THE PROPHET JOSEPH SMITH'S VIEWS IN RELATION TO MAN AND THE PRIESTHOOD.

As in the "Mormon" doctrine of Deity discussed in these pages, man is an important factor, and as his relations to God, and the possibilities that are open to him in the never-ending future are a part of the discussion between the Reverend Mr. Van Der Donckt and myself, the following remarks of the Prophet respecting man and his relations to God, and the relationship of certain leading men to each other, in the several dispensations of the Gospel which have been given, cannot fail to be an interesting and instructive contribution to this chapter. The remarks under division I are taken from a discourse by the Prophet delivered in June, 1839, in answer to some inquiries concerning Priesthood. The Prophet's remarks under division I appear in the Millennial Star, vol. xvii, pages 310, 311. Those in division II are from an article on Priesthood prepared by the Prophet, and read by Robert B. Thompson at the general conference of the Church held at Nauvoo, October 5, 1840, and are to be found in the Millennial Star, vol xviii, pages 164, 165:

I.

The Priesthood was first given to Adam; he obtained the First Presidency, and held the keys of it from generation to generation. He obtained it in the creation, before the worlds were formed, as in Genesis 1:20, 26, 28. He had dominion given him over every living creature. He is Michael, the Archangel, spoken of in the Scriptures. Then to Noah, who is Gabriel; he stands next in authority to Adam in the Priesthood; he was called of God to this office, and was the Father of all living in his day, and to him was given the dominion. These men held keys first on earth, and then in heaven.

The Priesthood is an everlasting principle, and existed with God from eternity, and will to eternity, without beginning of days or end of years. The keys have to be brought from heaven whenever the Gospel is sent. When they are revealed from heaven it is by Adam's authority. Daniel 7 speaks of the Ancient of Days; he means the oldest man, our Father Adam, Michael; he will call his children together and hold a council with them to prepare them for the coming of the Son of Man. He (Adam) is the father of the human family and presides over the spirits of all men, and all that have had the keys must stand before him in this grand council. This may take place before some of us leave this stage of action. The Son of Man stands before him, and there is given Him glory and dominion. Adam delivers up his stewardship to Christ, that which was delivered to him as holding the keys of the universe, but retains his standing as head of the human family.

The spirit of man is not a created being; it existed from eternity, and will exist to eternity. Anything created cannot be eternal; and earth, water, etc., had their existence in an elementary state, from eternity. Our Savior speaks of children and says, their angels always stand before my Father. The Father called all spirits before him at the creation of man, and organized them. He (Adam) is the head, and was told to multiply. The keys were first given to him, and by him to others. He will have to give an account of his stewardship and they to him.

The Priesthood is everlasting. The Savior, Moses, and Elias, gave the keys to Peter, James, and John, on the mount, when He was transfigured before them. The Priesthood is everlasting—without beginning of days or end of years; without father, mother, etc. If there is no change of ordinance, there is no change of Priesthood. Wherever the ordinances of the Gospel are administered, there is the Priesthood.

How have we come at the Priesthood in the last days? It came down, in regular succession. Peter, James, and John had it given to them, and they gave it to others. Christ is the great High Priest: Adam next. Paul speaks of the Church coming to an innumerable company of angels—to God, the Judge of all—the spirits of just men made perfect; to Jesus, the Mediator of the new covenant, etc. (Heb. 3:23).

I saw Adam in the valley of Adam-ondi-Ahman. He called together his children and blessed them with a patriarchal blessing. The Lord appeared in their midst, and he (Adam) blessed them all, and foretold what should befall them to the latest generation. (See Doc. and Cov., sec. cvii: 53, 56.)

This is why Abraham blessed his posterity; he wanted to bring them into the presence of God. They looked for a city, etc. Moses sought to bring the children of Israel into the presence of God, through the power of the Priesthood, but he could not. In the first ages of the world they tried to establish the same thing; and there were Eliases raised up who tried to restore these very glories, but did not obtain them, but they prophesied of a day when this glory would be revealed. Paul spoke of the Dispensation of the Fullness of Times, when God would gather together all things in one, etc.; and those men to whom these keys have been given, will have to be there, and they without us cannot be made perfect.

