The Relation of the Atonement to Little Children—Jesus Assumes theResponsibility of Man's Transgression, and Bears the Weight of hisSins and Sufferings—The Inferior Creatures and Sacrifice—TheTerrors and Agonies of Christ's Passion and Death—The Tribulations,Earthquakes, etc., when He gave up the Ghost—Universal NatureTrembles—The Prophecies of Zenos and Enoch—The Testimony of theCenturion—Heirship, and the Descent of Blessings and Curses.
The Redeemer Himself, when tabernacling in the flesh, said to His disciples on the Eastern Continent, "Suffer little children to come unto me, and forbid them not: for of such is the kingdom of God. Verily I say unto you, Whosoever shall not receive the kingdom of God as a little child shall in no wise enter therein."—Luke, xviii, 16, 17. And after His crucifixion and resurrection He repeated this same admonition to His Nephite disciples: "And again I say unto you, Ye must repent, and be baptized in my name and become as a little child, or ye can in no wise inherit the kingdom of God."—3 Nephi, xi, 38.
Without Adam's transgression those children could not have existed; through the atonement they are placed in a state of salvation without any act of their own. These would embrace, according to the opinion of statisticians, more than one-half of the human family, who can attribute their salvation only to the mediation and atonement of the Savior. Thus, as stated elsewhere, in some mysterious, incomprehensible way, Jesus assumed the responsibility which naturally would have devolved upon Adam; but which could only be accomplished through the mediation of Himself, and by taking upon Himself their sorrows, assuming their responsibilities, and bearing their transgressions or sins. In a manner to us incomprehensible and inexplicable, he bore the weight of the sins of the whole world; not only of Adam, but of his posterity; and in doing that, opened the kingdom of heaven, not only to all believers and all who obeyed the law of God, but to more than one-half of the human family who die before they come to years of maturity, as well as to the heathen, who, having died without law, will, through His mediation, be resurrected without law, and be judged without law, and thus participate, according to their capacity, works and worth, in the blessings of His atonement.
Again, there is another phase of this subject that must not be forgotten. From the commencement of the offering of sacrifices the inferior creature had to suffer for the superior. Although it had taken no part in the act of disobedience, yet was its blood shed and its life sacrificed, thus prefiguring the atonement of the Son of God, which should eventually take place. The creature indeed was made subject to vanity not willingly, but by reason of Him who hath subjected the same in hope. Millions of such offerings were made, and hecatombs of these expiatory sacrifices were offered in view of the great event that would be consummated when Jesus should offer up Himself. With man this was simply the obedience to a command and a given law, and with him might be considered simply a pecuniary sacrifice: with the animals it was a sacrifice of life. But what is the reason for all this suffering and bloodshed, and sacrifice? We are told that "without shedding of blood is no remission" of sins. This is beyond our comprehension. Jesus had to take away sin by the sacrifice of Himself, the just for the unjust, but, previous to this grand sacrifice, these animals had to have their blood shed as types, until the great antitype should offer up Himself once for all. And as He in His own person bore the sins of all, and atoned for them by the sacrifice of Himself, so there came upon Him the weight and agony of ages and generations, the indescribable agony consequent upon this great sacrificial atonement wherein He bore the sins of the world, and suffered in His own person the consequences of an eternal law of God broken by man. Hence His profound grief, His indescribable anguish, His overpowering torture, all experienced in the submission to the eternal fiat of Jehovah and the requirements of an inexorable law.
The suffering of the Son of God was not simply the suffering of personal death; for in assuming the position that He did in making an atonement for the sins of the world He bore the weight, the responsibility, and the burden of the sins of all men, which, to us, is incomprehensible. As stated, "the Lord, your Redeemer, suffered death in the flesh; wherefore he suffereth the pains of all men;" and Isaiah says: "Surely he hath borne our griefs and carried our sorrows," also, "The Lord hath laid on him the iniquity of us all," and again, "He hath poured out his soul unto death, and he was numbered with the transgressors; and he bare the sins of many;" or, as it is written in the Second Book of Nephi: "For behold, he suffereth the pains of all men; yea, the pains of every living creature, both men, women and children, who belong to the family of Adam;" whilst in Mosiah it is declared: "He shall suffer temptations, and pain of body, hunger, thirst and fatigue, even more than man can suffer, except it be unto death; for behold, blood cometh from every pore, so great shall be his anguish for the wickedness and abominations of his people."
Groaning beneath this concentrated load, this intense, incomprehensible pressure, this terrible exaction of Divine justice, from which feeble humanity shrank, and through the agony thus experienced sweating great drops of blood, He was led to exclaim, "Father, if it be possible, let this cup pass from me." He had wrestled with the superincumbent load in the wilderness, He had struggled against the powers of darkness that had been let loose upon him there; placed below all things, His mind surcharged with agony and pain, lonely and apparently helpless and forsaken, in his agony the blood oozed from His pores. Thus rejected by His own, attacked by the powers of darkness, and seemingly forsaken by His God, on the cross He bowed beneath the accumulated load, and cried out in anguish, "My God, my God, why hast thou forsaken me!" When death approached to relieve Him from His horrible position, a ray of hope appeared through the abyss of darkness with which He had been surrounded, and in a spasm of relief, seeing the bright future beyond, He said, "It is finished! Father, into thy hands I commend my spirit." As a God, He descended below all things, and made Himself subject to man in man's fallen condition; as a man, He grappled with all the circumstances incident to His sufferings in the world. Anointed, indeed, with the "oil of gladness" above His fellows, He struggled with and overcame the powers of men and devils, of earth and hell combined; and aided by this superior power of the Godhead, He vanquished death, hell and the grave, and arose triumphant as the Son of God, the very eternal Father, the Messiah, the Prince of peace, the Redeemer, the Savior of the world; having finished and completed the work pertaining to the atonement, which His Father had given Him to do as the Son of God and the Son of man. As the Son of Man, He endured all that it was possible for flesh and blood to endure; as the Son of God He triumphed over all, and forever ascended to the right hand of God, to further carry out the designs of Jehovah pertaining to the world and to the human family.
And again, not only did His agony affect the mind and body of Jesus, causing Him to sweat great drops of blood, but by reason of some principle, to us unfathomable, His suffering affected universal nature.
"World upon world, eternal things,Hang on thy anguish, King of kings."
When he gave up the ghost, the solid rocks were riven, the foundations of the earth trembled, earthquakes shook the continents and rent the isles of the deep darkness overspread the sky, the mighty waters overflowed their accustomed bounds, huge mountains sank and valleys rose, the handiwork of feeble men was overthrown, their cities were engulphed or consumed by the vivid shafts of lightning, and all material things were convulsed with the throes of seeming dissolution. Thus was brought to pass that which was spoken by the prophet Zenos: "The rocks of the earth must rend; and because of the groanings of the earth, many of the kings of the isles of the sea shall be wrought upon by the Spirit of God to exclaim, The God of nature suffers." [1 Nephi, xix, 12.] And it is recorded, that so confessed the Centurion, and they that were with him watching the body of Jesus. For when they witnessed the earthquake, and the other things that were done, they feared greatly, saying, "Truly this was the Son of God." So also was fulfilled that which is written in the prophecy of Enoch:
"And the Lord said unto Enoch, Look; and he looked and beheld the Son of Man lifted up on the cross, after the manner of men; and he heard a loud voice; and the heavens were veiled; and all the creations of God mourned; and the earth groaned; and the rocks were rent; and the Saints arose, and were crowned at the right hand of the Son of Man, with crowns of glory; and as many of the spirits as were in prison came forth, and stood on the right hand of God; and the remainder were reserved in chains of darkness until the judgment of the great day."—Pearl of Great Price.
