least, succeeded\nin turning the saints of that province from the grace of Christ unto\nanother gospel, perverting the Gospel of Christ.[A] This question\ncontinued to agitate the Church throughout the Apostolic Age, and\nwas finally settled through overwhelming numbers of Gentiles being\nconverted, and taking possession of the Church, rather than through any\nprofound respect for the decision of the council at Jerusalem.\n\n[Footnote A: Gal. i:6, 7.]\n\nThe withdrawal of John Mark from the ministry while accompanying\nPaul and Barnabas on their first mission in Asia Minor, and which\nwithdrawal grew out of a faltering of his zeal or a misunderstanding\nwith his companions, will be readily called to mind.[A] Subsequently,\nwhen Paul proposed to Barnabas that they go again and visit the\nbrethren in every city where they had preached while on their first\nmission, a sharp contention arose between them about this same John\nMark. Barnabas desired to take him again into the ministry, but Paul\nseriously objected; and so pronounced was the quarrel between them that\nthese two friends and fellow yokemen in the ministry parted company,\nno more to be united. It is just possible, also, that in addition to\nthis misunderstanding about John Mark, the severe reproof which Paul\nadministered to Barnabas in the affair of dissimulation at Antioch had\nsomewhat strained their friendship.\n\n[Footnote A: Acts xiii:13.]\n\n_Schisms Among the Early Christians:_ Turning from these\nmisunderstandings and criminations among the leading officers of the\nChurch, let us inquire how it stood with the members. The Epistle\nof Paul to the church at Corinth discloses the fact that there were\nserious schisms among them; some boasting that they were of Paul,\nothers that they were of Apollos, others of Cephas, and still others\nof Christ; which led Paul to ask sharply, \"Is Christ divided? Was Paul\ncrucified for you?\"[A] There were endless strifes as well as divisions\namong them, which caused Paul to denounce them as carnally minded.[B]\nAmong them also was such fornication as was not named among the\nGentiles, \"that one should have his father's wife!\" And this shameful\nsin had not humbled the church at Corinth, for Paul denounced them for\nbeing puffed up in the presence of such a crime, rather than having\nmourned over it.[C] They were in the habit of going to law one with\nanother, and that before the world, in violation of the teachings of\nJesus Christ.[D] They desecrated the ordinances of the Lord's Supper\nby their drunkenness, for which they were sharply reproved by the\nApostle.[E] They ate and drank unworthily, \"not discerning the Lord's\nbody; for which cause many were sickly among them, and many slept\"\n(that is, died). There were heresies also among them,[F] some denying\nthe resurrection of the dead, while others possessed not the knowledge\nof God, which the Apostle declared was their shame.[G] It is true,\nthis sharp letter of reproof made the Corinthian saints sorry, and\nsorry, too, after a godly fashion, in that it brought them to a partial\nrepentance; but even in the second epistle, from which we learn of\ntheir partial repentance, the Apostle could still charge that there\nwere many in the Church who had not repented of the uncleanness and\nfornication and lasciviousness which they had committed.[H] From this\nsecond letter, also, we learn that there were many in the church at\nlarge who corrupted the word of God;[I] that there were those, even in\nthe ministry, who were \"false prophets, deceitful workers, transforming\nthemselves into the apostles of Christ.\"[J]\n\n[Footnote A: I Cor. i:12, 13.]\n\n[Footnote B: I Cor. iii:3, 4.]\n\n[Footnote C: I Cor. v:1-3.]\n\n[Footnote D: I Cor. vi:1-20; and Matt, xviii:15, 17.]\n\n[Footnote E: I Cor. xi:2-22 and 29, 30.]\n\n[Footnote F: I Cor. xi:19.]\n\n[Footnote G: I Cor. xv:12-34.]\n\n[Footnote H: II Cor. xi. 21.]\n\n[Footnote I: II Cor. ii:17.]\n\n[Footnote J: II Cor. xi:12-14.]\n\nOf the churches throughout the province of Galatia it is scarcely\nnecessary to say more than we have already said concerning the invasion\nof that province by Judaizing Christian ministers, who were turning\naway the saints from the grace of Christ back to the beggarly elements\nof the law of carnal commandments; a circumstance which led Paul to\nexclaim: \"I marvel that ye are so soon removed from him that had\ncalled you unto the grace of Christ, unto another gospel; which is not\nanother; but there be some that trouble you, and would pervert the\nGospel of Christ.\"[A]\n\n[Footnote A: Gal. i:6, 7.]\n\nThat there were two distinct parties in the Church at this time,\nbetween whom bitter contentions arose, is further evidenced by the\nletter of Paul to the Philippians. Some preached Christ even of\nenvy and strife, and some of good will. \"The one preach Christ of\ncontention, not sincerely,\" says Paul, \"supposing to add affliction to\nmy bonds; but the other of love, knowing that I am set for the defense\nof the Gospel.\"[A] \"Beware of dogs,\" said he again to the same people;\n\"beware of evil workers; beware of the concision.\"[B] \"Brethren, be\nfollowers of me,\" he admonishes them, \"and mark them which walk so\nas ye have us for an example, for many walk of whom I have told you\noften, and now tell you even weeping, that they are the enemies of the\ncross of Christ: whose end is destruction, whose God is their belly,\nand whose glory is their shame, who mind earthly things.\"[C] To the\nColossians, Paul found it necessary to say: \"Beware lest any man spoil\nyou through philosophy and vain deceit, after the traditions of men,\nafter the rudiments of the world, and not after Christ. * * * * Let no\nman beguile you of your reward in a voluntary humility and worshiping\nof angels, intruding into those things which he hath not seen, vainly\npuffed up by his fleshly mind.\"[D]\n\n[Footnote A: Phil. i:15, 16.]\n\n[Footnote B: Phil. iii:2.]\n\n[Footnote C: Phil. iii:17, 19.]\n\n[Footnote D: Col. ii:8, 18.]\n\nDefections Among Paul's Converts: But it is in Paul's pastoral letters\nthat we get a deeper insight into corruptions threatening the early\nchurch, and even beginning to lay the foundation for that subsequent\napostasy which overwhelmed it. The Apostle sent Timothy to the saints\nat Ephesus to represent him, that he might charge some to teach no\nother doctrines than those which he had delivered to them: \"Neither\ngive heed to fables and endless genealogies, which minister questions\nrather than godly edifying which is in faith,\" for some had turned\naside from the commandment of charity, out of a pure heart, and a good\nconscience, and faith unfeigned, unto \"vile jangling, desiring to be\nteachers of the law, understanding neither what they say nor whereof\nthey affirm.\"[A] Others concerning faith had made shipwreck, of whom\nwere Hymenaeus and Alexander, whom Paul had delivered unto Satan that\nthey might learn not to blaspheme.[B] Others had \"erred concerning the\nfaith\" and had \"given heed to vain babblings, and opposition of science\nfalsely so called.\"[C] In his second letter to Timothy, Paul informs\nhim that all the saints in Asia had turned away from him, of whom were\nPhygellus and Hermogenes.[D] He admonishes Timothy again to shun\n\"profane and vain babblings,\" \"for,\" said he, \"they will increase unto\nmore ungodliness, and their word will eat as doth a canker; of whom is\nHymenaeus and Philetus, who, concerning the truth, have erred, saying\nthat the resurrection is passed already, and overthrow the faith of\nsome.\"[E] Demos, once a fellow-laborer with Paul, had forsaken him,\n\"having loved this present world;\"[F] and at Paul's first answer, that\nis, when arraigned before the court at Rome, no man stood with him,\nbut all men forsook him; he prays that God will not lay this to their\ncharge.[G]\n\n[Footnote A: I Tim. i:3-7.]\n\n[Footnote B: I Tim. i:19, 20.]\n\n[Footnote C: I Tim. vi:20, 21.]\n\n[Footnote D: II Tim. i:15.]\n\n[Footnote E: II Tim. ii:16, 18.]\n\n[Footnote F: II Tim. iv:10.]\n\n[Footnote G: II Tim. iv:16.]\n\nPaul admonished Titus to hold fast to the faith, for there were\nmany unruly and vain talkers and deceivers, especially those of the\ncircumcision; who subverted whole houses, teaching things which they\nought not, for filthy lucre's sake; and were giving heed to Jewish\nfables and commandments of men and turning from the truth.[A]\n\n[Footnote A: Titus i:9-14.]\n\n_The Demoralization of Christians Widespread:_ Peter also had\nsomething to say with reference to the danger of heresies and false\nteachers which menaced the Church. He declared that there would be\nfalse teachers among the saints, \"who privily would bring in damnable\nheresies, even denying the Lord that bought them, and bring upon\nthemselves swift destruction.\" \"And many,\" said he, \"shall follow their\npernicious ways; by reason of whom the truth shall be evil spoken of.\nAnd through covetousness shall they with feigned words make merchandise\nof you; whose judgment now for a long time lingereth not, and their\ndamnation slumbereth not. For if God spared not the angels that\nsinned, but cast them down to hell and delivered them unto chains of\ndarkness to be reserved unto judgment\"--he argued that the Lord would\nnot spare these corrupters of the Gospel of Christ, who, like the dog,\nhad turned again to his own vomit, and the sow who was washed to her\nwallowing in the mire.[A] He charged also that some were wresting the\nepistles of Paul, as they were some of the \"other scriptures,\" unto\ntheir own destruction.[B]\n\n[Footnote A: II Peter ii.]\n\n[Footnote B: Ibid. iii; 16.]\n\nJohn, the disciple whom Jesus loved, also bears testimony to the\nexistence of anti-Christs, false prophets, and the depravity of many in\nthe early Church. \"It is the last time,\" said he, \"and as ye have heard\nthat anti-Christ shall come, even now there are many anti-Christs,\nwhereby we know that it is the last time;\" * * * * * * \"They went out\nfrom us * * * * * * that they might be manifest that they were not all of\nus.\"[A] \"Try the spirits,\" said he, in the same epistle, \"whether\nthey are of God; because many false prophets are gone out into the\nworld.\"[B] Again; \"Many deceivers are entered into the world, who\nconfess not that Jesus Christ is come in the flesh. This is a deceiver,\nan anti-Christ.\"[C]\n\n[Footnote A: I John ii:18, 19.]\n\n[Footnote B: I John iv:1.]\n\n[Footnote C: II John vii:5.]\n\nJude also is a witness against this class of deceivers. He admonished\nthe saints to \"contend earnestly for the faith which was once delivered\nunto the saints;\" \"for,\" said he, \"there are certain men crept in\nunawares, * * * * ungodly men, turning the grace of our God into\nlasciviousness and denying the only Lord God, and our Lord Jesus\nChrist.\"[A] The rest of the epistle he devotes to a description of\ntheir wickedness, comparing it with the conduct of Satan, and the\nvileness of the inhabitants of Sodom and Gomorrah.\n\n[Footnote A: Jude 3, 4.]\n\n_Object of the Review:_ I have not given this review of the\ncondition of the Church of Christ in the Apostolic Age with the view of\nestablishing the idea that the Church at that time was in a complete\nstate of apostasy; nor have I dwelt upon the weaknesses and sins of\nthe early saints for the purpose of holding them up for contempt. My\nonly purpose has been to dispel, first of all, the extravagant ideas\nthat obtain in many minds concerning the absolute sanctity of the early\nChristians; and secondly, and mainly, to show that there were elements\nand tendencies existing in the early Church, even in the days of the\nApostles, that would, when unrestrained by Apostolic authority and\npower, lead to its entire overthrow.\n\nWe have no good reason to believe that there occurred any change\nfor the better in the affairs of the Church after the demise of the\nApostles; no reason to believe that there were fewer heresies or\nfewer false teachers, or false prophets to lead away the people with\ntheir vain philosophies, their foolish babblings, and opposition of\nscience falsely so called On the contrary, one is forced to believe the\nprediction of Paul, viz., that evil men and seducers would wax worse\nand worse, deceiving and being deceived;[A] for who, after the Apostles\nwere fallen asleep, would stand up and correct the heresies that were\nbrought into the Church, rebuke the schismatics, the false teachers and\nfalse prophets that arose to draw away disciples after them? If false\nteachers insinuated themselves into the Church, brought in damnable\nheresies by reason of which the way of truth was evil spoken of,\nand the pure religion of Jesus Christ corrupted even while inspired\nApostles were still in the Church, it is not unreasonable to conclude\nthat all these evils would increase and revel unchecked after the death\nof the Apostles.\n\n[Footnote A: II Tim. iii, 13.]\n\n\n\nLESSON XXXII.\n\n(Scripture Reading Exercise.)\n\nPROGRESS OF THE APOSTACY.\n\nANALYSIS.\n\nI. The Existence of False Teachers in the Church.\n\nII. Promulgation of False Doctrines.\n\nREFERENCES.\n\nThe Works cited in the Last Lesson and the authorities cited in the\nnotes.\n\nNOTES.\n\n_The Rise of False Teachers:_ I cannot, of course, here enter\ninto even a brief history of false teachers in the early Christian\ncenturies. That of itself would be matter for a volume. I shall\ntherefore content myself with making quotations from reliable\nauthorities that will directly establish the fact of the rapid increase\nin the number of false teachers, and the pernicious effect of their\ndoctrines upon the Christian religion.\n\n_Position of the Roman Catholic and Protestant Churches,\nRespectively, on the Question of Early Christian Apostasy:_\nIt should be said before making these quotations, however, that\nProtestant writers are interested in maintaining that the Christian\nreligion was perpetuated, even through the ages of apostasy, and\ngiven back to mankind by the agency of the so-called \"Reformation\"\nof the' sixteenth century. Hence in their writings, when stating the\ncorruptions of the early Church, they are especially guarded lest\ntoo strong a statement would lead to the belief that the Christian\nreligion had been utterly subverted. Indeed, it is well known that\nMilner wrote his Church History--which should be regarded not so much\nas the history of the Church as the history of piety--to counteract\nthe influence of Mosheim's \"Institutes of Ecclesiastical History,\"\nwhich work Milner considered too frank in its statements of perversions\nand abuses of religion. The Protestant writers must need set forth\nthe theory that the Christian religion survived all the abuses and\ncorruptions of it through ages of apostasy, else they would have no\nlogical ground for the sixteenth century \"Reformation\" to stand upon.\nThey seem not oblivious to the fact, though never mentioning it, that\nif the Christian religion was displaced by a paganized religion--a\nfalse religion--as is fully predicted, as we shall see later, in\nthe New Testament prophecies, and of which the works of Protestant\nwriters go far toward proving--then the only possible way in which the\ntrue Christian religion and the Church of Christ could be restored\nwould be by a reopening of the heavens and the giving forth of a\nnew dispensation of the Gospel, together with a renewal of divine\nauthority to preach it, and administer its ordinances of salvation.\nCatholics hold that there has been no great apostasy in the Church.\nTheir theory is that there has been a constant, unbroken perpetuation\nof the Christian Church from the days of the Messiah and His Apostles\nuntil now; and that the Roman Catholic Church is that very Church so\nperpetuated through the ages. Catholic writers admit that there have\nbeen very corrupt periods in the Church, and many wicked prelates, and\nsome vile popes; yet they hold that the Church has persisted, that the\nChristian religion has been preserved in the earth.\n\n_Declension of Excellence in Early Christian Writers:_ With\nthese remarks on the position of the Protestant and Catholic churches\nrespecting their attitude on the subject of the perpetuation of the\nChristian religion, I proceed with the quotations promised; and, first,\na passage from Neander's History of the Christian Religion and Church,\non the very great difference between the writings of the Apostles and\nthe writings of the so-called Apostolic Fathers; and the suddenness of\nthat transition, to the disparagement of the productions of the Fathers:\n\n\"A phenomenon, singular in its kind, is the striking difference\nbetween the writings of the Apostles and the writings of the Apostolic\nFathers, who were so nearly their contemporaries. In other cases,\ntransitions are wont to be gradual; but in this instance we observe a\nsudden change. There are here no gentle gradations, but all at once an\nabrupt transition from one style of language to another; a phenomenon\nwhich should lead us to acknowledge the fact of a special agency of\nthe Divine Spirit in the souls of the Apostles. After the time of the\nfirst extraordinary operations of the Holy Ghost followed the period\nof the free development of human nature in Christianity; and here, as\nin all other cases, the beginning must be small and feeble before the\neffects of Christianity could penetrate more widely, and bring fully\nunder their influence the great powers of the human mind. It was to be\nshown, first, what the divine power could effect by the foolishness\nof preaching. The writings of the so-called Apostolic Fathers have\nunhappily, for the most part, come down to us in a condition very\nlittle worthy of confidence, partly because under the name of these\nmen, so highly venerated in the Church, writings were early forged for\nthe purpose of giving authority to particular opinions or principles;\nand partly because their own writings which were extant became\ninterpolated in subservience to a Jewish hierarchical interest which\naimed to crush the free spirit of the Gospel.\"[A]\n\n[Footnote A: Vol. i, pp. 656, 657.]\n\nThere is no authority of Scripture for the supposition made here by\nDr. Neander that the extraordinary operations of the Holy Ghost were\nto be confined to the Apostles; the whole tenor of Scripture authority\nis to the contrary. It is the theory of the Gospel itself that all\nwho receive it, and particularly its ministers, shall have the divine\nSpirit as a special agency working in their souls, through all time,\nand there is no warrant for the belief that its operations were to be\nconfined to those who first received it and became its first ministers.\nTherefore, this sudden transition in the matter of excellence and\ntruthworthiness between the writings of the Apostles and the writings\nof the Apostolic Fathers indicates not only a deterioration in the\ncharacter of the teachers in the Church and what is taught, but more\nspecially indicates the progress of the \"mystery of iniquity\" which was\nat work subverting the Christian religion and destroying the Church of\nChrist.\n\nOn the question of forged books and writings mentioned in the passage\nfrom Neander, Dr. Nathaniel Lardner refers to a dissertation written\nby Dr. Mosheim, which shows the reasons and causes for the many forged\nwritings produced in the first and second centuries, and then adds:\n\"All own that Christians of all sorts were guilty of this fraud.\nIndeed, we may say it was one great fault of the times; for truth needs\nno such defenses, and would blush at the sight of them.\"[A]\n\n[Footnote A: Lardner's Works, vol. viii. p. 330.]\n\nEusebius, quoting Hegesippus on the subject of false teachers and\nreferring to the condition of the Church about the close of the first\ncentury, says:\n\n\"The Church continued until then (close of the first century) as a\npure and uncorrupted virgin, whilst if there were any at all at that\nattempted to pervert the sound doctrine of the saving Gospel, they were\nyet skulking in dark retreats; but when the sacred choir of Apostles\nbecame extinct, and the generation of those who had been privileged to\nhear their inspired wisdom had passed away, then also the combinations\nof impious errors arose by the fraud and delusions of false teachers.\nThese also, as there were none of the Apostles left, henceforth\nattempted without shame to preach their false doctrine against the\nGospel of truth.\"[A]\n\n[Footnote A: Eus. Ec. Hist., bk. iii. ch. 32.]\n\nDr. Mosheim has the following on the same subject:\n\n\"Not long after the Savior's ascension, various histories of His life\nand doctrines, full of impositions and fables, were composed by persons\nof no bad intentions, perhaps, but who were superstitious, simple and\npiously fraudulent; and afterwards various other spurious writings were\npalmed upon the world, falsely inscribed with the names of the holy\nApostles.\"[A]\n\n[Footnote A: Institutes, bk. i, cent. 1, part ii, ch. ii.]\n\nThis condition of things with reference to the writers in the centuries\nunder consideration, naturally leads one to the reflection that if\nthere was so much of fraud, and so many forged writings, what must\nhave been the state of the Church at this time with reference to oral\nteaching? We are justified in believing, I think, that bad as was the\nstate of things with reference to the writings of these early teachers\nof the Church, the discourses of such as preached may be depended\nupon as being much worse. In this view of the case, one can readily\nunderstand that the \"authority of antiquity\" so generally urged as a\nreason for accepting the testimonies of the Fathers, that \"handmaid to\nScripture,\" as \"antiquity\" is sometimes called, the whole body of it,\nwritten and oral, may indeed \"be regarded,\" as Dr. Jortin remarks, \"as\nBriarean, for she has a hundred hands, and these hands often clash and\nbeat one another.\"[A]\n\n[Footnote A: Jortin's Remarks on Ecclesiastical History, vol. i. p.\n248.]\n\nMoreover, it often happens that those who are condemned by some of\nthese Fathers as heretics were not only censured for their heresies,\nbut sometimes for the truths which they held. For example: Papias,\na Bishop and Christian Father in the second century, is condemned\nby Eusebius for saying that he received from Apostolic men--meaning\nthereby men who were associated with the Apostles--the fact that there\nwould be a corporeal reign of Christ on earth with the saints, after\nthe resurrection, which would continue through a thousand years.[A]\n\n[Footnote A: Eusebius, bk. iii, ch. 39.]\n\nProdicus is censured by Clement of Alexandria for holding that men are\nof nature the children of Deity.[A]\n\n[Footnote A: Lardner Works, vol. viii, p. 418.]\n\n_Controversy Over Baptism for the Dead:_ Marcion, besides being\ncondemned for his many errors, is also censured by Irenaeus for\nbelieving in salvation for the dead, concerning which, it must be\nacknowledged, Marcion did bold peculiar views; but that is no reason\nwhy the general principle should be condemned.[A] He taught that Jesus\nChrist went to Hades and preached there, and brought hence all that\nbelieved on him. \"The ancients,\" continues Irenaeus, as quoted by\nLardner, \"being of opinion that eternal life is not to be obtained but\nthrough faith in Jesus Christ, and that God is too merciful to let men\nperish for not hearing the Gospel, supposed that the Lord preached\nalso to the dead, that they might have the same advantage with the\nliving.\" He further adds, \"In the language of Marcion and the fathers,\nhell does not necessarily mean the place of the damned; in that place\nis Tartarus, the place of torment, and Paradise, or the bosom of\nAbraham, a place of rest and refreshment. In that part of Hades, Jesus\nfound the just men of the Old Testament. They were not miserable, but\nwere in a place of comfort and pleasure.\" \"For Christ,\" he continues,\n\"promiseth the Jews after this life, rest in Hades, even in the bosom\nof Abraham.\" This far the doctrine of Marcion is in strict agreement\nwith the New Testament, though denounced as blasphemy by his opponent.\nThe unfortunate part of Marcion's doctrine on this head is that he\ntaught that Cain and the wicked of Sodom and the Egyptians, and in fact\nall the nations in general, though they had lived in all manner of\nwickedness, were saved by the Lord; but that Abel, Enoch, Noah, and the\npatriarchs and prophets and other righteous men who walked with God and\npleased Him in their earth-life, did not obtain salvation, because they\nsuspected that in the preaching of Christ in the spirit world there was\nsome scheme of deception to lead them away from their present qualified\nbelieve in Him, for which reason, as he says, \"their souls remained in\nHell.\"[B]\n\n[Footnote A: Lardner Works, vol. viii, 449; also I Peter iii:18-21;\nIbid, iv:6; I Cor. xv:29.]\n\n[Footnote B: Ibid, p. 460.]\n\nMarcion is also condemned for believing in the eternity of matter.[A]\nSo, too, Hermogenes is censured by Tertullian for the same cause, and\nfor arguing that God made the world out of matter and could not have\nmade it out of nothing.[B]\n\n[Footnote A: Ibid. p. 581-2.]\n\n[Footnote B: Lardner, vol. viii, p. 345.]\n\nAnd so throughout there is censure and counter censure between the\northodox and the heretics, and it is difficult at times to determine\nwhich are the orthodox and which the heretics, so frequently do they\nchange places. Nor was there any improvement in the ages that succeeded\nthese that have been briefly considered. The editor of Dr. Jortin's\nlearned work on Ecclesiastical History, William Trollope, on a passage\nof Jortin's on the early fathers, says of the fathers of the fourth\ncentury:\n\n\"After the council of Nice,[A] a class of writers sprung up, greatly\ninferior to their predecessors, in whatever light their pretensions\nare viewed. Sadly deficient in learning, prejudiced in opinion,\nand inelegant in style, they cannot be admitted for a moment into\ncompetition with those who were contemporary with the Apostles and\ntheir immediate successors.\"[B]\n\n[Footnote A: Held in 325 A. D.]\n\n[Footnote B: Jortin, vol. i, p. 166, note.]\n\nThe whole tenor of his remarks is to the effect that while the fathers\nof the second and third centuries are not to be relied upon in their\ninterpretations of Scripture, were frequently deceived in opinions, and\nnot always to be depended upon in matters of tradition, yet they were\ngreatly to be preferred in all respects to the fathers of succeeding\ncenturies.\n\n_II. The Development of False Doctrines After the Death of the\nApostles:_ Here, too, I shall rely very largely upon the conclusions\nof the learned Dr. Lardner, referring to the development of the\nheresies, the seeds of which were sown in the days of the Apostles,\nsays:\n\n\"Eusebius relates that Ignatius, on his way from Antioch to Rome,\nexhorted the churches to beware of heresies which were then springing\nup, and which would increase; and that he afterwards wrote his epistles\nin order to guard them against these corruptions, and to confirm them\nin the faith. This opinion that the seeds of these heresies were\nsown in the time of the Apostles, and sprang up immediately after is\nan opinion probably in itself, and is embraced by several learned\nmoderns, particularly by Vitringa, and by the late Rev. Mr. Brekel of\nLiverpool.\"[A]\n\n[Footnote A: Lardner, vol. viii, p. 344.]\n\n_Conditions of the Church in the First Three Centuries:_ A\ncertain Mr. Deacon attempted to refute the Mr. Brekel referred to by\nDr. Lardner, and to maintain the purity of the Church of the first\nthree centuries. On this Mr. Brekel observed that \"If this point\nwere thoroughly examined, it would appear that the Christian Church\npreserved her virgin purity no longer than the Apostolic age, at least\nif we may give credit to Hegesippus.