(Scripture Reading Exercise.) THE ADVENT OF MERCY INTO THE EARTH-SCHEME OF THINGS. | ANALYSIS. | REFERENCES. | | I. Source of Redemption. | The references of Lesson XVIII. Also Taylor's Mediation and Atonement, Chs. xix, xxiv, xxv; and the text and context of the passages of scriptures quoted and cited in this lesson. | | II. Antiquity of the Plan of Redemption. | | III. Vicarious Work of the Christ. | | IV. The Balancing of the Claims of Justice and Mercy. | | V. Man's Part in the Scheme of Redemption—Repent or Suffer. | | VI. The Advent of Mercy—Alternatives. | | VII. The Justice, Wisdom and Mercy of God. | SPECIAL TEXT: "The law entered that sin might abound. But when sin abounded, grace did more abound that as sin hath reigned unto death, even so might grace reign through righteousness, unto eternal life by Jesus Christ our Lord." (Rom. v:20, 21.) DISCUSSION. 1. Manner of the Christ's Atonement Foreshadowed: This lesson continues with the truth with which the last one concluded, viz., "God so loved the world that he gave his only begotten Son that whosoever believeth on him might not perish, but have everlasting life." This declaration is preceded in the testimony of John with the following: "And as Moses lifted up the serpent in the wilderness, even so must the Son of man be lifted up; that whosoever believeth in him should not perish but have eternal life."[A]
Showing the manner of Christ's atonement. Peter the chief of the Judean apostles, and hence chief of the witnesses for the great truth of salvation through Christ, says: "For Christ also hath once suffered for sins, the just for the unjust, that he might bring us to God."[A] 2. Source of Redemption: Inexorableness of Justice: The Nephite writers are even more explicit. Lehi says: "The way is prepared and salvation is free, and men are sufficiently instructed that they know good from evil. And the law is given unto men. And by the law, no flesh is justified; or, by the law, men are cut off. Yea, by the temporal law, they were cut off; and also, by the spiritual law they perish from that which is good, and become miserable forever. Wherefore, redemption cometh in and through the Holy Messiah; for he is full of grace and truth. Behold he offereth himself a sacrifice for sin, to answer the ends of the law, unto all those who have a broken heart and a contrite spirit; and unto none else can the ends of the law be answered."[A]
So also Jacob, brother of the first Nephi, said: "And he [the Christ] cometh into the world that he may save all men, if they will hearken unto his voice; for behold, he suffereth the pains of all men; yea the pains of every living creature, both men, women, and children, who belong to the family of Adam."[A] 3. Antiquity of the Plan of Man's Redemption: After explaining that it was appointed unto men to die, "and after death they must come to judgment;" and that God saw that it was expedient that men should come to a knowledge of these things and accordingly, from early time,[A] "sent angels to converse with them, who caused men to behold the glory of God"—Alma says: "And they began from that time forth to call on his name; therefore God conversed with men, and made known unto them the plan of redemption, which had been prepared from the foundation of the world; and this he made known unto them according to their faith and repentance, and their holy works; wherefore he gave commandments unto men, they having first transgressed the first commandments as to things which were temporal and becoming as Gods, knowing good from evil, placing themselves in a state to act, or being placed in a state to act according to their wills and pleasures, whether to do evil or to do good; therefore God gave unto them commandments, after having made known unto them the plan of redemption, that they should not do evil, the penalty thereof being a second death, which was everlasting death as to things pertaining unto righteousness; for on such the plan of redemption could have no power, for the works of justice could not be destroyed, according to the supreme goodness of God. But God did call on men, in the name of his Son, (this being the plan of redemption which was laid) saying, 'If ye will repent, and harden not your hearts, then will I have mercy upon you, through mine only begotten Son; therefore, whosoever repenteth and hardeneth not his heart, he shall have a claim on mercy through mine only begotten Son, unto a remission of his sins; and these shall enter into my rest. And whosoever will harden his heart, and will do iniquity, behold, I swear in my wrath that he shall not enter into my rest."[A]