Thus, such was the torturing pressure of this intense, this indescribable agony, that it burst forth abroad beyond the confines of His body, convulsed all nature and spread throughout all space.
The statement previously quoted, "The Lord hath laid on him the iniquity of us all," could only be in reference to the transgression of our first parent, who, acting as the progenitor and head of the human family, assumed a responsibility not only for himself, but for all of his seed; for the whole of the human family not having then been born, could not be responsible, personally, for acts that transpired before they had an existence on the earth. But as children inherit blessings from their fathers, so it would also seem that they must inherit curses, or share in their calamities. The Lord, in speaking to the children of Israel, said He would visit "the iniquity of the fathers upon the children unto the third and fourth generation of them that hate" him; and furthermore "a bastard shall not enter into the congregation of the Lord, even to his tenth generation." This ostracism or punishment could be for no personal act of their own, for they had no part in the sin of their parents; any more than Adam's progeny had in the original sin or transgression. But it seems to be a principle admitted, that if they share the blessings accruing to their father for righteous acts, they must also share the condemnation for acts that are unrighteous. Hence comes in the atonement of the Messiah, which amply covers all of these acts, and more than that, for as Paul says: "But not as the offence, so also is the free gift. For if through the offence of one many be dead, much more the grace of God, and the gift by grace, winch is by one man, Jesus Christ; hath abounded unto many." Hence we say, as above, the atonement covered more, apparently, than the transgression; for Adam, without the transgression, would have had no increase. That transgression opened the way for the increase, as stated by Eve, "Were it not for our transgression, we never should have had seed, and never should have known good and evil, and the joy of our redemption, and the eternal life which God giveth unto all the obedient." That being the case, all children born among any people, not having arrived at the years of accountability, are saved through the atonement of Jesus Christ, as stated by Moroni:
"Little children cannot repent; wherefore it is awful wickedness to deny the pure mercies of God unto them, for they are all alive in him because of his mercy. And he that saith, that little children need baptism, denieth the mercies of Christ, and setteth at naught the atonement of him and the power of his redemption. Wo unto such, for they are in danger of death, hell, and endless torment. I speak it boldly, God hath commanded me. Listen unto them and give heed, or they stand against you at the judgment seat of Christ. For behold, that all little children are alive in Christ, and also all they that are without the law. For the power of redemption cometh on all they that have no law; wherefore, he that is not condemned, or he that is under no condemnation, cannot repent; and unto such baptism availeth nothing. But it is mockery before God, denying the mercies of Christ, and the power of his Holy Spirit, and putting trust in dead works."—Moroni, viii, 19-23.
The Operations of the Priesthood in the Heavens and upon the Earth, in Time and Eternity—The Heirs of the Celestial Kingdom—Those who Die without Law—The Judges of the Earth—Priests and Kings—Christ the King of Kings—Condition of Patriarch Joseph Smith, Apostle David Patten and Others—Moses and Elias—The Visits of Angels and their Testimonies—Peter, James and John—The Angel in the Book of Revelation.
There is something peculiarly interesting in the contemplation of events associated with the future destiny of mankind. Among other things it will be seen that there is a very close connection or affinity between the operations of the Priesthood in the heavens and the Priesthood upon earth. In examining this subject we find it written:
"The Lord redeemeth none such that rebel against him and die in their sins; yea, even all those that have perished in their sins ever since the world began, that have wilfully rebelled against God, that have known the commandments of God, and would not keep them; these are they that have no part in the first resurrection."—Mosiah, xv, 26.
But on the other hand it is promised that those who would have received the Gospel if they had had the opportunity shall yet have that privilege. The Prophet Joseph Smith records in his history: "Thus came the voice of the Lord unto me, saying, All those who have died without a knowledge of this Gospel, who would have received it if they had been permitted to tarry, shall be heirs of the celestial kingdom of God; also all that shall die henceforth without a knowledge of it, who would have received it with all their hearts, shall be heirs of that kingdom, for I, the Lord, will judge all men according to their works, according to the desire of their hearts."—Deseret News, Vol. II, No. 22.
With this agree the words of the Apostle Paul, that those who have died without law shall be judged without law; whilst the Lord further reveals to the Prophet Joseph that "that which is governed by law is also preserved by law, and perfected and sanctified by the same. That which breaketh a law, and abideth not by law, but seeketh to become a law unto itself, and willeth to abide in sin, and altogether abideth in sin, cannot be sanctified by law, neither by mercy, justice, nor judgment. Therefore they must remain filthy still."
With this teaching is associated a grand principle connected with the everlasting Priesthood, which administers in time and in eternity. When we reflect upon the statement of creatures being judged without law, the question arises as to who are to be their judges. We may here state that Christ is called the judge of the quick and the dead, the judge of all the earth. We further read that the Twelve Apostles who ministered in Jerusalem "shall sit upon twelve thrones, judging the twelve tribes of Israel." (Matt., xix, 28.) Also the following:
"And again, verily, verily, I say unto you, and it hath gone forth in a firm decree, by the will of the Father, that mine apostles, the Twelve who were with me in my ministry at Jerusalem, shall stand at my right hand at the day of my coming in a pillar of fire, being clothed with robes of righteousness, with crowns upon their heads, in glory even as I am, to judge the whole house of Israel, even as many as have loved me and kept my commandments, and none else."—Doc. and Cov., Sec. xxix, 12, p. 143.
And Nephi writes in the Book of Mormon:
"And the angel spake unto me, saying, Behold the twelve disciples of the Lamb, who are chosen to minister unto thy seed. And he said unto me, Thou rememberest the twelve apostles of the Lamb? Behold, they are they who shall judge the twelve tribes of Israel; wherefore, the twelve ministers of thy seed shall be judged of them; for ye are of the house of Israel. And these twelve ministers, whom thou beholdest, shall judge thy seed. And, behold they are righteous for ever; for because of their faith in the Lamb of God, their garments are made white in his blood."—1 Nephi, xii, 8-10.
This exhibits a principle of adjudication or judgment in the hands, firstly, of the Great High Priest and King, Jesus of Nazareth, the Son of God; secondly, in the hands of the Twelve Apostles on the continent of Asia, bestowed by Jesus Himself; thirdly, in the Twelve Disciples on this continent, to their peoples, who it appears are under the presidency of the Twelve Apostles who ministered at Jerusalem; which presidency is also exhibited by Peter, James and John, the acknowledged presidency of the Twelve Apostles; they, holding this Priesthood first on the earth, and then in the heavens, being the legitimate custodians of the keys of the Priesthood, came and bestowed it upon Joseph Smith and Oliver Cowdery. It is also further stated that the Saints shall judge the world. Thus Christ is at the head, His Apostles and disciples seem to take the next prominent part; then comes the action of the Saints, or other branches of the Priesthood, who it is stated shall judge the world. This combined Priesthood, it would appear, will hold the destiny of the human family in their hands and adjudicate in all matters pertaining to their affairs; and it would seem to be quite reasonable, if the Twelve Apostles in Jerusalem are to be the judges of the Twelve Tribes, and the Twelve Disciples on this continent are to be the judges of the descendants of Nephi, then that the brother of Jared and Jared should be the judges of the Jaredites, their descendants; and, further, that the First Presidency and Twelve who have officiated in our age, should operate in regard to mankind in this dispensation, and also in regard to all matters connected with them, whether they relate to the past, present, or future, as the aforementioned have done in regard to their several peoples; and that the Patriarchs, the Presidents, the Twelve, the High Priests, the Seventies, the Elders, the Bishops, Priests, Teachers and Deacons should hold their several places behind the veil, and officiate according to their calling and standing in that Priesthood. In fact, the Priesthood is called an everlasting Priesthood; it ministers in time and in eternity. Moses speaks of the Levitical Priesthood as an everlasting Priesthood. (Ex., xl, 15.) Paul refers to the Melchizedek Priesthood as being "without father, without mother, without descent, having neither beginning of days, nor end of life." (Heb., vii, 3.) Whilst the Prophet Joseph Smith states that this "Priesthood continueth in the Church of God in all generations, and is without beginning of days or end of years." (Doc. and Cov., Sec. lxxxiv, 17, p. 290.)
