A very remarkable feature in the religious sentiment of modern "Christianity" is the indifference which prevails as to the question of legitimate authority to speak and officiate in the name of the Lord. Should an unauthorized man operate in matters of human government, or an impostor pretend to be the agent of a mercantile institution and deceive the people by taking their orders for goods and receiving their money, no one with sound reason would expect the government or firm to make good the unauthorized contracts of such an impostor; but the deceiver would be arrested and thrust into prison for his fraudulent acts. Why should the consideration of sacred ordinances involving the salvation of mankind be treated with less concern?
There seems to have grown up in the hearts of the people a feeling that mere belief and intellectual assent to the theories of the Gospel is all-sufficient to secure salvation in the presence of the Lord. But this is an unscriptural delusion. "Even so faith, if it hath not works, is dead, being alone." "Thou believest that there is one God; thou doest well: the devils also believe and tremble." "But wilt thou know, O vain man, that faith without works is dead? . . . For as the body without the spirit is dead, so faith without works is dead also." (St James ii:17, 19, 20 and 26.)
We have shown from the Scriptures that baptism and confirmation are essential ordinances to salvation; and to these might be added other sacred rites, instituted by the Savior of the world for the redemption of man. He has said that "not every one that saith unto me, Lord, Lord, shall enter into the kingdom of heaven; but he that doeth the will of my Father which is in heaven." (Matt. vii:21.)
Can anyone reasonably suppose that baptism, confirmation, the sacrament, or any other sacred ceremony administered by one not sent of God will be followed by the blessings which attended the primitive saints? Will unauthorized acts secure the remission of sins, or the gifts of the Holy Spirit, which are manifest in visions, dreams, healings, prophecies, tongues, etc.? Not by any means; and the reason the signs do not follow professed believers of the present day is because their ministers are not called of God according to the pattern instituted by Him. The condemnation of the Lord will rest upon all who speak presumptuously and who willfully usurp authority to officiate in sacred things.
The Lord said in the days of Jeremiah, concerning certain men who spoke without authority: "I have not sent these prophets, yet they ran; I have not spoken to them, yet they prophesied." (Jer. xxiii:21.) The whole history of the dealings of God with His people as it is recorded in the Bible, proves the constant necessity of living, divine authority.
Upon this branch of the subject we cite the reader to the Scriptures. When Moses was about to depart from Israel he sought the Lord to designate his successor, knowing full well that without succession of authority the work of God could not continue. He said, "Let the Lord, the God of the spirits of all flesh, set a man over the congregation, which may go out before them, and which may go in before them, and which may lead them out, and which may bring them in; that the congregation of the Lord be not as sheep which have no shepherd." (Num. xxvii:16-17.) In Romans x., 14 to 17, we have the following: "How then shall they call on Him in whom they have not believed? And how shall they believe in Him of whom they have not heard? And how shall they hear without a preacher? And how shall they preach, except they be sent?"
The Savior, who called Twelve apostles and other seventy to continue the work which He, by the direction of His Father, had inaugurated, was so particular that they should not "run before they were sent" that He said to them, "And that repentance and remission of sins should be preached in His name among all nations, beginning at Jerusalem. And behold, I send the promise of my Father upon you: but tarry ye in the city of Jerusalem, until ye be endued with power from on high." (Luke xxiv:47, 49.)
This emphatic injunction was given, notwithstanding that these apostles had been already called and ordained as recorded in Mark iii:14, and notwithstanding their great experience by personal association with the Savior of mankind, who was pure, without guile, and perfect in all things, "who spake as never man spake." The apostles had witnessed the sick healed, the blind see, the deaf hear, the dumb speak, the dead raised. Three of them, Peter, James and John, had been with Christ when He was transfigured on the holy mount. Moses and Elias had ministered unto them. These Twelve were the living oracles of Almighty God, but for all that, they must not "run before they were sent, nor speak before they were spoken to." They must enjoy especial power. Are men in modern times as particular to avoid speaking in the name of the Lord before they are truly called?
Let us ascertain how men are called of God and His authority perpetuated in the earth. In speaking of the honor and authority of the Holy Priesthood, Paul says, "And no man taketh this honor unto himself, but he that is called of God, as was Aaron." By reading the fourth and twenty-eighth chapters of Exodus, the information as to how Aaron was called can be obtained. He was called by a revelation through a prophet of God. That prophet was called by revelation and ordained by one having authority to ordain him. This method of calling men to the ministry was ever adhered to by true Saints, and when departed from, the departure has been of men and not of God. Aaron received the anointing literally at the hands of the prophet Moses, as recorded in Exodus xl:15, 16, and thus conferred the Levitical priesthood upon Aaron, which was to be transmitted by the holy anointing from generation to generation, as long as they should observe the statutes of the Holy One of Israel.
When Joshua was called to succeed Moses in leading Israel into the promised land, it was done by revelation from God and the laying on of hands by one having authority. "And the Lord said unto Moses, Take thee Joshua, the son of Nun, a man in whom is the spirit, and lay thine hand upon him. * * * And he laid his hands upon him, and gave him a charge, as the Lord commanded by the hand of Moses." (Num. xxvii:18 23.) "And Joshua, the son of Nun, was full of the spirit of wisdom; for Moses had laid his hands upon him." (Deut. xxxiv:9.) During the entire history of ancient Israel, men were called by revelation, and when any person presumed to officiate without such a call, their acts were invalid and were rejected of the Almighty.
