1. Review.—We have now related the chief events connected with the introduction of the gospel and the establishment of the Church by the personal labors of Messiah and those immediately connected with him. We may now review the doctrines that he taught, which, taken in the aggregate, constitute the gospel; and examine the character of the organization he founded—the Church.
2. The Mission of Messiah.—Jesus Christ came into the earth to accomplish three great purposes; first, to redeem mankind from the consequences of Adam's transgression; second, to save them from the consequences of their own sins. The first is a general salvation, which, without any conditions whatever, will be applied to all mankind, irrespective of their obedience or disobedience to God, their righteousness or wickedness, their belief or unbelief. The redemption will be as universal as the fall. The second may be regarded as a particular salvation, dependent upon faith in, and obedience to the gospel of Christ by the individual.
3. The Fall.—When Adam and Eve were placed in the garden of Eden, there were certain laws given them by their Creator, the penalty of violating which was death and banishment from the presence of God. They transgressed the laws and became subject to the penalty. Nor was that all; but by their transgression, having become mortal, they bequeathed that mortality to their offspring; and thus death passed upon all mankind, and that too, through no act or fault of theirs. Their agency was not exercised in the matter, and therefore justice would require that they should receive a full and complete redemption from the evil which overtakes them through the actions of others over which they had no control.
4. General Salvation.—Such a redemption was wrought out through the atonement of Jesus Christ, and that its benefits are to be universal, so far as redeeming mankind for the consequences of Adam's transgression is concerned, is evident from the fact,
First, That the resurrection from the dead is universal, as the scriptures witness:
And many of them that sleep in the dust of the earth shall awake, some to everlasting life, and some to shame and everlasting contempt.[103]
For as the Father hath life in himself; so hath he given to the Son to have life in himself. * * * Marvel not at this: for the hour is coming, in which all that are in their graves shall hear his voice, and shall come forth; they that have done good unto the resurrection of life, and they that have done evil, unto the resurrection of damnation.[104]
Or, as the last two clauses were given to the Prophet Joseph Smith by inspiration:
They who have done good in the resurrection of the just, and they who have done evil in the resurrection of the unjust.[105]
After giving a full account of the resurrection of the righteous and their reign upon the earth for a thousand years, the writer of the Apocalypse [A-poc-a-lypse] says:
And I saw the dead, small and great, stand before God. * * * And the sea gave up the dead which were in it; and death and hell delivered up the dead which were in them: and they were judged every man according to his works.[106]
Second, The scriptures plainly declare that the redemption of men from the consequences of Adam's transgression shall be universal:
Therefore as by the offense of one [Adam] judgment came upon all men to condemnation; even so by the righteousness of one the free gift came upon all men to the justification of life.[107]
Since by man came death, by man came also the resurrection of the dead. For as in Adam all die, even so in Christ shall all be made alive. But every man in his own order: Christ the first fruits; afterward they that are Christ's at his coming. Then cometh the end, when he shall have delivered the kingdom to God, even the Father; when he shall have put down all rule and all authority and power. For he must reign, till he hath put all enemies under his feet. The last enemy that shall be destroyed is death.[108]
Behold, he created Adam, and by Adam came the fall of man. And because of the fall of man, came Jesus Christ even the Father and the Son; and because of Jesus Christ came the redemption of man. And because of the redemption of man, which came by Jesus Christ, they are brought back into the presence of the Lord; yea, this is wherein all men are redeemed, because the death of Christ bringeth to pass the resurrection, which bringeth to pass a redemption from an endless sleep, from which sleep all men shall be awakened by the power of God when the trump shall sound; and they shall come forth, both small and great, and all shall stand before his bar, being redeemed and loosed from this eternal band of death, which death is a temporal death.[109]
5. Through the atonement made by Messiah, therefore, a full and complete redemption from the consequences of Adam's transgression is brought about; that is, a victory over the grave is secured, and that, too, through the merits of Jesus Christ. And while the law transgressed by Adam has been vindicated, the posterity of Adam who became subject to death through his disobedience, are redeemed from the grave without anything being required of them. For as their agency was not concerned in bringing about the mischief, nothing is required of them in order to obtain redemption from it. So far salvation is free and universal. (See notes 1, 2 and 3, end of section.)
6. The Atonement a Fact Proven by Evidence.—It is often asked: "How is it that through the sacrifice of one who is innocent salvation may be purchased for those under the dominion of death?" We observe, in passing, that what should most concern man is, not so much how it is that such is the case; but is it a fact? Is it true that God has established such a scheme of redemption? is what should concern him. To that question the blood sprinkled upon a thousand Jewish altars, and the smoke that darkened the heavens for ages from burnt offerings, answer yes. For those sacrifices, and that sprinkled blood were but typical of the great sacrifice to be made by the Messiah.
Even the mythology of heathen nations retains the idea of an atonement that either has been, or is to be made for mankind. Fantastic, distorted, confused, buried under the rubbish of savage superstition it may be, but it nevertheless exists. So easily traced, so distinct is this feature of heathen mythology, that some writers[110] have endeavored to prove that the gospel plan of redemption was derived from heathen mythology. Whereas the fact is that the gospel was understood and extensively preached in the earliest ages; men retained in their tradition a knowledge of those principles, or parts of them, and however much they may have been distorted, traces of them may still be found in nearly all the mythologies of the world.