This being the case, it necessarily follows that those holding the Priesthood on the earth continue in the exercise of that Priesthood in the heavens, their operations being changed from this to another state of existence; and when the dead, small and great, shall be judged, while God stands at the head, and Jesus is the great High Priest of our profession, all those who have ever lived who are worthy will stand in their proper positions, according to their callings, Priesthood, ordinations or quorums. It is written that they without us can not be made perfect, and that we without them can not be made perfect. We have commenced to build temples, and to administer in them according to the decrees, purposes and foreknowledge of God. When we have got through with our personal affairs connected with our individual families and interests, so far as we can legitimately trace them, then it becomes a question as to the position of those that are behind the veil of whom we have no personal knowledge. Does it not seem consistent that to the ancient as well as the modern Patriarchs, Prophets, Presidents, Apostles, Seventies, High Priests, Elders, Bishops and others would be committed the manipulation and judgment of those who are behind the veil; and with whom we, at present, have nothing to do? And if temples are to be built here and ordinances performed in them in the interest of those who have died without law, and in the adjudication of all these matters, that the Priesthood behind the veil, to whom is committed the judgment of these things, should communicate with the Priesthood upon the earth, that they may be administered for by proxy in the temples erected by us, and those who shall follow after us; that all things may be done according to equity, law, and justice, and that none but those worthy to receive those great blessings and high exaltations can participate in the same; being thus sanctioned by the Priesthood in heaven and the Priesthood upon the earth? Hence, while they are saviors, preach to the spirits in prison and judge the dead, we build temples and administer for them upon the earth, and thus become, as it is written, "saviors upon Mount Zion;" operating and cooperating with the Priesthood behind the veil, in the interest, happiness, salvation and exaltation of the human family. Thus shall we also become legitimately and by right, through the atonement and adoption, Kings and Priests—Priests to administer in the holy ordinances pertaining to the endowments and exaltations; and Kings, under Christ, who is King of Kings and Lord of Lords, to rule and govern, according to the eternal laws of justice and equity, those who are thus redeemed and exalted.
In corroboration of these ideas is the statement, in the Book ofDoctrine and Covenants, that Father Joseph Smith, who was the firstPatriarch to the Church in this dispensation, is now at the right handof Abraham, who was also a presiding Patriarch. The passage reads:
"That I may receive him unto myself, even as I did * * * my aged servant, Joseph Smith, sen., who sitteth with Abraham at his right hand, and blessed and holy is he, for he is mine."—Doc. and Cov., cxxiv, 19, p. 431.
It is also stated of David Patten, one of the Twelve Apostles, who was slain by the mobbers in Missouri, that "David Patten I have taken unto myself; behold, his Priesthood no man taketh from him; but, verily I say unto you, another may be appointed unto the same calling."—Doc. and Cov., cxxiv, 130, p. 445.
The same is said of Seymour Brunson, one of the High Council, and of Edward Partridge, the first Bishop of the Church, both of whom were dead:
"Seymour Brunson I have taken unto myself, no man taketh his Priesthood, but another may be appointed unto the same Priesthood in his stead."—Doc. and Cov., Sec. cxxiv, 132, p. 445. "That when he shall finish his work, that I may receive him unto myself, even as I did my servant David Patten, who is with me at this time, and also my servant Edward Partridge."—Doc. and Cov., Sec. cxxiv, 19, p. 431.
We read that Moses and Elias came to administer to Jesus, on the Mount, while Peter, James and John were with him. Who were this Moses and this Elias? Moses was a great Prophet, appointed by the Lord to deliver Israel from Egyptian bondage, and lead them to the promised land; and he held the keys of the gathering dispensation, which keys he afterwards conferred upon Joseph Smith in the Kirtland Temple. Who was Elias? Elijah; which name in the old Scriptures is made synonymous with Elias; and who held, according to the testimony of Joseph Smith as elsewhere stated, the keys of the Priesthood. These men, who held those keys and officiated upon the earth, having left the earth, now come, associated with Jesus, to administer to Peter, James and John, and confer upon them the Priesthood which they hold; and these three ancient Apostles conferred the Priesthood upon Joseph Smith and Oliver Cowdery in this dispensation. This principle is very clearly illustrated in the following quotation from the Book of Doctrine and Covenants, Sec. cxxviii, 20, 21, p., 457:
"And again, what do we hear? Glad tidings from Cumorah! Moroni, an angel from heaven, declaring the fulfilment of the prophets—the book to be revealed. A voice of the Lord in the wilderness of Fayette, Seneca County, declaring the three witnesses to bear record of the book. The voice of Michael on the banks of the Susquehanna, detecting the devil when he appeared as an angel of light. The voice of Peter, James and John in the wilderness between Harmony, Susquehanna county, and Colesville, Broome county, on the Susquehanna river, declaring themselves as possessing the keys of the kingdom, and of the dispensation of the fulness of times.
"And again, the voice of God in the chamber of old Father Whitmer, in Fayette, Seneca County, and at sundry times and in divers places through all the travels and tribulations of this Church of Jesus Christ of Latter-day Saints. And the voice of Michael, the archangel; the voice of Gabriel, and of Raphael, and of divers angels, from Michael or Adam, down to the present time, all declaring their dispensation, their rights, their keys, their honors, their majesty and glory, and the power of their Priesthood; giving line upon line, precept upon precept; here a little and there a little—giving us consolation by holding forth that which is to come, confirming our hope."
Hence their Priesthood was everlasting, it administered in time and in eternity. In consonance with the same idea is a remark made by a mighty angel, to be found in the Revelation received by St. John on the Isle of Patmos. After this angel had communicated to John many great and important events yet to transpire, the Apostle was so overawed by his presence that he fell at his feet to worship him; whereas the angel said, "See that thou do it not; I am thy fellow servant, and of thy brethren that have kept the testimony of Jesus: worship God; for the testimony of Jesus is the spirit of prophecy." (Rev., xix, 10.) In other words, he had held the holy Priesthood on the earth and had officiated therein; he had been subjected to all the obloquy, contumely and reproach which the Prophets of God generally suffered. But now the scene was changed; he was officiating in another sphere, and was revealing unto the Apostle John, who had a peculiar mission on the earth, some of the great and important truths or events that should be developed in the accomplishment of the purposes of God. All of these men, having held the everlasting Priesthood on earth, still retain the power and authority conferred upon them, and stand forth as prominent examples of the perpetuity of the everlasting Priesthood, administering on the earth or in the heavens, as the purposes of God and the fulfilment of their duties render necessary, or the circumstances require.
The Laws of God Unchangeable, Universal and Eternal—Examples and Definitions—Evolutionists—Kingdoms and Light—Christ the Creator, etc.—Deviations from General Laws—Every Kingdom has a Law Given.