\" Relying upon the support of the\necclesiastical history of Socrates, a writer of the first half of\nthe fifth century, Mr. Brekel also says: \"To mention the corruptions\nand innovations in religion of the four first centuries, is wholly\nsuperfluous; when it is so very notorious that, even before the reign\nof Constantine, there sprang up a kind of heathenish Christianity which\nmingled itself with the true Christian religion.\"[A]\n\n[Footnote A: Lardner, vol. viii, p. 345.]\n\nOf the impending departure from the Christian religion immediately\nsucceeding the days of the Apostles, Dr. Neander says:\n\n\"Already, in the latter part of the age of St. Paul, we shall see\nmany things different from what they had been originally; and so it\ncannot appear strange if other changes came to be introduced into\nthe constitution of the (Christian) communities, by the altered\ncircumstances of the times immediately succeeding those of St. Paul or\nSt. John. Then ensued those strongly marked oppositions and schisms,\nthose dangers with which the corruptions engendered by manifold foreign\nelements threatened primitive Christianity.\"[A]\n\n[Footnote A: Neander's History of the Christian Religion and Church vol\ni p. 191.]\n\nDr. Phillip Smith, the author of the \"Students' Ecclesiastical\nHistory,\" in speaking of the early corruptions of the Christian\nreligion, says:\n\n\"The sad truth is that as soon as Christianity was generally diffused,\nit began to absorb corruptions from all the lands in which it was\nplanted, and to reflect the complexion of all their systems of religion\nand philosophy.\"[A]\n\n[Footnote A: Eccles. Hist., vol. i, p. 49.]\n\nDean Milman, in his preface to his annotated edition of Edward Gibbon's\ngreat work, \"The Decline and Fall of the Roman Empire,\" and commenting\nupon that great author's attitude respecting the Christian religion,\nsays:\n\n\"If, after all, the view of the early progress of Christianity\nbe melancholy and humiliating, we must beware lest we charge the\nwhole of this on the infidelity of the historian. It is idle, it\nis disingenuous, to deny or dissemble the early depravations of\nChristianity, its gradual but rapid departure from its primitive\nsimplicity and purity, still more from its spirit of universal love. It\nmay be no unsalutary lesson to the Christian world, that this silent,\nthis unavoidable perhaps, yet fatal change, shall have been drawn by an\nimpartial, or even an hostile hand.\"[A]\n\n[Footnote A: Gibbon's Roman Empire, Preface by Dean Milman, p. 15.]\n\nDr. Mosheim, in his \"Institutes,\" deals at length with the abuses\nwhich arose in the Church in the second and third centuries, which I\nabridge to the following, and first as to the second century: Many\nrites were added without necessity to both public and private religious\nworship, to the great offense of good men; and principally because of\nthe perversity of mankind, who are more delighted with the pomp and\nsplendor of external forms and pageantry than with the true devotion of\nthe heart. There is good reason to believe that the Christian bishops\npurposely multiplied sacred rites for the sake of rendering the Jews\nand pagans more friendly to them. For both these classes had always\nbeen accustomed to numerous and splendid ceremonies, and believed them\nan essential part of religion. In pursuance of this policy, and to\nsilence the calumnies of the pagans and the Jews against them--to the\neffect that the Christians were pronounced atheists, because destitute\nof temples, altars, victims, priests, and all that pomp in which the\nvulgar suppose the essence of religion to consist--the Christian\nleaders introduced many rites, that they might be able to maintain\nthat they really had those things which the pagans had, only they\nsubsisted under different forms. Some of these rites--justified, as\nwas supposed, by a comparison of the Christian oblations with Jewish\nvictims and sacrifices--in time corrupted essentially the doctrine of\nthe Lord's supper, and converted it into a sacrifice. To add further\nto the dignity of the Christian religion, the churches of the east\nfeigned mysteries similar to those of the pagan religions; and, as\nwith the pagans, the holy rites of the mysteries were concealed from\nthe vulgar:--\"And they not only applied the terms used in the pagan\nmysteries to the Christian institutions, particularly baptism and the\nLord's Supper, but they gradually introduced also the rites which were\ndesigned by those terms.\" This practice originated in the eastern\nprovinces of the empire, and thence, after the times of Adrian (who\nfirst introduced the Grecian mysteries among the Latins), it spread\namong the Christians of the west. \"A large part therefore, of Christian\nobservances and institutions, even in this century, had the aspect of\nthe pagan mysteries.\" In like manner many ceremonies and customs of the\nEgyptians were adopted.[A]\n\n[Footnote A: Institutes, vol. i, cent, ii, part ii, ch. iv.]\n\nSpeaking of the third century, the Doctor says that all the monuments\nof this century show that there was a great increase of ceremonies\nin the Church, owing to the prevailing passion for the Platonic\nphilosophy. Hence arose the public exorcisms, the multiplication of\nfasts, the aversion to matrimony, and the painful austerities and\npenances which were enjoined upon offenders.[A]\n\n[Footnote A: Ibid. cen. iii, part ii, ch. iv.]\n\n\n\nLESSON XXXIII.\n\n(Scripture Reading Exercise.)\n\nCONSTANTINE.\n\nANALYSIS.\n\nI. The Revolution of the Fourth Century.\n\nII. Conversion and Character of the First Christian Emperor.\n\nREFERENCES.\n\nSee the References to Authorities given in the notes.\n\nNOTES.\n\nThe Revolution of the Fourth Century: Constantine: It will be observed\nthat I have so far confined my quotations concerning the corruptions\nwhich arose in the Church to the first three centuries of the Christian\nera. I have done so purposely; and chiefly that I might show by such\nquotations that the forces which were to bring about the destruction\nof the Christian Church were active during those ages; and also\nbecause an event took place in the first part of the fourth century\nthat culminated in the triumph of those forces. This event was the\nestablishment of Christianity as the state religion of Rome.\n\nParentage and Station of Constantine: Constantine the Great was\nthe emperor under whose reign this unlooked for revolution took\nplace. He was the son of Constantine Chlorus, emperor of the West\nin the preceding reign; which reign he had shared with Galerius\nMaximianus, who ruled the East. Constantine was an \"emperor bora of an\nemperor, the pious son of a most pious and virtuous father,\" is the\nflattering announcement of his parentage on the paternal side, by his\ncontemporary, Eusebius, the church historian; though he neglects to\nmention the obscure origin and humble vocation (that of inn keeper) of\nConstantine's mother, Helena, whom her husband repudiated when raised\nto the dignity of \"Caesar\" in the reign of Diocletian.\n\nConstantine was proclaimed emperor by the army in Britain on the death\nof his father at York, 306 A. D.; but civil strife raged through the\nempire for eighteen years, occasioned by the contending aspirants for\nthe imperial dignity. The future patron of Christianity, however,\novercame all his rivals and reigned sole monarch of Rome from 323 A. D.\nto the time of his death, fourteen years later.\n\nThe policy of Constantine's father towards the Christians in his\ndivision of the empire (the West) had been one not only of toleration,\nbut also of friendship; and this policy the son followed from the\ncommencement of his career as emperor. The fact of both his own and\nhis father's friendliness toward the Church on the one hand, and the\nhostility of his rivals against the Church on the other, brought to\nhim the united support of the Christians throughout the empire; and\nthough they were not so numerous as they are frequently represented to\nbe, yet it cannot be denied that the Christians were important factors\nin determining the course of events in the empire at this time; and\ntruly they were faithful allies to Constantine, and he, on his part,\nneglected not to meet their anticipations of reward.\n\nA careful study of his life and character will force the conviction\nupon the mind that Constantine was a most suitable head for the\nrevolution which ended by establishing a pseudo-Christianity as the\nstate religion of the decaying empire. A professed Christian for many\nyears, if we may believe Lactantius and Eusebius, he postponed his\nbaptism, after the fashion of his times, until the very last year of\nhis life, in order that, purified at once from all the stains of sin\nby means of it, he might be sure of entering into bliss. Such the\nexplanation of those who would defend this delay of the emperor's;\nbut one cannot fail to remember that it was quite customary at this\ntime among many professing the Christian religion to put off baptism\nas long as they dared that they might enjoy a life of sin, and then\nthrough the means of baptism, just before death, as by magic, obtain\nforgiveness.[A] On the motives that prompted Constantine's acceptance\nof Christianity, our historians are not agreed. According to Eusebius,\nhis conversion was brought about through seeing in the heavens a\nluminous cross at midday, and above it the inscription: \"By this\nConquer.\" This miraculous sign was supplemented on the night following\nby the appearance of Jesus Christ to the emperor in a dream, with the\nsame symbol, the cross, and directed Constantine to make it the ensign\nof his banners and his protection against the power of the enemy.[B]\nAccording to Theodoret, the emperor was converted through the arguments\nof his Christian mother.[C] According to Zosimus, it was through the\narguments of an Egyptian Christian bishop--supposed to be Hosius,\nBishop of Corduba--who promised him absolution for his crimes, which\nincluded a number of murders, if he would but accept Christianity.[D]\n\n[Footnote A: Neander Ch. Hist., vol. i, p. 252. Decline and Fall., vol.\nii, chap. xx.]\n\n[Footnote B: Eusebius' Life of Constantine, bk. i, 27.]\n\n[Footnote C: Hist. Eccles., vol. i, bk. i, ch. 17.]\n\n[Footnote D: Zosimus, bk. ii, p. 104.]\n\nThe Conversion of Constantine: It is as difficult to settle upon the\ntime of Constantine's conversion as it is the means and nature of\nit. Neander inclines to the opinion that he was early influenced in\nfavor of Christianity through the example if not the teachings of his\nparents, who, if not fully converted to the Christian faith, were at\nleast tolerant of it; and may be reasonably counted among the number\nwho at least admitted Christ to the pantheon of the gods. By an act\nof his in 308 A. D., after the death of his father, and he himself\nhad been proclaimed emperor of the West, shows that he was at that\ntime still respected the pagan forms of worship; for hearing that the\nFranks, who had been inclined to rebel against his government, had,\non his preparations to make war upon them, laid down their arms, he\noffered public thanks in a celebrated temple of Apollo, and gave a\nmagnificent offering to the god.[A]\n\n[Footnote A: Neander's Ch. Hist., vol. ii, p. 8.]\n\nThe story of Constantine's conversion, as related by Eusebius, would\nfix that event in the year 312 A. D.; and surely if the open vision\nof the luminous cross and the subsequent appearing of Christ in his\ndream were realities, Constantine had sufficient grounds for a prompt\nand unequivocal conversion to the Christian faith. But after that, if\nwe consider the conduct of the emperor, we shall find him, however\nastonishing it may seem, still attached to pagan ceremonies of worship.\nAs late as 321 A. D., nine years after the visitation of Christ to him,\nwe find him accused of artfully balancing the hopes and fears of both\nhis pagan and Christian subjects by publishing in the same year two\nedicts; the first of which enjoined the solemn observance of Sunday;\nand the second directed the consultation of the Haruspices[A]--the\nsoothsayers of the old pagan religion. Of this circumstance, Neander,\nwho is disposed to palliate the conduct of Constantine as far as\npossible, after intimating that this lapse might be accounted for on\nthe grounds of state policy, says: \"Yet the other hypothesis, viz.,\nthat Constantine had actually fallen back into heathen superstitions,\nmay indeed be regarded as the more natural.\"[B] Five years after\nhis supposed miraculous conversion \"we find marks of the pagan state\nreligion upon the imperial coins.\"[C] \"A medal was struck,\" says Dr.\nJohn W. Draper, doubtless referring to the same thing, \"on which\nwas impressed his (Constantine's) title of 'God,' together with the\nmonogram of Christ.\" \"Another,\" he continues, \"represented him as\nraised by a hand from the sky while seated in the chariot of the Sun.\nBut more particularly the great porphyry pillar, a column one hundred\nand twenty feet in height, exhibited the true religious condition\nof the founder of Constantinople. The statue on its summit mingled\ntogether the Sun, the Savior, and the Emperor. Its body was a colossal\nimage of Apollo, whose features were replaced by those of Constantine,\nand around the head, like rays, were fixed the nails of the cross\nof Christ, recently discovered in Jerusalem.\"[D] While on the day\nConstantinople was formally made the capital of the empire, he honored\nthe statue of Fortune with gifts. In view of all these acts, ranging as\nthey do over the greater part of the first Christian emperor's life,\nand through many years after his supposed conversion, I think Gibbon\nis justified in his remarks upon this part of Constantine's conduct:\n\"It was an arduous task to eradicate the habits and prejudices of his\neducation, to acknowledge the divine power of Christ, and to understand\nthat the truth of his revelation was incompatible with the worship of\nthe gods.\"[E]\n\n[Footnote A: Gibbon, Decline and Fall, vol. iii, ch. xx.]\n\n[Footnote B: Neander Ch. Hist., vol. ii, p. 21.]\n\n[Footnote C: Neander Ch. Hist., vol. ii, p. 21.]\n\n[Footnote D: Intellectual Development of Europe, vol. i, p. 280.]\n\n[Footnote E: Gibbon, Decline and Fall, ch. xx.]\n\nThe Character of Constantine. Turing from the consideration of the\nequivocal conduct of the emperor to his character, we have a subject\nabout which there is less disagreement among authorities; for even\nChristian apologists are compelled to admit the wickedness of this\nfirst Christian emperor. \"Relying with presumptuous confidence,\" says\nNeander, \"on the great things which God had done throug him, for the\nadvancement of the Christian Church, he found it easy to excuse or\nextenuate to his conscience, many a wrong deed, into which he had\nsuffered himself to be betrayed by ambition, the love of rule, the\narbitrary exercise of power, or the jealousy of despotism.\"[A]\n\n[Footnote A: Neander Ch. Hist., vol. ii, p. 24.]\n\n\"It is indeed true that, Constantine's life was not such as the\nprecepts of Christianity required,\" Dr. Mosheim remarks, but softens\nthe statement against the emperor by saying that \"it is but too\nnotorious that many persons who look upon the Christian religion as\nindubitably true, and of divine origin, yet do not conform their lives\nto all its holy precepts.\"[A]\n\n[Footnote A: Mosheim's Institutes, vol. i, p. 214.]\n\nDr. Lardner, after drawing a most favorable outline of Constantine's\nperson and character, and citing the flattery of contemporary\npanegyrists as a description of the man, says: \"Having observed these\nvirtues of Constantine, and other things, which are to his advantage:\na just respect to truth obligeth us to take notice of some other\nthings, which seem to cast a reflection upon him.\"[A] And then in the\nmost naive manner he adds: \"Among these, one of the chief is putting\nto death so many of his relatives!\" He enumerates the victims of the\nfirst Christian emperor as follows: \"Maximian Herculius, his wife's\nfather; Bassianus, husband of his sister, Anastasia; Crispus, his own\nson; Fausta, his wife; Licinius, husband of his sister, Constantia;\nand Licinianus, or Licinius, the younger, his nephew, and son of the\nforementioned Licinius.\"[B] The last named victim was a mere lad when\nput to death, \"not more than a little above eleven years of age, if so\nmuch,\" is Dr. Lardner's own description of him. Fausta was suffocated\nin a steam bath, though she had been his wife for twenty years and\nmother of three of his sons. It should be remembered that this is the\nlist of victims admitted by a most learned and pious Christian writer,\nnot a catalogue drawn up by pagan historians, whom we might suspect of\nmalice against one who had deserted the shrines of the ancient gods\nfor the faith of the Christians. But this rather formidable list of\nmurdered victims admitted by Dr. Lardner shakes not his faith in the\ngoodness of the first Christian emperor. Some of these \"executions\"\nhe palliates, if not justifies, on the ground of political necessity;\nand others on the ground of domestic perfidy; though he almost stumbles\nin his efforts at excusing the taking off of Crispus, the emperor's\nown son; Fausta, his wife, and the lad Licinius. \"These are the\nexecutions,\" he says, \"which above all others cast a reflection upon\nthe reign of Constantine; though there are also hints of the deaths of\nsome others about the same time, with whom Constantine had till then\nlived in friendship.\"[C] After which the Doctor immediately adds--in\nthe very face of all the facts he adduces, and after reciting the\ncondemnation of both heathen and Christian writers of some of these\nmurders--the following: \"I do by no means think that Constantine was\na man of a cruel disposition; and therefore I am unwilling to touch\nupon any other actions of a like nature: as his making some German\nprinces taken captive, fight in the theatre; and sending the head of\nMaxentius to Africa, after it had been made a part of Constantine's\ntriumphal entry at Rome.\" When one finds a sober Christian writer of\nthe eighteenth century who can thus speak of Constantine; and further\nremembers that to this day a priest of the Greek Church seldom mentions\nthe name of the \"imperial saint,\" without adding the title, \"Equal\nto the Apostles;\" one is not surprised that while he lived and at\nhis court a Christian bishop could be found who \"congratulated him\nas constituted by God to rule over all, in the present world, and\ndestined to reign with the son of God in the world to come.\"[D] Or\nthat Eusebius, who is spoken of as one of the best bishops of the\nimperial court, \"did not scruple for a moment to ascribe to the purest\nmotives of a true servant of God, all those transactions into which the\nemperor, without evincing the slightest regard to truth or to humanity,\nhad suffered himself to be drawn by an ambition which could not abide a\nrival, in the struggle with Licinius; when he represents the emperor,\nin a war which, beyond a doubt, had been undertaken from motives of\na purely selfish policy, as marshaling the order of the battle, and\ngiving out the words of command by divine inspiration bestowed in\nanswer to his prayer.\"[E]\n\n[Footnote A: Lardner, vol. iv, p. 39.]\n\n[Footnote B: Lardner, vol. iv, p. 39.]\n\n[Footnote C: Lardner, vol. iv, p. 44.]\n\n[Footnote D: Neander Ch. His., vol. ii, p. 25.]\n\n[Footnote E: Neander Ch. Hist., vol. ii, p. 25.]\n\n_Concluding Reflections Upon Constantine:_ Enough of this. Let\nus look no longer at this first of the Christian emperors through the\neyes of churchmen seeking to extol his virtues and hide his crimes, all\nfor the honor of the Church. So odious had he become in Rome for his\nmany murders that a pasquinade, which compared his reign to that of the\ndetested Nero, was nailed to the palace gates. \"The guilty emperor,\"\nsays one, \"in the first burst of anger, was on the point of darkening\nthe tragedy, if such a thing had been possible, by a massacre of the\nRoman populace who had thus insulted him.\" His brothers were consulted\non this measure of vengeance, however, and the result of their counsel\nwas a resolution to degrade Rome to a subordinate rank, and build a\nmetropolis elsewhere, and hence the new capital of the empire rose on\nthe shores of the Bosphorus.\n\nReflecting upon the career of Constantine from the days of his young\nmanhood, which had in it something of the quality that makes the\nsuccessful leader of men, to the time when he fell under the influence\nof the false priests of a corrupted religion, Draper says:\n\n\"From the rough soldier who accepted the purple at York, how great the\nchange to the effeminate emperor of the Bosphorus, in silken robes,\nstiffened with threads of gold; a diadem of sapphires and pearls, and\nfalse hair, stained of various tints; his steps stealthily guarded\nby mysterious eunuchs, flitting through the palace; the streets full\nof spies, and an ever-watchful police! The same man who approaches\nus as the Roman imperator retires from us as the Asiatic despot. In\nthe last days of his life, he put aside the imperial purple, and,\nassuming the customary white garment, prepared for baptism, that\nthe sins of his long and evil life might all be washed away. Since\ncomplete purification can thus be only once obtained, he was desirous\nto procrastinate that ceremony to the last moment. Profoundly politic,\neven in his relations with heaven, he thenceforth reclined on a white\nbed, took no further part in worldly affairs, and, having thus insured\na right to the continuance of that prosperity in a future life which he\nhad enjoyed in this, expired.\"[A]\n\n[Footnote A: Draper, Intellectual Development, vol. i, p. 283.]\n\nAnd so Gibbon:\n\n\"The sublime theory of the Gospel had made a much fainter impression on\nthe heart than on the understanding of Constantine himself. He pursued\nthe great objects of his ambition through the dark and bloody paths of\nwar and policy; and, after the victory, he abandoned himself, without\nmoderation, to the abuse of his fortune. Instead of asserting his just\nsuperiority above the imperfect heroism and profane philosophy of\nTrajan and the Antonines, the mature age of Constantine forfeited the\nreputation which he had acquired in his youth. As he gradually advanced\nin the knowledge of truth, he proportionately declined in the practice\nof virtue; and the same year of his reign in which he convened the\ncouncil of Nice, was polluted by the execution, or rather murder, of\nhis eldest son (Crispus). * * * * * At the time of the death of Crispus,\nthe emperor could no longer hesitate in the choice of religion; he\ncould no longer be ignorant that the church was possessed of an\ninfallible remedy (baptism), though he chose to defer the application\nof it, till the approach of death had removed the temptation and\ndanger of a relapse. * * * * * * * The example and reputation of\nConstantine seemed to countenance the delay of baptism. Future tyrants\nwere encouraged to believe that the innocent blood which they might\nshed in a long reign would instantly be washed away in the waters of\nregeneration; and the abuse of religion dangerously undermined the\nfoundations of moral virtue.\"[A]\n\n[Footnote A: Decline and Fall, ch. xx.]\n\nThe First \"Christian\" Emperor: Such, then, was the first Christian\nemperor. He uplifted \"Christianity\" from the condition of a persecuted\nreligion, and made it the state religion of Rome; and also provided\nmeans for its wider acceptance. If for this it shall be claimed, as it\nis, that much in his evil life should be overlooked, it would still be\npertinent to ask whether his acts in connection with Christianity did\nnot debase rather than exalt it; and if his provisions for its wider\nacceptance did not tend rather to the corruption of what remained true\nin the Christianity then extant, than to the establishment of true\nreligion.\n\n\n\nLESSON XXXIV.\n\n(Scripture Reading Exercise.)\n\nCHRISTIANITY A PERSECUTING RELIGION.\n\nANALYSIS.\n\nI. Transposition of the Attitude of Christianity and Paganism.\n\n1. Persecution of the Pagans.\n\n2. Persecution of the Heretics.\n\nREFERENCES.\n\nSee the Authorities cited in the notes.\n\nNOTES.\n\n_The Edict of Milan:_ The edict of Milan, by which was intended\nno more than the establishment of religious liberty in the empire,\nand which was issued in 313 A. D., by Constantine and his colleague,\nLicinius, was well enough. Freedom to teach and practice the truth is\nall the Christian Church could ask or expect. Had Constantine stopped\nhere, his action in this particular would have met with universal\napplause. But he went beyond this. He not only protected the Christians\nby his laws, but prohibited by express edicts the free exercise of\nreligion to the pagans. His proscriptions were mild at first, going no\nfurther than to prohibit sooth-saying and divination in private houses\nor anywhere in secret. Later, however, if we may believe the words\nof Eusebius, he placed the pagan religion under the ban of the laws.\nEusebius says:\n\n\"The emperor proceeded to act with great vigor, gave the government of\nthe provinces chiefly to Christians, and when any Gentiles were made\ngovernors they were prohibited to sacrifice. Which law comprehended\nnot only presidents of provinces, but also higher officers, and even\nthe praetorian praefects. If they were Christians, they were required\nto act according to their principles. If they were otherwise disposed,\nstill the practice of idolatrous rites were forbidden. * * * * * * And\nsoon after that were two laws published at one and the same time, one\nprohibiting the detestable rites of idolatry hitherto practiced in\ncities and country places; and that for the future none should erect\nstatues to the gods, nor perform the vain arts of divination, nor offer\nup any sacrifices. The other law was for enlarging Christian oratories\nand churches, or for rebuilding them more grand and splendid.\"[A]\n\n[Footnote A: Life of Constantine (Eusebius) I, ii, ch. 44.]\n\n_A Contrast Between Christian and Heathen Methods:_ When\ncontrasting the course of the first Christian emperor with the\npagan emperors, Eusebius says: \"They commanded the temples to be\nmagnificently adorned; he demolished them to the foundation, especially\nsuch as were most respected by superstitious people.\"[A] Later he\nexpressly says that \"throughout the whole Roman empire, the doors of\nidolatry were shut to the commonalty and to the soldiery;\" and that\n\"every kind of sacrifice was prohibited.\" Again, he says, that there\nwere several laws published for these purposes, forbidding sacrifices,\ndivinations, raising statues, and the secret mysteries or rites of\ninitiation. And he says further, that \"in Egypt a sort of priesthood,\nconsecrated to the honor of the Nile, was entirely suppressed.\"[B] I am\nnot unmindful that some respectable authorities question if Constantine\nreally departed from the policy of toleration announced in his edict of\nMilan; and that even Gibbon is inclined to believe in his toleration\nof paganism. The statement here made by Eusebius, the contemporary and\nbiographer of Constantine, however, together with reference to the\nedicts of suppression quoted by his son, Constans, in the succeeding\nreign, and which is quoted by Lardner,[C] establishes beyond question\nthe policy of intolerance of Constantine toward Paganism. Especially\nwhen what Eusebius has said is supplemented by the fact that the\nemperor destroyed a number of heathen temples, and peremptorily ordered\nthe closing of the others. Among the heathen temples destroyed was\none at Aegae, in Cilicia, erected to Aesculapius, celebrated for the\nnumber of sick that had been healed there, and held in high esteem\nby men of the better class among the pagans and philosophers. It is\nsaid that by its destruction and the public exhibition of certain\nimages of the gods, many tricks of the priests were exposed and became\nobjects of sport to the populace.