The New Testament furnishes direct evidence of the plan of calling men to the ministry and perpetuating the authority of God among men. Jesus said to His apostles, "Ye have not chosen me, but I have chosen you, and ordained you." (St. John xv:16.) "Now there were in the church that was at Antioch certain prophets and teachers; as Barnabas, and Simeon that was called Niger, and Lucius of Cyrene, and Manaen, which had been brought up with Herod the tetrarch, and Saul. As they ministered to the Lord, and fasted, the Holy Ghost said, Separate me Barnabas and Saul for the work whereunto I have called them. And when they had fasted and prayed, and laid hands on them, they sent them away." (Acts xiii: 1, 2, 3.) "And when they had ordained them elders in every church, and had prayed with fasting, they commended them to the Lord, on whom they believed." (Acts xiv: 23.) Men thus called have authority to speak in the name of the Lord, to officiate in His name; and their acts are valid, binding in time and eternity.
When Paul found a number of disciples at Ephesus who had received baptism, but in answer to his question, said that they had not "so much as heard whether there be any Holy Ghost," he promptly baptized them; yet they had received this ordinance after the form of John's baptism, that is, by immersion, which was correct. It was evident, however, that their first baptizing was done without authority, otherwise the person officiating would have told them of the baptism of the Holy Ghost, as did John the Baptist. Under these circumstances Paul had to rebaptize them, or rather administer the true baptism, he having authority from God to administer it, and then he conferred the Holy Ghost upon them by the laying on of hands. This example is a lesson as applicable to similar conditions of today as it was in the New Testament dispensation. All ceremonies, ordinances, rites, etc., administered without the administrator being "called of God as was Aaron," are null and void.
The dispensation of the fullness of times has been ushered in. The Father and the Son and other heavenly messengers have visited the earth and restored authority to act in the name of Jesus as in days of old. This authority has been transmitted from the Prophet Joseph Smith to others, as designated by the inspiration of the Holy Ghost and by the laying on of hands. In this manner the authority of the Holy Priesthood will be perpetuated without interruption until the "kingdoms of this world shall have become the kingdom of our God and His Christ."
The general idea of Deity accepted throughout the so-called Christian world is stated briefly in this way: "God is a being without body, parts or passions."
The Latter-day Saints regard our Heavenly Father as possessing an actual tabernacle of flesh and bones (not blood), and that in His image man is created. Our views respecting this important subject are based upon the revelations of God to man in ancient and modern times, and regarding which there is no contradiction in the testimony of the prophets. "God said, Let us make man in our image, after our likeness; and let them have dominion over the fish of the sea, and over the fowl of the air, and over the cattle, and over all the earth, and over every creeping thing that creepeth upon the earth. So God created man in His own image, in the image of God created He him; male and female created He them." (Gen. i:26, 27.)
It is claimed by some that this likeness is only to be understood as a moral image. There is, however, nothing to justify such a view, either in the statement quoted or any other passage of Holy Writ. On the contrary, the Scriptures show that man is actually in the image of his Maker. Concerning His appearance to Abraham, we read: "And the Lord appeared unto him in the plains of Mamre; and he sat in the tent door in the heat of the day; and he lifted up his eyes and looked, and, lo, three men stood by him: and when he saw them, he ran to meet them from the tent door, and bowed himself toward the ground, and said, 'My Lord, if now I have found favor in thy sight, pass not away, I pray thee, from thy servant: Let a little water, I pray you, be fetched, and wash your feet, and rest yourselves under the tree.'" (Gen. xviii:1-4.)
Material as this may appear to many, the first verse of the chapter, as well as other verses following those quoted, proves conclusively that this records a personal appearing of the Lord, and also that He has a tangible being, composed of various parts of the body, as real as those which characterize His offspring. This instance is only one out of many in which the Lord appeared to Abraham. Read the seventeenth chapter of Genesis, 1-3, "And when Abraham was ninety years old and nine, the Lord appeared to Abram, and said unto him, I am the Almighty God; walk before me, and be thou perfect. And I will make my covenant between me and thee, and will multiply thee exceedingly. And Abram fell on his face; and God talked with him." Then follows the conversation engaged in between God, our Eternal Father, and Abraham, the "father of the faithful." How such an event should occur between a real human being and one who had no real organization, "without body, parts or passions," requires more credulity to believe than to accept the idea which the Scriptures themselves convey in these chapters, viz: that God has an actual personality.
If language more direct than the foregoing is required, it can be found in the eleventh chapter of Genesis, regarding the confusion of tongues at the tower of Babel. "And the Lord came down to see the city and the tower, which the children of men builded. * * * Go to, let us go down, and there confound their language, that they may not understand one another's speech." It is evident from this that the Lord was in one place, the tower of Babel in another; that He was surrounded by associates, and in counsel with them proposed to go to the place where the tower was in course of construction and there defeat the purpose of its builders. No one could take this account, written in the simplicity of truth, believing that it is a truthful statement of the historical facts, and still believe that God is without body, parts or passions and in His actual individuality fills at once the immensity of space.