There is an inexorable law of God that requires from His professed followers the principles of virtue, honor, truth, integrity, righteousness, justice, judgment and mercy, as exhibited in the following Scriptures:
"Justice and judgment are the habitation of thy throne: mercy and truth shall go before thy face."—Psalm lxxxix, 14.
"Thou lovest righteousness, and hatest wickedness: therefore God, thy God, hath anointed thee with the oil of gladness above thy fellows."—Psalm xlv, 7.
"Lord, who shall abide in thy tabernacle? who shall dwell in thy holy hill? He that walketh uprightly, and worketh righteousness, and speaketh the truth in his heart. He that backbiteth not with his tongue, nor doeth evil to his neighbor, nor taketh up a reproach against his neighbor. In whose eyes a vile person is contemned; but he honoreth them that fear the Lord. He that sweareth to his own hurt, and changeth not. He that putteth not out his money to usury, nor taketh reward against the innocent. He that doeth these things shall never be moved."—Psalm xv, 1-5.
"Who shall ascend into the hill of the Lord? or who shall stand in his holy place? He that hath clean hands, and a pure heart; who hath not lifted up his soul unto vanity, nor sworn deceitfully. He shall receive the blessing from the Lord, and righteousness from the God of his salvation."—Psalm xxiv, 3-5.
"Who among us shall dwell with the devouring fire? who among us shall dwell with everlasting burnings? He that walketh righteously, and speaketh uprightly; he that despiseth the gain of oppressions, that shaketh his hands from holding of bribes, that stoppeth his ears from hearing of blood, and shutteth his eyes from seeing evil. He shall dwell on high; his place of defence shall be the munitions of rocks: bread shall be given him; his waters shall be sure."—Isaiah, xxxiii, 14-16.
There are eternal, unchangeable laws associated with God, and with all His plans, His works and ways, the requirements of which must be met; nor can they be evaded or changed, except on certain principles provided for and contained in the laws themselves. When man had transgressed, an atonement had to be made commensurate with the act, and fully adequate to meet the inexorable demands of justice; so that, as stated, justice might be satisfied, which, if it had not been, the law pertaining to this matter could not have been carried out, and must necessarily have been violated.
All the works of God connected with the world which we inhabit, and with all other worlds, are strictly governed by law. So accurate are the movements of the heavenly bodies that even with our limited knowledge we can compute, after the departure of most of these bodies, the time of their return to a minute. The sun rises and sets with great regularity, and we can tell to a moment, by calculating the revolution of the earth, at what time it will make its appearance in the morning and disappear in the evening; the same rule applies to the moon, the whole of the solar system, and to all bodies that can be reached by our instruments. There is perfect regularity, exactitude and order associated with all worlds; a departure from which would produce incalculable evil and irretrievable destruction and ruin. With regard to the matter of which the earth is composed, it is also governed by strict, unchangeable laws; matter possessing the same properties under the same conditions, in all parts of the world. The various grasses, herbs, plants, shrubs, flowers, minerals, metals, waters, fluids or gases, when under the same conditions, are subject to or governed by unchangeable laws; and by those laws chemists or scientists are enabled to apply tests to demonstrate the properties of the various elements in nature, which they find are always immutable, and the same degree of accuracy applies to the laws and various formations of crystallization, under the same circumstances. The animal and vegetable creations are governed by certain laws, and are composed of certain elements peculiar to themselves. This applies to man, to the beasts, fowls, fish and creeping things, to the insects and to all animated nature; each one possessing its own distinctive features, each requiring a specific sustenance, each having an organism and faculties governed by prescribed laws to perpetuate its own kind. So accurate is the formation of the various living creatures that an intelligent student of nature can tell by any particular bone of the skeleton of an animal to what class or order it belongs.
These principles do not change, as represented by evolutionists of the Darwinian school, but the primitive organisms of all living beings exist in the same form as when they first received their impress from their Maker. There are, indeed, some very slight exceptions, as for instance, the ass may mix with the mare and produce the mule; but there it ends, the violation of the laws of procreation receives a check, and its operations can go no further. Similar compounds may possibly be made by experimentalists in the vegetable and mineral kingdoms, but the original elements remain the same. Yet this is not the normal, but an abnormal condition with them, as with animals, birds, etc.; and if we take man, he is said to have been made in the image of God, for the simple reason that he is a son of God; and being His son, he is, of course, His offspring, an emanation from God, in whose likeness, we are told, he is made. He did not originate from a chaotic mass of matter, moving or inert, but came forth possessing, in an embryotic state, all the faculties and powers of a God. And when he shall be perfected, and have progressed to maturity, he will be like his Father—a God; being indeed His offspring. As the horse, the ox, the sheep, and every living creature, including man, propagates its own species and perpetuates its own kind, so does God perpetuate His.
There are different organisms possessing different qualities, from which the same results are uniformly obtained. The body of a sheep produces wool, that of a goat produces hair, the flesh of certain kinds of fish produces scales, the flesh of birds produces feathers, and by the coverings of the various kinds of animals, birds and fishes, may their originals be known. It is true that some of these coverings may be slightly changed by a removal of the creature from the arctic to the torrid zone, or vice versa; wool may assume a nearer approach to hair in length and texture, or hair may become more woolly, but these modifications are slight, and this covering of the animal is predisposed to return to its original qualities when the creature is replaced in his natural habitat. Paul, in speaking on the resurrection, refers to the different qualities of flesh as follows:
"But God giveth it a body as it hath pleased him, and to every seed his own body. All flesh is not the same flesh; but there is one kind of flesh of men, another flesh of beasts, another of fishes, and another of birds."—1 Cor., xv, 38, 39.
These different qualities seem to be inherent in the several species, as much so as the properties of silver, gold, copper, iron and other minerals are inherent in the matter in which they are contained, whilst herbs, according to their kind, possess their specific properties, or as the leading properties of earth, air, and water, are distinct from one another; and hence, on physiological grounds, this principle being admitted, and it cannot be controverted, it would be impossible to take the tissues of the lower, or, indeed, of any order of fishes, and make of them an ox, a bird, or a man; as impossible as it would be to take iron and make it into gold, silver, or copper, or to produce other changes in the laws which govern any kind of matter. And when the resurrection and exaltation of man shall be consummated, although more pure, refined and glorious, yet will he still be in the same image, and have the same likeness, without variation or change in any of his parts or faculties, except the substitution of spirit for blood.
This principle of exactitude in all the works of God represents the principles that dwell in God Himself. He is called in Scripture the I AM, in other words, I AM THAT I AM, because of those inherent principles, which are also eternal and unchangeable; for where those principles exist, He exists; and when speaking of the worlds by which we are surrounded, it is said, "Behold, all these are kingdoms, and any man who hath seen any, or the least of these, hath seen God moving in his majesty and power."—Doc. and Cov., sec. lxxxviii, 47, p. 310.
And again it is written:
"He comprehendeth all things, and all things are before him, and all things are round about him: and he is above all things, and in all things, and is through all things, and is round about all things; and all things are by him, and of him, even God, for ever and ever. And again, verily I say unto you, he hath given a law unto all things, by which they move in their times and their seasons."—Ibid., 41, 42, p. 309.