[D] But while this may have been\nthe conduct of some insincere pagans, those who remained heathens,\nas LeClerc has well said, \"were no doubt extremely shocked at the\nmanner in which the statues of their gods were treated; and could not\nconsider the Christians as men of moderation. For, in short, those\nstatues were as dear to them as anything, the most sacred, could be\nto the Christians.\"[E] Eusebius taunted the philosophers about the\ndestruction of the temple, without any interference on the part of the\ngod to whom it had been erected, apparently all unmindful of the fact\nthat just such taunts had been hurled at the Christian martyrs in the\ndays that the kingdom of God suffered violence, and the violent took\nit by force. \"Had not Eusebius,\" remarked Lardner, \"often heard with\nhis own ears, and read in the history of ancient martyrs, the insults\nand triumphs of the heathens over the Christians, that they professed\nthemselves the worshippers of the great and only true God, and yet\neverybody, that pleased, was able to molest and destroy them, as he saw\ngood?\"\n\n[Footnote A: Ibid, ch. 54.]\n\n[Footnote B: Life of Constantine (Eusebius), iv, ch., 23, 25.]\n\n[Footnote C: Lardner, vol. viii, p. 169.]\n\n[Footnote D: Neander Ch. Hist., vol. ii, pp. 26, 27.]\n\n[Footnote E: Lardner Works, vol. iv. p. 49.]\n\n_The Policy of Constantine Indefensible:_ The zeal of Christian\nwriters has done all in its power to excuse or palliate the conduct\nof Constantine in his acts for the suppression of the pagan religion\nand worship; but after all is said by his apologists that can be said,\nafter every allowance is conceded for the times in which he lived, and\nthe previous conduct of the pagans through two centuries of violence\ntowards the Christians, the fact remains that the first Christian\nemperor did by his edicts put the ancient religion of the empire under\nthe ban of the law, and by acts of violence destroyed some of its\ntemples and closed the rest by imperial decree, that the pagan gods\nmight not be worshiped; and this, doubtless, with the approval--and\nit would not be difficult to believe, under all the circumstances, at\nthe suggestion--of Christian bishops who thronged his court. On the\nfoundation of intolerance thus laid by him, others hastened to build.\nIn the succeeding reign, among the first laws enacted, was this one\nagainst pagan sacrifices:\n\n\"Let superstition cease; let the madness of sacrificing be abolished.\nFor whoever shall presume contrary to the constitution of our father,\na prince of blessed memory, and contrary to this command of our\nclemency, to offer sacrifices, let a proper and convenient punishment\nbe inflicted, and execution presently done upon him.\"[A]\n\n[Footnote A: Lardner, Works, vol. viii, p. 169.]\n\nThis edict was supplemented a few years later[A] by the following edict:\n\n[Footnote A: In 353 A. D., according to Gothford.]\n\n\"It is our pleasure that in all places and in all cities the temples\nbe immediately shut, and carefully guarded, that none may have the\npower of offending. It is likewise our pleasure that all our subjects\nshould abstain from sacrifices. If anyone should be guilty of such an\nact, let him feel the sword of vengeance; and after his execution, let\nhis property be confiscated to the public use. We denounce the same\npenalties against the governors of the provinces, if they neglect to\npunish the criminals.\"[A] It is not necessary to pursue the subject\nmuch further. It will be sufficient to say that during the fourth\ncentury, by following the policy of suppression inaugurated by this\nfirst Christian emperor, Christianity was changed from a persecuted\nto a persecuting religion. Without restraint from the ecclesiastical\nauthorities, the Christian emperors issued edicts against the pagan\nreligion, proscribed its followers, destroyed its temples, and\nconfiscated its property to the uses of the rival religion. Even\nNeander, speaking of this revolution, and constrained as he is to say\nall that he can for the honor of the Christian Church, is compelled to\nadmit that \"the relations of things had become reversed. As in former\ntimes the observance of the pagan ceremonies, the religion of the\nstate, had appeared in the light of a civil duty, and the profession\nof Christianity in that of a crime against the state, so now it was\nthe case, not indeed that the outward profession of Christianity was\ncommanded as a universal civil duty, for against this the spirit of\nChristianity too earnestly remonstrated; but that the exercise of the\npagan religion was made politically dangerous.\"[B] In the pages of this\neminent Christian historian one may read that before the close of the\ncentury which witnessed the elevation of Christianity to the dignity of\nthe state religion of the empire, wild troops of Christian monks were\nundertaking campaigns, especially in the country, for the destruction\nof the heathen temples in which sacrifices were alleged to have been\nperformed; of bishops who not only superintended the destruction of\nheathen temples at the head of bands of soldiers and gladiators, but\nparaded through the streets of the cities the symbols of the heathen\nfaith, provoking civil conflicts, which Christian emperors did not\nhesitate to take advantage of for the more complete suppression of\npaganism.[C] Meantime, a pagan apologist, Libanius, arises to plead\nthe cause of religious toleration, and in the course of his address to\nthe Christian emperor, Theodosius, he puts to shame the Christianity\nthen in vogue, by showing the emperor how far the Church had departed\nfrom the spirit of the Christian religion, by saying: \"Force is said\nnot to be permitted, even according to the laws of your own religion;\npersuasion is said to be praised, but force condemned by them. Why,\nthen, do you wreak your fury against the temples, when this surely\nis not to persuade, but to use force? Thus, then, it is plain you\nwould transgress even the laws of your own religion.\"[D] Lardner\ncalls attention to the fact that as under pagan emperors previous to\nConstantine, Christianity had been in a state of persecution, so now,\nafter Constantine, he proceeds to show that paganism under Christian\nemperors was all along in a state of persecution--\"However, I would\nhope, not so severe and vigorous as that of the Christians in the\nforegoing period of near three hundred years.\"[E] And so LeClerc, as\nquoted by Lardner:\n\n[Footnote A: The law is extant in the Theodocian Code.]\n\n[Footnote B: Neander, vol. ii. p. 34]\n\n[Footnote C: Neander Ch. Hist., vol. ii, pp. 88-110.]\n\n[Footnote D: Ibid., p. 67.]\n\n[Footnote E: Lardner, Works, vol. viii, p. 164.]\n\n\"Thus it was that the Christians continued to return to the pagan\nwhat they had suffered from them during the first three centuries,\ninstead of gaining them by patience and mildness, which they had so\nmuch recommended when they were the weakest. This conduct was proper to\nmake the pagans more obstinate, by teaching them that the Christians\naffected to speak of humanity and moderation from interest only, and\nnot from a principle of religion as they pretended. At least it is\ncertain that thereby they lost the right to complain of the manner in\nwhich the pagans had treated them in times past, or to boast of the\nmildness of their religion, which they effectually disparaged by those\npersecutions. * * * * * * * Nor ought we to imagine that the penalties\nlaid by Christians upon the pagans were light. If a sacrifice was\noffered in a private place, with the knowledge of the proprietor, the\nplace was confiscated; if not, they were to pay a fine of twenty pounds\nof gold, as much as if it had been done in a temple; and in some cases\nthe penalty of death was appointed. We may look into the oration of\nLibanius for the temples, where that orator sustains the same character\nbefore Theodosius as the Christians had formerly done before pagan\nemperors. I must acknowledge that this phenomenon, if I may so call it,\ngives me pain: for I could wish that they who defended the truth had\npreserved to themselves the honor of being the only persons that were\npersecuted for religion.\"[A]\n\n[Footnote A: Lardner Works vol. viii, p. 276.]\n\n_Persecution of \"Heretics:\"_ Once started upon the policy of\nsuppressing by force those of a different religion, Christianity did\nnot stop with the persecution of the pagans; bad and un-Christian as\nthat was, still more serious results occurred from the persecutions\ninflicted upon so-called heretics in the Church by those who were\nconsidered orthodox. It is true that there were heretics in the\nChurch before the days of Constantine; much progress had been made\nin the matter of paganizing Christianity, and more or less tolerance\nwas manifested by Christian sects towards each other; but it was the\npolicy and example of this first Christian emperor that laid the real\nfoundation for that monument of shame and disgrace to the Christian\nname which rises upon the plains of Christian discord and strife and\nwar waged against heretics in the name and for the glory of Christ. It\nis this which constitutes the most melancholy page of ecclesiastical\nhistory.\n\nIn his office of supreme pontiff in the old pagan religion, which he\nheld by virtue of being emperor of Rome, Constantine may naturally have\nsupposed that the supreme headship of the religion he had protected\nand the Church he had elevated fell to him for the same reason; and\nwith it the right to reconcile differences, compose factions, and\ndetermine what should be the orthodox faith. At any rate, we find\nhim acting somewhat in this capacity. When contending church parties\nappealed to him he at first was indifferent to their disputes, and\ntried to shame them into harmony by referring to the conduct of the\nGreek philosophers, who never discussed difficult questions before\nignorant multitudes, who could \"maintain their arguments without\nlosing their temper; and assert their freedom without violating their\nfriendship.\"[A] His efforts at reconciling the differences that arose\namong Christians over what is known as the Arian controversy were of no\navail; and after six years of bitter strife the emperor summoned the\nbishops of the Church to Nicea in Bithynia. After long deliberation,\nArianism was condemned, and orthodox Christianity was established by\ndecree of the council, ratified by the emperor, to which all Christians\nmust conform. Those who resisted the divine judgment of the synod must\nprepare themselves for immediate exile.[B] How effectual the argument,\n\"belief or banishment,\" even among the bishops at the council, was, may\nbe determined from the fact that \"the opposition to the decision of the\ncouncil was almost instantly reduced from seventeen to two.\"[C] In his\nzeal to enforce orthodoxy, the emperor forgot his former moderation,\nand in 326 A. D.--the year following the council at Nicea--he issued a\ngeneral edict against heretics, in which, after condemning his own past\nforbearance as occasioning men's being seduced, he says to the various\nheretical parties:\n\n[Footnote A: Decline and Fall, ch. xxi.]\n\n[Footnote B: Decline and Fall, ch. xxi.]\n\n[Footnote C: Decline and Fall, ch. xxi.]\n\n\"Wherefore, since this your pernicious wickedness is no longer to be\npresume to meet together. And we have given orders that all those\nplaces where you are wont to hold assemblies should be taken away.\nYea, our concern for this matter is such that we not only forbid you\nto assemble in any public place, but we likewise forbid all assemblies\nof your foolish superstition in private houses, and in all private\nplaces whatever. All of you, therefore, who have any sincere love of\ntruth, come to the Catholic church. And that this remedy may have its\nfull effect, we ordain that all your superstitious conventicles, I mean\noratories of all heretics, if it be fit to call such houses oratories,\nbe forthwith taken away, and without any opposition delivered to the\nCatholic church: and that the rest of your places be adjudged to the\npublic.\"[A]\n\n[Footnote A: Lardner Works, vol. iv. p. 36.]\n\n\"Thus the dens of heretics were laid open by the imperial edict,\"\nexultantly exclaims Eusebius, the Christian bishop, \"and the wild\nbeasts, the ring leaders of their impiety, were scattered.\"[A] And\nthus the paganized Christian Church launched upon that career of\npersecution of heretics within the Church, as well as upon the policy\nof persecuting those of a different religion; a policy that has\nfilled the world with religious wars and deeds of cruelty which would\nbetter become the reign of a Nero than Christian rulers of Christian\nnations. It is a terrible arraignment which Gibbon draws against\napostate Christendom in the concluding paragraph of his review of the\npersecutions which had been endured by the followers of Christ in the\nChristian centuries preceding Constantine. He says:\n\n[Footnote A: Life of Constantine, Eusebius, p. 66.]\n\n\"We shall conclude this chapter by a melancholy truth, which obtrudes\nitself on the the reluctant mind; that, even admitting, without\nhesitation or inquiry, all that history has recorded, or devotion has\nfeigned, on the subject of martyrdom, it must still be acknowledged\nthat the Christians, in the course of their intestine dissensions,\nhave inflicted far greater severities on each other than they have\nexperienced from the zeal of infidels. During the ages of ignorance\nwhich followed the subversion of the Roman empire in the west,[A] the\nbishops of the imperial city extended their dominion over the laity\nas well as the clergy of the Latin church. The fabric of superstition\nwhich they had erected, and which might long have defied the feeble\nefforts of reason, was at length assaulted by a crowd of daring\nfanatics, who, from the twelfth to the sixteenth century, assumed the\npopular character of reformers. The church of Rome defended by violence\nthe empire which she had acquired by fraud; a system of peace and\nbenevolence was soon disgraced by proscriptions, wars, massacres, and\nthe institution of the holy office; and as the reformers were animated\nby the love of civil as well as religious freedom, the Catholic princes\nconnected their own interest with that of the clergy, and enforced by\nfire and sword the terror of spiritual censures. In the Netherlands\nalone more than one hundred thousand of the subjects of Charles the\nFifth are said to have suffered by the hand of the executioner; and\nthis extraordinary number is attested by Grotious, a man of genius and\nlearning, who preserved his moderation amidst the fury of contending\nsects, and who composed the annals of his own age and century, at\nthe time when the invention of printing had facilitated the means of\nintelligence and increased the danger of detection. If we are obliged\nto submit our belief to the authority of Grotious, it must be allowed\nthat the number of protestants who were executed in a single province\nand a single reign far exceeded that of the primitive martyrs in the\nspace of three centuries, and of the Roman empire!\"[A]\n\n[Footnote A: This event occurred about 476 A. D.]\n\n[Footnote B: Decline and Fall, ch. xvi.]\n\nBoth Guizot and Milman, eminent Christian scholars, annotated the\nwork of Edward Gibbon, the former in French, the latter in an English\nedition; and at every point where they could modify a statement or\nsoften a passage apparently unjust to Christianity, they did so; but in\nthe presence of the important and terrible passage just quoted, they\nremain absolutely silent! Nor has any other Christian writer since\ntheir day, so far as I know, attempted to contradict the statement of\nMr. Gibbon. It is proper to say, however, that in a note Mr. Gibbon\nhimself cites the fact that Fra Paola, an Italian writer, places the\nnumber of Belgic martyrs at fifty thousand; but even that computation\nwould still leave the conclusion of Mr. Gibbon's reflections unimpaired.\n\nThe circumstance of the Church elevated by Constantine becoming a\npersecuting Church is a strong evidence of its paganized state; for\nthe true Christian religion is not a persecuting religion; the true\nChurch of Christ is not a persecuting Church. When the Samaritans\nwould not receive the Messiah, some of the Apostles would have them\nconsumed by fire from heaven; but the Master turned and rebuked them,\nsaying, \"Ye know not what manner of spirit ye are of. For the Son of\nMan is not come to destroy men's lives, but to save them.\"[A] It is\ntrue that Messiah said: \"Think not that I am come to send peace on\nearth: I came not to send peace, but a sword. For I am come to set\na man at variance against his father, and the daughter against her\nmother, and the daughter-in-law against her mother-in-law. And a man's\nfoes shall be they of his own household.\"[B] This, however, is but a\nprediction of the effect of the proclamation of the Gospel, not an\nauthorization to force the acceptance of Christianity by the sword; nor\ndoes it authorize the Church to invoke the arm of the civil authority\nto execute by force her doctrinal decrees. The Gospel of Jesus Christ,\nit is true, did not bring peace, but a sword; the sword, however, was\nfound in the hands of those who rejected the Gospel, not in the hands\nof those who accepted and preached it. And when the Church departed\nso far from the spirit of Christ that she grasped the sword in her\nown hands, or dictated the civil authority to wield it in her behalf,\nand that became the policy of the Church, the adoption of that policy\nproclaimed her apostate condition to the world, in a manner to be known\nand read of all men.\n\n[Footnote A: Luke ix:54-56.]\n\n[Footnote B: Matt. x:34-36.]\n\n\n\nLESSON XXXV.\n\n(Scripture Reading Exercise.)\n\nMORAL STATUS OF THE CHURCH AFTER CONSTANTINE.\n\nANALYSIS.\n\nI. Moral Requirements of the Gospel.\n\nII. Moral Decline in the First Three Christian Centuries.\n\nREFERENCES.\n\nAuthority cited in the notes.\n\n_Christianity Before and After Constantine:_ I think sufficient\nhas been said to justify the belief that the reign of Constantine marks\nthe period when the paganization of Christianity had become complete.\nI do not mean by this that there is any particular date which one\nmay set down to show that here true Christianity ceases, and there\napostate Christianity begins; which is a point frequently insisted\nupon by those who contend for the unbroken perpetuity of Christianity\nfrom the days of Messiah. They demand to know on what night it was\nthat the whole collection of Christians, of different nationalities\nand languages, went to bed sound in the Christian faith, to awaken the\nnext morning all pagan.[A] I claim no such sudden revolution brought\nabout the apostasy which I am sure took place. We have seen by what has\nalready been said, that even in the time of the Apostles, there was a\ntendency on the part of the Christians to depart from the religion of\nJesus Christ; that after the days of the Apostles there was a steady\nincrease in the number and influence of false teachers; an insidious\nintroduction of heresies; a multiplication of rites and ceremonies well\nknown in the pagan celebration of religious mysteries, but entirely\nforeign to the Gospel; and an amalgamation or pagan doctrines with\nChristian principles. It remains to be shown that there was a steady\nincrease of immorality among the professing Christians; a marked loss\nof spirituality; a rapid growth of pride and worldliness on the part\nof Christian bishops and other church leaders; and, at last, an utter\ndeparture from the true and living God, and Jesus Christ, whom He had\nsent, and the establishment of a system in its place as debasing to men\nas it was dishonorable to God.\n\n[Footnote A: End of Religious Controversy, Milner, Letter 26.]\n\nTaking then the reign of Constantine as the period beyond which the\ntrue religion of Christ did not extend, nor the true Church of Christ\nexist, let us consider Christianity before his reign and after it.\nHere I shall ask the reader to take into account as part of the\nconsideration of Christianity previous to Constantine what I have\nalready set before him in this treatise concerning the tendency to\ndiversions and heresies which existed in the Church in the days of\nthe Apostles; and also those quotations I have made from eminent\nChristian authorities, which give evidence of the early corruptions of\nChristianity, and which too plainly testify that it was in a state of\nsteady decline through the second and third centuries, until it was fit\nonly for such enthronement as a Constantine could give it, when he made\nit the state religion of a corrupt empire, hastening to its decay. If\nthe reader will do this, it will obviate the necessity of my referring\nto these matters again.\n\n_Decline in Moral and Spiritual Living Among Christians:_ It will\nbe conceded that the Gospel of Jesus Christ commands a very high order\nof moral and spiritual living and that the Apostles enjoined this moral\nlaw upon the early saints as essential to the favor of God. Others,\nalso, after the days of the Apostles, followed in the same admonition,\nand, indeed, the sharp contrast that existed between the lives of\nconverts before and after their acceptance of Christianity was a matter\nof pride not only to St. Paul,[A] but to Justin Martyr, of the second\ncentury, who, in reference to the change produced in the lives of\nChristian converts, said:\n\n[Footnote A: Cor. vi:9-11.]\n\n_Moral Status of Christians of the Second Century:_ \"WE who were\nonce slaves of lust, now have delight only in purity of morals; we, who\nonce practiced arts of magic, have consecrated ourselves to the Eternal\nand Good God; we, who once prized gain above all things, give even what\nwe have to the common use, and share it with such as are in need; we,\nwho once hated and murdered one another, who on account of differences\nof customs would have no common hearth with strangers, do now, since\nthe appearance of Christ, live together with them; we pray for our\nenemies; we seek to convince those that hate us without cause, so that\nthey may order their lives according to Christ's glorious doctrine, and\nattain to the joyful hope of receiving like blessings with us from God,\nthe Lord of all.\"[A]\n\n[Footnote A: Neander Ch. Hist., vol. I, p. 250.]\n\nIt was not long, however, before there was a marked departure from this\nhigh moral level among the Christians. In tracing that decline I shall\nuse chiefly the History of the Church, by Joseph Milner, published in\n1794. My reason for doing so is this, as I have already stated in this\nwriting, he wrote what some regard as his great history of the Church\nto counteract the influence of Dr. Mosheim's splendid \"Institutes\nof Ecclesiastical History,\" which is evidently by some regarded as\ntoo much a history of the perversions and abuses of religion. Milner\nplainly informs his readers that he intends to write the history of\nthose only who have been real, not nominal, Christians, irrespective of\nthe external Church to which they belonged, proceeding upon the theory\nthat these good men constitute the Church of Christ. His history, in\nother words, is a history of piety, not of the Church. It will be his\npurpose, therefore, to exalt the morality of the Christians of all\nages, and I quote his work respecting the moral deterioration of the\nChristians that I may not be charged with quoting authorities who some\nthink have made too much of Christian shortcomings. Milner says that a\ngloomy cloud, concerning moral conditions, hung over the close of the\nfirst century, and proceeds to argue that the first impressions made by\nthe effusions of the spirit are the strongest; that human depravity\noverborne for a time arose afresh; particularly in the next generation,\nand hence the disorders of schisms and heresies in the Church. Neander\ndoes not agree with the philosophy of Milner. He says: \"Christianity,\nsince it first entered human nature, has operated, wherever it has\nstruck root, with the same divine power for sanctification; and this\ndivine power cannot be weakened by the lapse of ages. In this respect,\ntherefore, the period of the first appearance of Christianity could\nhave no advantage over any of the following ages of the Christian\nChurch.\"[A] And he follows this declaration with a. statement that the\nchange which Christianity produced in the lives of those who accepted\nit appeared so strongly marked, by the contrast it presented with what\nthey had previously been when pagans. The correctness of the philosophy\nI shall leave these two great Christian authorities to settle between\nthemselves. I am concerned more particularly with the facts in the case.\n\n[Footnote A: Neander Ch. Hist., vol. I, p. 259.]\n\nIn consequence of the prominence that has been given to the\npersecutions of the Christians during the first three centuries, the\nimpression very extensively prevails that the early Christian Church\nwas constantly under the hard pressure of continuous and relentless\npersecution. This, however, is not the case. There were many periods of\npeace granted to the Christians. Indeed, their periods of persecution\nwere only occasional, and it is a question if these periods of\npeace were not more detrimental to Christianity than the seasons of\npersecution. Milner, under the authority of Origen, says that the\nlong peace granted the Church in the third century, during the reigns\nof the several emperors, from about 260 A. D. to the opening of the\nfourth century, produced a great degree of lukewarmness and religious\nindecorum. \"Let the reader,\" he says, \"only notice the indifference\nwhich Origen here describes and the conduct of the Christians both\nin the first and second centuries, and he will be affected with the\ngreatness of the declension.\" Then he quotes Origen: \"Several come to\nchurch only on solemn festivals, and then not so much for instruction\nas diversion. Some go out again as soon as they have heard the lecture,\nwithout conferring or asking the pastors questions. Others stay not\ntill the lecturers ended, and others hear not so much as a single word,\nbut entertain themselves in a corner of the church.\"[A]\n\n[Footnote A: Ibid.]\n\nComing to the middle of the third century, just previous to that severe\npersecution inaugurated by the Emperor Decius, and speaking of Cyprian,\nBishop of Carthage, Milner exclaims: \"A star of the first magnitude,\nwhen we consider the time in which he lived! Let us recreate ourselves\nwith the contemplation of it. We are fatigued with hunting for\nChristian goodness, and we have discovered but little, and that little\nwith much difficulty. We shall find Cyprian to be a character who\npartook, indeed, of the declensions which we have noticed and lamented,\nbut who was still far superior, I apprehend, in real simplicity and\npiety, to the Christians of the East.\"[A] This same Cyprian, in whom\nMilner delights speaking of the effects of the long peace upon the\nChurch which preceded the Decian persecution, says:\n\n[Footnote A: Milner's Ch. Hist. vol. I, cent. iii. ch. vi.]\n\nEach had been bent on improving his own patrimony, and had forgotten\nwhat believers had done under the Apostles, and what they ought\nalways to do. They were brooding over the arts of amassing wealth;\nthe pastors and the deacons each forgot his duty; works of mercy were\nneglected, and discipline was at the lowest ebb; luxury and effeminacy\nprevailed; meretricious arts in dress were cultivated; fraud and\ndeception practiced among brthren Christians would unite themselves in\nmatrimony with unbelievers; could swear, not only without reverence\nbut even without veracity. With haughty asperity they despised their\necclesiastical superiors! They railed against one another with\noutrageous acrimony, and conducted quarrels with determined malice.