The entire Bible history of Abraham is also one continuous account of personal visits, conversations and covenants made by the Almighty to and with the patriarch. Isaac was also favored with the presence of the Lord: "And Isaac went unto Abimelech, king of the Philistines, unto Gerar. And the Lord appeared unto him and said, Go not down into Egypt; dwell in the land which I shall tell thee of." (Gen. xxvi:1, 2.) And again in the twenty-fourth verse of the same chapter: "And the Lord appeared unto him the same night, and said, I am the God of Abraham thy father; fear not, for I am with thee, and will bless thee, and multiply thy seed for my servant Abraham's sake."
Jacob, the grandson, of Abraham, was no less favored of the Lord in being a personal witness of His existence, with love and interest in His earthly children: "And Jacob said unto Joseph, God Almighty appeared unto me at Luz in the land of Canan and blessed me, and said unto me, Behold I will make thee fruitful, and multiply thee, and I will make of thee a multitude of people; and will give this land to thy seed after thee for an everlasting possession." (Gen. xlviii:3, 4.)
Abraham was designated "the father of the faithful, the friend of God." Of Abraham, Isaac and Jacob the Lord has said, "I am the God of Abraham, Isaac and Jacob." To them He made glorious promises and entered into everlasting covenants extending into eternity. He promised that their seed should be as numerous as the stars of heaven and as countless as the sands upon the seashore. To the thoughtful person who reads the Scriptures in the spirit of truth, it must be apparent that our Heavenly Father foreknew the unchanging integrity of these men, and because of this gave them such great promises and made them, by His visits to them, living witnesses of His existence and personality.
Moses is another witness to the personality of God. "And Moses hid his face; for he was afraid to look upon God." (Ex. iii:6.) On another occasion there were over seventy witnesses that God is a personal being. "Then went up Moses, Aaron, Nadab and Abihu, and seventy of the elders of Israel; And they saw the God of Israel; and there was under His feet as it were a paved work of sapphire stone, and as it were the body of heaven in His clearness." (Ex. xxiv:9, 10.) He said to the prophet Moses: "Thou canst not see my face; for there shall no man see me and live. And the Lord said, Behold, there is a place by me, and thou shalt stand upon a rock; and it shall come to pass, while my glory passeth by, that I will put thee in a clift of the rock, and will cover thee with my hand while I pass by; and I will take away my hand, and thou shalt see my back parts; but my face shall not be seen." (Ex. xxxiii:20-23.) Again it is written: "My servant Moses is not so, who is faithful in all mine house. With him will I speak mouth to mouth, even apparently, and not in dark speeches; and the similitude of the Lord shall he behold." (Num. xii:7, 8)
These quotations respecting the prophet Moses show that on some occasions he had personal visits from the Lord. In one instance he was accompanied by over seventy associates, and once he was permitted to see the back parts only. These statements are so much in detail and in such direct language that they are not susceptible of any private interpretation, but must be taken in a literal sense. How any one can profess to believe in the Bible and read these statements, yet deny the personality of God, is a matter of wonder and astonishment, and can only be accounted for in the fact that people have been taught to accept the precepts of men without taking the natural and reasonable conclusions which a personal reading of the Scriptures would establish in their own minds.
When Hezekiah, king of Judah, was beset by the Assyrians he offered the following prayer to the Lord: "Lord, bow down thine ear, and hear; open, Lord, thine eyes, and see; and hear the word of Sennacherib, which hath sent him to reproach the living God." (II Kings xix:16.) And again it is written: "Now mine eyes shall be open, and my ears attend unto the prayer that is made in this place. For now have I chosen and sanctified this house, that my name may be there forever; and mine eyes and mine heart shall be there perpetually." (II Chron. vii:15, 16.) The Psalmist David expressed himself, saying: "I have called upon Thee, for Thou wilt hear me, O God; incline thine ear unto me, and hear my speech. As for me, I will behold thy face in righteousness; I shall be satisfied, when I awake with Thy likeness." (Psalms xvii:6, 15.) These expressions in the prayers of righteous men point to the manifest truth that God has eyes to see, ears to hear, a heart with which to love, a mouth to speak; and taken with other statements of Holy Writ, show beyond the possibility of a reasonable doubt, that our Heavenly Father is possessed of a body composed of the various parts which go to constitute the several members of a human body, and that He is susceptible of anger, love and hatred. He hates iniquity and loves righteousness. He is angry with the wicked every day. Such are the statements of Holy Writ. He, therefore, cannot be without body, parts or passions.
The Lord was also seen by the prophet Isaiah. "In the year that King Uzziah died, I saw also the Lord sitting upon a throne, high and lifted up, and His train filled the temple." (Isa. vi:1.) To corroborate these testimonies of the Old Testament we call the attention of the reader to several passages in the New. When Stephen was being martyred he saw God: "But he, being full of the Holy Ghost, looked up steadfastly into heaven, and saw the glory of God, and Jesus standing on the right hand of God, and said, Behold, I see the heavens opened, and the Son of Man standing on the right hand of God." (Acts vii:55, 56.) Nothing could be plainer and more convincing from the written Scriptures than that Stephen actually saw God, and that He and His Son were in the heavens in the presence of each other.
Paul wrote to the Philippians as follows: "Let this mind be in you, which was also in Christ Jesus; who, being in the form of God, thought it not robbery to be equal with God." (Phillip. ii:5 6.) And again in Col. i:15, Paul said respecting the Savior: "Who is the image of the invisible God, the first born of every creature." To the Hebrews the same apostle says, concerning Jesus: "Who being the brightness of his glory, and the express image of His person, and upholding all things by the word of His power, when He had by Himself purged our sins, sat down on the right hand of the Majesty on high." (Heb. i:3.) These writings of Paul, though not relating to a personal appearance of God, fully corroborate in doctrine all the quotations on the subject made from the Old and New Testaments. The Scriptures referred to show conclusively the personality of the Father, and a portion of the quotations presented, point to the fact that He is a separate personage, and entirely distinct in person from His Son Jesus Christ.