And again, in the same revelation, we read:
"As also he is in the sun, and the light of the sun, and the power thereof by which it was made. As also he is in the moon, and is the light of the moon, and the power thereof by which it was made. As also the light of the stars, and the power thereof by which they were made. And the earth also, and the power thereof; even the earth upon which you stand. And the light which now shineth, which giveth you light, is through him who enlighteneth your eyes, which is the same light, that quickeneth your understandings; which light proceedeth forth from the presence of God to fill the immensity of space. The light which is in all things; which giveth life to all things: which is the law by which all things are governed: even the power of God who sitteth upon his throne, who is in the bosom of eternity, who is in the midst of all things."—Ibid., 7-13, p. 306.
The world was made by Him, and without Him was not anything made that was made, and, therefore, having made all things He has given to all things a law; and hence those laws which we have briefly alluded to, are the productions of His comprehensive, intelligent, and infinite mind: He is the Alpha and Omega, the Beginning and the End, the Fountain of all life, of all light, of all truth, of all intelligence, of all existence. He is also the sustainer of all life and all light in all created beings; in Him all animal life of every form has its being.
There are some apparent deviations from general laws. But these apparent deviations are merely appendages to the great general law, in order that creation may be perfect in all its parts. For instance, there is a general law of what is termed gravitation which causes bodies to fall to the earth from a given height, with the same velocity according to their specific gravity. But there are other local laws which disturb the normal conditions, so far as they extend, of what may be termed the general law. As, for example, the magnet, in its limited sphere, is more powerful than the general law of gravity, it attracting certain matter to itself in opposition to the general law, while the magnet itself is subject to the general law. There is also another principle, called capillary attraction, which causes water and other fluids to ascend in the earth, in tubes, etc. Take away these local agencies and everything resumes its normal condition. A bird, through the use of its wings, possesses the power of locomotion through the air; let that bird, however, lose its mechanism and power by being maimed or killed, and it is governed by the same law of gravitation and drops to the earth. Balloons will ascend and carry a specified weight with them to great altitudes, but this is owing to a modification of one part of the law of gravitation; which causes denser bodies to cling with greater tenacity to the earth, and the gas that enters the balloons is more rarified than the atmosphere immediately contiguous to the earth; which dense atmosphere forces the lighter gases to their proper place, causing them to bound upwards; this being done and the equilibrium obtained, if the gas is permitted to escape, the materials of which the balloon is composed, together with its occupants, are precipitated, according to the general laws of gravitation, to the earth.
God is unchangeable, so are also his laws, in all their forms, and in all their applications, and being Himself the essence of law, the giver of law, the sustainer of law, all of those laws are eternal in all their operations, in all bodies and matter, and throughout all space. It would be impossible for Him to violate law, because in so doing He would strike at His own dignity, power, principles, glory, exaltation and existence.
The book of Doctrine and Covenants states:
"And again, verily I say unto you, that which is governed by law is also preserved by law, and perfected and sanctified by the same. That which breaketh a law, and abideth not by law, but seeketh to become a law unto itself, and willeth to abide in sin, and altogether abideth in sin, cannot be sanctified by law, neither by mercy, justice, nor judgment. Therefore they must remain filthy still. All kingdoms have a law given: and there are many kingdoms; for there is no space in the which there is no kingdom; and there is no kingdom in which there is no space, either a greater or a lesser kingdom. And unto every kingdom is given a law; and unto every law there are certain bounds also and conditions. All beings who abide not in those conditions are not justified; for intelligence cleaveth unto intelligence; wisdom receiveth wisdom; truth embraceth truth; virtue loveth virtue; light cleaveth unto light; mercy hath compassion on mercy, and claimeth her own; justice continueth its course, and claimeth its own; judgment goeth before the face of him who sitteth upon the throne, and governeth and executeth all things."—Sec. lxxxviii, 34-40, p.p. 308, 309.
Hence, the law of atonement had to be met as well as all other laws, for God could not be God without fulfilling it.
Jesus said, "If it be possible, let this cup pass." But it was not possible; for to have done so would have been a violation of the law, and he had to take it. The atonement must be made, a God must be sacrificed. No power can resist a law of God. It is omnipresent, omnipotent, exists everywhere, in all things, through all things and round about all things. We read:
"O the greatness of the mercy of our God, the Holy One of Israel! For he delivereth his saints from that awful monster the devil, and death, and hell, and that lake of fire and brimstone, which is endless torment. O how great the holiness of our God! For he knoweth all things, and there is not any thing, save he knows it. And he cometh into the world that he may save all men, if they will hearken unto his voice; for behold, he suffereth the pains of all men; yea, the pains of every living creature, both men, women, and children, who belong to the family of Adam. And he suffereth this, that the resurrection might pass upon all men, that all might stand before him at the great and judgment day. And he commandeth all men that they must repent, and be baptized in his name, having perfect faith in the Holy One of Israel, or they cannot be saved in the kingdom of God. And if they will not repent and believe in his name, and be baptized in his name, and endure to the end, they must be damned; for the Lord God, the Holy One of Israel, has spoken it; Wherefore he has given a law; and where there is no law given, there is no punishment; and where there is no punishment, there is no condemnation; and where there is no condemnation, the mercies of the Holy One of Israel have claim upon them, because of the atonement; for they are delivered by the power of him; for the atonement satisfieth the demands of his justice upon all those who have not the law given to them, that they are delivered from that awful monster, death and hell, and the devil, and the lake of fire and brimstone, which is endless torment; and they are restored to that God who gave them breath, which is the Holy One of Israel. But wo unto him that has the law given; yea, that has all the commandments of God like unto us, and that transgresseth them, and that wasteth the days of his probation, for awful is his state."—2 Nephi, ix, 19-27.
The Results of the Atonement—The Debt Paid—Justice and Mercy—Extracts from the Teachings of Alma and Others.
From the facts in the case and the testimony presented in the Scriptures it becomes evident that through the great atonement, the expiatory sacrifice of the Son of God, it is made possible that man can be redeemed, restored, resurrected and exalted to the elevated position designed for him in the creation as a Son of God: that eternal justice and law required the penalty to be paid by man himself, or by the atonement of the Son of God: that Jesus offered Himself as the great expiatory sacrifice; that this offering being in accordance with the demands or requirements of the law, was accepted by the great Lawgiver; that it was prefigured by sacrifices, and ultimately fulfilled by Himself according to the eternal covenant. "He was wounded (as prophesied of) for our transgressions, he was bruised for our iniquities, the chastisement of our peace was upon him, and with his stripes we are healed."
The Savior thus becomes master of the situation—the debt is paid, the redemption made, the covenant fulfilled, justice satisfied, the will of God done, and all power is now given into the hands of the Son of God—the power of the resurrection, the power of the redemption, the power of salvation, the power to enact laws for the carrying out and accomplishment of this design. Hence life and immortality are brought to light, the Gospel is introduced, and He becomes the author of eternal life and exaltation. He is the Redeemer, the Resurrector, the Savior of man and the world; and He has appointed the law of the Gospel as the medium which must be complied with in this world or the next, as He complied with His Father's law; hence "he that believeth shall be saved, and he that believeth not shall be damned."
The plan, the arrangement, the agreement, the covenant was made, entered into and accepted before the foundation of the world; it was prefigured by sacrifices, and was carried out and consummated on the cross.
Hence being the mediator between God and man, He becomes by right the dictator and director on earth and in heaven for the living and for the dead, for the past, the present and the future, pertaining to man as associated with this earth or the heavens, in time or eternity, the Captain of our salvation, the Apostle and High-Priest of our profession, the Lord and Giver of life.