The prophets of the Jewish scriptures answer the question in the affirmative. The writers of the New Testament make Christ's atonement the principal theme of their discourses and epistles. The Book of Mormon, speaking as the voice of entire nations of people whose prophets and righteous men sought and found God, testify to the same great fact. The revelations of God as given through the Prophet Joseph Smith are replete with passages confirming this doctrine. The evidence is more than sufficient, to establish the fact of the atonement beyond the possibility of a doubt; and if there are some things in it not within the scope of our comprehension, still there is sufficient foundation for the glorious hope of eternal life through its power.
7. Claims of Mercy and Justice Balance.—In the atonement there is a nice balancing of the relative claims of justice and mercy. The law given to man having been transgressed, justice demanded the payment of the penalty, which was death. And as Adam had no power to liberate himself from the captivity thereof, his sleep in the grave must have been eternal; so also with all his posterity to whom his mortality was bequeathed as an evil legacy, had not Mercy put in her claims and prevented Justice from being cruel. The Son of God having it given to him to have life in himself,[111] and being capable of making an infinite atonement, he stood forth as the great friend of man and offered himself as a sacrifice to satisfy the claims of Justice. That offering was accepted by the great Law Giver, and upon the demands of Justice being satisfied—the law having no further claim upon him—the captive is set free from the dominion of death. Mercy is not permitted to rob Justice, but she claims her own. Justice is not permitted to be cruel, but he retains his dignity—his demands are satisfied. As the late President Taylor very beautifully says:
Is justice dishonored? No; it is satisfied; the debt is paid. Is righteousness departed from? No; there is a righteous act. All requirements are met. Is judgment violated? No; its demands are fulfilled. Is mercy triumphant? No; she simply claims her own. Justice, judgment, mercy and truth all harmonize as the attributes of Deity. "Justice and truth have met together, righteousness and peace have kissed each other." Justice and judgment triumph as well as mercy and peace; all the attributes of Deity harmonize in this great momentous, just, equitable, merciful and meritorious act.[112]
8. The Sacrifice of Messiah Voluntary.—Unbelievers delight to represent God, the great Law Giver, as unspeakably cruel in demanding such an atonement as Christ made for the salvation of the children of men. But let it be borne in mind that he who made the atonement did so voluntarily. Testifying to his disciples respecting the matter, he says:
Therefore doth my father love me, be cause I lay down my life that I may take it up again. No man taketh it from me, but I lay it down of myself. I have power to lay it down, and I have power to take it again. This commandment have I received of my Father.[113]
When his enemies gathered about him—a former friend betraying him with a kiss,—and Peter prepared to defend him with the sword, he chided him for his rashness, commanding him to put up his sword, and added:
Thinkest thou that I cannot now pray to my Father, and he shall presently give me more than twelve legions of angels? But how then shall the scriptures be fulfilled, that thus it must be?[114]
Thus down to the very last moment, it appears that Jesus could have been delivered from the sacrifice had he so willed it. But the principle which was the guiding star of his life—"Father, not my will, but thy will be done"—influenced him in this instance, and he drank of the cup given him of his Father, and wrung out the dregs in agony; but he did it voluntarily, and that, too, out of his great love for mankind. 9. The Love of God Made Manifest in the Atonement.—By this atonement of Messiah's there is especially one fact thrown out in bold relief, that is, the great love of God and Christ for mankind. When one thinks of the unspeakable agony, of the anguish of heart, of the pains that racked the body and distressed the mind of the Savior at the time of his betrayal, and during his trial and crucifixion, he may see how great the love of the Father for mankind must be, when he would consent for his only begotten Son to pass through this great humiliation and affliction, in order to redeem mankind from the bonds of death. On such contemplation increased emphasis will be given to the passage—
In this was manifested the love of God towards us, because that God sent his only begotten Son into the world that we might live through him.[115]
And also to this:
For God so loved the world, that he gave his only begotten Son, that whosoever believeth in him should not perish, but have everlasting life. For God sent not his Son into the world to condemn the world, but that the world through him might be saved.[116]
Equally great appears the love of the Son of God, who of his own free will volunteered to take upon himself the task of man's redemption.
10. Individual Salvation.—As before stated, Messiah came not only to redeem man from the consequences of the fall, but to save him also from the consequences of his own personal sins. The redemption from the fall is universal and unconditional, because the penalties following it were entailed upon the race through no action of theirs, but through the transgressions of Adam. The redemption from the consequences of man's personal sins, however, is bottomed upon conditions, because his agency is more completely a factor in the violations of the law. He sins knowingly, willfully, and sometimes wantonly. He transgresses the laws of God and of nature in spite of the protests of his conscience, the convictions of his reason, and the promptings of his judgment. He becomes desperately wicked and so depraved that in some cases he actually seeks evil and loves it. He hugs it to his bosom and cries: Evil, be thou my good; sin, be thou my refuge!