These men are in heaven, but their children are on earth. Their bowels yearn over us. God sends down men for this reason (Matt. 13:41). And the Son of Man shall send forth his angels, etc. All these authoritative characters will come down and join hand in hand in bringing about this work.

II.

In order to investigate the subject of the Priesthood, so important to this as well as every succeeding generation, I shall proceed to trace the subject, as far as I possibly can, from the Old and New Testaments.

There are two Priesthoods spoken of in the Scripture, viz., the Melchizedek and the Aaronic or Levitical. Although there are two Priesthoods, yet the Melchisedek Priesthood comprehends the Aaronic or Levitical Priesthood, and is the grand head, and holds the highest authority which pertains to the Priesthood, and the keys of the Kingdom of God in all ages of the world to the latest posterity on the earth, and is the channel through which all knowledge, doctrine, the plan of salvation, and every important matter is revealed from heaven.

Its institution was prior to the "foundations of this earth, or the morning stars sang together, or the sons of God shouted for joy," and is the highest and holiest Priesthood, and is after the order of the Son of God, and all other Priesthoods are only parts, ramifications, powers, and blessings belonging to the same, and are held, controlled, and directed by it. It is the channel through which the Almighty commenced revealing his glory at the beginning of the creation of this earth, and through which he has continued to reveal himself to the children of men to the present time, and through which he will make known his purposes to the end of time.

Commencing with Adam, who was the first man, who is spoken of in Daniel as being the "Ancient of Days," or, in other words, the first and oldest of all, the great grand progenitor, of whom it is said in another place he is Michael, because he was the first and father of all, not only by progeny, but the first to hold the spiritual blessings, to whom was made known the plan of ordinances for the salvation of his posterity unto the end, and to whom Christ was first revealed, and through whom Christ has been revealed from heaven, and will continue to be revealed from henceforth. Adam holds the keys of the Dispensation of the Fullness of Times, i. e. the dispensation of all the times, have been and will be revealed through him from the beginning to Christ, and from Christ to the end of all the dispensations that are to be revealed: Ephesians, 1st chap., 9th and 10th verses—"Having made known unto us the mystery of his will, according to his good pleasure which he hath purposed in himself: that in the dispensation of the fullness of times he might gather together in one all things in Christ, both which are in heaven and which are on earth, even in him."

Now the purpose in himself in the winding-up scene of the last dispensation is that all things pertaining to that dispensation should be conducted precisely in accordance with the preceding dispensations.

And again: God purposed in himself, that there should not be eternal fullness until every dispensation should be fulfilled and gathered together in one, and that all things whatsoever that should be gathered together in one in those dispensations unto the same fullness and eternal glory, should be in Christ Jesus; therefore he set the ordinances to be the same for ever, and set Adam to watch over them, to reveal them from heaven to man, or to send angels to reveal them: Hebrews 1:14—"Are they not all ministering spirits, sent forth to minister to those who shall be heirs of salvation?"

These angels are under the direction of Michael or Adam, who acts under the direction of the Lord. From the above quotation we learn that Paul perfectly understood the purposes of God in relation to his connection with man, and that glorious and perfect order which he established in himself, whereby he sent forth power, revelations, and glory.

God will not acknowledge that which he has not called, ordained, and chosen. In the beginning God called Adam by his own voice. See Genesis 3rd chap., 9th and 10th verses—"And the Lord called unto Adam, and said unto him, Where art thou? And he said, I heard thy voice in the garden, and I was afraid because I was naked, and hid myself." Adam received commandments and instruction from God; this was the order from the beginning.