We now call the attention of the reader to a few passages of Scripture, showing the personality of the Savior, not only in reference to His individuality before His crucifixion, but showing that in His resurrected and immortal state, He will continue a separate and distinct personality from all other beings. Subsequent to His resurrection He appeared to the apostles; at first sight they were terrified, and supposed they had seen a spirit, "And He said unto them, Why are ye troubled? And why do thoughts arise in your hearts? Behold my hands and my feet, that it is I myself; handle me and see; for a spirit hath not flesh and bones, as ye see me have. And when He had thus spoken He showed them His hands and His feet. And while they yet believed not for joy, and wondered, He said unto them, Have ye here any meat? And they gave Him a piece of a broiled fish, and of an honeycomb. And He took it, and did eat before them." (Luke xxiv:38-45.) Thomas, one of the Twelve, was not with them when Jesus came, and when told by his brethren that they had seen the Lord, he would not believe them, and said: "Except I shall see in His hands the print of the nails, and put my finger into the print of the nails, and thrust my hand into His side, I will not believe." Subsequent to this appearance, Thomas was present when the Savior invited him to satisfy his mind to the fullest extent, thrusting his hand into His side and beholding the wounds in His hands and feet, when he exclaimed, "My Lord and my God." (John xx:2, 5, 28.)
Here is a clear demonstration that Jesus in His immortal state continues as a personal being, with a tangible body of flesh and bones. To show that there is no change in the personal status of the Savior, eighteen hundred years have passed away since His resurrection, and yet we learn from the Scriptures that still in the future He shall appear in the same body: "And His feet shall stand in that day upon the Mount of Olives, which is before Jerusalem on the east, and the Mount of Olives shall cleave in the midst thereof. * * * And the Lord my God shall come, and all the saints with Thee." (Zech. xiv:4-6.) In the thirteenth chapter, which appears to be connected with His appearance upon the Mount of Olives, we find the following statement: "And one shall say unto Him, What are these wounds in thine hands? Then He shall answer, Those with which I was wounded in the house of my friends." (Zech. xiii:6.)
Many entertain the belief that of the three personages constituting the Godhead only one is a personal being with a tangible body, viz.: the Lord Jesus Christ. Enough evidence has been offered to prove the contrary of this erroneous theory; but as the Scriptures are full of evidence on this important subject, I will present the reader with several quotations which will aid him in his researches after the truth respecting this important doctrine. Matthew informs us concerning the baptism of the Savior that "The heavens were opened unto him, and he saw the Spirit of God descending like a dove and lighting upon Him: And lo a voice from heaven, saying, 'This is my beloved Son, in whom I am well pleased.'" (Matt. iii:16, 17.) In this instance the Savior is represented as being at the waters of Jordan, while the voice of His Father came from the courts of heaven, showing that the Father and Jesus are two distinct personages, existing in separate places at the same time. This testimony of Matthew is corroborated by that of Mark and Luke, the former in the eleventh verse of his first chapter: "And there came a voice from heaven, saying, 'Thou art my beloved Son, in whom I am well pleased'"; and in Luke, the third chapter and twenty-second verse, as follows: "And the Holy Ghost descended in a bodily shape like a dove upon Him, and a voice came from heaven, which said, 'Thou art my beloved Son; in thee I am well pleased.'"
It is recorded that on one occasion, while the Savior seriously contemplated the coming ordeal of His crucifixion, this occurred: "And Jesus answered them, saying, 'The hour is come, that the Son of Man should be glorified. He that loveth his life shall lose it. If any man serve me, let him follow me. If any man serve me, him will my Father honor. Now is my soul troubled; and what shall I say? Father save me from this hour; but for this cause came I unto this hour. Father, glorify thy name.' Then came there a voice from heaven, saying, 'I have both glorified it, and will glorify it again.'" (St. John xiii:23, 25, 26, 27, 28.)
Still another instance where the voice of the Father was heard, and in the presence of other witnesses than the Savior, is recorded in Matthew, seventeenth chapter, fifth and sixth verses: "While He yet spake, behold, a bright cloud overshadowed them: and behold a voice out of the cloud, which said, 'This is my beloved Son, in whom I am well pleased; hear ye him.' And when the disciples heard it, they fell on their face, and were sore afraid." The disciples here referred to were Peter, James and John. Peter relates this impressive event as follows: "For we have not followed cunningly devised fables, when we made known unto you the power and coming of our Lord Jesus Christ, but were eye-witnesses of His majesty. For He received from God the Father honor and glory, and there came such a voice to Him from the excellent glory, 'This is my beloved Son, in whom I am well pleased.' And this voice which came from heaven we heard when we were with Him in the holy mount."