\nEven many bishops, who ought to be guides and patterns to thhe rest,\nneglected the peculiar duties of their stations, gave themselves up\nto secular pursuits. They deserted their places of residence and\ntheir flocks; they traveled through distant provinces in quest of\npleasure and gain; have no assistance to their needy brethren, but were\ninsatiable in their thirst of money. They possessed estates by fraud\nand multiplied usury. What have we deserved to suffer for such conduct?\nEven the divine word hath foretold us that we might expect: \"If his\nchildren forsake my law and walk not in my judgments, I will visit\ntheir offenses with the rod and their sins with scourges.\" These things\nhad ben denounced and foretold, but in vain. Our sins had brought\nour affairs to that pass, that because we had despised the Lord's\ndirections, we were obliged to undergo a correction of our multiplied\nevils and a trial of our faith be severe remedies.[A]\n\n[Footnote A: Ibid.]\n\nReferring to the long reign of peace in the closing decades of the\nthird century, Milner says:\n\nThis new [the toleration of Christianity by a pagan government] did not\nprove favorable to the growth of grave and holiness. In no period since\nthe Apostles was there ever so great a general decay as in this. Not\neven in particular instances can we discover during this interval much\nof lively Christianity.[A]\n\n[Footnote A: Milner's Ch. Hist., vol. I, cent, iii, ch. xvii.]\n\nHere I drop Milner to take up Eusebius, who was an eyewitness of the\nmoral declension among the Christians previous to the last great pagan\npersecution under the emperor Diocletian. Referring to the long period\nof peace which the Church had enjoyed--a period of forty years--he says:\n\nBut when, by reason of excessive liberty, we sunk into negligence\nand sloth, one envying and reviling another in different ways, and\nwe were almost, as it were, upon the point of taking up arms against\neach other with words as with darts and spears, prelates inveighing\nagainst prelates, and people rising up against people, and hypocrisy\nand dissimulation had risen to the greatest height of malignity, then\nthe divine judgment, which usually proceeds with a lenient hand, whilst\nthe multitude were yet crowding into the Church, with gentle and mild\nvisitations began to afflict the episcopacy; the persecution having\nbegun with those brthren in the army. But as if destitute of all\nsensibility, we were not prompt in measures to appease and propitiate\nthe Deity; some inded like atheists, regarding our situation as\nunheeded and unobserved by a Providence, we added one wickedness and\nmisery to another. But some that appeared to be our pastors deserting\nthe law of piety, were inflamed against each other with mutual strifes,\nonly accumulating quarrels and threats, rivalship, hostility and hatred\nto each other, only anxious to assert the government as a kind of\nsovereignty for themselves.[A]\n\n[Footnote A: Eusebius' Eccl. Hist., bk. viii, ch. i.]\n\nHere I shall avail myself of some reflections upon this condition\nwhich I have elsewhere expressed:[A] Let it be remembered that what is\nsaid in the foregoing quotation is from a writer contemporary with the\nevents, and who says, in the very chapter following the one from which\nI have just quoted, that it was not for him to record the dissensions\nand follies which the shepherds of the people exercised against each\nother before the persecution. He also adds: \"We shall not make mention\nof those that were shaken by the persecution, nor of those that\nsuffered shipwreck in their salvation, and of their own accord were\nsunk in the depths of the watery gulf.\"[B] Then in his Book of Martyrs,\nreferring to events that occurred between the edicts ordering the\npersecution, he says: \"But the events that occurred in the intermediate\ntimes, besides those already related. I have thought proper to pass\nby; I mean more particularly the circumstances of the different heads\nof the churches, who from being shepherds of the reasonable flocks\nof Christ, that did not govern in a lawful and becoming manner, were\ncondemned, by divine justice, as unworthy of such a charge, to be the\nkeepers of the unreasonable camel, an animal deformed in the structure\nof his body: and condemned further to be the keepers of the imperial\nhorses. * * * * * Moreover, the ambitious aspirings of many to office,\nand the injudicious and unlawful ordinations that took place, the\ndivisions among the confessors themselves, the great schisms and\ndifficulties industriously fomented by the factions among the new\nmembers, against the relics of the Church, devising one innovation\nafter another, and unmercifully thrusting them into the midst of all\nthese calamities, heaping up affliction upon affliction. All this, I\nsay, I have resolved to pass by, judging it foreign to my purpose,\nwishing, as I said in the beginning, to shun and avoid giving an\naccount of them.\"[C] Hence, however bad the condition of the Church is\nrepresented to be by ecclesiastical writers, we must know that it was\nstill worse than that; however numerous the schisms, however unholy\nthe ambition of aspiring prelates, however frequent and serious the\ninnovations upon the primitive ordinances of the Gospel; howsoever\ngreat the confusion and apostasy in the Church is represented to be, we\nmust know that it is still worse than that, since the Church historians\ncontemporaneous with the events refused to record these things in their\nfullness, lest it should prove disastrous to the Church; just as some\nof our modern scholars, professing to write Church history, express\ntheir determination to close their eyes to the corruption and abuses\nwhich form the greater part of the melancholy story of ecclesiastical\nhistory, for fear that relating these things would make it appear that\nreal religion scarcely had any existence.[D]\n\n[Footnote A: New Witness for God, pp. 75, 76.]\n\n[Footnote B: Eusebius' Eccl. Hist., bk. viii, ch. ii.]\n\n[Footnote c: Book of Martyrs, ch. xii.]\n\n[Footnote D: See Milner's Introduction to his Church Hist., vol. I.]\n\n_Constantine's Nicean Plan of Propaganda:_ I shall say no more\nupon the matter of moral declensions among Christians, except this. If\nthere was such moral declension among Christians as is represented by\nthe foregoing high authorities on Christian affairs in the centuries\npreceding Constantine, what moral declension must have prevailed when\nfrom a proscribed religion Christianity was exalted to the dignity of\nthe state religion of the empire; and her prelates and clergy were\nrecalled from exile and suffering, poverty and disgrace, and loaded\nwith the wealth and honors that the lord of the Roman world could\nbestow? Consider, in this connection, the propositions of Constantine\nat the council of Nicea for the propaganda of Christianity, and pass\na candid judgment upon the moral or rather immoral effect they would\nproduce upon the Church. Neander thus states them:\n\n\"The heathen would be most easily led to salvation, if the condition of\nthe Christians were made to appear to them in all respects enviable.\n\n\"They (the bishops) should consider, that the advantage to be derived\nfrom preaching could not belong to all.\n\n\"Some, he said, might be drawn to the faith by being seasonably\nsupplied with the means of subsistence.\n\n\"Others were accustomed to repair to that quarter where they found\nprotection and intercession (alluding to the intercessions of the\nbishops).\n\n\"Others would be won by an affable reception.\n\n\"Others by being honored with presents.\n\n\"There were but few who honestly loved the exhibitions of religious\ndoctrine; but few were the friends of truth (therefore but few sincere\nconverts).\n\n\"For this reason they should accommodate themselves to the characters\nof all, and like skillful physicians, give to each man that which might\ncontribute to his cure, so that in every way the saving doctrine might\nbe glorified in all.\"[A]\n\n[Footnote A: Neander's Ch. Hist., vol. ii, pp. 29-30.]\n\nThe effect of adopting such methods for the more rapid propagation\nof Christianity, as is here proposed by the emperor to the bishops\nassembled at the council at Nicea, must be apparent to all, and is\nquite universally lamented by Christian writers of later ages. \"A\ncourse of proceeding upon such principles,\" remarks Neander himself,\n\"must entirely have thrown open a wide door for all manner of\nhypocrisy. Even Eusebius, the panegyrist of Constantine, blinded as\nhe was by the splendor which the latter had outwardly cast over the\nChurch--even he is obliged to reckon among the grievous evils of this\nperiod, of which he was an eye witness, the indescribable hypocrisy\nof those who gave themselves out as Christians merely for temporal\nadvantage, and who, by their outward show of zeal for the faith,\ncontrived to win the confidence of the emperor, which he suffered them\nto abuse.\" [A] \"The piercing eye of ambition and avarice,\" says Gibbon,\n\"soon discovered that the profession of Christianity might contribute\nto the interest of the present as well as of a future life. The hopes\nof wealth and honors, the example of an emperor, his exportations, his\nirresistible smiles, diffused conviction among the venal and obsequious\ncrowds which usually fill the apartments of a palace. The cities,\nwhich signalized a forward zeal by the voluntary destruction of their\ntemples, were distinguished by municipal privileges and rewarded with\npopular donatives. * * * * As the lower ranks of society are governed\nby imitation, the conversion of those who possessed any eminence\nof birth, of power, or of riches, was soon followed by dependent\nmultitudes. The salvation of the common people was purchased at an easy\nrate, if it be true that in one year twelve thousand men were baptized\nat Rome, besides a proportionable number of women and children; and\nthat a white garment, with twenty pieces of gold had been promised by\nthe emperor to every convert.\"[B]\n\n[Footnote A: Neander's Ch. His., vol. ii, p. 30.]\n\n[Footnote B: Decline and Fall, ch. xx.]\n\nUnder all these circumstances it is small wonder if men exclaimed as\nAugustine did somewhat later in his commentary on St. John--\"How many\nseek Jesus only that He may benefit them in earthly matters! One man\nhas a law suit, so he seeks the intercession of the clergy; another is\noppressed by his superior, so he takes refuge in the Church. Others\nare seeking, one in this way and another in that, to be interceded\nfor in some quarter where they have but little influence themselves.\nThe Church is daily full of such persons. Seldom is Jesus sought for\nJesus' sake!\"[A] After nicely balancing the possibility and probability\nof those who came into the Church for present worldly advantage being\nconverted in time to a true faith in the Christian religion, Neander\nsays: \"Beyond all doubt the number was far greater of those who grew\nhardened in that worldly sense by which from the first they had\nprofaned a holy profession, and who were thus the means of introducing\ninto the Church a great mass of corruption.\"\n\n[Footnote A: Augustine on St. John, tract 25, ch. 10.]\n\n\"Unhappily,\" he adds, \"there were bishops whose only wish was to make\nthe conversion to Christianity a right easy thing for the pagans. * *\n* * * Hence they baptized even those who lived in open sin, and who\nplainly enough manifested that it was not their purpose to forsake it.\nThey imagined that when these were only baptized and introduced into\nthe fellowship of the Church, it was then time enough to admonish them\nagainst sin.\"[A]\n\n[Footnote A: Neander's Ch. Hist., vol. ii, p. 120.]\n\n_The Evil Effects of the Nicean Program:_ Surely it was not\ndifficult among such a mass of unconverted members thus brought into\nthe Church to find elements that would foster the errors, both in\nethics and in doctrine, which about this time arose in the Church. It\nis small wonder that it was well nigh publicly adopted in this age--as\nwe are informed by Mosheim--\"That to deceive and lie is a virtue when\nreligion can be promoted by it, and that error in religion ought to\nbe visited with penalties and punishments.\" The first of these evils\nresulted in the accumulation of that mass of myth and fable that\nburdens the annals of the dark ages; the second established the \"holy\ninquisition,\" alike the shame of the Roman Catholic church and the\nso-called Christian civilization she has influenced. \"It is almost\nincredible,\" continues Mosheim, speaking of the first evil referred\nto, \"what a mass of the most insipid fables, and what a host of pious\nfalsehoods have, through all the centuries, grown out of it, to the\ngreat detriment of true religion. If some inquisitive person were\nto examine the conduct and the writings of the great and most pious\nteachers of this century, I fear he would find about all of them\ninfected with this leprosy.\" \"Those idle fictions,\" he adds, \"which a\nregard for the Platonic philosophy, and for the prevailing opinions\nof the day had induced most theologians to embrace, even before the\ntime of Constantine, were now in various ways confirmed, extended\nand embellished. Hence it is that we see, on every side, evident\ntraces of excessive veneration for departed saints; of a purifying\nfire for the soul when separated from the body; of the celibacy of\nthe clergy; of the worship of images and relics, and of many other\nopinions, which in process of time almost banished the true religion,\nor\"--and here the Doctor perhaps remembered that he was a Protestant\nand that his position as such would not admit of conceding the utter\nsubversion of the Christian religion, and hence added--\"or at least\nvery much obscured and corrupted it.\" Genuine piety was supplanted by\na long train of superstitious observances, which originated partly\nfrom opinions inconsiderately embraced, partly from a preposterous\ndisposition to adopt profane rites and combine them with Christian\nworship, and partly from the natural predilection of mankind in general\nfor a splendid and ostentatious religion.\n\n\n\nLESSON XXXVI.\n\n(Scripture Reading Exercise.)\n\nSPIRITUAL AND DOCTRINAL CHANGES.\n\nANALYSIS.\n\nI. Spiritual Gifts.\n\n1. Nature and Enjoyment of them by Early Christians.\n\n2. Loss of them during the second and third Centuries.\n\nII. The Christian Doctrine of Deity.\n\nREFERENCES.\n\nSee the Authorities cited in the notes.\n\nOn the Christian Doctrine of Deity, see a Lecture \"Jesus Christ the\nRevelation of God,\" in Mormon Doctrine of Deity, ch. iv.\n\nNOTES.\n\n_The Loss of Spiritual Gifts:_ Not only did the moral declensions\nin the Church which started soon after the demise of the Apostles,\nproceed with accelerated pace after Constantine became the patron of\nthe Church, and with such resulting evils as I have pointed out, but\nthere was a like declension in the enjoyment of spiritual gifts in the\nChurch. It is well known that the Apostles promised the Holy Ghost to\nthose who received the Gospel, and the enjoyment of those supernatural\ngifts which go with it. Indeed, Jesus Himself said in His last\ncommission to His disciples:\n\n\"Go ye into all the world, and preach the Gospel to every creature. He\nthat believeth and is baptized shall be saved; but he that believeth\nnot shall be damned. And these signs shall follow them that believe: In\nmy name shall they cast out devils: they shall speak with new tongues;\nthey shall take up serpents; and if they drink any deadly thing, it\nshall not hurt them; they shall lay hands on the sick, and they shall\nrecover.\"[A]\n\n[Footnote A: Mark xvi:15-18.]\n\nPaul, in speaking of the spiritual gifts promised in the Gospel, says:\n\n\"Now there are diversities of gifts, but the same Spirit. And there\nare differences of administrations, but the same Lord. And there are\ndiversities of operations, but it is the same God which worketh all\nin all. But the manifestation of the Spirit is given to every man to\nprofit withal. For to one is given by the Spirit the word of wisdom; to\nanother the word of knowledge by the same Spirit; to another faith by\nthe same Spirit; to another the gifts of healing by the same Spirit;\nto another the working of miracles; to another prophecy; to another\ndiscerning of spirits; to another diverse kinds of tongues; to another\nthe interpretation of tongues; but all these worketh that one and the\nselfsame Spirit, dividing to every man severally as He will.\"[A]\n\n[Footnote A: I Cor. xii:1-11.]\n\nIt is well known that the spiritual gifts here enumerated were enjoyed\nby the saints in the early Christian centuries; and especially in\nApostolic enjoyment of these gifts of the Spirit among the saints. Nor\nis there any intimation of the discontinuance of them. On the contrary\nit is reasonable to conclude that so long as the saints shall continue\nin the enjoyment of the Holy Ghost, that long also will they enjoy the\nspiritual gifts which proceed from a possession of Him. Moreover, \"the\nfruit of the Spirit is love, joy, peace, longsuffering, gentleness,\ngoodness, faith, meekness, temperance; against such there is no law.\nAnd they that are Christ's have crucified the flesh with the affections\nand lusts.\"[A]\n\n[Footnote A: Gal. v. 22-24.]\n\n_Effects of the Holy Spirit Upon Man:_ Such are the effects\nof the operations of the Holy Ghost upon the nature of man. These\nfruits of the Spirit indicate the change that the Spirit of God may\neffect in human nature; by which that which is corrupted through sin\nmay be conformed to that which is pure and holy, according to the\nworking whereby the Spirit is able to subdue all things unto Himself,\nin them that give place for His indwelling in their souls. This\neffectual working of the Spirit in the souls of men, by which they\nwere transformed from vileness to holiness, was the boast of the early\nsaints. And upon reflection all will concede that the victories of the\nSpirit in reforming the lives of men and making them in their very\nnature conform to the likeness of Christ in righteousness, are more to\nbe desired and more to be celebrated than those victories which are\nphysical or intellectual merely in their nature. Indeed these latter\nfruits of the Spirit derive their chief value from the extent to which\nthey contribute to the production of the former--that is, to the extent\nthat they establish men in the faith, enable them to crucify the flesh\nwith the lusts thereof, and help them to live in harmony with the\nsweet influence of the Spirit of God. When men live in harmony with\nthat Spirit there will righteousness obtain; there will love abound;\nthere will the Gospel of Christ appear triumphant. Where these fruits\ndo not appear, there the Gospel of Christ is not; there the powers of\ndarkness for the time being, are triumphant. Yet notwithstanding this\npromise concerning the enjoyment of the spiritual gifts of the Gospel,\nthe evidence is abundant and conclusive that when all the Apostles were\ndeceased, then there was a marked declension in the manifestations\nof the spiritual powers of the Gospel. \"With the close of the New\nTestament records,\" says Dr. Phillip Smith, author of The Student's\nEcclesiastical History, \"and the death of the last surviving Apostle,\nthe history of the Church passes from its sacred to its purely human\nphase. The miraculous gifts which attested the divine mission of the\nApostles ceased; not indeed by any formal record of their withdrawal,\nbut by the clear evidence that they were possesed no longer.\"[A]\n\n[Footnote A: Students' Ecclesiastical History, vol. i, p. 62.]\n\nDr. Jortin bears witness to the same fact. He says:\n\n\"The words of Eusebius intimate that he thought those extraordinary\npowers to be, at least, not very common afterwards--(i. e., the\nbeginning of the second century). 'They went about,' says he, 'with\nGod's co-operative grace, for even then the divine Spirit performed\nmany miracles by them.' * * * * * This brings the probability of\nmiracles down to the beginning of the second century, in the middle\nof which Justin Martyr says: 'There are prophetic gifts among us even\nuntil now:' and amongst these gifts he reckons up miraculous powers,\nas healing the sick, casting out evil spirits, etc. His words imply\nan opinion that such gifts were not only exercised in his time, but\nhad been continued down to his time, and he may be justly supposed to\nspeak the sense of his contemporary Christians; and that is all that\nI cite him for. It seems probable that if we had a full and authentic\nhistory of the propagation of the Gospel, from the time of the Apostles\nto the middle of the second century, composed by eye witnesses and by\nthe preachers of Christianity, we should find miracles wrought for the\nconversion of the pagans. But from A. D. 70 to 150 is a dark interval,\nand we have very short accounts of the transactions of those days,\nunless we should accept the groundless rumors and frivolous tales.\"[A]\n\n[Footnote A: Jortin's Eccl. Hist., vol. I, pp. 134-6.]\n\n_Spiritual Gifts in the Second Century:_ So, also, Dr. Mosheim,\nspeaking of the second century, and after commenting on the extent to\nwhich the extraordinary divine gifts contributed to the extension of\nthe limits of the Church, says: \"The gift of foreign tongues appears\nto have gradually ceased, as soon as many nations became enlightened\nwith the truth; * * * but the other gifts with which God favored the\nrising Church of Christ were, as we learn from numerous testimonies of\nthe ancients, still conferred upon particular persons here and there.\"\nAnd when writing of the fourth and succeeding centuries, he, too, bears\nwitness of the declension and final cessation of these spiritual powers\namong the Christians; and, indeed, the most of our ecclesiastical\nwriters form the same conclusion.\n\nThus the Christians lost the enjoyment of the spiritual gifts of the\nGospel, such as inspired dreams, prophecies, healings, speaking in new\ntongues, ministering of angels, and, most to be lamented of all, direct\nrevelation from God, by which the will of God might be made known to\nHis people and His Church preserved from error, from decadence, and\nfrom destruction: and by the absence of these spiritual gifts and\npowers among the Christians of the third and fourth centuries, we may\nknow that a mere man-made religion, having indeed a form of godliness,\nbut denying the power thereof, had succeeded to the spiritually gifted\nreligion of Jesus Christ, wherein the power of God is ever present and\noutwardly as well as inwardly manifested.\n\n_The Christian Doctrine of God:_ In nothing perhaps was there\na wider departure from the real truth of Christianity than in the\ndoctrine concerning God defined by the general council of the Church\nheld within the lifetime of Constantine, and which, in fact, he\nassembled upon his own authority. This was the celebrated Council of\nNicea in Bithynia, Asia Minor, held in 325 A. D. The main purpose for\nwhich the first general Council of the Church was assembled was to\nsettle a dispute between one Arius, a presbyter of Alexandria, and his\nbishop. Alexander, of the same city, respecting the doctrine of the\nGodhead. The dispute proved to be far-reaching in its effects, and for\nthree hundred years the rivalry of the contending factions disturbed\nthe peace of Christendom. We shall have clearer conceptions of the\nsubject, however, and be better able to judge of the extent to which\nthere was a departure from the true doctrine respecting the Godhead, by\nthe definitions formulated and enforced upon the Church by the Council\nof Nicea, if we first consider the doctrine of the Godhead as found in\nthe Testament.\n\nThe existence of God both Jesus and the Apostles accepted as a fact.\nIn all the teachings of the former He nowhere seeks to prove God's\nexistence. He assumes that, and proceeds from that basis with His\ndoctrine. He declares the fact that God was His Father, and frequently\ncalls Himself the Son of God.[A] After His resurrection and departure\ninto heaven, the Apostles taught that He, the Son of God, was with God\nthe Father in the beginning; that He, as well as the Father, was God;\nthat under the direction of the Father He was the Creator of world;\nthat without Him was not anything made that was made.[B] That in Him\ndwelt all the fullness of the Godhead body;[C] and that He was the\nexpress image of the Father's person.[D] Jesus Himself taught that He\nand the Father were one;[E] that whosoever had seen Him had seen the\nFather also;[F] that it was part of His mission to reveal God, the\nFather, through His own personality: for as was the Son, so too was the\nFather.[G] Hence Jesus was God manifested in flesh--a revelation of God\nto the world.[H] That is, a revelation not only of the being of God,\nbut of the kind of being God is.\n\n[Footnote A: John x; Matt, xxvii; Mark xiv:61, 62.]\n\n[Footnote B: For all of which see John i:1-4, 14; Heb. i:1-3.]\n\n[Footnote C: Cor. i:15-19, and ii:9.]\n\n[Footnote D: John x:30; xvii:11-22.]\n\n[Footnote E: John xiv:9.]\n\n[Footnote F: John xiv:1-9; John i:18.]\n\n[Footnote G: Tim. iii:16.]\n\n[Footnote H: John xiv:10, 11, 19, 20; also John xvii.]\n\nJesus also taught (and in doing so showed in what the \"oneness\" of\nHimself and His Father consisted) that the disciples might be one\nwith Him, and also one with each other, as He and the Father were\none.[A] Not one in person--not all merged into one individual, and\nall distinctions of personality lost; but one in mind, in knowledge,\nin love, in will--one by reason of the indwelling in all of the one\nspirit, even as the mind and will of God the Father was also in Jesus\nChrist.[B]\n\n[Footnote A: Eph. iii:14-19.]\n\n[Footnote B: Acts v:1-14. To lie to the Holy Ghost is to lie to God,\nbecause the Holy Ghost is God.]\n\nThe Holy Ghost, too, was upheld by the Christian religion to be God.\nJesus ascribed to Him a distinct personality; as proceeding from\nthe Father; as sent forth in the name of the Son, as feeling love;\nexperiencing grief; as forbidding; as abiding; as teaching; as bearing\nwitness; as appointing to work: and as interceding for men. All of\nwhich clearly establishes for Him a personality.\n\n_Distinct Personalities of Father, Son and Holy Ghost:_ The\ndistinct personality of these three individual Gods (united however\ninto one Godhead, or Divine Council), was made apparent at the baptism\nof Jesus; for as He, God the Son, came up out of the water from His\nbaptism at the hands of John, a manifestation of the presence of the\nHoly Ghost was given in the sign of the dove which rested upon Jesus,\nwhile out of the glory of heaven the voice of God the Father was heard\nsaying, \"This,\" referring to Jesus, \"is my beloved Son, in whom I am\nwell pleased.\" The distinctness of the personality of each member of\nthe Godhead is also shown by the commandment to baptize those who\nbelieve in the Gospel equally in the name of each person of the Holy\nTrinity. That is, in the name of the Father, and of the Son, and of the\nHoly Ghost.[A] And again, also in the Apostolic benediction, viz., \"The\ngrace of the Lord Jesus Christ, and the love of God, and the communion\nof the Holy Ghost, be with you all.\"[B]\n\n[Footnote A: Matt. xxviii:19, 20.]\n\n[Footnote B: II Cor. xiii:14.]\n\nThese three personages constitute the Christian Godhead, the Holy\nTrinity. In early Christian theology they were regarded as the Supreme\nGoverning and Creating Power in heaven and in earth. Of which Trinity\nthe Father was worshiped in the name of the Son, while the Holy Ghost\nbore record of both the Father and the Son. And though the Holy Trinity\nwas made up of three distinct persons, yet did they constitute but one\nGodhead, or Supreme Governing Power.