That he received revelations, commandments and ordinances at the beginning is beyond the power of controversy; else, how did they begin to offer sacrifices to God in an acceptable manner? And if they offered sacrifices they must be authorized by ordination. We read in Gen. 4th chap., 4th v., that Abel brought of the firstlings of the flock and the fat thereof, and the Lord had respect to Abel and to his offering. And again: Hebrews 11:4—"By faith Abel offered unto God a more excellent sacrifice than Cain, by which he obtained witness that he was righteous, God testifying of his gifts; and by it he being dead, yet speaketh." How doth he yet speak? Why, he magnified the Priesthood which was conferred upon him, and died a righteous man, and therefore has become an angel of God by receiving his body from the dead, holding still the keys of his dispensation; and was sent down from heaven unto Paul to minister consoling words, and to commit unto him a knowledge of the mysteries of Godliness.

And if this was not the case, I would ask, how did Paul know so much about Abel, and why should he talk about his speaking after he was dead? Hence, that he spoke after he was dead must be by being sent down out of heaven to administer.

This, then, is the nature of the Priesthood; every man holding the presidency of his dispensation, and one man holding the presidency of them all, even Adam; and Adam receiving his presidency and authority from the Lord, but cannot receive a fullness until Christ shall present the Kingdom to the Father, which shall be at the end of the last dispensation.

OF ADAM AND HIS RELATION TO THE INHABITANTS OF THE EARTH.

(From the Doctrine and Covenants.)

In March, 1832, the Lord gave a revelation to the Church commanding them to effect an organization for the betterment of their material condition, that the poor might be better cared for, and all the Saints be more equal in the possession of earthly things, and then adds:

That you may come up to the crown prepared for you, and be made rulers over many kingdoms, saith the Lord God, the Holy One of Zion, who hath established the foundations of Adam-ondi-Ahman; who hath appointed Michael your prince, and established his feet, and set him upon high, and given unto him the keys of salvation under the counsel and direction of the Holy One, who is without beginning of days or end of life. Verily, verily, I say unto you, ye are little children, and ye have not as yet understood how great blessings the Father hath in his own hands and prepared for you; and ye cannot bear all things now; nevertheless, be of good cheer, for I will lead you along; the kingdom is yours, and the blessings thereof are yours, and the riches of eternity are yours (Doc. and Gov., sec. 78:15-18).

Who the "Michael" here spoken of is, who is "appointed" our "prince," and unto whom the "keys of salvation are given under the counsel and direction of the Holy One," is made very plain afterwards in a revelation given March 28, 1835, from which I quote the following:

Three years previous to the death of Adam, he called Seth, Enos, Cainan, Mahalaleel, Jared, Enoch, and Methuselah, who were all high priests, with the residue of his posterity who were righteous, into the valley of Adam-ondi-Ahman, and there bestowed upon them his last blessing. And the Lord appeared unto them, and they rose up and blessed Adam, and called him Michael, the Prince, the Archangel. And the Lord administered comfort unto Adam, and said unto him, I have set thee to be at the head—a multitude of nations shall come of thee, and thou art a prince over them for ever. And Adam stood up in the midst of the congregation, and notwithstanding he was bowed down with age, being full of the Holy Ghost, predicted whatsoever should befall his posterity unto the latest generation. These things were all written in the Book of Enoch, and are to be testified of in due time (Doc. and Cov., sec. 107:53-57).

From this it will appear that the Prophet Joseph Smith understood that Adam would stand at the head of his posterity in this earth; that he would be their Prince and hold the keys of salvation "under the counsel and direction of the Holy One, who is without beginning of days or end of life." Doubtless it was this which led the Prophet to say-after referring to the fact that the Lord said to Moses, "Thou shalt be a god unto the children of Israel," and again, "Thou shalt be a god unto Aaron, and he shall be thy spokesman"—it was these considerations, I repeat, which led the Prophet to say, "I believe those Gods that God reveals as Gods to be sons of God, and all can cry, 'Abba, Father!' sons of God, who exalted themselves to be Gods even before the foundation of the world, and are the only Gods I have a reverence for" (Discourse of June 16, 1844, Millennial Star, vol. xxiv, p. 140).