Is justice dishonored? No; it is satisfied, the debt is paid. Is righteousness departed from? No; this is a righteous act. All requirements are met. Is judgment violated? No; its demands are fulfilled. Is mercy triumphant? No; she simply claims her own. Justice, judgment, mercy and truth all harmonize as the attributes of Deity. "Justice and truth have met together, righteousness and peace have kissed each other." Justice and judgment triumph as well as mercy and peace; all the attributes of Deity harmonize in this great, grand, momentous, just, equitable, merciful and meritorious act.
The Book of Mormon is very explicit on these principles. We read therein:
"And behold, I say unto you, this is not all: For O how beautiful upon the mountains are the feet of him that bringeth good tidings, that is the founder of peace: yea, even the Lord, who has redeemed his people: yea, him who has granted salvation unto his people: For were it not for the redemption which he hath made for his people, which was prepared from the foundation of the world; I say unto you, were it not for this, all mankind must have perished. But behold, the bands of death shall be broken, and the Son reigneth, and hath power over the dead; therefore, he bringeth to pass the resurrection of the dead. And there cometh a resurrection, even a first resurrection; yea even a resurrection of those that have been, and who are, and who shall be, even until the resurrection of Christ: for so shall he be called. And now, the resurrection of all the prophets, and all those that have believed in their words, or all those that have kept the commandments of God, shall come forth in the first resurrection; therefore, they are the first resurrection. They are raised to dwell with God who has redeemed them: thus they have eternal life through Christ, who has broken the bands of death. And these are those who have part in the first resurrection; and these are they that have died before Christ came, in their ignorance, not having salvation declared unto them. And thus the Lord bringeth about the restoration of these; and they have a part in the first resurrection, or have eternal life, being redeemed by the Lord. And little children also have eternal life. But behold, and fear, and tremble before God; for ye ought to tremble: for the Lord redeemeth none such that rebel against him, and die in their sins; yea, even all those that have perished in their sins ever since the world began, that have wilfully rebelled against God, that have known the commandments of God, and would not keep them; these are they that have no part in the first resurrection. Therefore had ye not ought to tremble? For salvation cometh to none such; for the Lord hath redeemed none such; yea, neither can the Lord redeem such; for he cannot deny himself; for he cannot deny justice when it has its claim."—Mosiah, xv, 18-27.
The next is a portion of a sermon of the Prophet Amulek, the companion of Alma, to the Zoramites:
"My brother has called upon the words of Zenos, that redemption cometh through the Son of God, and also upon the words of Zenoch; and also he has appealed unto Moses, to prove that these things are true. And now behold, I will testify unto you of myself that these things are true. Behold, I say unto you, that I do know that Christ shall come among the children of men, to take upon him the transgressions of his people, and that he shall atone for the sins of the world; for the Lord God hath spoken it; for it is expedient that an atonement should be made; for according to the great plan of the eternal God, there must be an atonement made, or else all mankind must unavoidably perish; yea, all are hardened; yea, all are fallen and are lost, and must perish, except it be through the atonement which it is expedient should be made; for it is expedient that there should be a great and last sacrifice; yea, not a sacrifice of man, neither of beast, neither of any manner of fowl; for it shall not be a human sacrifice; but it must be an infinite and eternal sacrifice. Now there is not any man that can sacrifice his own blood, which will atone for the sins of another. Now if a man murdereth, behold will our law, which is just, take the life of his brother? I say unto you nay. But the law requireth the life of him who hath murdered; therefore there can be nothing which is short of an infinite atonement, which will suffice for the sins of the world; therefore it is expedient that there should be a great and last sacrifice; and then shall there be, or it is expedient there should be a stop to the shedding of blood; then shall the law of Moses be fulfilled; yea, it shall be all fulfilled; every jot and tittle; and none shall have passed away. And behold, this is the whole meaning of the law: every whit pointing to that great and last sacrifice; and that great and last sacrifice will be the Son of God: yea, infinite and eternal; and thus he shall bring salvation to all those who shall believe on his name; this being the intent of this last sacrifice, to bring about the bowels of mercy, which overpowereth justice, and bringeth about means unto men that they may have faith unto repentance. And thus mercy can satisfy the demands of justice, and encircles them in the arms of safety, while he that exercises no faith unto repentance, is exposed to the whole law of the demands of justice; therefore only unto him that has faith unto repentance, is brought about the great and eternal plan of redemption. Therefore may God grant unto you, my brethren, that ye may begin to exercise your faith unto repentance, that ye begin to call upon his holy name, that he would have mercy upon you."—Alma, xxxiv, 7-17.
And again, to quote from the commandments of Alma to his sonCorianton:
"And now, my son, I perceive there is somewhat more which doth worry your mind, which ye cannot understand, which is concerning the justice of God, in the punishment of the sinner; for ye do try to suppose that it is injustice that the sinner should be consigned to a state of misery. Now, behold, my son, I will explain this thing unto thee: for behold, after the Lord God sent our first parents forth from the Garden of Eden, to till the ground, from whence they were taken; yea, he drew out the man, and he placed at the east end of the Garden of Eden, Cherubim, and a flaming sword which turned every way, to keep the tree of life. Now we see that the man had become as God, knowing good and evil; and lest he should put forth his hand, and take also of the tree of life, and eat and live for ever, the Lord God placed Cherubim and the flaming sword, that he should not partake of the fruit; and thus we see, that there was a time granted unto man to repent, yea, a probationary time, a time to repent and serve God. For behold, if Adam had put forth his hand immediately, and partook of the tree of life, he would have lived for ever, according to the word of God, having no space for repentance; yea, and also the word of God would have been void, and the great plan of salvation would have been frustrated. But behold, it was appointed unto man to die; therefore as they were cut off from the tree of life they should be cut off from the face of the earth, and man become lost for ever; yea, they became fallen man. And now we see by this, that our parents were cut off, both temporally and spiritually, from the presence of the Lord; and thus we see they became subjects to follow after their own will. Now behold, it was not expedient that man should be reclaimed from this temporal death, for that would destroy the great plan of happiness; therefore, as the soul could never die, and the fall had brought upon all mankind a spiritual death as well as a temporal; that is, they were cut off from the presence of the Lord; it was expedient that mankind should be reclaimed from this spiritual death; therefore, as they had become carnal, sensual, and devilish by nature, this probationary state became a state for them to prepare; it became a preparatory state. And now remember, my son, if it were not for the plan of redemption, (laying it aside,) as soon as they were dead, their souls were miserable, being cut off from the presence of the Lord. And now there was no means to reclaim men from this fallen state which man had brought upon himself, because of his own disobedience; therefore, according to justice, the plan of redemption could not be brought about, only on conditions of repentance of men in this probationary state; yea, this preparatory state; for except it were for these conditions, mercy could not take effect except it should destroy the work of justice. Now the work of justice could not be destroyed; if so, God would cease to be God. And thus we see that all mankind were fallen, and they were in the grasp of justice; yea, the justice of God, which consigned them for ever to be cut off from his presence. And now the plan of mercy could not be brought about, except an atonement should be made; therefore God himself atoneth for the sins of the world, to bring about the plan of mercy, to appease the demands of justice, that God might be a perfect, just God, and a merciful God also. Now repentance could not come unto men, except there were a punishment, which also was eternal as the life of the soul should be, affixed opposite to the plan of happiness, which was as eternal also as the life of the soul. Now, how could a man repent, except he should sin? How could he sin, if there was no law? How could there be a law, save there was a punishment? Now there was a punishment affixed, and a just law given, which brought remorse of conscience unto man. Now if there was no law given if a man murdered he should die, would he be afraid he would die if he should murder? And also, if there was no law given against sin, men would not be afraid to sin. And if there was no law given if men sinned, what could justice do, or mercy either; for they would have no claim upon the creature? But there is a law given, and a punishment affixed, and a repentance granted; which repentance, mercy claimeth; otherwise, justice claimeth the creature, and executeth the law, and the law inflicteth the punishment: if not so, the works of justice would be destroyed, and God would cease to be God. But God ceaseth not to be God, and mercy claimeth the penitent, and mercy cometh because of the atonement; and the atonement bringeth to pass the resurrection of the dead; and the resurrection of the dead bringeth back men into the presence of God; and thus they are restored into his presence, to be judged according to their works; according to the law and justice; for behold, justice exerciseth all his demands, and also mercy claimeth all which is her own; and thus, none but the truly penitent are saved. What! do ye suppose that mercy can rob justice? I say unto you, nay; not one whit. If so, God would cease to be God. And thus God bringeth about his great and eternal purposes, which were prepared from the foundation of the world. And thus cometh about the salvation and the redemption of men, and also their destruction and misery."—Alma, xlii, 1-26.