\n\n_The Doctrine That Man Was Made in the Image of God:_ This outline\nof the doctrine of God, derived from the New Testament, represents Him\nas anthropomorphic; that is, like man in form, and possessed of human\ncharacteristics. It reaffirms the old doctrine found in the book of\nGenesis, viz., that man is created in the image of God, and after His\nlikeness. The outline of New Testament doctrine of God also ascribes\nto Him what are called human attributes and feelings; but as in the\nforegoing we first say that God is represented as being in human form,\nand then to get the exact truth say: \"Or, rather, man was created in\nthe image and likeness of God,\" so in this latter case, when we have\nsaid that the doctrine of the New Testament ascribes human attributes\nand feelings to God, to get the exact truth we should say: \"Or, rather,\nman possesses the attributes of God\"--the attributes of knowing,\nwilling, judging, loving, etc.--though it should be stated, of course,\nthat man does not possess these attributes in their perfection, as God\ndoes. The same may also be said of the physical perfections. While\nman has been created in the image and likeness of God, yet our bodies\nin their present state of imperfection--sometimes stunted in growth,\ndiseased, subject to sickness, wasting, decay and death--cannot be\nsaid to be like God's glorious, perfect physical body; yet we have the\nDivine word that our bodies shall be like His:\n\n\"For our conversation is in heaven; from whence also we look for the\nSavior, the Lord Jesus Christ: who shall change our vile body, that it\nmay be fashioned like unto His glorious body, according to the working\nwhereby He is able even to subdue all things unto Himself.\"[A]\n\n[Footnote A: Phil. iii:20, 21.]\n\nSo also the attributes of the spirit of man--the attributes of the mind\n--now imperfect, impure, unholy, and limited in the range of vision and\napprehension of things, owing largely to the conditions in which man\nfinds himself placed in this earth-life (and all for a wise purpose\nin God's economy); yet the time will come that it will be with the\nspirit as with the body; for God shall change our vile spirit that it\nmay be fashioned like unto His own glorious spirit, \"according to the\nworking whereby He is able even to subdue all things unto Himself.\"\nThat whereas now we see only as through a glass, darkly, then we shall\nsee as we are seen; that whereas now we know but in part, then we shall\nknow even as we are known.[A]\n\n[Footnote A: The foregoing doctrine of God, taught to the Christians\nin Apostolic times, awakened their pious reverence without exciting\ntheir curiosity. They dealt with no metaphysical abstractions, but were\ncontented to accept the teachings of the Apostles in humble faith, and\nbelieved that Jesus Christ was the complete manifestation of Deity, and\nthe express image of God His Father; and hence a revelation to them of\nGod; while the Holy Ghost they accepted as God's witness and messenger\nto them.]\n\n\n\nLESSON XXXVII.\n\n(Scripture Reading Exercise.)\n\nCORRUPTION OF THE CHRISTIAN DOCTRINE OF DEITY.\n\nANALYSIS.\n\nI. Early Pagan Views of Deity.\n\nII. Adoption of Pagan Views by Early Christians.\n\nIII. The Paganization of Christian Doctrine Expressed--Creed of St.\nAthanasius.\n\nREFERENCES.\n\nSee Mormon Doctrine of Deity ch. iv; also authorities cited in the\nnotes.\n\nNOTES.\n\n_Pagan Trinities:_ Christianity, as is well known, came in contact\nwith other doctrines concerning Deity. It was almost immediately\nbrought in touch with the mysticism of the Orient and also with the\nphilosophies of the Greeks, who took so much delight in intellectual\nsubtleties. In the Oriental philosophies, and in the Greek philosophy,\nthere was conceived the idea of a trinity in Deity; an idea which\npossibly may have come down from the doctrines revealed to the\npatriarchs concerning the Godhead, but which had been corrupted and\nrendered unintelligible by the vain philosophizings of men. In some of\nthe Oriental systems the trinity or Trimurti consisted of Brahma, the\nCreator; Vishnu, the Preserver; and Siva, the Destroyer. It will be\nseen, however, that this trinity is not necessarily one of persons, or\nindividuals, but may be one of attributes, qualities, or even a trinity\nof functions in one being; and in this way it is usually understood.[A]\n\n[Footnote A: See Shedd's History of Christian Doctrine, vol. i, p. 342,\net seq. and note.]\n\nPlato's trinity is sometimes stated in the terms, \"First Cause; Reason,\nor Logos; and Soul of the Universe;\" but more commonly in these:\n\"Goodness, Intellect, and Will.\" The nature of the Greek trinity has\nlong been a matter of contention among the learned, and one indeed\nthat is not settled to this day. Is there indicated in his system\n\"a true and proper tri-personality, or merely a personification of\nthree impersonalities,\" a trinity of attributes or functions? The\nanswers to these questions are varied, and would require too much\nspace for consideration here. Christians having been taught to accept\nthe New Testament doctrine of the Father, Son, and Holy Spirit as\nconstituting one Godhead, Christianity no sooner came in contact with\nthe philosophies of the Greeks and Egyptians than there was an effort\nmade to identify the Christian trinity with that of the Greek and other\nphilosophies. The temptation to do this was very great. Christianity\nwas a proscribed religion and its followers detested. Whenever it\ncould be shown, therefore, that under new symbols the Church really\ntaught the same doctrines that the old philosophers--who were held in\nesteem--did, it was regarded as a distinct gain to Christianity.\n\n_Early Christian Disputation on the Doctrine of Deity:_ The mere\nfact of Christianity teaching a trinity of any kind was a sufficient\nbasis of comparison, under the temptation offered, and hence in a\nshort time we have the alleged followers of Christ involved in all\nthe metaphysical disputations of the age. The chief difficulty in\nthose speculations was to define the nature of the Logos, or Word of\nGod; a title that is given to our Savior by the Apostle St. John, be\nit remembered. Adopting absolute \"being\" as the postulate of their\nconception of God, absolute oneness, and therefore absolute singleness,\ntheir difficulties arose in trying to reconcile the existence of three\npersons in the Godhead to the postulate of unity. The disputations were\ncarried on chiefly concerning Christ, the \"Word.\" in His relationship\nto the Godhead; and the disputants concerned themselves with such\nquestions as these: \"Is Jesus the Word?\" \"If He be the Word, did He\nemanate from God in time or before time?\" \"If He emanated from God, is\nHe co-eternal and of the same, that is identical, substance with Him,\nor merely of a similar substance?\" \"Is He distinct from the Father,\nthat is, separate from Him, or is he not?\" \"Is He made or begotten?\"\n\"Can He beget in His turn?\" \"Has He paternity, or productive virtue\nwithout paternity?\" Similar questions were asked as to the other Person\nof the Godhead, the Holy Spirit.\n\n_The Arian Controversy:_ These questions were violently agitated\nat Alexandria by the bishop of that city, Alexander, and one of the\npresbyters, Arius, 318-321 A. D. The controversy spread throughout\nChristendom, and culminated finally in the Council at Nicea, 325 A.\nD. Arius held the doctrine that the Logos or Word was a dependent\nor spontaneous production created out of nothing by the will of the\nFather; hence the Son of God, by whom all things were made, begotten\nbefore all worlds; but there had been a time when the Logos was not;\nand also He was of a substance, however similar it might be, different\nfrom the Father. This doctrine, in the minds of the opponents of Arius,\ndetracted from the divine nature of Christ; in fact, denied Him true\nDeity and relegated Him to the position of a creature, against which\nthe piety of a large number of Christians rebelled. After six years of\nhot disputation and frequent appeals by the contestants to the emperor,\nthe Council of Nicea was assembled and the mysteries of the Christian\nfaith submitted to public debate, a portion of the time, at least, in\nthe presence of the emperor, who, to some extent, seemed to exercise\nthe functions of president over the assembly. The doctrine of Arius\nwas condemned, and after \"long deliberations, among struggles, and\nscrupulous examinations,\" the following creed was adopted:\n\n\"We believe in one God, the Father Almighty, creator of all things\nvisible and invisible; and in one Lord Jesus Christ, the Son of God,\nonly-begotten of the Father, that is, of the substance of the Father,\nGod of God, Light of Light, very God of very God, begotten, not made,\nbeing of the same substance with the Father, by whom all things were\nmade in heaven and in earth, who for us men and for our salvation came\ndown from heaven, was incarnate, was made man, suffered, rose again the\nthird day, ascended into the heavens, and He will come to judge the\nliving and the dead; and in the Holy Ghost. Those who say there was a\ntime when He was not, and He was not before He was begotten, and He\nwas made of nothing (he was created), or who say that He is of another\nhypostatis, or of another substance (than the Father), or that the\nSon of God is created, that He is mutable, or subject to change, the\nCatholic church anathematizes.\"[A]\n\n[Footnote A: Hist. Christian Councils (Hefele), p. 294.]\n\nArius himself was condemned as a heretic and banished into one of the\nremote provinces; Illyricum, his friends and disciples, branded by law\nwith the idious name of \"Porphyrians,\" because it is supposed that\nArius, like Porphyry, had sought to injure Christianity. His writings\nwere condemned to the flames and a capital punishment was pronounced\nagainst those in whose possession they should be found. Three years\nlater, however, through the influence of the women at the imperial\ncourt, Constantine softened in his demeanor towards Arius and his\nfollowers. The exiles were recalled and Arius himself was received at\ncourt and his faith approved by a synod of prelates and presbyters at\nJerusalem; but on the day that he was to be publicly received in the\ncathedral church at Constantinople, by the order of the emperor, who,\nby the way, received the sacrament at the hands of Arius, he expired\nunder circumstances which have led many to believe that other means\nthan the prayers of the orthodox against him were the cause of his\ndeath. The leaders of the orthodox party, Athanasius of Alexandria.\nEustathius of Antioch, and Paul of Constantinople, were now to feel\nthe wrath of the first Christian emperor. They were deposed on various\noccasions and by the sentence of numerous councils, and banished into\ndistant provinces. In fact, so far from the adoption of the Nicean\ncreed ending the conflict which had arisen, it was more like the\nopening of that controversy which agitated Christendom for so long, and\nresulted in so many shameful conflicts. Councils were arrayed against\ncouncils, and though they never could convince one another of error,\nthey never failed, in the spirit of such Christian charity as was\nthen extant, to close their decrees with curses. Votes were bartered\nfor and purchased in those councils, and the facts justify the latent\nsarcasm in Gibbon's remark, that \"the cause of truth and justice\nwas promoted by the influence of gold.\" There were persecutions and\ncounter-persecutions, as now one party and then the other prevailed;\nthere were assassinations and bloody battles over this doctrine of\nDeity, the accounts of which fill, as they also disgrace, our Christian\nannals. The creed which was adopted at Nicea, however, became the\nsettled doctrine of orthodox Christendom, and remains so to this day.\n\n_The Athanasian Creed:_ It is difficult to determine which is\nreally the worst, the creed itself or the explanations of it. At\nany rate, we do not clearly see the impiety of its doctrines until\nwe listen to the explanations that have been made of it. Athanasius\nhimself has left on record a creed explanatory of the one adopted\nat Nicea. True, among the learned, many doubt Athanasius being the\nauthor of the creed which bears his name; but, however much doubt may\nbe thrown upon that question, no one hesitates to accept it as the\northodox explanation of the doctrine of Deity, and, in fact, it is\naccepted as one of the important symbols of the Christian faith, and is\nas follows:\n\n\"We worship one God in Trinity, and Trinity in Unity, neither\nconfounding the persons nor dividing the substance. For there is one\nperson of the Father, another of the Son, and another of the Holy\nGhost. But the Godhead of the Father, Son, and Holy Ghost is all one:\nthe glory equal, the majesty co-eternal. Such as the Father is, such\nis the Son, and such is the Holy Ghost. The Father incomprehensible,\nthe Son incomprehensible, and the Holy Ghost incomprehensible. The\nFather eternal, the Son eternal, and the Holy Ghost eternal. And yet\nthere are not three eternals, but one eternal. As also there are not\nthree incomprehensibles, nor three uncreate, but one uncreate and one\nincomprehensible. So likewise the Father is almighty, the Son almighty,\nand the Holy Ghost almighty; and yet they are not three almighties, but\none almighty. So the Father is God, the Son is God, and the Holy Ghost\nis God; and yet there are not three Gods, but one God.\"\n\nAs already stated, this creed of St. Athanasius is accepted as one of\nthe symbols of the orthodox Christian faith. It is understood that\nthese two creeds teach that God is incoporeal; that is to say, an\nimmaterial being. The Catholic church says: \"There is but one God, the\ncreator of heaven and earth, the supreme incoporeal, uncreated being,\nwho exists of Himself and is infinite in all His attributes.\"[A] While\nthe Church of England teaches in her articles of faith \"that there is\nbut one living and true God, everlasting, without body,[B] parts, or\npassions, of infinite power, wisdom and goodness.\" This view of God\nas an incoporeal, immaterial, bodiless, partless, passionless being\nis now and has been from the days of the great apostasy from God and\nChrist, in the second and third centuries, the doctrine of Deity\ngenerally accepted by apostate Christendom. The simple doctrine of the\nChristian Godhead, set forth in the New Testament is corrupted by the\nmeaningless jargon of these creeds, and their explanations; and the\nlearned who profess a belief of them are wandering in the darkness of\nthe mysticisms of the old pagan philosophies. No wonder that Athanasius\nhimself, whom Gibbon with a quiet sarcasm calls the most sagacious\nof the Christian theologians, candidly confesses that whenever he\nforced his understanding to meditate on the divinity of the Logos (and\nwhich, of course, involved the whole doctrine of the Godhead), his\n\"toilsome and unavailing efforts recoiled on themselves; that the more\nhe thought, the less he comprehended: and the more he wrote, the less\ncapable was he of expressing his thoughts!\" It is a fine passage with\nwhich Gibbon closes his reflections upon this subject, and hence I\nshall give it place here:\n\n[Footnote A: Catholic Belief (Bruno), p. 1.]\n\n[Footnote B: i.e., without materiality.]\n\n\"In every step of the inquiry, we are compelled to feel and acknowledge\nthe immeasurable disproportion between the size of the object and the\ncapacity of the human mind. We may try to abstract the notions of time,\nof space, and of matter, which so closely adhere to all the perceptions\nof our experimental knowledge; but as soon as we presume to reason of\ninfinite substance, or spiritual generation; as often as we deduce any\npositive conclusions from a negative idea, we are involved in darkness,\nperplexity, and inevitable contradiction.\"[A]\n\n[Footnote A: Decline and Fall, ch. xxi.]\n\nRecurrence to the New Testament doctrine of God, and a comparison of\nit with the doctrine of Deity set forth in the Nicean and Athanasian\ncreeds, will exhibit the wide departure--the absolute apostasy--that\nhas taken place in respect of this most fundamental of all doctrines of\nreligion--the doctrine of God. Truly \"Christians\" back in those early\nChristian centuries denied the Lord that brought them,[A] and turned\nliterally to fables. They enthroned a conception of a negative idea of\n\"being,\" which can stand in no possible relationship to man, nor man to\nit; and to this they ascribe divine attributes and give it title, knee\nand adoration which belong to God alone. Small wonder that the angel\nwhom John saw flying in the midst of heaven having the everlasting\nGospel to commit to the earth in the hour of God's judgment, in the\nlast days, should cry aloud to the inhabitants of the earth, saying,\n\"Fear God and give glory to Him; * * * * * * and worship Him that made\nheaven, and earth, and the sea, and the fountains of water\"[B]--small\nwonder, I repeat, that such should be part of his great message, for\ntruly the whole world had departed from the worship of the true and\nliving God.\n\n[Footnote A: II Peter ii:1.]\n\n[Footnote B: Rev. xiv:6, 7.]\n\n\n\nLESSON XXXVIII.\n\n(Scripture Reading Exercise.)\n\nTHE CHURCH OF JESUS CHRIST DISPLACED BY CHURCHES OF MEN.\n\nANALYSIS\n\nI. The Christian Church.\n\nII. The Roman Hierarchy.\n\nIII. Corruption of the Ministry.\n\nREFERENCES.\n\nI Cor. xii: Eph. iv. The Gospel ch. xxii. Outlines of Ecclesiastical\nHistory, Section viii, 15-31 and note 5 and 6 in that section. See also\nauthorities cited in notes New Witness for God, ch. iv.\n\nNOTES\n\n_The Necessity of a Church:_ The departure from the form and\nspirit of church government was no less marked than the moral and\nspiritual declension among the Christians of the early centuries of\nthe era, or the departure from the true doctrine of Deity. Beyond\nfilling the vacancy in the council of the Twelve Apostles, occasioned\nby the fall of Judas, there is no clear and satisfactory evidence that\nother successors of the Apostles were ever chosen, though the fair\nimplication is that the organization of the Church, with Apostles,\nProphets, Evangelists, Seventies, Bishops, Teachers, etc., was to be\nperpetuated as at first established. At least this organization was\ngiven for the perfecting of the saints, for the work of the ministry,\nuntil the saints should come to a unity of the faith and knowledge\nof the Son of God;[A] so that the plain inference is that as long as\nthere are saints to be perfected, or edified, or united, or brought\nto the knowledge of God; as long as there is work for a ministry, or\nthe necessity of a Church, through the agency of which the truth is to\nbe taught to the world, and the lives of those who accept the truth\nperfected, so long will it be necessary to perpetuate the organization\ngiven of God for the achievement of those high purposes. To say\nthat man could devise a better organization for the accomplishment\nof these several objects would be to challenge the wisdom of God.\nTo say that any of these means provided in the Church organization\ncould be dispensed with, would be to contradict the plain teaching of\nScripture, which, in this very connection forbids the eye to say to\nthe hand, I have no need of thee; or the head to the feet, I have no\nneed of you; that is, one officer of the Church may not say to another\nofficer, I have no need of thee.[B] The doctrine of Scripture is that\nall the officers of the Church, together with their several gifts,\nare essential to the Church of Christ; essential to its perfection;\nessential to the performance of the sacred functions assigned to it.\nYet it must be conceded that the organization described in the New\nTestament did not survive the last of the Apostles; or preserve much\nbeyond that time the spirit which the Master impressed upon it.[C]\n\n[Footnote A: I Cor. xii; Eph. iv.]\n\n[Footnote B: Cor. xii.]\n\n[Footnote C: Matt. xx.]\n\n_Central Authority in the Christian Church:_ The Apostles,\nwhile they lived, exercised a general jurisdiction over the Church,\nto which all submitted without question. In the exercise of their\ngeneral authority they organized branches of the Church, appointed\nElders or Bishops to take the oversight of them, and instructed them\nin Church government, and discipline, and doctrine. After the demise\nof the Apostles, there seems to have been left no central authority to\nexercise the functions of general supervision or presidency over the\nentire Church, such as the Twelve had exercised. That center of unity,\ntogether with the power thereof, seems to have vanished from the Church\nwith the Apostles. The Bishops and some subordinate officers remained,\nit is true, but these were local, not general authorities. The Church\nin each city or district of country after the Apostolic age seems to\nhave been regarded as a sort of independent republic of itself, without\nany bond of consociation with any other church beyond that which was\nthe result of possessing a common faith in Christianity, which bond was\none of sympathy merely, not of hierachical association.\n\n_Rise of the Roman Hierarchy:_ The rise of the hierarchy, with\nthe centralization of its powers in the Bishop of Rome, and which\nultimately dominated the whole Church, and not only the Church but,\ndirectly and indirectly, the western civilized world, came later, and\nwas of gradual development; and when it was finally established, it\nwas not the organization described in the New Testament, the Church\nwith an inspired Priesthood of Apostles, and Prophets, Evangelists,\nSeventies and Pastors, etc., but a hierarchy fashioned by man out of\nsuch remnants of Church organization as survived Apostolic times.\nAs the number of Christians increased, the bishops of large cities\norganized new branches of the Church in the suburbs of their cities,\nand in the towns and villages adjacent, and ordained for them a\nministry. It was but natural perhaps that the officers of these new\nbranches of the Church, both the bishops and subordinate clergy, should\nlook to the one who had brought them into existence as a source of\ngeneral presiding authority over them. And hence in time arose what\nwere called metropolitan bishops, bishops who had under their direction\nthe bishops of neighboring towns and villages--bishops of the \"suburbs\nand the fields,\" they were sometimes called--and perhaps of the entire\nprovince of which the metropolitan city was recognized as the center.\nAs the bishop of the metropolis, or of a province, became the center\nof ecclesiastical unity for that province, so too in time, the bishops\nof cities which were the capitals of the three great divisions of the\nempire--Antioch, Alexandria and Rome--asserted a superior dignity\nover metropolitan bishops. It was in these cities that the exarchs\nof the empire resided, and if we may trust the authority of Neander.\nthe bishops of these cities also, at first, took that title, but\nlater made choice of the more ecclesiastical name of Patriarch.[A] In\naddition to the importance attached to these cities as the capitals\nof the great divisions of the empire, a superior dignity in the minds\nof Christians attached to the Churches founded by the Apostles as the\nsurest depositories of the Apostolic teaching and doctrine; and as\nApostolic origin could be claimed for the churches in the three cities\nnamed, it is not surprising, when their political importance is added,\nthat the bishops of those cities claimed superior dignity for their\noffice, and united under their jurisdiction the metropolitan bishops\nof the respective three great divisions of the empire. Subsequently\nthe same title was granted to the bishop of Jerusalem, and to the\nbishop of Constantinople; to the former it was granted in virtue of\nthe peculiar sanctity which attaches to Jerusalem, and the fact that\nthe first Christian Church was planted there; to the latter, because\nit was made the capital of the empire, \"New Rome;\" and because it was\npeculiarly the city of the first imperial patron of Christianity. Thus\nfive patriarchates were established.\n\n[Footnote A: Neander Ch. Hist. vol. ii, p. 196.]\n\nThrough circumstances too numerous and intricate to detail here, the\nbishops of Rome changed the primacy of mere precedence which had been\naccorded them among associated brethren, to a primacy of power and\njurisdiction, which resulted in the bishops of Rome becoming recognized\nas the supreme head of the Christian Church; and the papacy entered\nupon that marvelous career which by the impartial can but be regarded\nas the shame of the Christian name.\n\n_Corruption of the Ministry:_ Attention has already been called\nto the corruptions which prevailed in that period of peace in the\nclosing decades of the third century, where bishops are represented\nas being full of pride and ostentation; as deserting the law of piety\nand being inflamed against each other with mutual strifes, only\naccumulating quarrels, threats, rivalships, hostilities, hatreds\ntowards each other, and only anxious to assert the Church government as\na kind of sovereignty for themselves. And all this when Christianity\nwas a proscribed religion; and when the Church, and especially its\nleaders, the bishops, were liable to severest persecution. Reason and\na due consideration of human nature both combined to fix upon us the\nconviction that the bitterness of rivalry, of hatred, of ambition,\nmust have greatly increased when metropolitan and patriarchal bishops,\nformerly proscribed and hunted like wild beasts, rose to the dignity\nof civil princes, and took upon them more and ever more of the spirit\nof worldliness as wealth and honor and popular applause were made the\naccompaniments of their ecclesiastical offices. History confirms what\nreason and a knowledge of human nature suggests; for the history of the\nChurch after the elevation of proscribed Christianity to the dignity of\nthe state religion of the Roman empire, is but the melancholy history\nof unholy ambition, jealousies, strifes, contentions, murders, and\nwars between rival bishops and their adherents on the one hand; and\nequally unholy struggles for worldly advantages with kings and rulers\nof this world on the other. The spirit that actuated the bishops of\nthe Church after their elevation through the policy of Constantine is\nadmirably illustrated by a remark of Gregory of Nazianzus, made in\nConstantinople, 380 A. D., when deploring the evils of the Church. He\nsays:\n\n\"Would to heaven there were no primacy, no eminence of place, and no\ntyrannical precedence of rank; that we might be known by eminence of\nvirtue alone. But, as the case now stands, the distinction of a seat\nat the right hand or the left, or in the middle; at a higher or a\nlower place; of going before or aside of each other, has given rise to\nmany disorders among us, to no salutary purpose whatever, and plunged\nmultitudes in ruin.\"[A]\n\n[Footnote A: This remark is quoted by Neander, Ch. Hist., vol. ii, p.\n198.]\n\n_The Fatal Gift of a Christian Emperor:_ Matters in Church\ngovernment did not mend with time, but grew worse and worse.\nPride increased; rivalship between contending prelates grew more\nimbittered; ambition mounted higher and ever higher in the breasts\nof the shepherds of the flock of Christ. In His association with His\nApostles--to whom He committed the keys of His kingdom--the Master had\ndiscouraged ambition and had said that he who would be great among\nHis followers must be their minister; and whosoever would be chief\namong them, was to be their servant; and the government of His Church\nwas to be distinct in these particulars from the governments of this\nworld.