11. In cases of such violation of the laws of God, justice demands that the outraged laws should be vindicated by the punishment of the transgressor. But here again the principle of mercy is active. By the sacrifice which he made, Messiah purchased mankind as an inheritance for himself, and they came of right under his dominion; for he not only ransomed them from an endless sleep in the grave, but "he hath borne our griefs and carried our sorrows. * * * * He was wounded for our transgressions, he was bruised for our iniquities, the chastisement of our peace was upon him; and by his stripes we are healed. The Lord hath laid on him the iniquity of us all."[117] (See note 4, end of section.) It was these considerations, doubtless, which led the Apostle to say to the saints—"Ye are not your own; for ye are bought with a price."[118]
Still more plain in relation to the effect that Messiah's atonement has upon the personal sins of men, is the word of the Lord through the Prophet Joseph Smith to Martin Harris, warning him to repent lest his sufferings be sore—how sore, how exquisite, how hard to bear, he knew not:
For behold, I God, have suffered these things for all, that they might not suffer if they would repent, but if they would not repent, they must suffer even as I, which suffering caused myself, even God, the greatest of all, to tremble because of pain, and to bleed at every pore, and to suffer both body and spirit; and would that I might not drink the bitter cup, and shrink—nevertheless, glory be to the Father, I partook and finished my preparations unto the children of men.[119]
12. Conditions of Salvation.—Messiah having thus ransomed mankind by his own suffering and death, he becomes the law-giver to our race and of right prescribes the conditions upon which the full benefits of his great atonement shall be applied to individuals. Those conditions he has prescribed, and they constitute the gospel. It was these conditions which he authorized his Apostles to proclaim to the world, saying:
All power is given unto me in heaven and in earth. Go ye therefore, and teach all nations, baptizing them in the name of the Father, and of the Son, and of the Holy Ghost; teaching them to observe all things whatsoever I have commanded you.[120]
13. Following the apostles in their fulfillment of this commission, we have them persuading people to believe on the Lord Jesus Christ as the Savior of the world, as the only one to whom they may look for salvation[121]—the resurrection and the life. Men in whose minds this faith was created they commanded to repent and be baptized in the name of Jesus Christ for the remission of sins; and promised them on the condition of their obedience the gift of the Holy Ghost.[122] By repentance they meant a deep and heart-felt sorrow for sin, accompanied by a reformation of life;[123] by baptism they meant immersion in water in the likeness of Christ's burial and resurrection;[124] and the Holy Ghost was imparted by the laying on of hands and prayer.[125]
14. These things connected with a Godly walk and conversation after obeying them[126]—constitute the laws of adoption into the Church of Christ. These are the conditions on which man receives the full benefit of the atonement of Jesus Christ—a forgiveness of sins and power through the Holy Ghost to overcome all evil propensities within himself, until he becomes pure in heart and every way made ready and worthy of the kingdom of heaven. This is the gospel of Jesus Christ, as taught by Jesus and his apostles. (See note 6, end of section.)
15. The Church.—In order to propagate the gospel, and teach, encourage, instruct, preserve and finally perfect those who accepted it, Messiah organized his church. He bestowed upon its members certain great and precious spiritual gifts and graces, such as the power to speak in new tongues and interpret them; to receive revelation, to prophesy, to see visions, receive the visitation of angels, to possess the gift of wisdom, knowledge, faith, discernment of spirits, and healing the sick.[127]
16. The description of the Church organization in the New Testament is extremely imperfect, owing, no doubt, to the fragmentary character of the Christian annals. While the distinctions between the respective offices in the Priesthood, and the definition of the duties of each officer are even less satisfactory; still there is enough written to enable us to get an outline of the organization.
17. Messiah, during his personal ministry, organized a quorum of twelve apostles, to whom he gave very great powers and authority, even to be witnesses of him among the people, to build up his church by the proclamation of the gospel, to heal the sick, open the eyes of the blind, raise the dead and cast out devils.[128] He likewise organized quorums of seventies, unto whom he gave similar powers to those bestowed upon the apostles.[129] 18. After his resurrection Messiah was with his apostles and disciples forty days, during which time he was teaching them all things concerning the kingdom of God.[130] Hence we have these men after his ascension organizing branches of the church wherever they found people who received their testimony. In some instances they ordained elders to preside over these branches;[131] and in other instances bishops were appointed.[132]
19. Paul, in giving a description of the organization of the church says:
And God hath set some in the church, first apostles, secondarily prophets, thirdly teachers, after that miracles, then gifts of healing, helps, governments, diversities of tongues. Are all apostles? are all prophets? are all teachers? are all workers of miracles? have all the gifts of healing? do all speak with tongues? do all interpret?[133]
The implied answer is that all are not apostles, nor prophets, nor teachers, etc., in the church of Christ, but that the whole body, is fitly joined together and compacted by that which every part and every joint supplieth.[134]
20. Preceding the first quotation we made from Paul,[135] he compares the church of Christ to the body of a man, which, though it be composed of many members, yet it is but one body, and all the members thereof are needful to it. "The eye cannot say unto the hand, I have no need of thee; nor again the head to the feet, I have no need of thee. Nay, much more, those members of the body which seem to be more feeble are necessary." This is equivalent to saying that the apostle cannot say to the elder, I have no need of thee; nor the deacon to the bishop, I have no need of thee; nor the seventy to the priest, I have no need of thee. The argument is that all the offices, even those which seem the least necessary, are all needful to the existence of the church of Christ, and everyone is forbidden to hold as unnecessary his brother officer. 21. Moreover, the apostle insists that there should be the same bond of sympathy between the members of the church of Christ that there is in the members of the human body; that there should be no schism in it, and that the members should have a care one for another; that when one member suffers all the members suffer with it; or if one member be honored all rejoice with it.