THE LIVING GOD.^[A]

(From the Times and Seasons.)

[Footnote A: The article under this title, is an editorial in the "Times and Seasons," published at Nauvoo, Feb. 15, 1845, presumably written by the late President John Taylor, who, at the time it was written, was both editor and proprietor of the "Times and Seasons."]

There is no subject among men, that engrosses so much time and attention, and, at the same time, is so little understood, as the being, knowledge, substance, attributes, and disposition of the living God. In the first place, Christians and believers in Christianity, with a few exceptions, believe in one God; or, perhaps we should say, in their own language, that the Father, Son, and Holy Ghost, are one God. But to be obedient unto the truth, we will not thus transgress upon reason, sense and revelation. It will then be necessary to treat the subject of the "Living God," in contradiction to a dead God, or, one that has "no body, parts or passions," and, perhaps it may be well enough to say at the outset, that "Mormonism" embraces a plurality of Gods, as the apostle said, there were "Gods many and Lords many." In doing which, we shall not deny the scripture that has been set apart for this world, and allow one God, even Jesus Christ, the very eternal Father of this earth; and, if Paul tells the truth—"by him the worlds were made."

It was probably alluded to by Moses, when the children of Israel were working out their salvation, with fear and trembling, in the wilderness, at the time that he spake these words: (Deut. 5:23-26.) "And it came to pass when ye heard the voice out of the midst of the darkness (for the mountain did burn with fire,) that ye came near unto me, even all the heads of your tribes, and your elders. And ye said: Behold, the Lord our God hath showed us his glory, and greatness, and we have heard his voice out of the midst of the fire; we have seen this day that God doth talk with man, and he liveth. Now, therefore, why should we die? For this great fire will consume us. If we hear the voice of the Lord our God any more, then we shall die. For who is there of all flesh, that had heard the voice of the living God speaking out of the midst of the fire, as we have, and lived?"

* * * *

The first line of Genesis, purely translated from the original, excluding the first Baith (which was added by the Jews,) would read:—Rosheit (the head) baurau, (brought forth,) Eloheim (the Gods) ate (with) hah-shau-mahyiem (the heavens) veh-ate, (and with) hauaurates, (the earth.) In simple English, the Head brought forth the Gods, with the heavens and with the earth. The "Head" must have meant the "living God," or Head God; Christ is our head. The term "Eloheim," plural of Elohah, or ale, is used alike in the first chapter of Genesis, for the creation, and the quotation of Satan. In the second chapter, and fourth verse, we have this remarkable history: "These are the generations of the heavens and of the earth, when they were brought forth; in the day that the Lord of the Gods made earth and heavens." The Hebrew reads so.

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

Again, the "twelve kingdoms," which are under the above mentioned presidency of the Father, Son, and Holy Ghost, are governed by the same rules, and destined to the same honor (Book Doc. & Cov. p. 135, sec. 13). For "Behold, I will liken these kingdoms unto a man having a field, and he sent forth his servants into the field, to dig in the field; and he said unto the first, go ye and labor in the field, and in the first hour I will come unto you, and ye shall behold the joy of my countenance; and he said unto the second, go ye also into the field, and in the second hour I will visit you with the joy of my countenance; and also unto the third, saying, I will visit you: and unto the fourth, and so on unto the twelfth."

Without going into the full investigation of the history and excellency of God, the Father of our Lord Jesus Christ, in this article, let us reflect that Jesus Christ, as Lord of Lords, and King of Kings, must have a noble race in the heavens, or upon the earth, or else he can never be as great in power, dominion, might, and authority, as the scriptures declare. But hear; the mystery is solved. John says (Rev. 14:1,) "And I looked, and lo, a Lamb stood on the mount Zion, and with him an hundred forty and four thousand, having his Father's name written in their foreheads."