[A] But all in vain were the instructions of Messiah to the\nworldly; ambitious prelates of an apostate Christianity had gradually\nsupplanted the religion of Jesus Christs; and henceforth we may see in\nthat hierarchy which usurped the place of the Church of Christ from\nthe time of Constantine, all the spirit of pride, envy, jealousy,\ncontention, strife, selfishness, bitterness, and unholy ambition which\ncharacterized the princes and rulers of this world; attended, too,\nwith all the evils that wait upon these passions of rulers when once\nlet loose, viz., secret plottings, usurpations of authority, corrupt\nelections, cruel imprisonments, banishments, secret and public murders,\nand wars; all undertaken, of course, in the interest of the gentle\nreligion of Christ, and the maintenance of that authority which is\nbased on love, and whose control over men is through the means of\npersuasion and the teaching of true knowledge. Is it not evident that\nthe kingdom of peace, wherein was to dwell righteousness and truth,\nhad become merely one of the kingdoms of this world? And were not the\nFratriceli of the thirteenth century, though denounced as heretics,\nright when they loudly proclaimed their conviction that \"the fatal\ngift of a Christian emperor had been the doom of the true Christian\nreligion?\"\n\n[Footnote A: Matt. xx:26, 27.]\n\n\n\nLESSON XXXIX.\n\n(Scripture Reading Exercise.)\n\nTHE TESTIMONY OF PROPHECY.\n\nANALYSIS.\n\nI. Predictions of the New Testament Prophets.\n\nII. Paul's Great Prophecy to the Thessalonians.\n\nIII. The Prophecy of Isaiah on Breaking the \"Everlasting Covenant.\"\n\nIV. Concluding Reflections on the Whole Subject of the Dispensations.\n\nREFERENCES.\n\nBesides the authorities cited in the notes see \"Outlines Ecclesiastical\nHistory,\" Section vii. New Witness for God, chapter vi.\n\nNOTES\n\n_What is Prophecy but History Reversed:_ \"What is prophecy but\nhistory reversed?\" Nothing. Prophecy is a record of things before they\ntake place. History is a record of them after they have occurred;\nand of the two prophecy is more to be trusted for its accuracy than\nhistory; for the reason that it has its source the unerring inspiration\nof God; while history--except in the case of inspired historians--is\ncolored by the favor or prejudice of the writer, depends for its\nexactness upon the point of view from which he looks upon the events;\nand is likely to be marred in a thousand ways by the influences\nsurrounding him--party considerations, national interest or prejudice;\nsupposed influence upon present conditions and future prospects--all\nthese things may interfere with history; but prophecy is free from such\ninfluences. Historians are self-constituted, or appointed by men; but\nprophets are chosen of God. Selected by divine wisdom, and illuminated\nby that spirit which shows things that are to come, prophets have\nrevealed to them so much of the future as God would have men to know,\nand the inspired writers record it for the enlightenment or warning of\nmankind, with out the coloring or distortion so liable to mar the work\nof the historian. Thus Moses recorded what the history of Israel would\nbe on condition of their obedience to God; and what it would be if they\nwere disobedient. Israel was disobedient, and historians have exhausted\ntheir art in attempts to tell of their disobedience and suffering;\nbut neither in vividness nor accuracy to the histories compare with\nthe prophecy. So with the prophecy of Daniel in regard to the rise\nand succession of the great political powers that should dominate the\nearth, and the final triumph of thhe Kingdom of God. So with well nigh\nall of the prophecies. With these observations upon the trustworthiness\nof prophecy it is my purpose to show that prophecy no less than the\nfacts of history, sustains the conclusion arrived at on the apostasy\nfrom the Christian religion, and the destruction of the Christian\nChurch.\" (New Witness for God, pp. 113-4).\n\n_Testimony of Prophecy to the Universal Apostasy:_ Clear as the\nfact is made in this historical review that there was a complete and\nuniversal apostasy from the religion established in the Dispensation of\nthe Meridian of Time; and clear as is the proof from the same review\nthat the Church of Christ then established was destroyed, there is\nyet another line of evidence pointing to the same solemn fact that I\ncannot altogether omit, though often used in our literature, viz., the\ntestimony of prophecy to the apostasy from the Christian religion, and\nthe destruction of the Church of Christ.\n\nThe Apostles themselves through the inspiration of the Holy Ghost were\nfully aware that such an apostasy would take place, as the following\nseveral predictions bear witness: Paul passing through Ephesus\nadmonished the Elders of that Church to take heed to thhe flock \"over\nwhich the Holy Ghost hath made you overseers; * * * * * for I know\nthis, that after my departing shall grievous wolves enter in among\nyou, not sparing the flock. Also of your own selves shall men arise,\nspeaking perverse things, to draw away disciples after them.\"[A]\n\n[Footnote A: Acts xx:28-30.]\n\n_Paul's Predictions:_ TO Timothy Paul said: \"The Spirit speaketh\nexpressly, that in the latter times some shall depart from the faith,\ngiving heed to seducing spirits and doctrines of devils; speaking\nlies in hypocrisy; having their conscience seared with a hot iron;\nforbidding to marry and commanding to abstain from meats.\"[A] And\nagain: \"I charge the to preach the word; be instant in season, out of\nseason; reprove, rebuke, exhort with all long suffering and doctrine.\nFor the time will come when they will not endure sound doctrine, but\nafter their own lusts they shall heap to themselves teachers, having\nitching ears, and they shall turn away their ears from the truth, and\nshall be turned unto fables.\"[B]\n\n[Footnote A: I Tim. iv:1, 2, 3.]\n\n[Footnote B: II Tim. iv:1, 2, 3, 4.]\n\nAnd still again he said to Timothy: \"This know also, that in the last\ndays perilous times shall come. For men shall be lovers of their own\nselves, covetous, boasters, proud, blasphemers, disobedient to parents,\nunthankful, unholy, without natural affection, truce breakers, false\naccusers, incontinent, fierce, despisers of those that are good,\ntraitors, heady, highminded, lovers of pleasure more than lovers of\nGod; having a form of godliness, but denying the power thereof: from\nsuch turn away.\"[A]\n\n[Footnote A: II Tim. iii:1-5.]\n\nPeter's prophecy concerning the rise of false teachers among the\nsaints, who privately would bring in damnable heresies, even denying\nthe Lord who bought them, and by reason of whom the way of truth would\nbe evil spoken of, we have already quoted.[A]\n\n[Footnote A: See page xlviii, and II Peter i:3.]\n\n_Paul's Prophecy to the Thessalonians:_ Paul, in his second\nepistle to the Thessalonians, gives utterance to a prophecy which\ncovers the whole ground of the absolute and universal apostasy of\nChristendom. A prophecy which, if the apostasy of so-called Christendom\nhas not been complete and universal, proves beyond all question that\nthe great Apostle of the Gentiles is a false prophet; or if fulfilled,\nthen it proves that the Church of Christ, so far as it existed in the\nearth, was to be destroyed; that another and different religion was\nto be substituted for the Christian religion; that another church,\none founded by men, was to take the place of the Church of Christ, a\nworldly church dominated by the very spirit of Lucifer, who, under its\nrule, would oppose and exalt himself above all that is called God;\nand sit in the temple of God, showing himself, so far as this world\nis concerned, that he is God. Moreover, Paul declared in this very\nprophecy I am about to quote that the forces which would ultimately\nbring to pass this universal apostasy from the Christian religion--\"the\nmystery of iniquity\"--was already at work even in his day. With this\nintroduction, which is also to be considered as my comment upon and\ninterpretation of the passage, I quote Paul's great prediction on the\nuniversal Apostasy.\n\nNow we beseech you brethren, by the coming of our Lord Jesus Christ,\nand by our gathering together unto Him, that ye be not soon shaken in\nmind, or be troubled, neither by spirit, nor by word, nor by letter as\nfrom us, as that the day of Christ is at hand. Let no man deceive you\nby any means: for that day shall not come, except there come a falling\naway first, and that man of sin be revealed, the Son of Perdition; who\nopposeth and exalteth himself above all that is called God, or that is\nworshipped; so that he as God sitteth in the temple of God, showing\nhimself that he is God. Remember yet not, that, when I was yet with\nyou, I told you these things? And now ye know what withholdeth that he\nmight be revealed in his time. For the mystery of iniquity doth already\nwork: only he who now letteth (hindereth) will let (hinder), until he\nbe taken out of the way. And then shall that wicked be revealed, whom\nthe Lord shall consume with the spirit of His mouth, and shall destroy\nwith the brightness of His coming: even him whose coming is after the\nworking of Satan with all power and signs and lying wonders, and with\nall deceiveableness of unrighteousness in them that perish; because\nthey receive not the love of the truth, that they might be saved. And\nfor this cause God shall send them strong delusion, that they should\nbelieve a lie: that they all might be damned who believe not the truth,\nbut had pleasure in uprighteousness.[A]\n\n[Footnote A: II Thes. ii:1-12.]\n\n_Isaiah's Great Prophecy:_ A more ancient prophet than Paul also\npredicted a like condition of the world in the last days. \"Behold,\"\nsays Isaiah, \"the Lord maketh the earth empty, and maketh it waste,\nand turneth it upside down, and scattereth abroad the inhabitants\nthereof. And it shall be, as with the people, so with the priest. * *\n* * * The land shall be utterly emptied and utterly spoiled: for the\nLord hath spoken this word. The earth mourneth and fadeth away, the\nworld languisheth and fadeth away, the haughty people of the earth do\nlanguish. The earth also is defiled under the inhabitants thereof;\nbecause they have transgressed the laws, changed the ordinance, broken\nthe everlasting covenant. Therefore hath the curse devoured the earth,\nand they that dwell therein are desolate: therefore the inhabitants of\nthe earth are burned, and few men left.\"[A]\n\n[Footnote A: Isaiah xxiv:1-16.]\n\nClearly all this prophecy of Isaiah's has not yet been fulfilled; for\nthe earth, however much it may have been defiled under the inhabitants\nthereof, has not yet been burned, and but few men left. That is a\njudgment that still hangs over the world; and will come upon it as\nsure as the Lord has spoken the word; and that, too, because men have\ntransgressed the laws; because they have changed the ordinances;\nbecause they have broken--not the covenant made with Moses, or with\nAbraham--but because they have broken the everlasting covenant; of\nwhich covenant the blood of Christ is the sign and seal.[A] in other\nwords, they have broken the Gospel covenant--departed from the Gospel\nfaith--hence the predicted judgment.\n\n[Footnote A: Heb. xiii:10.]\n\nYet a few shall escape. As the prophet in another place in this\nremarkable chapter says--referring to the general desolation of the\nearth and its inhabitants--\"When thus it shall be in the midst of the\nland among the people, there shall be as the shaking of an olive tree,\nand as the gleaning of grapes when the vintage is done. They shall lift\nup their voices, they shall sing for the majesty of the Lord, they\nshall cry aloud from the sea. From which it is to be understood that\nthere will be a few even in those disastrous times, whose righteousness\nwill call down the favor of God. And though the earth shall reel to and\nfro like a drunkard, and the transgressions thereof shall be heavy upon\nit; though the Lord shall punish the host of the high ones that are on\nhigh, and the kings of the earth upon the earth; though as prisoners\nthey shall be gathered into the pit, and will not be visited for many\ndays; though the moon shall be confounded, and the sun ashamed, yet\nshall the Lord of Hosts reign in Mount Zion and in Jerusalem, and\nbefore his ancients gloriously.\" (Isaiah xxiv:20-23.)\n\nIf I did not think these two great prophecies foretold completely the\nuniversal apostasy of Christendom, I should be tempted to enter into\nthe consideration of the great prophecies to be found in the book\nof Daniel and the book of Revelation, and show how to both of these\nprophets, as well as unto Paul and other New Testament writers, the\nLord revealed the rise of an earth-power that would not only open his\nmouth in blasphemy against God, to blaspheme His name and them who\ndwell in heaven;[A] who would speak great words against the Most High,\nand so magnify itself as to stand up against the Prince of princes--[B]\nbut who would also make war with the saints and \"prevail against\nthem;\"[C] who would \"wear out the saints of the Most High;\"[D] \"destroy\nthe mighty and the holy people;\"[E] \"make war with the saints and\novercome them.\"[F] But believing that the two passages quoted at length\nentirely cover the subject prophetically, I shall not here enter into\nfurther prophetic proofs either of the corruptions of the Christian\nreligion or the destruction of the Christian Church, deeming that what\nhas already been set forth sufficient on that head.\n\n[Footnote A: Rev. xiii:6.]\n\n[Footnote B: Dan. vii:25; viii:25.]\n\n[Footnote C: Dan. vii:21.]\n\n[Footnote D: Dan. viii:25.]\n\n[Footnote E: Dan. viii:24.]\n\n[Footnote F: Rev. xiii:7.]\n\nNotwithstanding the above remark I think it will be to the advantage of\nthe student to have placed before him in parallel form the predictions\nof St. John and Daniel, to which allusion is made.\n\n_John._\n\nAnd I stood upon the sand of the sea, and saw a beast rise up out of\nthe sea, having seen seven heads and ten horns, and upon his heads the\nname of blasphemy.--(Rev. xiii:1.)\n\nAnd the Dragon gave him his power, and his seat, and great\nauthority.--(Rev. xii:2.)\n\nAnd there was given unto him a mouth speaking great things and\nblasphemy; and power was given unto him to continue forty and two\nmonths.--(Rev. xiii:5.)\n\nAnd he opened his mouth in blasphemy against God to blasphemy His name\nand they who dwell in heaven.--(Rev. xiii:6.)\n\nAnd it was given unto him to make war with the Saints, and to overcome\nthem.--(Rev. xiii:7.)\n\n_Daniel._\n\nThen I would know the truth of the fourth beast.--And of the ten horns\nthat were in his head, and of the other which came up, * * that had\neyes and a mouth that spake very great things.--(Dan. vii:19-20.)\n\nAnd his power shall be mighty, but not by his own power--(viii:2.)\n\nAnd he shall speak great words against the most high; and think to\nchange times and laws, and they shall be given unto his hand until a\ntime times and the dividing of time.--(vii:25.)\n\nAnd he shall magnify himself in his own heart. He shall also stand up\nagainst the Prince of Princes,--(viii:25.)\n\nI beheld and the same horn made war with the Saints and prevailed\nagainst them.--(vii:21.) He shall wear out the Saints of the most\nHigh.--(viii:25.) And he shall destroy the Mighty and the Holy\npeople.--(viii:24.)\n\n_Concluding Reflections on the Whole Period Covered by the\nDispensations as Far as Developed:_ The sum of the whole matter,\nthus far, is:--The purpose of man's creation and the plan of his\nredemption, were known to God and the immense host of the spirits of\nmen before the creation of the earth. Adam came to the new creation,\nthe earth, under the divine commandment to people it with his\noffspring. From Adam to Messiah numerous dispensations of the Gospel\nwere given to men; but these dispensations were limited in their\neffectiveness, owing to the proneness of men to reject the truth, and\nto walk in darkness rather than light because their deeds were evil.\nYet God left not Himself without witnesses in the earth; for there were\na few in all dispensations that honored Him and his righteous laws.\nFinally, when the appointed time was come, Jesus of Nazareth, the Son\nof God, came and made the appointed Atonement for the sins of the world\nand brought men under the dominion of His mercy, as well those who\nlived before his coming, as those who lived after that event. He taught\nthe Gospel; He brought life and immortality to light; He brought into\nexistence His Church, and then ascended on high to His Father. For a\ntime the Gospel in its purity was preached in the world by the chosen\nApostles, though even in their days men began to mar it with their vain\nphilosophies, their doctrines of science, falsely so called; and when\nthe Apostles were all fallen asleep, then corruptions ran riot in the\nChurch, doctrines of men were taught for the commandments of God; a\nchurch made by men was substituted for the Church of Christ; a church\nfull of pride and worldliness; a church which, while it clung to forms\nof godliness, ran riot in excesses and abominations--until spiritual\ndarkness, fell like a pall over the nations; and thus they lay for\nages. In vain men sought to establish reforms, and through them bring\nback the religion of Jesus Christ, and the Church of Christ. To do\nthat, however, was beyond the power of these men, however good their\nintentions. The Gospel taken from the earth, divine authority lost,\nthe Church of Christ destroyed, there was but one way in which all\nthese could be restored, viz.: By reopening the heavens and dispensing\nagain a knowledge of the Gospel; by once more conferring divine\nauthority upon men, together with a commission to teach all the world,\nand re-establish the Church of Christ on earth. In a word, it would\nrequire the incoming of the Dispensation of the Fullness of Times to\nrestore all things, and gather together in one all things in Christ,\nboth in heaven and in earth. Such a Dispensation is promised of God,\nas we have seen; and it now only remains to add that such dispensation\nwas committed to the Prophet Joseph Smith; and this brings us to the\noutline development of that dispensation in Part VI.\n\n\n\nLESSON XL.\n\n(Scripture Reading Exercise.)\n\nLIFE AND CHARACTER OF CONSTANTINE--HIS INFLUENCE ON THE CHRISTIAN\nCHURCH.\n\n(A Lecture.[A])\n\n[Footnote A: Of all the abused terms in our \"Mormon\" vocabulary,\nperhaps this term \"lecture\" is the most abused. It is defined in\nthe Dictionaries as \"a discourse read or pronounced on any subject:\nespecially, a formal or methodical discourse used for instruction.\" It\nincludes the idea of careful preparation and literary excellence; but\nwe style the most ordinary effort of our public speakers \"lecturers.\"\nAn error that should be corrected. When a \"lecture\" is announced, it\nshould be understood that a treat is in store for the Quorum and their\ninvited guests. See suggestion in a former lesson.]\n\nNOTES.\n\n_Suggestions to the Speaker:_ In Lesson XXX some suggestions as\nto \"plans\" for discourses were considered. Continuing the subject, we\nquote from the authority (Mr. Pittinger) so often cited in these pages.\nOn the undesirability of allowing the plan of the discourse to appear,\nhe says:\n\n\"There may be occasions when a speaker is justified in announcing his\ndivisions and subdivisions, but such cases are exceptions. Hearers do\nnot care how a discourse is constructed, so it comes to them warm and\npulsating with life. To give the plan of a speech before the speech\nitself is contrary to the order of nature. We are not required first\nto look upon a grisly skeleton before we can see a graceful, living\nbody. There is a skeleton inside each body, but during life it is well\nhidden, and there is no reason that the speaker should anticipate the\nwork of the tomb. It is hardly less objectionable to name the parts of\nthe discourse during the progress of the discussion, for--continuing\nthe former illustration--bones that project through the skin are very\nunlovely. The only case, I presume to think, where it is justifiable to\nname the parts of a discourse, either before or during its delivery, is\nwhere the separate parts have an importance of their own, in addition\nto their office of contributing to the general object. Much of the\nproverbial \"dryness\" of sermons arises from the preacher telling what\nhe is about to remark, firstly, before he actually makes the remark\nthus numbered. Whenever we hear a minister read his text, announce\nhis theme, state the parts into which he means to divide it, and then\nwarn us that the first head will be subdivided into a certain number\nof parts, each of which is also specified in advance, we prepare our\nendurance for a severe test. What great speeches require are deep,\nstrong appeals to the hearts of the people, through which shines the\nradiance of great truths and the lightning of intense convictions.\nThese can all find their place in the most logically constructed\naddress if the logic be not brought out and paraded in its offensive\nnakedness. No matter if the orator's mode of work is less understood.\nA tree is far more beautiful and impressive when covered with waving\nfoliage, even if some of the branches are hidden. Let the tide of\neloquence flow on in an unbroken stream, bearing with it all hearts,\nbut giving no indication of the manner in which it is guided; or,\nbetter still, let it move with the impetus of the cannon-ball, but\nwithout proclaiming in advance the mark toward which it is flying.\nThe plan should go just as far as the intended speech, that we may\nknow exactly where to stop. Then we can arise with confidence, for\nwe are sure that we have something to say; we know what it is, and,\nmost important of all, we will know when it is finished. Most of the\nobjections urged against extempore speaking apply only to speeches that\nhave no governing plan. But when a firm and clear plan is prearranged,\nthere is no more danger of saying what we do not intend, or of running\ninto endless digressions, than if every word was written. Indeed, there\nis no better way of guarding against undue discursiveness in a written\nspeech than by arranging such a plan before beginning to write. But\nit may be urged that this laborious preparation--this careful placing\nof every thought--will require as much time as to write in full. It\nmay at first. The mind needs to be drilled into the work, and it will\nbe of great value even as a mental discipline. No study of logic or\nof metaphysics will give such practical insight into the nature of\nthe mind's workings as this prearrangement of thoughts and words to\nframe a speech. But the work grows continually easier with practice,\nuntil the mature speaker will save three-fourths or even more than\nthat proportion of the time consumed by the speech-writer. The speech\nis now clearly indicated. A plan has been prepared that fixes each\nitem in its proper place. There is no further danger of the looseness\nand desultoriness with which extempore speech has been reproached.\nYet there is abundant room for the inspiration of the moment. It is\npossible, in all the fire of utterance, to leave the beaten track and\ngive expression to any new ideas that may be called up by the ardor of\nspeech. But a sure foundation is laid--a course is marked out which\nhas been deeply premeditated, ant which gives certainty to all we say.\"\n(Extempore Speech, Pittinger. pp. 173-4-5-6.)\n\n* * * *\n\n_Clearness in Speech:_ In Lesson XXX we dealt with ambiguity of\nspeech through the use of too many pronouns: in this Lesson we propose\nto show the ambiguity that arises from the uncertainty of antecedents\nof pronouns.\n\n_Pronouns Must Have Unmistakable Antecedents:_ \"A pronoun may be\nused a great number of times without destroying coherence, if it refers\nalways to the same antecedent. In the following passage from Macaulay,\n\"he\" is used twelve times; yet the passage is firmly coherent:\n\n\"The situation of William was very different. He could not, like those\nwho had ruled before him, pass an Act in the spring and violate it\nin the summer. He had, by assenting to the Bill of Rights, solemnly\nrenounced the dispensing power; and he was restrained, by prudence as\nwell as by conscience and honour, from breaking the compact under which\nhe held his crown. A law might be personally offensive to him: it might\nappear to him to be pernicious to his people: but, as soon as he had\npassed it, it was, in his eyes, a sacred thing. He had, therefore, a\nmotive, which preceding kings had not, for pausing before he passed\nsuch a law. They gave their word readily, because they had no scruple\nabout breaking it. He gave his word slowly, because he never failed to\nkeep it.\" (Macaulay: History of England.)\n\nThere is much danger that in some way the antecedent of a pronoun will\nbe left uncertain. If the antecedent is shifted, if the pronoun stands\nwithout any antecedent, or with only a vague antecedent, or if the word\nto which it refers grammatically is not the word to which it refers in\nsense, ambiguity surely results. The following sentences are cases in\npoint:\n\n\"Either way will be difficult, for the President will want the\nSecretary of War to be inferior in rank to the commanding general, as\nhe will be more of a personal appointee, and so he will have a better\ncontrol over the army.\"\n\n_Corrected:_ \"Either way will be difficult, for the President will\nwant the Secretary of War to be inferior in rank to the commanding\ngeneral, because then the former will be more of a personal appointee,\nand he himself will so gain a better control over the army.\"\n\nThe first \"he\" refers to the Secretary of War, the second to the\nPresident; the shift in antecedent produces complete obscurity.\n\nNo doubt Banquo was ambitious, but it did not master him as it did\nMacbeth.\n\n_Corrected:_ No doubt Banquo was ambitious, but ambition (or the\ncraving for advancement) did not master him as it did Macbeth.\n\nIn the original form, \"it\" is without an antecedent, because a pronoun\nmay not refer grammatically to an adjective. The reader is left to\nsupply the noun \"ambition\" from the use of the adjective \"ambitious.\"\n\nWe went to the Capitol determined to vote against him, but got there\ntoo late for our votes to count, which seemed to our adherents a most\nunwise policy.\n\n_Corrected:_ We went to the Capital determined to vote against\nhim, though this determination seemed to our adherents a most unwise\npolicy, but we got there too late for our votes to count.\n\n\"Which\" is here ambiguous, because its antecedent is vague. Speaking\nstrictly, it has no antecedent, for \"which\" may not refer grammatically\nto a phrase or a clause, but, like all pronouns, must have one word\nas its antecedent. Disregarding, however, the grammatical fault, we\nmay still condemn the sentence, because \"which\" may mean either the\ndetermination to cast a negative vote or the carelessness of coming\nlate.\n\n1. They (the Danes) did not care for grammar, and, consequently, their\ninfluence unsettled the inflections of the language and prepared the\nway for their complete disappearance.\n\n_Corrected._ They (the Danes) did not observe the rules of\ngrammar, and, consequently, their influence unsettled the language and\nprepared the way for the complete disappearance of inflection.\n\n2. General Johnson's father, also a soldier, died in battle before his\ntwentieth year.\n\n_Corrected._ General Johnson's father, also a soldier, died in\nbattle before his son was twenty.\n\nIn the first sentence, \"their\" refers grammatically to \"the Danes,\" in\nsense to \"inflections;\" in the second, \"his\" refers grammatically to\n\"father,\" in sense to \"General Johnson.