22. In another description of the church the same writer after saying again that God had given to men "some apostles, and some prophets, and some evangelists, and some pastors and teachers"—he also enumerates the objects for which this peculiar organization was given: 1. For the perfecting of the Saints. 2. The work of the ministry. 3. Edifying the body of Christ. 4. To prevent the saints being carried about by every wind of doctrine, by the sleight of men, and cunning craftiness whereby they lie in wait to deceive.
23. He very plainly intimates, too, that this organization was designed to be perpetuated until the saints all come to the "unity of the faith and the knowledge of the Son of God—unto a perfect man, unto the measure of the stature of the fullness of Christ."[136] Furthermore, we suggest that it must be obvious, since the church organization was given to perfect the saints, to the work of the ministry, to edify the body of Christ, to prevent the saints being carried about by every wind of doctrine or being deceived by cunning men—that so long as there are saints who need perfecting, so long as there is a necessity for work in the ministry, so long as the church of Christ needs edifying, or the saints need to be guarded from heresy, or the deceitfulness of false teachers—just so long will this organization of the church with apostles and prophets, seventies, and elders, bishops and teachers and deacons be needed; and since the kinds of work enumerated in the foregoing will always be necessary, we reach the conclusion that the Church organization as established by the apostles was designed to be perpetual. (See note 5, end of section).
24. Officers of the Church to be Divinely Appointed.—Moreover it is apparent that these officers of the church were called of God. Concerning the apostles Jesus said: "Ye have not chosen me but I have chosen you, and ordained you that ye may bring forth fruit."[137] When seven men were chosen to look after the poor and minister to them they set them before the apostles, who, when they had prayed, laid their hands upon them and ordained them to their calling.[138]
25. So in the case of Paul. It was not enough that he saw and spoke with Messiah, for afterwards when the Lord would have him engage in the work of preaching the gospel and administering in the ordinances thereof, the Holy Ghost said unto certain prophets at Antioch,
Separate me Barnabas and Saul for the work whereunto I have called them. And when they had fasted and prayed, and laid their hands on them, they sent them away.[139]
26. Furthermore, as Paul went about confirming the souls of saints, he ordained elders in every church.[140] He did not suffer men to take the authority on themselves to minister in the things of God; but warned the saints against such characters. "Take heed unto yourselves," said he to the elders of Ephesus, "and to all the flock over which the Holy Ghost hath made you overseers, to feed the flock of God * * * For I know this, that after my departing, shall grievous wolves enter in, not sparing the flock. And of your own selves shall men arise, speaking perverse things, to draw away disciples after them."[141]
27. The general law of the church is expressed in the following:
Every high priest taken from among men is ordained for men in things pertaining to God that he may offer both gifts and sacrifices for sins. * * * And no man taketh this honor unto himself, but he that is called of God as was Aaron.[142]
The manner in which Aaron was called to the priest's office is recorded in the writings of Moses as follows: The word of the Lord came to that prophet saying:
Take thou unto thee Aaron thy brother, and his sons with him from among the children of Israel that he may minister unto me in the priest's office, even Aaron, Nadab and Abihu, Eleazer and Ithamar, Aaron's sons.[143]
28. It may be objected that this was the law relating to the calling of high priests alone, but if high priests were to be called in this manner, is it not reasonable to conclude that all who administer in things "pertaining to God" must be called in the same manner—that is, of God? So far as the scriptures are concerned, and on subjects of this character their authority is conclusive, wherever we have an account of men administering in the things pertaining to God, and their administrations are accepted of him, they have either been called directly by revelation from him, or through inspiration in those who already had authority from God to act in his name; and to be called by a legitimate, divinely established authority is to be called of God. (See note 6, end of section).
29. The Church on the Western Hemisphere.—The Book of Mormon is no more explicit in its description of the church organization than the New Testament. This is owing to the fact that the Book of Mormon is but an abridgement of the Nephite annals, and we are informed by Mormon, who made the abridgement, that not an hundredth part of the things which Jesus taught to the Nephites could be recorded in his abridged record—hence the meagre description of the church organization.[144] From Mormon's abridged account of Messiah's visit and labors among the Nephites, however, it appears that Jesus chose from among the faithful men who believed on him, twelve apostles,[145] unto whom he gave power to preach repentance, baptize for remission of sins,[146] lay on hands for the Holy Ghost,[147] and organize the Church.[148] But the details of this work are not given. It is evident, however, that the twelve disciples ordained subordinate officers, since Moroni informs us of the manner in which they ordained priests and teachers; [149] and he also refers to the office of elders.[150]
30. Thus in the Book of Mormon, as in the New Testament, may be seen only the faint outlines of the organization, the church of Christ. A full description of it, together with the callings and authority of the respective officers and persons of which it is composed, will be reserved for Part IV of this work.
31. The acceptance of the gospel by the Nephites was followed by the same results as when accepted by the Jews and Gentiles of the eastern hemisphere. The sick were healed, the dead were raised, the lame walked, the deaf heard, and the blind received their sight. Peace, love, sobriety, justice and an absence of greed and pride characterized the conduct of the saints of the western hemisphere; and here, too, they had "all things common among them, therefore they were not rich and poor, bond and free, but they were all made free, and partakers of the heavenly gifts."[151]
NOTES.