Their Father's name, bless me! that is GOD! Well done for Mormonism; one hundred and forty-four thousand Gods, among the tribes of Israel, and, two living Gods and the Holy Ghost, for this world! Such knowledge is too wonderful for men, unless they possess the spirit of Gods. It unravels the little mysteries, which, like a fog, hides the serene atmosphere of heaven, and looks from world to world; from system to system; from universe to universe, and from eternity to eternity, where, in each and all, there is a presidency of Gods, and Gods many, and Lords many; and, from time to time, or from eternity to eternity, Jesus Christ shall bring in another world, regulated and saved as this will be, when he delivers it up to the Father; and God becomes all in all. "And," as John the Revelator says (22:3, 4): "there shall be no more curse: but the throne of God and of the Lamb shall be in it; and his servants shall serve him, and they shall see his face; and his name shall be in their foreheads."

"His name in their foreheads," undoubtedly means "God" on the front of their crowns; for, when all things are created new, in the celestial kingdom, the servants of God, the innumerable multitude are crowned, and, are perfect men and women in the Lord, one in glory, one in knowledge, and one in image; they are like Christ, and he is like God; then, O, then, they are all "Living Gods," having passed from death unto life, and possess the power of eternal lives!

MATERIALITY.^[A]

(From the "Prophet.")

[Footnote A: This article on the nature of God, man, and angels appears in the editorial columns of the "Prophet" for May 24, 1845. The "Prophet" was published in New York and Boston, and at the time of the appearance of this article Elder Parley P. Pratt was the editor, and hence it was doubtless written by him.]

God, the Father, is material.

Jesus Christ is material.

Angels are material.

Spirits are material.

Men are material.

The universe is material.

Space is full of materiality.

Nothing exists which is not material.

The elementary principles of the material universe are eternal; they never originated from nonentity, and they never can be annihilated.

Immateriality is but another name for nonentity—it is the negative of all things, and beings—of all existence.

There is not one particle of proof to be advanced to establish its existence. It has no way to manifest itself to any intelligence in heaven or on earth. Neither God, angels nor men, could positively conceive of such a substance, being or thing. It possesses no property or power by which to make itself manifest, to any intelligent being in the universe, reason and analogy never scan it, or even conceive of it. Revelation never reveals it, nor do any of our senses witness its existence. It cannot be seen, heard, tasted, or smelled, even by the strongest organs, or of the most acute sensibilities. It is neither liquid or solid, soft or hard,—it can neither extend nor contract. In short, it can exert no influence whatever—it can neither act, nor be acted upon. And even if it does exist, it is of no possible use. It possesses no one desirable property, faculty or use, yet, strange to say, "Immateriality" is the modern Christian's God, his anticipated heaven, his immortal self—his all.

O sectarianism! O atheism!! O annihilation!!! Who can perceive the nice shades of difference between the one and the other? They seem alike all but in name. The atheist has no God.

The sectarian has a God without body or parts. Who can define the difference? for our part we do not perceive a difference of a single hair; they both claim to be the negative of all things which exist—and both are equally powerless and unknown.

The atheist has no after life, or conscious existence beyond the grave.

The sectarian has one, but it is immaterial like his God; and without body or parts. Here again both are negative, and both are at the same point. Their faith and hope amount to the same, only they are expressed by different terms.

Again, the atheist has no heaven in eternity.

The sectarian has one, but it is immaterial in all its proprieties, and is therefore the negative of all riches in substance. Here again they are equal, and arrive at the same point.

As we do not envy them the possession of all they claim, we will now leave them in the quiet and undisturbed enjoyment of the same and proceed to examine the portion still left for the "poor Mormons" to enjoy.

What is God? He is a material intelligence, possessing both body and parts. He is in the form of man, and is in fact of the same species; and is a model, or standard of perfection to which man is destined to attain: he being the great Father, and head of the whole family.