The account of this vision is also recorded in Mark ix:7: "And a voice came out of the cloud, saying: 'This is my beloved Son; hear Him.'" it is also said in Luke ix:35. "And there came a voice out of the cloud, saying, 'This is my beloved Son: Hear Him.'" Surely the testimony of three or four reliable witnesses is sufficient to affirm the truth of this matter. When the Savior addressed the Father, no one could reasonably say that He was addressing Himself. We have many instances recorded by the writers of the New Testament that Jesus supplicated His Father in humble prayer. "I thank Thee, O Father, Lord of heaven and earth, that Thou hast hid these things from the wise and prudent, and hast revealed them unto babes; even so, Father, for so it seemed good in thy sight. All things are delivered to me of my Father." (Luke x:21, 22.) "Father, the hour is come; glorify Thy Son, that Thy Son also may glorify Thee. And now, O Father, glorify Thou me with Thine own self, with the glory which I had with Thee before the world was." (John xvii:1, 5.) "I came forth from the Father, and am come into the world; again, I leave the world, and go to the Father." (John xvi:28.)
To these references may be added those before referred to, giving an account of the martyrdom of Stephen, in the seventh chapter of the Acts of the Apostles, and the statement by Paul, in the first chapter of his letter to the Hebrews. Many other scriptural testimonies might be cited to prove that the Father and the Son are personal beings, each separate and distinct from the other.
The following passage of Scripture is often cited to prove that the Savior is the only personal being in the Deity: "Neither pray I for these alone, but for them also which shall believe on me through their word; 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." (John xvii:20-22.)
The very wording of this Scripture shows that the Father and the Son are not one in person, because He prays that all the disciples may be one in the same manner that the Father and the Son are one, and one in that sense only, for the simple reason that the oneness of the Father and the Son is perfect and complete. Their unity consists in being one in wisdom, one in knowledge, one in power, one in council, having a unity of purpose in the accomplishment of man's salvation to the tallest extent and in every conceivable respect. The disciples of Jesus could not be one in person, for each of himself is a separate individuality; they can be one, however, as the Father and Son are one, in the accomplishment of one great purpose—the salvation of mankind—because they are baptized by one Spirit into one body, even the church of Christ; they have one Lord, one faith and one baptism, and are all taught of God, having "access by one Spirit unto the Father" (Eph ii:18), who is not the author of confusion, and cannot consistently, with His own attributes, contradict Himself.
When Jesus sent His disciples into the world He commanded them to baptize penitent believers "in the name of the Father, and of the Son, and of the Holy Ghost." (Matt. xxviii:19.) These three personages are understood by believers in the Bible to constitute the Godhead. We have shown that the Father and Son are separate personages. It is just as evident, from the Scriptures, that the Holy Ghost is as much a separate and distinct personage as are the other two. Concerning the enormity of sinning against the Holy Ghost, Jesus said: "Wherefore I say unto you, all manner of sin and blasphemy shall be forgiven unto men: but the blasphemy against the Holy Ghost shall not be forgiven unto men. And whosoever speaketh a word against the Son of Man, it shall be forgiven him; but whosoever speaketh against the Holy Ghost, it shall not be forgiven him, neither in this world, neither in the world to come." (Matt. xii:31-32). Again, "Verily I say unto you, all sins shall be forgiven unto the sons of men, and blasphemies wherewith soever they shall blaspheme; but he that shall blaspheme against the Holy Ghost hath never forgiveness, but is in danger of eternal damnation." (Mark iii:28-29.)
Agreeable to the language of these quotations, there is a distinct separation between the personality of the Savior and that of the Holy Ghost. Jesus, in speaking of those who should believe and obey Him, used this language: "He that believeth on me, as the Scripture hath said, out of his belly shall flow rivers of living water. But this spake he of the Spirit, which they that believe on Him should receive; for the Holy Ghost was not yet given; because that Jesus was not yet glorified." (John vii:38, 39.) It appears from this statement that while Jesus was the representative of the Godhead to men in the flesh, at least for a period of time, the Holy Ghost had not come to officiate at that time as a personal witness of the Father and the Son to the children of men. To corroborate this idea, we quote from the sixteenth chapter of John, seventh verse: "Nevertheless I tell you the truth; it is expedient for you that I go away; for if I go not away, the Comforter will not come unto you; but if I depart, I will send Him unto you." That this Comforter is the Holy Ghost is evident from the fourteenth chapter of St. John, sixteenth and twenty-sixth verses: "And I will pray the Father, and He shall give you another Comforter, that He may abide with you forever. But the Comforter, which is the Holy Ghost, whom the Father will send in my name, He shall teach you all things, and bring all things to your remembrance, whatsoever I have said unto you." Further: "But when the Comforter is come, whom I will send unto you from the Father, even the Spirit of Truth, which proceedeth from the Father, He shall testify of me." (John, xv:26.)
These promises are so definite that no one could reasonably mingle the personality of the Holy Ghost with that of either the Father or the Son. After the crucifixion and resurrection of the Savior, and when He had spent forty days with His disciples before His ascension, instructing them preparatory to their great mission, before He allowed them to go out, He reminded them of the promise which He had made to them, and commanded them to tarry at Jerusalem "until ye be endued with power from on high." (Luke xxiv:49.) This promise was fulfilled on the day of Pentecost, when the powers of the Holy Ghost were manifest through His glorious gifts which attended the apostles on that occasion. On that great day the Holy Ghost as a gift for their permanent guidance, was promised to all without distinction of time or place, if they would have faith, repent and be baptized by divine authority.