\" Be careful to make a pronoun\nrefer grammatically to the word it modifies in sense. In all these\ncases, rewriting has increased the number of words, but when clearness\nis at stake, to think of the number of words is a \"penny-wise,\npound-foolish policy.\" (Composition and Rhetoric, Herrick and Damon,\npp. 305-7.)\n\n\n\nPART VI.\n\nTHE Dispensation of the Fullness of Times.\n\nNOTE I.\n\n\n\nLESSON LI.\n\n(Scripture Reading Exercise.)\n\nOPENING OF THE DISPENSATION.\n\nANALYSIS.\n\nI. Joseph Smith's Vision.\n\nII. Status of the Christian World Announced.\n\nIII. The American Scriptures Revealed and Translated.\n\nREFERENCES.\n\n\"Pearl of Great Price\"--writings of Joseph Smith--\"History of the\nChurch,\" Vol. I, ch. i. Doc. & Cov. Sec. i.\n\nNew Witness for God, ch. x, note 3.\n\nHistory of the Church. Vol. I, ch. ii; Vol. IV. ch. xxxi. Pearl of\nGreat Price, p. 81 et seq, and note 5.\n\nNOTES.\n\n_1. Dispensation of the Fullness of Times:_ A \"dispensation,\"\nin a general way, has been already defined (Lesson VII, note I.) By\n\"Dispensation of the Fullness of Times\" is meant the dispensation\nwhich includes all others; and gathers to itself all things which\nbear any relation whatsoever to the work of God. Also it is the last\ndispensation, the one in which will be gathered together in one all\nthings in Christ, both which are in heaven and which are on earth;\neven in Him. It is the dispensation which will see fulfilled all the\ndecrees of God respecting the salvation of men and the redemption of\nthe earth itself; and bears such relation to all other dispensations of\nthe Gospel as the ocean does to all earth's streams. It receives and\nreunites them all in itself. (History of the Church, Vol. I, pp. 25-6.)\n\n_2. The Announcement of the Universal Apostacy:_ It is a most\nstartling announcement with which the Prophet Joseph Smith begins his\nmessage to the world. Concerning the question, he asked God--\"Which of\nall the sects is right, and which shall I join?\" he says:\n\n\"I was answered that I must join none of them, for they were all wrong,\nand the personage who addressed me said that all their creeds were an\nabomination in His sight: that those professors were all corrupt: that\n'they draw near to me with their lips, but their hearts are far from\nme; they teach for doctrines the commandments of men: having a form of\ngodliness, but they deny the power thereof.\"[A]\n\n[Footnote A: History of the Church, Vol. I, p. 6.]\n\nThis is a tremendous arraignment of all Christendom. It charges a\ncondition of universal apostasy from God; especially upon Christendom\nthat was dwelling in a fancied security of being the farthest removed\nfrom the possibility of such a charge was it severe. Each division\nof the so-called Christian Church felicitating itself with the\nflattering unction that its own particular society possessed the\nenlightened fullness of the Christian religion. While the boldness of\nthis declaration of the young Prophet is astounding, upon reflection\nit must be conceded that just such a condition of affairs in the\nreligious world is consistent with the work he, under the direction\nof divine Providence, was about to inaugurate. Nothing less than\na complete apostasy from the Christian religion would warrant the\nestablishment of the Church of Jesus Christ of Latter-Day Saints. Of\nsects there were already enough in existence. Division and subdivision\nhad already created of confusion more than enough, and there was no\npossible excuse for the introduction of a new Christian sect. But if\nmen through apostasy had corrupted the Christian religion and lost\ndivine authority to administer the ordinances of the Gospel, it was of\nthe utmost importance that a new dispensation of the true Christian\nreligion should be given to the world. It should also be observed at\nthis point, that Joseph Smith, then but a boy, scarcely removed from\nchildhood, was not himself pronouncing judgment upon the status of\nChristendom. It was not he who declared the sects to be all wrong,\ntheir creeds an abomination, and the professors thereof corrupt. He of\nall persons, both on account of his extreme youthfulness and his lack\nof general information, was among the least qualified to pronounce upon\nsuch a question. Indeed, he himself confesses his unfitness for such an\noffice. His seeking knowledge from God upon this very question--\"which\nof all the sects is right?\" is a confession of his own inability to\ndetermine the matter. No human wisdom was sufficient to answer that\nquestion. No man in all the world was so pre-eminent as to be justified\nin proclaiming the divine acceptance of one church in preference to\nanother, or God's rejection of them all. Divine wisdom alone was\nsufficient to pass judgment upon such a question; and there is peculiar\nforce in the circumstance that the announcement which Joseph Smith\nmakes with reference to this subject is not formulated by him nor by\nany other man, but is given to him of God. God has been the judge of\napostate Christendom, Joseph Smith but His messenger, to herald that\njudgment to the world.\n\n_3. Far Reaching Effect of First Direct Revelation in Modern\nTimes:_ \"How little that fair-haired boy, Joseph Smith, standing\nthere in the unpruned forest, with the sunlight stealing through the\ntrees about him, realized the burden placed upon his shoulders that\nmorning by reason of the visitation he received in answer to his prayer!\n\nHere is not the place for argument, that is to come later; but let\nus consider the wide-sweeping effect of this boy's vision upon the\naccepted theology of Christendom.\n\nFirst, it was a flat contradiction to the assumption that revelation\nhad ceased, that God had no further communication to make to man.\n\nSecond, it reveals the errors into which men had fallen concerning the\npersonages of the Godhead. It makes it manifest that God is not an\nincorporeal being without form, or body, or parts; on the contrary, he\nappeared to the Prophet in the form of a man, as he did to the ancient\nprophets. Thus after centuries of controversy the simple truth of\nthe Scriptures, which teach that man was created in the likeness of\nGod--hence God must be the same in form as man--was reaffirmed.\n\nThird, it corrected the error of the theologians respecting the oneness\nof the persons of the Father and the Son. Instead of being one person\nas the theologians teach, they are distinct persons, as much so as any\nfather and son on earth; and the oneness of the Godhead referred to\nunity of purpose and of will; the mind of the one being the mind of the\nother, and so as to the wrill and other attributes.\n\nThe announcement of these truths, coupled with that other truth\nproclaimed by the Son of God, viz., that none of the sects and churches\nof Christendom were acknowledged as the church or kingdom of God,\nfurnish the elements for a religious revolution that will affect the\nvery foundations of modern Christian theology. In a moment all the\nrubbish concerning theology which had accumulated through all the\ncenturies since the Gospel and authority to administer its ordinances\nhad been taken from the earth, was grandly swept aside--the living\nrocks of truth were made bare upon which the Church of Christ was to be\nfounded--a New Dispensation of the Gospel was about to be committed to\nthe earth--God had raised up a Witness for himself among the children\nof men.\" (New Witness, pp. 173-4.)\n\n_4. Joseph Smith's Description of the Book of Mormon:_ \"The\nrecords (in plates of the Book of Mormon) were engraven on plates\nwhich had the appearance of gold, each plate was six inches wide and\neight inches long, and not quite so thick as common tin. They were\nfilled with engravings, in Egyptian characters, and bound together in\na volume as the leaves of a book, with three rings running through the\nwhole. The volume was something near six inches in thickness, a part of\nwhich was sealed. The characters on the unsealed part were small, and\nbeautifully engraved. The whole book exhibited many marks of antiquity\nin its construction, and much skill in the art of engraving. With the\nrecords was found a curious instrument, which the ancients called \"Urim\nand Thummim,\" which consisted of two transparent stones set in the rim\nof a bow fastened to a breast plate. Through the medium of the Urim and\nThummim I translated the record by the gift and power of God.\n\nIn this important and interesting book the history of ancient America\nis unfolded, from its first settlement by a colony that came from the\nTower of Babel, at the confusion of languages, to the beginning of the\nfifth century of the Christian Era. We are informed by these records\nthat America in ancient times has been inhabited by two distinct races\nof people. The first were called Jaredites, and came directly from\nthe Tower of Babel. The second race came directly from the city of\nJerusalem, about six hundred years before Christ. They were principally\nIsraelites, of the descendants of Joseph. The Jaredites were destroyed\nabout the time that the Israelites came from Jerusalem, who succeeded\nthem in the inheritance of the country. The principal nation of the\nsecond race fell in battle towards the close of the fourth century.\nThe remnant are the Indians that now inhabit this country. This\nbook also tells us that our Saviour made His appearance upon this\ncontinent after His resurrection; that He planted the Gospel here in\nall its fullness, and richness, and power, and blessing; that they had\nApostles, Prophets, Pastors, Teachers, and Evangelists; the same order,\nthe same priesthood, the same ordinances, gifts, powers, and blessings,\nas were enjoyed on the eastern continent, that the people were cut off\nin consequence of their transgressions, that the last of their prophets\nwho existed among them was commanded to write an abridgment of their\nprophecies, history, etc., and to hide it up in the earth, and that it\nshould come forth and be united with the Bible for the accomplishment\nof the purposes of God in the last days.\" (History of the Church, Vol.\nIV, pp. 537-8.)\n\n\n\nLESSON XLII.\n\n(Scripture Reading Exercise.)\n\nESTABLISHMENT OF THE CHURCH.\n\nANALYSIS.\n\nI. Restoration of the Aaronic Priesthood.\n\nII. Restoration of the Melchisedek Priesthood.\n\nIII. Power and Authority of Priesthood.\n\nIV. Organization of the Church.\n\nREFERENCES.\n\nPearl of Great Price, pp, 98-151 and note.\n\nHistory of the Church, Vol. 1 ch. v. See Note 1.\n\nHistory of the Church. Vol. ch. v and note at pp. 40-42.\n\nDoc. and Cov. Sec. vii:20 and Ibid 18, 19. Also Sec. 84.\n\nHistory of the Church, Vol. 2 chs. viii, ix. Doc. and Cov. Sec. xx.\nOutlines of Ecclesiastical History, pp. 316-334 and note.\n\nNOTES.\n\n_1. Priesthood:_ \"Priesthood is power which God gives to man,\nby which man becomes an agent of God; an authorized officer in his\nkingdom, with the right and power to teach the laws of the kingdom,\nand administer the ordinances by which foreigners and aliens are\nadmitted to citizenship. It gives man the right and power to act in\nGod's stead,--thus: If a man endowed with the proper degree of the\npriesthood takes one who believes the gospel and baptizes him for the\nremission of sins in the name of the Father, Son and Holy Ghost, the\nact of that authorized servant of God is just as valid as if the Lord\nJesus Christ himself did it, and remission of sins will follow. So also\nif an authorized servant of God lays on hands to impart the Holy Ghost,\nthe Holy Ghost will be given, inasmuch as all is done as the law of\nthe Lord directs. So in preaching, exhorting, warning; whether it be\nby God's own voice, or the voice of his servants, it is the same. Man\nthrough receiving the priesthood becomes God's agent; and the Lord is\nbound to recognize the ministrations of his agents so long as they act\nin accordance with the terms by which they hold that agency. Such is\npriesthood.\" (Outlines, p. 364.)\n\n\"The power and authority of the Higher or Melchisedek Priesthood, is to\nhold the keys of all the spiritual blessings of the church--To have the\nprivilege of receiving the mysteries of the kingdom of heaven--to have\nthe heavens opened unto them--to commune with the general assembly and\nchurch of the first born, and to enjoy the communion and presence of\nGod the Father, and Jesus the Mediator of the new covenant. The power\nand authority of the lesser, or Aaronic priesthood, is to hold the keys\nof the ministering angels, and to administer in outward ordinances, the\nletter of the gospel--the baptism of repentance for the remission of\nsins, agreeable to the covenants and commandments.\" (Doc. & Cov. Sec.\n107, vers. 18-20.)\n\n_2. Reflections on the Restoration of the Aaronic Priesthood:_\nThe same qualities of directness and simplicity, are to be observed\nin the ordination of Joseph Smith and Oliver Cowdery to the Aaronic\nPriesthood, by John the Baptist. This is the more surprising when the\ncircumstances connected with that event are taken into account. The\nAaronic Priesthood had not been upon the earth for many centuries; it\nis to be restored by the great forerunner of Messiah, whose business it\nis to prepare the way before him; he descends out of heaven in a pillar\nof light, and appears to Joseph Smith and Oliver Cowdery and lays his\nhands upon them--I am bold to affirm it as my steadfast belief that\nany mere enthusiast or imposter would have taken advantage of these\nreally dramatic circumstances to have indulged in something theatrical\nin the ceremony of ordination that was to follow. Some reference to\nthe long absence of the Priesthood from the earth; some glowing words\nrelative to its importance; the awful solemnity of conferring part\nof God's power on men; the honor these men received in having it\nbestowed upon them--the temptation to the mere enthusiast or imposter\nto have indulged in some extravagant expression would have been simply\nirresistible. But hear what the angel said:\n\nUpon you, my fellow-servants, in the name of Messiah, I confer the\nPriesthood of Aaron, which holds the keys of the ministering of angels\nand the gospel of repentance, and of baptism by immersion for the\nremission of sins; and this shall never be taken again from the earth,\nuntil the sons of Levi do offer again an offering unto the Lord in\nrighteousness. That was all, except that the messenger explained that\nhe acted under the direction of Peter, James and John, that a higher\nPriesthood would later be conferred upon them, and commanded them each\nto baptize the other.\n\nThe simplicity, directness and appropriateness of this ordination in\nthe presence of such temptation to introduce pomp and ceremony, stamp\nit with the seal of truth. It is just such an ordination as we would\nexpect--upon due reflection--an angel to make, full, covering all\nnecessary ground, but simple and direct.\" (New Witness for God, pp.\n225-6.)\n\n_The Line of the Restoration of the Meichisedek Priesthood:_ The\npromise to confer upon Joseph and Oliver the Melchisedek Priesthood\nwas fulfilled; but as there is no definite account of the event in the\nhistory of the Prophet Joseph, or, for matter of that, in any of our\nannuals, the evidences of the fact of their ordination to the higher or\nMelchisedek Priesthood promised them by John the Baptist, are presented\nnow, together with a consideration of the place where, and the time\nwhen, the great event occurred.\n\nThe Prophet Joseph, in a communication to the Church, under date of\nSeptember 6, 1842, makes undoubted allusion to the restoration of the\nMelchisedek Priesthood in the course of an ecstatic review of the great\nthings God had revealed to him. He said: \"And again, what do we hear?\nGlad tidings from Cumorah; Moroni, an angel from heaven, declaring the\nfulfillment of the prophets--the book to be revealed. A voice of the\nLord in the wilderness of Fayette, Seneca county, declaring the three\nwitnesses to bear record of the book. The voice of Michael on the hanks\nof the Susquehanna, detecting the devil when he appeared as an angel\nof light. The voice of Peter, James and John in the wilderness between\nHarmony, Susquehanna county, and Colesville, Broome county, on the\nSusquehanna river, declaring themselves as possessing the keys of the\nkingdom, and of the Dispensation of the Fullness of Times.\" (Doctrine\nand Covenants, Sec. cxxviii:20.)\n\nIn one of the early revelations given to the Prophet Joseph, the Lord\nmakes most direct reference to the restoration of the higher Priesthood\nthrough the ministration of Peter, James and John. The subject matter\nof the revelation is the Sacrament of the Lord's Supper; and in the\ncourse of it the Lord promises to \"drink of the fruit of the vine\" with\nhis servants on earth to whom the revelation is addressed; \"and with\nMoroni, * * * * and also Michael, or Adam, the father of all. * * * * *\nand also with Peter, and James, and John, whom I have sent unto yon, by\nwhom I have ordained you and confirmed you to be Apostles, and special\nwitnesses of my name, and bear the keys of your ministry, and of the\nsame things which I revealed unto them: unto whom I have committed\nthe keys of my kingdom, and a dispensation of the Gospel for the last\ntimes; and for the fullness of times.\" (Doctrine and Covenants, Sec.\nxxvii.) This revelation was given some time early in August, 1830,\nbut only the first four verses were written at that time. The rest of\nit was written in September of that year. (See chapters xi of this\nvolume.) These two allusions--the one by the Prophet and the other by\nthe Lord--to the restoration of the Melchisedek Priesthood not only\nmake clear the fact that the Melchisedek Priesthood was restored in\naccordance with the promise of John the Baptist when conferring the\nAaronic Priesthood, but they make it possible to fix upon the place\nwhere, and approximately the time when, the event occurred. Undoubtedly\nthe place where the ordination was performed was on the banks of the\nSusquehanna river, in the wilderness between Colesville, in Broome\ncounty, New York, and Harmony, in Susquehanna county Pennsylvania; for\nit is there the Prophet says the voice of Peter, James and John was\nheard declaring themselves as \"possessing the keys of the kingdom, and\nof the dispensation of the Fullness of Times;\" for which appearing and\ndeclaration there could be no other occasion than the ordination of\nOliver and Joseph to the Melchisedek Priesthood in fulfillment of the\npromises made by John the Baptist. The time at which the ordination\ntook place was evidently between the 15th of May, 1829, and August,\n1830. The last named date is the one under which the Lord so definitely\nreferred to the circumstance of having sent Peter, James and John to\nordain Joseph and others to be Apostles, even special witnesses of His\nname, and unto whom he had committed the keys of the kingdom. Hence the\ntime of the ordination must have been between those two dates.\n\nFrom information contained in other revelations, however, this\nperiod within which the Melchisedek Priesthood was restored may be\nconsiderably reduced. In April, 1830, a revelation was given concerning\nthe organization and government of the Church, and in that revelation\nthe Lord said: \"Which commandments (i. e. to organize the Church) were,\ngiven to Joseph Smith, Jun., who was called of God, and ordained an\nApostle of Jesus Christ, to be the first Elder of this Church; and\nto Oliver Cowdery, who was also called of God, an Apostle of Jesus\nChrist, to be the second Elder of this Church, and ordained under his\nhand.\" (Doctrine and Covenants, Sec. xx:2, 3.) This allusion to the\nordination of these men to the apostleship reduces the time of their\nordination to the period between the 15th of May, 1829, and April 6,\n1830.\n\nBut the time within which the ordination took place may be still\nfurther reduced. In a revelation bearing the date of June, 1829, making\nknown the calling of the Twelve, the Lord said: \"I speak unto you,\neven as unto Paul mine Apostle, for you are called even with that same\ncalling with which he was called.\" As this could scarcely be said of\nmen who had not been ordained to the same holy apostleship as that held\nby Paul, and consequently to the Melchisedek Priesthood, the conclusion\nis reasonable that the ordination promised by John the Baptist,\ndoubtless occurred some time between May 15, 1829, and the expiration\nof the month of June of that same year. (History of the Church, vol. I,\npp. 40-41, note.)\n\n_3. The Organization of the Church of Christ:_ In all things, the\ntwo young men, Joseph Smith and Oliver Cowdery, waited for direction\nfrom the Lord, and hence did not undertake to organize the church until\nhe commanded them. It was in obedience to a commandment from the Lord,\ntherefore, that they appointed the sixth day of April, 1830, as the\ntime to organize the church. Several persons who had been baptized,\nand a few of their friends, met at the house of Peter Whitmer, Sen.,\nin Fayette, Seneca county, in the state of New York, to affect that\norganization. The meeting was opened by solemn prayer after which,\naccording to previous commandments, the Prophet Joseph called upon\nthe brethren present to know if they would accept himself and Oliver\nCowdery as their teachers in the things of the Kingdom of God; and\nif they were willing that they should proceed to organize the church\naccording to the commandment of the Lord. To this they consented by\nunanimous vote. Joseph then ordained Oliver an Elder of the Church\nof Jesus Christ; after which Oliver ordained Joseph an Elder of the\nsaid church. The sacrament was administering and those who had been\npreviously baptized were confirmed members of the church and received\nthe Holy Ghost by the laying on of hands. Some enjoyed the gift of\nprophecy, and all rejoiced exceedingly. (See Note 4, end of section.)\n\nWhile the church was yet assembled a revelation was received from the\nLord, directing that a record be kept in the church, and that in it\nJoseph be called a seer, a translator, a prophet, an apostle of Jesus\nChrist, an elder of the church; and the church was commanded to give\nheed to all his words and commandments which he should receive from the\nLord; accepting his word as the word of God in all patience and faith.\nOn condition of their doing this the Lord promised them that the gates\nof hell should not prevail against the church; but on the contrary he\nwould disperse the powers of darkness from before them and shake the\nheavens for their good.\n\n_4. The Voice of God and the Voice of the People in Church\nGovernment:_ Thus the church was organized; and in that organization\nwe see the operation of two mighty principles--the voice of God; the\nconsent of the people. At the time that Joseph and Oliver received\ninstruction to ordain each other to be elders of the church, they were\ntold to defer their ordination until such time as would be practicable\nto get their brethren who had been and who would be baptized assembled\ntogether: for they must have the sanction of their brethren before\nthey ordained each other elders of the Church; and their brethren must\ndecide by vote whether they would accept them (Joseph and Oliver) as\nspiritual teachers. Thus, notwithstanding Joseph and Oliver had been\nordained apostles under the hands of Peter, James and John, and had\ndoubtless re-ordained each other as already stated, yet when it came to\nbeing ordained Elders of the church, and made the spiritual leaders of\nit, it must be done by the common consent of the church; and thus early\nwe see enforced that law which says: All things shall be done by common\nconsent in the church, by much prayer and faith. But no sooner was the\nchurch organized than a prophet, a seer, a translator, is appointed and\nthe church commanded to give heed to his words, and to receive them as\ncoming from the mouth of the Lord himself. Here in the very inception\nof the church organization is clearly established the great truth, the\ngrand principle, that in the government of the church there is to be a\nunion of the voice of God and the consent or voice of the people. Not\n_vox populi, vox Dei;_ nor _vox Dei, vox populi;_ but _vox\nDei et vox populi._[A] (Outlines, pp. 319-21.)\n\n[Footnote A: The voice of God and the voice of the people.]\n\n\n\nLESSON XLIII.\n\n(Scripture Reading Exercise.)\n\nDOCTRINAL AND ORGANIC DEVELOPMENT (Note 1).\n\nANALYSIS.\n\nI. The Name of the Church:\n\n1. The Church of Christ.\n\n2. The Church of the Latter Day Saints.\n\n3. The Church of Jesus Christ of Latter Day Saints.\n\nII. The first officers of the Church:\n\n1. Elders.\n\n2. Priests.\n\n3. Teachers.\n\n4. Deacons.\n\nIII. Subsequent additions of officers and Councils.\n\n1. The Presidency of the Church.\n\n2. High Priests.\n\n3. Bishops.\n\n4. Standing High Councils.\n\n5. Councils of the Seventy.\n\nREFERENCES.\n\nHistory of the Church, Vol. II p. 79, 62--See title of minutes as also\nminutes and footnote; also Ibid pp. 79, 249. Doc. & Cov. Sec. cxv. and\nHistory of the Church Vol. III, pp. 23-4 and note 2, note 1. Doc. &\nCov. Sec. xx. New Witness for God, ch. xxiv.\n\nDoc. & Cov. Sec. xx; 65-67. Also Ibid Secs, lxxxiv, cvii; cxxiv,\n(Presidency.)\n\nDoc. & Cov. Sec. xx; 2, 3. History of the Church Vol. I pp. 76-78. Ibid\n243 and foot note. Ibid p. 267. Ibid p. 334 (Doc. & Cov. Sec. xc; 6.\nAnd Vol. II p. 176. Doc. & Cov. Sec. cvii-22.)\n\nHistory of the Church Vol. I pp. 175-6 and foot notes.\n\nDoc. and Cov. Sec. xli; 9 and foot note lxxii; 1-15.\n\nDoc. & Cov. Sec. cii. History of the Church, Vol. II ch. ii.\n\nDoc. & Cov. Sec. xviii, also Sec. cvii. History of the Church, Vol. II,\nch. xiii. And the foot notes. Also Seventy's Year Book No. 1, Lesson i,\nii, iii.\n\nNOTES.\n\n_1. Development of the Church and its Doctrine:_ Only the merest\noutline can be indicated on the Doctrinal and Organic development of\nthe Church in this and the succeeding (which is the concluding) LESSON\nof this Year Book. It should be understood, however, that we have\nbeen merely led up to the Dispensation of the Fullness of Times, not\ninto it. These sketches are merely traced to give something like\ncompleteness to our outline History of the Dispensations, but it should\nbe remembered of course that they are outlines throughout, and that\nthese of the last dispensation, the most incomplete.\n\n_2. The Evolution of the Name of the Church:_ \"For thus shall my\nChurch be called in the last days, even the Church of Jesus Christ of\nLatter-day Saints.\" It will be observed that the Lord gives to the\nChurch its official name, \"The Church of Jesus Christ of Latter-day\nSaints.\" Previous to this the Church had been called \"The Church of\nChrist,\" \"The Church of Jesus Christ,\" \"The Church of God,\" and by\na conference of Elders held at Kirtland in May, 1834, (see Church\nHistory, vol. 2 pp. 62-3), it was given the name \"The Church of the\nLatter-day Saints.\" All these names, however, were by this revelation\nbrushed aside, and since then the official name given in this\nrevelation has been recognized as the true title of the Church, though\noften spoken of as \"The Mormon Church,\" the \"Church of Christ,\" etc.\nThe appropriateness of this title is self evident, and in it there is\na beautiful recognition of the relationship both of the Lord Jesus\nChrist and of the Saints to the organization. It is \"The Church of\nJesus Christ.\" It is the Lord's. He owns it. He organized it. It is\nthe Sacred Depository of His truth. It is His instrumentality for\npromulgating all those spiritual truths with which He would have\nmankind acquainted. It is also His instrumentality for the perfecting\nof the Saints, as well as for the work of the ministry. It is His in\nall these respects. But it is an institution which also belongs to\nthe Saints. It is their refuge in principle, doctrine; and they have\njoint ownership in it with Jesus Christ, which ownership is beautifully\nrecognized in the latter part of the title. \"The Church of Jesus Christ\nof Latter-day Saints,\" is equivalent to \"The Church of Jesus Christ;\"\nand \"The Church of the Latter-day Saints.