4. The Vicarious Work of the Christ and Its Purpose: Again Alma: "Behold I say unto you, that I do know that Christ shall come among the children of men, to take upon him the transgressions of his people, and that he shall atone for the sins of the world; for the Lord God hath spoken it; for it is expedient that an atonement should be made; for according to the great plan of the eternal God, there must be an atonement made, or else all mankind must unavoidably perish; yea, all are fallen and are lost, and must perish except it be through the atonement which it is expedient should be made And behold, this is the whole meaning of the law; every whit pointing to that great and last sacrifice; and that great and last sacrifice will be the Son of God; yea, infinite and eternal; and thus he shall bring salvation to all those who shall believe on his name; and this being the intent of this last sacrifice to bring about the bowels of mercy, which over powereth justice, and bringeth about means unto men that they may have faith unto repentance. And thus mercy can satisfy the demands of justice, and encircle them [the penitent sinners] in the arms of safety, while he that exercises no faith unto repentance, is exposed to the whole law of the demands of justice therefore only unto him that has faith unto repentance is brought about the great and eternal plan of redemption."[A]
5. The Counter Claims of Justice and Mercy—Mercy Triumphant: And again Alma: "All mankind were fallen, and they were in the grasp of justice; yea, the justice of God which consigned them for ever to be cut off from his presence. And now the plan of mercy could not be brought about, except an atonement should be made; therefore God himself atoneth for the sins of the world to bring about the plan of mercy, to appease the demands of justice, that God might be a perfect, just God, and a merciful God also. * * * But there is a law given, and a punishment affixed, and a repentance granted; which repentance, mercy claimeth: otherwise justice claimeth the creature, and executeth the law, and the law inflicteth the punishment; if not so, the works of justice would be destroyed, and God would cease to be God. But God ceaseth not to be God, and mercy claimeth the penitent, and mercy cometh because of the atonement; and the atonement bringeth to pass the resurrection of the dead; and the resurrection of the dead bringeth back men into the presence of God; and thus they are restored into his presence, to be judged according to their works; according to the law and justice; for behold justice exerciseth all his demands, and also mercy claimeth all which is her own; and thus none but the truly penitent are saved. What! do ye suppose that mercy can rob justice? I say unto you, nay; not one whit. If so, God would cease to be God. And thus God bringeth about his great and eternal purposes which were prepared from the foundation of the world. And thus cometh about the salvation and the redemption of men, and also their destruction and misery."[A]
The revelations given through Joseph Smith are equally explicit: "Remember the worth of souls is great in the sight of God; for, behold, the Lord your Redeemer suffered death in the flesh; wherefore he suffered the pain of all men, that all men might repent and come unto him."[A] 6. Man Must Repent or Suffer: And again: "And surely every man must repent or suffer, for I, God, am endless; wherefore, I revoke not the judgment which I shall pass, but woes shall go forth, weeping wailing and gnashing of teeth, yea, to those who are found on my left hand; nevertheless it is not written that there shall be no end to this torment, but it is written endless torment. * * * Therefore I command you to repent, repent, lest I smite you by the rod of my mouth, and by my wrath, and by my anger, and your sufferings be sore—how sore you know not! how exquisite you know not! yea, how hard to bear ye know 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, and I partook and finished my preparations unto the children of men; wherefore, I command you again to repent, lest I humble you with my almighty power, and that you confess your sins, lest you suffer these punishments of which I have spoken, of which in the smallest, yea, even in the least degree you have tasted at the time I withdrew my spirit."[A]
7. The Advent of Mercy—Summary: From the doctrines of these scriptures, how like a flood comes rushing into this world-scheme of things the Love and Mercy of God! The Justice of God, as we have seen, has been exacting—otherwise it would not be Justice, the very nature of Justice is to be exacting—demanding all that is its due satisfaction for the injured honor and majesty of God; and the penalty due to broken law. But once these claims are satisfied, Justice is silent, and Love and Mercy have free range to bring to pass the complete redemption of man. Let us for a moment contemplate our theme from this view-point though at the cost of iteration. God, loving always the spirits of men, desires their progress and their eternal happiness.[A] To achieve this the union of spirit and earth-elements are necessary, that the spirit may get more perfect self expression, and attain to higher manifestations and power than would otherwise be possible.