The personality of the Holy Ghost as a minister for God has been enjoyed in every dispensation of the Gospel. "Men and brethren, this Scripture must needs have been fulfilled, which the Holy Ghost by the mouth of David spake." (Acts i:16.) Again: "Ye stiff-necked and uncircumcised in heart and ears, ye do always resist the Holy Ghost; as your fathers did, so do ye." (Acts vii:51.) This is proof that David and the prophets spake as they were moved by the Holy Ghost, as did the disciples in the dispensation of Christ; also that the ancients rejected the inspiration of the Holy Ghost, as did the people in the days of the apostles. The apostle Peter says: "For the prophecy came not in old time by the will of man; but holy men of God spake as they were moved by the Holy Ghost." (II Peter i:21.) No one by reading the Scriptures can reasonably deduce therefrom that divinely authorized men were justified in their official ministrations in speaking by any other power than that of the Holy Ghost. Paul says: "No man can say that Jesus is the Lord but by the Holy Ghost." (I Cor. xii:3.)
The great gifts of the Spirit have been referred to in earlier pages of this work, and need not be repeated here; but the character of those gifts and the constant necessity for their existence, together with the passages quoted here, are positive proof that the Holy Ghost is one of the Deity and a separate personage from the Father and Son. At the Baptism of the Messiah He was present in the waters of the Jordan with John the Baptist. The Father was in the heavens above, and His voice was heard, while the Holy Ghost descended upon the Savior, as witnessed by its appearance in the form of a dove. The Father, Son and Holy Ghost. The three constitute the great, supreme Godhead, yet are as separate and distinct in their personalities as any earthly parents and the children.
For eighteen centuries the people of this world have been groping in spiritual darkness. They have had the Bible, it is true, but what have they learned from it? In letter, many things. In the true spirit of divine inspiration, they have learned little. "The letter killeth, but the spirit giveth life." (II Cor. iii:6.) They are "ever learning, and never able to come to the knowledge of the truth." (II Tim. iii:7.) These statements of Holy Writ are fully corroborated by human experience in religious matters. The world is divided and sub-divided into many contending factions, professing Christianity, yet not having a unity of faith. Many ideas of the Lord, many faiths in baptism. "One Lord, one faith, one baptism." (Eph. iv:5), was the doctrine of Paul. "Straight is the gate and narrow is the way which leadeth unto life, and few there be that find it." (Matthew vii:14.)
What is the cause of all this uncertainty respecting the glorious plan of eternal life? If one was or is right, all opposing methods must be wrong. We answer that the lack of unity, the ignorance in relation to the Gospel, and finally skepticism and infidelity, are due to substituting the wisdom of men for the revelation of God, using human learning instead of the inspiration of the Holy Ghost.
We desire to show in this article that without direct and continuous revelation from God, the Gospel cannot be understood and properly applied for the salvation of mankind, nor can the purposes of God be accomplished on the earth. First, we take direct statements of Scripture: "Where there is no vision, the people perish; but he that keepeth the law, happy is he." (Prov. xxix:18.) The law of God has never been kept without the Spirit of God to enlighten those who sought to keep it. The history of the human family, from Adam to Noah, from Noah to Moses, from Moses to the Lord Jesus Christ, and in all subsequent ages, proves beyond cavil that where there was no vision from heaven, no inspired voice, no revelation, the people utterly perished in darkness and unbelief. The combined wisdom and learning of men could not save them from spiritual darkness.
That there may be an authorized channel of communication between the heavens and the earth, the Lord has, whenever His Church has existed on the earth, appointed men to receive His will and make it known to the people. "Surely the Lord God will do nothing, but He revealeth His secrets unto His servants, the prophets." (Amos iii:7.) This literally might be understood as equivalent to saying that where no prophet was, there the Lord was doing nothing that would result in man's salvation. Without being technical respecting the language of Amos, the history of the world from Adam down proves his statements true. When there has been no prophet there has been no revelation from God. When there has been no revelation or vision the people have wandered to and fro, have tossed upon the billows of clashing opinion, perished in darkness and have been buried in the great ocean of doubt and uncertainty. On the other hand, when authorized prophets have existed among men we may exclaim with the ancient Scriptures: "I have also spoken by the prophets, and I have multiplied visions, and used similitudes, by the ministry of the prophets. And by a prophet the Lord brought Israel out of Egypt, and by a prophet was he preserved." (Hosea xii:10, 13.) And we affirm that without prophets Israel never was preserved and never will be.
In looking over the field of mysterious sayings contained in the Bible, as well as the mystery which enshrouds many phases of human history, we are consoled by the promise of the Savior: "For there is nothing covered, that shall not be revealed; neither hid, that shall not be known." (Luke xii:2; Matthew x:26; Mark iv:22.) In this connection we may cite the fact that men by learning do not see the truth alike, they do not harmonize on the fundamental principles of the Gospel. As an example, they cannot, unaided by revelation, tell the origin, history and destiny of the American Indians.
Isaiah, over 200 years before the advent of the Messiah, foresaw the spiritual ignorance of the last days and how that condition would be overcome by the light of revelation. He prophesied as follows: "Wherefore the Lord said, Forasmuch as this people draw near me with their mouth, and with their lips do honor me, but have removed their heart far from me, and their fear toward me is taught by the precept of men: Therefore, behold, I will proceed to do a marvelous work among this people, even a marvelous work and a wonder; for the wisdom of their wise men shall perish, and the understanding of their prudent men shall be hid." (Isa. xxix:13, 14.) By reading the context it is evident that the prophecy refers to a time later than the first coming of the Savior, and that the prediction never could be verified without direct revelation from heaven.