\" (History of the Church, vol.\nIII, p. 24.)\n\n_3. The Presidency:_ The idea of Presidency of the Church like\nall things else seems to have passed through a course of development.\nAt the first organization effected on the 6th of April, 1830, Joseph\nSmith and Oliver Cowdery were sustained as the First and Second Elders\nof the Church (Doc. & Cov. Sec. xx and Sec. xxi, History of the Church,\nvol. I, pp. 76-78.) Subsequently on the 25th of January, 1832, Joseph\nSmith was ordained President of the High Priesthood at a conference\nat Amherst, Ohio; in which position he was sustained by a general\nconference of the Church held in Zion (Independence, Mo.), on the 26th\nof April, 1832. On March 8th, 1833, a revelation was given announcing\nSidney Rigdon and Frederick G. Williams to be equal with the Prophet in\nholding the keys of the kingdom (Doc. & Cov. Sec. xc:6); on the 18th\nof the same month, these brethren expressed the desire to be ordained\nto their office. \"Accordingly,\" remarked the Prophet, \"I laid my\nhands on Brother Sidney and Frederick, and ordained them to take part\nwith me in holding the keys of this last kingdom and to assist in the\nPresidency of the High Priesthood, as my counselors.\" (History of the\nChurch, vol. I, p. 334.)\n\nOn the 5th of December, 1834, Oliver Cowdery was brought into the\nPresidency of the High Priesthood--which is also the Presidency of the\nChurch--taking his place as \"Second Elder\" of the Church (see History\nof the Church vol. II, p. 176 and foot note). In pursuance of this\narrangement it will be found on the title page of the \"Doctrine and\nCovenants\" Issued at Kirtland in August, 1835, that these four brethren\nare set forth is the Presiding Elders of the Church, as follows:\n\n_Compiled by_\n\nJoseph Smith, Junior,\n\nOliver Cowdery,\n\nSidney Rigdon,\n\nFrederick G. Williams,\n\n(Presiding Elders of Said Church).\n\nOn March the 28th, 1835, however, a revelation was received in which it\nis said: \"Of the Melchisedek Priesthood, three presiding High Priests,\nchosen by the body, appointed and ordained to that office, and upheld\nby the conference, faith, and prayer of the church, form a quorum of\nthe Presidency of the church.\" (Doc. & Cov., Sec. 107, ver. 22.) And to\nthis law the matter of Presidency of the High Priesthood and of the\nChurch, the latter always goes with the former, has been conformed.\n\n_4. The Evolution of Church Government:_ Next to the evidence\nof divine authority furnished by the spirit of church government\nis the manner in which that government was brought into existence.\n\"Governments,\" remarks Herbert Spencer, \"are not made, they grow.\" A\nremark which is as true of ecclesiastical as of civil government: and\nalthough the growth of the church government founded by Joseph Smith\nwas rapid, it was, nevertheless, a growth, a development; it was not\nmade. What I mean is there was no plan more or less elaborate formed by\nthe prophet, a mental creation of officers with duties assigned, powers\ndefined and authority limited, and then an organization effected in\naccordance with such a plan. On the contrary the organization at the\nbeginning was extremely simple. Before the church was organized both\nthe Melchisedek and Aaronic Priesthood had been conferred on Joseph\nSmith, but the only officer known to the church at its organization,\nApril 6th, 1830, were elders, priests, teachers and deacons. It was\nnot until the 4th of February, 1831, that a bishop was appointed, and\nthen of course by revelation. Then in November following it was made\nknown that other bishops were to be appointed. The first high council\nin the church was not organized until February 17th, 1834. The quorum\nof the Twelve Apostles and quorums of Seventy were not organized until\nthe winter of 1835. Thus throughout, an officer was appointed today\nand his duties defined; another officer was appointed tomorrow or\nnext year and an explanation given of his duties and perhaps a limit\nfixed to his authority, Thus line was given upon line, precept upon\nprecept: the prophet and those co-operating with him being apparently\nunconscious that they were gradually developing a system of government,\neach part of which was beautifully adjusted to every other part and to\nthe whole. This gives evidence that if there was no general plan for\nthis organization in the mind of Joseph Smith, there was a plan in the\nmind of God who through the instrumentality of this man was founding\nhis church. Joseph Smith, under God's direction, was building better\nthan he knew. He as well as others associated with him were called upon\nto lay the foundation of a great work--how great they knew not. One may\nstand so close to a mountain that he perceives neither the vastness of\nthe pile nor the grandeur of its outlines. Not until one recedes from\nit some distance does the magnificence of its snow-capped peaks, the\nsolemnity of its rugged cliffs, and deep ravines stir the sensibilities\nof the soul. So with this work established through the labors of Joseph\nSmith and his associates. They stood too close to it to comprehend its\ngreatness; too absorbed in its parts to contemplate much less fully\nunderstand the meaning and harmony of the whole. It was not until the\nwork was well advanced towards its completion, and men had receded some\ndistance from it in time that they began to be aware that out of the\nparts given to them developed so sublime a system of ecclesiastical\ngovernment, the like of which was not to be found in all the world.\" (A\nNew Witness for God, pp. 255-7.)\n\n\n\nLESSON XLIV.\n\n(Scripture Reading Exercise.)\n\nDOCTRINAL AND ORGANIC DEVELOPMENT (Continued.)\n\nANALYSIS.\n\nIV. Organization of Stakes of Zion.\n\n1. Zion.\n\n2. Stakes of Zion.\n\nV. Doctrinal Growth.\n\nVI. The Order and Presidency of all Dispensations.\n\nREFERENCE.\n\nBook of Mormon, III Nephi, ch. xxi:20-25. Missouri Persecutions, chs.\nii, iii. Doc, & Cov. Sec. lvii:1-5. History of the Church, Vol. I, pp.\n188-191.\n\nHistory of the church, Vol. II, pp. 513-514 and note.\n\nNew Witness for God, chs. xiv and xv. See also History of the Church,\nVol. IV. Introduction, pp. xxxiii-xli and note.\n\nHistory of the Church, Vol. IV Introduction, pp. xxxix-xli; Mormon\nDoctrine of Deity, pp.\n\nNOTES.\n\n_Zion:_ The word Zion is variously employed: \"This is Zion, the\npure in heart.\" (Doc. & Cov.) In this instance the word refers to a\npeople who are declared to be the pure in heart. In the south part of\nJerusalem is a hill frequently spoken of in Jewish scripture as Zion,\nor Mount Zion. Then Enoch the seventh from Adam gathered the righteous\nand built a city, \"that was called the city of Holiness, even Zion.\"\nThe Lord in speaking to Enoch about the great events to take place in\nthe last days, in which He would come to the earth in His glory, said\nHe would with righteousness and truth sweep the earth as with a flood\nto gather His elect to \"an holy city. * * * and it shall be called\nZion, a new Jerusalem.\" The Nephite prophet, Moroni, tells us that\nEther in vision saw the days of the coming of the Son of Man, and that\n\"he spake concerning a new Jerusalem upon this land (America),\" that\nwas to built up unto the remnant of the seed of Joseph. (Ether xiii.)\nJesus also after his resurrection, when He visited the Nephites on the\nAmerican continent, told them that He would establish them upon this\nland, and if the Gentiles would not harden their hearts, but would\nrepent of their sins, they should be included in the covenant, and\nshould assist in building up the city New Jerusalem. (III Nephi xx.)\nThe word Zion, then, is applied to a people; it is the name of a hill\nin the south part of Jerusalem; it is the name of a city built by Enoch\nand his people; it is to be the name of a city built in the last days\nby the saints of the Most High upon the continent of America. (Missouri\nPersecutions; also Outlines of Eccl. History, pp. 349-50.)\n\n_The Land of Zion:_ \"When the Book of Mormon was revealed and it\nbecame known that the Americas were precious lands of promise, and that\nGod had such a high destiny for the two continents as is described in\nthe Book of Mormon, that among other things America was the place where\nthe Zion of God should be built in the last days, the brethren in those\nearly days very naturally became anxious to know where the city of Zion\nwould be located. After much striving for the knowledge, the place of\nZion was at last revealed to them. The Lord indicated the place for\nthe commencement of the building of Zion, and the place for the temple\nupon which the glory of God should rest by day and by night. This place\nwas declared to be near Independence, Jackson county, Missouri. The\nsite for the temple and the land around about was dedicated under the\nsupervision of the prophet, and the Saints in the eastern states were\ncommanded to gather to this place. They did so, and lived there some\nthree years when their enemies rose up against them and expelled them\nfrom the land under circumstances of great cruelty and hardship. The\nSaints, who had been driven from their homes, accounted themselves\nexiles from Zion, and there was much disappointment in Israel because,\napparently the promises of God had failed them; for they looked forward\nto an unbroken possession of the land, notwithstanding the word of the\nLord to the contrary. (See Introduction to Volume III of the History of\nthe Church, pp. xxxii-xxxix.) Shortly after this, three years later, a\nstill further removal was made into the counties of northern Missouri,\nand finally, as you know, the entire Church was expelled from the state\nof Missouri and had to take refuge in Illinois. The prophet with his\nusual activity began the establishment of stakes of Zion in Illinois,\nespecially at Nauvoo and vicinity. Meantime the Saints were questioning\nmuch concerning Zion, and the privilege of dwelling therein. At the\nApril conference, preceding his martyrdom, the prophet alluded to these\ndisappointments, and he spake of Zion at considerable length. I want\nto read to you his words on that occasion. The Saints had too narrow a\nconception of Zion, and of the purpose of God with reference to her;\nand hence the prophet, in the course of his remarks, said:\n\n\"You know there has been a great discussion in relation to Zion, where\nit is, and where the gathering of the dispensation is, which I am now\ngoing to tell you. The prophets have spoken and written upon it, but I\nwill make a proclamation that will cover a broader ground. The whole\nof America is Zion itself, from north to south, and is described by\nthe prophets who declared that it is Zion, where the mountain of the\nLord shall be, and it shall be the center of the land. I have received\ninstructions from the Lord that from henceforth wherever the elders of\nIsrael shall build up churches and branches unto the Lord, throughout\nthe states (having reference to the United States, of course) there\nshall be a stake of Zion. In the great cities, as Boston, New York,\netc., there shall be stakes. It is a glorious proclamation, and I\nreserved it to the last, and designed it to be understood that this\nwork shall commence after the washings and anointings and endowments\nhave been performed here (i. e. in Nauvoo).\"\n\nThe martyrdom of the prophet and the exodus to the mountains consequent\nupon that martyrdom made it impossible to carry out this policy of\nbuilding up stakes of Zion in Boston, New York and other eastern\ncities. The Church found that it had all it could do in establishing\nitself in the valleys of the Rocky mountains, where it might fulfill\nthe predictions of the prophet of this dispensation, to the effect\nthat the Saints would become a great and powerful people in the midst\nof the Rocky mountains. Sometimes, however, I have wondered if we\nhave not too much set our hearts upon these valleys, upon this state\nof Utah and these surrounding states; and if--like the Saints in the\nearlier history of the Church, when inhabiting Jackson county, we have\nnot limited our conceptions of Zion by lines that are altogether too\nnarrow. Last fall, as I journeyed through the eastern states, through\nNew England, and in the south, and realized that in the southern states\nthere are more than 10,000 of our people, and in the Eastern States\nmission more than 3,000, and in the Northern States mission a still\ngreater number than in the Eastern States, I wonder if it would not be\npossible to establish stakes of Zion in the eastern and southern states\nas well as in Canada, in Mexico, in Oregon, in Arizona, or Colorado.\nWould it not be just as legitimate to establish stakes of Zion in South\nCarolina, in Florida, in Vermont or New York, as it is to establish\nstakes of Zion in these other places I have named? The whole land of\nAmerica, the two great continents, is Zion, the land of Joseph; and I\nbelieve that the elements are forming, that God is so tempering the\nminds of men, so making them receptive of the truth, that by a strong,\nintelligent proclamation of the gospel, that God has entrusted to His\nChurch, it may become possible for stakes of Zion to be established all\nover this land.\" (Defense of the Faith and the Saints, pp. 437-440.)\n\n_A Stake of Zion:_ A Stake of Zion is a division of the church\nterritorially that embraces several wards[A] and branches. There is no\nset number of wards or branches necessary to constitute a Stake. That\nis arranged according to convenience. The Stake is presided over by a\npresident, who is a High Priest, assisted by two other High Priests as\ncounselors. They constitute the Presidency of the Stake, and preside\nover the organization in that Stake much in the same way that the\nPresident of the Church presides over the entire church; but is subject\nof course to the general authorities of the church.\n\n[Footnote A: Wards: The Stakes are divided into ecclesiastical wards,\npresided over by a bishopric, consisting of a bishop aided by two\nhigh priests as counselors, unless the bishop is a literal descendant\nof Aaron, in which event he has authority to act as bishop without\ncounselors. The bishopric has a direct general presidency over the\nquorums of the lesser priesthood in his ward, and presides even over\nthose holding the Higher Priesthood as members of his ward; but not\nover the quorums of the Higher Priesthood as quorums.]\n\nIn each Stake is a Standing High Council, over which the Presidency\nof the Stake--or the President or either one of the counselors, when\ncircumstances render it impossible or inconvenient for all to be\npresent--preside. This forms the highest judicial tribunal in the Stake.\n\nOne or more Patriarchs are appointed to confer upon the people\npatriarchal blessings within the Stake. The High Priests are organized\ninto a quorum with a presidency over them as already explained. The\nElders are organized into one or more quorums, according as they are\nnumerous enough for one or a number of quorums; and with the High\nPriests constitute the standing ministry in the Stake. (Outlines, pp.\n374-375.)\n\n_Fitness in Doctrine Development:_ \"Not only did our Prophet\nstart right but he continued right. He not only received the gospel\nthrough the ministration of an angel; but he received his authority\nto preach it, administer its ordinances and build up the Church of\nChrist from those who last held the keys of that authority on earth.\nFrom John, who when on earth was called the Baptist, now raised\nfrom the dead and become an angel of God, he received the Aaronic\nPriesthood, which gave him power to preach repentance and baptize for\nthe remission of sins, from Peter, James and John, the three chief\napostles of the dispensation ushered in by the personal ministry of the\nLord Jesus, he received the keys of the Melchisedek Priesthood--the\nHoly Apostleship, which gave him power to establish the church of\nChrist to the uttermost and regulate all its affairs; from Moses he\nreceived the keys of the gathering of Israel from the four quarters\nof the' earth and the leading of the ten tribes from the land of the\nnorth; from Elijah the keys of the priesthood to turn the hearts of\nthe fathers to the children, and the hearts of the children to the\nfathers, according to the prediction of Malachi. Thus he was called\nand ordained of God through divinely appointed agents as was Aaron,\nand therefore fulfilled the law which provides that those who minister\nfor men in things pertaining to God, must be called of God as Aaron\nwas, by prophecy and revelation. In this development of the work of\nGod, one sees a fitness of things. Look for a moment at the work God\nhas proposed to himself to accomplish: The time has come for the\nrestoration of the Gospel; for the re-establishment of his church;\nfor the ushering in of the Dispensation of the Fullness of Times in\nwhich he has promised to gather together in one all things in Christ,\n\"both which are in heaven, and which are on earth.\" A reign of peace,\na reign of righteousness is about to be inaugurated--the Millennium\nwhich the scriptures promised--long looked for by earth's troubled\nchildren--despaired of--given up--is about to be realized! The remnant\nof Israel is to be gathered to Zion; Jerusalem is to be established,\nno more to be thrown down; the nations are to beat their swords into\nplow-shares, and their spears info pruning-hooks and nation shall not\nlift up sword against nation, nor shall they learn war any more--the\nearth is to rest from its wickedness. To bring this to pass, the\ncooperation of man is necessary--his obedience, his righteousness. To\nsecure that obedience, that co-operation, faith is needed; and as faith\nis based on evidence, God proceeds to create the evidence by bringing a\nwitness into existence who can not only testify of God's existence, but\nalso of his purposes. He then enlarges the evidence by bringing forth\nthe Book of Mormon, the voice of entire nations of people speaking out\nof the dust of ages, testifying that the Lord is God, that Jesus in\nthe Christ, that the gospel is the power of God unto Salvation; and by\nthus increasing the evidence the foundation for faith was enlarged; and\nby establishing faith in the hearts of men the seed of obedience was\nplanted. For faith is the incentive to action, the cause of obedience,\nand the foundation of all righteousness. When the work reached that\nstage of development that men could be taught repentance, and receive\nbaptism for the remission of sins, who so qualified or who with more\npropriety could be sent to deliver the keys of the priesthood that is\nespecially appointed to cry repentance and administer baptism than the\nteacher of repentance and the Baptists? Or, when the time came for the\nrestoration of the apostleship, who could restore it save those who\nlast held the keys of it on earth--Peter, James and John? Who so fit\nto restore the keys of the gathering of Israel and leading the ten\ntribes back from the north as Moses, the great prophet of Israel? Who\nso fitting to restore the keys of the priesthood which should turn\nthe hearts of the fathers and children, towards each other as Elijah,\nof whom it was prophesied that he would do that work? Thus throughout\nthere was a fitness in the development of the great work of God in\nthe last days--an appropriateness to be observed in the personages\nemployed to restore the keys of authority which opened up the several\ndepartments of the great dispensation. And it is to be observed, too,\nthat this fitness of things as here pointed out was not the result of\nworking to a well-matured plan in the mind of Joseph Smith; he was too\nyoung and too inexperienced to preconceive it all and then set himself\nat work to unfold it in such beautiful order. It was of course working\nto a well-matured plan, but the plan existed in the mind of God; and\nit was given to Joseph Smith piece-meal--incident followed incident\nwithout an apparent suspicion in his mind that each incident was a step\nin the progress of the mighty march of events matured in the mind of\nGod--each key of authority, or part of the gospel but a fragment of a\nmighty and consistent whole that God was unfolding. The consistency and\nappropriateness of the development Joseph Smith never spoke of; it was\nleft for others to note these things after the work was well advanced\nin he course of its development. The Prophet received the messengers\nGod sent to him, and under their instruction proceeded with the\nunfoldment of the purposes of the Lord, and left it to others to admire\nthe work and note the evidences of God's directing hand in the order of\nthe events and the appropriateness of the parties entrusted with the\nintroduction of the various departments of it.\" (New Witness for God,\np. 219-222.)\n\n_Adam the President of All Dispensations to Our Earth:_ The\nfollowing remarks of the Prophet respecting man and his relation to\nGod, and the relationship of certain leading men to each other, in the\nseveral dispensations of the Gospel which have been given, cannot fail\nto be an interesting and instructive contribution and conclusion to\nthis lesson. The remarks under division I are taken from a discourse\nby the Prophet delivered in June, 1839, in answer to some inquiries\nconcerning Priesthood. The Prophet's remarks under division I appear\nin the Millennial Star, Vol. xxvii, pages 310, 311. Those in division\nII are from an article on Priesthood prepared by the Prophet, and read\nby Robert B. Thompson at the general conference of the Church held at\nNauvoo, October 5, 1840, and are to be found in the Millennial Star,\nVol. xviii, pages 164, 165.\n\nI.\n\nThe Priesthood was first given to Adam; he obtained the First\nPresidency and held (holds) the keys of it from generation to\ngeneration. He obtained it in the creation, before the worlds were\nformed, as in Genesis 1:20, 26, 28. He had dominion given him over\nevery living creature. He is Michael, the Archangel, spoken of in the\nScriptures. Then to Noah, who is Gabriel; he stands next in authority\nto Adam in the Priesthood; he was called of God to this office, and was\nthe Father of all living in his day, and to him was given the dominion.\nThese men held keys first on earth, and then in heaven. The Priesthood\nis an everlasting principle, and existed with God from eternity, and\nwill to eternity, without beginning of days or end of years. The keys\nhave to be brought from heaven whenever the Gospel is sent. When they\nare revealed from heaven it is by Adam's authority. Daniel vii, speaks\nof the Ancient of Days; he means the oldest man, our Father Adam,\nMichael; he will call his children together and held a council with\nthem to prepare them for the coming of the Son of Man. He (Adam) is\nthe father of the human family and presides over the spirits of all\nmen, and all that have had the keys must stand before him in this grand\ncouncil. This may take place before some of us leave this stage of\naction. The Son of Man stands before him, and there is given Him glory\nand dominion. Adam delivers up his stewardship to Christ, that which\nwas delivered to him as holding the keys of the universe, but retains\nhis standing as head of the human family. * * * * The Father called\nall spirits before him at the creation of man, and organized them.\nHe (Adam) is the head, and was told to multiply. The keys were first\ngiven to him, and by him to others. He will have to give an account of\nhis stewardship and they to him. * * * * * I saw Adam in the valley of\nAdam-ondi-Ahman. He called together his children and blessed them with\na patriarchal blessing. The Lord appeared in their midst, and he (Adam)\nblessed them all, and foretold what should befall them to the latest\ngeneration. (Mill. Star, Vol. xviii, pp. 310, 311; see Doc. & Cov. Sec.\ncvii:53, 56.) This is why Abraham blessed his posterity; he wanted\nto bring them into the presence of God. They looked for a city, etc.,\nMoses sought to bring the children of Israel into the presence of God,\nthrough the power of the Priesthood, but he could not. In the first\nages of the world they tried to establish the same thing; and there\nwere Eliases raised up who tried to restore these very glories, but did\nnot obtain them, but they prophesied of a day when this glory would\nbe revealed. Paul spoke of the Dispensation of the Fullness of Times,\nwhen when God would gather together all things in one, etc., and those\nmen to whom these keys have been given, will have to be there, and\nthey without us cannot be perfect. These men are in heaven, but their\nchildren are on earth. Their bowels yearn over us. God sends down men\nfor this reason (Matt. 13:41). \"And the Son of Man shall send forth\nhis angels,\" etc. All these authoritative characters will come down and\njoin hand in hand in bringing about this work.\n\nII.\n\nCommencing with Adam, who was the first man, who is spoken of in Daniel\nas being the \"Ancient of Days,\" or in other words, the first and oldest\nof all, the great grand progenitor, of whom it is said in another place\nhe is Michael, because he was the first and father of all, not only by\nprogeny, but the first to hold the spiritual blessings, to whom was\nmade known the plan of ordinances for the salvation of his posterity\nunto the end, and to whom Christ was first revealed, and through whom\nChrist has been revealed from heaven, and will continue to be revealed\nfrom henceforth. Adam holds the keys of the Dispensation of the\nFullness of Times, i. e. the dispensation of all the times, have been\nand will be revealed through him from the beginning to Christ, and from\nChrist to the end of all the dispensations that are to be revealed:\nEphesians, 1st chap., 9th and 10th verses--\"Having made known unto us\nthe mystery of his will, acording to his goon pleasure which he hath\npurposed in himself: that in the dispensation of the fullness of times\nhe might gather together in one all things in Christ, both which are in\nheaven and which are on earth, even in him.\" * * * * * And again: God\npurposed in himself, that there should not be eternal fullness until\nevery dispensation should be fulfilled and gathered together in one,\nand that all things whatsoever that should be gathered together in one\nin those dispensations unto the same fullness and eternal glory, should\nbe in Christ Jesus; therefore he set the ordinances to be the same\nforever, and set Adam to watch over them, to reveal them from heaven to\nman, or to send angels to reveal them; Hebrews I:14--\"Are they not all\nministering spirits, sent forth to minister to those who shall be heirs\nof salvation,\" These angels are under the direction of Michael or Adam,\nwho acts under the direction of the Lord. From the above quotation we\nlearn that Paul perfectly understood the purposes of God in relation\nto his connection with man, and that glorious and perfect order which\nhe established in himself, whereby he sent forth power, revelations,\nand glory. * * * * * This then, is the nature of the Priesthood; every\nman holding the presidency of his dispensation, and one man holding the\npresidency of them all, even Adam; and Adam receiving his presidency\nand authority from the Lord, but cannot receive a fullness until Christ\nshall present the Kingdom to the Father, which shall be at the end of\nthe last dispensation.\" (\"The Mormon Doctrine of Deity,\" pp. 243-248.)","title":"The Seventy's Course in Theology, Second Year: Outline History of the Dispensations of the Gospel","tradition":"scripture-revelation","translated_text":null,"word_count":109047}