He can go, come, converse, reason, eat, drink, love, hate, rejoice, possess and enjoy. He can also travel space with all the ease and intelligence necessary, for moving from planet to planet, and from system to system.

This being cannot occupy two distinct places at once. Therefore, he cannot be (in person) everywhere present. For evidence and illustration of this God, and his personal powers, and attributes, we refer to the scriptures of the Old and New Testament which speak substantially of his body, parts, passions, powers, and of his conversing, walking, eating, drinking, etc.; for instance, his taking dinner with Abraham.

What is Jesus Christ? He is the son of God, and is every way like his father, being "the brightness of his father's glory, and the express image of his person." He is material intelligence, with body, parts and passions; possessing immortal flesh and immortal bones. He can and does eat, drink, converse, reason, love, move, go, come, and in short, perform all things even as the Father—possessing the same power and attributes. And he, too, can travel space, and go from world to world, and from system to system, precisely like the Father; but cannot occupy two places at once.

What are angels? They are intelligences of the human species. Many of them are offsprings of Adam and Eve. That is they are men, who have, like Enoch or Elijah, been translated; or, like Jesus Christ, been raised from the dead; consequently they possess a material body of flesh and bones, can eat, drink, walk, converse, reason, love, fight, wrestle, sing, or play on musical instruments. They can go or come on foreign missions, in heaven, earth, or hell; and they can travel space, and visit the different worlds, with all the ease and alacrity with which God and Christ do the same, being possessed of similar organizations, powers and attributes in a degree.

What are spirits? They are material intelligences, possessing body and parts in the likeness of the temporal body; but not composed of flesh and bones, but of some substance less tangible to our gross senses in our present life; but tangible to those in the same element as themselves. In short they are men in embrio—intelligences waiting to come into the natural world and take upon them flesh and bones, that through birth, death, and the resurrection they may also be perfected in the material organization. Such was Jesus Christ, and such were we before we came into this world, and such we will be again, in the intervening space between death and the resurrection.

What are men? They are offspring of God, the Father, and brothers of Jesus Christ. They were once intelligent spirits in the presence of God, and were with him before the earth was formed. They are now in disguise as it were, in order to pass through the several changes, and the experience necessary to constitute them perfect beings.

They are capable of receiving intelligence and exaltation to such a degree, as to be raised from the dead with a body like that of Jesus Christ's, and to possess immortal flesh and bones, in which they will eat, drink, converse, reason, love, walk, sing, play on musical instruments, go on missions from planet to planet, or from system to system: being Gods, or sons of God, endowed with the same powers, attributes, and capacities that their heavenly Father and Jesus Christ possess.

What are all these beings taken together, or summed up under one head? They are one great family, all of the same species, all related to each other, all bound together by kindred ties, interests sympathies, and affections. In short they are all Gods; or rather, men are the offspring or children of the Gods, and destined to advance by degrees, and to make their way by a progressive series of changes, till they become like their Father in heaven, and like Jesus Christ their elder brother.

Thus perfected, the whole family will possess the material universe, that is, the earth, and all other planets, and worlds, as "an inheritance incorruptible undefiled and that fadeth not away." They will also continue to organize, people, redeem, and perfect other systems which are now in the womb of chaos, and thus go on increasing their several dominions, till the weakest child of God which now exists upon the earth will possess more dominion, more property, more subjects, and more power and glory than is possessed by Jesus Christ or by his Father; while at the same time Jesus Christ and his Father, will have their dominion, kingdoms, and subjects increased in proportion.

Such are the riches, glories, blessings, honors, thrones, dominions, principalities, and powers, held out by the system of materialism.

Such the wealth, the dignity, the nobility, the titles and honors to which "Mormons" aspire. Such the promises of him whose word can never fail.

With these hopes and prospects before us, we say to the Christian world, who hold to immateriality, that they are welcome to their God—their life—their heaven, and their all.

They claim nothing but that which we throw away, and we claim nothing but that which they throw away. Therefore, there is no ground for quarrel, or contention between us.