Paul, writing to the Hebrews, calls attention to the great truth that the method of the Lord in leading His people from the beginning has been by revelation. He says: "God, who at sundry times and in divers manners, spake in time past unto the fathers by the prophets, Hath in these last days spoken unto us by His Son." (Heb. i:1, 2.) Jesus said in St. John xvii:3: "And this is life eternal, that they might know Thee, the only true God, and Jesus Christ whom Thou hast sent." Paul says in I Cor. xii:3. "No man can say that Jesus is the Lord but by the Holy Ghost."
When Peter received a knowledge of the divinity and mission of the Lord Jesus Christ, the Savior said unto him: "Blessed art thou, Simon Bar-jona; for flesh and blood hath not revealed it unto thee, but my Father, which is in heaven." It required a revelation for Peter to receive that testimony. How could any one receive that knowledge without revelation from God? The Jews saw Jesus, witnessed His wondrous miracles of healing the sick, giving sight to the blind, unstopping the ears of the deaf and even raising the dead, but all that was not sufficient. They read the ancient prophecies, pointing to the birth and nativity, the birthplace, life, ministry and martyrdom of the Messiah. Yet were they blind, with eyes to see; deaf, with ears to hear, and without understanding. No reason can be assigned for the ignorance of the masses and the enlightenment of the humble fishermen other than that the former depended upon the learning of men; the latter had received a revelation from God.
To place the necessity of revelation beyond question as to obtaining a knowledge of God, we quote the statement of Jesus to His disciples: "All things are delivered to me of my Father; and no man knoweth who the Son is, but the Father; and who the Father is, but the Son, and he to whom the Son will reveal Him." (Luke x:22.) Compare this plain, unmistakable testimony of Jesus with the assertions of modern divines, who claim that the canon of Scripture is full and that we do not need divine revelation as it was given to men in ancient days. The position of the latter simply contradicts the plainest teachings of Holy Writ. If it required revelation 2,000 years ago to know that Jesus was the Christ, nothing short of revelation from heaven will secure that knowledge now. Notice, too, the remarkable fact that notwithstanding all the personal experience of the apostles through their association with the Savior, He commanded them to "tarry ye at Jerusalem until ye be endued with power from on high." (Luke, chapter 24.)
Another phase of the subject is this, that men claim that which is written in the Scriptures is sufficient. This view simply makes uninspired men the judge of what is and what is not essential as to all the writings of the apostles and prophets of the Lord Jesus. This is an unwarrantable assumption, condemned by the Scripture; for John says, concerning that which he had written in the Book of Revelation: "For I testify unto every man that heareth the words of the prophecy of this book, If any man shall add unto these things, God shall add unto him the plagues that are written in this book; and if any man shall take away from the words of the book of this prophecy, God shall take away his part out of the book of life, and out of the holy city, and from the things which are written in this book." (Rev. xxii:18, 19.)
This does not deny God the privilege of adding more revelation, as it is an undisputed fact that the Gospel according to St. John was written subsequent to the Apocalypse; but it is a decree of divine displeasure upon any man who shall add to or take from the revelations of the Almighty. In the face of this decree, history informs us that councils of the Roman Church sat in judgment upon the writings of the apostles, and received only that which, in the light of their human wisdom, was acceptable to them. Notwithstanding this fact, the various factions of Christendom are essaying to build upon the foundation of what has come down to them through the channel of unauthorized councils of men. May we not ask with perfect propriety, is not that which was rejected or lost just as valuable as much of that which has been handed down to us?
As proof that writings of the disciples of Jesus have been lost to the world, I would call special attention to several passages of the Scripture. The writings of the New Testament are from eight authors—Matthew, Mark, Luke, John, Peter, Paul, James and Jude. Luke says: "Forasmuch as many have taken in hand to set forth in order a declaration of these things which are most surely believed among us." (Luke i:1.) While there is no definite proof in this statement as to how many had written their testimonies concerning the Messiah, it is evident they were not few, but many. That there was opportunity and material upon which to write respecting this glorious subject, the life and ministry of Jesus, is very apparent from the last verse of the twenty-first chapter of St. John, as follows: "And there are also many other things which Jesus did, the which, if they should be written, every one, I suppose that even the world itself could not contain the books that should be written." With such a statement, it is to be wondered at that the world who believed in the Redeemer should rest contented with the narrow view that we have all that is important.
We have in the New Testament what is called I Cor. and II Cor., written to the Saints in Corinth by the apostle Paul. In I Cor. chapter v:9, we have this: "I wrote unto you in an epistle not to company with fornicators." This must have been previous to the one in which this occurs, and yet such an epistle is not found in our New Testament. In Col. iv:16, Paul says: "And when this epistle is read among you, cause that it be read also in the church of the Laodiceans; and that ye likewise read the epistle from Laodicea." This refers to an epistle from Paul to the Colossians, written from Laodicea, but which is not found in the canon of Scripture as we have it. In II Tim., chapter iv:13, Paul requests Timothy to bring him certain parchments; what they contained we know not. Jude says: "And Enoch also, the seventh from Adam, prophesied of these things, saying: 'Behold the Lord cometh with ten thousand of His saints.'" How delightful it would be to read the predictions and teachings of that great prophet Enoch, the man who walked and talked with God 365 years, "and was not, for God took him." Only a few verses in the Old and New Testament are all we have in the canon of Scripture respecting Enoch and his city. What a glorious flood of light will dawn upon the world when the writings of Enoch are revealed! In the Old Testament may be found references to about thirty books written by the Jewish scribes and prophets, but which have been lost to the world, rejected and cast aside by uninspired, unauthorized councils of men.
Suppose that all that is necessary so far as explanation of doctrine is concerned is contained in the New Testament, we are then confronted with man's inability to understand what has been revealed without the light of revelation to guide the human mind in understanding and applying the truth. As proof of this I will cite the testimony of Paul: "For what man knoweth the things of a man, save the spirit of man which is in him? Even so the things of God knoweth no man, but the Spirit of God. * * * But the natural man receiveth not the things of the Spirit of God; for they are foolishness unto him; neither can he know them, because they are spiritually discerned." (I Cor. ii:11, 14.) Jesus said to Nicodemus: "Except a man be born again he cannot see the kingdom of God." (St. John iii:3.) "No man can say that Jesus is the Lord but by the Holy Ghost." (I Cor. xii:3.) The truth of these sacred sayings is verified by the history of the world, which has languished in darkness without revelation, as shown by previous quotations.
Another very important feature of this subject consists in the fact, that there always have been in every gospel dispensation labors to perform of a practical character, such as the building of temples, the gathering of Israel out of Egypt, the building of the Ark of the Covenant, etc., none of which could be accomplished except by direct revelation from God. We may therefore conclude that while the ordinances and doctrines of the gospel are eternal and unchangeable, the circumstances associated with the people in every dispensation of the gospel are constantly changing. The emergencies of this situation must be met, not by the dead letter of ancient Scripture, but by present inspiration and revelation given through living oracles of God.
"By a prophet the Lord brought Israel out of Egypt, and by a prophet was he preserved." (Hosea xii:13.) The prophecies of the Jewish prophets in the Old Testament, pointing to the advent of the Messiah, are clear and explicit. Read the seventh chapter of Isaiah, fourteenth verse; the ninth chapter and sixth verse; the fifty-third chapter of the same book; the fifth chapter of Micah, second verse; and many other passages of the Old Testament. In these we find plain predictions which were verified in the birth, ministry and crucifixion of the Savior, which were read by the Jews but not understood by them, because the light of revelation from God was not the source of their information. This was rather the wisdom of their own learning, which led them to reject the Messiah and discard the great message of life which He brought unto them.
As there were many plain prophecies relating to the first coming of the Savior and the great work associated with His advent, so there are pointed predictions referring to His second coming and a work of great magnitude to precede that great event. I will call attention to a few as proof that more revelation will be given, and that without it these prophecies could never be fulfilled: "Behold, I will send my messenger, and he shall prepare the way before me; and the Lord, whom ye seek, shall suddenly come to His temple, even the Messenger of the covenant, whom ye delight in; behold, He shall come, saith the Lord of hosts. But who may abide the day of His coming? and who shall stand when He appeareth? for He is like a refiners' fire, and like fuller's sore. * * * And He shall purify the sons of Levi," etc. (Mal. iii:1-3.) This prophecy must refer to His second coming. At His first advent He did not come suddenly; He did not come to His temple. The house of the Lord had become "a den of thieves." He did not accept it. He did not purify the sons of Levi. It was a day when they could in their wickedness abide His coming. "Who shall stand when He appeareth" is clearly a condition when He shall come in power and glory to take vengeance on the ungodly.
How could He suddenly come to His temple unless a temple should be built for Him? One could not be built without a chosen people to build it; and how can men build the house of the Lord without revelation to tell them where, when and how to construct such a holy edifice? In Malachi, chapter iv, we have a very striking prophecy of the judgments of the Almighty in the last days, before the coming of the Lord. In the fifth verse the prophet says, "Behold, I will send you Elijah the Prophet, before the coming of the great and dreadful day of the Lord." The great prophet Elijah, who was taken to heaven in a chariot of fire without tasting death, was to visit the earth in the last days. The apostle John, when upon the isle of Patmos, also saw the hour of God's judgement, and uttered the following prediction: "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." (Rev. xiv:6-7.) From this prophecy we learn that an angel was to visit the earth at a later period than when John uttered the above words. His mission was to be to restore the everlasting gospel, a gospel that does not change; a gospel of apostles, prophets, gifts, visions, revelations, etc.
"The everlasting gospel." Why should an angel bring the gospel if it already existed upon the earth? Why should the call be to worship the God who made the heavens, the earth and the fountains of water, etc., if these creations were brought into existence by a God "without body, parts or passions"? This prophecy of John agrees with Peter's words recorded in the third chapter of Acts, wherein he says: "And He shall send Jesus Christ, which before was preached unto you; whom the heaven must receive until the times of restitution of all things, which God hath spoken by the mouth of all His holy prophets since the world began." (Acts iii: 20-22.) By this we learn that before the advent of the Messiah to reign on earth there should be a grand restitution, bringing back that which was lost; a restoration of revelation, ministry of angels, prophecies, tongues, healings, miracles, etc. Who can believe the Scriptures and yet deny the necessity for more revelation? The quotations here given are only a few compared with many that can be made bearing upon the subject. They all show that direct and continuous revelation from God is an absolute necessity to the welfare, progress and final salvation of the children of men.