1. The Redemption Unconditional.—We believe that through the sufferings, death and atonement of Jesus Christ, all mankind without one exception, are to be completely and fully redeemed, both body and spirit, from the endless banishment and curse to which they were consigned by Adam's transgression; and that this universal salvation and redemption of the whole human family from the endless penalty of the original sin, is effected without any conditions whatsoever on their part; that is, that they are not required to believe or repent, or be baptized, or do anything else, in order to be redeemed from that penalty; for whether they believe or disbelieve, whether they repent or remain impenitent, whether they are baptized or unbaptized, whether they keep the commandments or break them, whether they are righteous or unrighteous, it will make no difference in relation to their redemption, both soul and body, from the penalty of Adam's transgression. The most righteous man that ever lived on the earth, and the most wicked wretch of the whole human family, were both placed under the same curse without any transgression or agency of their own, and they both alike will be redeemed from that curse, without any agency or conditions on their part.—"Remarkable Visions"—Orson Pratt.
2. The Atonement Universal in its Application.—Transgression of the law brought death upon all the posterity of Adam, the restoration through the atonement restored all the human family to life. "For since by man came death, by man came also the resurrection of the dead. For as in Adam all die, even so in Christ shall all be made alive." So that whatever was lost by Adam was restored by Jesus Christ. The penalty of the transgression of the law was the death of the body. The atonement made by Jesus Christ resulted in the resurrection of the human body. Its scope embraced all peoples, nations and tongues.
For all my Lord was crucified,
For all, for all my Savior died.
—"Mediation and Atonement"—John Taylor.
3. The Atonement a Mystery.—As stated elsewhere, in some mysterious, incomprehensible way, Jesus assumed the responsibility which naturally would have devolved upon Adam; but which could only be accomplished through the mediation of himself, and by taking upon himself their sorrows, assuming their responsibilities and bearing their transgressions or sins. In a manner incomprehensible and inexplicable, he bore the weight of the sins of the whole world; not only of Adam, but of his posterity; and in doing that, opened the kingdom of heaven, not only to all believers and all who obeyed the law of God, but to more than one-half of the human family who died before they came to years of maturity, as well as to the heathen, who having died without law, will through his mediation be resurrected without law, and be judged without law, and thus participate according to their capacity, works and worth, in the blessings of his atonement.—"Mediation and Atonement"—John Taylor. 4. The Means of Escape from Penalties of Personal Sins.—After this full, complete and universal redemption, restoration, and salvation of the whole of Adam's race through the atonement of Jesus Christ, * * * all and every one of them will enjoy eternal life and happiness, never more to be banished from the presence of God if they themselves have committed no sin. * * * We believe that all mankind, in consequence of the fall, after they grow up from their infant state and come to the years of understanding, know good and evil and are capable of obeying or disobeying law, and that a law is given against doing evil and that the penalty affixed is a second banishment from the presence of God, both body and spirit, after they have been redeemed from the first banishment and restored into his presence. * * * We believe that all who have done evil, having a knowledge of the law, or afterwards in this life coming to the knowledge thereof, are under its penalty, which is not inflicted in this world but in the world to come. * * * "But," inquires the sinner, "is there no way of escape? Is my case hopeless?" * * * The answer is, if thou canst hide thyself from the all-searching eye of an omnipresent God, that he shall not find thee, or if thou canst prevail with him to deny justice its claim, or if thou canst clothe thyself with power, and contend with the Almighty and prevent him from executing the sentence of the law, then thou canst escape. * * * But be assured, O sinner, that thou canst not devise any way of thine own to escape, nor do anything which will atone for thy sins. Therefore thy case is hopeless, unless God hath devised some way for thy deliverance; but do not let despair seize upon thee; * * * for he who gave the law has devised a way for thy deliverance. That same Jesus, who hath atoned for the original sin (Adam's transgression), and will redeem all mankind from the penalty thereof, hath also atoned for thy sins, and offereth salvation and deliverance to thee, on certain conditions to be complied with on thy part. * * * The first condition to be complied with on the part of sinners is to believe in God, and in the sufferings and death of his son Jesus Christ * * * and in the Holy Ghost. * * * That the second condition is to repent. * * * That the third condition is to be baptized for the remission of sins. * * * And that the fourth condition is to receive the laying on of hands for the gift of the Holy Ghost. * * * They are then required to be humble, to be meek and lowly in heart, to watch and pray and deal justly. * * * And, in short, to continue faithful to the end in all the duties enjoined upon them by the word and Spirit of Christ.—"Remarkable Visions"—Orson Pratt.
5. Four Opinions on Church Government.—How far even wise men and Christian scholars have gone astray in relation to church government may be judged from the following opinions on the subject: Those who imagine that Christ himself or the apostles by his direction or authority appointed a certain fixed form of church government are not agreed what that form was. The principal opinions that have been adopted upon this head may be reduced to the four following:
First, is that of the Roman Catholics maintain that Christ's intention and appointment was that his followers should be collected into one sacred empire, subject to the government of St. Peter and his successors, and divided like the kingdoms of this world into several provinces; that in consequence thereof Peter fixed the seat of ecclesiastical dominion at Rome, but afterwards to alleviate the burden of his office divided the church into three greater provinces according to the division of the world at that time, and appointed a person to preside in each who was dignified with the title of Patriarch; that the European Patriarch resided at Rome, the Asiatic at Antioch, and the African at Alexandria; that the bishops of each province among whom there were various ranks, were to reverence the authority of their respective patriarchs, and that both bishops and patriarchs were to be passively subject to the supreme dominion of the Roman Pontiff. This romantic account scarcely deserves a serious refutation.