In the first place, according to justice men could not have been redeemed from temporal death, except through the atonement of Jesus Christ; and in the second place, they could not be redeemed from spiritual death, only through obedience to His law.
The Resurrection—The Universality of the Atonement—The Promises tothose who Overcome—The Gospel—Its First Principles—Faith,Repentance, Baptism and the Gift of the Holy Ghost—Its Antiquity—It is Preached in Various Dispensations, from Adam until thePresent—The Final Triumph of the Saints.
The great pre-requisites having been fulfilled, it now becomes our duty to enquire what next had to be done to consummate the great object obtainable through the fulfilment of this law, or what was accomplished by the atonement.
First, the Resurrection. The penalty of the broken law in Adam's day was death; and death is passed upon all. The word of the Lord was, "In the day that thou eatest thereof thou shalt surely die." The atonement made by Jesus Christ brought about the resurrection from the dead, and restored life. And hence Jesus said: "I am the Resurrection and the Life; he that believeth in me, though he were dead, yet shall he live;" and Jesus Himself became the first fruits of those who slept.
The next question that arises is, how far does this principle extend and to whom is it applicable? It extends to all the human family; to all men of every nation: as it is written:
"For, if by one man's offence death reigneth by one; much more they which receive abundance of grace, and of the gift of righteousness, shall reign in life by one, Jesus Christ. Therefore, as by the offence of one judgment came upon all men to condemnation, even so by the righteousness of one the free gift came upon all men unto justification of life."—Romans, v, 17, 18.
This will not all take place at once. "But every man in his own order: Christ, the first fruits; afterward they that are Christ's at his coming."—1 Cor., xv, 23. "But the rest of the dead lived not again until the thousand years were finished."—Rev., xx, 5.
Hence what was lost in Adam was restored in Jesus Christ, so far as all men are concerned in all ages, with some very slight exceptions arising from an abuse of privileges. Transgression of the law brought death upon all the posterity of Adam, the restoration through the atonement restored all the human family to life. "For since by man came death, by man came also the resurrection of the dead. For as in Adam all die, even so in Christ shall all be made alive." So that whatever was lost by Adam, was restored by Jesus Christ.
The penalty of the transgression of the law was the death of the body. The atonement made by Jesus Christ resulted in the resurrection of the human body. Its scope embraced all peoples, nations and tongues.
"For all my Lord was crucified,For all, for all my Savior died."
This is one part of the restoration. This is the restoration of the body. The next question for us to examine is, How, and in what manner are men benefitted by the atonement and by the resurrection? In this, that the atonement having restored man to his former position before the Lord, it has placed him in a position and made it possible for him to obtain that exaltation and glory which it would have been impossible for him to have received without it; even to become a son of God by adoption; and being a son then an heir of God, and a joint heir with Jesus Christ; and that, as Christ overcame, He has made it possible, and has placed it within the power of believers in Him, also to overcome; and as He is authorized to inherit His Father's glory which He had with Him before the world was, with His resurrected body, so through the adoption, may we overcome and sit down with Him upon His throne, as He has overcome and has sat down upon His Father's throne. And as he has said, "I and the Father are one," so are the obedient saints one with Him, as He is one with the Father, even as He prayed:
"That they all may be one; as thou, Father, art in me, and I in thee, that they also may be one in us; that the world may believe that thou hast sent me. And the glory which thou gavest me, I have given them; that they may be one, even as we are one; I in them, and thou in me, that they may be made perfect in one; and that the world may know that thou hast sent me, and hast loved them as thou hast loved me."—John, xvii, 21-23.
Being the sons of God through the atonement and adoption, and through faith in Jesus Christ, they rise to the dignity and glory of the Godhead, even to be Gods; as it is promised:
"Him that overcometh, will I make a pillar in the temple of my God, and he shall go no more out: and I will write upon him the name of my God, and the name of the city of my God, which is new Jerusalem, which cometh down out of heaven from my God: and I will write upon him my new name."—Rev., iii, 12.
Again, "To him that overcometh will I grant to sit with me in my throne, even as I also overcame, and am set down with my Father in his throne."—Rev., iii, 21.
Yet again, "He that overcometh shall inherit all things; and I will be his God, and he shall be my son."—Rev., xxi, 7.
Hence, through His atonement, believers in Christ, and those who obey His law, partake of His glory and exaltation, and are inheritors of the Godhead; whilst those who do not obey His law although resurrected cannot inherit this exaltation; they are raised from the dead, but cannot inherit a celestial glory without being obedient to a celestial law, and thus we come again to a scripture quoted before. Jesus said, "Thus it is written, and thus it behooved Christ to suffer, and to rise from the dead the third day: and that repentance and remission of sins should be preached in his name among all nations, beginning at Jerusalem."
Having noticed the great blessings, privileges, powers and exaltations that are placed within the reach of man, through the atonement of Jesus Christ, it next becomes our duty to enquire what is required of man to place him in possession of them.
That the world might be benefitted through the redemption brought about by Jesus Christ, He called and ordained twelve Apostles, and commanded them to go forth into all the world, and preach the Gospel to every creature, saying, "He that believeth and is baptized shall be saved; but he that believeth not shall be damned," or condemned. Thus placing it within the reach of every man to obtain the glory and exaltation referred to above, and leaving all men without excuse who would not obey the law and be subject to the conditions imposed. The penalty of Adam's sin having been removed through the atonement, it now became the privilege of all men, in all nations, to partake of the salvation provided by the great Mediator.
And this provision applies not only to the living, but also to the dead, so that all men who have existed in all ages, who do exist now, or who will exist while the earth shall stand, may be placed upon the same footing, and that all men may have the privilege, living or dead, of accepting the conditions of the great plan of redemption provided by the Father, through the Son, before the world was; and that the justice and mercy of God may be applied to every being, living or dead, that ever has existed, that does now exist, or that ever will exist.
The conditions required of the human family to enable them to obtain the high exaltation which the atonement makes it possible for them to receive, are: First, Faith in God as our Father and the great Supreme Ruler of the universe; in whose hands are the destinies of the human family; in whom we live and move and have our being. And in His Son Jesus Christ, as the Lamb slain from before the foundation of the world, as the great Mediator and great propitiatory sacrifice provided by the Father before the creation, and consummated by the offering of Himself upon the cross. For "God so loved the world, that he gave his only begotten Son, that whosoever believeth in him should not perish, but have everlasting life." Or, to use the words of the Nephite King Benjamin:
"Believe in God; believe that he is, and that he created all things, both in heaven and in earth; believe that he has all wisdom, and all power, both in heaven and in earth; believe that man doth not comprehend all the things which the Lord can comprehend."