[A] Also to achieve this end, the experience of earth-life amid broken harmonies is necessary; the experience of viewing opposite existences in conflict—good and evil; faith and doubt; hope and despair; victory and defeat; freedom and bondage; joy and sorrow; perfect health and physical pain; life and death.[A] To bring to pass these broken harmonies that the rich lessons and necessary experiences they teach may be available to man, there must needs be "a fall of man," a violation of law, else there can be no broken harmonies. Man falls; Adam transgresses law and the earth-life of man begins among all the conditions essential to his instruction and experience with opposite existences in conflict. But this violation of law, though necessary to these ends, is nevertheless a violation of law, for which a satisfaction must be made and that the broken harmonies may be restored. Not only did Adam transgress law in order to bring to pass the conditions necessary to man's instruction and consequent progress, but man—all men—coming to years of accountability, also violate law—sin on their own account and incur the consequences due to sin. In both cases men are unable to restore that which was lost—give satisfaction to the injured honor and insulted majesty of God, or create grounds of justification for the pardon of man's sin; either for Adam's transgression—the fall—or for man's personal sins. 8. Alternatives—But One Admissable: This creates a situation that can only be met in one of two ways if justice is to be maintained, the integrity of the moral government of the world perpetuated, and the harmony of God's attributes remain unbroken; First: Justice must take its course, the punishment must be inflicted upon the actual sinner, leaving man to satisfy justice by an endless misery; or Second: God must satisfy his own claims against man; he must make a satisfaction to justice, there must be a vicarious Atonement made for man, since, as we have seen, man himself is helpless. The adoption of the first of these alternatives would thwart the general purpose of God with reference to man, the bringing to pass his progress and the possibility of his eternal happiness; and also it would violate the covenant of God with man, made before the world began, the promise of eternal life.[A] This alternative, is impossible, then, and may be dismissed without further consideration. The second alternative is all that remains. God must make a vicarious Atonement for man; a Deity must satisfy the claims of God's honor. God must satisfy the demands of justice, that Mercy may assert her claims and redeem man. And that order of things is in force; that is "the great plan of happiness"—the Gospel—"Glad tidings;" "Glad tidings of great joy, which shall be unto all people."[A] Back of it, underlying it, is the great Love of God for man; Love manifested in great acts of mercy; for Mercy is but Love active. This Love prompts God to make reparation to God's honor, and satisfy Justice by undergoing the penalty due to Adam's sin, that he might bring to pass the resurrection from the dead; and make it possible for man spirit and body united, to resume his union with God. This Love prompts God to suffer for the individual sins of men; to pay the penalty due to each man's sin, that there might be ground for man's justification under the law. That Mercy might claim the sinner upon conditions that Love may prescribe. 9. The Justice, Wisdom, and Mercy of God: In view of all this is it any marvel that men coming to a full consciousness of the balanced claims of Justice and Mercy in ecstasy exclaim—as Jacob the brother of Nephi did— "O the greatness and the justice of our God! For he executeth all his words, and they have gone forth out of his mouth, and his law must be fulfilled. * * * "O the greatness of the mercy of our God, the Holy One of Israel! for he delivereth his saints, from that awful monster the devil, and death and hell."[A] "O the wisdom of God! his mercy and grace! For behold, if the flesh should rise no more, our spirits must become subject to that angel who fell from before the presence of the eternal God, and became the devil, to rise no more." "And our spirits must have become like unto him, and we become devils, angels to a devil, to be shut out from the presence of our God, and to remain with the Father of lies, in misery, like unto himself; yea, to that being who beguiled our first parents; who transformeth himself nigh unto an angel of light, and stirreth up the children of men unto secret combinations of murder, and all manner of secret works of darkness."[B]
Or else with Paul declare— "By grace are ye saved through faith; and that not of yourselves; it is the gift of God."[A] "The law entered that sin might abound. But where sin abounded, grace did more abound; that as sin hath reigned unto death, even so might grace reign through righteousness, unto eternal life by Jesus Christ our Lord."[B]
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