The second opinion concerning the government of the church makes no mention of a supreme head or of patriarchs constituted by a divine authority; but it supposes that the apostles divided the Roman empire into as many ecclesiastical provinces as there were secular or civil ones; that the metropolitan bishops, that is, the prelate who resides in the capital city of each province, presides over the clergy of that province, and that the other bishops were subject to his authority. This opinion has been adopted by some of the most learned of the Romish church; and has also been favored by some of the most eminent British divines. Some Protestant writers of note have endeavored to prove that it is not supported by sufficient evidence.
The third opinion is that of those who acknowledge that when the Christians began to multiply exceedingly, metropolitans, patriarchs and archbishops were indeed created but only by human appointment and authority; though they confess at the same time that it is consonant to the orders and intentions of Christ and his apostles that there should be in every Christian church one person invested with the highest authority and clothed with certain rights and privileges above the other doctors of that assembly. This opinion has been embraced by many English divines of the first rank in the learned world; and also by many in other countries and communions.
The fourth, and last opinion is that of the Presbyterians who affirm that Christ's intention was that the Christian doctors and ministers should all enjoy the same rank and authority without any sort of pre-eminence or subordination or distinction of rights and privileges.—Mosheim, vol. 1, pages 67, 68. Note—Murdock.
"The truth of the matter is," remarks Dr. Maclaine, "that Christ by leaving this matter undetermined, has of consequence, left Christian societies a discretionary power of modeling the government of the church in such a manner as the circumstantial reasons of times, places, etc., may require; and therefore the wisest government of the church is the best and the most divine; and every Christian society has a right to make laws for itself; provided that these laws are consistent with charity and peace and with the fundamental doctrines and principles of Christianity." Of this it is only necessary to say that Christ did not leave this matter undetermined but established his church government as explained in the text of this work. The wisest form of church government is that which God gave; it is at the same time the best and not only the most divine but the only one that can lay any claim to being so; and for the church or any branch thereof to establish any other government for itself is an unjustifiable departure from the order of God.—Roberts.
6. Authority from God Needful.—We are informed in the scriptures, that the Lord wrought special miracles by the hands of Paul, whom he had called to be his servant. The sick were healed, and evil spirits were cast out of those who were possessed. "Then certain of the vagabond Jews, exorcists, took upon them to call over them which had evil spirits, the name of the Lord Jesus, saying, We adjure you, by Jesus whom Paul preacheth. And there were seven sons, of one Sceva, a Jew, and chief of the priests, which did so. And the evil spirit answered and said, Jesus I know, and Paul I know, but who are ye? And the man in whom the evil spirit was, leaped on them, and overcame them, and prevailed against them, so that they fled out of the house, naked and wounded."—(Acts xix: 13-16). These men presumptuously took it upon themselves to act as those who had authority, and the result was that not even the devils would respect their administrations, much less the Lord. There is a principle of great moment associated with this incident. The question is, if these men, when acting without authority from God could not drive out an evil spirit, would their administration be of force, or have any virtue in it, had they administered in some other ordinance of the gospel, say baptism for the remission of sins, or the laying on of hands for the reception of the Holy Ghost? Manifestly it would not. Hence we come to the conclusion, so well expressed in one of our articles of faith: "A man must be called of God by prophecy and by the laying on of hands by those who are in authority to preach the gospel and administer in the ordinances thereof."—"The Gospel"—Roberts.
REVIEW.
1. What two great purposes were contemplated in Messiah's mission?
2. Relate the fall of man and its consequences.
3. What is general salvation?
4. How do you prove that there will be a general salvation?
5. Why is redemption from Adam's transgression unconditional? (Notes 1 to 4).
6. How are the claims of justice and mercy balanced in the atonement?
7. Was Messiah's atonement voluntary?
8. What can you say of the love of God as it appears in the atonement?
9. What is meant by individual salvation?
10. In what does it differ from general salvation?
11. By what consideration does mercy mitigate the claims of justice in the plan of redemption?
12. What are the conditions of salvation? (Note 6).
13. For what several purposes did Messiah institute his church?
14. Why is it that the description of the Church of Christ is so imperfect in the New Testament?
15. Enumerate the powers granted to the Twelve.
16. What other officers did Jesus call to the ministry upon whom he bestowed similar powers?
17. What other officers were appointed in the church?
18. Give Paul's description of the church.
19. State the particular objects to be accomplished by the church organization.
20. What reasons can you give for believing that the church as organized by Messiah is to be perpetuated?
21. What are the four leading opinions in respect to church government? (Note 5).
22. What is the truth in respect of church government? (Note 5).
23. Is the Book of Mormon description of church organization more complete than that of the New Testament? Why?
24. Give an account of the organization of the church on the western hemisphere.
25. What followed the preaching of the gospel and the organization of the church on the western hemisphere?
Footnotes
1. It is also called Ephrath [Ef-rath] and Ephratah [Ef-ra-tah.] It was the scene of Rachel's death and burial, the native place of Samuel's father, the residence of Boaz and Ruth, and the birthplace of David; it was also the last rallying point of the remnant of Judah after the invasion of Nebuchadnezzar.2. Micah v: 2.3. Luke 1:28-38.4. Canon Farrar translates this splendid passage: "Glory to God in the highest, and on earth peace among men of good will," maintaining that such is the reading of the best Mss. Dear to us as the reading in King James' translation of the Bible is, if looked upon as announcing the effect of Christianity in this world—"On earth peace among men of good will," comes more nearly to the truth than "on earth peace, good will toward men."5. Matt. ii: 2.6. III Nephi i: 21.7. III Nephi i: 13.8. III Nephi i: 15-19.9. Matt. ii: 18.10. Matt. ii: 23.11. I have condensed much of the matter in the first part of this section from the learned works of D'Aubigne, Dr. Mosheim, Gibbon and Josephus, sometimes using even their phraseology without further acknowledgement than this note.—The Author.12. Epistle to Romans i: 18-32.13. See note 7, end of section.14. Dr. Lardner.15. See "The First Gospel of the Infancy," Apocryphal New Testament (Colley & Rich, publishers, Boston, 1891.)16. Luke i.17. Matt. iii.18. Luke iii.19. Matt. iii.20. Luke iii.21. John i:19-23.22. The location of Bethabara is uncertain.23. Matt. iii.24. Matt. iii.25. John i:33.26. Matt. iv.27. That is, vain fellow.28. Doc. and Cov. lxxxiv:17-27.29. Biblical Literature.—Kitto.30. Matt. x.31. Matt. x.32. Compare Luke x with Matt. x.33. Luke x.34. John v.35. John iii.36. John iii.37. John iv.38. John v:24-30.39. John v:39-47, vii:14-18.40. John v:32-35.41. John v:36; x:25.42. John v:37, 39.43. Mark xi:5.44. Matt. iv:16-24.45. Matt. iv:16-24.46. Mark xii.47. John xi.48. Matt. ii.49. John v:1-18.50. John v:17, 18.51. John xii.52. Luke xxii. Matt. xxvi.53. John xviii:36.54. Luke alone calls it Calvary; Matthew, Mark and John call it Golgotha. They each have reference to the same place, which was known by the two different names.55. III Nephi viii.56. Those predictions are found in the following passages: John ii:18-22; x:17, 18; xiii:31-33. Matt. xii:38=42; xvi:21-23; xvii:1-9; Mark ix:30-32; x:32-34.57. Matt. xxviii.58. John xx:14-17.59. Matt. xxviii:9.60. Luke xxiv:13-31.61. Luke xxiv:34 and I Cor. xv:5.62. John xx:19.63. John xx:26; Mark xvi:14.64. John xxi:1-24.65. Matt. xxviii:16.66. I Cor. xv:6.67. I Cor. xv:7.68. I Cor. xv:8.69. Acts i.70. Matt. xviii.71. Mark xvi:16.72. Luke xxiv:49, 53; Acts i.73. Acts i; Matt. xvi.74. John x:16.75. III Nephi xv:18.76. III Nephi xv:21.77. III Nephi xi:12.78. Section V, paragraph 14.79. The land Bountiful was in the northern part of South America.80. III Nephi xi:14.81. See John xxi:21-25; III Nephi xxviii.82. Let those who would be more minutely informed upon the ministry of Messiah on the western hemisphere, study carefully the book of III Nephi, where the history of that important event is recorded, and which book has been called—a "Fifth Gospel."83. It must be remembered, that Jesus told the Nephites that he was going to visit the lost tribes whom the Father had led away. They, too, were to have the gospel preached to them (III Nephi xv and xvi.)84. In his "Comment de Rebus Christ," p. 78-80, the learned Dr. Mosheim has a note on this passage in which his aim is to prove that the correct translation from the Greek of the phrase usually rendered "they gave forth their lots," should be "they gave their votes." While it is but proper to say that the Doctor's translation is very generally rejected by the learned, still there will be no question with those who understand the order of the priesthood and the manner of filling vacancies in its quorums, that Dr. Mosheim is correct in his interpretation as to the meaning of the passage.85. IV Nephi i:14.86. Pentecost came fifty days after the Passover, on which day the Lord Jesus was crucified. Allowing that he lay three days in the tomb and was with his disciples forty days after his resurrection (Acts i:3), forty-three days of the fifty between Passover and Pentecost are accounted for, leaving but seven days between ascension and the day of Pentecost, when the promise of the baptism of the spirit was fulfilled.—"The Gospel," note p. 177.87. Luke iii:16. Matt. iii:2. Acts i:4, 5.88. The languages spoken are enumerated by the writer of The Acts ii:9-11.89. Joel ii:28.90. I think it proper here to call the attention of the student to the fact that the principles of the gospel in this discourse of Peter's are stated in the same order that they were unfolded in the ministry of John the Baptist and Messiah. First, John came bearing witness of one who should come after him—Christ, the Lord. Hence, he taught faith in God (John i:15, 16, also verses 19-36). After that, the burden of his message was, "Repent, for the kingdom of heaven is at hand;" then followed his baptism in water with a promise that they should receive the Holy Ghost. So Peter first taught the people faith in the Lord, proving from the scripture that Jesus was both Lord and Christ; and when they believed that, then he taught them repentance and baptism for the remission of sins, and promised them the Holy Ghost.91. Acts ii:38, 39.92. Acts iv:9.93. Acts v:26-32.94. Acts v:34-42.95. It is generally supposed by Biblical scholars, Mosheim, Neander, Kitto, Murdock and many others, that these men were deacons only. There is nothing, however, in the Acts of the Apostles or other parts of the New Testament which would lead one to believe that such was the case. We have evidence on the other hand that one of them at least held a higher priesthood than the office of deacon. In modern revelation we have it stated that neither teachers nor deacons have authority to baptize, administer the sacrament or lay on hands for the Holy Ghost (Doc. and Cov., sec. xx:58); yet we have Philip, one of the seven, going down into Samaria, teaching the gospel "and baptizing the people" (Acts viii), hence we may know that he held a higher priesthood than that of deacon. Yet when it became necessary to confer the Holy Ghost upon these same converts by the laying on of hands, Philip, it would seem, had not the authority to do it; but the Apostles hearing that Samaria had received the word, sent Peter and John down and they conferred upon the Samaritans the Holy Ghost. And though Philip was present he appears to have taken no part in it. It is therefore reasonable to conclude that since Philip had authority to baptize, he therefore must have held an office higher than that of deacon, or even of teacher; but since he evidently had not authority to lay on hands for the gift of the Holy Ghost, his office was something less than that of an Elder. Hence it is most likely that he was a priest—priests have the right to baptize but not to lay on hands for the reception of the Holy Ghost (Doc. and Cov. sec. xx)—as perhaps also were his six associates, appointed to preside over the temporal affairs of the Church, especially to see after the poor.96. Acts iv:32-37.97. Acts viii. The student will observe that the same order of presenting and accepting the gospel is observed in the account given of its introduction into Samaria as was observed in the teaching of John the Baptist and Jesus, and also of Peter, on the day of Pentecost.98. Acts ix.99. Matt. xv:24.100. John xii:32.101. This case of Cornelius marks an exception—the only one recorded in the New Testament—to that order in the gospel to which attention has been drawn several times in this section; that is, these Gentiles received the Holy Ghost before baptism in water. The object of the deviation from the rule is obvious. It was that the Jews might have a witness from God that the gospel was for the Gentiles as well as for the house of Israel. But according to the Scriptures, and I may say according to the nature and relationship of these several principles and ordinances of the gospel to each other, the reception of the Holy Ghost comes after repentance and baptism, the one leading up logically to the other, which follows in beautiful and harmonious sequence.102. Col. i:23.103. Dan. xii:2.104. John v:26, 28, 29.105. Doc. and Cov. lxxvi:17.106. Rev. xx:12, 13.107. Rom. v:18. See whole chapter.108. Cor. xv:21-26.109. Mormon ix:12, 13. Other evidences from the Nephite scriptures will be found in Alma xi:40-44. III Nephi xxvii:13-15. II Nephi ii. Mosiah xv:18-27. Alma xxxiv:7-17. Alma xiii:1-26.110. See "The World's Sixteen Crucified Saviors," by Kersey Graves.111. John v:26.112. Mediation and Atonement, xxiv.113. John x:17, 18.114. Matt. xxvi:53, 54.115. I John iv:9.116. John iii:16, 17.117. Isaiah liii:5, 6.118. I Cor. vi:19, 20.119. Doc. and Cov., sec. xix:16-18. See also Mosiah iii:20, 21. "The Gospel," Roberts, page 29.120. Matt. xxviii:18-20.121. Acts iv:12.122. Acts ii:22-47. Acts viii:5-25.123. II Cor. vii:8-10.124. Rom. vi:3-5.125. Acts viii:14-18.126. The injunction placed upon those who accept the faith of the gospel is that they add to their faith virtue; and to virtue, knowledge; and to knowledge, temperance; and to temperance, patience; and to patience, godliness; and to godliness, brotherly kindness; and to brotherly kindness, charity. For if these things be in you, and abound they make you that ye shall neither be barren nor unfruitful in the knowledge of our Lord Jesus Christ. (II Peter i:5-8.)—"The Gospel," page 37.127. Mark xvi. I Cor. xii.128. Matt. x. Acts i:4-8.129. Compare Luke x with Matt. x.130. Acts i:3.131. Acts xiv:23. Acts xx:17, 28.132. Phil. i:1. Titus i:5-7.133. I Cor. xii:28-30.134. Eph. iv:10.135. I Cor. xii.136. Eph. iv.137. John xv:16.138. Acts v:1-6.139. Acts xiii:1-3.140. Acts xiv:2, 3.141. Acts xx:28, 29.142. Heb. v:1, 5.143. Ex. xxviii:1.144. III Nephi xxvi:6, 7.145. III Nephi xii.146. III Nephi xi.147. III Nephi xxvii:37; also Moroni ii.148. III Nephi xxvii and IV Nephi i:1.149. Moroni iii.150. Moroni vi.151. IV Nephi i:1-7.