Or as Paul writes; "He that cometh to God must believe that he is, and that he is a rewarder of them that diligently seek him."
The second principle of the Gospel of salvation, is repentance. It is a sincere and godly sorrow for and a forsaking of sin, combined with full purpose of heart to keep God's commandments. As is written by the Prophet Isaiah: "Let the wicked forsake his way, and the unrighteous man his thoughts; and let him return unto the Lord, and he will have mercy upon him; and to our God, for he will abundantly pardon." And to quote from the Book of Mormon:
"And again: Believe that ye must repent of your sins and forsake them, and humble yourselves before God; and ask in sincerity of heart that he would forgive you; and now, if you believe all these things, see that ye do them."—Mosiah, iv, 10.
Thirdly, Baptism for the remission of sins, of our personal transgressions, which, through this means, provided by divine mercy, are, by reason of the atonement, blotted out. To use the words of Paul: "Therefore we are buried with him by baptism into death: that like as Christ was raised up from the dead by the glory of the Father, even so we also should walk in newness of life. For if we have been planted together in the likeness of his death, we shall be also in the likeness of his resurrection."
Next, the reception of the Holy Ghost through the laying on of hands of those who have received the Holy Priesthood, and are duly authorized, ordained, and empowered to impart this blessing: Thus Peter preached on the day of Pentecost:
"Repent, and be baptized every one of you in the name of Jesus Christ, for the remission of sins, and ye shall receive the gift of the Holy Ghost. For the promise is unto you, and to your children, and to all that are afar off, even as many as the Lord our God shall call."—Acts, ii, 38, 39.
These are the introductory or first principles of the everlasting, unchangeable Gospel of our Lord and Savior Jesus Christ, that is and has been the same to all men, amongst all nations, in all ages, whenever, or wherever it has been taught by the authority of heaven. Hence we read: It was "preached from the beginning, being declared by holy angels, sent from the presence of God, and by his own voice, and by the gift of the Holy Ghost. And thus all things were confirmed unto Adam, by an holy ordinance, and the Gospel preached, and a decree sent forth, that it should be in the world, until the end thereof."—Pearl of Great Price.
And in that day "the Lord God called upon men by the Holy Ghost everywhere, and commanded them that they should repent; and as many as believed in the Son, and repented of their sins, should be saved; and as many as believed not and repented not, should be damned; and the words went forth out of the mouth of God in a firm decree; wherefore they must be fulfilled."—Ibid.
This same Gospel was preached to Seth, and to all the antediluvian Patriarchs, and they ministered under its authority. By its power, as we have already shown, Enoch and his people were translated. Of Noah it is written: "And the Lord ordained Noah after his own order, and commanded him that he should go forth and declare his gospel unto the children of men, even as it was given unto Enoch." And further, to quote from the testimony of Noah before the flood: "And it came to pass that Noah continued his preaching unto the people, saying, Hearken, and give heed unto my words; believe and repent of your sins, and be baptized in the name of Jesus Christ, the Son of God, even as our fathers did, and ye shall receive the Holy Ghost, that ye may have all things made manifest; and if ye do not this, the floods will come in upon you."
From this we learn that the principles of the Gospel in the first ages of the world were identical with those taught in our day.
The Gospel and the Holy Priesthood continued from Noah to Abraham. "Abraham received the priesthood from Melchizedek, who received it through the lineage of his fathers, even till Noah." (Doc and Cov., lxxxiv, 14, p. 289.) As Paul writes, "And the Scripture, foreseeing that God would justify the heathen through faith, preached before the Gospel unto Abraham, saying, "In thee shall all nations be blessed;" whilst Jesus declared, "Abraham saw my day and was glad." The knowledge and practice of the Gospel were perpetuated through Isaac, Jacob, Joseph and other Patriarchs, until the age of Moses, who, it is said, esteemed "the reproach of Christ greater riches than the treasures in Egypt;" and of the Israelites, of whom he was the great lawgiver, Paul writes:
"Moreover, brethren, I would not that ye should be ignorant how that all our fathers were under the cloud, and all passed through the sea; and were all baptized unto Moses in the cloud and in the sea; and did all eat the same spiritual meat; and did all drink the same spiritual drink: (For they drank of that spiritual Rock that followed them: and that Rock was Christ.) But with many of them God was not pleased: for they were overthrown in the wilderness."—1 Cor., x, 1-5.
The further history of the Gospel in its relation to the house ofIsrael is briefly told in the following paragraphs from the Book ofDoctrine and Covenants:
"Now this Moses plainly taught to the children of Israel in the wilderness, and sought diligently to sanctify his people that they might behold the face of God; but they hardened their hearts and could not endure his presence, therefore the Lord in his wrath (for his anger was kindled against them) swore that they should not enter into his rest while in the wilderness, which rest is the fulness of his glory. Therefore he took Moses out of their midst, and the Holy Priesthood also; and the lesser priesthood continued, which priesthood holdeth the key of the ministering of angels and the preparatory gospel; which gospel is the gospel of repentance and of baptism, and the remission of sins, and the law of carnal commandments, which the Lord in his wrath caused to continue with the house of Aaron among the children of Israel until John, whom God raised up, being filled with the Holy Ghost from his mother's womb; for he was baptized while he was yet in his childhood, and was ordained by the angel of God at the time he was eight days old unto this power, to overthrow the kingdom of the Jews, and to make straight the way of the Lord before the face of his people, to prepare them for the coming of the Lord, in whose hand is given all power."—Sec. lxxxiv, 23-28, p. 290, 291.
It was this same Gospel that the crucified Redeemer commanded His disciples to preach, when "he said unto them, Go ye into all the world, and preach the gospel to every creature. He that believeth and is baptized, shall be saved; but he that believeth not shall be damned. And these signs shall follow them that believe: In my name shall they cast out devils; they shall speak with new tongues; they shall take up serpents; and if they drink any deadly thing, it shall not hurt them; they shall lay hands on the sick, and they shall recover."—Mark, xvi, 15-18.
And Mark testifies: "They went forth, and preached every where, theLord working with them, and confirming the word with signs following."
Hence we find on the day of Pentecost, Peter, the senior of the Apostles, in answer to the cry of the believing multitude, "Men and brethren, what shall we do?" replying in the words already quoted: "Repent and be baptized, every one of you, in the name of Jesus Christ, for the remission of sins; and ye shall receive the gift of the Holy Ghost. For the promise is unto you and your children, and to all that are afar off, even as many as the Lord our God shall call."— Acts, ii, 38, 39.
Again, it was this same everlasting, unalterable, unchangeable Gospel whose restoration to the earth John, the Apostle, spoke of as follows:
"And I saw another angel fly in the midst of heaven, having the everlasting gospel to preach unto them that dwell on the earth, and to every nation, and kindred, and tongue, and people, saying with a loud voice, Fear God and give glory to him; for the hour of his judgment is come: and worship him that made heaven, and earth, and the sea, and the fountains of waters."—Revelation, xiv, 6, 7.
From the Bible, we turn to the Book of Mormon, and in its pages discover that the same Gospel which Jesus directed His disciples to go into all the world and preach, was preached on this continent, from the earliest ages. The Jaredites became acquainted with it through the revelations given to the brother of Jared; in one of which Jesus said unto him: