diff options
Diffstat (limited to 'old/52391-0.txt')
| -rw-r--r-- | old/52391-0.txt | 17279 |
1 files changed, 0 insertions, 17279 deletions
diff --git a/old/52391-0.txt b/old/52391-0.txt deleted file mode 100644 index bf51f78..0000000 --- a/old/52391-0.txt +++ /dev/null @@ -1,17279 +0,0 @@ -Project Gutenberg's Outlines of Ecclesiastical History, by B. H. Roberts - -This eBook is for the use of anyone anywhere in the United States and most -other parts of the world at no cost and with almost no restrictions -whatsoever. You may copy it, give it away or re-use it under the terms of -the Project Gutenberg License included with this eBook or online at -www.gutenberg.org. If you are not located in the United States, you'll have -to check the laws of the country where you are located before using this ebook. - -Title: Outlines of Ecclesiastical History - -Author: B. H. Roberts - -Release Date: June 22, 2016 [EBook #52391] - -Language: English - -Character set encoding: UTF-8 - -*** START OF THIS PROJECT GUTENBERG EBOOK OUTLINES OF ECCLESIASTICAL HISTORY *** - - - - -Produced by the Mormon Texts Project -(http://mormontextsproject.org), with thanks to Renah -Holmes for proofreading. - - - - - - - - OUTLINES - - OF - - ECCLESIASTICAL HISTORY - - - BY - - ELDER B. H. ROBERTS - - - AUTHOR OF - - "The Life of John Taylor" "The Gospel" - "New Witness for God" "Missouri Persecutions" - "Rise and Fall of Nauvoo," etc. - - - THIRD EDITION - - - SALT LAKE CITY, UTAH. - 1902. - - - DEDICATION - - TO THE SEVENTIES: - THAT BODY OF MEN - UPON WHOM--UNDER THE - DIRECTION OF THE TWELVE APOSTLES-- - DEVOLVES THE RESPONSIBILITY OF PREACHING - THE GOSPEL, AND DEFENDING THE TRUTH - IN ALL THE WORLD, THIS WORK - IS AFFECTIONATELY - DEDICATED. - - - -A WORD WITH STUDENTS AND TEACHERS. - -Before you take up the study of OUTLINES OF ECCLESIASTICAL HISTORY, I -beg leave to call your attention to the structure of the work, and the -purpose for which it was written. First, then, as to its structure. - -The work is divided into four parts, each with a distinct idea -running through it. Part I deals with THE ESTABLISHMENT OF THE CHURCH -through the ministry of Messiah and his apostles; Part II with THE -APOSTASY, brought about through the severe persecution to which the -early saints were subjected, the rise of false teachers, changing -the ordinances of the gospel, intermingling pagan philosophy with -Christian doctrine, and a transgression of the laws of God; Part III -deals with "THE REFORMATION," treating it, however as a revolution -instead of a reformation since the so-called reformation by no means -re-established primitive Christianity, either in its form or essence, -but it did overthrow the power of the Catholic Church in the greater -part of Western Europe, gave larger liberty to the people, and thus -prepared the way for the great work which followed it--the introduction -of the Dispensation of the Fullness of Times; Part IV treats of THE -RESTORATION OF THE GOSPEL, in the aforesaid dispensation, through the -revelations which God gave to the Prophet Joseph Smith. - -The parts above enumerated are separated into sections, these -subdivisions being determined by the several subjects into which the -main idea of the respective parts naturally divides. The sections are -again separated into topics, the {iv} titles of which are printed in -bold-face type, and the paragraphs are numbered. These divisions, it -is believed, will better enable the student to discern the relation -of the respective parts to the main subject, and at the same time -afford a convenient division for the assignment of lessons to classes. -Ordinarily it will be found that a section will be sufficient for a -lesson for either a class or quorum; but in some instances two of the -shorter sections may be taken for a lesson; but some of the longer -sections should be divided into two or more. - -At the end of each section will be found a collection of notes bearing -upon the important points treated in the text of the work, at which -place reference will be found to the note at the end of the section. -The author cannot, in his opinion, too emphatically urge upon the -student the importance of turning to the notes to which he is directed -in the text and reading them. They will be found to throw additional -light upon the subject treated in the text, either by giving the -statement of a recognized authority, supplying pointed argument--with -which it has been thought best not to burden the body of the work--or -giving illustrations to the statement made in the text. Another purpose -for placing these notes at the end of the sections has been to arouse -an interest in the works of the authors quoted; that the students -of this text book may be induced to delve deeper into the study of -Ecclesiastical History than a perusal of these pages will enable -them to do. And here let the author confess, while he believes he is -presenting a very valuable collection of facts to those who will take -up the study of his work--yet if the study of these pages shall result -in merely awakening in the minds of the elders and the youth of Israel -an interest in the subject, he will account the objects of his efforts -successfully attained. - -At the end of each section also will be found Review Questions, -covering the main points treated in the text and in the notes. It -is hoped that they will be found useful in conducting {v} class -exercises, and to the private student who wishes to ascertain if he has -mastered the subject matter of each section. Let him put to himself -the questions found in the review at the end of the section, when -completing it, and if he can give a satisfactory answer to each one, -the author feels assured that the student has mastered the salient -points. - -The purpose of the work is two-fold: First, it is to sustain the -position taken by the church of Christ in the last days. What that -position is may be readily discerned by the very first revelation -the Lord gave to Joseph Smith. In answering the young prophet's -question--which of all the sects of religion was acknowledged of him -as his church and kingdom--the Lord said they were all wrong; that all -their creeds were an abomination in his sight; that those professors -were all corrupt; that they drew near to him with their lips, but -their hearts were far from him; that they taught for doctrine the -commandments of men--having a form of godliness, but denying the power -thereof.[1] - -It has been to bring together the historical evidences of the truth of -this divine announcement that, in part, this work has been written; -and therefore prominence has been given to those facts of history -which support that announcement. But no fact has been suppressed that -has a tendency to support the opposite view. No such fact either of -history or prophecy exists. The whole stream of evidence proves that -there has been a universal apostasy from the religion taught by Jesus -Christ and his apostles; and the existing differences between the -present teachings of "Christendom" and the doctrines of the scriptures -is a proof so palpable that it admits of no contradiction. As this -position of the church is one which the seventies and elders will have -to maintain against all the world, it is of first importance that they -become familiar with those facts of history and of prophecy that will -enable them to maintain that position intelligently and successfully. - -The second purpose of the work is to teach the principles of the -gospel. This, the author is convinced, can best be done in connection -with their history. Relate the historical events which resulted in -the introduction and establishment of the gospel and the church of -Christ; then in all the centuries from the second to the tenth show how -the doctrines of Messiah were departed from, how the ordinances were -changed and the laws of God transgressed; relate the principal events -of the sixteenth century revolution--miscalled the "Reformation"--and -point out how that revolution, however salutary in bringing to pass an -enlargement of popular liberty, failed to re-establish the gospel of -the Lord Jesus Christ, or re-organize the church as at first founded -by Messiah; then relate the events connected with the restoration of -the gospel through the revelations given to the great prophet of the -Dispensation of the Fullness of Times, Joseph Smith--and in so doing -you are not only teaching the interesting facts of Ecclesiastical -History to your students, but at the same time you are making them -acquainted with the principles of the gospel. Under such a presentation -the students, without being conscious of it, perhaps, will examine -those principles under a variety of circumstances. They will see them -stated in connection with the leading events of the Messiah's life; -they will see them corrupted by an apostate church; they will hear -them discussed by men during the attempt at Reformation; and after -witnessing the unavailing efforts of the "Reformers" to re-establish -the gospel and the church of Christ, they will see how the heavens -were opened and every principle, doctrine, ordinance, law, officer -and institution known to the church of Christ, restored. Such a -presentation of the principles of the gospel, we repeat, must lead to -a very comprehensive understanding of them, and such is one of the -purposes of this work, and one which the author hopes will give it -a claim upon the attention of all those desiring information on the -subject of the gospel, as well as to the quorums of seventies and -elders to whom we believe it will be of special service. - -Before the work went to press the manuscript was submitted to a -committee of brethren appointed by the First Presidency. Elders John -Nicholson, George Reynolds and James E. Talmage constituted that -committee. The author is very much indebted to them for their patient -consideration of his manuscript, and for the very valuable suggestions -and corrections made by them. They reported favorably to the First -Presidency on the work, and it is now presented to the students of -Ecclesiastical History--in which the church of Christ should abound--in -the hope that it will be of service to them in their researches in this -most interesting department of knowledge. - -This, the fifth edition, is uniform with the previous edition, in every -respect. - -_The Publishers_ - -Footnotes - -1. Pearl of Price, page 85. - - - -CONTENTS - -DEDICATION INTRODUCTION - -PART I. - -ESTABLISHMENT OF THE CHURCH - -PART II. - -THE APOSTASY - -PART III. - -THE REFORMATION - -PART IV. - -THE RESTORATION OF THE GOSPEL - -INDEX - - - -PART I. - -THE ESTABLISHMENT OF THE CHURCH. - -{11} - - - -SECTION I. - -1. Birth of Messiah.--Jesus Christ, the Son of God and Savior -of the world, was born, most probably, in the year of Rome 753; at a -period of the year corresponding to our month of April (see notes 1, 2, -end of section). The place of his birth was Bethlehem [Beth-le-hem],[1] -a small town about four miles south of Jerusalem. The birth-place of -Messiah was foretold by Micah [Mi-kah], the prophet, more than seven -hundred years before the event, in the following prophecy: - - But thou, Bethlehem Ephratah [Ef-ra-tah], though thou be little - among the thousands of Judah, yet out of thee shall he come forth - unto me that is to be ruler in Israel; whose goings forth have been - from of old, from everlasting.[2] - -2. Parentage of Christ.--Messiah was born of the virgin Mary, a -descendant of David, and the espoused wife of Joseph, a carpenter in -the little village of Nazareth [Naz-a-reth], who, notwithstanding his -humble station in life, was also a descendant of the royal house of -David. An angel appeared unto Mary previous to her conception, and thus -addressed her: - - Hail thou that art highly favored, the Lord is with thee: blessed - art thou among women. And when she saw him, she was troubled at his - saying, and cast in her mind what manner of salutation this should be. - And the angel said unto her, Fear not, Mary: for thou hast found favor - with God. And, behold, thou shalt conceive in thy womb, and bring - forth a son, and shall call his name JESUS. He shall be great, and - shalt be called the Son of the Highest: and the Lord God shall give - unto him the throne of his father David: and he shall {12} reign over - the house of Jacob forever; and of his kingdom there shall be no end. - Then said Mary unto the angel, How shall this be, seeing I know not a - man? And the angel answered and said unto her, The Holy Ghost shall - come upon thee, and the power of the Highest shall overshadow thee: - therefore also that holy thing which shall be born of thee, shall be - called the Son of God. * * * And Mary said: Behold the handmaid of the - Lord; be it unto me according to thy word.[3] - -3. These two, the mother of Jesus and her betrothed husband, -had left their home in Nazareth to enroll their names as members of -the house of David, in a census which had been ordered by the Emperor -Augustus, and while at Bethlehem Mary was delivered of her son. The -enrollment ordered by the emperor had called so many strangers into the -little town of Bethlehem that on the arrival of Joseph and Mary there -was no room at the inn for them, and they had to take up quarters in -the stable adjacent. There, among the hay and straw spread for the food -and rest of the cattle, Christ was born. (Note 2, end of section.) - -4. The Angelic Announcement.--The birth of Christ was announced -to a few shepherds watching their flock by night--about a mile distant -from the village of Bethlehem--by an angel, surrounded about by the -glory of God, who said: - - Fear not: for, behold, I bring you good tidings of great joy, - which shall be to all people. For unto you is born this day in the - city of David a Savior, which is Christ the Lord. And this shall - be a sign unto you; ye shall find the babe wrapped in swaddling - clothes, lying in a manger. And suddenly there was with the angel a - multitude of the heavenly host, praising God, and saying, Glory to - God in the highest, and on earth peace, good will toward men.[4] - -{13} A visit to the village confirmed the strange proclamation of the -angel--they found the mother and child. - -5. The Inquiry of the Magi.--Not alone by voice of angels was -the birth of Messiah announced, but "wise men from the east" who had -seen his star in the firmament came to Jerusalem about the time of his -birth, inquiring--"Where is he that is born King of the Jews? for we -have seen his star in the east, and are come to worship him." [5] - -6. Nor were signs of Messiah's birth seen alone on the eastern -hemisphere; to the people of the western hemisphere signs were also -given; "a new star did appear," according to the words of the Nephite -prophets, at Zarahemla; the Nephites saw it and to them, as well as to -the wise men of the east, a star announced the birth of him who was to -be King of the Jews[6] and the Savior of the world. Another sign was -given to the Nephites, which had also been predicted by their prophets; -the night before[7] Jesus was born remained beautifully light on the -western hemisphere. This event is thus recorded in the Book of Mormon: - - And it came to pass that the words which came unto Nephi were - fulfilled, according as they had been spoken; for behold at the - going down of the sun, there was no darkness; and the people began - to be astonished, because there was no darkness when the time of - night came. * * * There was no darkness in all that night, but it - was light as though it was midday. And it came to pass that the sun - did rise in the morning again, according to its proper order; and - they [the Nephites] knew that it was the day that the Lord should - be born, because of the sign which had been given.[8] - -7. The Alarm of King Herod.--The inquiry made by the "wise men" -from the east concerning the one who was "born King of the Jews," -alarmed the jealousy of Herod, and learning from the chief priests and -scribes that Bethlehem was the place {14} where the deliverer of Israel -was to be born, he sent the wise men there, strictly charging them to -search diligently, and when they had found the child to bring him word -that he too might worship him. On the way to Bethlehem the star they -had seen in the east went before them until it stood over where the -child was. They found the babe with Mary his mother and they worshipped -him, giving him presents of gold and frankincense and myrrh. They were -commanded of God in a dream, however, not to return to Herod, so they -departed into their own country another way. - -8. Joseph, too, after the departure of the wise men, was warned -in a dream to flee out of the land, for Herod would seek the young -child to destroy him. He was commanded to go into Egypt and remain -there until the Lord should call him to return. In obedience to these -divine commandments, Joseph took the mother and child and fled in the -night into Egypt. - -9. Herod's wrath knew no bounds when he found that the wise men -had not obeyed him; and in order that he might not be baffled in his -determination to destroy the one he feared would supplant himself or -his posterity in the throne of Israel, he sent out an edict commanding -that all the children in Bethlehem two years old and under should be -slain. Then was fulfilled the prophecy of Jeremiah: - - In Rama [Ra-ma] was there a voice heard, lamentation, and weeping - and great mourning, Rachel weeping for her children, and would not - be comforted because they were not.[9] (See note 3, end of section.) - -10. Death of Herod.--(note 4 end of section). After Herod's death, -Joseph was again visited, in a dream, by an angel, who commanded him to -return with the child and his mother into the land of Israel; for they -who had sought the young child's life were dead. Then was fulfilled -that which was {15}spoken by the prophet of the Lord, (Hosea), "Out of -Egypt have I called my son." Joseph obeyed the commandment, but as he -approached Judea and learned that Archelaus [Ar-ke-la-us] the son of -Herod reigned in his father's stead, he was fearful and instead of -remaining in Judea, he went into Galilee [Gal-i-lee] and dwelt in the -little town of Nazareth--his former home--"that it might be fulfilled -which was spoken by the prophets, He shall be called a Nazarene" [10] -[Naz-a-reen]. - -NOTES. - -1. The Year of Messiah's Birth.--"The Birth of Christ was -first made an era, from which to reckon dates," says the learned -translator of Dr. Mosheim's _Institutes_,--Murdock--"by Dionysius -Exiguus, [Di-o-nish-i-us Exs-ig-u-us] about A. D. 532. He supposed -Christ to have been born on the 25th of December, in the year of Rome -753, and this computation has been followed in practice to this day; -notwithstanding the learned are well agreed that it must be incorrect." -It will be seen, however, from what follows, from the same author, that -all is uncertainty with the learned in respect to this subject: - -"To ascertain the true time of Christ's birth, there are two principal -data afforded by the Evangelists: I. It is clear, from Matt. ii: 1, -etc., that Christ was born before the death of Herod the Great, who -died about Easter, in the year of Rome 749 or 750. Now, if Christ was -born in the December next before Herod's death, it must have been in -the year of Rome 748 or 749; and, of course, four, if not five years -anterior to the Dionysian or Vulgar era: II. It is probable, from -Luke iii: 1, 2, 23, that Jesus was 'about' thirty years of age in the -fifteenth year of the reign of Tiberius Caesar. Now, the reign of -Tiberius may be considered as commencing at the time he became sole -emperor, in August of the year of Rome 767; or (as there is some reason -to suppose that Augustus made him partner in the government two years -before he died), we may begin his reign in the year of Rome 765. The -fifteenth year of Tiberius will therefore be either the year of Rome -781 or 779. From which deduct 30, and we have the year of Rome 751 or -749 for the year of Christ's birth; the former two and the latter four -years earlier than the Dionysian computation. Comparing these results -with those obtained from the death of Herod, it is generally supposed -the true time of Christ's birth was the year of Rome 749, or four years -before the Vulgar era. {16} _But the conclusion is not certain, because -there is uncertainty in the data_. (1.) It is not certain that we ought -to reckon Tiberius' reign as beginning two years before the death -of Augustus. (2.) Luke says '_about_ thirty years of age.' This is -indefinite and may be understood of twenty-nine, thirty, or thirty-one -years. (3.) It is not certain in which of the two years mentioned Herod -died; nor how long before that event the Savior was born. Respecting -the month and day of Christ's birth, we are left almost wholly to -conjecture." - -It will be demanded on what authority I have gone counter to the -conclusions of the learned on this subject by keeping to the Dionysian -date,--so far, at least, as the year is concerned. My answer is that -in the revelation on Church government in the Doctrine and Covenants -(sec. xx), the following in respect to the rise of the Church is given: -"The rise of the Church of Christ in these last days, _being one -thousand eight hundred and thirty years since the coming of our Lord -and Savior Jesus Christ in the flesh_, it being regularly organized -and established agreeable to the laws of our country, by the will and -commandments of God, in the fourth month, and on the sixth day of the -month, which is called April." - -I believe that this--better than any other authority, fixes the time -of the birth, or the "coming of our Lord and Savior Jesus Christ -in the flesh;" and that, as to the year at least, agrees with the -Dionysian computation. It must be remembered that this revelation in -section twenty of the Doctrine and Covenants was given before the -Church was organized--at sundry times between the first and the sixth -of April--and that the prophet was instructed to organize the Church -on the sixth day of April, 1830, hence it was not mere chance that -determined the day on which that organization took place, (History -Joseph Smith, "Millennial Star Supplement" to vol. xiv, p. 22) a fact -that is significant in view of the above considerations and those which -follow in note 2.--Roberts. - -2. The Day of Messiah's Birth.--Strictly speaking, if this Church -was organized "one thousand eight hundred and thirty years since -the coming of our Lord and Savior in the flesh," then the sixth of -April must have been the anniversary of the Savior's birthday. If the -organization of the Church had been before or subsequent to that date, -if only by one or any number of days, the great event would have been -more or less than one thousand eight hundred and thirty years by just -so many days. [This argument also holds good as to the year of Christ's -birth.] Options formed by the study of chronological events may or may -not be accurate. But we would scarcely think the Lord would make any -mistake about dates. Least of all he who was born on that day, and on -that day thirty-three years later was crucified.--Joseph F. Smith. - -Let us inquire if the day observed by the Christian world as the {17} -day of His [Christ's] birth--the 25th of December--is or is not the -real Christmas day. A great many authors have found out from their -researches, that it is not. I think that there is scarcely an author -at the present day that believes that the twenty-fifth of December was -the day that Christ was born on * * * It is generally believed and -conceded by the learned who have investigated the matter, that Christ -was born in April. * * * It is stated that according to the best of -their [the learned] judgment from the researches they have made, Christ -was crucified on the sixth of April. That is the day on which this -Church was organized. But when these learned men go back from the day -of his crucifixion to the day of his birth, they are at a loss, having -no certain evidence or testimony by which they can determine it.--Orson -Pratt. - -In support of Elder Pratt's contention relative to the uncertainty of -Christian scholars as to the day on which Jesus was born, I quote the -statement of Rev. Charles F. Deem, author of "The Light of the Nation," -and president of the American Institute of Christian Philosophy. "It is -annoying to see learned men use the same apparatus of calculation and -reach the most diverse results." In a foot note at page 32, in "Light -of the Nation," he refers to fifteen different authors all of whom -are writers of note, who give different years for the birth of Christ -varying from B. C. 1 to B. C. 7 - -3. Humble Nativity of Messiah.--In the rude limestone grotto -attached to the inn as a stable, among the hay and straw spread for -the food and rest of the cattle, weary with their day's journey, far -from home, in the midst of strangers, in circumstances so devoid of -all earthly comfort or splendor that it is impossible to imagine a -humbler nativity, Christ was born. Distant but a few miles, on the -plateau of the abrupt and singular hill now called _Jebel Fureidis_ -or "Little Paradise Mountain," towered the palace--fortress of the -great Herod. The magnificent houses of his friends and courtiers -crowded around its base. The humble wayfarers, as they passed near -it, might have heard the hired and voluptuous minstrelsy with which -its feasts were celebrated, or the shouting of the rough mercenaries -whose arms enforced obedience to its despotic lord. But the true King -of the Jews--the rightful Lord of the universe--was not to be found in -palace or fortress. They who wear soft clothing are in kings' houses. -The cattle stables of the lowly caravan-serai were a more fitting -birthplace for him who came to reveal that the soul of the greatest -monarch was no dearer or greater in God's sight than the soul of his -meanest slave; for him who had not where to lay his head; for him who, -from his cross of shame, was to rule the world!--Canon Farrar. - -4. Character of Herod.--Now some there are who stand amazed -at the diversity of Herod's nature and purposes; for when we have -respect {18} to his magnificence, and the benefits which he bestowed -on all mankind, there is no possibility for even those who had the -least respect for him, to deny, or not openly confess, that he had a -nature vastly beneficent; but when anyone looks upon the punishment he -inflicted and the injuries he did, not only to his subjects, but to -his nearest relatives, and takes notice of his severe and unrelenting -disposition there, he will be forced to allow that he was brutish, and -a stranger to all humanity. * * * If anyone was not very obsequious to -him in his language, and would not confess himself to be his slave, or -but seemed to think of any innovation in his government, he was not -able to contain himself, but prosecuted his very kindred and friends -and punished them as if they were enemies; and this wickedness he -undertook out of a desire that he might be himself alone honored. * * * -A man he was of great barbarity towards all men equally, and a slave to -his passion; but above the consideration of what was right.--Josephus. - -5. Last Illness of Herod.--But now Herod's distemper greatly -increased upon him after a severe manner, and this by God's judgment -upon him for his sins; for a fire glowed in him slowly, which did -not so much appear to the touch outwardly, as it augmented his pains -inwardly; for it brought upon him a vehement appetite to eating, which -he could not avoid to supply with one sort of food or other. His -entrails were exulcerated, and the chief violence of his pain lay on -his colon; an aqueous and transparent liquor also had settled itself -upon his feet; * * * and when he sat upright, he had a difficulty of -breathing which was very loathsome, on account of the stench of his -breath, and the quickness of his returns. He had also convulsions in -all parts of his body, which increased his strength to an unsufferable -degree. It was said by those who pretended to divine, and who were -endowed with wisdom to foretell such things, that God inflicted this -punishment on the king on account of his great impurity; yet was he -still in hopes of recovering, though his afflictions seemed greater -than anyone could bear.--Josephus. - -REVIEW. - -1. In what year of Rome was Messiah born? - -2. State the reasons for placing the date of Messiah's birth in the -year of Rome 753. (See notes 1 and 2.) - -3. Give the name of Messiah's birthplace. - -4. For what is Ephratah noted? (Note.) - -5. Who was the mother of Jesus? - -6. Relate what you can of Mary, and the announcement that she should be -the mother of the Son of God. - -7. Relate the circumstances under which Christ was born. - -{19} 8. Give an account of the visitation of the angels to the -shepherds. - -9. What is Canon Farrar's translation of the title of the angelic song? - -10. Give an account of the magi's visit to Jerusalem in search of the -Christ. - -11. What signs were given of Messiah's birth to the people on the -Western Hemisphere? - -12. By what divine providence was Messiah's life preserved in infancy? - -13. What was the character of Herod the Great? (Note 4.) - -14. Describe Herod's last illness and death. (Note 5.) - -15. Where did Joseph settle on his return from Egypt? - -16. What prophecies were fulfilled by Messiah being taken into Egypt -and Nazareth? - -{20} - - - -SECTION II.[11] - -1. State of the Religious World at Messiah's Birth.--At the time -of the birth of the Son of God, the enfeebled world was tottering -on its foundations. The national religions which had satisfied the -parents, no longer proved sufficient for the children. The new -generations could not repose contented within the ancient forms. The -gods of every nation, when transported to Rome--then the dominant -political power in the world--there lost their oracles, as the nations -themselves had there lost their liberty. Brought face to face in the -capital they had destroyed each other, and their divinity had vanished. -A great void was thus occasioned in the religion of the world. - -2. A kind of deism, destitute alike of spirit and of life, -floated for a time above the abyss in which the vigorous superstitions -of antiquity had been engulfed. But like all negative creeds it had -no power to reconstruct. All nations were plunged in the grossest -superstition. Most of them, indeed all except the Jews, supposed that -each country and province was subjected to a set of very powerful -beings whom they called gods, and whom the people, in order to live -happily, must propitiate with various rites and ceremonies. These -deities were supposed to differ materially from each other in sex, -power, nature and offices. Some nations went beyond others in impiety -of worship, but all stood chargeable with absurdity, if not gross -stupidity in matters of religion. (See note 1, end of section.) - -{21} 3. Thus every nation had a class of deities peculiar to -itself, among which one was supposed to be pre-eminent over the rest, -and was their king, though subject himself to the laws of fate, or to -an eternal destiny. The oriental nations had not the same gods as the -Gauls, the Germans, and the other northern nations; and the Grecian -deities were essentially different from those of the Egyptians, who -worshipped brute animals, plants, and various productions of nature -and art. Each nation, likewise, had its own method of worshiping its -gods; differing widely from the rites of other nations. But, from their -ignorance or from other causes the Greeks and Romans maintained that -their gods were universally worshipped; and they therefore gave the -names of their own gods to the foreign deities which has caused great -confusion and errors in the history of ancient religions even in the -works of the learned. - -4. Heathen Toleration--Its Cause.--The variety of gods and -religions in the pagan nations produced no wars or feuds among them. -Each nation without concern allowed its neighbors to enjoy their own -views of religion, and to worship their own gods in their own way. Nor -need this tolerance greatly surprise us. For they who regard the world -as divided like a great country into numerous provinces each subject to -a distinct order of deities, cannot despise the gods of other nations -nor think of compelling all others to pay worship to their national -gods. The Romans in particular, though they would not allow the public -religions to be changed or multiplied, yet gave the citizens full -liberty to observe foreign religions in private, and to hold meetings -and feasts and to erect temples and groves to these foreign deities, in -whose worship there was nothing inconsistent with the public safety and -existing laws. (See note 2, end of section.) - -5. Character of Heathen Gods.--The greater part of the gods of -all nations were ancient heroes, famous for their achievements and -their worthy deeds; such as kings, generals {22} and the founders of -cities; and likewise females who were highly distinguished for their -deeds and discoveries, whom a grateful posterity had deified. To these -some added the more splendid and useful objects in the natural world, -among which the sun, moon, and stars being pre-eminent, received -worship from nearly all, and some were not ashamed to pay divine honors -to mountains, rivers, trees, the earth, the ocean, the winds, and even -to diseases, to virtues and vices, and to almost every conceivable -object, or, at least, to the deities supposed to preside over these -objects. - -6. The worship of these deities consisted in numerous ceremonies -with sacrifices, offerings, and prayers. The ceremonies, for the most -part, were absurd and ridiculous; and what was worse yet, debasing, -obscene and cruel. The whole pagan system had not the least efficacy -to excite and cherish virtuous emotions in the soul. For in the first -place, the gods and goddesses to whom the public homage was paid, -instead of being patterns of virtue, were patterns rather of enormous -vices and crimes. They were considered as superior to mortals in power -and as exempt from death, but in all things else as on a level with -man. In the next place, the ministers of this religion, neither by -precept nor by example, exhorted the people to lead honest and virtuous -lives, but gave them to understand that all the homage required of -them by the gods was comprised in the observance of the traditional -rites and ceremonies. And lastly, the doctrines inculcated respecting -the rewards of the righteous and the punishments of the wicked in the -future world were some of them dubious and uncertain, and others more -adapted to promote vice than virtue. Hence the wiser pagans themselves, -about the time of the Savior's birth, contemned and ridiculed the whole -system. - -7. Mysteries of Paganism.--It is contended by those who would -dignify paganism, that back of its common worship, among the orientals -and Greeks at least, certain recondite {23} and concealed rites called -mysteries--containing in them the essence of true religion--existed: -and that back of its idolatry stood and was recognized the true God, -of which the images worshiped were but the material representatives. -To these mysteries, however, very few were admitted. Candidates for -initiation had first to give satisfactory proof of their good faith and -patience, by various most troublesome ceremonies. When initiated they -could not divulge anything they had seen without exposing their lives -to imminent danger. Hence the interior of these hidden rites is at this -day but little known, and therefore but an imperfect judgment may be -formed as to their virtue. But what glimpses are obtained of the rites -of these mysteries do not prepossess one in their favor; for in many of -them many things were done which are repugnant to modesty and decency, -and in all of them that are known the discerning may see that the -deities there worshipped were more distinguished for their vices than -for their virtues. (See note 3, end of section.) - -8. Paul's Arraignment of the Pagan World.--Paul, the great -apostle of the Gentiles, brings a terrible indictment against the pagan -world of his day, and also against the more ancient pagans, and avers -that there was no excuse for their idolatry or wickedness: - - For the wrath of God is revealed from heaven against all - ungodliness and unrighteousness of men, who hold the truth in - unrighteousness; because that which may be known of God is manifest - in them; for God hath showed it unto them. For the invisible things - of him from the creation of the world are clearly seen, being - understood by the things that are made, even his eternal power and - Godhead; so that they are without excuse: because that, when they - knew God, they glorified him not as God, neither were thankful; - but became vain in their imaginations, and their foolish heart was - darkened. Professing themselves to be wise, they became fools, - and changed the glory of the incorruptible God into an image like - to corruptible man, and to birds, and four-footed beasts and {24} - creeping things. Wherefore God also gave them up to uncleanness - through the lusts of their own hearts, to dishonor their own bodies - between themselves; who changed the truth of God into a lie and - worshiped and served the creature more than the Creator. * * * For - this cause God gave them up unto vile affections; * * * and even - as they did not like to retain God in their knowledge, God gave - them over to a reprobate mind, to do those things which are not - convenient; being filled with all unrighteousness, fornication, - wickedness, covetousness, maliciousness; full of envy, murder, - debate, deceit, malignity; whisperers, backbiters, haters of God, - despiteful, proud, boasters, inventors of evil things, disobedient - to parents, without understanding, covenant-breakers, without - natural affection, implacable, unmerciful: who knowing the judgment - of God, that they which commit such things are worthy of death, not - only do the same, but have pleasure in them that do them.[12] (See - note 4, end of section.) - -9. Political State of the World at Messiah's Birth.--At the birth -of Jesus Christ the greater part of the civilized world on the eastern -hemisphere was subject to the Romans. Their remoter provinces they -either ruled by means of temporary governors and presidents sent from -Rome, or suffered them to live under their own kings and laws, subject -to the control of the Roman emperors. - -10. The senate and people of Rome, though they had not lost all -the appearance of liberty, were really under the authority of one -man, Augustus; who was clothed with the titles of emperor, sovereign -pontiff, censor, tribune of the people, pro-consul; in a word, with -every office which conferred general power and pre-eminence in the -commonwealth. - -11. The Roman government, if we regard only its form and laws, -was sufficiently mild and equitable. But the injustice and avarice of -the nobles and provincial governors, the Roman lust of conquest and -dominion, and the rapacity of the publicans who farmed the revenues -of the state, brought many and {25} grievous evils upon the people. -The magistrates and publicans fleeced them of their property on the -one hand, while, on the other, the Roman lust of dominion required -armies to be raised in the provinces--a thing which was very oppressive -to them, and the occasion of almost perpetual insurrection. This, -however, is true more especially of the days which preceded the reign -of Augustus [Au-gus-tus]. The principal conquests of the Romans were -achieved under the republic. It was left for Augustus to adopt that -policy which aimed merely to preserve those dominions which had been -acquired by the policy of the senate, the active emulation of the -consuls and the martial enthusiasm of the people. Under his reign the -Roman people themselves seem to have relinquished the ambitious design -of subduing the whole earth. (See note 5, end of section.) - -12. This widely extended dominion of one people, or rather, of -one man, was attended with several advantages: (1), it brought into -union a multitude of nations differing in customs and languages; -(2,) it gave freer access to the remotest nations; (3,) it gradually -civilized the barbarous nations, by introducing among them the Roman -laws and customs; (4), it spread literature, the arts and philosophy -in countries where they were not before cultivated, and guaranteed the -protection of its laws to the people even in the remotest provinces. -(See note 6, end of section.) - -13. Moreover, at the birth of Messiah, the Roman empire was freer -from commotion that it had been for many years. Though it cannot be -said that the whole world was in profound peace, yet there can be no -doubt that the period when the Savior was born, if compared with the -preceding times, was peculiarly peaceful--a condition quite essential -to the introduction of the gospel and the extensive preaching of it. -Nor is it too much to say that the Lord raised up the great Roman -empire that under its beneficent yet powerful sway, the glad tidings of -great joy, the gospel of Jesus Christ, might be widely preached among -men. - -{26} 14. Of the state of those nations which lay beyond the -boundaries of the Roman empire we may not learn so much as of Rome. It -is sufficient to know, however, that the Oriental nations were pressed -down by a stern despotism, which their effeminacy of mind and body, and -even their religion, led them to bear with patience; while the northern -nations enjoyed much greater liberty, which was protected by the rigor -of their climate and the consequent energy of their constitutions, -aided by their mode of life. - -15. Political and Religious State of the Jews.--The condition -of the Jewish people among whom the Savior was born was scarcely any -better than that of other nations. Herod, called the Great, then -governed, or rather, oppressed the Jewish nation, though only a -tributary king under the Romans. He drew upon himself universal hatred -by his cruelties, jealousies and wars; and he exhausted the wealth of -the unhappy nation by his mad luxury, his excessive magnificence, and -his immoderate largesses. Under his administration Roman luxury and -licentiousness spread over Palestine. In religion he was professedly a -Jew, but he copied the manners of those who despise all religion. - -16. The Romans did not wholly prohibit the Jews from retaining -their national laws, and the religion established by Moses. - -They had their high priests, council or senate (Sanhedrim)[13], and -inflicted lesser punishments. They could apprehend men and bring them -before the council; and if a guard of soldiers was needful, could be -assisted by them upon asking the governor for them; they could bind -men and keep them in custody; the council could summon witnesses, -take examinations, and when they had any capital offenders, carry -them before the governor. This governor usually paid a regard to what -they offered, and if they brought evidence of the fact, pronounced -{27} sentence according to their laws. He was the proper judge in all -capital causes.[14] - -17. The measure of liberty and comfort allowed to the Jews by -the Romans was well nigh wholly dissipated, first by the cruelty -and avarice of the governors, and by the frauds and rapacity of the -publicans; and second, by the profligacy and crimes of those who -pretended to be patriots and guardians of the nation. Their principal -men, their high priests, were abandoned wretches, who had purchased -their places by bribes or by deeds of iniquity, and who maintained -their ill-acquired authority by every species of dishonest acts. The -other priests and all who held any considerable office, were not much -better. The multitude, excited by such examples, ran headlong into -every sort of iniquity, and by their unceasing robberies and seditions -they excited against themselves both the justice of God and the -vengeance of man. - -18. Religious Divisions.--Two religions may be said to have -flourished in Palestine at the times of which we write; viz., the -Jewish and the Samaritan; between the followers of which there was -a deadly hatred. The nature of the former is set forth in the Old -Testament. But in the age of the Savior it had been corrupted by -the traditions of the people, who were divided into sects filled -with bitterness against each other. Chief among these sects were the -Pharisees [Fa-ri-sees,] and Sadducees [Sad-du-seez.] - -19. Pharisees and Sadducees.--While these two sects agreed as -to a number of fundamental principles of the Jewish religion, they -differed on questions of the highest importance, and such as related -to the salvation of the soul. First, they disagreed respecting the -law which God had given them. The Pharisees superadded to the written -law an oral or unwritten law, handed down by tradition, which the -Sadducees rejected, adhering alone to the written law. They differed, -too, as to {28} the import of the law. The Pharisees held to a double -sense of the scripture, the one literal, the other figurative; while -the Sadducees held only to the literal sense of the Bible. To these -contests concerning the laws were added others on subjects of the -highest moment; particularly in respect to the rewards and punishments -announced in the sacred writings. The Pharisees supposed them to affect -both body and spirit--in whose pre-existence and eternal existence -they believed--and that punishments and rewards extended beyond the -present life. The Sadducees believed in no future retributions. They -were sceptical of the miraculous; and denied the existence of spiritual -beings, the immortality of the soul, the resurrection of the body. -They were deists, in fact; viewing the Supreme Being as a quiescent -Providence calmly surveying and ruling the regular working of natural -laws. They gave themselves up to ease, luxury, self-indulgence, and -were not indisposed to view with indifferent liberality the laxity of -heathen morals and the profanity of idol worship. They included in -their numbers the leading men of the nation, were the aristocracy in -fact, while the Pharisees, on the other hand, were the common people; -proud of their unblemished descent from Abraham, exclusive, formal, -self-righteous, strict observers of external rites and ceremonies, even -beyond the requirements of the law. - -20. Such were the chief sects among the Jews. There were others -but they were of minor importance. Both Sadducees and Pharisees looked -for a deliverer; not, however, such a one as God had promised; but a -powerful warrior and a vindicator of their national liberties, a king, -a ruler. All placed the sum of religion in an observance of the Mosaic -ritual, and in certain duties toward their countrymen. All excluded the -rest of mankind from the hope of salvation, and, of course whenever -they dared, treated them with hatred and inhumanity. To these fruitful -sources of vice, must be added the various absurd and superstitious -opinions concerning the Divine Nature, {29} genii, magic, etc., which -they had imbibed from surrounding nations. - -21. Samaritans.--The Samaritans [Sa-mar-i-tans] were colonists -sent by the king of Assyria [As-syr-rya], Shalmaneser [Shal-ma-ne-zer,] -to people the land after he had carried captive the Israelites, in -the latter part of the eighth century, B. C. They were a mixed people -from various eastern nations, conquered by this same king--and they -brought with them their various forms of national idolatry. A plague -breaking out among them, however, led them to petition for a priest of -the god of the country, to teach them the old form of worship. He was -stationed at Bethel [Beth-el,] and the Samaritans endeavored to combine -a formal reverence of God with the practice of their own idolatrous -rites. After the captivity of Judah, they sought an alliance with -the returned Jews (536 B. C.,) with whom they intermarried. On Ezra -enforcing the Mosaic law against mixed marriages--three-quarters of a -century later--Manasses [Ma-nas-ses,] a Jewish priest, who had married -the daughter of Sanballat [San-bal-lat,] chief of the Samaritans, -headed a secession at Shechem [Shek-em.] The Samaritans taught the -Mosaic ritual and erected a rival temple to that at Jerusalem, on Mount -Gerizim [Ger-i-zim]. This mixed community before the time of the Savior -began to claim descent from the patriarchs and a share in the promises. -Their religion was less pure than that of the Jews, as they adulterated -the doctrines of the Old Testament with the profane rites of the pagan -religion. - -22. Such was the state of the world--such the condition of -the Jews at the time of Messiah's birth; and surely that condition -justified the pity and also the stern reproofs--nay, the severe rebukes -administered, as we shall see, by the Son of God in the course of his -ministry. - -NOTES. - -1. State of the World at Messiah's Birth.--The world had grown -{30} old, and the dotage of its paganism was marked by hideous -excesses. Atheism in belief was followed, as among all nations it has -always been, by degradation of morals, iniquity seemed to have run its -course to the very farthest goal. Philosophy had abrogated its boasted -functions except for the favored few. Crime was universal, and there -was no known remedy for the horror and ruin which it was causing in a -thousand hearts. Remorse itself seemed to be exhausted, so that men -were past feeling. There was a callosity of heart, a petrifying of the -moral sense, which even those who suffered from it felt to be abnormal -and portentous. Even the heathen world felt that "the fullness of the -time" had come.--Canon Farrar. - -2. Policy of Rome in Respect to Religion.--The policy of the -emperors and the senate, so far as it concerned religion, was happily -seconded by the reflections of the enlightened, and by the habits -of the superstitious part of their subjects. The various modes of -worship, which prevailed in the Roman world, were all considered by -the people as equally true; by the philosopher as equally false; and -by the magistrate as equally useful. And this toleration produced not -only mutual indulgence, but even religious concord. * * * Avarice and -taste very frequently despoiled the vanquished nations of the elegant -statues of their gods and the rich ornaments of their temples; but in -the exercise of the religion which they derived from their ancestors, -they uniformly experienced the indulgence, and even protection of -the Roman conquerors. The province of Gaul seems, and indeed only -seems, an exception to this universal toleration. Under the specious -pretext of abolishing human sacrifices, the emperors Tiberius and -Claudius suppressed the dangerous power of the Druids; but the priests -themselves, their gods and their altars, subsisted in peaceful -obscurity till the final fall of paganism. * * * Rome gradually became -the common temple of her subjects; and the freedom of the city was -bestowed on all the gods of mankind.--Gibbon. - -3. Mysteries of the Pagan Religion.--It has been maintained that -the design of at least some of these mysteries was to inculcate the -grand principles of natural religion, such as the unity of God, the -immortality of the soul, the importance of virtue, etc., and to explain -the vulgar polytheism as symbolical of these great truths. But this -certainly needs better proof. It is more probable that the later pagan -philosophers, who lived after the light of Christianity had exposed the -abominations of polytheism, were the principal authors of this moral -interpretation of the vulgar religion, which they falsely pretended -was taught in the mysteries, while in reality, those mysteries were -probably mere supplements to the vulgar mythology and worship, and of -the same general character and spirit.--Murdock. - -{31} 4. State of Religion in Rome.--A modern writer describing -the religious state of Rome at the time of Julius Caesar--it could -not have been much changed at the birth of Messiah, sixty years -later--says: "Religion, once the foundation of the laws and rule of -personal conduct, had subsided into opinion. The educated in their -hearts disbelieved it. Temples were still built with increasing -splendor; the established forms were scrupulously observed. Public men -spoke conventionally of Providence, that they might throw on their -opponents the odium of impiety; but of genuine belief that life had -any serious meaning, there was none remaining beyond the circle of the -silent, patient, ignorant multitude. The whole spiritual atmosphere was -saturated with cant--cant moral, cant political, cant religious; an -affectation of high principle which had ceased to touch the conduct, -and flowed on in an increasing volume of insincere and unreal speech. -The truest thinkers were those who, like Lucretius, spoke frankly out -their real convictions, declared Providence was a dream, and that -man and the world he lived in were material phenomena, generated -by natural forces out of cosmic atoms, and into atoms to be again -resolved."--Froude. - -5. Policy of Augustus as to Conquests.--Inclined to peace by -his temper and situation, it was easy for him to discover that Rome, -in her present exalted situation, had much less to hope than to fear -from the chance of arms; and that, in the prosecution of remote wars, -the undertaking every day became more difficult, the event more -doubtful and the possession more precarious and less beneficial. The -experience of Augustus added weight to these salutary reflections, -and eventually convinced him that by prudent vigor of his counsels, -it would be easy to secure every concession which the safety or the -dignity of Rome might require from the most formidable barbarians * * -* On the death of the emperor, his testament was publicly read in the -senate. He bequeathed, as a valuable legacy to his successors, the -advice of confining the empire within those limits which nature seemed -to have placed as its permanent bulwarks and foundations; on the west -the Atlantic ocean; the Rhine and Danube on the north; the Euphrates -on the east; and towards the south the sandy deserts of Arabia and -Africa.--Gibbon, "Decline and Fall", vol. i, chap. 1. - -6. Mission and Character of the Roman Empire.--As the soil must -be prepared before the wheat can be sown, so before the kingdom of -heaven could throw up its shoots there was needed a kingdom of this -world, where the nations were neither torn to pieces by violence nor -were rushing after false ideals [as to governments] and spurious -ambitions. Such a kingdom was the empire of the Caesars--a kingdom -where peaceful men could work, think and speak as they pleased, and -travel freely among provinces ruled for the most part by Gallios who -{32} protected life and property, and forbade fanatics to tear each -other to pieces for their religious opinions. "It is not lawful for -us to put a man to death," was the complaint of the Jewish priests to -the Roman governor. Had Europe and Asia been covered with independent -nations, each with a local religion represented in its ruling powers, -Christianity must have been stifled in its cradle. If St. Paul had -escaped the Sanhedrim of Jerusalem, he would have been torn to pieces -by the silversmiths at Ephesus. The appeal to Caesar's judgment -seat was the shield of his mission, and alone made possible his -success.--Froude. - -7. The Sanhedrin of the Jews.--"The council" of the Jewish -church and people was a theocratic oligarchy, which after the return -from the captivity (536 B. C.,) ruled the new settlement, being in -all causes and over all persons, ecclesiastical and civil, supreme. -It is supposed to be suggested by the old institution of seventy-two -Elders (six from each tribe,) appointed by Moses, at Jethro's [Jeth-ro] -suggestion, to relieve him in the administration of justice (Ex. -xviii:14; Num. xi:16.) Having died out in the age succeeding Joshua, and -being superceded under the monarchy, it was revived either by Ezra, -or after the Macedonian ascendancy. It consisted of an equal number -of priests, scribes and elders all of whom must be married, above -thirty years of age, well instructed in the law, and of good report -among the people. This constituted the Supreme Court of judicature -and administrative council, taking cognizance of false doctrine and -teaching, as well as breaches of the Mosaic Law, and regulating both -civil and religious observances peculiar to the Jewish nation. The -power of life and death had been taken from it by the Roman government -which otherwise covenanted to respect its decrees. The council usually -met in the hall Gazith, within the Temple precincts, though special -meetings were sometimes held in the house of the high priest, who was -generally (though not necessarily) the president. There were also two -vice-presidents, and two scribes--clerks--or "heralds," one registering -the votes of acquittal (or nos), and the other those of convictions -(or ayes), and a body of lictors or attendants. The assembly set in -the form of a semi-circle, the president occupying the center of the -arc, the prisoner that of the center of the chord, while the two -"heralds" sat a little in advance of the president, on his right and -his left.--"Oxford Teacher's Bible"--Addenda. - -REVIEW. - -1. State the religious condition of the world at Messiah's birth. - -2. What was the cause of heathen religious toleration? - -3. What was the policy of Rome in respect to religion? (Note 2.) - -{33} 4. What was the nature of the heathen gods? - -5. Describe the character of heathen worship. - -6. What can you say of pagan mysteries? (Note 3.) - -7. Give the substance of Paul's arraignment of the pagan world. - -8. What was the political state of the world at Messiah's birth? - -9. Describe the general character of the Roman government. - -10. Enumerate the advantages the Roman government gave to the world. - -11. How did these advantages affect the work of the Christ? - -12. What was the state of the nations outside of the Roman empire? - -13. Who was the king of the Jews at Messiah's birth? - -14. What was the political state of the Jews at that time? - -15. What can you say of religion among the Jews at this period? - -16. What were the religious divisions in Palestine? - -17. State the doctrines of the Pharisees. The Sadducees. - -18. What was the character of the Deliverer expected by both Pharisees -and Sadducees? - -19. Did Jesus Christ answer their expectations? - -20. Tell what you can of the Samaritans. - -21. Describe the Sanhedrim of the Jews. (Note 7.) - -{34} - - - -SECTION III. - -1. Childhood and Youth of Messiah.--Returning from Egypt in -obedience to the commandment of God, Joseph, the husband of Mary, with -the infant Savior, went into Galilee, and lived at Nazareth--the most -despised village of the most despised province in all Palestine. (Note -1, end of section.) Of his childhood but little information can be -obtained from any authentic source. All that may be learned from the -biographies in the Gospels is that after the settlement in Nazareth, -the child grew and waxed strong in spirit, filled with wisdom; and the -grace of God was upon him. - -2. Luke tells us that when twelve years of age, Jesus accompanied -his mother and Joseph to Jerusalem, to attend the feast of the -Passover. (See note 2, end of section.) When they started on the -return to Nazareth, Jesus remained behind at Jerusalem without their -knowledge. They supposed him to be in the company, but when after a -whole day's journey he did not appear, they made inquiry for him among -their kindred, and not finding him, returned to Jerusalem in search of -him. After three days' anxious inquiry they found him in the temple, -sitting in the midst of the doctors, both hearing them and asking -questions. Answering his mother's gentle reproof for remaining behind, -he said: - - How is it that ye sought me? Wist ye not that I must be about my - Father's business? - -Thus early in life, just emerging from childhood, it seems that the -Son of God had the inspiration of his mission resting upon him. Yet in -loving obedience he went with them down into Nazareth, "and was subject -unto them." With the {35} return to Nazareth the authentic history of -the childhood and youth of the Son of God ends; further than we learn -from the remark of Luke that "Jesus increased in wisdom and stature, -and in favor with God and man." But what the details of his life and -development were for the next eighteen years, we do not know. (See note -3, end of section.) - -3. In the New Testament apocrypha there are wonderful and -miraculous stories of his carrying spilt water in his robe; of his -pulling a short board to its requisite length; of moulding sparrows -out of clay and then clapping his hands at which they are made alive -and fly away; how he vexes and shames and silences those who wish to -teach him; how he rebukes Joseph or turns his playmates into kids; how -he strikes dead with a curse the boys who offend or run against him, -until at last there is a storm of popular indignation, and his mother -fears to have him leave the house[15]--and a hundred other things -equally absurd which mar rather than embellish the childhood and youth -of Jesus, which the silence of his reliable biographers dignifies and -exalts. - -4. John the Baptist.--In the fifteenth year of the reign of -Tiberius Caesar, there came preaching throughout the wilderness of -Judea [Ju-de-a] a strange character, called John the Baptist. He was -the son of Elizabeth, who was a descendant of Aaron, and a cousin to -Mary, the mother to Jesus. His father was a priest of the temple, named -Zacharias. Zacharias and Elizabeth were both well stricken in years, -when there appeared unto the former, in the temple, as he was burning -incense upon the altar, the angel Gabriel [Ga-bri-el], who announced -to him that his wife should bear him a son, and that he must call his -name John. The angel also said that John should be great in the eyes of -the Lord; that he should be filled with the Holy Ghost, even from his -mother's womb. He was {36} to have power also to turn unto their God -many of the children of Israel, and to go before the Lord in the spirit -and power of Elias to turn the hearts of the fathers to the children, -and the disobedient to the wisdom of the just; to make ready a people -prepared for the Lord.[16] - -5. In due time all that the angel promised came to pass. The -child was born, and when eight days old he was circumcised and named -John. On that occasion his father who had been dumb from the time of -the visitation of the angel prophesied that the child should be called -the prophet of the Highest; that he should go before the face of the -Lord to prepare his ways; give knowledge of salvation unto his people -by the remission of their sins, through the tender mercy of God; and -give light to them that sit in darkness, and in the shadow of death.[17] - -6. That the child grew and waxed strong in spirit, and was in the -deserts till the day of his showing unto Israel;[18] that he had his -raiment of camel's hair; a leathern girdle about his loins; that his -food was locusts and wild honey[19] is all we know of him until the -word of the Lord came to him in the wilderness[20] commanding him to -cry repentance, and proclaim the coming of the kingdom of heaven. - -7. The Voice from the Wilderness.--The burden of John's message -consisted of three great declarations: Repent, for the kingdom of -heaven is at hand; prepare ye the way of the Lord, make his paths -straight; there cometh one after me mightier than I am, whose shoe -latchet I am unworthy to loose, he will baptize you with fire and with -the Holy Ghost. - -8. When the multitude flocked to hear the teaching of John the -Pharisees and Sadducees came also--with guile in their hearts and -deceit on their lips, he rebuked them, called them a generation of -vipers and told them to bring forth fruits meet for repentance, and not -to pride themselves on being the children of Abraham, for God was able -of the very stones about {37} them to raise up children unto Abraham. -He warned them that the ax was laid at the root of every tree, and that -tree which brought not forth good fruit was to be destroyed. - -9. That was a strange voice to the people of that generation, -accustomed as they were to hear only the accents of flattery or -subserviency. Without a tremor of hesitation he rebuked the tax -gatherers for their extortion; the soldiers for their violence; the -Sadducees and Pharisees for their pride and formalism; and warned the -whole people that their cherished privileges were worse than valueless -if without repentance they regarded them as a protection against the -wrath to come. - -10. So unusual a teacher as John the Baptist could not fail -to attract attention in Judea where all men were anticipating the -coming of a deliverer. Hence, as the Jews listened to his teachings -so inspired with the power of God, they wondered if he were not the -Messiah. This he denied. They asked him then if he were not Elias. This -too he denied (see note 5, end of section); and claimed only to be the -voice of one crying in the wilderness: "Make straight the way of the -Lord." [21] - -11. The Baptism of Jesus.--When John came into the region about -Bethabara [Beth-ab-a-rah], on the Jordan,[22] among others who came to -be baptized was Jesus. When John saw him he hesitated, and knowing by -the inspiration within him what he was soon to know by a more splendid -manifestation of God's power, _viz._, that this was the Son of God, -he said: "I have need to be baptized of thee, and comest thou to me?" -"Suffer it to be so now," replied Jesus, "for thus it becometh us to -fulfill all righteousness." [23] - -12. Then John baptized him, and as Jesus came up out of the water -the heavens were opened unto him (that is, unto John; see note 6, end -of section), and he saw the Spirit of God descending like a dove and -lighting upon him; and he heard a voice from heaven saying: "This is -my beloved Son, in whom I {38} am well pleased." [24] This splendid -spiritual manifestation was a sign to John that this was the Son of -God, the One who was to baptize with fire and the Holy Ghost, the -Messiah, who was to take away the sins of the world. For he who had -sent him to baptize with water, had said to him: "Upon whom thou shalt -see the Spirit descending, and remaining on him, the same is he which -baptizeth with the Holy Ghost." [25] - -13. The Martyrdom of John.--Having borne witness that Jesus was -the Son of God, John seems to have completed the mission given to him -at that time, and soon after fell a victim to the malice of a wicked -woman and a weak prince. Herod Antipas [Anti-pas], the son of Herod the -Great, who was made Tetrarch of Galilee on the death of his father, -married the daughter of Aretas [Ar'-e-ta], king of Arabia. But forming -also an unholy attachment for Herodias [He-ro'-di-as], his brother -Philip's wife, he soon became involved in a course of guilt with her. -For this he was reproved by John, who told him it was not lawful for -him to have her. Herod at the instance of Herodias cast John into -prison for his temerity in reproving their wicked course, and would -have put him to death, but he feared the multitude, who esteemed John a -prophet. - -14. The revengeful spirit of Herodias, however, was not satisfied -with the bonds and imprisonment of John; she determined to have his -life. On Herod's birthday, in the midst of the feast, she sent her -daughter to dance for the amusement of the company, which greatly -pleased Herod, and he promised her with an oath that he would give -her whatsoever she should ask; and the damsel being instructed of her -mother demanded the head of John the Baptist. It was with sorrow that -Herod, bad as he was, heard this demand, yet for his oath's sake, and -ashamed to manifest weakness in the presence of those who sat at meat -with him, he sent and beheaded John in the prison, and had the head -brought in and given to the damsel in a charger. {39} Thus fell the -first martyr in that dispensation. (See note 7, end of section.) - -NOTES. - -1. Nazareth.--Nazareth was in Galilee, a part of Palestine, which -was held in disesteem for several reasons: it had a provincial dialect; -lying remote from the capital, its inhabitants spoke a strange tongue, -which was rough, harsh, and uncouth, having a peculiar combination -of words, and words also peculiar to themselves. Its population was -impure, being made up not only of provincial Jews but also of heathens -of several sorts, Egyptians, Arabians, Phoenicians. As Galilee was a -despised part of Palestine, so was Nazareth a despised part of Galilee, -being a small, obscure, if not mean place. Accordingly its inhabitants -were held in little consideration by other Galileans, and, of course, -by those Jews who dwelt in Judea. Hence the name of Nazarene came to -bear with it a bad odor and was nearly synonymous with a low, ignorant -and uncultivated, if not un-Jewish person.--"Biblical Literature", -Kitto. - -2. The Passover.--The Passover, like the Sabbath and other -institutions had a two-fold reference--historical and typical. As a -commemorative institution, it was designed to preserve among the Jews -a grateful sense of their redemption from Egyptian bondage, and with -the protection granted to their first born, on the night when all -the first born of the Egyptians were destroyed (Exodus xii: 27,) as -a typical institute its object was to shadow forth the great facts -and consequences of the Christian sacrifices (I. Cor. v: 7). That the -ancient Jews understood this institution to prefigure the sufferings -of the Christ is evident, not only from the New Testament, but from -the Mishna, where, among the five things said to be contained in the -_Great Hallel_ (a hymn composed of several songs and sung after the -Paschal supper,) one is, the suffering of Messiah, for which they refer -to Psalm cxvi. * * * * * The Passover also denotes the whole solemnity, -commencing on the fourteenth and ending on the twenty-first day of -Nisan.--Kitto. - -3. The Youth of Christ.--It is written that there was once a -pious, godly bishop who had often earnestly prayed that God would -manifest unto him what Jesus had done in his youth. Once the bishop -had a dream to this effect. He seemed in his sleep to see a carpenter -working at his trade, and beside him a little boy who was gathering up -chips. Then came in a maiden clothed in green, who called them both -to come to the meal, and set porridge before them. All {40} this the -bishop seemed to see in his dream, himself standing behind the door -that he might not be perceived. Then the little boy began and said: -Why does that man stand there? Shall he not also eat with us? And this -so frightened the bishop that he awoke. Let this be what it may, a -true history or a fable, I none the less believe that Christ in his -childhood and youth looked and acted like other children, yet without -sin; in fashion like a man.--Martin Luther. - -4. Messiah's Life for Thirty Years.--What was his manner of -life during those thirty years? It is a question which the Christians -cannot help asking in deep reverence, and with yearning love; but the -words in which the Gospels answer it are very calm and very few. * * * -* * His development was a strictly human development. He did not come -to the world endowed with infinite knowledge, but, as St. Luke tells -us, he gradually advanced in wisdom. He was not clothed with infinite -power, but experienced the weakness and imperfections of human infancy. -He grew as other children grow, only in a childhood of stainless and -sinless beauty--as the "flower of roses in the spring of the year and -as lilies by the waters." * * * * * It was in utter stillness, in -prayerfulness, in the quiet round of daily duties--like Moses in the -wilderness, like David among the sheep folds, like Elijah among the -tents of the Bedouin, like Jeremiah in his quiet home at Anathoth, -like Amos in the sycamore groves of Tekoa--that the boy Jesus prepared -himself, amid a hallowed obscurity, for his mighty work on earth. His -outward life was the life of all those of his age, and station and -place of birth. He lived as lived other children of peasant parents in -that quiet town, and in great measure as they live now.--Canon Farrar. - -5. Was John the Elias?--"Art thou Elias?" said the messengers -from Jesus to John. "And he saith, I am not" (John i). Afterwards, -as Jesus, Peter, James and John were descending the mountain on -whose summit they had seen in vision Moses and Elias, the following -conversation occurred: - -JESUS: Tell the vision to no man, until the Son of man be risen again -from the dead. - -DISCIPLES: Why then say the scribes that Elias must first come? - -JESUS: Elias truly shall first come, _and restore all things_; but I -say unto you that Elias is come already, and they knew him not, but -have done unto him whatsoever they listed. * * * * Then the disciples -knew that he spake unto them of John the Baptist. (Matt. xvii.) From -this it appears that John denied being Elias, while Jesus declared -that he was, and in consequence much controversy has arisen on this -subject. The matter may be easily understood, however, when it is known -that Elias is the name of a person, the name of a prophet who lived, -doubtless, in the days of Abraham {41} (Doc. and Cov. sec cx: 12), and -who also appeared to Jesus on the occasion above named; Elias is also -the name of an office--the office of Restorer. "The spirit of Elias," -said the Prophet Joseph (March 10, 1844) "is to prepare the way for a -greater revelation of God, which is the priesthood of Elias. * * * * -And when God sends a man into the world to prepare for a greater work -holding the keys of the power of Elias, it was called the doctrine of -Elias, even from the early ages of the world." Hence any man who came -to prepare the way for a greater revelation was an Elias, and in this -sense John the Baptist was pre-eminently Elias; but it is equally true -that he was _not_ Elias, the prophet who lived in the days of Abraham, -who appeared unto Jesus in the mountain and who also appeared to the -Prophet Joseph and Oliver Cowdery in the Kirtland Temple. - -In the revision of the New Testament, by the Prophet Joseph Smith, -often improperly called the new translation, the difficulty in respect -to the denial of John that he was Elias is easily understood. We -quote the passage: "This is the record of John, when the Jews sent -priests and seventies from Jerusalem, to ask him: Who art thou? And he -confessed and denied not that he was Elias; but he confessed, saying, I -am not the Christ. And they asked him, saying: How art thou then Elias? -And he said, _I am not that Elias who was to restore all things_. And -they asked him, saying, Art thou that Prophet? And he answered, No." -(St. John i: 20-22.) From the above it may be plainly seen that while -John was not the particular Elias who is to restore _all_ things, yet -he is an Elias because he restored some things in respect to the -gospel.--Roberts. - -6. John the Only Witness of the Descent of the Holy Ghost.--I -suppose that John the Baptist was the only one who was a witness -of the Holy Ghost resting upon Jesus in the form of a dove. In all -the accounts given of this event, except by Luke, the pronoun "he," -referring to John, is used. While in Luke it is not said that anyone -else saw it, but it is merely stated that "the Holy Ghost descended -in a bodily shape like a dove upon him." John's own testimony is as -follows: "I saw the Spirit descending from heaven like a dove, and it -abode upon him. And I knew him not: but he that sent me to baptize -with water, the same said unto me, Upon whom thou shalt see the Spirit -descending and remaining on him, the same is he which baptizeth with -the Holy Ghost."--"The Gospel" (note), Roberts. - -7. The Fate of Herod Antipas.--He was not allowed to enjoy his -prosperity long. His nephew Agrippa having obtained the title of king, -Herodias urged him to make a journey to Italy and demand the same -honor. He weakly assented to his wife's ambitious representations; -but the project proved fatal to them both. Agrippa anticipated their -design; and when they appeared before Caligula, they {42} were met -by accusations of hostility to Rome, the truth of which they in -vain attempted to disprove. Sentence of deposition was accordingly -passed upon Herod, and both he and his wife [Herodias] were sent into -banishment and died at Lyons in Gaul.--Kitto. - -8. The Sign of the Dove.--The Holy Ghost descended in the -form of a dove, or rather in the sign of a dove, in witness of that -administration [Messiah's baptism]. The sign of the dove was instituted -before the creation of the world, a witness for the Holy Ghost, and the -devil cannot come in the sign of a dove. The Holy Ghost is a personage, -and is in the form of a personage. It (he) does not confine itself to -the form of a dove, but in the sign of a dove. The Holy Ghost cannot -be transformed into a dove; but the sign of a dove was given to John -to signify the truth of the deed, as the dove is an emblem or token of -truth and innocence.--Joseph Smith. - -REVIEW. - -1. State what you can of the childhood of Christ. - -2. What can you say of Nazareth? - -3. What happened when Jesus was twelve years old? - -4. Describe the Passover. (Note 2.) - -5. What can you say of the fabulous stories related of the childhood -and youth of Christ? - -6. At what time did John the Baptist appear as a preacher? - -7. Who were the parents of John? What their descent? - -8. Relate all you can concerning John's birth and childhood. - -9. What was the burden of John's message? - -10. How did he treat the deceitful Pharisees and Sadducees? - -11. As whom did some of the Jews regard John? - -12. What was the extent of his pretensions? - -13. What can you say of Elias? (Note 5.) - -14. Relate the baptism of Jesus. - -15. Tell the story of John's martyrdom. - -16. What was the fate of Herod Antipas? (Note 7.) - -{43} - - - -SECTION IV. - -1. The Temptations of Jesus.--After his baptism Jesus was led -by the Spirit into the wilderness, where he fasted for forty days -and forty nights. Then at the moment of his great physical weakness -Lucifer came tempting him, but all the allurements of the wily foe were -thwarted, from the challenge to turn the stones into bread to the offer -of the kingdoms of this world and the glory of them. After his failure -to seduce Jesus to sin, Lucifer left him--"for a season," and angels -came and administered unto him. (See notes 1 and 2, end of section.) - -2. Commencement of Christ's Ministry.--Having in all things -resisted the temptations of Lucifer, Jesus returned from the wilderness -into Galilee, the Spirit of God resting upon him in mighty power. It -was then that he began his great ministry among the people, teaching -in their synagogues, astonishing all with the graciousness of his -doctrines, and his power in healing the sick, until his fame extended -throughout the land and great multitudes of people from Galilee, and -also from Decapolis (De-kap-o-lis), Jerusalem and other parts of Judea -followed him. - -3. The Doctrines Christ Taught.--The burden of his teaching -at this period of his ministry seems to have been: "Repent for the -kingdom of heaven is at hand." [26] In addition to this, he also taught -beautiful truths and moral precepts in brief, emphatic sentences (see -note 3, end of section), that were especially comforting to the poor; -such as, "Blessed are the poor in spirit: for theirs is the kingdom -of heaven. Blessed are they that mourn: for they shall be comforted: -Blessed are {44} the meek: for they shall inherit the earth. Blessed -are they which do hunger and thirst after righteousness: for they shall -be filled. * * * Blessed are the pure in heart: for they shall see God." - -4. In some things His teachings seemed to come in conflict with -the traditions of the people; and, indeed with the law of Moses itself, -as witness the following: "Ye have heard that it was said by them of -old time, Thou shalt not kill; and whosoever shall kill shall be in -danger of the judgment: but I say unto you, That whosoever is angry -with his brother without a cause shall be in danger of the judgment; -and whosoever shall say to his brother, Raca,[27] shall be in danger -of the council; but whosoever shall say Thou fool, shall be in danger -of hell fire." Again: "Ye have heard that it hath been said by them of -old time, Thou shalt not forswear thyself, but shall perform unto the -Lord thine oaths: but I say unto you, Swear not at all; * * * but let -your communications be Yea, yea; Nay, nay. * * * Ye have heard that it -hath been said, An eye for an eye, and a tooth for a tooth: but I say -unto you, That ye resist not evil. * * * Ye have heard that it hath -been said, Thou shalt love thy neighbor, and hate thine enemy. But I -say unto you, Love your enemies, bless them that curse you, do good to -them that hate you, and pray for them that despitefully use you, and -persecute you." - -5. Yet Jesus claimed that He came not to destroy the law nor the -prophets, but to fulfill them, and declared that though heaven and -earth should pass away not one jot nor tittle of the law should pass -away but all should be fulfilled. Still it cannot be denied that some -of his teachings set aside many parts of the law of Moses, and seemed -to be in conflict with its spirit. - -6. The Gospel Supplants the Law.--The seeming conflict, referred -to in the last paragraph, between the law of Moses and the teachings -of Messiah disappears when it is understood {45} that the gospel of -Jesus Christ was about to supplant the law. The gospel, under Moses -was offered to ancient Israel before they received the law of carnal -commandments; but they would not live in accordance with its divine -precepts, but hardened their hearts against it until the gospel, as -also the higher priesthood, was taken from among them. The lesser -priesthood, which holds the keys of the ministering of angels and the -preparatory gospel, repentance and baptism, and the law of carnal -commandments (the spirit of which is an eye for an eye, a tooth for a -tooth) remained with them,[28] to educate and instruct them, that they -might be prepared eventually for the fullness of the gospel. When Jesus -began his ministry by proclaiming his gospel, the law of Moses was -about fulfilled, and many of the carnal commandments and precepts were -being pushed aside by the more excellent precepts of the gospel, even -as many of the sacrifices and burnt offerings were to be discontinued -after Messiah should be offered up as a sacrifice, of which the -sacrifices before mentioned were but types and symbols. (See note 4, -end of section.) - -7. Twelve Apostles Called.--From among the disciples which -followed him Jesus selected twelve men whom he called apostles. Their -names were: Simon, commonly called Peter; Andrew, brother to Peter; -James, the son of Zebedee, sometimes called James the Elder; John, -brother to James above named; Philip; Bartholomew; Thomas; Matthew, the -publican, author of the book of Matthew in the New Testament; James, -the son of Alphaeus, also called James the less, perhaps to distinguish -him from James the elder, or because of his small stature;[29] Lebbaeus -usually called by his surname Thaddaeus; Simon, the Canaanite; Judas -Iscariot, who betrayed him. - -8. These twelve men Jesus sent out on a mission to the cities -of Israel, forbidding them to go into the way of the Gentiles, or -into the cities of the Samaritans. Their mission was to the {46} lost -sheep of the house of Israel.[30] They were sent without purse and -without scrip, nor were they to provide themselves with two coats nor -take thought as to what they should eat, or wherewithal they would be -clothed; but they were to trust to the Lord, being assured that the -laborer is worthy of his hire. - -9. The burden of their message was to be: "The kingdom of heaven -is at hand." They also received power from their Master to heal the -sick, cleanse the lepers, raise the dead, cast out devils: and were -admonished, since they had received freely, to give as freely to -others. Jesus told them they were going as sheep among wolves; that -they would be brought before governors and kings for his sake; that -they would be delivered up to councils, and scourged in the synagogues; -that they would be hated of all men for his sake; but they were also -given the comforting assurance that they who would endure to the end -should be saved.[31] These apostles went forth through the towns of -Judea preaching the gospel and healing the sick. - -10. Seventies Called.--The harvest being great and the laborers -few, Jesus called seventies into the ministry to aid the twelve -apostles. He sent them two and two before him into every city and -place where he himself expected to go. The commission, powers and -instructions which the seventies received were nearly the same as those -given to the twelve apostles.[32] These seventies went forth as the -apostles had done and returning from their labor bore record that the -power of God was with them in their ministry and that the very devils -were subject to them in the name of Jesus.[33] - -11. The Order of Events.--It would be difficult if not impossible -to relate even the chief events in the life of Messiah in the order in -which they occurred, since no little confusion exists in respect to -the succession of events in the narratives of the New Testament. (See -note 5, end of section.) Nor is it necessary to our purpose to dwell in -detail or in sequence {47} upon those matters. It is sufficient for us -to know that after the events we have already noted Messiah's mission -was more boldly declared. He proclaimed himself to be the Son of God; -the Messiah of which the scriptures had borne record;[34] he taught -men that God so loved the world that he gave his only begotten Son to -redeem it, that whosoever would believe in him might have everlasting -life.[35] In addition to this great doctrine we have seen that he -taught repentance; he likewise taught that men must be born (baptized) -of the water and of the Spirit before they could enter into the kingdom -of God;[36] he made and baptized more disciples than John;[37] he also -taught the doctrine of the resurrection of the dead, and announced -himself as possessing the keys and powers thereof.[38] - -12. The Divinity of Messiah's Mission.--Jesus sustained the -divinity of his mission by pointing to the conformity of the facts -connected with his career with the predictions of the scriptures;[39] -by the testimony which John the Baptist bore;[40] by the works which -he did--his wonderful miracles wherein the power of God was made -manifest;[41] and lastly, and best of all, the testimony of the Father -himself which was promised unto all those who would do his (the -Father's) will.[42] - -NOTES. - -1. Order of the Temptations.--The order of the temptations is -given differently by St. Matthew and St. Luke. St. Matthew placing -second the scene on the pinnacle of the temple, and St. Luke the vision -of the kingdoms of the world. Both orders cannot be right, and possibly -St. Luke may have been influenced in his arrangement by the thought -that a temptation to spiritual pride and the arbitrary exercise of -miraculous power was a subtler and less transparent, and therefore -more powerful one than the temptation to fall down and recognize the -power of evil. * * * The consideration that St. {48} Matthew, as one of -the Apostles, is more likely to have heard the narrative immediately -from the lips of Christ--gives greater weight to the order which he -adopts.--Canon Farrar. - -2. More than Three Temptations.--The positive temptations of -Jesus were not confined to that particular point of time when they -assailed him with concentrated force. [In the wilderness.] * * * But -still more frequently in after life was he called to endure temptation -of another kind--the temptation of suffering, and this culminated on -two occasions, viz., in the conflict of Gethsemane, and in that moment -of agony on the cross when he cried, "_My God, my God! why hast thou -forsaken me?"_--Ullman. - -3. Manner of Christ's Teaching.--Next to what our Savior taught, -may be considered the manner of his teaching, which was extremely -peculiar; yet, I think, precisely adapted to the peculiarity of his -character and situation. His lessons did not consist of disquisitions; -of anything like moral essays, or like sermons, or like set treatises -upon several points which he mentioned. When he delivered a precept, -it was seldom that he added any proof or argument, still more seldom -that he accompanied it with, what all precepts require, limitations -and distinctions. His instructions were conceived in short, emphatic, -sententious rules, in occasional reflections or in sound maxims. I do -not think this is a natural, or would it have been a proper method -for a philosopher or a moralist or that it is a method which can be -successfully imitated by us. But I contend that it was suitable to the -character which Christ assumed, and to the situation in which, as a -teacher, he was placed. He produced himself as a messenger from God. -He put the truth of what he taught upon authority. [I say unto you, -swear not at all; I say unto you, resist not evil; I say unto you, love -your enemies.] In the choice, therefore, of his mode of teaching, the -purpose by him to be consulted was _impression_; because conviction, -which forms the principal end of our discourse, was to arise in the -minds of his followers from a different source, from their respect to -his person and authority. Now, for the purpose of impression singly and -exclusively, I know nothing which would have so great force, as strong, -ponderous maxims, frequently urged and frequently brought back to the -thoughts of the hearers. I know nothing that could in this view be said -better than, Do unto others as ye would that others should do unto -you; The first and great commandment is, Thou shalt love the Lord thy -God; and the second is like unto it, Thou shalt love thy neighbor as -thyself.--Christian Evidences--Paley. - -4. The Law Added to the Gospel.--The Mosaic Law never was -considered, by those who understood it, "an everlasting covenant." It -was given for a special purpose, and when it had accomplished that -purpose, it was laid aside. We read in Galatians iii:8, that "the -scripture, {49} foreseeing that God would justify the heathen through -faith, preached before the gospel unto Abraham, saying, In thee shall -all the nations of the earth be blessed." From this it appears that -the gospel was preached unto Abraham. In Hebrews (iv:2), Paul speaking -of ancient Israel says: "For unto us was the gospel preached, as well -as unto them [ancient Israel]: but the word preached did not profit -them, not being mixed with faith in them that heard it." Not only then -was the gospel preached unto Abraham, but also unto the children of -Israel. Now let us go back to the third chapter of Galatians; for Paul -having stated that the gospel was preached unto Abraham, asks this -question (verse 19): "Wherefore then serveth the law?" (if the gospel -was preached unto Abraham). "It was added because of transgression, -till the seed" (Christ) "should come to whom the promise was made." -Added? Added to what? Added to the gospel, which before that time -had been preached unto Abraham, and also to ancient Israel. But the -Israelites under Moses were unable to live the perfect law of the -gospel. They were not strong enough to overcome evil with good, as -the gospel requires, so a law of carnal commandments was "added" to -the gospel--a law which breathed of the spirit of an eye for an eye, -a tooth for a tooth--a law which was suited to their capacity. Paul, -speaking of this subject in the same chapter of Galatians (verses -23-25), says: "Before faith came we were kept under the law, shut up -unto the faith which should afterwards be revealed. Wherefore the law -[the law of Moses] was our school-master to bring us unto Christ, that -we might be justified by faith. But after that faith has come we are -no longer under a school-master." From these passages of scripture we -learn this: The gospel was preached unto Abraham, and also unto ancient -Israel. The Israelites were unable to live the law of the gospel, -hence a law of carnal commandments, known as the law of Moses was -given as a school-master to bring them up to a higher law; Christ came -and introduced that higher law--the gospel; explained its principles -and pointed out the difference between it and the law of Moses. The -gospel took the place of the law of Moses, which was laid aside, having -fulfilled the object for which it was added to the gospel.--Lecture on -Mission of Joseph Smith--Roberts. - -5. Neglect of Chronological Order in New Testament -Narratives.--The four gospels narrate the principal events connected -with our Lord's abode on earth, from his birth to his ascension. There -must, therefore, be a general resemblance between them, though that -of John contains little in common with the others, being apparently -supplementary to them. Yet there are considerable diversities both in -the order in which facts are narrated, and in the facts themselves. -Hence the difficulty of weaving the accounts of the four into a -continuous and chronological history. It is our decided conviction -that {50} all the evangelists have not adhered to chronological -arrangement. The question then arises, have all neglected the order of -time? Newcome and many others espouse this view. "Chronological order," -says the writer, "is not precisely observed by any of the evangelists; -St. John and St. Mark observe it most; and St. Matthew neglects it -most."--Davidson--Biblical Literature. - -REVIEW. - -1. What followed the baptism of Jesus? - -2. What can you say of the order of the temptations? (Note 1). - -3. What was the commencement of Christ's ministry? - -4. What was the character of Christ's doctrine at this period? - -5. State how the gospel supplanted the law of Moses. - -6. Name the Apostles whom Jesus called. - -7. What was the first mission of the Twelve? - -8. What was the nature of the commission given to the Apostles? - -9. State the calling and commission of the Seventies. - -10. What can you say of the order of chronological events in the New -Testament? (Note 5.) - -11. To what several circumstances did Messiah point as giving evidence -of the divinity of his mission? - -12. Quote the passages of scripture cited in the text. - -{51} - - - -SECTION V. - -1. The Common People Hear Jesus Gladly.--The mission of Jesus -was full of comfort to the poor. As one of the signs that he was the -promised Messiah, he said to a delegation of John's disciples--"The -poor have the gospel preached to them." [43] He claimed to be anointed -of the Lord to that work; and in doing it was fulfilling that which -had been predicted by the prophets.[44] He often reproved the rich, -not merely because they were rich, however, but because of their pride -and hypocrisy which led them to oppress the poor. In like manner he -reproved the chief elders and scribes and Pharisees who loved fine -clothing, and loved to receive salutations in the market places; who -coveted the chief seats in the synagogues and the uppermost rooms at -the feasts; who devoured widows' houses, and for a pretense made long -prayers.[45] This with a free reproof of their other vices and crimes -brought upon him the enmity of the wealthy, and of the rulers of the -people; but the common people heard him gladly.[46] (See note 1, end of -section.) - -2. Religious Jealousy--Political Fear.--Another thing which -embittered the minds of the chief priests and elders against Jesus was -religious jealousy. The numerous evidences of his divine authority, -to be seen in his character and works, led many of the Jews to revere -him as the Son of God. Especially was this the case after he raised -Lazarus from the dead.[47] They said: "If we let this man alone all -men will believe in him; and the Romans will come and take away both -our place and nation." It was religious jealousy that dictated the -first half of the sentence; and political fear the rest. The Jews had -but a precarious hold upon their political rights; already it had {52} -been intimated that Jesus was king of the Jews; [48] and if the people -should under a sudden impulse accept him as king, the result in their -judgment, must be a loss of those political rights which the Romans -permitted them to exercise. To allow Jesus, therefore, to continue -preaching was dangerous to their supposed honors and privileges; and -this consideration was sufficient to induce the leading men among all -parties to plot against his life. - -3. The Charges Against Jesus.--The principal charges which the -Jews brought against Jesus were: (1) violation of the Sabbath; he had -healed a man on the Sabbath day, and had commanded him to take up -his bed and walk:[49] (2) blasphemy; he had said God was his Father, -"making himself equal with God" (see note 2, end of section):[50] (3) -It was said that he was king of the Jews; and, on one occasion, the -people hearing of his coming to Jerusalem took palm branches and went -out to meet him, shouting Hosannah: blessed is the king of Israel that -cometh in the name of the Lord.[51] For this he was said to be an enemy -to Caesar's government and a seditious person. - -4. Treason of Judas.--For some time the efforts of the chief -priests to arrest Jesus were baffled. They feared to proceed openly -against him lest the people should stand in his favor and overthrow -them. At last, however, Judas Iscariot, one of the twelve, met with -some of the chief rulers and promised to betray him to them in the -absence of the multitude. This offer they gladly accepted and agreed to -pay him thirty pieces of silver for his treachery. - -5. Institution of the Sacrament.--The time chosen by Judas for -the betrayal of his Master was the night of the passover feast. Jesus -with the twelve ate the feast in an upper room in Jerusalem. It was on -this occasion that he instituted the Sacrament of the Lord's supper. -He took bread and gave thanks, broke it and gave it to his disciples, -saying: This is my {53} body which is given for you; this do in -remembrance of me. He also took wine, gave thanks, saying as he gave it -to them: This cup is the New Testament in my blood, which is shed for -many for the remission of sins.[52] - -6. After the supper was over, having sung a hymn, Jesus with the -twelve, excepting Judas Iscariot, went out to the garden of Gethsemane -[Geth-sem-e-na] where Jesus prayed in great agony of spirit so that he -sweat great drops of blood. He prayed that the bitter cup of suffering -now about to be held to his lips might be removed from him. Thrice he -so prayed, but closed each petition to his Father with--"not my will, -but thine, will be done." - -7. The Betrayal.--Meantime, Judas Iscariot having stolen out -in the midst of the feast, went to the chief priests and directed a -multitude with a company of Roman soldiers to the garden, and running -to Jesus cried, "Hail, Master!" and kissed him. That was the sign -agreed upon by the traitor and those who came to make the arrest, that -they might know which one to take. And when they had secured him, they -took him first to the house of Annas [An-nas], who, after questioning -him, sent him bound to Caiaphas [Kai-ya-fas], the high priest, where he -was arraigned before the Sanhedrim [San-he-drim]. - -8. The Trial.--The court before which Jesus was arraigned was -not one before which his case was to be investigated, they had come -together with the fixed determination to adjudge him guilty; hence -they sought for witnesses who would testify something against him -that would furnish a pretext for putting him to death. Many false -witnesses testified against him; but their testimony was unsatisfactory -and failed of its purpose. At last the high priest, evidently losing -patience at the silence of the prisoner--for he made no defense against -the charges of the false witnesses--adjured him by the living God to -say if he were the Christ, the Son of God. Jesus acknowledged that he -was, {54} and told them that hereafter they should see him at the right -hand of Power, coming in the clouds of heaven. At this the high priest -rent his clothes, saying, "he hath spoken blasphemy," and claimed that -they had no need of further witnesses, since they themselves had heard -his "blasphemy" (see note 3, end of section). The council at once -decided him worthy of death. - -9. Christ Before Pilate and Herod.--The Romans had taken from the -Sanhedrim of the Jews the power of executing those whom it adjudged -guilty of death, unless the sentence was confirmed by the Roman -governor; hence after sentence of death was passed upon Jesus by the -Sanhedrim they took him to Pilate's judgment hall to have that sentence -confirmed. - -10. Learning incidentally that Jesus was a Galilean, and belonged -to Herod's jurisdiction, Pilate sent him to Herod who, at the time, was -in Jerusalem. Before Herod Jesus was silent; neither the contempt of -the murderer of his forerunner, nor the mockery of the common soldiers -could provoke him into breaking his dignified silence. So in ridicule -of his claims to kingship--although, as Jesus himself said, his kingdom -was not of this world[53]--Herod clothed him in gorgeous apparel and -sent him back to Pilate. - -11. Satisfied that there was nothing in Messiah's conduct worthy -of death, Pilate sought to let him go; but the Jews insisted upon his -execution. It was the custom among the Jews to have released to them a -prisoner at the feast of the Passover, and on that ground Pilate sought -to release Jesus; but the Jews would not listen to it, and preferred -that the robber, Barabbas, a murderer, should be released. They told -Pilate that whosoever made himself a king was an enemy to Caesar; and -if he let Jesus go he was not Caesar's friend. By such arguments on -the part of the chief priests, and the persistent cry of the people to -crucify him, Pilate was over-awed, and at last confirmed the sentence -of death. (See note 4, end of section.) - -{55} 12. The Crucifixion.--From the hall of judgment Jesus was -led into the common hall, where the soldiers stripped him of his own -raiment, and put upon him a scarlet robe in mockery of his claims to -kingship. They also platted a crown of thorns and placed it on his -brow, and for a scepter gave him a reed in his right hand. They bowed -the knee before him, and mockingly cried: "Hail, king of the Jews!" -They spit upon him, beat him with their hands and with the reed they -had given him for a scepter. - -13. From the common hall he was led away under a guard of -soldiers to a place called Golgotha [Gol-go-tha], which, as well as -its Latin equivalent--_Calvaria_-_Calvary_[54]--means, the place of -a skull. Here Jesus was stripped, and nailed to the cross, which was -erected between two other crosses, on each of which was a thief. Above -the his head in Latin, Greek and Hebrew was fixed the superscription -written by Pilate--"_This is the King of the Jews."_ As he hung there -between the two thieves, the soldiers mocked him as did also the chief -scribes and the Pharisees, saying: He saved others, let him save -himself; if he is Christ, the chosen of God; let him come down from -the cross and we will believe him; he trusted in God, let him deliver -him now, if he will have him; for he said, I am the Son of God. In the -midst of his great suffering, in which his mental agony was greater -than his physical pain; the Son of God cried, "Father, forgive them, -they know not what they do." - -14. At the sixth hour--mid-day--there was a darkness that spread -over the whole land, and continued until the ninth hour (see note 5, -end of section). About the ninth hour Jesus said: "Father, into thy -hands I commend my spirit," then he bowed his head and expired. At -the same moment the veil of the Temple was rent from top to bottom, -an earthquake shook {56} the solid earth and rent the rocks, all the -elements of nature seemed agitated as if anxious to bear witness that a -God had died! - -15. The Convulsions of Nature on the Western Hemisphere.--On the -western hemisphere during the crucifixion of our Lord, the elements -of nature were more disturbed than on the eastern hemisphere. During -the time that Jesus was upon the cross, great and terrible tempests -accompanied with terrific lightning raged throughout the land. -Earthquakes shattered cities into confused piles of ruins; level -plains were broken up and left in confused mountainous heaps; solid -rocks were rent in twain; many cities were swept out of existence -by fierce whirl-winds; others were sunk into the depths of the sea, -others covered with mountain chains thrown up by the convulsions of the -trembling earth; and others still were burned with fire. For the space -of about three hours this awful disturbance of the elements continued, -during which the whole face of the land both in North and South America -was greatly changed, and most of the inhabitants destroyed. After the -storm and tempest and the quakings of the earth had ceased, there -followed intense darkness which lasted for three days, the time that -Jesus was lying in the tomb.[55] - -16. The Burial.--Towards evening of the day of the crucifixion, -Joseph of Arimathaea [Ar-ra-ma-thee-ya], a rich man and a disciple of -Jesus, went to Pilate, and begged that the body of the Lord be given -him that he might bury it. Pilate granted the request; and Joseph took -the body, wrapt in clean linen and put it in his own new tomb. The -Pharisees also went to Pilate and reminded him how Jesus had said when -living that after three days in the tomb he would rise again, and asked -that the sepulchre wherein he was buried should be placed under guard -until the third day should pass, lest his disciples should come and -steal his body by night, and then spread abroad the rumor {57} that he -had arisen from the dead. Pilate granted them permission to seal up the -sepulchre and set a watch to guard it. (See note 6, end of section.) - -NOTES. - -1. The Common People Begin Reforms.--The case of the common -people hearing Jesus gladly is not singular; it may be said to be true -in nearly all great movements. It is a truth so generally accepted that -a modern writer (Lew Wallace) has said: "To begin a reform, go not into -the palaces of the great and rich; go rather to those whose cups of -happiness are empty--to the poor and humble." - -2. Jesus' Defense Against the Charge of Blasphemy.--The following -scene occurred in Solomon's porch, at the temple, where Jesus was -walking. A number of Jews gathered about him and said: How long dost -thou make us to doubt? If thou be the Christ tell us so plainly. - -JESUS.--I told you and ye believed not; the works that I do in my -Father's name, they bear witness of me * * * I and my Father are one. -[Then the Jews took up stones to stone him.] - -JESUS.--Many good works have I showed you from my Father; for which of -those works do you stone me? - -JEWS.--For a good work we stone thee not; but for blasphemy; and -because that thou, being a man, makest thyself God. - -JESUS.--Is it not written in your law; I said ye are Gods? If he called -them Gods unto whom the word of God come, and the scripture cannot be -broken, say ye of him whom the Father hath sanctified, and sent unto -the world, thou blasphemest; because I said, I am the Son of God? If I -do not the works of my Father, believe me not. - -Then they sought again to take him, but he escaped out of their hands. -(John x.) - -3. The Law Against Blasphemy.--The law against blasphemy is to be -found in Leviticus (xxiv:15, 16) and is as follows: "Whosoever curseth -his God shall bear his sin; and he that blasphemeth the name of the -Lord, he shall surely be put to death, and all the congregation shall -certainly stone him; as well the stranger as he that is born in the -land, when he blasphemeth the name of the Lord, shall be put to death." -The Jews claimed that Jesus was guilty of blasphemy, because he claimed -to be the Son of God, thus making himself equal with God; when to their -eyes he was merely a man. Therein consisted his alleged blasphemy. -Christ's own defense against the charge (see note above) is the best -answer to the sophistry of the Jews by {58} which they tried to make it -appear that he had broken this law.--Roberts. - -4. Character of Pilate.--If we now wish to form a judgment of -Pilate's character, we easily see that he was one of that large class -of men who aspire to public offices, not from a pure and lofty desire -of benefitting the public and advancing the good of the world, but from -selfish and personal considerations, from a love of distinction, from a -love of power, from a love of self indulgence; being destitute of any -fixed principles, and having no aim but office and influence, they act -right only by chance and when convenient, and are wholly incapable of -pursuing a consistent course, or of acting with firmness or self-denial -in cases in which the preservation of integrity require the exercise -of these qualities. Pilate was obviously a man of weak, and therefore, -with his temptations, of corrupt character.--J. R. Beard, D. D., Member -of the Historical Theological Society, Leipzig. - -5. The Three Hours' Darkness.--In the gospel of Matthew and Luke, -we read that while Jesus hung upon the cross, "from the sixth hour -there was darkness over all the land to the ninth hour." Most of the -ancient commentators believed that this darkness extended to the whole -world. But their arguments are now seldom regarded as satisfactory, and -their proofs even less so. Of the latter the strongest is the mention -of an eclipse of the sun, which is referred to this time by Phlegon -Trallianus, and, after him by Thallus. But even an eclipse of the sun -could not be visible to the whole world; and neither of these writers -names the places of the eclipse. Some think it was Rome; but it is -impossible that an eclipse could have happened from the sixth to the -ninth hour both at Rome and Jerusalem. * * * That the darkness could -not have proceeded from an eclipse of the sun is further placed beyond -all doubt by the fact that, it being then the time of the Passover, the -moon was at the full. This darkness may, therefore, be ascribed to an -extraordinary and preternatural obscuration of the solar light, which -might precede and accompany the earthquake which took place on the same -occasion. For it has been noticed that often before an earthquake such -a mist arises from sulphurous vapors as to occasion a darkness almost -nocturnal.--Biblical Literature--Kitto. - -6. Fate of the Chief Actors in Christ's Crucifixion.--Before -the dread sacrifice was consummated, Judas died in the horrors of a -loathsome suicide. Caiaphas (the high priest and president of the -Sanhedrim) was deposed the year following. Herod died in infamy and -exile. Stripped of his procuratorship very shortly afterwards, on the -very charges he had tried by a wicked concession to avoid. Pilate, -wearied out with misfortunes, died in suicide and banishment, leaving -behind him an execrated name. The house of Annas was destroyed a -generation later by an infuriated mob, and his son was dragged through -{59} the streets and scourged and beaten to his place of murder. Some -of those who shared in and witnessed the scenes of that day--and -thousands of their children--also shared in and witnessed the long -horrors of that siege of Jerusalem, which stands unparalleled in -history for its unutterable fearfulness.--Canon Farrar. - -REVIEW. - -1. What class of people heard Jesus gladly? - -2. What classes of people did Jesus reprove? Why? - -3. What was it that embittered the minds of the chief priests and -rulers against Jesus? - -4. Enumerate the charges against Jesus. - -5. In what manner did Jesus defend himself against the charge of -blasphemy? (Note 2.) - -6. Who betrayed Jesus? - -7. What time was chosen by Judas to betray Jesus? - -8. Give an account of the institution of the sacrament. - -9. Tell the story of the betrayal. - -10. State the circumstances of the trial of Jesus before the Sanhedrim. - -11. Why did the Jews take Jesus before Pilate? - -12. Why did Pilate send him to Herod? - -13. What was Messiah's treatment at the hands of Herod? - -14. What the deportment of Jesus? - -15. How did Pilate look upon Jesus? - -16. In what manner did the Roman governor try to save Jesus? - -17. What was the character of Pilate? (Note 4). - -18. Tell the story of the crucifixion. - -19. What occurred on the Western hemisphere at the crucifixion, and -during the time Jesus was in the tomb? - -20. Tell about the burial of Jesus. - -21. What was the fate of those who judged and condemned Jesus? (Note 6). - -{60} - - - -SECTION VI. - -1. The Resurrection.--Notwithstanding the sealed sepulchre, the -armed watch, on the third day after his burial, the Son of God arose -from the dead, as he himself predicted he would.[56] A number of women -coming to the sepulchre early in the morning, for the purpose of -finishing the work of embalming his body, found the grave untenanted -and the angel present who announced the resurrection of the Lord; and -commanded them to go and inform his disciples that he was risen from -the dead and would go before them into Galilee, where he would appear -unto them. - -2. According to Matthew's account of the resurrection an angel -from heaven came to the sepulchre wherein Jesus was laid, and rolled -back the stone from its mouth; at his presence the soldiers who had -been stationed as a guard to prevent the disciples from coming and -stealing the body, became as dead men. Recovering from their stupor, -some of the watch made their way to the chief priests and related what -had happened. The chief priests and elders immediately assembled in -council, and bribed the soldiers to say that they had fallen asleep, -and during that time the followers of Christ had come and stolen his -body. They agreed also that if the rumor of their falling asleep while -on watch--a capital offense for a Roman soldier--should come to the -ears of the governor, they would persuade him and secure them from -punishment. It was in this way that the disappearance of the body of -Jesus was commonly explained by the Jews who crucified him.[57] - -{61} 3. The Appearances of Jesus After His Resurrection.--There -are some slight discrepancies in the writings of Matthew, Mark, Luke -and John in respect to the order of the appearances of Messiah after -his resurrection, as indeed there is in respect to the order of the -events connected with his trial, condemnation and death; but the -following because of the fragmentary character of the four gospels may -be regarded as being as nearly correct as may be ascertained. (See -notes 1, 2, and 3, end of section.) - -4. First, he appeared to Mary Magdalene, in the garden where -the tomb in which he was laid was located;[58] second, to the women -returning from the sepulchre on their way to deliver the angel's -message to the disciples;[59] third, to two disciples going to -Emmaus;[60] fourth, to Peter;[61] fifth, to ten apostles in an upper -room;[62] sixth, to the eleven apostles, also in the upper room;[63] -seventh, to seven apostles at the sea of Tiberias;[64] eighth, to -eleven apostles in a mountain in Galilee;[65] ninth, to above five -hundred brethren at once;[66] tenth, to James;[67] and finally to Paul -while on his way to Damascus[68] - -5. In all, Jesus was with his disciples on the eastern hemisphere -for forty days after his resurrection,[69] during which time he taught -them all things pertaining to the kingdom of heaven, and authorized -them to go into all the world and preach the gospel to every creature, -baptizing them in the name of the Father and of the Son and of the Holy -Ghost, teaching them to observe all things whatsoever he had commanded -them; and promised that he would be with them even unto the end of the -world.[70] - -6. Moreover, he told them that these signs should follow them -that believed: In his name they should cast out devils; they should -speak with new tongues, take up serpents, and {62} even if they drank -any deadly thing he promised that it should not harm them; they should -lay hands on the sick, and they should recover.[71] - -7. The Ascension.--Having thus taught the gospel to the people -of the eastern hemisphere, organized his church and commissioned his -apostles to teach the gospel to all nations, he prepared to depart from -them. It was most probably at Bethany [Beth-a-ny] that this solemn -parting occurred. His forerunner, John the Baptist, had promised that -he who should come after him, Jesus Christ, would baptize them with -the Holy Ghost, and just previous to leaving the apostles he told them -that the promise was about to be fulfilled. He therefore commanded them -to tarry in Jerusalem until they were endowed with that power from on -high. Then he lifted up his hands and blessed them, after which he was -parted from them, and a cloud received him out of their sight.[72] - -8. As they were still looking steadfastly toward heaven, two -men--angels--in white apparel stood by them, and declared that this -same Jesus whom they had seen go into heaven, should come in like -manner, that is, in the clouds of heaven and in great glory.[73] - -9. The Appearing of Messiah to the Nephites.--Jesus, before his -crucifixion, told his disciples at Jerusalem that he was the good -shepherd that would lay down his life for the sheep. He told them -plainly, also, that he had other sheep which were not of that fold. -"Them also I must bring," said he, "and they must hear my voice; and -there shall be one fold, and one shepherd." [74] - -10. This saying, like many others which he delivered to them, the -apostles did not understand, because of their unbelief. And because -of their unbelief and their stiffneckedness Jesus was commanded by -his Father to say no more to them {63} about it.[75] But it was the -Nephites on the continent of America whom Jesus had in mind when he -uttered the saying recorded in John's gospel,[76] "Other sheep I have, -which are not of this fold," etc. - -11. What length of time intervened between Messiah's departure -from his disciples at Jerusalem and his appearance among the Nephites -is not known. It was not, however, until after he had ascended into -heaven.[77] His appearing to them was in this manner: - -12. The few people upon the western hemisphere--and they were -the more righteous part both of the Nephites and the Lamanites--who -survived that terrible period of destruction which lasted during the -time that Jesus hung upon the cross,[78] and the three succeeding -days of darkness, were gathered together about the temple in the land -Bountiful.[79] And as they were pointing out to each other the changes -that had occurred because of the earthquakes and other convulsions of -the elements, while the Messiah suffered upon the cross, they heard -a voice speaking unto them as if from heaven. They at first did not -understand the voice they heard; but the third time it spoke they -understood it, and it made their hearts burn within them and their -whole frame to quake, and these are the words which the voice spake: -"Behold my beloved Son, in whom I am well pleased, in whom I have -glorified my name; hear ye him." And looking up into heaven from whence -the voice came, they saw a man descending clothed in a white robe. -The multitude were breathlessly silent, for they supposed an angel -had appeared unto them; but as soon as Jesus was in their midst he -stretched out his arm and said: "Behold I am Jesus Christ, whom the -prophets testified should come into the world. * * * I am the light and -life of the world; and I have drunk out of that bitter cup which the -Father hath {64} given me, and have glorified the Father in taking upon -me the sins of the world." - -13. At this announcement the people fell prostrate and worshiped -him. But he commanded them to arise and come unto him that they might -thrust their hands into his side, and feel the prints of the nails in -his hands and in his feet, that they might know that he was the God -of Israel, and the God of the whole earth who had been slain for the -sins of the world.[80] (See notes 5, 6, and 7, end of section). This -the people did, and then again they worshiped him, and shouted aloud: -"Hosanna! blessed be the name of the Most High God!" - -14. The Church Established in America.--After these things, Jesus -proceeded to teach them his gospel and establish his church among them. -It will be sufficient to say here that the Messiah taught the people -on the western continent the same great moral truths that he taught -the Jews; that he established the same ordinances for the salvation of -the people; that he chose Twelve Apostles to whom he committed power -to preach his gospel, and administer in its ordinances; that a church -was organized which was called the Church of Christ; that Jesus bore -record of the great truth of the resurrection of the dead; that the -Saints enjoyed the same spiritual graces and powers that the church in -Palestine did, only more abundantly because of their greater faith; -that two years after the appearance of Messiah all the people on the -continent accepted the gospel and were baptized; that they had all -things common and were a blessed and prosperous people among whom were -no strifes or jealousies or contentions, and every man did deal justly -one with another. - -15. They increased rapidly in numbers and went forth and built -up the waste places, and rebuilded many of the cities which had been -ruined by the earthquakes and by fires. They walked no more after the -ordinances of the law of Moses, but {65} they practiced the principles -of the doctrines of the gospel of Christ, and thus the first century of -the Christian era passed away. - -16. All the members of the first quorum of the twelve whom Jesus -called on the western hemisphere died within the first century of the -Christian era, except the three to whom he had granted the privilege, -as he did unto John the beloved disciple,[81] of remaining on the -earth until he should come in his glory. The places of those who died -were filled by ordaining others, and thus the quorum of apostles was -perpetuated.[82] - -NOTES. - -1. The Gospels but Fragmentary Histories.--Although skeptics -have dwelt with disproportioned persistency upon a multitude -of discrepancies in the four-fold narrative of Christ's trial, -condemnation, death, and resurrection, yet these are not of a nature -to cause the slightest anxiety to a Christian scholar; nor need they -awaken the most momentary distrust in anyone who--even if he have -no deeper feelings in the matter--approaches the gospels with no -preconceived theory, whether of infallibility or of dishonesty, to -support and merely accept them for that which, at the lowest, they -claim to be--histories, honest and faithful, up to the full knowledge -of the writers, _but each, if taken alone, confessedly fragmentary -and obviously incomplete._ After repeated study, I declare, quite -fearlessly, that though the slight variations are numerous--though the -lesser particulars cannot in every instance be rigidly and minutely -accurate--though no one of the narratives taken singly would give us -an adequate impression--yet, so far from there being, in this part of -the gospel story, any irreconcilable contradiction, it is perfectly -possible to discover how one evangelist supplements the details -furnished by another, and perfectly possible to understand the true -sequence of the incidents by combining into one whole the separate -indications which they furnish.--_Canon Farrar_. - -2. The Bible Corrupted by the Gentiles.--And it came to pass that -I, Nephi, beheld that they [the Gentiles] did prosper in the land {66} -[America] and I beheld a book [the Bible], and it was carried forth -among them. And the angel said unto me, Knowest thou the meaning of -the book? And I said unto him, I know not. * * * And he said unto me, -The book which thou beholdest, is a record of the Jews, which contains -the covenants of the Lord which he hath made unto the house of Israel. -* * * Thou hast beheld that the book proceeded forth from the mouth -of a Jew; and when it proceeded forth from the mouth of the Jew, it -contained the plainness of the gospel of the Lord, of whom the twelve -apostles bear record; and they bear record according to the truth -which is in the Lamb of God; wherefore these things go forth from the -Jews in purity, unto the Gentiles, according to the truth which is in -God; and after they go forth by the hand of the twelve apostles of the -Lamb, from the Jews unto the Gentiles, thou seest the foundation of a -great and abominable church, which is most abominable above all other -churches; for behold, they have taken away from the gospel of the Lamb, -many parts which are plain and most precious; and also many covenants -of the Lord have they taken away; and all this have they done, that -they might pervert the right ways of the Lord; that they might blind -the eyes and harden the hearts of the children of men. * * * Because -of these things which are taken away out of the gospel of the Lamb, an -exceeding great many do stumble, yea, insomuch that Satan hath great -power over them.--Vision of Nephi--I Nephi xiii. - -3. Missing Parts of the Scripture.--No better evidence can be -given that the Jewish scriptures are fragmentary and corrupted than -the fact that reference is made in them to books and scriptures which -are not now extant--that have been destroyed. The following are a such -references taken from the New Testament: - -_Scriptures of Abraham's Time_.--"And the scripture, foreseeing that -God would justify the heathen through faith, preached before the gospel -unto Abraham" (Gal. iii:8). The Christian world says, "Moses was God's -first pen," but it appears from the above quotation that some one wrote -scriptures even before Abraham's days, and he read them, learned the -gospel from them and also learned that God would justify the heathen -through faith. - -_Prophecy of Enoch_.--Speaking of characters who were like "raging -waves of the sea foaming out their own shame," Jude says: "And Enoch -also, the seventh from Adam prophesied of these, saying, Behold the -Lord cometh with ten thousand of his saints, to execute judgment -upon all," etc. (Jude 14, 15). From this it appears that Enoch had -a revelation concerning the glorious coming of the Son of God to -judgment. May not the prophecy of Enoch have been among the scripture -with which Abraham was acquainted? - -_Another Epistle of Jude_.--"When I gave all diligence to write unto -you of the common salvation, it was needful for me to write unto {67} -you, and exhort you that ye should contend earnestly for the faith -which was once delivered unto the Saints." (Jude 3). We have but one -epistle of Jude. Would not the epistle on the "common salvation" be as -important as the one and the only one we have from Jude's pen? - -_Another Epistle to the Ephesians_.--In Ephesians iii and 3rd, Paul -alludes to another epistle which he had written to that people, but of -which the world has no knowledge except this reference which is made by -its author. This epistle contained a revelation from God. - -_An Epistle to the Laodiceans_.--"When this epistle [Colossians] -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." (Col. -iv: 16.) The epistle to the Laodiceans is among the scripture that is -lost. - -_Another Epistle to the Corinthians_.--In the first letter to the -Corinthians is this statement: "I wrote unto you in an epistle not -to company with fornicators" (I Cor. v:9). From this it would appear -that our so-called first epistle to the Corinthians, is really not -the first, since Paul in it speaks of a former letter he had written, -and which was doubtless as good scripture as the two which have been -preserved. - -The books mentioned in the Old Testament, but which are missing, -are more numerous than those in the New Testament. In the following -passages some few of the many lost books are referred to: I Chronicles -xxix:29; II Chronicles ix:29; II Chronicles xii:15; I Samuel x:25; I -Kings iv:32, 33.--Roberts. - -4. Traditions of Aborigines Respecting Messiah.--It is beyond -all question that the descendants of the Nephites and Lamanites--the -American Indians--have kept in their traditions a recollection--though -perhaps a distorted one--of the memorable visit of Messiah to their -forefathers. "The chief divinity of the Nahua nations," says Bancroft -in his "Native Races," "was Quetzalcoatl, the gentle God, ruler of the -air, controller of the sun and rain, and source of all prosperity. * * -* From toward the rising sun Quetzalcoatl, had come; and he was white, -with large eyes and long, black hair and copious beard. He finally set -out for some other country [83] and as he departed from them his last -words were that "one day bearded white men, brethren of his, perhaps -he himself, would come by way of the sea in which the sun rises, and -would enter in and rule the land;" and from that day, with a fidelity -befitting Hebrews waiting for the coming of Messiah, the Mexican people -watched for the fulfillment of this prophecy, which promised them a -gentle rule, free from bloody sacrifices and oppression."--Roberts. - -{68} 5. The Incarnation Believed by the Mexicans.--How truly -surprisingg is it to find that the Mexicans who seemed to have been -unacquainted with the doctrine of the migration of the soul, should -have believed in the incarnation of the only Son of the supreme -God!--Humboldt. - -6. Crucifixion and Atonement Believed in by -Mexicans.--Quetzalcoatl is there (in a certain plate where that God -is represented) painted in the attitude of a person crucified, with the -impression of nails in his hands and feet, but not actually upon the -cross. * * * The seventy-third plate of the Borgian Ms. is the most -remarkable of all, for there Quetzalcoatl is not only represented as -crucified upon a cross of Greek form, but his burial and descent into -hell are also depicted in a very curious manner. * * * The Mexicans -believe that Quetzalcoatl took human nature upon him, partaking of -all the infirmities of man, and was not exempt from sorrow, pain -or death, which he suffered voluntarily to atone for the sins of -man.--"Antiquities of Mexico"--Kingsborough. - -7. Christ and Quetzalcoatl.--The story of the life of the -Mexican divinity, Quetzalcoatl, closely resembles that of the Savior; -so closely indeed that we can come to no other conclusion than that -Quetzalcoatl and Christ are the same being. But the history of the -former has been handed down to us through an impure Lamanitish source, -which has sadly disfigured and perverted the original incidents -and teachings of the Savior's life and ministry.--"Mediation and -Atonement"--President John Taylor. - -REVIEW. - -1. What occurred on the third day of Christ's burial? - -2. State the several prophecies made by Jesus which were fulfilled in -his resurrection? (note). - -3. Relate the account of the resurrection as given by Matthew. - -4. In respect to what are there slight discrepancies in the writings of -Matthew, Mark, Luke and John? - -5. What can you say of the fragmentary character of the New Testament -"Gospels?" (Notes 1 and 2). - -6. State the most probable order in which Jesus made his several -appearances after the resurrection. - -7. How long was Jesus with his disciples on the eastern hemisphere -after his resurrection? - -8. What notable commission did Jesus give to the apostles before -leaving them? - -9. What signs did Messiah say should follow believers? - -10. Describe the last parting of Jesus from his disciples. - -{69} 11. What prophecy did Jesus make to his disciples at Jerusalem -that they did not understand? - -12. Give an account of Messiah's visit to the Nephites. - -13. What did Jesus do among the Nephites? - -14. What was the effect that followed the preaching of the gospel and -the organization of the church? - -15. What course was pursued as to the quorum of the apostles? - -16. Relate the several traditions of the Mexicans respecting the visit -of Messiah to this land. - -{70} - - - -SECTION VII. - -1. Vacancy in the Quorum of the Twelve Filled.--The first -official business which occupied the attention of the authorities of -the church after the ascension of the Lord--according to our Christian -annals--was filling up the quorum of the twelve. Judas by his treason -had forfeited his apostleship and was dead, and hence it became -necessary to ordain another to fill his place. Peter when presenting -this matter before the church, appeared to lay some stress upon the -necessity of choosing some one of the brethren who had been with them -from the beginning--"from the baptism of John unto that same day that -he (Christ) was taken up," that he might be a witness with the rest of -the apostles of the things which Jesus did and also a witness of his -resurrection. - -2. "And they appointed [nominated] two. Joseph called Barsabas, -who was surnamed Justus, and Matthias. And they prayed. * * * Thou, -Lord, which knowest the hearts of all men, show whether of these two -thou hast chosen. * * * And they gave forth their lots [or, gave their -votes];[84] and the lot fell upon Matthias." From that time he was -numbered with the apostles. (See note 1, end of section). - -3. The filling of this vacancy in the quorum of the twelve--the -only instance of the kind mentioned in the New Testament--may {71} -be taken as a proof that it was clearly the understanding of the -apostles that the quorum of the twelve was to be perpetuated. It was -so understood in the church on the western hemisphere, for the fourth -Nephi informs us that as the apostles whom Jesus had chosen passed -away, others were ordained in their stead;[85] and thus the quorum was -kept full, but for how long cannot be ascertained. - -4. The Holy Ghost Given.--The first time the gospel was preached -publicly after the ascension of Messiah was on the day of Pentecost, -most probably seven days after the ascension.[86] The church had -assembled and suddenly the promised baptism of the Holy Ghost--promised -both by John the Baptist and Messiah[87]--took place, for the Spirit -came like the rushing of a mighty wind and filled the house where the -saints were assembled; and they were all filled with the Holy Ghost. It -rested upon them visibly like cloven tongues of fire; and they began -speaking in other tongues, that is, in languages before unknown to -them, as the spirit gave them utterance. - -5. The occurrence was soon noised about the city and the -multitude came together, to witness this strange event. In that great -concourse of people thus hastily assembled were devout men out of -every nation under heaven (see note 2, end of section), and they were -confounded with astonishment since every man heard the gospel in his -own language.[88] "Are not all these which speak Galileans," said they, -"and how hear we every man in his own tongue, wherein we were born?" -All were amazed, and some inquired one of another, "What meaneth this?" -Others mockingly said, "These men are full of new wine." - -{72} 6. To this latter remark the apostle Peter replied that -the brethren were not drunken as had been supposed, and reminded the -accusers that it was but the third hour of the day. Men were not likely -to be drunk so early. The apostle further informed them that his power -which they witnessed was the same as that of which Joel[89] spoke when -he said that in the last days the Spirit of God should be poured out -upon all flesh, and make the sons and daughters of men to prophesy, -young men to see visions and old men to dream dreams, etc. (See notes 3 -and 4, end of section). - -7. Having corrected the slander uttered by those inclined to mock -at the power of God, Peter continued his discourse, and proved from the -scriptures and from the marvelous works of the Lord Jesus while among -them, that he was both Lord and Christ. Then a great multitude was -converted, and cried as with one voice, "Men and brethren, what shall -we do?" To which Peter answered, "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." [90] He informed them that this -promise of the Holy Ghost--and, of course, of salvation--was both to -them and to their children, in fact to all whom God should call.[91] -There were added to the church that day, three thousand souls. - -8. The Rise of Opposition.--Being now endowed with power from on -high, the apostles continued to preach in and {73} about Jerusalem with -great success, the Lord working with them and confirming their ministry -by signs and wonders following the believers. - -9. The chief priests and rulers among the Jews became alarmed -at the boldness of the disciples of Jesus and the rapidity with which -faith in the gospel spread among the people. They were in imminent -danger of being adjudged by the people, guilty of executing an innocent -man; nay, more, of putting to death Messiah! - -10. They therefore had some of the apostles brought before them -and sought to intimidate them with threats not to preach any more in -the name of Jesus. To these threats the apostles made answer: "Whether -it be right in the sight of God to hearken unto you more than unto -God, judge ye." [92] Leaving the presence of the council the apostles -preached even more boldly in the name of Jesus. A second time they -were brought before the chief rulers, to answer for a disregard of the -orders of the council which charged them with threats not to teach in -the name of Jesus; "and behold," said they, "ye have filled Jerusalem -with your doctrine, and mean to bring this man's blood upon us." - -11. The answer of Peter, who spoke also for the rest of the -apostles, was even bolder than before. "We ought to obey God rather -than men," said he. "The God of our fathers raised up Jesus, whom ye -slew and hanged on a tree. Him hath God exalted with his right hand -to be a Prince and a Savior, for to give repentance to Israel and -forgiveness of sins. And we are witnesses of these things; and so is -also the Holy Ghost, whom God hath given to them that obey him." [93] - -12. The boldness of his answer gave deep offense and led the -chief rulers to take counsel how they might slay them. But Gamaliel -[Ga-ma-li-el], a learned doctor of the law, advised them against such -proceedings. His advice was to let the men alone, {74} for if the work -they had in hand was of men it would come to naught. If it was of God, -nothing which they could do would overthrow it; and they might be found -fighting against God.[94] - -13. The counsel of Gamaliel prevailed in part at least. The -apostles were not killed at that time; but they were once more -forbidden to speak in the name of Jesus, beaten and then set free. The -apostles rejoiced at being found worthy to suffer shame for the name of -Jesus, and not heeding the orders of the council continued preaching in -the temple and in private houses. - -14. Temporal Concerns.--So completely did the apostles and the -other disciples give themselves to the work of the ministry, that -complaint was made by the Grecians because the widows and poor were -neglected. Whereupon the twelve called the church together and proposed -that seven men of good report be chosen and set apart to see to these -affairs, that they themselves might give their attention wholly to the -ministry, as it was not profitable for them to neglect that in order to -"wait on tables." The plan pleased the church and the seven men were -appointed.[95] - -{75} 15. All Things in Common.--The effect of the gospel upon -the saints of Jerusalem was very marked. They were of one heart and -of one mind; they had all things in common, and those who possessed -houses or lands sold them and brought the price of the things and laid -it at the apostles' feet. Distribution was made unto every man as he -had need; and there was none among them that lacked for that which was -necessary.[96] - -16. Persecution.--A great persecution arose against the church -at Jerusalem, within the first year after Messiah's ascension, so -that most of the brethren, except the apostles, were scattered abroad -throughout Judea and Samaria. Everywhere they went they preached the -gospel, so that great good came out of what was intended to be an evil, -as the gospel was more widely preached. Philip, one of the seven who -had been appointed to look after the temporal affairs of the church, -was among the number driven from Jerusalem by the persecution. He went -to the city of Samaria, where the people listened to his teachings, -accepted his testimony and were baptized both men and women. The -apostles hearing of his success, sent to Samaria Peter and John; and -when they came they laid their hands upon those who had been baptized -and they received the Holy Ghost;[97] and thus the work was established -there. - -17. Paul.--It was during this persecution that Saul, of Tarsus, -afterwards better known as Paul, the apostle of the Gentiles, -manifested his bitterness toward the saints. He witnessed the stoning -to death of Stephen, one of the seven men appointed to look after -the temporal affairs of the church at Jerusalem. He held the clothes -of those who killed him; and {76} being exceedingly vexed at what he -regarded as a superstition, he followed the saints into distant cities, -breathing out threatenings and slaughter against them. He went to the -high priest and obtained letters of authority from him to the rulers of -the synagogue at Damascus, that if he found any of the saints there he -might bring them bound to Jerusalem. On his way to Damascus, however, -the Lord Jesus appeared to him, and Paul, blinded by the glory of the -vision, and humbled because he found he had been fighting against God, -was led by his companions into the city where a disciple of the name of -Ananias was sent by the Lord to restore to Paul his sight and baptize -him. He was afterwards made an apostle and became zealous for the -truth.[98] (See note 4, end of section). - -18. The Gospel Taken to the Gentiles.--The apostles, being Jews -themselves, appear to have shared the common prejudices of their race -against the Gentiles; and treated them as if they had no lot nor part -in the gospel of Christ. It was not the design of the Lord, however, -to thus restrict the application of the gospel. Jesus, himself, while -he had said that he was sent but to the lost sheep of the house of -Israel,[99] had also said: "And I, if I be lifted up from the earth, -_will draw all men unto me_." [100] Hence when Cornelius, of Caesarea, -a devout man, one that feared God, though a Gentile, sought the Lord -by prayer and good works, he found him; for an angel was sent to him -who told him his prayers and alms were accepted of God, and that he had -come to direct him to send men to Joppa for Simon Peter, who would be -able to tell him what he ought to do. The devout Gentile immediately -started the messengers to find the apostle. - -19. Meantime Peter himself was prepared by a vision to go with -the gospel unto one whom both he and all his race regarded as unclean. -In vision he thought he beheld a great net let down from heaven, filled -with all manner of four-footed {77} beasts, fowls of the air and -creeping things. And a voice said to him, "Rise, Peter, kill, and eat." -"Not so, Lord," was his reply: "for I have never eaten anything that is -common or unclean." "What God hath cleansed," said the voice that spoke -to him, "that call not thou common or unclean." This was done thrice, -and as he was yet pondering what the vision could mean, the messengers -of Cornelius were at the gates enquiring for him; and he was commanded -by the Spirit to go with them, doubting nothing, for God had sent them. - -20. Peter was obedient to the inspired commandment, and went to -the house of Cornelius, where he found many of the devout Gentile's -friends and kinsmen gathered together in anticipation of his coming. -Cornelius having informed the apostle how he came to send for him, -Peter exclaimed: "Of a truth I perceive that God is no respecter -of persons: but in every nation he that feareth him, and worketh -righteousness, is accepted with him." He then proceeded to preach the -gospel to Cornelius and all present. As he did so the Holy Ghost fell -upon them to the astonishment of all the Jews who had accompanied -Peter; for they heard them speak in new tongues and magnify God. -Cornelius and his friends were baptized and thus the door of the gospel -was opened to the Gentiles. [101] - -21. Rapid Growth of the Work.--The knowledge once established in -the minds of the apostles that God granted to the Gentiles repentance -unto life, seemed to unshackle those who were to preach the gospel, -and gave a broader meaning in their {78} minds to their commission to -go unto "all the world, and preach the gospel unto every creature." -Evidently before this they did not comprehend it in its fullest sense. - -22. The apostles appear to have remained in Jerusalem a number -of years--twelve years, tradition says--presiding over the church and -directing the labors of those preaching the gospel. Churches, or, more -correctly speaking, branches of the church were built up in Antioch -[An-ti-ok], Damascus [Da-mas-kus] and other cities of Syria [Sir-ia]. -The work also spread into Asia Minor, Greece and Rome; and everywhere -great success attended the preaching of the elders, until the gospel -was firmly established in various parts of the Gentile world. So -extensive was the preaching of the ambassadors of Christ in those early -days of the church, that we have Paul saying (about thirty years after -the ascension of Messiah) that it had been preached to every creature -under heaven.[102] (See note 5, end of section). - -NOTES. - -1. Was Matthias Called of God?--In consequence of Matthias having -been chosen by "lot," it may be a question in the minds of some as to -his being called of God. A careful consideration of all that was done -in connection with that circumstance will dispel all doubt in relation -to it. It must be observed that after Joseph Barsabas and Matthias -were nominated for the place in the quorum of the Twelve, the Apostles -prayed, saying: "Thou Lord, which knowest the hearts of all men, show -whether of these two thou hast chosen." Before his ascension Jesus had -said to these men, "If ye abide in me, and my words abide in you, ye -shall ask what ye will, and it shall be done unto you. * * * Ye have -not chosen me, but I have chosen you, and ordained you; * * * that -whatsoever ye shall ask of the Father in my name, he may give it you." -Therefore when these Apostles asked which of the two men nominated -God had chosen, and they gave their votes and Matthias was the one -selected, God in that way answered their prayer, and Matthias was -thus called of God. Again, to be {79} called by a divinely appointed -authority is to be called of God. No one can deny that the Apostles -were a divinely appointed authority, hence to be called by them was to -be called of God.--Roberts. - -2. Pentecost.--Pentecost is the name given in the New Testament -to the Feast of Weeks, or of Ingathering, celebrated on the fiftieth -day from the Passover. It was a festival of thanks for the harvest. -It was also one of the three great yearly festivals, in which all the -males were required to appear before the Lord at the place of his -sanctuary. Josephus in three places in his writings, viz., in the -fourteenth book of "Antiquities," ch. xiii,4; Ibid. xvii, ch. x,2; and -in his second book of the "Wars of the Jews," ch. iii,2,--speaks of -this festival as bringing together great numbers of the Jews from all -parts of the world, and sustains the statement in Acts ii, that there -were in Jerusalem at Pentecost "Jews, devout men, out of every nation -under heaven," who came running together on hearing that the disciples -of Jesus were speaking in unknown tongues. We cannot refrain from -remarking that it was a most opportune time for such a demonstration, -since these men would carry the rumor of these things and the substance -of the remarkable sermon they heard to the distant lands from which -they had come, and thus the news of the gospel would be spread -abroad.--Roberts. - -3. Joel's Prophecy.--It is very generally supposed among -Christians, that this outpouring of the Holy Ghost on the day of -Pentecost was the fulfillment of Joel's prophecy, that is, its complete -fulfillment. A careful examination of the prophecy, however, will -clearly demonstrate that this is not the case. The prophecy will be -found in Joel ii,28-32, and the particulars enumerated in it are as -follows: The spirit of the Lord is to be poured out upon all flesh. -At Pentecost it was poured out upon a few of the disciples of Jesus -only; the sons and daughters of the people were to prophesy; we have no -account of their doing so at Pentecost; old men were to dream dreams -and young men see visions; there is no account of this taking place -on the occasion in question; wonders were to be shown in the heavens -and in the earth, blood and fire and pillars of smoke, the sun is to -be turned into darkness, the moon into blood, before the great and -terrible day of the Lord come, yet on Mount Zion and in Jerusalem -deliverance was to be found. These things unquestionably point to -the glorious coming of the Son of God to judgment (see Matt. xxiv); -and certainly they were not fulfilled on the day of Pentecost by the -outpouring of the Holy Ghost on a few of the disciples of Jesus. Still -Peter said, referring to the Spirit poured out upon the disciples: -"This is that which was spoken by the prophet Joel," and then quoted -the passage. He doubtless meant: This Spirit which you now see poured -out upon these few men, is that Spirit which Joel spoke of, and which -will eventually be poured out upon all flesh, not only upon {80} men -and women, but upon the brute creation as well, so that the lion and -lamb shall lie down together and a little child shall lead them, and -they shall not hurt nor destroy in all God's holy mountain. I have -deemed it necessary to make this note, first, because of the very -general belief among Christians that the prophecy of Joel was fulfilled -on the day of Pentecost; and second, because the prophecy is one that -was quoted by the angel Moroni on the occasion of his first visit -to Joseph Smith, concerning which he said, it was not yet fulfilled -but soon would be (Pearl of Great Price, page 90), hence, since this -heavenly messenger puts its fulfillment in the future, it could -not have been fulfilled on the day of Pentecost two thousand years -ago.--Roberts. - -4. Description of Paul.--He is about five feet high; very dark -hair, dark complexion; dark skin; large Roman nose; sharp face; small, -black eyes, penetrating as eternity; round shoulders; a whining voice; -except when elevated, and then it almost resembled the roaring of a -lion. He was a good orator, active and diligent, always employing -himself in doing good to his fellow-man.--Joseph Smith, at the -organization of a school for instruction, Jan. 5th, 1841. - -Paul was small in size, and his personal appearance did not correspond -with the greatness of his soul. He was ugly, stout, short, and -stooping, and his broad shoulders awkwardly sustained a little bald -head. His sallow countenance was half hidden in a thick beard; his nose -was aquiline, his eyes piercing, and his eye-brows heavy and joined -across his forehead. Nor was there anything imposing in his speech, for -his timid and embarrassed air gave but a poor idea of his eloquence. -He shrewdly, however, admitted his exterior defects, and even drew -advantage therefrom. The Jewish race possesses the peculiarity of at -the same time presenting types of the greatest beauty, and the most -thorough ugliness; but this Jewish ugliness is something quite apart -by itself. Some of the strange visages which at first excite a smile, -assume, when lighted up by emotion, a sort of deep brilliancy and -grandeur.--Renan--"Life of the Apostles," p. 165. - -5. Travels of the Apostles Uncertain.--The ambassadors of Christ -on leaving Jerusalem traveled over a great part of the world, and in a -short time collected numerous religious societies in various countries. -Of the churches they founded, not a small number is mentioned in the -sacred books, especially in the Acts of the Apostles. Besides these, -there can be no doubt they collected many others, both by their own -efforts and by the efforts of their followers. But how far they -traveled, what nations they visited, or when and where they died, is -exceedingly dubious and uncertain.--Mosheim. - -6. Divine Aid in Propagation of the Gospel.--The causes must -have been divine which could enable men destitute of all human aid, -poor {81} and friendless, neither eloquent nor learned, fishermen and -publicans, and they too Jews, that is, persons odious to all other -nations, in so short a time to persuade a great part of mankind to -abandon the religion of their fathers, and to embrace a new religion -which is opposed to the natural dispositions of men. In the words they -uttered there must have been an amazing and a divine power controlling -the minds of men. To which may be added miracles, prophecies, the -detection of men's secret designs, magnanimity in the midst of perils, -contempt for all the objects of ordinary ambition, a patient and -cheerful endurance of sufferings worse than death, as well as of -death itself, and finally, lives of the purest and most unblemished -character. That the ambassadors of Jesus Christ were in fact thus -furnished for their work, is a truth perfectly clear and obvious. And -if we suppose them not to have been so furnished, no probable reason -can be assigned for so rapid a propagation of Christianity by this -small and feeble band.--Mosheim. - -7. The Rapid Spread of the Gospel.--Thus, then, under a celestial -influence and co-operation, the doctrine of the Savior, like the -rays of the sun, quickly irradiated the whole world. Presently, in -accordance with divine prophecy, the sound of his inspired evangelists -and apostles had gone throughout all the earth, and their words to -the ends of the world. Throughout every city and village, like a -replenished barn floor, churches were rapidly abounding and filled with -members from every people. Those who, in consequence of the delusions -that had descended to them from their ancestors, had been fettered by -the ancient disease of idolatrous superstition, were now liberated -by the power of Christ, through the teachings and miracles of his -messengers.--Eusebius, writing of the period between 37-41 A. D. - -REVIEW. - -1. What was the first official business of the authorities of the -church after the resurrection? - -2. State the manner of filling the vacancy in the quorum of the twelve. - -3. What of Mosheim's translation of the phrase: "They gave forth their -lots?" (Note). - -4. Was Matthias called of God? (Note 1). - -5. What evidence can you refer to in proof that the quorum of Twelve -Apostles was to be perpetuated? - -6. When was the gospel first publicly preached after the resurrection? - -7. How long between the ascension and Pentecost? (Note 2). - -8. Describe the events in the church on the day of Pentecost. - -{82} 9. What circumstance is an evidence that the statement of -scripture is true that there were devout men from many nations in -Jerusalem at that time? (Note 2). - -10. Was the outpouring of the Holy Ghost on the day of Pentecost a -complete fulfillment of Joel's prophecy quoted by Peter? (Note 3). - -11. How does the order of principles taught by Peter on the day of -Pentecost compare with the order of principles taught by John the -Baptist and Messiah? (Note). - -12. Describe the rise of opposition to the church. - -13. What answer did Peter make to the mandates of the rulers not to -teach in the name of Jesus? - -14. What was the counsel of Gamaliel to the Jews? - -15. To what extent did his counsel prevail? - -16. What arrangements were made in the church in respect to looking -after the poor? - -17. What priesthood did the seven most likely hold? (Note). - -18. Give an account of the introduction of the gospel among the -Samaritans. - -19. What was Paul's course at the first towards the church? - -20. Relate the circumstances of his conversion. - -21. Give a description of Paul. (Note 4). - -22. What were the views entertained by the Jews toward the Gentiles? - -23. Relate how the gospel was introduced to the Gentiles. - -24. State the exception to the order of the gospel in the case of -Cornelius. - -25. What was the object of the exception? - -26. What effect on the church did carrying the gospel to the Gentiles -have? - -27. How long is it supposed that the Twelve remained at Jerusalem? - -28. What can you say of the spread of the work during the first -century? (Notes 5, 6, 7). - -{83} - - - -SECTION VIII. - -1. Review.--We have now related the chief events connected with -the introduction of the gospel and the establishment of the Church by -the personal labors of Messiah and those immediately connected with -him. We may now review the doctrines that he taught, which, taken in -the aggregate, constitute the gospel; and examine the character of the -organization he founded--the Church. - -2. The Mission of Messiah.--Jesus Christ came into the earth -to accomplish three great purposes; first, to redeem mankind from -the consequences of Adam's transgression; second, to save them from -the consequences of their own sins. The first is a general salvation, -which, without any conditions whatever, will be applied to all -mankind, irrespective of their obedience or disobedience to God, their -righteousness or wickedness, their belief or unbelief. The redemption -will be as universal as the fall. The second may be regarded as a -particular salvation, dependent upon faith in, and obedience to the -gospel of Christ by the individual. - -3. The Fall.--When Adam and Eve were placed in the garden of -Eden, there were certain laws given them by their Creator, the penalty -of violating which was death and banishment from the presence of God. -They transgressed the laws and became subject to the penalty. Nor -was that all; but by their transgression, having become mortal, they -bequeathed that mortality to their offspring; and thus death passed -upon all mankind, and that too, through no act or fault of theirs. -Their agency was not exercised in the matter, and therefore justice -would require that they should receive a full and complete {84} -redemption from the evil which overtakes them through the actions of -others over which they had no control. - -4. General Salvation.--Such a redemption was wrought out through -the atonement of Jesus Christ, and that its benefits are to be -universal, so far as redeeming mankind for the consequences of Adam's -transgression is concerned, is evident from the fact, - -_First_, That the resurrection from the dead is universal, as the -scriptures witness: - - And many of them that sleep in the dust of the earth shall awake, - some to everlasting life, and some to shame and everlasting - contempt.[103] - - For as the Father hath life in himself; so hath he given to the - Son to have life in himself. * * * Marvel not at this: for the - hour is coming, in which all that are in their graves shall hear - his voice, and shall come forth; they that have done good unto - the resurrection of life, and they that have done evil, unto the - resurrection of damnation.[104] - -Or, as the last two clauses were given to the Prophet Joseph Smith by -inspiration: - - They who have done good in the resurrection of the just, and they - who have done evil in the resurrection of the unjust.[105] - -After giving a full account of the resurrection of the righteous and -their reign upon the earth for a thousand years, the writer of the -Apocalypse [A-poc-a-lypse] says: - - And I saw the dead, small and great, stand before God. * * * And - the sea gave up the dead which were in it; and death and hell - delivered up the dead which were in them: and they were judged - every man according to his works.[106] - -_Second_, The scriptures plainly declare that the redemption {85} of -men from the consequences of Adam's transgression shall be universal: - - Therefore as by the offense of one [Adam] judgment came upon _all - men_ to condemnation; even so by the righteousness of one the free - gift came _upon all men_ to the justification of life.[107] - - Since by man came death, by man came also the resurrection of - the dead. For as in Adam _all die_, even so in Christ shall _all - be made alive_. But every man in his own order: Christ the first - fruits; afterward they that are Christ's at his coming. Then cometh - the end, when he shall have delivered the kingdom to God, even the - Father; when he shall have put down all rule and all authority and - power. For he must reign, till he hath put all enemies under his - feet. The last enemy that shall be destroyed is death.[108] - - Behold, he created Adam, and by Adam came the fall of man. And - because of the fall of man, came Jesus Christ even the Father and - the Son; and because of Jesus Christ came the redemption of man. - And because of the redemption of man, which came by Jesus Christ, - they are brought back into the presence of the Lord; yea, this is - wherein all men are redeemed, because the death of Christ bringeth - to pass the resurrection, which bringeth to pass a redemption from - an endless sleep, from which sleep all men shall be awakened by the - power of God when the trump shall sound; and they shall come forth, - both small and great, and all shall stand before his bar, being - redeemed and loosed from this eternal band of death, which death is - a temporal death.[109] - -5. Through the atonement made by Messiah, therefore, a full and -complete redemption from the consequences of Adam's transgression is -brought about; that is, a victory over the grave is secured, and that, -too, through the merits of Jesus Christ. And while the law transgressed -by Adam has been vindicated, the posterity of Adam who became subject -to death through his disobedience, are redeemed from the grave without -anything {86} being required of them. For as their agency was not -concerned in bringing about the mischief, nothing is required of them -in order to obtain redemption from it. So far salvation is free and -universal. (See notes 1, 2 and 3, end of section.) - -6. The Atonement a Fact Proven by Evidence.--It is often asked: -"How is it that through the sacrifice of one who is innocent salvation -may be purchased for those under the dominion of death?" We observe, -in passing, that what should most concern man is, not so much _how_ it -is that such is the case; but is it a _fact_? Is it true that God has -established such a scheme of redemption? is what should concern him. -To that question the blood sprinkled upon a thousand Jewish altars, -and the smoke that darkened the heavens for ages from burnt offerings, -answer yes. For those sacrifices, and that sprinkled blood were but -typical of the great sacrifice to be made by the Messiah. - -Even the mythology of heathen nations retains the idea of an atonement -that either has been, or is to be made for mankind. Fantastic, -distorted, confused, buried under the rubbish of savage superstition -it may be, but it nevertheless exists. So easily traced, so distinct -is this feature of heathen mythology, that some writers[110] have -endeavored to prove that the gospel plan of redemption was derived from -heathen mythology. Whereas the fact is that the gospel was understood -and extensively preached in the earliest ages; men retained in their -tradition a knowledge of those principles, or parts of them, and -however much they may have been distorted, traces of them may still be -found in nearly all the mythologies of the world. - -The prophets of the Jewish scriptures answer the question in the -affirmative. The writers of the New Testament make Christ's atonement -the principal theme of their discourses and {87} epistles. The Book -of Mormon, speaking as the voice of entire nations of people whose -prophets and righteous men sought and found God, testify to the same -great fact. The revelations of God as given through the Prophet Joseph -Smith are replete with passages confirming this doctrine. The evidence -is more than sufficient, to establish the _fact_ of the atonement -beyond the possibility of a doubt; and if there are some things in it -not within the scope of our comprehension, still there is sufficient -foundation for the glorious hope of eternal life through its power. - -7. Claims of Mercy and Justice Balance.--In the atonement there -is a nice balancing of the relative claims of justice and mercy. The -law given to man having been transgressed, justice demanded the payment -of the penalty, which was death. And as Adam had no power to liberate -himself from the captivity thereof, his sleep in the grave must have -been eternal; so also with all his posterity to whom his mortality -was bequeathed as an evil legacy, had not Mercy put in her claims and -prevented Justice from being cruel. The Son of God having it given -to him to have life in himself,[111] and being capable of making an -infinite atonement, he stood forth as the great friend of man and -offered himself as a sacrifice to satisfy the claims of Justice. That -offering was accepted by the great Law Giver, and upon the demands of -Justice being satisfied--the law having no further claim upon him--the -captive is set free from the dominion of death. Mercy is not permitted -to rob Justice, but she claims her own. Justice is not permitted to be -cruel, but he retains his dignity--his demands are satisfied. As the -late President Taylor very beautifully says: - - Is justice dishonored? No; it is satisfied; the debt is paid. Is - righteousness departed from? No; there is a righteous act. All - requirements are met. Is judgment violated? No; its demands are - {88} fulfilled. Is mercy triumphant? No; she simply claims her own. - Justice, judgment, mercy and truth all harmonize as the attributes - of Deity. "Justice and truth have met together, righteousness and - peace have kissed each other." Justice and judgment triumph as well - as mercy and peace; all the attributes of Deity harmonize in this - great momentous, just, equitable, merciful and meritorious act.[112] - -8. The Sacrifice of Messiah Voluntary.--Unbelievers delight to -represent God, the great Law Giver, as unspeakably cruel in demanding -such an atonement as Christ made for the salvation of the children of -men. But let it be borne in mind that he who made the atonement did so -voluntarily. Testifying to his disciples respecting the matter, he says: - - Therefore doth my father love me, be cause I lay down my life that - I may take it up again. No man taketh it from me, but I lay it down - of myself. I have power to lay it down, and I have power to take it - again. This commandment have I received of my Father.[113] - -When his enemies gathered about him--a former friend betraying him with -a kiss,--and Peter prepared to defend him with the sword, he chided him -for his rashness, commanding him to put up his sword, and added: - - Thinkest thou that I cannot now pray to my Father, and he shall - presently give me more than twelve legions of angels? But how then - shall the scriptures be fulfilled, that thus it must be?[114] - -Thus down to the very last moment, it appears that Jesus could have -been delivered from the sacrifice had he so willed it. But the -principle which was the guiding star of his life--"Father, not my will, -but thy will be done"--influenced him in this instance, and he drank of -the cup given him of his Father, and wrung out the dregs in agony; but -he did it voluntarily, and that, too, out of his great love for mankind. - -{89} 9. The Love of God Made Manifest in the Atonement.--By this -atonement of Messiah's there is especially one fact thrown out in bold -relief, that is, the great love of God and Christ for mankind. When one -thinks of the unspeakable agony, of the anguish of heart, of the pains -that racked the body and distressed the mind of the Savior at the time -of his betrayal, and during his trial and crucifixion, he may see how -great the love of the Father for mankind must be, when he would consent -for his only begotten Son to pass through this great humiliation and -affliction, in order to redeem mankind from the bonds of death. On such -contemplation increased emphasis will be given to the passage-- - - In this was manifested the love of God towards us, because that - God sent his only begotten Son into the world that we might live - through him.[115] - -And also to this: - - For God so loved the world, that he gave his only begotten - Son, that whosoever believeth in him should not perish, but - have everlasting life. For God sent not his Son into the world - to condemn the world, but that the world through him might be - saved.[116] - -Equally great appears the love of the Son of God, who of his own free -will volunteered to take upon himself the task of man's redemption. - - 10. Individual Salvation.--As before stated, Messiah came -not only to redeem man from the consequences of the fall, but to -save him also from the consequences of his own personal sins. The -redemption from the fall is universal and unconditional, because the -penalties following it were entailed upon the race through no action -of theirs, but through the transgressions of Adam. The redemption from -the consequences of man's personal sins, however, is bottomed upon -conditions, because his agency is more completely a factor in the -violations of the law. He {90} sins knowingly, willfully, and sometimes -wantonly. He transgresses the laws of God and of nature in spite of -the protests of his conscience, the convictions of his reason, and -the promptings of his judgment. He becomes desperately wicked and so -depraved that in some cases he actually seeks evil and loves it. He -hugs it to his bosom and cries: Evil, be thou my good; sin, be thou my -refuge! - -11. In cases of such violation of the laws of God, justice -demands that the outraged laws should be vindicated by the punishment -of the transgressor. But here again the principle of mercy is active. -By the sacrifice which he made, Messiah purchased mankind as an -inheritance for himself, and they came of right under his dominion; -for he not only ransomed them from an endless sleep in the grave, but -"he hath borne our griefs and carried our sorrows. * * * * He was -wounded for our transgressions, he was bruised for our iniquities, -the chastisement of our peace was upon him; and by his stripes we are -healed. The Lord hath laid on him the iniquity of us all." [117] (See -note 4, end of section.) It was these considerations, doubtless, which -led the Apostle to say to the saints--"Ye are not your own; for ye are -bought with a price." [118] - -Still more plain in relation to the effect that Messiah's atonement -has upon the personal sins of men, is the word of the Lord through the -Prophet Joseph Smith to Martin Harris, warning him to repent lest his -sufferings be sore--how sore, how exquisite, how hard to bear, he knew -not: - - For behold, I God, have suffered these things for all, that they - might not suffer if they would repent, but if they would not - repent, they must suffer even as I, which suffering caused myself, - even God, the greatest of all, to tremble because of pain, and to - bleed at every pore, and to suffer both body and spirit; and would - that I might not drink the bitter cup, and shrink--nevertheless, - glory be to the {91} Father, I partook and finished my preparations - unto the children of men. [119] - -12. Conditions of Salvation.--Messiah having thus ransomed -mankind by his own suffering and death, he becomes the law-giver to -our race and of right prescribes the conditions upon which the full -benefits of his great atonement shall be applied to individuals. Those -conditions he has prescribed, and they constitute the gospel. It was -these conditions which he authorized his Apostles to proclaim to the -world, saying: - - All power is given unto me in heaven and in earth. Go ye therefore, - and teach all nations, baptizing them in the name of the Father, - and of the Son, and of the Holy Ghost; teaching them to observe - _all things_ whatsoever I have commanded you. [120] - -13. Following the apostles in their fulfillment of this -commission, we have them persuading people to believe on the Lord -Jesus Christ as the Savior of the world, as the only one to whom -they may look for salvation[121]--the resurrection and the life. Men -in whose minds this faith was created they commanded to repent and -be baptized in the name of Jesus Christ for the remission of sins; -and promised them on the condition of their obedience the gift of -the Holy Ghost.[122] By repentance they meant a deep and heart-felt -sorrow for sin, accompanied by a reformation of life; [123] by baptism -they meant immersion in water in the likeness of Christ's burial and -resurrection;[124] and the Holy Ghost was imparted by the laying on of -hands and prayer.[125] - -14. These things connected with a Godly walk and conversation -after obeying them[126]--constitute the laws of adoption {92} into the -Church of Christ. These are the conditions on which man receives the -full benefit of the atonement of Jesus Christ--a forgiveness of sins -and power through the Holy Ghost to overcome all evil propensities -within himself, until he becomes pure in heart and every way made -ready and worthy of the kingdom of heaven. This is the gospel of Jesus -Christ, as taught by Jesus and his apostles. (See note 6, end of -section.) - -15. The Church.--In order to propagate the gospel, and teach, -encourage, instruct, preserve and finally perfect those who accepted -it, Messiah organized his church. He bestowed upon its members certain -great and precious spiritual gifts and graces, such as the power to -speak in new tongues and interpret them; to receive revelation, to -prophesy, to see visions, receive the visitation of angels, to possess -the gift of wisdom, knowledge, faith, discernment of spirits, and -healing the sick.[127] - -16. The description of the Church organization in the New -Testament is extremely imperfect, owing, no doubt, to the fragmentary -character of the Christian annals. While the distinctions between the -respective offices in the Priesthood, and the definition of the duties -of each officer are even less satisfactory; still there is enough -written to enable us to get an outline of the organization. - -17. Messiah, during his personal ministry, organized a quorum of -twelve apostles, to whom he gave very great powers and authority, even -to be witnesses of him among the people, to build up his church by the -proclamation of the gospel, to heal the sick, open the eyes of the -blind, raise the dead and cast out devils.[128] He likewise organized -quorums of seventies, unto whom he gave similar powers to those -bestowed upon the apostles.[129] - -{93} 18. After his resurrection Messiah was with his apostles and -disciples forty days, during which time he was teaching them all things -concerning the kingdom of God. [130] Hence we have these men after his -ascension organizing branches of the church wherever they found people -who received their testimony. In some instances they ordained elders to -preside over these branches;[131] and in other instances bishops were -appointed.[132] - -19. Paul, in giving a description of the organization of the -church says: - - And God hath set some in the church, first apostles, secondarily - prophets, thirdly teachers, after that miracles, then gifts of - healing, helps, governments, diversities of tongues. Are all - apostles? are all prophets? are all teachers? are all workers of - miracles? have all the gifts of healing? do all speak with tongues? - do all interpret?[133] - -The implied answer is that all are not apostles, nor prophets, nor -teachers, etc., in the church of Christ, but that the whole body, is -fitly joined together and compacted by that which every part and every -joint supplieth.[134] - -20. Preceding the first quotation we made from Paul,[135] he -compares the church of Christ to the body of a man, which, though it be -composed of many members, yet it is but one body, and all the members -thereof are needful to it. "The eye cannot say unto the hand, I have no -need of thee; nor again the head to the feet, I have no need of thee. -Nay, much more, those members of the body which seem to be more feeble -are necessary." This is equivalent to saying that the apostle cannot -say to the elder, I have no need of thee; nor the deacon to the bishop, -I have no need of thee; nor the seventy to the priest, I have no need -of thee. The argument is that all the offices, even those which seem -the least necessary, are all needful to the existence of the church of -Christ, and everyone is forbidden to hold as unnecessary his brother -officer. - -{94} 21. Moreover, the apostle insists that there should be the -same bond of sympathy between the members of the church of Christ that -there is in the members of the human body; that there should be no -schism in it, and that the members should have a care one for another; -that when one member suffers all the members suffer with it; or if one -member be honored all rejoice with it. - -22. In another description of the church the same writer after -saying again that God had given to men "some apostles, and some -prophets, and some evangelists, and some pastors and teachers"--he also -enumerates the objects for which this peculiar organization was given: -1. For the perfecting of the Saints. 2. The work of the ministry. 3. -Edifying the body of Christ. 4. To prevent the saints being carried -about by every wind of doctrine, by the sleight of men, and cunning -craftiness whereby they lie in wait to deceive. - -23. He very plainly intimates, too, that this organization was -designed to be perpetuated until the saints all come to the "unity of -the faith and the knowledge of the Son of God--unto a perfect man, -unto the measure of the stature of the fullness of Christ." [136] -Furthermore, we suggest that it must be obvious, since the church -organization was given to perfect the saints, to the work of the -ministry, to edify the body of Christ, to prevent the saints being -carried about by every wind of doctrine or being deceived by cunning -men--that so long as there are saints who need perfecting, so long -as there is a necessity for work in the ministry, so long as the -church of Christ needs edifying, or the saints need to be guarded from -heresy, or the deceitfulness of false teachers--just so long will this -organization of the church with apostles and prophets, seventies, and -elders, bishops and teachers and deacons be needed; and since the kinds -of work enumerated in the foregoing will always be necessary, we reach -the conclusion that the Church organization as established {95} by the -apostles was designed to be perpetual. (See note 5, end of section). - -24. Officers of the Church to be Divinely Appointed.--Moreover -it is apparent that these officers of the church were called of God. -Concerning the apostles Jesus said: "Ye have not chosen me but I have -chosen you, and ordained you that ye may bring forth fruit." [137] When -seven men were chosen to look after the poor and minister to them they -set them before the apostles, who, when they had prayed, laid their -hands upon them and ordained them to their calling.[138] - -25. So in the case of Paul. It was not enough that he saw and -spoke with Messiah, for afterwards when the Lord would have him engage -in the work of preaching the gospel and administering in the ordinances -thereof, the Holy Ghost said unto certain prophets at Antioch, - - Separate me Barnabas and Saul for the work whereunto I have called - them. And when they had fasted and prayed, and laid their hands on - them, they sent them away. [139] - -26. Furthermore, as Paul went about confirming the souls of -saints, he ordained elders in every church.[140] He did not suffer -men to take the authority on themselves to minister in the things of -God; but warned the saints against such characters. "Take heed unto -yourselves," said he to the elders of Ephesus, "and to all the flock -over which the Holy Ghost hath made you overseers, to feed the flock -of God * * * For I know this, that after my departing, shall grievous -wolves enter in, not sparing the flock. And of your own selves shall -men arise, speaking perverse things, to draw away disciples after -them." [141] - -27. The general law of the church is expressed in the following: - - Every high priest taken from among men is ordained for men in - {96} things pertaining to God that he may offer both gifts and - sacrifices for sins. * * * And no man taketh this honor unto - himself, but he that is called of God as was Aaron. [142] - -The manner in which Aaron was called to the priest's office is recorded -in the writings of Moses as follows: The word of the Lord came to that -prophet saying: - - Take thou unto thee Aaron thy brother, and his sons with him from - among the children of Israel that he may minister unto me in the - priest's office, even Aaron, Nadab and Abihu, Eleazer and Ithamar, - Aaron's sons. [143] - -28. It may be objected that this was the law relating to the -calling of high priests alone, but if high priests were to be called in -this manner, is it not reasonable to conclude that all who administer -in things "pertaining to God" must be called in the same manner--that -is, of God? So far as the scriptures are concerned, and on subjects -of this character their authority is conclusive, wherever we have an -account of men administering in the things pertaining to God, and their -administrations are accepted of him, they have either been called -directly by revelation from him, or through inspiration in those who -already had authority from God to act in his name; and to be called by -a legitimate, divinely established authority is to be called of God. -(See note 6, end of section). - -29. The Church on the Western Hemisphere.--The Book of Mormon is -no more explicit in its description of the church organization than the -New Testament. This is owing to the fact that the Book of Mormon is but -an abridgement of the Nephite annals, and we are informed by Mormon, -who made the abridgement, that not an hundredth part of the things -which Jesus taught to the Nephites could be recorded in his abridged -record--hence the meagre description of the church organization.[144] -From Mormon's abridged account of Messiah's visit and {97} labors among -the Nephites, however, it appears that Jesus chose from among the -faithful men who believed on him, twelve apostles,[145] unto whom he -gave power to preach repentance, baptize for remission of sins,[146] -lay on hands for the Holy Ghost,[147] and organize the Church.[148] -But the details of this work are not given. It is evident, however, -that the twelve disciples ordained subordinate officers, since Moroni -informs us of the manner in which they ordained priests and teachers; -[149] and he also refers to the office of elders.[150] - -30. Thus in the Book of Mormon, as in the New Testament, may be -seen only the faint outlines of the organization, the church of Christ. -A full description of it, together with the callings and authority of -the respective officers and persons of which it is composed, will be -reserved for Part IV of this work. - -31. The acceptance of the gospel by the Nephites was followed -by the same results as when accepted by the Jews and Gentiles of the -eastern hemisphere. The sick were healed, the dead were raised, the -lame walked, the deaf heard, and the blind received their sight. Peace, -love, sobriety, justice and an absence of greed and pride characterized -the conduct of the saints of the western hemisphere; and here, too, -they had "all things common among them, therefore they were not rich -and poor, bond and free, but they were all made free, and partakers of -the heavenly gifts." [151] - -NOTES. - -1. The Redemption Unconditional.--We believe that through the -sufferings, death and atonement of Jesus Christ, all mankind without -one exception, are to be completely and fully redeemed, both body -and spirit, from the endless banishment and curse to which they were -consigned by Adam's transgression; and that this universal salvation -and redemption of the whole human family from the {98} endless penalty -of the original sin, is effected without any conditions whatsoever on -their part; that is, that they are not required to believe or repent, -or be baptized, or do anything else, in order to be redeemed from -that penalty; for whether they believe or disbelieve, whether they -repent or remain impenitent, whether they are baptized or unbaptized, -whether they keep the commandments or break them, whether they are -righteous or unrighteous, it will make no difference in relation to -their redemption, both soul and body, from the penalty of Adam's -transgression. The most righteous man that ever lived on the earth, -and the most wicked wretch of the whole human family, were both placed -under the same curse without any transgression or agency of their -own, and they both alike will be redeemed from that curse, without any -agency or conditions on their part.--"Remarkable Visions"--Orson Pratt. - -2. The Atonement Universal in its Application.--Transgression of -the law brought death upon all the posterity of Adam, the restoration -through the atonement restored all the human family to life. "For since -by man came death, by man came also the resurrection of the dead. For -as in Adam all die, even so in Christ shall all be made alive." So that -whatever was lost by Adam was restored by Jesus Christ. The penalty of -the transgression of the law was the death of the body. The atonement -made by Jesus Christ resulted in the resurrection of the human body. -Its scope embraced all peoples, nations and tongues. - - For all my Lord was crucified, - For all, for all my Savior died. - - --"Mediation and Atonement"--John Taylor. - -3. The Atonement a Mystery.--As stated elsewhere, in some -mysterious, incomprehensible way, Jesus assumed the responsibility -which naturally would have devolved upon Adam; but which could only -be accomplished through the mediation of himself, and by taking upon -himself their sorrows, assuming their responsibilities and bearing -their transgressions or sins. In a manner incomprehensible and -inexplicable, he bore the weight of the sins of the whole world; not -only of Adam, but of his posterity; and in doing that, opened the -kingdom of heaven, not only to all believers and all who obeyed the -law of God, but to more than one-half of the human family who died -before they came to years of maturity, as well as to the heathen, who -having died without law, will through his mediation be resurrected -without law, and be judged without law, and thus participate -according to their capacity, works and worth, in the blessings of his -atonement.--"Mediation and Atonement"--John Taylor. - -{99} 4. The Means of Escape from Penalties of Personal -Sins.--After this full, complete and universal redemption, -restoration, and salvation of the whole of Adam's race through the -atonement of Jesus Christ, * * * all and every one of them will enjoy -eternal life and happiness, never more to be banished from the presence -of God if they themselves have committed no sin. * * * We believe that -all mankind, in consequence of the fall, after they grow up from their -infant state and come to the years of understanding, know good and evil -and are capable of obeying or disobeying law, and that a law is given -against doing evil and that the penalty affixed is a second banishment -from the presence of God, both body and spirit, after they have been -redeemed from the first banishment and restored into his presence. * -* * We believe that all who have done evil, having a knowledge of the -law, or afterwards in this life coming to the knowledge thereof, are -under its penalty, which is not inflicted in this world but in the -world to come. * * * "But," inquires the sinner, "is there no way of -escape? Is my case hopeless?" * * * The answer is, if thou canst hide -thyself from the all-searching eye of an omnipresent God, that he shall -not find thee, or if thou canst prevail with him to deny justice its -claim, or if thou canst clothe thyself with power, and contend with the -Almighty and prevent him from executing the sentence of the law, then -thou canst escape. * * * But be assured, O sinner, that thou canst not -devise any way of thine own to escape, nor do anything which will atone -for thy sins. Therefore thy case is hopeless, unless God hath devised -some way for thy deliverance; but do not let despair seize upon thee; -* * * for he who gave the law has devised a way for thy deliverance. -That same Jesus, who hath atoned for the original sin (Adam's -transgression), and will redeem all mankind from the penalty thereof, -hath also atoned for thy sins, and offereth salvation and deliverance -to thee, on certain conditions to be complied with on thy part. * * -* The first condition to be complied with on the part of sinners is -to believe in God, and in the sufferings and death of his son Jesus -Christ * * * and in the Holy Ghost. * * * That the second condition is -to repent. * * * That the third condition is to be baptized for the -remission of sins. * * * And that the fourth condition is to receive -the laying on of hands for the gift of the Holy Ghost. * * * They are -then required to be humble, to be meek and lowly in heart, to watch -and pray and deal justly. * * * And, in short, to continue faithful to -the end in all the duties enjoined upon them by the word and Spirit of -Christ.--"Remarkable Visions"--Orson Pratt. - -5. Four Opinions on Church Government.--How far even wise men and -Christian scholars have gone astray in relation to church government -may be judged from the following opinions on the subject: - -{100} Those who imagine that Christ himself or the apostles by his -direction or authority appointed a certain fixed form of church -government are not agreed what that form was. The principal opinions -that have been adopted upon this head may be reduced to the four -following: - -_First_, is that of the Roman Catholics maintain that Christ's -intention and appointment was that his followers should be collected -into one sacred empire, subject to the government of St. Peter and -his successors, and divided like the kingdoms of this world into -several provinces; that in consequence thereof Peter fixed the seat of -ecclesiastical dominion at Rome, but afterwards to alleviate the burden -of his office divided the church into three greater provinces according -to the division of the world at that time, and appointed a person to -preside in each who was dignified with the title of Patriarch; that the -European Patriarch resided at Rome, the Asiatic at Antioch, and the -African at Alexandria; that the bishops of each province among whom -there were various ranks, were to reverence the authority of their -respective patriarchs, and that both bishops and patriarchs were to be -passively subject to the supreme dominion of the Roman Pontiff. This -romantic account scarcely deserves a serious refutation. - -The _second_ opinion concerning the government of the church makes no -mention of a supreme head or of patriarchs constituted by a divine -authority; but it supposes that the apostles divided the Roman empire -into as many ecclesiastical provinces as there were secular or civil -ones; that the metropolitan bishops, that is, the prelate who resides -in the capital city of each province, presides over the clergy of that -province, and that the other bishops were subject to his authority. -This opinion has been adopted by some of the most learned of the Romish -church; and has also been favored by some of the most eminent British -divines. Some Protestant writers of note have endeavored to prove that -it is not supported by sufficient evidence. - -The _third_ opinion is that of those who acknowledge that when the -Christians began to multiply exceedingly, metropolitans, patriarchs -and archbishops were indeed created but only by human appointment and -authority; though they confess at the same time that it is consonant to -the orders and intentions of Christ and his apostles that there should -be in every Christian church one person invested with the highest -authority and clothed with certain rights and privileges above the -other doctors of that assembly. This opinion has been embraced by many -English divines of the first rank in the learned world; and also by -many in other countries and communions. - -The _fourth_, and last opinion is that of the Presbyterians who affirm -that Christ's intention was that the Christian doctors and {101} -ministers should all enjoy the same rank and authority without any -sort of pre-eminence or subordination or distinction of rights and -privileges.--Mosheim, vol. 1, pages 67, 68. Note--Murdock. - -"The truth of the matter is," remarks Dr. Maclaine, "that Christ by -leaving this matter undetermined, has of consequence, left Christian -societies a discretionary power of modeling the government of the -church in such a manner as the circumstantial reasons of times, places, -etc., may require; and therefore the wisest government of the church is -the best and the most divine; and every Christian society has a right -to make laws for itself; provided that these laws are consistent with -charity and peace and with the fundamental doctrines and principles of -Christianity." Of this it is only necessary to say that Christ did not -leave this matter undetermined but established his church government -as explained in the text of this work. The wisest form of church -government is that which God gave; it is at the same time the best and -not only the most divine but the only one that can lay any claim to -being so; and for the church or any branch thereof to establish any -other government for itself is an unjustifiable departure from the -order of God.--Roberts. - -6. Authority from God Needful.--We are informed in the -scriptures, that the Lord wrought special miracles by the hands of -Paul, whom he had called to be his servant. The sick were healed, and -evil spirits were cast out of those who were possessed. "Then certain -of the vagabond Jews, exorcists, took upon them to call over them which -had evil spirits, the name of the Lord Jesus, saying, We adjure you, -by Jesus whom Paul preacheth. And there were seven sons, of one Sceva, -a Jew, and chief of the priests, which did so. And the evil spirit -answered and said, Jesus I know, and Paul I know, but who are ye? And -the man in whom the evil spirit was, leaped on them, and overcame them, -and prevailed against them, so that they fled out of the house, naked -and wounded."--(Acts xix: 13-16). These men presumptuously took it upon -themselves to act as those who had authority, and the result was that -not even the devils would respect their administrations, much less -the Lord. There is a principle of great moment associated with this -incident. The question is, if these men, when acting without authority -from God could not drive out an evil spirit, would their administration -be of force, or have any virtue in it, had they administered in some -other ordinance of the gospel, say baptism for the remission of -sins, or the laying on of hands for the reception of the Holy Ghost? -Manifestly it would not. Hence we come to the conclusion, so well -expressed in one of our articles of faith: "A man must be called of God -by prophecy and by the laying on of hands by those who are in authority -to preach the gospel and administer in the ordinances thereof."--"The -Gospel"--Roberts. - -{102} REVIEW. - -1. What two great purposes were contemplated in Messiah's mission? - -2. Relate the fall of man and its consequences. - -3. What is general salvation? - -4. How do you prove that there will be a general salvation? - -5. Why is redemption from Adam's transgression unconditional? (Notes 1 -to 4). - -6. How are the claims of justice and mercy balanced in the atonement? - -7. Was Messiah's atonement voluntary? - -8. What can you say of the love of God as it appears in the atonement? - -9. What is meant by individual salvation? - -10. In what does it differ from general salvation? - -11. By what consideration does mercy mitigate the claims of justice in -the plan of redemption? - -12. What are the conditions of salvation? (Note 6). - -13. For what several purposes did Messiah institute his church? - -14. Why is it that the description of the Church of Christ is so -imperfect in the New Testament? - -15. Enumerate the powers granted to the Twelve. - -16. What other officers did Jesus call to the ministry upon whom he -bestowed similar powers? - -17. What other officers were appointed in the church? - -18. Give Paul's description of the church. - -19. State the particular objects to be accomplished by the church -organization. - -20. What reasons can you give for believing that the church as -organized by Messiah is to be perpetuated? - -21. What are the four leading opinions in respect to church government? -(Note 5). - -22. What is the truth in respect of church government? (Note 5). - -23. Is the Book of Mormon description of church organization more -complete than that of the New Testament? Why? - -24. Give an account of the organization of the church on the western -hemisphere. - -25. What followed the preaching of the gospel and the organization of -the church on the western hemisphere? - -Footnotes - -1. It is also called Ephrath [Ef-rath] and Ephratah [Ef-ra-tah.] It was -the scene of Rachel's death and burial, the native place of Samuel's -father, the residence of Boaz and Ruth, and the birthplace of David; -it was also the last rallying point of the remnant of Judah after the -invasion of Nebuchadnezzar. - -2. Micah v: 2. - -3. Luke 1:28-38. - -4. Canon Farrar translates this splendid passage: "Glory to God in the -highest, and on earth peace among men of good will," maintaining that -such is the reading of the best Mss. Dear to us as the reading in King -James' translation of the Bible is, if looked upon as announcing the -effect of Christianity in this world--"On earth peace among men of good -will," comes more nearly to the truth than "on earth peace, good will -toward men." - -5. Matt. ii: 2. - -6. III Nephi i: 21. - -7. III Nephi i: 13. - -8. III Nephi i: 15-19. - -9. Matt. ii: 18. - -10. Matt. ii: 23. - -11. I have condensed much of the matter in the first part of this -section from the learned works of D'Aubigne, Dr. Mosheim, Gibbon and -Josephus, sometimes using even their phraseology without further -acknowledgement than this note.--The Author. - -12. Epistle to Romans i: 18-32. - -13. See note 7, end of section. - -14. Dr. Lardner. - -15. See "The First Gospel of the Infancy," Apocryphal New Testament -(Colley & Rich, publishers, Boston, 1891.) - -16. Luke i. - -17. Matt. iii. - -18. Luke iii. - -19. Matt. iii. - -20. Luke iii. - -21. John i:19-23. - -22. The location of Bethabara is uncertain. - -23. Matt. iii. - -24. Matt. iii. - -25. John i:33. - -26. Matt. iv. - -27. That is, vain fellow. - -28. Doc. and Cov. lxxxiv:17-27. - -29. Biblical Literature.--Kitto. - -30. Matt. x. - -31. Matt. x. - -32. Compare Luke x with Matt. x. - -33. Luke x. - -34. John v. - -35. John iii. - -36. John iii. - -37. John iv. - -38. John v:24-30. - -39. John v:39-47, vii:14-18. - -40. John v:32-35. - -41. John v:36; x:25. - -42. John v:37, 39. - -43. Mark xi:5. - -44. Matt. iv:16-24. - -45. Matt. iv:16-24. - -46. Mark xii. - -47. John xi. - -48. Matt. ii. - -49. John v:1-18. - -50. John v:17, 18. - -51. John xii. - -52. Luke xxii. Matt. xxvi. - -53. John xviii:36. - -54. Luke alone calls it _Calvary_; Matthew, Mark and John call it -Golgotha. They each have reference to the same place, which was known -by the two different names. - -55. III Nephi viii. - -56. Those predictions are found in the following passages: John -ii:18-22; x:17, 18; xiii:31-33. Matt. xii:38=42; xvi:21-23; xvii:1-9; -Mark ix:30-32; x:32-34. - -57. Matt. xxviii. - -58. John xx:14-17. - -59. Matt. xxviii:9. - -60. Luke xxiv:13-31. - -61. Luke xxiv:34 and I Cor. xv:5. - -62. John xx:19. - -63. John xx:26; Mark xvi:14. - -64. John xxi:1-24. - -65. Matt. xxviii:16. - -66. I Cor. xv:6. - -67. I Cor. xv:7. - -68. I Cor. xv:8. - -69. Acts i. - -70. Matt. xviii. - -71. Mark xvi:16. - -72. Luke xxiv:49, 53; Acts i. - -73. Acts i; Matt. xvi. - -74. John x:16. - -75. III Nephi xv:18. - -76. III Nephi xv:21. - -77. III Nephi xi:12. - -78. Section V, paragraph 14. - -79. The land Bountiful was in the northern part of South America. - -80. III Nephi xi:14. - -81. See John xxi:21-25; III Nephi xxviii. - -82. Let those who would be more minutely informed upon the ministry -of Messiah on the western hemisphere, study carefully the book of III -Nephi, where the history of that important event is recorded, and which -book has been called--a "Fifth Gospel." - -83. It must be remembered, that Jesus told the Nephites that he was -going to visit the lost tribes whom the Father had led away. They, too, -were to have the gospel preached to them (III Nephi xv and xvi.) - -84. In his "Comment de Rebus Christ," p. 78-80, the learned Dr. -Mosheim has a note on this passage in which his aim is to prove that -the correct translation from the Greek of the phrase usually rendered -"they gave forth their lots," should be "they gave their votes." -While it is but proper to say that the Doctor's translation is very -generally rejected by the learned, still there will be no question with -those who understand the order of the priesthood and the manner of -filling vacancies in its quorums, that Dr. Mosheim is correct in his -interpretation as to the meaning of the passage. - -85. IV Nephi i:14. - -86. Pentecost came fifty days after the Passover, on which day the -Lord Jesus was crucified. Allowing that he lay three days in the tomb -and was with his disciples forty days after his resurrection (Acts -i:3), forty-three days of the fifty between Passover and Pentecost -are accounted for, leaving but seven days between ascension and the -day of Pentecost, when the promise of the baptism of the spirit was -fulfilled.--"The Gospel," note p. 177. - -87. Luke iii:16. Matt. iii:2. Acts i:4, 5. - -88. The languages spoken are enumerated by the writer of The Acts -ii:9-11. - -89. Joel ii:28. - -90. I think it proper here to call the attention of the student to the -fact that the principles of the gospel in this discourse of Peter's -are stated in the same order that they were unfolded in the ministry -of John the Baptist and Messiah. First, John came bearing witness of -one who should come after him--Christ, the Lord. Hence, he taught faith -in God (John i:15, 16, also verses 19-36). After that, the burden of -his message was, "Repent, for the kingdom of heaven is at hand;" then -followed his baptism in water with a promise that they should receive -the Holy Ghost. So Peter first taught the people faith in the Lord, -proving from the scripture that Jesus was both Lord and Christ; and -when they believed that, then he taught them repentance and baptism for -the remission of sins, and promised them the Holy Ghost. - -91. Acts ii:38, 39. - -92. Acts iv:9. - -93. Acts v:26-32. - -94. Acts v:34-42. - -95. It is generally supposed by Biblical scholars, Mosheim, Neander, -Kitto, Murdock and many others, that these men were deacons only. -There is nothing, however, in the Acts of the Apostles or other parts -of the New Testament which would lead one to believe that such was -the case. We have evidence on the other hand that one of them at -least held a higher priesthood than the office of deacon. In modern -revelation we have it stated that neither teachers nor deacons have -authority to baptize, administer the sacrament or lay on hands for the -Holy Ghost (Doc. and Cov., sec. xx:58); yet we have Philip, one of the -seven, going down into Samaria, teaching the gospel "and baptizing the -people" (Acts viii), hence we may know that he held a higher priesthood -than that of deacon. Yet when it became necessary to confer the Holy -Ghost upon these same converts by the laying on of hands, Philip, it -would seem, had not the authority to do it; but the Apostles hearing -that Samaria had received the word, sent Peter and John down and -they conferred upon the Samaritans the Holy Ghost. And though Philip -was present he appears to have taken no part in it. It is therefore -reasonable to conclude that since Philip had authority to baptize, he -therefore must have held an office higher than that of deacon, or even -of teacher; but since he evidently had not authority to lay on hands -for the gift of the Holy Ghost, his office was something less than that -of an Elder. Hence it is most likely that he was a priest--priests -have the right to baptize but not to lay on hands for the reception -of the Holy Ghost (Doc. and Cov. sec. xx)--as perhaps also were his -six associates, appointed to preside over the temporal affairs of the -Church, especially to see after the poor. - -96. Acts iv:32-37. - -97. Acts viii. The student will observe that the same order of -presenting and accepting the gospel is observed in the account given of -its introduction into Samaria as was observed in the teaching of John -the Baptist and Jesus, and also of Peter, on the day of Pentecost. - -98. Acts ix. - -99. Matt. xv:24. - -100. John xii:32. - -101. This case of Cornelius marks an exception--the only one recorded -in the New Testament--to that order in the gospel to which attention -has been drawn several times in this section; that is, these Gentiles -received the Holy Ghost before baptism in water. The object of the -deviation from the rule is obvious. It was that the Jews might have a -witness from God that the gospel was for the Gentiles as well as for -the house of Israel. But according to the Scriptures, and I may say -according to the nature and relationship of these several principles -and ordinances of the gospel to each other, the reception of the Holy -Ghost comes after repentance and baptism, the one leading up logically -to the other, which follows in beautiful and harmonious sequence. - -102. Col. i:23. - -103. Dan. xii:2. - -104. John v:26, 28, 29. - -105. Doc. and Cov. lxxvi:17. - -106. Rev. xx:12, 13. - -107. Rom. v:18. See whole chapter. - -108. Cor. xv:21-26. - -109. Mormon ix:12, 13. Other evidences from the Nephite scriptures will -be found in Alma xi:40-44. III Nephi xxvii:13-15. II Nephi ii. Mosiah -xv:18-27. Alma xxxiv:7-17. Alma xiii:1-26. - -110. See "The World's Sixteen Crucified Saviors," by Kersey Graves. - -111. John v:26. - -112. Mediation and Atonement, xxiv. - -113. John x:17, 18. - -114. Matt. xxvi:53, 54. - -115. I John iv:9. - -116. John iii:16, 17. - -117. Isaiah liii:5, 6. - -118. I Cor. vi:19, 20. - -119. Doc. and Cov., sec. xix:16-18. See also Mosiah iii:20, 21. "The -Gospel," Roberts, page 29. - -120. Matt. xxviii:18-20. - -121. Acts iv:12. - -122. Acts ii:22-47. Acts viii:5-25. - -123. II Cor. vii:8-10. - -124. Rom. vi:3-5. - -125. Acts viii:14-18. - -126. The injunction placed upon those who accept the faith of the -gospel is that they add to their faith virtue; and to virtue, -knowledge; and to knowledge, temperance; and to temperance, patience; -and to patience, godliness; and to godliness, brotherly kindness; and -to brotherly kindness, charity. For if these things be in you, and -abound they make you that ye shall neither be barren nor unfruitful -in the knowledge of our Lord Jesus Christ. (II Peter i:5-8.)--"The -Gospel," page 37. - -127. Mark xvi. I Cor. xii. - -128. Matt. x. Acts i:4-8. - -129. Compare Luke x with Matt. x. - -130. Acts i:3. - -131. Acts xiv:23. Acts xx:17, 28. - -132. Phil. i:1. Titus i:5-7. - -133. I Cor. xii:28-30. - -134. Eph. iv:10. - -135. I Cor. xii. - -136. Eph. iv. - -137. John xv:16. - -138. Acts v:1-6. - -139. Acts xiii:1-3. - -140. Acts xiv:2, 3. - -141. Acts xx:28, 29. - -142. Heb. v:1, 5. - -143. Ex. xxviii:1. - -144. III Nephi xxvi:6, 7. - -145. III Nephi xii. - -146. III Nephi xi. - -147. III Nephi xxvii:37; also Moroni ii. - -148. III Nephi xxvii and IV Nephi i:1. - -149. Moroni iii. - -150. Moroni vi. - -151. IV Nephi i:1-7. - -{103} - - - -PART II. - -THE APOSTASY. - -{105} - - - -SECTION I. - -In Part I, our narrative was confined mainly to those propitious -circumstances which made for the successful introduction of the gospel -and the founding of the church of Christ. In Part II, we are to deal -with those adverse events which led finally to the subversion of the -Christian religion. We commence with the - -1. Persecution of the Christians by the Jews.--The Messiah -forewarned his disciples that they would be persecuted by the world, -pointed out the reasons for it, and comforted them by reminding them -that the world had hated him before it hated them; that the servant -was not greater than his lord; and for that matter all the prophets -which were before them had been persecuted by the generations in which -they lived, and that, for the reason that they were not of the world, -therefore the world hated and destroyed them.[1] - -2. Two special reasons may be assigned for the persecution -of the saints by the Jews. 1. They looked upon Christianity as a -rival religion to Judaism, a thing of itself sufficient to engender -bitterness, jealousy, persecution. 2. If Christianity should live and -obtain a respectable standing, the Jews of that generation must ever -be looked upon as not only putting an innocent man to death, but as -rejecting and slaying the Son of God. To crush this rival religion -and escape the odium which the successful establishment of it would -inevitably fix upon them, were the incentives which prompted that first -general persecution which arose against the church in Jerusalem, and -that commenced in the very first year after Messiah's ascension. - -{106} 3. The extent of the persecution or the time of its -continuance may not be determined; but that it was murderous may be -learned from the fact that Stephen was slain,[2] as was also James, the -son of Zebedee,[3] and James, the Just, brother of the Lord.[4] The -Apostle Peter was imprisoned and would doubtless have shared the fate -of the other martyrs, but that he was delivered by an angel.[5] - -4. Nor was this persecution confined alone to Jerusalem; on -the contrary the hate-blinded high priests and elders of the Jews in -Palestine conferred with the Jews throughout the Roman provinces, -and everywhere incited them to hatred of the Christians, exhorting -them to have no connection with, and to do all in their power to -destroy the "superstition," as the Christian religion was then -called. Nor were they content with what they themselves could do, -but they exhausted their ingenuity in efforts to incite the Romans -against them. To accomplish this they charged that the Christians had -treasonable designs against the Roman government, as "appeared by their -acknowledging as their king one Jesus, a malefactor whom Pilate had -most justly put to death." [6] - -5. The Jews themselves, however, were in no great favor with -the Romans since their impatience of Roman restraint led them to be -constantly on the eve of rebellion and sedition, and frequently to -break out into deeds of violence against the Roman authority. This lack -of favor rendered the power of the Jews unequal to their malice against -the church of Christ. - -6. The imperious nation, too, whose forefathers had rejected -the prophets and at the last had crucified the Son of God with every -circumstance of cruelty, crying out in the streets of their holy city, -"crucify him, and let his blood be upon us and on our children," [7] -were about to meet the calamities which their wickedness called down -upon them. The Roman emperor Vespasian {107} [Ves-pa-zhe-an], tired -of their repeated seditions, at last sent an army under Titus to -subjugate them. The Jews made a stubborn resistance and a terrible -war followed. Jerusalem, crowded with people who had come into the -city from the surrounding country to attend the Passover, was besieged -for six months, during which time more than a million of her wretched -inhabitants perished of famine. The city was finally taken, the walls -thereof thrown down and the temple so completely destroyed that not -one stone was left upon another. Thousands of Jews were cut to pieces -and nearly a hundred thousand of those taken captive were sent into -slavery.[8] All the calamities predicted by the Messiah[9] befell the -city and people. Jerusalem from that time until now has been trodden -down of the Gentiles; and will be until the times of the Gentiles are -fulfilled. - -7. According to Eusebius, the Christians escaped these calamities -which befell the Jews; for the whole body of the church at Jerusalem, -having been commanded by divine revelation, given to men of approved -piety, removed from Jerusalem before the war and dwelt at Pella, beyond -Jordan, where they were secure from the calamities of those times.[10] - -8. Persecution by the Romans.--It is more difficult to -understand why the Romans should persecute the Christians than it is -to see why the Jews did it. The Romans were polytheists, and affected -the fullest religious liberty. The author of the "Decline and Fall of -the Roman Empire" claims that this period of Roman history was the -golden age of religious liberty. And such was the multitude of deities -collected in Rome from various nations, and such the variety of worship -to be seen in the great capital of the empire, that Gibbon has said: - - Rome gradually became the common temple of her subjects; and {108} - the freedom of the city was bestowed on all the gods of mankind.[11] - -Furthermore, the same high authority says: - - The various modes of worship which prevailed in the Roman world, - were all considered by the people as being equally true; by the - philosophers as all equally false; and by the magistrates as - equally useful. And thus toleration produced not only mutual - indulgences, but even religious concord. - -9. The student who would learn why the mild and beautiful -Christian religion was alone selected to bear the wrath and feel the -vengeful power of Rome, must look deeper than the reasons usually -assigned for the strange circumstance. It is superficial to say that -the persecution was caused by the charges of immorality. The Roman -authorities had the best of evidence that the charges were false. (See -note 1, end of section). Equally absurd is it to assign as a cause -the supposed atheism of the Christians, for that was the condition -of nearly all Rome; while the charge that they were traitors to the -emperor, and expected to see the empire supplanted by the kingdom of -Christ--which some assign as the chief cause of Roman persecution--was -treated with contempt by the emperors. (See note 2, end of section). - -10. The true cause of the persecution was this: Satan knew there -was no power of salvation in the idolatrous worship of the heathen, -and hence let them live on in peace, but when Jesus of Nazareth and -his followers came, in the authority of God, preaching the gospel, -he recognized in that the principles and power against which he had -rebelled in heaven, and stirred up the hearts of men to rebellion -against the truth to overthrow it. This was the real cause of -persecution, though it lurked under a variety of pretexts, the most of -which are named in the above supposed causes. - -11. The First Roman Persecution.--The first emperor {109} to -enact laws for the extermination of Christians was Nero. (See note -3, end of section). His decrees against them originated rather in an -effort to shield himself from popular fury than any desire that he -had to protect the religion of the State against the advancement of -Christianity. Nero, wishing to witness a great conflagration, had -set fire to the city of Rome. The flames utterly consumed three of -the fourteen wards into which the city was divided, and spread ruin -in seven others. It was in vain that the emperor tried to soothe the -indignant and miserable citizens whose all had been consumed by the -flames, and neither the magnificence of the prince, nor his attempted -expiation of the gods could remove from him the infamy of having -ordered the conflagration. - -12. Therefore, [writes Tacitus, one of the most trustworthy of -all historians], to stop the clamor Nero falsely accused and subjugated -to the most exquisite punishments a people hated for their crimes, -called Christians. The founder of the sect, Christ, was executed in the -reign of Tiberius, by the Procurator Pontius Pilate. The pernicious -superstition, repressed for a time, burst forth again; not only -through Judea, the birth-place of the evil, but at Rome also, where -everything atrocious and base centers and is in repute. Those first -seized, confessed; then a vast multitude, detected by their means, were -convicted, not so much of the crime of burning the city as of hatred -of mankind. And insult was added to their torments; for being clad in -skins of wild beasts they were torn to pieces by dogs; or affixed to -crosses to be burned, were used as lights to dispel the darkness of -night, when the day was gone. Nero devoted his garden to the show, -and held circensian [sir-sen-shan] games, mixing with the rabble, or -mounting a chariot, clad like a coachman. Hence, though the guilty and -those meriting the severest punishment, suffered, yet compassion was -excited, because they were destroyed, not for the public good, but to -satisfy the cruelty of an individual.[12] - -13. Time of the Persecution.--The time of this persecution {110} -is fixed by the date of the great conflagration, which Tacitus set down -as commencing on the 18th of July, A. D. 65. It lasted six days; and -soon after that the persecution broke out. - -14. Continuance and Extent of the Persecution.--How long this -persecution lasted, and whether it was confined to the city of Rome -or extended throughout the empire is difficult to determine. From -some remarks made by Tertullian [Ter-tul-li-an], writing in the next -century, it would seem that the decrees of Nero against the Christians -of Rome were general laws, such as those afterwards passed by Domitian. -But the inferences of his language are generally discredited or -accounted the result of Tertullian's fervid rhetoric; and Gibbon's -conclusion that the persecution was confined within the walls of Rome -generally accepted. [13] It was in this persecution, according to the -tradition of the early Christian fathers, that Peter and Paul suffered -martyrdom. - -15. The Second Persecution.--The second persecution against the -Christian church broke out in the year A. D. 93 or 94, under the reign -of Domitian. It was during this persecution that the Apostle John -was banished to Patmos. Eusebius states that at the same time, for -professing Christ, Flavi Domitilla, the niece of Flavius Clemens, one -of the consuls of Rome at the time, "was transported with many others, -by way of punishment, to the island of Pontia." The pretext for this -persecution is ascribed to the fears of Domitian that he would lose -his empire. A rumor reached him that a person would arise from the -relatives of Messiah who would attempt a revolution; whereupon the -jealous nature of the emperor prompted him to begin this persecution. -In it both Jews and Christians suffered, the emperor ordering that -the descendants of David, especially, should be put to death. An -investigation of the prospects of a revolution arising from such a -quarter caused Domitian to dismiss {111} the matter with contempt and -order the persecution to cease.[14] (See note 2, end of section). - -NOTES. - -1. Pliny's Testimony to the Morality of the Christians.--The -character which this writer gives of the Christians of that age (his -celebrated letter was written to Trajan early in the second century), -and which was drawn from a pretty accurate inquiry, because he -considered their moral principles as the point in which the magistrate -was interested, is as follows: He tells the emperor that some of -those who had relinquished the society, or who, to save themselves -pretended that they had relinquished it, affirmed "that they were -wont to meet together on a stated day, before it was light, and sang -among themselves alternately a hymn to Christ as a God; and to bind -themselves by an oath, not to the commission of any wickedness, but -that they would not be guilty of theft, or robbery, or adultery; that -they would never falsify their word, or deny a pledge committed to -them when called upon to return it." This proves that a morality more -pure and strict than was ordinary, prevailed at that time in Christian -societies.--Paley's "Evidences." - -2. Interview of Domitian and the Relatives of the Lord.--There -were yet living of the family of our Lord the grandchildren of -Judas, called the brother of our Lord according to the flesh. These -were reported as being of the family of David, and were brought to -Domitian by the evocaties. For this emperor was as much alarmed at -the appearance of Christ as Herod. He put the question whether they -were of David's race and they confessed that they were. He then asked -them what property they had, or how much money they owned. And both of -them answered, that they had between them only nine thousand denarii, -and this they had not in silver, but in the value of a piece of land, -containing only thirty-nine acres; from which they raised their taxes -and supported themselves by their own labor. Then they also began to -show their hands, exhibiting the hardness of their bodies, and the -callosity formed by incessant labor on their hands, as evidence of -their own labor. When asked also, respecting Christ and his kingdom, -what was its nature, and when and where it was to appear, they replied -that it was not a temporal nor an earthly kingdom, but celestial -and angelic; that it would appear at the end of the world, {112} -when coming in glory he would judge the quick and the dead, and give -to every one according to his works. Upon which Domitian despising -them, made no reply; but treating them with contempt, as simpletons, -commanded them to be dismissed, and by a decree ordered the persecution -to cease.--Hegesippus, quoted by Eusebius. - -3. Character of Nero.--Nero was the incarnation of depravity--the -very name by which men are accustomed to express the fury of -unrestrained malignity. Bad as he was, he was not worse than Rome. She -had but her due. Nay, when he died the rabble and the slaves crowned -his statue with garlands and scattered flowers over his grave. And -why not? Nero never injured the rabble, never oppressed the slave. He -murdered his mother, his brother, his wife, and was the tyrant of the -wealthy, the terror of the successful. He rendered poverty sweet, for -poverty alone was secure; he rendered slavery tolerable, for slaves -alone or slavish men were promoted to power. The reign of Nero was the -golden reign of the populace, and the holiday of the bondman.--Bancroft. - -REVIEW. - -1. Of what did Messiah warn his followers? - -2. What reason may be assigned for the hatred of the world towards the -people of God? - -3. What special reason can you assign for the persecution of the -Christians by the Jews? - -4. What can you say of the bitterness and extent of the first great -persecution? - -5. What circumstance rendered the Jewish power to injure the Christians -unequal to the malice? - -6. Describe the great conflict between the Jews and the Romans. - -7. By what means did the Christians living at Jerusalem escape the -calamities of those times? - -8. What makes it difficult to understand why the Romans persecuted the -Christians? - -9. What can you say of the charges of immorality as justifying Roman -persecution? (Note 1). - -10. What of the charge of treason? (Note 2). - -11. What was the true cause of the persecution? - -12. Who was the first emperor to enact laws against the Christians? - -13. What was the character of Nero? (Note 3). - -14. What was the incentive which prompted Nero to persecute the -Christians? - -{113} 15. What was the duration and extent of the first Roman -persecution? - -16. Under whose reign did the second Roman persecution begin? - -17. On what was the persecution based? - -{114} - - - -SECTION II. - -1. Condition of the Church in the Second Century.--During -the second century the church had many seasons of immunity from -persecution. The Roman emperors for the most part were of a mild and -equitable character, and at the beginning of the century there were -no laws against the Christians, as those enacted both by Nero and -Domitian had been repealed. The first by the senate, the second by his -successor, Nerva.[15] Still it must not be supposed that the saints -were free from persecution. Their troubles arose, however, rather from -the tumults of the rabble at the instigation of the pagan priests than -from any desire of the emperors to oppress them. - -2. As the Christians had no temples, no altars, no clouds of -incense, no smoking victims--in short, as they had none of the pomp and -circumstance in their simple religion which attended pagan worship, -they were open to the charge of atheism by the great body of the people -of the Roman empire; and, in their judgment, deserved the severest -tortures and death. - - If the empire had been afflicted by any recent calamity, [remarks - Gibbon], by a plague, a famine, or an unsuccessful war; if the - Tiber had, or if the Nile had not, risen above its banks; if the - earth had shaken, or if the temperate order of the seasons had - been interrupted, the superstitious pagans were convinced that the - crimes and impurities of the Christians, who were spared by the - excessive lenity of the government, had at length, provoked the - divine justice.[16] - -And however virtuous the emperors were, however mild or equitable in -character the governors of the provinces, it is certain {115} they did -not hesitate to appease the rage of the people by sacrificing a few -obnoxious victims. - -3. The Persecution Under Marcus Aurelius.--The strangest fact -of all connected with the persecutions of this century is that the -saints suffered most under the most virtuous of the emperors--Marcus -Aurelius [Mar-cus Au-re-li-us], who allowed the judges to put many of -the saints accused of crime to torture. Among those of note who fell in -this persecution were Polycarp, the bishop of Smyrna (see note 1, end -of section.) and Justin Martyr, the philosopher. The persecution was -most severe in Gaul (France), the churches of Lyons and Vienne being -well nigh utterly destroyed. The unparalleled cruelties practiced upon -the saints in those cities are related at length by Eusebius[17] in -letters written by those who survived the persecution. (See note 2, end -of section.) - -4. Edicts of Severus.--Early in the third century a law was -enacted by the Emperor, Severus [Se-ver-us,] making it criminal -for any reason to abandon the religion of his fathers for that of -the Christians or the Jews. The object of the law was to stay the -propagation of Christianity which was spreading abroad on every hand; -and while it was not intended to increase the hardships of those -already Christians, it nevertheless encouraged the governors and judges -of some of the provinces--especially those of Egypt and other parts of -Africa and Asia--to sorely afflict the saints. Many of the poor were -put to death--thousands of them if we may credit Eusebius--and many -of the rich intimidated into paying large sums of money to the judges -to secure them from torture and death. Still this persecution was not -long continued, nor was it general throughout the empire, and after -it subsided there was a long period of peace--pity it is that we have -to say that it was more hurtful to the church than the periods of the -cruelest persecution. - -{116} 5. Persecution Under Decius Trajan.--In the middle of -this century under Decius Trajan [De-ci-us Tra-jan] the severest and -most disastrous persecution of all befell the Christians. The emperor -must have been impelled both by his fear of the Christians and his -attachment to the ancient religion of the Romans to publish his -terrible edicts by which he hoped to destroy the Christian church. The -governors of the provinces were ordered, on pain of forfeiting their -own lives, either to exterminate all Christians utterly, or bring them -back by pains and tortures to the religion of their fathers. Even -Gibbon, whose constant effort is to belittle the sufferings of the -early Christians, says of this persecution: - - The bishops of the most considerable cities were removed by exile - or death; the vigilance of the magistrates prevented the clergy of - Rome during sixteen months from proceeding to a new election and - it was the opinion of the Christians that the emperor would more - patiently endure a competitor for the purple than a bishop in the - capital.[18] - -6. For more than two years the persecution raged with unmitigated -fury; and great multitudes of Christians, in all the Roman provinces, -were butchered in the most inhuman manner. - - This persecution, [writes Dr. Mosheim], was more cruel and - terrific than any which preceded it; and immense numbers, - dismayed, not so much by the fear of death as by the dread of - the long continued tortures by which the magistrates endeavored - to overcome the constancy of the Christians, professed to - renounce Christ, and procured for themselves safety, either by - sacrificing--i. e., offering incense before the idols--or by - certificates purchased with money.[19] (See note 3, end of section.) - -7. The immediate successors of Decius continued this persecution, -which with a pestilential disease which prevailed in many of the Roman -provinces, greatly increased the hardships {117} of the saints; but the -latter part of the century passed away in peace. - -8. The Diocletian Persecution.--In the commencement of the fourth -century a peculiar state of affairs existed in the Roman empire. In 284 -A. D., Diocletian [Di-o-kle-shan], a native of Dalmatia [Dal-ma-shi-a], -whose parents were slaves, was proclaimed emperor. The year following, -feeling that the extent of the empire was too vast to be managed by -a single mind, he chose a colleague, one Maximian [Max-im-i-an], an -unlettered soldier, with whom he shared the authority of emperor and -the title of "Augustus." Soon afterwards they each chose a colleague -with whom they shared their authority. These were Constantinus -[Con-stan-ti-nus] Chlorus [Klo-rus] and Galerius [Ga-le-ri-us]. On -their ascension to this honor they each took the title of "Caesar," and -so matters stood at the opening of the fourth century. - -9. The church had peace at the opening of this century, and -at first there were no indications that it would be broken. But -early within that period Diocletian was persuaded to undertake the -suppression of the Christian religion. This he attempted by demanding -that the Christians give up their sacred books; if they refused they -were put to death. The constancy of all the Christians, no, not even -that of all their bishops and clergy, was equal to this trial, and many -voluntarily surrendered the sacred writings in their possession, to -save themselves from punishment and death. - -10. The royal palace at Nicomedia being twice set on fire, -soon after the first edict of Diocletian was published, the crime -was charged to the Christians, and led to the issuance of a second -edict which caused many Christians to suffer the penalties inflicted -on incendiaries--torture and death. Following this came rebellion -against Roman authority in Nicomedia and Syria. This too was charged -to the intrigue of Christians (see notes 4 and 5, end of section), and -was made a pretext for {118} throwing all bishops and ministers into -prison. A third edict authorized the employment of torture to compel -them to offer sacrifices to the gods of the heathen. It was hoped by -Diocletian that if these leaders of the church could be forced into -acts of apostasy the people would follow. A great multitude, therefore, -of excellent men in all parts of Christendom--excepting Gaul--were put -to death, and others condemned to labor in the mines. - -11. But Diocletian was disappointed in the effects of these -assaults on the leaders of the church. The members thereof remained -obdurate in their adherence to the Christian faith; whereupon he issued -a fourth edict, directing the magistrates to compel all Christians to -offer sacrifice to the gods and to use tortures for that purpose. As -the governors yielded strict obedience to these orders, the Christian -church was reduced to the last extremity.[20] - - 12. With the exception of Gaul, [says Schlegel], streams - of Christian blood flowed in the provinces of the Roman empire. - Everywhere the Christian temples lay in ruins, and assemblies - for worship were all suspended. The major part had forsaken the - provinces and taken refuge among the barbarians. Such as were - unable or unwilling to do this, kept themselves concealed, and were - afraid for their lives if they appeared in public. The ministers - of Christ were either slain, or mutilated and sent to the mines, - or banished from the country. The avaricious magistrates had - seized upon nearly all their church property and their private - possessions. Many, through dread of undergoing torture, had made - away with their own lives and many apostatized from the faith; and - what remained of the Christian community consisted of weak, poor, - and timorous persons. [21] - -Truly it would appear from this that the beast unto whom was given -power "to make war with the saints and overcome them" [22] had at last -triumphed. - -{119} 13. End of Pagan Persecution.--This, however, was to be -the last great persecution of the Christians by the heathens. In -305 Diocletian, to the surprise of his own and all succeeding ages, -resigned the empire and compelled his associate, Maximian, to do the -same. This left the empire in the hands of the two Caesars, who became -the emperors. Like their predecessors they chose colleagues; but -Constantius Chlorus, dying at York, in Britain, his son, Constantine -[Kon-stan-tin], afterwards called the Great, was proclaimed emperor by -the army. The associate of his father, Galerius, and the two Caesars -refused to ratify the election, and civil war ensued which lasted for -eighteen years. Finally, however, Constantine prevailed over all his -rivals and became sole emperor, A. D., 323. Being, like his father, -favorably disposed towards Christianity, his accession to the throne -brought universal peace to the church. - -14. The Luminous Cross Seen by Constantine.--It was during -the above-mentioned civil war, while marching against the forces -of Maxentius [Max-en-ti-us], one of the rebellious Caesars, that -Constantine and his army are said to have seen near midday, in the -heavens, a luminous cross bearing this inscription in Greek: "By This -Conquer." The same night Christ appeared to him in a dream accompanied -with the same sign and instructed him to make a standard bearing the -cross as a protection against his enemies. The circumstance is related -at great length in the life of Constantine by Eusebius, on whose -sole authority the story rests. It is regarded as suspicious that he -makes no reference to the matter in Ecclesiastical History, written -only twelve years after the event. (See note 7, end of section.) -The story is altogether rejected by some writers as the cunning -invention of interested priests seeking to make the cross an object of -veneration; and even Christian writers of high standing--among them -Mosheim--consider the story to be doubtful. - -15. Constantine and his Friendliness to Christianity.--With -{120} the accession of Constantine to the imperial throne, as before -remarked, the peace of the church was assured. His father had favored -the Christians, and in the cruel persecution under Diocletian, he kept -the provinces of Gaul free from the effusion of Christian blood; and -his son seems to have fallen heir to his father's friendliness for the -Christian faith. - -16. It is difficult to determine the motives of Constantine for -favoring the Christian cause and resolving upon the destruction of the -pagan religion. Whether it was the appearance of the miraculous cross -in the heavens, as some aver, the influence of Helena, his mother,[23] -as Theodoret claims, or through the arguments of an Egyptian priest -who promised him absolution for the crime of murder if he would accept -Christianity.[24] But let the motive be what it may, benevolence, -policy, conviction or remorse, coupled with a hope of forgiveness, -Constantine from the time of his accession to the throne became -the avowed protector of the Christian church; and at length by his -powerful influence made Christianity the reigning religion of the Roman -empire.[25] The exiles were recalled; those condemned to labor in the -mines were released; those who had been robbed of their property were -reinstated in their possessions, and the demolished Christian temples -were ordered to be rebuilt and enlarged. The church militant after -the emperor's edicts of toleration became the church tranquil, so far -as external opposition was concerned. Her ministers were welcomed to -the court of the emperor, admitted to the imperial table, and even -accompanied the monarch in his expeditions. Wealth, honor and imperial -patronage were bestowed almost without measure on the Christian church. -From the position of a despised, persecuted religion, Christianity -was suddenly exalted to {121} the very throne of the Roman world. Yet -these things which are usually accounted among the good fortunes of -the church, were, as we shall yet see, disastrous to the purity of the -Christian religion. - -17. Progress of the Church Under the Patronage of -Constantine.--The court of Constantine was converted, of course; -but it is to be feared that it was the hope of wealth and honor, the -example of the emperor, his exhortations, his irresistible smile, -rather than the truths of Christianity which wrought a change in the -hearts of the obsequious crowd that filled the palace. A number of -cities manifested a forward zeal in a voluntary destruction of their -temples and idols, but it is more than likely that the municipal -distinctions and popular donations which were held out as a reward -for such conduct, rather than belief in the Christian faith are what -inspired the iconoclasts. Twelve thousand men and a proportionate -number of women and children were baptized in a single year in Rome; -but how far did the twenty pieces of gold and a white garment promised -to each convert by the emperor influence the conversion of this -great number? Nor was the influence of Constantine in respect to the -Christian religion confined within the provinces of the empire. It -extended to the barbarous peoples outside; who, while they had held -in disdain a despised and proscribed sect, soon learned to esteem a -religion which had been so lately embraced by the greatest monarch, and -the most civilized nation of the globe.[26] - -18. The Character of Constantine.--It is as difficult to come to -a right conclusion as to the real character of Constantine as it is to -decide the motives which led him to accept the Christian religion; for -in the former as in the latter case the authorities are conflicting. -The Christians who were favored by his actions extol him for his -virtues; while the pagans who were despoiled by him, execrate him for -his crimes. It is {122} certain, however, that he put to death his own -son Crispus, and his wife Fausta, on a suspicion that was at least -precarious. He cut off his brother-in-law Licinius, and his offending -son, contrary to his plighted word; and, according to Schlegel and -Gibbon, he was much addicted to pride and voluptuousness: - - He pursued the great objects of his ambition through the dark and - bloody paths of war and policy, and after the victory, abandoned - himself without moderation to the abuse of his good fortune. As - he advanced in years he seems to have declined in the practice of - virtue, blighting in his old age, when a convert to the Christian - faith, and famed as the protector of the Christian church, the fair - promises he gave in his youth, and while a pagan, of being a truly - virtuous prince. It is not likely that the patronage of such an - emperor would contribute to the real progress of religion or assist - in the establishment of the church of Christ. - -NOTES. - -1. The Martyrdom of Polycarp.--Presently the instruments prepared -for the funeral pile were applied to him. As they were on the point of -securing him with spikes, he said: "Let me be thus, for he that gives -me strength to bear the fire, will also give me power, without being -secured by you with these spikes, to remain unmoved on the pile." They -therefore did not nail him, but merely bound him to the stake. But he, -closing his hands behind him, and bound to the stake as a noble victim -selected from the great flock an acceptable sacrifice to Almighty -God, said: "Father of thy well-beloved and blessed Son, Jesus Christ, -through whom we have received the knowledge of thee, the God of angels -and power and all creation, and of all the family of the righteous, -that live before thee, I bless thee that thou hast thought me worthy of -the present day and hour to have a share in the number of the martyrs -and in the cup of Christ, unto the resurrection of eternal life, both -of the soul and body, in the incorruptible felicity of the Holy Spirit. -Among whom may I be received in thy sight this day as a rich and -acceptable sacrifice, as thou the faithful and true God hast prepared, -hast revealed and fulfilled. Wherefore on this account, and for all -things I praise thee, I bless thee; I glorify thee through the eternal -High Priest, Jesus Christ, thy well beloved Son. {123} Through whom -be glory to thee with Him in the Holy Ghost, both now and forever. -Amen." After he had repeated Amen, and had finished his prayer, the -executioners kindled the fire.--Eusebius. - -2. A Second Century Persecution.--Would the reader know what a -persecution in those days was, I would refer him to a circular letter -written by the church at Smyrna soon after the death of Polycarp, who -it will be remembered had lived with St. John; and which letter is -entitled a relation of that Bishop's martyrdom. "The sufferings," say -they, "of all the other martyrs were blessed and generous which they -underwent according to the will of God. For so it becomes us, who are -more religious than others, to ascribe the power and ordering of all -things unto him. And indeed who can choose but admire the greatness -of their minds, and that admirable patience and love of their Master, -which then appeared in them? Who when they were so flayed with -whipping, that the frame and structure of their bodies were laid open -to their very inward veins and arteries, nevertheless endured it. In -like manner, those who were condemned to the beasts and kept a long -time in prison, underwent many cruel torments, being forced to lie -upon sharp spikes laid under their bodies, and tormented with divers -other sorts of punishments; that so, if it were possible, the tyrants -by the length of their sufferings might have brought them to deny -Christ."--Paley. - -3. The Persecution Under Decius Trajan.--This persecution was -more terrible than any preceding one, because it extended over the -whole empire, and because its object was to worry the Christians into -apostasy by extreme and persevering torture.--The certificated or -libellatici, are supposed to be such as purchased certificates from the -corrupt magistrates, in which it was declared that they were pagans and -had complied with the demands of the law, when neither of these was -fact. To purchase such a certificate was not only to be partaker in the -fraudulent transaction, but it was to prevaricate before the public in -regard to Christianity, and was inconsistent with that open confession -of Christ before men, which He Himself requires.--Murdock. (Note in -Mosheim, vol. I., cent. iii., p. 1, ch. ii.) - -4. The Insurrection of Syria and Nicomedia.--Some degree of -probability could be attached to the charge against the Christians of -causing the insurrection from the fact that their inconsiderate zeal -sometimes led them to deeds which had an aspect of rebellion. At the -commencement of this persecution, for example, a very respectable -Christian tore down the imperial edict against the Christians which was -set up in a public place.--Schlegel. - -5. Unwise Zeal of the Christians.--Several examples have been -preserved of a zeal impatient of those restraints which the emperors -had provided for the security of the church. The Christians sometimes -supplied by their voluntary declaration the want of an accuser, rudely -{124} disturbed the public service of paganism, and rushing in crowds -round the tribunal of the magistrates, called upon them to pronounce -and to inflict the sentence of the law. The behavior of the Christians -was too remarkable to escape the notice of the ancient philosophers; -but they seemed to have considered it with much less admiration than -astonishment. Incapable of conceiving the motives which sometimes -transported the fortitude of believers beyond the bounds of prudence -or reason, they treated such an eagerness to die as the strange -result of obstinate despair, of stupid insensibility or of suspicious -frenzy.--Gibbon. - -6. Spirit of the Christian Martyrs.--The spirit of the Christian -martyrs, at least of the first three centuries, may be learned from -the epistle of Ignatius of Antioch, who, early in the second century -was taken from Syria to Rome, where he suffered martyrdom by being -thrown to the wild beasts. On his journey to Rome, under sentence of -death, he wrote an epistle to the Roman saints from which the following -passage is taken: "I write to the churches and I declare to all, that -willingly I die for God, if it be that you hinder me not. I beg of you, -do not become to me an unseasonable love. Let me be of the beasts, by -whose means I am enabled to obtain God. I am God's wheat, and by the -teeth of the beasts am I ground, that I may be found God's pure bread. -Rather entreat kindly the beasts that they may be a grave for me and -may leave nothing of my body; that not even when I am fallen asleep, I -may be a burden upon any man. Then I shall be in truth a disciple of -Jesus Christ, when the world seeth not even my body. Supplicate our -Lord for me, that by these instruments I may be found a sacrifice to -God. I am not commanding you like Peter and Paul; they were apostles, -I am a condemned convict; they were free, I am hitherto a slave. But -if I suffer I am a free man of Jesus Christ, and I shall rise from -the dead, in him a free man. And now since I am in bonds, I learn to -desire nothing. From Syria to Rome I am cast among beasts by sea and -by land, by night and by day; since I am bound between ten leopards, -who get worse when I do good to them. But by their ill-treatment I am -furthered in my apprenticeship; still by that I am not justified. May -I have to rejoice of the beasts prepared for me! and I pray that they -may be found ready for me, and I will kindly entreat them quickly to -devour me, and not as they have done to some, being afraid of them, to -keep from touching me. And should they not be willing, I will force -them."--Ignatius' Epistle to the Romans. - -7. Constantine's Luminous Cross.--Now if this narrative [by -Eusebius] is all true, and if two connected miracles were actually -wrought as here stated, how happens it that no writer of that age, -except Eusebius, says one word about the luminous cross in the -heavens? How came it that Eusebius himself said nothing about it in -his Ecclesiastical {125} History, which was written twelve years -after the event, and about the same length of time before his life of -Constantine? Why does he rely solely on the testimony of the emperor -and not even intimate that he even heard of it from others; whereas, -if true, many thousands must have been eye-witnesses of the fact. What -mean his suggestions, that some may question the truth of the story; -and his caution not to state anything as a matter of public notoriety, -but to confine himself simply to the emperor's private representation -to himself. * * * But how came the whole story of the luminous cross to -be unknown to the Christian world, for more than twenty-five years, and -then to transpire only through a private conversation between Eusebius -and Constantine?--Murdock. - -REVIEW. - -1. From what source did the persecution of the church come during the -2nd century? - -2. What charge did pagan priests bring against the Christians? - -3. What in the estimation of the ignorant pagans gave the color of -truth to their charge? - -4. To what circumstance were the calamities which befell the empire -usually attributed? - -5. What strange fact meets us in connection with the persecution of the -2nd century? - -6. What two noted martyrs were put to death in the reign of Marcus -Aurelius? - -7. Describe the martyrdom of Polycarp. - -8. What was the nature of some of the tortures inflicted on the -Christians? (Note 2). - -9. What was the nature and purpose of the edicts of Severus? - -10. What was the effect of this persecution and the period of peace -which followed it? - -11. What can you say of the persecution under Trajan? - -12. What does Gibbon say of it? - -13. How long did it continue? - -14. What means of avoiding the severe tortures were offered the -Christians? - -15. What was the effect of this persecution? - -16. What other circumstance added to the afflictions of the Christians? - -17. What changes in respect to the Roman government took place early in -the 4th century? - -18. What method did Diocletian adopt for the suppression of the -Christian religion? - -{126} 19. What special crimes were charged to the Christians in the -reign of Diocletian? - -20. What can you say of the zeal of the Christians? (Note 4 and 5). - -21. What effect did these persecutions have on the church? - -22. What event put a stop to the pagan persecutions? - -23. Relate the circumstances which led to Constantine becoming emperor -of Rome. - -24. What effect did his accession to the throne have upon the Christian -church? - -25. By what circumstance is Constantine said to have been converted to -the Christian religion? - -26. What evidences exist against the probability of this story? - -27. What good service did the father of Constantine do the Christians -in the Diocletian persecution? - -28. What are the several motives assigned for Constantine's -friendliness to the Christian church? - -29. What can you say of the emperor's treatment of the Christians? - -30. What considerations very likely influenced converts when -Constantine extended his patronage to the church? - -31. What was the character of Constantine? - -{127} - - - -SECTION III. - -1. The Accusations of the Pagans.--The simplicity of the -Christian religion was made a reproach to the church of Christ by -the pagan priests. The saints were accused of atheism, an accusation -which found support in the fact that the primitive church had no -temples, no incense, no sacrifice, no incantations, pomp or ceremony -in its worship. "The Christians have no temples, therefore they have -no gods," was an argument sufficiently convincing to the heathen. It -was but natural, perhaps, that the Christians should seek to cast off -this reproach; but the desire to do so led to the introduction of many -ceremonies quite at variance with the religion of Jesus Christ, and -eventually subverted it altogether. - -2. Outward Ordinances of the Christian Religion.--The outward -ordinances of the gospel consisted of baptism, the laying on of hands -for the imparting of the Holy Ghost, and the Lord's Supper. The laying -on of hands was also employed in ordaining men to the Priesthood and -in administering to the sick. In the latter case it was accompanied by -anointing with oil. - -3. While it does not appear that there was any specific law -commanding or regulating fasts, the ancient saints occasionally joined -abstinence from their food with their prayers, and especially when -engaged in great undertakings. But the frequency of his fasts and the -time of their continuance were left to each man's judgment. - -4. They met on the first day of the week--Sunday--for worship -(see note 1, end of section) the meetings, during the first century, -being held in most instances in private houses. The {128} ceremonies -were of the simplest character. They consisted of reading the -scriptures, the exhortation of the president of the assembly--"neither -eloquent nor long, but full of warmth and love;" the testimony of such -as felt moved upon by the Holy Ghost to bear testimony, exhort or -prophesy; the singing of hymns; the administration of the Sacrament and -prayers.[27] (See note 2, end of section.) - -5. Baptism.--Baptism was administered by immersing the candidate -in water. The only pre-requisites were faith in Jesus Christ and -repentance. As soon as the candidate professed these he was admitted -into the church by baptism.[28] In a short time, however, the -simplicity of this ordinance was corrupted and burdened with useless -ceremonies. In the second century the newly baptized converts, since -by baptism they had been born again, were taught to exhibit in their -conduct the innocence of little infants. Milk and honey, the common -food of infants, were administered to them, after their baptism, to -remind them of their infancy in the church. Moreover, since by baptism -they were released from being servants of the devil, and became God's -free men, certain forms borrowed from the Roman ceremony of manumission -of slaves were employed in baptism. As by baptism also they were -supposed to be made God's soldiers, like newly enlisted soldiers in the -Roman army, they were sworn to obey their commander, etc. - -6. Further Additions of Ceremonies to Baptism.--A century later -(the third) further ceremonies were added. It was supposed that some -evil spirit was resident in all vicious persons and impelled them -to sin. Therefore, before entering the sacred font for baptism, an -exorcist by a solemn, menacing formula declared them free from the -bondage of Satan, and hailed them servants of Christ.[29] After baptism -the new converts {129} returned home, "decorated with a crown and a -white robe, the first being indicative of their victory over the world -and their lusts, the latter of their acquired innocence." [30] - -7. We have already noted the fact that baptism was administered -in the days of the apostles as soon as profession of faith and -repentance were declared, but in the second and third century baptism -was only administered twice a year, and then only to such candidates as -had gone through a long preparation and trial.[31] The times chosen for -the administration of the ordinance were on the vigils of Easter and -Whitsuntide;[32] and in the fourth century it had become the custom to -accompany the ceremony with lighted wax candles, to put salt--an emblem -of purity and wisdom--in the mouth of the baptized, and everywhere a -double anointing was administered to the candidates, the one before, -the other after, baptism.[33] - -8. The Form of Baptism Changed.--It must have been early in the -third century that the form of baptism began to be changed. Up to this -time it had been performed only by immersion of the whole body. But -in the first half of the third century, Cyprian, bishop of Carthage, -during a controversy respecting the re-baptism of those who in times -of persecution had denied the faith, decided that those whose weak -state of health did not permit them to be immersed, were sufficiently -baptized by being sprinkled.[34] The first case of this kind of -{130} baptism is related by Eusebius. The person to whom it was so -administered was Novatus [No-va-tus], a desperate heretic, who created -a schism in the church and became the founder of a sect. He was among -the number of so-called Christians who put off baptism as long as he -dared; in order to enjoy a life of sin and then through baptism, just -before death, obtain forgiveness for them--a custom very prevalent in -those times. Novatus being attacked with an obstinate disease, and -supposed to be at the point of death, was baptized by having water -sprinkled upon him as he lay in bed; "if indeed," says Eusebius, "it be -proper to say one like him did receive baptism." [35] - -9. This innovation continued to spread until now the general rule -among so-called Christian sects is to baptize by sprinkling or pouring. -For this change there is no warrant of revelation. It destroys the -symbol there is in baptism as taught by Messiah and his apostles--that -of a burial and resurrection--of a death and a birth--a death unto sin, -a birth unto sin, a birth unto righteousness. (See notes 3 and 4, end -of section.) It is one of those innovations which changed an ordinance -of the everlasting covenant. - -10. Baptism Misapplied.--About the time that the form of -administering baptism was changed it began to be misapplied, that -is, it was administered to infants. Just when this custom came into -vogue may not be determined, but clearly it has no warrant for its -existence either in the doctrines or practice of the apostles or any -New Testament writer. (See note 5, end of section.) No truth is more -plainly taught by the apostles than that baptism is for the remission -of sins, and must be preceded by faith and repentance; and as infants -are incapable of sin, or of exercising faith, or of repenting, -evidently they are not fit subjects for baptism. - -11. Still it became the custom in the latter part of the second -century or early in the third to baptize infants. In the year 253 A. -D., a council of sixty bishops, in Africa--at which {131} Cyprian, -bishop of Carthage, presided, took under consideration the question -whether infants should be baptized within two or three days after -birth, or whether it should be deferred until the eighth day, as was -the custom of the Jews in respect to circumcision. The council decided -that they should be baptized at once, that is within a day or two after -birth.[36] It will be observed that the question was not as to whether -infants should be baptized or not, but when they should be baptized, -within a day or two after birth or not until they were eight days old. -The matter was treated in the council as if infant baptism was a custom -of long standing. This proves, not that infant baptism is a correct -doctrine, or that it was derived from the teachings and examples of -the apostles--as some aver[37]--but that in a century or so after the -introduction of the gospel, men began to pervert it by changing and -misapplying its ordinances. The false doctrine of infant baptism is -now practiced by nearly all so-called Christian churches, Catholic and -Protestant. - -12. The Sacrament.--Much as the simple rite of baptism was -burdened with useless ceremonies, changed in its form and misapplied, -it was not more distorted than was the sacrament of the Lord's supper. -The nature of the sacrament--usually called the eucharist--and the -purposes for which it was instituted are so plain that he who runs may -read. - -13. From Paul's description of the ordinance, it is clear that -the broken bread was an emblem of Messiah's broken body; the wine an -emblem of his blood, shed for sinful man; and his disciples were to -eat the one and drink the other in remembrance of him until he should -return; and by this ceremony show forth the Lord's death.[38] - -{132} 14. It was designed as a memorial of Messiah's great -atonement for mankind, a token and witness unto the Father that the Son -was always remembered. It was to be a sign that those partaking of it -were willing to take upon them the name of Christ, to always remember -him, and keep his commandments. In consideration of these things being -observed, the saints were always to have the Spirit of the Lord to be -with them.[39] In this spirit and without great ceremony (see note 7, -end of section) the sacrament was administered for some time. - -15. Administration of the Sacrament Corrupted.--In the third -century there were longer prayers and more ceremony connected with -the administration of the sacrament than in the century preceding. -Disputations arose as to the proper time to administer it. Some -considered the morning, others the afternoon, and some the evening -the most suitable time. All were not agreed either as to how often -the ordinance should be celebrated. Gold and silver vessels were -used, and neither those doing penance, nor those unbaptized, though -believers, were {133} permitted to be present at the celebration of -the ordinance; "which practice, it is well known, was derived from the -pagan mysteries." [40] Very much of mystery began to be associated with -it even at an early date. The bread and the wine through the prayer -of consecration were considered to undergo a mystic change by which -they were converted into and became the very body and the very blood -of Jesus Christ; so that they were no longer regarded as emblems of -Messiah's body and blood, but the body and blood itself.[41] This is -the doctrine of transubstantiation. - -16. The dogma established, it was but a short step to the -"elevation of the host;" that is, the elevation of the bread and -wine before they were distributed, so that they might be viewed with -reverence by the people. Thus came the adoration of the symbols. - -17. Institution of the Mass.--Hence came also the mass, or the -idea of a sacrifice being connected with the celebration {134} of the -eucharist. It was held that as Jesus was truly present in the bread and -wine he could be offered up, and was truly offered up as an oblation to -his Eternal Father. The death of the victim was not supposed to occur -in reality but mystically, in such a way, however, as to constitute a -true sacrifice, commemorative of that of the cross, and not different -from it in essence. The same victim was present, and offered up by -Christ through his minister, the priest. The sacrifice at the cross was -offered with real suffering; true shedding of blood, and real death of -the victim; in the mass it was taught there was a mystical shedding of -blood and a mystical death of the same victim. - -18. Into such absurdities was the simple sacrament of the Lord's -supper distorted! When attended with all the pomp and ceremony of -splendid altars, lighted tapers, processions, elevations and chantings: -offered up by priests and bishops clad in splendid vestments and in -the midst of clouds of incense, accompanied by mystic movements and -genuflections of bishops and priests, the church could congratulate -itself on having removed the reproach at the first fastened upon the -Christians for not having altars and sacrifice. The mass took away the -reproach; and the new converts to Christianity were accustomed to see -the same rites and ceremonies employed in this mystical sacrifice of -the Son of God as they had seen employed in offering up of sacrifice to -their pagan deities. (See notes 8 and 9, end of section.) - -19. Suppression of Half the Sacrament.--In time the idea became -prevalent that as the body and blood of Messiah were equally and -entirely present under each "species"--that is, equally and entirely -present in the bread and in the wine--it was equally and entirely -given to the faithful whichever they received. This idea, of course, -rendered it unnecessary to partake of both bread and wine--hence -the practice of communion in one kind. That is, the sacrament was -administered by giving {135} bread alone to the communicant. To remark -that this was changing the ordinance of the sacrament as instituted -by Messiah--suppressing half of it in fact--can scarcely be necessary -since it is so well known that Jesus administered both bread and wine -when instituting the sacred ordinance.[42] - -NOTES. - -1. Reasons Why the Ancient Saints Worshiped on Sunday.--But -Sunday is the day on which we all hold our common assembly, because it -is the first day on which God, when he changed the darkness and matter, -made the world; and Jesus Christ our Savior on the same day rose from -the dead; for the day before that of Saturn he was crucified, and on -the day after it, which is Sunday, he appeared to his apostles and -disciples and taught them these things which we have given to you also -for your consideration.--Justin Martyr. - -2. Description of Christian Public Worship in the Second -Century.--On the day which is called Sunday there is an assembly in -the same of all who live in cities or in country districts; and the -records of the apostles, or the writings of the prophets, are read as -long as we have time. Then the reader concludes, and the president -verbally instructs and exhorts us to the imitation of these excellent -things. Then we all rise together and offer up our prayers. And, as I -said before, when we have concluded our prayer, bread is brought, and -wine and water, and the president in like manner offers up prayers and -thanksgivings with all his strength, and the people give their assent -by saying Amen; and there is a distribution and a partaking by every -one of the eucharistic elements [the sacrament,] and to those who are -not present they are sent by the hands of the deacons. And such as are -in prosperous circumstances, and wish to do so, give what they will, -each according to his choice; and what is collected is placed in the -hands of the president, who assists the orphans and widows, and such as -through sickness or any other cause are in want; and to those who are -in bonds, and to strangers from afar, and, in a word, to all who are in -need, he is a protector.--Justin Martyr. - -3. Baptism a Symbol of Burial and Resurrection.--In writing -to the saints of Rome, Paul says: "Know ye not, that so many of us -as were baptized into Jesus Christ were baptized into his death? -Therefore {136} 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." (Rom. vi:3-5.) In writing to the -saints of Colosse, the same apostle reminds them that they had been -"_Buried_ with him [Christ] in baptism, wherein also ye are risen with -him through the faith of the operation of God who hath raised him from -the dead." (Col. ii: 12.) - -In these passages the terms "buried" and "planted" are in plain -allusion to the manner in which the saints had received the ordinance -of baptism, which could not have been by sprinkling or pouring, as -there is no burial or planting in the likeness of Christ's death, or -being raised in likeness of his resurrection in that; but in immersion -there is.--"The Gospel--Roberts," page 173. - -4. The Manner of Baptism Instituted Among the Nephites.--"Verily -I say unto you, that whoso repenteth of his sins through your words, -and desireth to be baptized in my name, on this wise shall ye baptize -them: Behold, ye shall go down and stand in the water, and in my name -shall ye baptize them. And now behold, these are the words which ye -shall say, calling them by name, saying, Having authority given me -of Jesus Christ, I baptize you in the name of the Father, and of the -Son, and of the Holy Ghost. Amen. And then shall ye immerse them in -the water and come forth again out of the water. And after this manner -shall ye baptize in my name."--Jesus to the Nephites. - -5. Infant Baptism not Ordained of Christ or the Apostles.--As -faith and baptism are constantly so closely connected together in the -New Testament, an opinion was likely to arise that where there could -be no faith there could be no baptism. It is certain that Christ did -not ordain infant baptism. * * We cannot prove that the apostles -ordained infant baptism; from those places where the baptism of a whole -family is mentioned (Acts xvi:33; I Cor. i: 16), we can draw no such -conclusions, because the inquiry is still to be made whether there -were any children in those families of such an age that they were not -capable of any intelligent reception of Christianity; for this is the -only point on which the case turns.--Neander "Church History," vol. I., -page 360. - -6. Infant Baptism Forbidden Among the Nephites.--The word of -the Lord came to me by the power of the Holy Ghost, saying: * * * -Behold, I came into the world not to call the righteous, but sinners -unto repentance; the whole need no physician, but they that are -sick; wherefore little children are whole for they are incapable of -committing sin; wherefore the curse of Adam is taken from them in me, -that {137} it hath no power over them; and the law of circumcision is -done away in me. * * * Wherefore, my beloved son, I know that it is -solemn mockery before God that ye should baptize little children. * * -* Awful is the wickedness to suppose that God saveth one child because -of baptism, and the other must perish because he hath no baptism. Wo -be unto him that shall pervert the ways of the Lord after this manner, -for they shall perish, except they repent.--Mormon to Moroni (Book of -Moroni, chapter viii.) - -7. Manner of Administering the Sacrament--Second Century.--When -the Christians celebrated the Lord's supper which they were accustomed -to do chiefly on Sundays, they consecrated a part of the bread and -wine of the oblations, by certain prayers pronounced by the president, -the bishop of the congregation. The wine was mixed with water, and the -bread was divided into small pieces. Portions of the consecrated bread -and wine were commonly sent to the absent and the sick, in testimony -of fraternal affection towards them. There is much evidence that this -most holy rite was regarded as very necessary to the attainment of -salvation.--Mosheim. - -8. Pagan Rites Introduced into the Christian Worship--Fourth -Century.--The Christian bishops introduced, with but slight -alterations, into the Christian worship, those rites and institutions -by which formerly the Greeks and Romans, and other nations had -manifested their piety and reverence towards their imaginary deities; -supposing that the people would more readily embrace Christianity, if -they saw that the rites handed down to them from their fathers still -existed unchanged among the Christians, and perceived that Christ and -the martyrs were worshiped in the same manner as formerly their gods -were. There was, of course, little difference in these times, between -the public worship of the Christians and that of the Greeks and Romans. -In both alike there were splendid robes, mitres, tiaras, wax tapers, -crosiers, processions, illustrations, images, golden and silver vases, -and numberless other things.--Mosheim. - -9. Superstitious Observances Connected with the Eucharist--Eighth -Century.--As evidence of the superstition which was associated with -the eucharist, note the following: "If any one through negligence, -shall destroy the eucharist, i. e. the sacrifice, let him do penance -one year. * * * If he lets it fall on the ground, carelessly, he must -sing fifty Psalms. Whoever neglects to take care of the sacrifice, so -that worms get into it, or it lose its color or taste, must do penance -thirty or twenty days; and the sacrifice must be burned in the fire. -Whoever turns up the cup at the close of the solemnity of the mass must -do penance forty days. If a drop from the cup should fall on the altar, -the minister must suck up the drop and do penance three days; and the -linen cloth which the drop touched, must be washed three times, {138} -over the cup, and the water in which it was washed be cast into the -fire."--Decisions of Pope Gregory III. (Harduin's Concilia.) - -REVIEW. - -1. What reproach did the simplicity of the Christian religion lead to? - -2. What effect did the endeavor to get rid of that reproach have on the -Christian religion? - -3. Enumerate the outward ordinances of the gospel. - -4. What can you say of Christian fasts? - -5. On what day did the Christians meet for worship? - -6. What reasons do the early church fathers give for holding public -worship on that day? (Note 1). - -7. Describe the meetings of the early Christians. (Note 2.) - -8. How was baptism administered in the early church? - -9. What does baptism represent? (Note 3). - -10. Tell how the simplicity of this ordinance was changed. - -11. What additions were made to the ceremony of baptism in the third -century? - -12. When was the form of baptism changed? - -13. Relate the first known case of baptism by sprinkling. - -14. In what way was the ordinance of baptism misapplied? - -15. Was infant baptism ordained of the apostles? (Note 5). - -16. About when was infant baptism introduced into the church? - -17. Does the antiquity of infant baptism prove it to be a correct -doctrine? - -18. What does it prove? - -19. What was said to the Nephites about infant baptism? (Note 6). - -20. For what was the sacrament of the Lord's supper instituted? - -21. Give Paul's description of the introduction of the sacrament. -(Note). - -22. About what time was the manner of administering the sacrament -changed? - -23. What was the nature of those changes? - -24. What custom crept into the practice of the Christian church that -was forbidden by Jesus among the Nephites? (Note). - -25. What can you say of the antiquity of the doctrine of -transubstantiation? - -26. What is the mass? - -27. What reproach did the institution of the mass remove from the -Christians? - -28. At what cost was the reproach removed? - -29. Who introduced pagan rites into Christian worship? - -30. Why was it done? (Note 8.) - -31. What reason is given for suppressing half the sacrament? - -{139} - - - -SECTION IV. - -1. Early Church Organization Not Perpetuated.--We have -already stated in Part I of this work that the church organization -established by Messiah--consisting of apostles, prophets, seventies, -bishops, etc.--was designed to be perpetual. It is a singular fact, -however, that aside from filling up the vacancy in the quorum of -the twelve--occasioned by the fall of Judas Iscariot--there is no -account in any of the writings of the apostles or fathers of the first -centuries--on the eastern hemisphere[43]--of any attempt to perpetuate -the quorum of the twelve by filling up the vacancies occasioned by the -death of the original apostles. The same may also be said of the quorum -of the seventies. - -2. The reason for this will doubtless be found in the fact that -in the very days of the apostles the great apostasy which was to end -eventually in the subversion of the Christian religion, had begun. -(See note 2, end of section.) And since "the mystery of iniquity" -had already begun its work in the days of the apostles, and men were -rapidly proving themselves unworthy of the church of Christ, the Lord -did not permit his servants to perpetuate these quorums of the higher -Priesthood. - -3. Establishment of the Church by the Apostles.--Whenever in -their travels the apostles converted any considerable number of -persons, in a city or district, they organized them into a church, or, -speaking more precisely, into a branch of {140} the great universal -church of Christ, and appointed either a bishop or an elder to preside -over them. As long as the apostles lived they were regarded as the -presiding authority of the universal church, and were looked to for -counsel and instruction in all difficult matters that arose concerning -doctrine or discipline. Their decisions were accepted as final, and -well might it be so, since these men were guided in their counsels by -revelation[44] as well as by the wisdom which their large experience in -company with Jesus Christ had given them. - -4. But when the apostles died, and no one succeeded to their -authority, the branches of the church were left separate and -independent organizations, united, it is true, in faith and charity, -but the visible, general presidency recognized in the apostles and -cheerfully submitted to by all sections of the church, ceased when -the apostles passed away, and each branch was left an independent -organization of itself.[45] There is no evidence that there was such a -thing as subordination among the churches when so left, or rank among -the bishops. Each church was a sort of independent commonwealth, of -which the bishop was president and a vassal to no other bishop.[46] - -5. Manner of Electing Bishops.--The manner in which bishops -were first elected was for the apostles to nominate them, and then -for the whole church over which they were to preside to sustain them -by their vote. After the apostles had passed away then "other men of -repute" made the nominations {141} and the people sustained them as at -first.[47] The duties and powers of the bishops in the first and in -the greater part of the second century were limited to conducting the -public worship, administering the ordinances of the gospel, settling -difficulties which arose between brethren, attending in person the -sick and the poor. They also were made the custodians and managers of -the public fund. In all these duties they were assisted by the elders -[presbyters] and the deacons of the church. Yet neither the bishops -nor the elders, nor both of them together, seem to have had power to -ordain or determine anything without the approbation and consent of -the members of the church. The principle of common consent was closely -adhered to in the primitive church. (See note 3, end of section.) - -6. Equality Among Bishops Changed.--This equality of rank among -the bishops, together with the simple form of church government, -described above, was soon changed. The bishops who lived in cities -either by their own labors or those of the elders associated with -them, raised up new churches in the adjacent villages and hamlets. The -bishops of these rural districts being nominated and ordained by the -bishops presiding in the city, very naturally, perhaps, felt themselves -under the protection and dependent upon the city bishops. This idea -continued to grow until these "bishops of the suburbs and the fields," -were looked upon as a distinct order of officers, possessing a dignity -and authority above the elders, and yet subordinate {142} to the -bishops of the cities, who soon came to be designated as archbishops. - -7. The Origin of Metropolitans.--Gradually and almost -imperceptibly the church in its government began to follow the civil -divisions of the Roman empire. The bishops of the metropolis of a civil -province, in time, came to be regarded as having a general supervision -of all the churches in that province, over the archbishops and -indirectly over the suburban bishops or suffragans, as they began to -be called, and finally, bishops merely. The bishops of these provinces -were soon designated as metropolitans. - -8. The Rise and Influence of Councils.--Concurrent with these -changes arose the custom, first derived from the Greeks, of holding -provincial councils. The bishops living in a single province met in -council to confer upon matters of common interest to the churches of -the province. These provincial councils met at stated times of the -year, usually in the spring and autumn. At the first the attending -bishops looked upon themselves as merely the representatives of their -respective churches, without jurisdiction further than to discuss -and come to agreement on matters of common concern. But gradually -they usurped the power to order by decree where at first they were -accustomed to advise or entreat--so easy is it to change the language -of exhortation to that of command! Nor was it long ere the decrees of -these provincial councils were forced upon the respective churches as -laws to be implicitly obeyed. There was some resistance to this at -first from the lower orders of the clergy; but that resistance was -quickly overcome by the activity and ambition of the bishops, who were -only too glad to escape from the restraints which the doctrine of -"common consent"--a doctrine which made it necessary for the bishops -to submit any matter of importance to their respective churches for -the approbation of the people--imposed upon them. (See note 4, end of -section.) - -{143} 9. Conduct of Lower Clergy.--As many changes occurred -among the lower orders of the clergy as among the bishops. The elders -and deacons became too proud to attend to the humble duties of their -offices and hence a number of other officers were added to the church, -while the elders and deacons spent much of their time in indolence and -pleasure. - -10. Corruption of Church Officials.--To the evils of -contention for power and place, which had its origin in arrogance -and ambition--unbecoming those who profess to be followers and -servants of Jesus Christ--must be added the vices of dissipation and -voluptuousness. Many bishops, in the third century, affected the state -of princes, especially those who had charge of the more populous and -wealthy congregations; for they sat on thrones, surrounded by their -ministers and other signs of their power, and dazzled the eyes and the -minds of the populace with their splendid attire.[48] - -11. Church Government Modeled on the Plan of the Civil -Government.--It was reserved for the fourth century to see the -church government more completely modeled on the plan of the civil -government of the Roman empire, to witness more pride and arrogance -in its rulers, and an increase of vices both in clergy and people. -Early in this century, it will be remembered, Constantine, the emperor -of Rome, avowed his conversion to Christianity, and as might have -been expected that fact produced great changes in the fortunes of the -church. It not only put an end to its persecutions but loaded its -bishops with new honors and enlarged powers. - -12. In saying that the church government was modeled upon the -plan of the civil government we would not be understood as saying that -the first was a _fac simile_ of the second; there were some differences -between them, but the civil divisions of the empire suggested the -ecclesiastical divisions. - -{144} 13. Under Constantine the Roman empire was divided into -four prefectures, containing thirteen dioceses, embracing one hundred -and sixteen provinces. Officers called praetorian prefects presided -over the four prefectures--exarchs over the dioceses and governors -over the provinces. The Bishops of Rome, Constantinople, Antioch and -Alexandria having gained a pre-eminence over all other metropolitans -were made to correspond with the four prefectures by Constantine, and -assumed, before the close of the century, the title of patriarchs. -Next to the patriarchs stood the bishops, whose jurisdiction extended -over several provinces, corresponding to the civil exarchs,[49] though -the bishops of this dignity did not equal in number the civil exarchs. -Next came the metropolitan bishops, whose jurisdiction was limited -to a single province. They corresponded to the civil governors of -the provinces, whose authority was limited in like manner. After the -metropolitans came the arch-bishops,[50] and then the bishops. Some of -the latter were exempt from the jurisdiction of both metropolitans and -arch-bishops, and hence were called independent bishops. - -14. Pre-Eminence of the Bishops of Rome.--The distinctions of -rank among the bishops of the Christian church first arose largely -through the opulence and civil importance of the respective cities -and provinces over which they presided--the membership of the church -and its wealth usually bearing a just proportion to the size and -civil importance of the city in {145} which it was located. It is not -surprisingg, therefore, that the metropolitans and patriarchs also -struggled for pre-eminence upon the same basis. That basis gave the -bishop of Rome great advantage; for, as stated by Gibbon, "the Roman -church was the greatest, the most numerous, and, in regard to the west, -the most ancient of all the Christian establishments, many of which had -received their religion from the pious labors of here missionaries." -The fact, too, that for so many ages Rome had been the capital of the -great empire led men naturally to give pre-eminence to the church -established there. - -15. Another thing which went far to establish the supremacy of -the bishop of Rome was the tradition that Peter, the chief or "prince" -of the apostles, had founded that church; that he became its first -bishop; that the bishops succeeding him succeeded to his apostleship -and to whatever of pre-eminence he held over his fellow apostles; and -that pre-eminence, it is claimed, amounted to the right of presidency -over the universal church. - -16. Objections to the Claims of the Bishop of Rome.--That Peter, -aided by Paul, did found the church at Rome there is little cause -to doubt. It is also true that Peter was the chief or president of -the apostles; that to him had been given the keys of the kingdom of -heaven.[51] But that he became the bishop of Rome, or that the bishops -of Rome succeeded to the apostleship and to that power which made him -the president of the universal church of Christ, we cannot allow. - -17. Our first reason for saying that Peter was not bishop of -Rome is that the office of apostle and bishop are not identical. If -Peter presided at all over the church at Rome he did so by virtue of -his apostleship, not by becoming its bishop; but as his apostleship -would give him the right to act in minor offices of the church--on the -principle that the greater authority includes {146} the lesser--he may -have presided for a time over the church at Rome. - -18. Our second reason is that according to the very best -authority on the subject, one Linus and not Peter was the first bishop -of Rome. Irenaeus writing in the second century, says: - - The blessed apostles [Peter and Paul] then, upon founding - and erecting the church [at Rome], committed the office of - administering the church to Linus. Of this Linus, Paul speaks in - the epistle to Timothy. To him succeeded Anacletus [An-a-cle-tus], - and after him in the third place from the apostles, Clement - received the bishopric. [52] - -From this it plainly appears that Peter and Paul organized a church at -Rome, and as in other cities they appointed a bishop to preside over -it. Peter no more became the bishop of Rome than he did of the church -at Jerusalem, or Paul of Antioch, Ephesus, or Corinth. - -19. The bishop of Rome did not succeed to the apostleship of -Peter, much less to the pre-eminence which he held among the apostles; -and that for the very good reason that the office of bishop and that -of apostle, as remarked above, are not identical. It would require an -apostle to succeed an apostle, and as there is no account of an apostle -being ordained to succeed to Peter's office, we conclude he had no -successor. Here we might let the matter rest, but it will be proper -to notice the arguments which are made by those who contend that the -bishops of Rome are the true successors to the office and mission of -the Apostle Peter. - -20. Scripture Basis of the Claims of the Bishop of Rome to -Pre-Eminence.--On one occasion Jesus said to his disciples, "Whom -say ye that I am? And Simon Peter answered, * * * Thou art the Christ, -the Son of the living God." To this Jesus said: "Blessed art thou, -Simon Barjona; for flesh and blood hath not revealed it unto thee, but -my Father which {147} is in heaven. And I say unto thee, That thou art -Peter, and upon this rock I will build my church; and the gates of hell -shall not prevail against it." [53] He then gave to Peter the keys of -the kingdom of heaven--power to bind and loose on earth and in heaven. -The argument is that since Peter, some time before this, had been given -the name Cephas, which means a stone,[54] therefore when Jesus said, -"Thou art Peter, and upon this rock I will build my church," it is -claimed that he meant than on Peter he would build his church.[55] - -21. That this is a clear misconception of the scripture is apparent. If -Messiah had meant to found the church on Peter, how unfortunate that he -did not say, Thou art Cephas, a stone, and upon _thee_ will I build my -church! etc. But he did not. He first assured Peter that the knowledge -he had received that Jesus was the Christ, the Son of the living God, -was received by revelation from God--"And I say unto thee, That thou -art Peter, and upon this rock [principle] will I build my church," -etc.; i.e., upon the principle of God revealing to men that Jesus was -the Christ[56]--on the principle of revelation. - -22. Another passage quoted in support of the theory that the -apostles had successors in the bishops of Rome is found in the -following: Jesus after his resurrection said to his apostles: - - All power is given unto me in heaven and in earth. Go ye therefore - and teach all nations; * * * and lo I am with you always even unto - the end of the world. [57] - -This is the argument-- - - The apostles themselves were only to live the ordinary term of - {148} man's life: therefore the commission of preaching and - ministering, together with the promise of divine assistance, - regards the successors of the apostles, no less than the apostles - themselves. This proves that there must have been an uninterrupted - series of successors of the apostles, in every age since their - time; that is to say, successors to their doctrine, to their - jurisdiction, to their orders, and to their mission. [58] - -Against this argument we put that of the late Apostle Orson Pratt: - - We do not admit that the promise--"Lo, I am with you always, even - unto the end of the world," had any reference to any persons - whatever only the eleven disciples mentioned. * * * * They were the - only persons whom he [Jesus] addressed and to whom he made this - great promise. "But," says Dr. Milner, "they were only to live - the ordinary term of man's life," and consequently he draws the - conclusion that the promise could not be fulfilled to them without - successors. According to this curious inference of the learned - bishop, the Lord must have forsaken the eleven disciples as soon - as they died; for if he admit that Jesus continued with them after - the period of the death of their mortal bodies, and that he will - continue with them even unto the end of the world, then what need - would there be for successors in order that the promise might be - fulfilled? Prove that Jesus has not been with the eleven apostles - from the time of their death until the present time, and that he - will not be with them even unto the end of the world, and after you - have proved this, you will prove that Jesus has falsified his word; - for to be with the successors of the apostles is not to be with - them. But whether the apostles have successors or not, Jesus will - always be with them, and will bring them with him when he shall - appear in his glory, and they shall sit upon thrones and judge the - house of Israel during the great Millennium, while Jesus will not - only be with them, but will reign with them even unto the end of - the world.[59] - -23. Those who believe that the church was founded on Peter; -{149}that he became the bishop of Rome; that those who succeeded -to that bishopric became the heir to his apostleship and right of -presidency over the universal church, are as weak in their arguments as -they are wrong in their conceptions of the foundation of the church and -the right of succession in the priesthood. - -24. Primacy of the Bishops of Rome Allowed by the Fathers.--It -cannot be denied that the early fathers of the Christian church -conceded to the bishops of Rome a certain "primacy of order and -association;" but they did not concede to them any such authority -as the popes wielded from the fifth and sixth centuries onward. The -assumption of autocratic powers was resisted in the third century -by Cyprian, bishop of Carthage, who contended for the equality and -independence of all bishops. (See note 5, end of section.) - -25. Opposition of the Bishops of Constantinople.--After Cyprian -the Roman pontiffs found their chief opponents in the bishops of -Constantinople. That city was made the capital of the empire early in -the fourth century; and became a "New Rome." The importance given to -the city by this act, and the lavish embellishments and increase of -population which followed it, conferred great dignity on the patriarch -appointed to preside there; and the council of Constantinople held A. -D. 381, conferred upon him the second place among the great bishops of -the world--the bishop of Rome being first. The council of Chalcedon, -held in the next century [A. D. 451], decreed that the bishop of "New -Rome" ought to be equal in power and authority with the bishop of Rome, -assigning as a reason that the cities where they resided were equal in -rank and dignity. - -26. It would appear that second place ill-suited the ambitious -prelates of "New Rome," and in this century began that struggle for -supremacy between the bishops of the ancient and the new capital of the -empire which ended finally in the division of the church. The strife -raged with varying fortunes; but in the main {150} the Roman pontiffs -were most successful. Still in the last half of the sixth century -the bishop of Constantinople, John, called the Faster--on account of -the austerity of his life--assumed the title of universal bishop and -continued to hold it in spite of all the efforts and threats of the -Roman prelates. Early in the seventh century the emperor, Phocas, being -displeased with Cyriacus, the bishop of Constantinople, he divested -him of the title of universal bishop and conferred it upon the Roman -pontiff, Boniface III. "After Phocas' death the prelate of the east -re-assumed the title. The two bishops each preserved it, and with -equal ambition strove for the pre-eminence." [60] Instead of dwelling -together as brethren and working for the spread of truth, they spent -their time in vain disputes about the extent of their respective -jurisdictions and wasted their revenues and strength in conquests and -reprisals of each other's ecclesiastical provinces. - -27. The Ascendency of the Roman Pontiffs.--Gradually, however, -the Roman pontiffs surpassed their eastern competitors in the struggle -for power. The first reason for this will be found in the superior -activity and that restless energy of the western people. While the east -was at a standstill in its missionary enterprises, at this period, -the west was using its best endeavors to extend the faith among the -barbarous peoples of Germany and Briton; and everywhere they went they -taught submission to the decrees of the Roman pontiff. Not only did -Rome send missionaries to the barbarians, but the barbarians came to -Rome. They came with arms in their hands, and as conquerors, it is -true, and in the closing years of the fifth century obtained an easy -victory over the western division of imperial Rome. But if imperial -Rome was vanquished, there rose above its ruins and above the kingdoms -founded upon them by the all-conquering barbarians, papal Rome, in -majesty no {151} less splendid than imperial Rome in her palmiest days; -and in the course of time, the victorious barbarians bowed in as humble -submission to the wand of the popes as their ancestors had to the -eagle-mounted standards of the emperors. - -28. Another reason why the Roman pontiff outstripped his -eastern rival in the struggle for supremacy will be found in the -superstitious reverence in which the barbarous nations that fell -under the influence of Roman missionaries were accustomed to hold -their priests. In the days of paganism in Gaul (France) and Germany -the priests reigned over both people and magistrates, controlling -absolutely the jurisdiction of the latter. The proselytes to the -Christian faith among them, readily transferred that devout obedience -which they had given to pagan priests, to the Christian bishops. The -latter were not slow in appropriating to themselves all the honors -the rude barbarians had before paid to their pagan priests, while -the extraordinary reverence--which amounted to worship, according to -some authorities--they bestowed upon their chief priest, was readily -transferred to the pope. (See note 6, end of section.) - -29. The Great Division of the Church in the Ninth Century.--The -jealousy of the bishops of Rome and Constantinople finally ended in -a division of the church, which remains to this day. It occurred -in this manner: About the middle of the ninth century the emperor -of the east--Michael--removed Ignatius [Ig-na-shi-us], bishop of -Constantinople--whom he accused of treason--and set up one Photius -[Fo-shi-us] in his place. Ignatius appealed to the bishop of Rome, -Nicolaus I. Nicolaus [Nik-o-lus] called a council, which decided that -the election of Photius was irregular and unlawful, and pronounced -that he, with all his adherents, was unworthy of Christian communion. -Instead of being humbled by this decree, and much less frightened at -it, Photius convened a council, and in turn excommunicated the bishop -of Rome. - -30. To follow the controversies in respect to religion which -{152} followed this action, and the contests which arose about the -jurisdiction over certain ecclesiastical provinces, to note the -criminations and recriminations, the excommunications and counter -excommunications would be not only a dreary task but one which the -limits of this work preclude. Let it be sufficient to say that the -breach made in the church in the middle of the ninth century, and which -had its origin in the mutual jealousies of the bishops of Rome and -Constantinople, rather than in the wrong done to the deposed Ignatius, -or doctrinal difference which afterwards arose--continued to widen and -has proven to be a chasm which up to the present it has been impossible -to bridge. - -31. Means by Which Roman Pontiffs Gained Ascendency.--The popes -of Rome, however, easily outstripped the prelates of Constantinople in -wealth, in pride, in power, in the magnificence of their courts, in -the veneration paid them by their subjects, in the extent of territory -they brought under their jurisdiction, in the influence wielded in the -affairs of the world. For by encouraging appeals to themselves; by -assuming the care of all the churches, as if it were a part of their -official duty; by appointing vicars in churches, over which they had no -claims to jurisdiction; by assuming to be judges where they should have -only been mediators; by requiring accounts to be sent to them of the -affairs of foreign churches; by imposing the rites and usages of their -own church upon all others, as being of apostolic origin; by insisting -that their elevation was due to the pre-eminence of the Apostle -Peter--whose successor they claimed to be; by maintaining that their -fancied prerogatives belonged to them by divine right; by threatening -with excommunication all who would not submit to their decrees; [61] by -accepting the homage which the barbarians anciently bestowed upon their -pagan priests; [62] by assuming {153} the temporal power of princes, -and obtaining large grants of lands from kings and emperors [63] (see -note 7, end of section)--by these means was that splendid though -corrupt power established, before which monarchs trembled, and which -for ages ruled the destinies of Europe. - -32. Rise of the Temporal Power of the Pope.--The Roman pontiffs, -not satisfied with claiming to hold the keys of heaven, determined -through the prestige which this claim gave them to rule the earth. - -33. The popes were at first dependent for their election upon the -suffrages of the clergy and people of Rome. The election after the -days of Constantine had also to receive the approval of the emperor. -But in course of time all this was changed. The popes succeeded at -last in conferring the privilege of electing a successor to the chair -of St. Peter upon the clergy alone; and finally lodged that power in -the college of cardinals.[64] The next step was to render the election -independent of the sanction of the emperors. This, too, was finally -accomplished. But no sooner was the church thus made independent of -kings and emperors than the former began to dominate the latter, whose -power was weakness in comparison with that of the popes. - -34. They assumed the right not only to excommunicate and -anathematize kings, but to free their subjects from their allegiance, -and thus encourage rebellions and regicides. They assumed the power to -inflict temporal punishments for violations of God's laws; and then -claimed the power to remit those punishments {154} for a consideration -paid into the sacred treasury.[65] Claiming to be the true successors -of the humble fisherman of Galilee--St. Peter--and the vicars of the -still more humble Nazarene, their crowns, and thrones and courts as -far outshone in splendid worldly grandeur those of kings and emperors, -as their pride and arrogance surpassed the pomp and vain glory of the -princes of this world; until, at last, the pope exalted himself "above -all that is called God, or that is worshiped; so that he as God sitteth -in the temple of God, showing himself that he is God." [66] (See notes -9 and 10, end of section.) - -NOTES. - -1. Apostasy in the Days of the Apostles.--The great apostasy of -the Christian church commenced in the first century, while there were -yet inspired apostles and prophets in their midst; hence Paul, just -previous to his martyrdom, enumerates a great number who had "made -shipwreck of their faith," and "turned aside unto vain jangling;" -teaching "that the resurrection was already past;" giving "heed to -fables and endless genealogies," "doubting about questions and strifes -of words whereof came envyings, railings, evil surmisings, perverse -disputings of men of corrupt minds, and destitute of the truth, -supposing the gain is godliness." This apostasy had become so general -that Paul declares to Timothy, "that all they which are in Asia be -turned away from me;" and again he says "at my first answer, no man -stood with me, but all men forsook me;" he further says {155} that -"there are many unruly, and vain talkers, deceivers, teaching things -which they ought not, for filthy lucre's sake." These apostates, -no doubt, pretended to be very righteous; "for," says the apostle, -"they profess that they know God; but in works they deny him, being -abominable and disobedient and unto every good work reprobate."--Orson -Pratt. - -2. Early Decline of the Church.--About the year of our Lord -sixty, he [James] wrote his Catholic epistle. * * * By the practical -turn of his doctrine, by his discanting on the vices of the tongue, -of partiality to the rich, and of contemptuous treatment of the poor -in Christian assemblies, and by his direction against vain swearing, -it is but too evident that the church had considerably declined from -its original purity and simplicity; and that the craft of Satan, aided -ever by human depravity, was wearing out apace the precious fruits of -that effusion of the Spirit, which has been described [alluding to the -effusion on the day of Pentecost.]--Milner, Vol. I, page 34. - -3. Powers and Duties of Bishops--First and Second Century.--We -may define in a few words the narrow limits of their [the bishops] -original jurisdiction, which was chiefly of a spiritual, though in some -instances of a temporal nature. It consisted in the administration -of the sacraments and discipline of the church, the superintendency -of religious ceremonies which imperceptibly increase in number and -variety, the consecration of ecclesiastical ministers to whom the -bishops assigned their respective functions, the management of the -public fund, and the determination of all such differences as the -faithful were unwilling to expose before the tribunal of an idolatrous -judge. These powers, during a short period, were exercised according -to the advice of the presbyteral college [the Elders of the church], -and with the consent and approbation of the assembly of Christians. The -primitive bishops were considered only as the first of their equals, -and the honorable servants of a free people. Whenever the Episcopal -chair became vacant by death, a new president was chosen among the -presbyters [elders] by the suffrage of the whole congregation, every -member of which supposed himself invested with a sacred and sacerdotal -character.--Gibbon (Decline and Fall, ch. xv). - -4. Usurpation of Provincial Councils.--As the legislative -authority of the particular churches was insensibly superseded by the -use of councils, the bishops obtained by their alliance a much larger -share of executive and arbitrary power; and as soon as they were -connected by a sense of their common interest, they were enabled to -attack, with united vigor, the original rights of their clergy [the -elders and deacons] and people. The prelates of the third century -imperceptibly changed the language of exhortation into that of command, -scattered the seeds of future usurpations, and supplied, by scripture -allegories {156} and declamatory rhetoric, their deficiency of force -and reason. They exalted the unity and power of the church as it was -represented in the episcopal office, of which every bishop enjoyed an -equal and undivided portion.--Gibbon (Decline and Fall, ch. xv). - -5. Cyprian's Opposition to the Bishop of Rome.--Rome experienced -from the nations of Asia and Africa a more vigorous resistance to her -spiritual than she had formerly done to her temporal dominion. The -patriotic Cyprian, who ruled with the most absolute sway the church of -Carthage and the provincial synods, opposed with resolution and success -the ambition of the Roman pontiff, artfully connected his own cause -with that of the eastern bishops, and, like Hannibal, sought out new -allies in the heart of Asia. If this punic war was carried on without -any effusion of blood, it was owing much less to the moderation than to -the weakness of the contending prelates. Invectives and excommunication -were then the only weapons; and these, during the progress of the -whole controversy, they hurled against each other with equal fury and -devotion.--Gibbon (Decline and Fall, Vol. I, ch. xv). - -6. Reverence of the Barbarians for the Popes.--That these -pagan nations had been accustomed to treat their idolatrous priests -with extraordinary reverence is a fact well known. When they became -Christians they supposed they must show the same reverence to the -Christian priests. Of course they honored their bishops and clergy, -as they had before honored their druids; and this reverence disposed -them to bear patiently their vices. Every druid was accounted a very -great character, and was feared by every one; but the chief druid -was actually worshiped. When these people became Christians, they -supposed that the bishop of Rome was such a chief druid; and that the -must be honored accordingly. And this was one cause why the Roman -pontiff obtained in process of time such an ascendency in the western -countries. The patriarch of Constantinople rose indeed to a great -elevation; but he never attained the high rank and authority of the -Roman patriarch. The reason was that the people of the east had not the -same ideas of the dignity of a chief priest as the people of the west -had.--Schlegel. - -7. Grant of the Roman Dukedom to the Popes.--Charles -[Charlemagne], being made emperor and sovereign of Rome and its -territory, reserved indeed to himself, the supreme power, and the -prerogatives of sovereignty; but the beneficial dominion, as it is -called, and subordinate authority over the city and its territory, he -seems to have conferred on the Romish church. This plan was undoubtedly -suggested to him by the Roman pontiff; who persuaded the emperor, -perhaps by showing him some ancient though forged papers and documents, -that Constantine the Great (to whose place and authority {157} Charles -now succeeded) when he removed the seat of empire to Constantinople, -committed the old seat of empire, Rome and the adjacent territories -or Roman dukedom, to the possession and government of the church, -reserving, however, his imperial prerogatives over it; and that, from -this arrangement and ordinance of Constantine, Charles could not -depart, without incurring the wrath of God and St. Peter.--Mosheim. - -8. Copy of an Indulgence.--May our Lord Jesus Christ have mercy -on thee, N. N., and absolve thee by the merits of his passion! And I -in virtue of the apostolic power that has been confided in me, absolve -thee from all ecclesiastical censures, judgments, and penalties which -thou mayst have incurred; moreover, from all excesses, sins and crimes -that thou mayst have committed, however great and enormous they may be, -and from whatsoever cause, were they even reserved for our most holy -father the pope and for the apostolic see. I blot out all the stains -of inability and all marks of infamy that thou mayst have drawn upon -thyself on this occasion. I remit the penalties that thou shouldst -have endured in purgatory. I restore thee anew to participation in the -sacraments of the church. I incorporate thee afresh in the communion of -saints, and re-establish thee in the purity and innocence which thou -hadst at thy baptism. So that in the hour of death, the gate by which -sinners enter the place of torments and punishments will be closed -against thee, and, on the contrary, the gate leading to the paradise of -joy shall be open. And if thou shouldst not die for long years, this -grace shall remain unalterable until thy last hour shall arrive. In -the name of the Father, Son, and Holy Ghost. Amen. (Friar John Tetzel, -Commissary, has signed this with his own hand)--D'Aubugne's Hist. -Ref., book III, ch. i. - -9. The Absolute Power of the Popes (13th century).--All who had -any share in the government of the church, were alike sovereign lords; -at least in their feelings and dispositions they stiffly maintained -with violence and threats, with both wiles and weapons, those -fundamental principles of the popish canon law, that the Roman pontiff -is the sovereign lord of the whole world, and that all other rulers in -church and state have so much power and authority as he sees fit to -allow them to have. Resting on this eternal principle as they conceive -it to be, the pontiffs arrogate to themselves the absolute power, not -only of conferring sacred offices or benefices as they are called, but -also of giving away empires, and of divesting kings and princes of -their crowns and authority. The more intelligent indeed, for the most -part considered [general] councils as superior to the pontiffs; and -such of the kings as were not blinded by superstition, restrained the -pontiffs from intermeddling with worldly or civil affairs, bid them be -contented with the regulation of things sacred, maintained {158} their -power to the utmost of their ability and even claimed for themselves -supremacy over the church in their respective territories. But they had -to do these things cautiously, if they would not learn by experience -that the pontiffs had very long arms.--Mosheim. - -10. Character of Language Employed by the Popes Against Kings -(8th century).--[As a sample of the arrogant language employed by the -popes toward kings and emperors, we present the following taken from -an epistle of Pope Gregory III, addressed to the eastern emperor Leo -III. Leo at the time was opposing with commendable zeal the use of -images in divine worship]: "Because you are unlearned and ignorant, -we are obliged to write to you rude discourses, but full of sense and -the word of God. We conjure you to quit your pride, and hear us with -humility. You say that we adore stones, walls and boards. It is not so, -my lord; but those symbols make us recollect the persons whose names -they bear, and exalt our grovelling minds. We do not look upon them as -gods; but if it be the image of Jesus, we say, 'Lord help us.' If it be -his mother, we say, 'pray to your Son to save us.' If it be a martyr, -we say, 'St. Stephen, pray for us.' We might as having the power of St. -Peter, pronounce punishments against you, but as you have pronounced -the curse upon yourself, let it stick to you. You write to us to -assemble a general council; of which there is no need. Do you cease to -persecute images, and all will be quiet. We fear not your threats; for -if we go a league from Rome toward Campania, we are secure."--Certainly -this is the language of anti-Christ supporting idolatry by pretenses to -infallibility, and despising both civil magistrates and ecclesiastical -councils.--Milner (Church History, Vol. III, Page 159). - -REVIEW. - -1. Was the early church organization perpetuated? - -2. What reasons can you assign for the failure to do so? - -3. What can you say of the early apostasy in the church? (Notes 1, 2). - -4. What course was pursued by the apostles in respect to organizing -churches? - -5. In what light were the apostles regarded by the saints? - -6. In what condition were the churches left at the death of the -apostles? - -7. Was there such a thing as subordination among the churches, or rank -among the bishops? - -8. What was the manner of electing bishops? - -{159} 9. What was the nature of the bishop's duties in the early -churches? (Note 3). - -10. Describe the growth of iniquity among the bishops. - -11. Give an account of the origin of metropolitan bishops. - -12. Describe the rise and influence of councils. (Note 4). - -13. What was the conduct of the lower officials in the church? - -14. What was the moral status of the church officials in the 2nd and -3rd centuries? - -15. Tell what important change was made in the form of church -government in the 4th century? - -16. Describe the outlines of Roman government under Constantine. - -17. Tell how the church government was made somewhat to correspond with -it. - -18. What circumstances led to the pre-eminence of the bishop of Rome? - -19. What reasons can be urged against the idea that the bishop of -Rome succeeded to the apostleship of Peter and the presidency of the -universal church? - -20. What is the scriptural basis of the claims of the bishops of Rome -to pre-eminence? - -21. Refute the idea that Jesus built his church upon Peter. - -22. Refute the argument that the bishops of Rome must have succeeded -to the apostleship of Peter, because Jesus promised to be with the -apostles unto the end of the world. - -23. To what extent did the early Christian fathers admit a primacy to -the bishops of Rome? - -24. State the controversy which arose between the bishop of Rome and -the bishop of Constantinople. - -25. Through what cause did the Roman pontiffs finally force an -acknowledgment of their independency? (Note 6). - -26. What led to the great division of the church in the 9th century? - -27. By what means did the Roman pontiffs outstrip their eastern rivals? -(Note 7). - -28. What of the sale of indulgences? (Note). - -29. What was the climax of papal power? - -{160} - - - -SECTION V. - -1. Simplicity of Public Worship Changed.--The public worship of -the primitive Christians, as we have seen,[67] was very simple, but its -simplicity was soon corrupted. The bishops and other public teachers in -the third century, framed their discourses and exhortations according -to the rules of Grecian eloquence; "and were better adapted," says a -learned writer,[68] "to call forth the admiration of the rude multitude -who love display, than to amend the heart. And that no folly and no -senseless custom might be omitted in their public assemblies, the -people were allowed to applaud their orators, as had been practiced -in the forums and theaters; nay, they were instructed to applaud the -preachers." - -2. This was a wide departure from that spirit of meekness -and humility enjoined by Messiah upon his ministers. And when to -these customs was added the splendid vestments of the clergy, the -magnificence of the temples, with all the pageantry of altars, -surrounded with burning tapers, clouds of incense, beautiful images, -the chanting of choirs, processions and other mummeries without -number--one sees but little left of that simple worship instituted by -the Messiah and his apostles. (See note 1, end of section). - -3. About the third century incense began to be used. The -Christians of the first and second centuries abhorred the use -of incense in public worship, as being a part of the worship of -idols.[69] It first became a custom to use it at funerals, against -offensive smells; then in public worship, to disguise the bad air -{161} of crowded assemblies; then at the consecration of bishops -and magistrates, and by these steps at last degenerated into a -superstitious rite. - -4. In the fourth century matters became still worse. "The public -supplications by which the pagans were accustomed to appease their -gods, were borrowed from them, and were celebrated in many places with -great pomp. To the temples, to water consecrated in due form, and -the images of holy men, the same efficacy was ascribed to the pagan -temples, statues and lustrations before the advent of Christ." [70] - -5. The Worship of Martyrs.--In the third century also arose the -worship of martyrs. It is true that worship or adoration was relative, -and a distinction was made between the worship of martyrs and the -worship paid to God; but by degrees the worship of the martyrs was -made to conform with that which the pagans had in former times paid to -their gods.[71] This was done out of indiscreet eagerness to allure the -pagans to embrace Christianity.[72] (See note 2, end of section). - -6. Decline of Spiritual Gifts.--While pagan ceremonies and rites -were increasing in the church, the gifts and graces characteristic of -apostolic times, seemed to have gradually departed from it. Protestant -writers insist that the age of miracles closed with the fourth or fifth -century, and that after that the extraordinary gifts of the Holy Ghost -must not be looked for. Catholic writers, on the other hand, insist -that the power to perform miracles has always continued in the church; -yet those spiritual manifestations which they describe after the fourth -and fifth centuries savor of invention on the part of the priests and -childish credulity on the part of the people; or else what is claimed -to be miraculous falls far short of the power and dignity of those -spiritual manifestations which the primitive church was wont to witness. - -{162} 7. The virtues and prodigies ascribed to the bones and -other relics of the martyrs and saints are puerile in comparison with -the healings, by the anointing with oil and the laying on of hands, -speaking in tongues, interpretations, prophecies, revelations, casting -out devils in the name of Jesus Christ; to say nothing of the gifts of -faith, wisdom, knowledge, discernment of spirits, etc.,--common in the -church in the days of the days of the apostles.[73] - -8. Nor is there anything in the scriptures or in reason that -would lead one to believe that they were to be discontinued. Still this -plea is made by modern Christians--explaining the absence of these -spiritual powers among them--that the extraordinary gifts of the Holy -Ghost were only intended to accompany the proclamation of the gospel -during the first few centuries until the church was able to make its -way without them, and then they were to be done away. It is sufficient -to remark upon this that it is assumption pure and simple, and stands -without warrant either of scripture or right reason; and proves that -men had so far changed the religion of Jesus Christ that it became a -form of godliness without the power thereof. (See notes 3 and 4, end of -section). - -9. Causes and Manner of Excommunications.--It appears to have -been the custom of the apostles in the case of members of the church -grievously transgressing the moral law of the gospel to require -repentance and confession before the church; and in the event of a -stubborn adherence to sin the offender was excommunicated, that is, he -was excluded from the communion of the church and the fellowship of the -saints. For the crimes of murder, idolatry and adultery, some of the -churches excommunicated those guilty of them forever; in other churches -they were received back, but only after long and painful probation. - -10. The manner in which excommunication was performed {163} in -apostolic times is not clear, but there is every reason to believe the -process was very simple. In the course of time, however, this simple -order of excommunication was changed, by being burdened with many rites -and ceremonies borrowed from pagan sources.[74] It was not enough -that the fellowship of the saints be withdrawn from the offender and -he left to the mercy of God, or the buffetings of Satan, according -as he was worthy of the one or the other; but the church must load -him down with anathemas too terrible to contemplate. The power of -excommunication, too, eventually, passed from the body of the church -into the hands of the bishops, and finally into those of the pope. At -first excommunication meant the loss of the fellowship of the saints, -and such other punishments as God himself might see fit to inflict; the -church leaving the Lord to be the minister of his own vengeance. But -gradually it came to mean in some instances banishment from home and -country, the confiscation of property, the loss not only of religious -fellowship with the saints, but the loss of civil rights; and the -rights of Christian burial. In the case of a monarch excommunication -absolved his subjects from their allegiance; and in the case of a -subject, it robbed him of the protection of his sovereign. No anathema -was so terrible but it was pronounced against the excommunicated, until -the sweet mercies of God were overshadowed by the black pall of man's -inhumanity. - -11. Admixture of Pagan Philosophy with the Christian -Religion.--The thing which contributed most to the subversion of -the Christian religion was the employment of pagan philosophy to -explain Christian doctrine. This brought about an admixture of these -two discordant elements that {164} while it failed to purge pagan -philosophy of its errors, corrupted the doctrines of Christ and laid -the foundations for those false notions in respect of God which obtain -in the so-called Christian world unto this day. - -12. Christian Doctrine Respecting God.--The scriptural -doctrine in regard to God--and of course, that is the true Christian -doctrine--is this: There is a being of infinite goodness and power, in -form like man--for man was created in his image[75]--who, with his Son, -Jesus Christ, and the Holy Ghost, constitute the great creative, and -governing power or grand Presidency of the heavens and the earth. As -persons, the Father, Son and Holy Ghost are separate and distinct, yet -one in attributes, one in purpose; the mind of one being the mind of -the others. - -13. That they are distinct and separate as persons was plainly -manifested at the baptism of Jesus. On that occasion, as Jesus came -up out of the water, John saw the Holy Ghost descend upon him, and at -the same time the voice of the Father was heard speaking from heaven, -saying: "This is my beloved Son, in whom I am well pleased." [76] -Here we have the persons of the Godhead present but distinct from -each other. Stephen, the martyr, in the presence of the angry crowd -which took his life, saw the heavens open and "Jesus standing on -the right hand of God." [77] Here, too, the Father and Son are seen -and, according to the testimony of the holy man, they are distinct -personalities. - -14. Yet Jesus said to the Jews: "I and my Father are one. * * * -Believe that the Father is in me and I in him." [78] But this oneness -cannot have reference to the persons of the Father and of the Son, -which we have seen are distinct. Their oneness, therefore, must consist -in a unity of attributes, {165} purposes, glory, power. Jesus in his -great prayer just previous to his betrayal, said, in praying for his -disciples: "Holy Father, keep through thine own name those whom thou -hast given me, that they may be one. * * * That they all may be one; as -thou, Father, art in me, and I in thee, that they also may be one in -us." [79] Clearly it is not the uniting of the persons of his disciples -into one person or body that Jesus prayed for; but he would have them -of one mind and one spirit, as he and the Father are one. So also he -had no wish that the person of one of his disciples should be crowded -into that of another, and so on until they all became one person or -body--but "as thou, Father, art in me, and I in thee." That is, while -remaining distinct as persons, Messiah would have the mind or Spirit of -God in his disciples as it was in him, and as his was in the Father, -that God might be all in all--the Father to be honored as the head and -worshiped in the name of the Son; and the Holy Ghost to be revered as -the witness and messenger of both the Father and the Son[80]--the bond -of union between God and men, as it is between the Father and the Son; -in one word to be God in man. - -15. Each of these persons in scripture is called God; and taken -together they are God, or constitute the grand Presidency of heaven and -earth, and as such are one, as well as in attributes. (See note 5, end -of section). - -16. The spirit of the Son had an existence with the Father before -he was born in the flesh; [81] and indeed it was by him, and through -him--under the direction of the Father--that the worlds were made; [82] -"and without him was not anything made that was made." [83] - -17. Such is the simple doctrine of the Godhead taught to the -primitive Saints by the apostles. It was implicitly believed as God's -revelation to them upon the subject, and they were {166} content to -allow the revelation to excite their reverence without arousing their -curiosity to the point where men of finite minds attempt to grasp the -infinite, or circumscribe God in their understandings. In a short time, -however, a change came, and men sought to explain the revelation that -God had given of himself by the vain babblings of pagan science; and -that led not only to much contention within the church, but to the -adoption in the Christian creed of erroneous ideas in respect of Deity. - -18. Gnostic and "New Platonic" Philosophy.--In order to give -a clear explanation of this matter, it will be necessary to invite -the attention of the student to Gnosticism and the Eclectic or "New -Platonic" philosophy which arose in the early Christian centuries. -First, then, as to Gnosticism. The Gnostics taught there existed from -eternity a Being that embodied within himself all the virtues; a Being -who is the purest light and is diffused throughout boundless space, -which they called Pleroma. This Being, after dwelling alone and in -absolute repose for an infinite period, by an operation purely mental, -or by acting upon himself, produced two spirits[84] of different -sexes. By the marriage of these two spirits others of similar nature -were produced, who, in their turn, produced others. Thus a celestial -family was formed in the pleroma. These emanations from Deity, whether -directly or from those spirits first begotten by Deity acting upon -himself, were called Aeons, a term which was doubtless employed -to signify their eternal duration, and perhaps the mode of their -production. - -19. Beyond this pleroma where God and his family dwelt, existed -a rude and unformed mass of matter, heaving itself continually in wild -commotion.[85] This mass of the Aeons, wandering beyond the pleroma, -discovered and reduced to order {167} and beauty and then peopled it -with human beings and with animals of different species. This builder -of the world the Gnostics called the Demiurge [Dem-i-urge].[86] Though -possessed of many shining qualities, the Demiurge was by nature -arrogant and domineering, hence he claims absolute authority over the -new world to the exclusion altogether of the authority of the supreme -God, and requires mankind to pay divine honors exclusively to him. - -20. Man, according to the Gnostic philosophy, is composed of a -terrestial, and therefore a vicious body; and of a celestial spirit, -which in some sense is a particle of the Deity himself. The spirit is -oppressed by the body, which is supposed to be the seat of all the -lusts and other evils that flesh is heir to, and by the spirit of man -is drawn away from the knowledge and worship of the true God, and led -to pay reverence to the Demiurge and his associates. From this wretched -bondage of evil God labors to rescue his offspring. But the Demiurge -and his associates, eager to retain their power, resist the divine -purpose and labor to efface all knowledge of the supreme Deity. The -philosophy maintained, however, that God would ultimately prevail; -and having restored to liberty most of the spirits now imprisoned in -bodies, he will dissolve the fabric of the world. Then the primitive -tranquility will return, and God will reign with the redeemed spirits -in perfect happiness to all eternity.[87] - -21. When the followers of this philosophy became converted to -Christianity, they looked upon Jesus Christ and the Holy Ghost as the -latest Aeons or emanations from the Deity, sent forth to emancipate men -from the tyranny of matter by {168} revealing to them the true God; -to fit them, though perfect knowledge to enter the sacred pleroma. In -connection with this, however, some of these Christian Gnostics held -that Jesus had no body at all, but was an unsubstantial phantom that -constantly deceived the senses of those who thought they associated -with him. Others of them said there doubtless was a man called Jesus -born of human parents, upon whom one of the Aeons, called Christ, -descended at his baptism, having quitted the pleroma for that purpose; -but who, previous to the crucifixion of the man Jesus, withdrew from -him and returned to the Deity. [See note 7, end of section.] - -22. The Two Modes of Life to which Gnosticism led.--The Gnostic -philosophy led to two widely different methods of life; one extremely -ascetic and the other as extremely profligate. Gnostics believed matter -to be utterly malignant, the source of all evil, therefore it was -recommended by one party that the body should be weakened by fastings -and the practice of other austerities, that the spirit might enjoy the -greater liberty and be better able to contemplate heavenly things. The -other party, on the contrary, maintained that men could safely indulge -all their appetites and lustful desires, and that there was no moral -difference in human actions. One leader of this persuasion--Carpocrates -of Alexandria, who flourished in the second century--not only gave his -disciples license to sin, but imposed on them the necessity of sinning, -by teaching them the way to eternal salvation was open to those souls -only which committed all kinds of enormity and wickedness. Such were -the errors that grew out of Gnosticism, and which contributed to the -corruption of the gospel soon after it was founded by the preaching of -the apostles. - -23. The New Platonic Philosophy.--The Eclectic or "New Platonic" -philosophy which came into existence in the early Christian centuries, -was compounded from all the systems which had preceded it, though -following Plato more closely than {169} any other teacher, for which -reason its disciples assumed the name of New Platonics. The founders -of this philosophy professed simply to follow truth, gathering up -whatever was accordant with it, regardless of its source, or in what -school it was taught--hence the name eclectic. Still the teachings -of Plato formed the basis of their doctrines, and they embraced most -of his dogmas concerning God, the human soul and the universe. We -shall therefore learn the fundamental principles of the Eclectics by -considering what the Athenian sage taught on these subjects. - -24. Plato held that God and matter existed from all -eternity--that they were co-eternal. Before the creation of the -world matter had in itself a principle of motion, but without end -or laws. This principle of motion Plato called the immortal soul -of the universe. God wished to give form to this mass of eternal -matter, regulate its motion, subject it to some end and to certain -laws. Everything which exists in heaven or in earth, except Deity -and unorganized matter, according to Plato's philosophy, had a -beginning--there was a time when it did not exist; but there never -was a time when the idea, that is, the form or plan of the thing, did -not exist in the mind of Deity. This idea or intelligence existing -with God from all eternity, is what Plato called the Logos--the word -or intelligence of Deity. Many in the age of which we write saw in -these doctrines a threefold expression of the divine nature--viz., -the First Cause, the Reason or Logos, and the Spirit of the Universe; -while others saw in these three principles three Gods, united with each -other by a mysterious and ineffable generation; in which the Logos is -regarded in the character of the Son of an Eternal Father, and the -creator and governor of the work.[88] - -25. Plato's Logos, John's Word Considered Identical.--In the -introduction of St. John's gospel, commencing--"In {170} the beginning -was the Word, and the Word was with God, and the Word was God"--in -this Word, which the Apostle in another verse of his opening chapter -declares was "made flesh and dwelt among men,"--plainly alluding to -the pre-existence and birth of Messiah--the New Platonics saw the -incarnation of the Logos of Plato, and according to the fashion of the -times attempted to harmonize the revelations of God with the philosophy -of men. (See note 8, end of section). - -26. The Rank of the Logos in the Trinity.--It was trying to -harmonize the revelations of God with these systems of philosophy which -created the agitation in respect to the rank of the Logos, or Son of -God, in the divine trinity; and the nature of the Trinity itself--that -is, whether the three persons, the Father, Son and Holy Ghost are -distinct and separate though of the same substance, or merely the same -substance under different aspects. - -27. The Orthodox View.--The view held to be orthodox was that in -God there are three persons, Father, Son and Holy Spirit; each really -distinct yet so united as to constitute but one personal God--of the -same substance, and equal as to their eternity, power, and glory and -all other perfections. - -28. Sabellian Theory.--On one side of this orthodox theory stood -the doctrine of Sabellius [Sa-bel-i-us], who held that there was but -one divine person in the Godhead, and that the Father, Son and Holy -Spirit were but different aspects of the same God, and that the Trinity -was one of names, merely, not of distinct persons.[89] The Logos, in hi -theory, is an attribute {171} of Deity rather than a person; and its -incarnation is reduced to an energy or inspiration of the Divine wisdom -which filled the soul and directed all the actions of the man Jesus. - -29. The Arian Theory.--On the other side of the orthodox line -stood the theory of Arius [A-ri-us], who while he maintained a real -distinction in the persons of the Divine Trinity, taught that the -Son was created out of nothing by the will of the Father; and though -the longest astronomical periods would not measure the time of his -duration, yet there had been a time when he was not. Upon the Son -thus created the Father bestowed great glory, yet he shone only by a -reflected light, and governed the universe only in obedience to the -will of the Father; in other words, the Son was subordinate to the -Father, unequal as to eternity, power and glory. - -30. The Nicene Council.--It was to still the rising commotion -which arose in the church through the violent discussion of these -several theories that the Emperor Constantine assembled the Council -of Nice [Nes]. A. D. 325. In that council the theories of Arius were -condemned and the orthodox creed stated thus: - - We believe in one God, the Father, Almighty, the maker of all - things visible and invisible; and in one Lord, Jesus Christ, the - Son of God, begotten of the Father, only begotten, (that is) of - the substance of the Father; God of God, Light of Light; Very God - of Very God; begotten not made; of the same substance with the - Father, by whom all things were made, that are in heaven and that - are in earth: who for us men, and for our salvation, descended and - was incarnate, and became man; suffered and rose again the third - day, ascended into the heavens and will come to judge the living - and the dead, and in the Holy Spirit. But those who say there was a - time when he [the {172} Son] was not, and that he was not before he - was begotten, and that he was made out of nothing, or affirm that - he is of any other substance or essence, of that the Son of God - was created, and mutable, or changeable, the Catholic Church doth - pronounce accursed.[90] - -31. Athanasius [Ath-a-na-shi-us], who was the most active -opponent of Arius, thus explains the Nicene doctrine, in what is -commonly known as the creed of Athanasius.[91] - - We worship one God in Trinity, and Trinity and Unity, neither - confounding the persons, nor dividing the substance. For there - is one person of the Father, another of the Son, and another of - the Holy Ghost. But the Godhead of the Father, Son and Holy Ghost - is all one: the glory equal, the majesty co-eternal. Such as the - Father is, such is the Son; and such is the Holy Ghost. The Father - uncreate, the Son uncreate; and the Holy Ghost uncreate. The Father - incomprehensible, the Son incomprehensible, and the Holy Ghost - incomprehensible. The Father eternal the Son eternal, and the - Holy Ghost eternal. And yet these are not three eternals; but one - eternal. As also there are not three incomprehensibles, nor three - uncreated; but one uncreated and one incomprehensible. So likewise - the Father is Almighty, the Son Almighty, and the Holy Ghost - Almighty; and yet they are not three Almighties, but one Almighty. - So the Father is God, the Son is God, and the Holy Ghost is God, - and yet they are not three Gods but one God. [92] (See note 7, end - of section.) - -{173} 32. Immateriality of God.--The evil which grew out of these -contentions in respect to Deity is found in the conclusion arrived -at that God is an incorporeal, that is to say, an immaterial being; -without body, without parts, without passions. The following is the -Roman Catholic belief in respect to God: - - There is but one God, the creator of heaven and earth, the supreme, - incorporeal, uncreated being, who exists of himself, and is - infinite in all his attributes, etc.[93] - -The Church of England teaches in her articles of faith: - - There is but one living and true God, everlasting, without body, - parts or passions; of infinite power, wisdom and goodness,[94] etc. - -This plainly teaches the great error of the immateriality of God; -and, indeed, that is the orthodox notion in respect to Deity, -notwithstanding it finds so many express contradictions in the -scriptures. - -33. In the work of creation, God proposed to make man in his own -image and likeness, and the proposition was executed.[95] Moreover, -Jesus is said to be the brightness of God's glory, "and the express -image of his person." [96] Again it is said, that Jesus "being in the -form of God, thought it not robbery to be equal with God." [97] All -this teaches that God has a form similar to that of man's; that he -has organs, dimensions, proportions; that he occupies space and has -relation to other objects in space; that he moves from place to place; -and that so far as his actual person is concerned he cannot be in two -places at one and the same instant. The question here arises as to -those passages of scripture which declare the omnipresence of God, a -thing which is impossible--speaking of his person--if what is {174} -here contended for be true. But God may be and is omnipresent by his -influence, by his power, if not in his person. While his person is -confined to one place at a time, as other substances are, his influence -extends throughout the universe, as does also his power, and through -this means he is omnipotent and omnipresent. - -34. To assert the immateriality of God is not only to deny his -personality, but his very existence; for an immaterial substance cannot -exist. It can have no relation to time or space, no form, no extension, -no parts. An immaterial substance is simply no substance at all; it -is a contradiction of terms to say a substance is immaterial--it is -the description of an infinite vacuum; and the difference between the -atheist and the orthodox Christian is one of terms, not of fact; the -former says, "There is no God;" the latter in his creed says, "God is -nothing." [98] (See note 10, end of section.) - -35. Such were the absurdities into which the vain philosophies -of the pagan led the Christian even in the early centuries of the -Christian era; so that through these errors they even denied the Lord -who bought them.[99] - -{175} - -NOTES. - -1. Christian Worship in the Fifth Century.--Public worship -everywhere assumed a form more calculated for show and for the -gratification of the eye. Various ornaments were added to the -sacerdotal garments in order to increase the veneration of the -people for the clerical order. The new forms of hymns, prayers and -public fasts, are not easily enumerated. * * * In some places it was -appointed, that the praises of God should be sung perpetually, day -and night, the singers succeeding each other without interruption; as -if the Supreme Being took pleasure in clamor and noise, and in the -flatteries of men. The magnificence of the temples had no bounds. -Splendid images were placed in them; and among these * * * the image -of the Virgin Mary, holding her infant in her arms, occupied the most -conspicuous place. Altars and repositories for relics, made of solid -silver if possible, were procured in various places; from which may -easily be conjectured, what must have been the splendor and the expense -of the other sacred utensils.--_Mosheim_. - -2. Martyr Worship (3rd century).--When Gregory [surnamed -Thaumaturgus on account of the numerous miracles he is said to have -wrought--born in Pontus, in the second decade of the third century] -perceived that the ignorant and simple multitude persisted in their -idolatry, on account of the sensitive pleasures and delights it -afforded, he allowed them in celebrating the memory of the holy -martyrs, to indulge themselves, and give a loose to pleasure, (i.e., as -the thing itself, and both what precedes and what follows, place beyond -all controversy, he allowed them at the sepulchres of the martyrs on -their fast days, to dance, to use sports, to indulge in conviviality, -and do all things that the worshipers of idols were accustomed to do in -their temples, on their festival days), hoping that in process of time, -they would spontaneously come over to a more becoming and more correct -manner of life.--Nyssen's Life of Gregory Thaumaturgus. - -3. On the Continuance of Spiritual Gifts.--The affliction of -devils, the confusion of tongues, deadly poisons and sickness [all of -which were to be overcome by the extraordinary gifts of the Spirit] are -all curses which have been introduced into the world by the wickedness -of man. The blessings of the gospel are bestowed to counteract these -curses. Therefore, as long as these curses exist, the promised signs -[Mark xvi: 17, 18] are needed to counteract their evil consequences. -If Jesus had not intended that the blessings should be as extensive -and unlimited in point of time as the curses, he would have intimated -something to that effect in his word. But when he makes a universal -promise of certain powers, to enable every believer in the gospel -throughout the world to overcome certain curses, entailed {176} upon -man, because of wickedness, it would be the rankest kind of infidelity -not to believe the promised blessing necessary, as long as the curses -abound among men.--Orson Pratt. - -4. When and Why the Spiritual Gifts Ceased in the Church.--It -does not appear that these extraordinary gifts of the Holy Spirit -[speaking of I Cor. xii] were common in the church for more than two or -three centuries. We seldom hear of them after that fatal period when -the Emperor Constantine called himself a Christian; and from a vain -imagination of promoting the Christian cause thereby heaped riches, -and power, and honor upon Christians in general, but in particular -upon the Christian clergy. From this time they [the spiritual gifts] -almost totally ceased; very few instances of the kind were found. The -cause of this was not (as has been supposed) because there was no more -occasion for them, because all the world was become Christians. This -is a miserable mistake; not a twentieth part of it was then nominally -Christian. The real cause of it was the love of many, almost all -Christians, so-called, was waxed cold. The Christians had no more of -the Spirit of Christ than the other heathens. The Son of Man when he -came to examine his church, could hardly find faith upon the earth. -This was the real cause why the extraordinary gifts of the Holy -Ghost were no longer to be found in the Christian Church--because -the Christians were turned heathens again and only had a dead form -left.--John Wesley (Wesley's Works, Vol. vii. Sermon 89, Pages 26, 27.) - -5. Illustration of the Oneness of the Godhead.--The Godhead -may be further illustrated by a council, composed of three men--all -possessing equal wisdom, knowledge and truth, together with equal -qualifications in every respect. Each person would be a separate, -distinct person or substance from the other two, and yet the three -would form but one council. Each alone possesses, by supposition, -the same wisdom and truth that the three united or the one council -possesses. The union of the three men in one council would not increase -the knowledge of wisdom of either. Each man would be one part of the -council when reference is made to his person; but the wisdom and truth -of each man would be the whole wisdom and truth of the council, and not -a part. If it were possible to divide truth, and other qualities of a -similar nature into fractions, so that the Father should have the third -part of truth, the third part of wisdom, the third part of knowledge, -the third part of love, while the Son and the Holy Spirit possessed -the other two-thirds of these qualities or affections, then neither of -these persons could make "one God," "but only a part of a God." But -because the divisibility of wisdom, truth or love is impossible, the -whole of these qualities dwell in the Father--the whole dwells in the -Son--the whole is possessed by the {177} Holy Spirit. The Holy Spirit -is one part of the Godhead in essence; but the whole of God in wisdom, -truth, and other similar qualities. If a truth could become three -truths, distinct from each other, by dwelling in three substances, then -there would be three Gods instead of one. But as it is, the trinity -is three in essence, but one in truth and other similar principles. -The oneness of the Godhead, as described in the scriptures, never was -intended to apply to the essence, but only to the perfections and other -attributes.--Orson Pratt. - -6. Messiah the Author of the Gospel and Creator of the -World.--Christ is the author of this gospel, of this earth, of men -and women, of all the posterity of Adam and Eve, and of every living -creature that lives upon the face of the earth, that flies in the -heavens, that swims in the waters, or dwells in the field. Christ is -the author of salvation to all this creation, to all things pertaining -to this terrestial globe we occupy.--Brigham Young (Discourse, August -8, 1852). - -7. The Phantom Theory of the Gnostics.--While the blood of Christ -yet smoked on Mount Calvary, the Docetus [the name given to the Gnostic -Christians] invented the impious and extravagant hypothesis, that, -instead of issuing from the womb of the virgin, he had descended on the -banks of the Jordan in the form of perfect manhood; that he had imposed -on the senses of his enemies, and of his disciples; and that the -ministers of Pilate had wasted their impotent rage on an airy phantom, -who seemed to expire on the cross, and, after three days, to rise from -the dead.--Gibbon. - -8. The Fashion of Uniting Discordant Elements in Philosophy and -Religion.--When we come to consider the state of philosophy at that -time [the early Christian centuries], and the fashion which prevailed -of catching at anything new, and of uniting discordant elements into -fanciful systems, we shall not be surprised to find the doctrines of -the gospel disguised and altered, and that, according to the language -of that age, many new heresies were formed.--Burton's Brampton Lectures. - -9. The Mysteries of Religion Deepened Through Attempted -Explanation.--That devout and reverential simplicity of the first -ages of the church, which taught men to believe when God speaks, and -obey when God commands, appeared to most of the doctors of this age -[the fifth century] to be unphilosophical and becoming only in the -vulgar. Many of those, however, who attempted to explain and illustrate -these doctrines, opened the way rather to disputation than for a -rational faith and a holy life; for they did not so much explain, as -involve in greater obscurity, and darken with ambiguous terms and -incomprehensible distinctions the deep mysteries of revealed religion. -And hence arose abundant matter for difficulties, contentions and -animosities which flowed down to succeeding ages, and which {178} can -scarcely be removed by the efforts of human power. It hardly need be -remarked, that some, while pressing their adversaries, incautiously -fell into errors of an opposite character which were no less -dangerous.--Mosheim. - -10. Immaterialists are Atheists.--There are two classes of -atheists in the world. One class denies the existence of God in the -most positive language; the other denies his existence in duration or -space. One says, "There is no God;" the other says "God is not here or -there, any more than he exists now and then." The infidel says, "There -is no such a substance as God." The immaterialist says, "There is -such a substance as God, but it is 'without parts.'" The atheist says, -"There is no such substance as spirit." The immaterialist says, "A -spirit, though he lives and acts, occupies no room and fills no space, -in the same way and after the same manner as matter not even so much -as does the minutest grain of sand." The atheist does not seek to hide -his infidelity; but the immaterialist, whose declared belief amounts -to the same thing as the atheist's endeavors to hide his infidelity -under the shallow covering of a few words.--Orson Pratt (Absurdities of -Immaterialism, page 11). - -REVIEW. - -1. Describe the simplicity of public worship in early Christian times. -(Note 2, end of section III.) - -2. What changes in the public worship were gradually introduced? (Note -1). - -3. What was the object in introducing these changes? - -4. In what manner was incense introduced into public worship? - -5. What especially obnoxious practice became prevalent in the 4th -century? - -6. What can you say of the worship of martyrs? (Note 2). - -7. Give an account of the decline of spiritual gifts in the church. - -8. On this point what difference exists between Catholics and -Protestants? - -9. What can you say of Protestant excuses for the absence of the -spiritual gifts of the gospel? (Notes 3 and 4). - -10. What does the absence of spiritual gifts prove? - -11. In what way were grievous offenses punished by the church? - -12. What ceremonies finally became associated with excommunication? - -13. What temporal punishments were sometimes associated with -excommunication? - -{179} 14. What can you say of the mingling of pagan philosophy with the -Christian religion? - -15. Give the scriptural doctrine respecting God. - -16. Give an instance from scripture where the personages of the Godhead -are seen to be distinct. - -17. In what does the oneness of the Father, Son and Holy Ghost consist? -(Note 5.) - -18. How did the early Christians regard the scriptural doctrine of the -Godhead? - -19. By what means did men at last try to explain the revelation? - -20. Give the Gnostic idea respecting God. - -21. How did the Gnostics account for the creation of the world? - -22. In what way did the Gnostics avoid making God the author of evil? - -23. What is the nature of man according to the Gnostic philosophy? - -24. What did the Gnostic philosophy look to as the culmination between -the struggle of man with evil? - -25. In what light did the Gnostics look upon Jesus Christ? - -26. What fanciful theory did some of them hold respecting him? (Note 7). - -27. To what two modes of life did the Gnostic philosophy lead? - -28. What was the new Platonic philosophy? - -29. What was Plato's idea of God? - -30. In what way was there an attempt to harmonize the philosophy of -Plato with the writings of St John? - -31. State the "orthodox" doctrine respecting Deity in those times. - -32. State the Sabellian theory. - -33. Give an illustration of it. - -34. State the Arian theory. - -35. In what way did the Nicene Council decide the trinity controversy? - -36. What confession did Athanasius make as to his inability to -comprehend the Nicene creed? - -37. What great error resulted from the controversy on the nature of -Deity? - -38. What passages of scripture refute the "orthodox" Christian notion -that God is immaterial? - -39. How from reason would you refute the notion that God is an -immaterial Being? - -{180} - - - -SECTION VI. - -1. Departure from Moral Precepts of the Gospel.--There was as -wide a departure from the moral precepts of the gospel among the -Christians as there was from the doctrines, ordinances and government -of the church. From the nature of the reproofs, the admonitions and -warnings to be found in the epistles of the apostles to the churches, -one may see that while they yet lived the saints were prone to -wickedness, and great errors in regard to moral conduct crept into the -churches. The writings of the early fathers of the church who succeeded -the apostles also bear witness to the continuance and increase of these -errors. - -2. Double Rule of Life.--As early as the second century the idea -became prevalent that messiah had prescribed a twofold rule of moral -conduct; the one ordinary, the other extraordinary; one for those -engaged in ordinary affairs of life, the other for persons of leisure -and such as desired a higher glory in the future life. This led the -early Christian doctors to divide whatsoever had been taught by the -apostles in respect to Christian life and morals, into precepts and -counsels. The precepts were those laws which were equally binding on -all men the counsels were binding only on those who aspired to a closer -union with God. - -3. Of course there soon appeared a class of persons who sought -to attain to this closer union; and they adopted the method of life -practiced among the pagan philosophers who wished to excel in virtue. -They considered many things forbidden to them which were proper for -ordinary Christians to {181} indulge in; such as wine, flesh, matrimony, -and secular business. They thought the holiness of life they aspired to -could sooner be attained by emaciating the body by fastings, watchings, -excessive toil, hunger, insufficient and coarse raiment. In short, they -"thought to merit heaven by making earth a hell." Those who engaged -in this kind of life soom came to distinguish themselves by their -dress as well as by the austerity of their lives. They soon began to -withdraw themselves from association with their fellow Christians and -the world and retire to the deserts and the wilderness, where by severe -meditation they sought to abstract their minds from external objects -and those things which minister to sensual delights. They sometimes -lived alone but oftener in association with those devoted to the same -manner of life. - -4. When peace was assured to the Christian church, early in the -fourth century, the number of those who became ambitious for this -austere righteousness greatly increased, until vast multitudes of -monk and sacred virgins spread with remarkable rapidity throughout -Christendom. About the year 305, A. D., the practice of collecting -these people into associated communities and regulating their mode of -living by fixed rules was introduced. St Anthony of Egypt was the prime -mover in this work. Thus monasteries and nunneries were established; -and in a short time the east, especially, swarmed with persons who -abandoned the conveniences, associations and business of ordinary -life, to pine away in these institutions and hardships and sufferings, -in order to attain a closer communion with God and a more excellent -salvation. - -5. Origin of the False Idea of Moral Life.--"The Christian church -would have remained free from these numerous tortures of the mond -and body," remarks Dr. Mosheim, "had not that great and fascinating -doctrine of the ancient philosophy gained credence among Christians -that to attain to happiness and communion with God, the soul must be -freed from the influence {182} of the body, and for this purpose the -body must be subdued." [100] - -6. As a further evidence that these false notions of life and -virtue came from the pagan philosophy rather than from the Christian -religion, we quote again from Mosheim: - - The causes of this institution [austere method of life] are at - hand. First, the Christians did not like to appear inferior to the - Greeks, the Romans, and the other people; among whom were many - philosophers and sages, who were distinguished from the vulgar by - their dress and their whole mode of life, and who were held in - high honor. Now among these philosopher (as is well known), none - better pleased the Christians than the Platonists and Pythagoreans - [Pyth-a-go-re-ans]; who are known to have recommended two modes of - living, the one for philosophers who wished to excel in virtue, and - the other for the people engaged in the common affairs of life.[101] - -The Platonists prescribed the following rules for philosophers: - - The mind of a wise man must be withdrawn, as far as possible, from - the contagious influence of the body, and as the oppressive load of - the body and social intercourse are most adverse to this design, - therefore all sensual gratifications are to be avoided; the body is - to be sustained or rather mortified, with coarse and slender fare; - solitude is to be sought for; and the mind is to be self-collected, - and absorbed in contemplation, so as to be detached as much as - possible from the body. Whoever lives in this manner, shall in the - present life have converse with God; and when freed from the load - of the body, shall ascend without delay to the celestial mansions - and shall not need, like the souls of other men, to undergo - purgation.[102] - -7. It will be remembered that the Christians adopted the pagan -philosophy--of which the teachings of Plato were the basis--and -employed it to explain the Christian religion. It is {183} not -surprising, therefore, that they adopted its moral precepts, and by so -doing corrupted that reasonable and healthy moral life enjoined upon -all alike in the gospel of Jesus Christ. - -8. Celibacy of the Clergy.--From the same source came the -celibacy of the clergy. It was considered that those who lived in -wedlock were more subject to the assaults of evil spirits than those -who lived in celibacy; hence those who were appointed to teach and -govern others were supposed to be all the better qualified for their -work if they had nothing to do with conjugal life. It was a matter, -however, which during the first centuries was not strictly enjoined -by any formal regulations of the church; it was left for Pope Gregory -VII in the eleventh century to bind such a wicked regulation upon the -clergy by express law. In the third century the most shameful abuses -arose out of this doctrine; for men sought to fulfill its requirements -with the least violence to their inclinations, and many of those who -had taken upon themselves vows of chastity, took to their houses and -even to their beds some one of those holy females under like vows of -chastity, yet maintained that there was no improper relations between -them. It is but just to say that many bishops condemned this shameful -practice but it was some time before the church was rid of it, and the -scandal it created, and even when such practices did cease openly it -may well be doubted if it really ceased among those forced into such -unnatural conditions. - -9. Deceiving and Lying Accounted Virtues.--Another evil which -went far toward corrupting the church was the idea that to deceive and -lie are virtues when religion can be promoted by them. This pernicious -doctrine was accepted early in the first centuries and it accounts -for the existence and circulation of that great mass of childish -fable and falsehood respecting the infancy and youth of Messiah and -the miraculous, wonder-working power of the relics of the saints and -martyrs, from which the cause of the Christian religion has suffered so -{184} much. "If some inquisitive person were to examine the conduct and -the writings of the greatest and most pious teachers of this century" -[the fourth], writes Dr. Mosheim, "I fear he would find about all of -them infected with this leprosy. I cannot except Ambrose, nor Hilary, -nor Augustine, nor Gregory Nazianzen nor Jerome." [103] - -10. Immoral Condition of the Church in General.--The wickedness -of the clergy in the last centuries, the ambition of the bishops and -their imitating in their lives the voluptuousness of princes, we have -already noted in section four of part II, and therefore little need -be said here further than to remark that those vices very rapidly -increased. As time rolled on worldly prosperity seemed to relax the -nerves of discipline. "Fraud, envy and malice prevailed in every -congregation. The presbyters aspired to the episcopal office, which -every day became an object more worthy their ambition. The bishops who -contended with each other for ecclesiastical pre-eminence, appeared by -their conduct to claim a secular and tyrannical power in the church; -and the lively faith which still distinguished the Christians from the -Gentiles was shown much less in their lives than in their controversial -writings." [104] - -11. Sometimes these struggles for place and power resulted in -war and bloodshed. Such was the case in the fourth century when a new -pope was to be elected to succeed Liberius [Li-be-ri-us]. One party in -Rome was for one Damasus [Dam-a-sus], and another party for Ursicinus -[Ur-si-ci-nus]. The contest resulted in a bloody conflict, houses were -burned and many lost their lives. In one church alone one morning after -the conflict there were found one hundred and thirty-seven corpses to -bear witness to the violence of the struggle for what was claimed to be -the office of viceregent of God on earth. - -12. Moral Condition of the Church in the Fourth {185} -Century.--In the fourth century--"If we look at the lives and -morals of the Christians--we shal find, as heretofore, that good men -were commingled with bad, yet the number of the bad began gradually -to increase, so that the truly pious and godly appeared more rare. -when there was no more to fear from enemies from without; when the -character of most bishops was tarnished with arrogance, luxury, -effeminacy, animosity, resentments, and other defects; when the lower -clergy neglected their proper duties, and were more attentive to -controversies, than to the promotion of piety and the instruction -of the people; when vast numbers were induced not by a rational -conviction, but by the fear of punishment and the hope of worldly -advantage to enroll themselves as Christians, how can it surprise us, -that on all sides the vicious appeared a host, and the pious a little -band almost overpowered by them. Against the flagitious and those -guilty of heinous offenses, the same rules for penance were prescribed, -as before the reign of Constantine. But as the times continually -waxed worse and worse, the more honorable and powerful could sin with -impunity, and only the poor and the unfortunate felt the severity of -the laws." [105] - -13. Moral Condition of the Church in the Fifth Century.--About -the middle of the fifth century we have Salvian [Sal-vi-an] saying: - - The very church which should be the body to appease the anger of - God, alas! what reigns there but disorders calculated to incense - the Most High? It is more common to meet with Christians who are - guilty of the greatest abominations than with those who are wholly - exempt from crime. So that today it is a sort of sanctity among us - to be less vicious than the generality of Christians. We insult the - majesty of the Most High at the foot of his altars. Men, the most - steeped in crime enter the holy places without respect for them. - True all men ought to pay their vows to God, but why should they - seek his temples to propitiate him, only to go forth to provoke - him? {186} Why enter the church to deplore their former sins, - and upon going forth--what do I say?--in those very courts the - commit fresh sins, their mouths and their hearts contradict one - another. Their prayers are criminal meditations rather than vows of - expiation. Scarcely is the service ended before each returns to his - old practices. Some go to their wine, others to their impurities, - still others to robbing and brigandage, so that we cannot doubt - that these things had been occupying them while they were in the - church. Nor is it the lowest of the people who are thus guilty. - There is no rank whatever in the church which does not commit all - sorts of crimes. - - 14. It may be urged that we are at heart better than the - barbarians who oppose us. Suppose this to be granted; we ought - to be better than they. But as a matter of fact, they are more - virtuous than we. The mass of Christians are below the barbarians - in probity. True, all kinds of sins are found among them but what - one is not found among us? The several nations have their peculiar - sin; the Saxons are cruel; the Franks perfidious; the Gepidae - inhuman; the Huns lewd. But we, having the law of God to restrain - us, are given over to all these offenses. Then to confine ourselves - to the single sin of swearing, can many be found among the faithful - who have not the name of Jesus Christ constantly upon their lips - in support of their perjuries? This practice coming down from the - higher to the lower classes, has so prevailed that Christians might - be deemed pagans. This, although the law of God expressly forbids - to take his name in vain. We read this law but we do not practice - it; as a consequence the pagans taunt us that we boast ourselves - the sole possessors of God's law, and of the rules of truth and of - what that law enjoins. Christians, indeed, to the shame of Jesus - Christ! say they.[106] - -15. In book VI on _The Providence of God_, Salvian continues his -arraignment: - - We rush from the churches to the theatres, even in the midst of - our perils. In Carthage the theatres were thronged while the enemy - {187} were before the walls, and the cries of those perishing - outside under the sword mingled with the shouts of the spectators - in the circus. Nor are we better here in Gaul (France). Treves - [Trevz] has been taken four times, and has only increased in - wickedness under her misfortunes. The same state of things exists - in Cologne [Ko-lon]--deplorable wickedness among young and old, low - and high. The smaller cities have been blind and insensible to the - dangers threatening, until they have overwhelmed them. It seems to - be the destiny of the Roman empire to perish rather than reform; - they must cease to be, in order to cease to be vicious. A part of - the inhabitants of Treves, having escaped from the ruins, petitions - the emperor for--what? A theatre, spectacles, public shows! A city - which thrice overthrown could not correct itself, well deserved - to suffer a fourth destruction. * * * Would that my voice might - be heard by all Romans! I would cry: Let us all blush that today - the only cities where impurity does not reign are those which have - submitted to the barbarians. Think not, then, that they conquer and - we yield by the simple force of nature. Rather let us admit that - we succumb through the dissoluteness of our morals of which our - calamities are the just punishment.[107] - -16. State of Morals in Centuries Subsequent to the Fifth.--Such -was the condition of the Christian church as to morals in the fifth -century. It was no better in the sixth or the seventh or the eighth. -Indeed the concurrent testimony of all authorities is to the effect -that matters moral and spiritual grew gradually worse in these -centuries until darkness covered the earth and gross darkness the -people. Of the ninth century Mosheim says: - - The ungodly lives of most of those intrusted with the care and - government of the church are a subject of complaint with all - the ingenuous and honest writers of this age. In the east, - sinister designs, rancor, contentions and strife were everywhere - predominant. * * * - - In the west, the bishops hung round the courts of princes and - indulged {188} themselves in every species of voluptuousness; while - the inferior clergy and the monks were sensual, and by the grossest - vices corrupted the people whom they were set to reform.[108] - -17. State of Morals in Tenth Century.--Of the tenth century Dr. -Milner, who wrote his great history for the purpose of maintaining that -there had been a succession of pious men since the founding of the -church by Messiah, and to "trace the goodness of God taking care of his -church in every age by his providence," [109] says: - - The famous annalist of the Roman Church,[110] whose partiality - to the see of Rome is notorious, has, however, the candor to own - that this [the tenth century] was an iron age, barren of all - goodness; a leaden age, abounding in all wickedness; and a dark - age, remarkable above all other things for the scarcity of writers - and men of learning. Christ was then, as it appears, in a very - deep sleep, when the ship was covered with waves; and what seemed - worse, when the Lord was thus asleep there were no disciples, - who by their cries, might wake him, being themselves all fast - asleep. * * * Under an allusion by no means incongruous with the - oriental abd scriptural taste, this writer [Baronius] represents - the divine head of the church as having given up the church for its - wickedness, to a judicial impenitency, which continued the longer, - because there was scarcely any zealous spirits who had the charity - to pray for the cause of God upon earth. * * * Infidel Malice has - with pleasure recorded the vices and the crimes of the popes of - this century. Nor is it my intention to attempt to palliate the - account of their wickedness. It was as deep {189} and atrocious as - language can paint; nor can a reasonable man desire more authentic - evidence of history than that which the records both of civil and - ecclesiastical history afford concerning the corruption of the - whole church.[111] - -18. The Church Destroyed.--Beyond this century it is not -necessary to go. The church of Christ no longer existed in the earth. -The persecution of the Jews and the Romans, coupled with the internal -dissensions in the church; the rise of false teachers, who brought -in damnable heresies; the changing of the character and spirit of -the church government; the addition of pagan rites and ceremonies to -the doctrines and ordinances of the gospel; the admixture of pagan -philosophy with Christian theology; and, finally, the universal -departure of the church from that moral life enjoined upon mankind by -the precepts of the Christian religion--utterly subverted the religion -of Jesus Christ, and destroyed the church which he founded. The -apostasy of men from that religion and church was complete; and since -they did not like to retain God in their hearts, God also gave them up -to uncleanness through the lusts of their own hearts. [See notes 1 to -6, end of section]. - -NOTES. - -1. Admission of the Great Apostasy by Christian Writers.--The -church of England in its Homily on the Perils of Idolatry, says: "Laity -and clergy, learned and unlearned, all ages, sects and degrees have -been drowned in abominable idolatry most detested by God and damnable -to man for eight hundred years and more." - -2. In Smith's Dictionary of the Bible (page 163)--the work -is endorsed by sixty-three learned divines and Bible scholars--the -following {190} occurs: "We must not expect to see the church of Christ -existing in its perfection on the earth. It is not to be found thus -perfect, either in the collected fragments of Christendom, or still -less in any one of those fragments." - -3. John Wesley said that the reason why the extraordinary gifts -of the Holy Ghost were no longer to be found in the church [in the dark -ages] was "because the love of many waxed cold, the Christians had -turned heathens again and only had a dead form left."--(Wesley's Works, -Vol. vii, sermon 89, pages 26, 27). - -4. Dr. Adam Clark commenting on the fourth chapter of -Ephsians--treating church officers and the gifts bestowed upon -them--says: "All these officers and the and graces conferred upon -them were adjudged necessary by the great head of the church for its -full instruction in the important doctrines of Christianity. The same -officers and gifts are still necessary, and God gives them, but they do -not know their places." - -5. Roger Williams (Picturesque America, page 502) refused to -continue as pastor over the oldest Baptist church in America on the -ground that there was "no regularly constituted church on earth, nor -any person qualified to administer any church ordinance; nor can there -be until new apostles are sent by the great head of the church, for -whose coming I am seeking." - -5. Alexander Campbell, founder of the sect of the "Disciples," -says: "The meaning of this institution [the kingdom of heaven] has been -buried under the rubbish of human tradition for hundreds of years. -It was lost in the dark ages and has never, until recently, been -disinterred."--(Christianity Restored, page 184). - -REVIEW. - -1. What may be learned from the reproofs and admonitions in the -writings of the apostles and early Christian fathers? - -2. About what time did the notion arise in respect to a double rule of -life? - -3. What great evil grew out of this erroneous idea? - -4. From whence did Christians derive their ideas which demanded the -austerities they practiced? - -5. Give an account of the origin of monasteries and nunneries. - -6. How did the celibacy of the clergy originate? - -7. When did it become an express law of the church? - -8. What shameful scandal arose from this doctrine in the 3rd century? - -9. Under what circumstances were lying and deceiving accounted virtues? - -{191} 10. What evil grew out of this wicked notion? - -11. What can you say of the general moral condition of the church in -the early Christian centuries? - -12. State the moral condition of the church in the 4th century. In the -5th. - -13. What of the moral state of the church subsequent to the 5th? - -14. Give the substance of Dr. Milner's admission concerning the moral -state of the church in the 10th century. - -15. State what several circumstances led to the destruction of the -church of Christ. - -16. Recount the admissions which noted Christian writers make -concerning the apostasy from the Christian religion. (Notes end of -section). - -{192} - - - -SECTION VII. - -We have considered those events that occurred in the church by -which its form and spirit of government were altered, its doctrines -corrupted, its ordinances changed, and its truths and powers subverted. -We now turn to the scriptures to show that all these things were -predicted by the apostles and prophets of God, being foreseen by the -spirit of revelation. - -1. False Teachers to Arise in the Church.--On the occasion of -Paul's last visit to Ephesus, he had the elders assembled, and in the -course of his address to them said: - - I have not shunned to declare unto you all the counsel of God. - Taken heed, therefore, unto yourselves, and to all the flock, over - which the Holy Ghost hath made you overseers, to feed the church of - God which he hath purchased with his own blood. For I know this, - that after my departing shall grievous wolves enter in among you, - not sparing the flock. Also of your own selves shall men arise, - speaking perverse things to lead away disciples after them.[112] - -2. In his second letter to Timothy the same apostle again -prophesies of the coming of these false teachers: - - I charge thee, therfore, [said he], before God, and the Lord Jesus - Christ, who shall judge the quick and the dead at his appearing and - his kingdom; preach the word; be instant in season, out of season; - reprove, rebuke with all long suffering and doctrine. For the time - will come when they will not endure sound doctrine; but after their - own lusts shall they heap to themselves teachers having itching - ears; and they [the false teachers] shall turn their ears from the - truth, and shall be turned unto fables.[113] - -3. Peter also prophesied the rise of false teachers in the {193} -church. In his second epistle, addressed, "to them that have obtained -like precious faith," with himself--that is, to the saints; after -saying that prophecy in olden time came by men speaking as they were -moved upon by the Holy Ghost;[114] he then remarks: - - But there were false prophets also among the people [that is, among - the ancient saints], even as there shall be false teachers among - you, who privily shall bring in damnable heresies, even denying the - Lord that bought them, and bring upon themselves swift destruction. - And many shall follow their pernicious ways; by reason of whom the - way of truth shall be evil spoken of. And through covetousness with - feigned words make merchandise of you; whose judgment now of a long - time lingereth not, and their damnation slumbereth not.[115] - -4. Hypocrisy and Austerity Predicted.--Paul also appears to have -foreseen the hypocrisy that would creep into the church, together with -that useless austerity of life with which men and women would become -infatuated, and which, became the fountain of so much corruption. He -thus speaks of it: - - Now the Spirit speaketh expressly, that in the latter times some - shall depart from the faith, giving heed to seducing spirits and - doctrines of devils; speaking lies in hypocrisy, having their - conscience seared with a hot iron; forbidding to marry, and - commanding to abstain from meats.[116] - -5. The Rise of Anti-Christ Foretold.--Moreover, the Prophet Paul -foretold the rise of anti-Christ before the glorious coming of Messiah -to judgment. He plainly foresaw the "falling away"--the long night of -spiritual darkness and apostasy that would brood over the world before -the coming of the Son of God in the glory of his Father, to reward the -righteous, to condemn the wicked. He said of this apostasy: - - Now we beseech you, brethren, by the coming of our Lord Jesus {194} - Christ and by our gathering together unto him; that ye be not soon - shaken in mind, or be troubled, neither by spirit nor by word, nor - by letter as from us, as that the day of Christ is at hand.[117] - Let no man deceive you by any means, for that day shall not come - except there come a falling away first, and that man of sin be - revealed, the son of perdition; who opposeth and exalteth himself - above all that is called God, or that is worshiped; so that he - as God sitteth in the temple of God, showing himself that he is - God. Remember ye not that when I was yet with you I told you these - things? And now ye know what withholdeth that he might be revealed - in his own time. For the mystery of iniquity doth already work: - only he who now letteth [hindereth] will let [will hinder][118] - until he be taken out of the way. And then shall that Wicked be - revealed, whom the Lord shall consume with the spirit of his mouth, - and shall destroy with the brightness of his coming; even him whose - coming is after the working of Satan, with all power and signs and - lying wonders, and with all deceivableness of unrighteousness in - them that perish; because they received not the love of the truth, - that they might be saved. And for this cause God shall send them - strong delusions, that they should believe a lie; that they all - might be damned who believe not the truth, but had pleasure in - unrighteousness. [119] - -6. Isaiah's Great Prophecy of the Apostasy.--Isaiah also -prophesied of the universal apostasy from the gospel of Christ. After -describing the earth as mourning and fading away, together with its -haughty people, he said: - - The earth also is defiled under the inhabitants thereof; because - they have transgressed the laws, changed the ordinance, broken the - everlasting covenant. Therefore hath the curse devoured the earth, - and they that dwell therein are desolate: therefore the inhabitants - of the earth are burned, and few men left. [120] - -7. It is sometimes claimed that this prophecy refers to the -Mosaic law, and the Mosaic covenant, instead of the gospel of Christ. -The answer to such claim is that the prophecy has reference to an -everlasting covenant that is to be broken; and the Mosaic law or -covenant, never was intended to be an everlasting covenant, while the -gospel of Christ is such a covenant. Paul said: - - The scripture, foreseeing that God would justify the heathen - through faith, preached before the gospel to Abraham. * * * - Wherefore then serveth the law [that is, if the gospel was - preached unto Abraham, of what use is the law of Moses--the law - of carnal commandments--how came it into existence]? It was added - because of transgression, till the seed [Christ] should come, - to whom the promise was made. * * * Wherefore the law was our - schoolmaster to bring us unto Christ, that we might be justified - by faith. But after that faith is come, we are no longer under a - schoolmaster. [121] - -8. From this it appears that the gospel was preached in very -ancient times; that afterwards, because of transgression--doubtless -apostasy--the law of Moses was added, or given in the place of the -gospel, that it might act as a schoolmaster to bring the people to -Christ, that is, prepare them for the gospel. Therefore, when the -gospel was introduced by the personal ministry of Messiah, the law of -Moses--the carnal law--having served its purpose, was set aside, and -the gospel was reinstated. It will be seen, therefore, that the Mosaic -law was not an everlasting covenant, but a temporary law, given for a -specific purpose, having accomplished which it is supplanted by a more -excellent law and covenant. It is clear that Isaiah's great prophecy -had no reference to the law of Moses, but to an everlasting covenant -which was to be broken, its ordinance changed, its laws transgressed. -That covenant is the gospel of {196} Jesus Christ, whose blood is -spoken of as the "blood of the everlasting covenant." [122] - -9. Moreover the prophecy ends by saying that in consequence -of the transgression of the law, the changing of the ordinance, the -breaking of the covenant, "the inhabitants of the earth are burned, and -few men left." This predicted calamity did not overtake the people for -breaking the Mosaic law. It has not yet taken place. It is a judgment -still hanging over mankind for their great apostasy from the gospel of -Jesus Christ. - -10. John's Vision Foreshadowing the Apostasy.--Among the many -revelations given to the Apostle John while a prisoner on the Isle of -Patmos was one in which he saw an 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." [123] From this it is learned -that in the hour of God's judgment the gospel will be brought to the -earth by an angel, and thence proclaimed to every nation, and kindred, -and tongue, and people, a very good evidence that in the "hour of -God's judgment" all the world would be without the gospel, or why this -restoration at that time and its universal proclamation if the nations -at the time indicated already possessed it? - -11. Thus through revelation the ancient prophets foresaw the -great apostasy from the gospel of Jesus Christ. We who live now after -the great event has occurred, in the light of historical facts, see it -no more plainly than did these ancient servants of God through the gift -of prophecy. They read the history of it by the light of revelation, we -by the light of history, and the former is a light no less certain than -the latter. - -{197} - -REVIEW. - -1. By what means were the apostles and still more ancient prophets made -acquainted with the great apostasy from the Christian religion? - -2. Repeat the several prophecies concerning the rise of false teachers -in the church. - -3. Give the passage which predicts the rise of hypocrisy and austerity -of life. - -4. In what passage of Paul's writings is the rise of anti-Christ -predicted? - -5. What does letteth and let in this passage mean? Give proof. - -6. State in what way Paul's great prophecy has been fulfilled. - -7. State Isaiah's great prophecy respecting the apostasy. - -8. What objection may be urged to our application of this prophecy? - -9. How would you meet the objection? - -10. What great judgment is still pending over the world because of -their wicked apostasy? - -11. What vision given to St. John on Patmos foreshadowed a universal -apostasy? - -12. If the gospel from the time it was established on the earth by -Messiah's personal ministry had continued with men until now, would -there be any necessity for restoring it to the earth in the hour of -God's judgment? - -13. Was the fact of the apostasy read by the light of the spirit of -prophecy less clear than when by the light of historical facts? - -{198} - - - -SECTION VIII. - -1. The Nephite Christian Church.--For nearly two centuries the -Nephite Christian church flourished in great prosperity. For that -length of time the truth seems to have been preserved in its fullness, -and the church in its unity. With the third century, however, began -that apostasy which eventually terminated by a complete subversion of -the church of Christ on the Western hemisphere. - -2. Pride of Wealth and Class Distinctions.--The peace and -righteousness of two centuries brought great prosperity and wealth -to the Nephite Christians--to the entire western hemisphere; but the -commencement of the third century began to develop the fact that -pride was pressing fast upon the heels of that prosperity. Up to the -commencement of the third century the Nephite Christians had all -things common; but early in the third century that order of things was -broken up. Class distinctions arose, men began to pride themselves on -their fine apparel and jewels. They began to build churches to get -gain, and to deny the true church of Christ. Others, professing to be -Christians, denied much of that which Messiah taught, and administered -that which was sacred to those to whom it had been forbidden, because -of unworthiness. - -3. The Anti-Christian Church Persecutions.--There also arose an -anti-Christian church, which persecuted the true church, despising the -members thereof because of their humility, and hating them because -of the power of God which was with them. Among the twelve apostles -whom Jesus selected from the Nephites three desired that they might -remain upon the earth until Messiah should come in his glory. {199} -This request was granted them, and their bodies were changed that they -were not subject to death. They had remained with the church up to the -time of which we write, and against them the anti-Christian church was -especially embittered. The apostates sought to kill them as the Jews -at Jerusalem tried to kill Jesus; they cast them into prison and into -dens of wild beasts; but the Lord delivered them from prisons, murders -and the wild beasts, and that by the manifestations of his power. Yet -the miracles did not convert their ungodly persecutors, and the wicked -increased rapidly in numbers. - -4. Revival of Old Distinctions.--Soon the ancient distinctions -between Nephites and Lamanites which for two centuries had been buried -in oblivion, began to be employed to designate the two peoples which -gradually began to be formed. The true Christians were called Nephites, -and their enemies Lamanite. All the old bitterness which attached to -the names in former times was revived. - -5. It was but a few years after the apostasy began before the -wicked outnumbered the righteous. For a while the name "Nephites" -designated the true followers of Messiah, but soon they became as proud -and as wicked as the Lamanites, and righteousness was subverted. - -6. Revival of Secret Organizations.--The old secret societies -were revived for robbery and plunder. Early in the fourth century (320 -A. D.) Ammoran, who had charge of the Nephite records, hid them up, -revealing the place of their concealment only to Mormon, a lad then ten -years of age, giving him a charge to go, when he was twenty-four years -old, and take the plates of Nephi and record on them the things he -had witnessed among the people. About the same time the three Nephite -apostles disappeared from among the people; the church no longer -being worthy of their administrations, the Lord took them away. All -miracles, healings, and other spiritual manifestations ceased. Mormon, -a historian and a {200} righteous man, remained with them, but he was -forbidden to preach to them. A black pall of spiritual darkness settled -over the land and the minds of the people. - -7. An Attempt to Reorganize the Church.--Forty years later, after -a series of disastrous wars, by which one might reasonably expect the -Nephites would be humbled and brought to seek the Lord, an attempt to -re-establish the church was made. Mormon received a commandment to -preach repentance and baptism to the people, a commandment which he -willingly obeyed; but all to no purpose. The people would not repent. -They hardened their hearts against God and made themselves fit only for -destruction. - -8. Utter Destruction of the Nephites.--That destruction was not -very remote. Towards the close of that century which witnessed the -climax of their wickedness saw their destruction. By permission of the -Lamanites the Nephites assembled about the hill called by them Cumorah -and prepared for the last great struggle. It took place in the year 385 -A. D., and resulted in the entire destruction of the Nephite people, -except, perhaps, a few who fled southward. Mormon was slain, and his -son, the last of the Nephites, was preserved to record the destruction -and the desolation which followed it, and hid up the records of the -great race which had founded kingdoms and republics upon the western -hemisphere that would vie with those of Persia, Macedonia or Greece; -and cities that in extent and grandeur must have equalled those of -Antioch, Alexandria, Tyre or Sidon. - -9. The Reign of Anarchy.--That civilization was destroyed, the -empires and republics were overthrown, government was destroyed, -anarchy reigned. The people, chiefly Lamanites, who survived the -terrible conflict about Cumorah, broke up into tribes, each fiercely -contending with the other. Cities were laid waste to crumble into -shapeless heaps of ruin, with here and there a monument that defied -the ravages of time and {201} proudly stood a silent witness of the -greatness of the departed race which reared it. Such was the apostasy -on the western hemisphere, and such the result which followed it. - -REVIEW. - -1. For how long did the Nephite Christian church keep the faith? - -2. In the third century what occurred? - -3. On what were their class distinctions based? - -4. State what you can of the rise and course of the anti-Christian -church. - -5. What of the rise of old distinctions? - -6. What old organizations were revived in the fourth century? - -7. What attempt was made to reorganize the church? - -8. Where were the Nephites destroyed? - -9. What followed the destruction of the Nephites? - -Footnotes - -1. These statements are sustained in the following scriptures. Matt. -x:16-40; Luke vi:22-26; John xv:18-22. - -2. Acts vii: 55-60. - -3. Acts xii: 1, 2. - -4. Eusebius Bk. II, ch. xxiii. - -5. Acts xii. - -6. Mosheim Part I, ch. v. - -7. Matt. xxvii: 22-25. - -8. Josephus' Wars of the Jews, Bk. vi, ch. ix. - -9. Luke xxi: 5-9, 20-24. - -10. Eusebius Bk. III, ch. v. The Saints were also warned to flee from -Jerusalem by Messiah himself when they should see armies begin to -encompass it.--See Luke xxi: 20-24. - -11. Decline and Fall Vol. I, ch. 1. - -12. Annals lib. xv, ch. 44. - -13. Decline and Fall I, ch. xvi. See also Guizot's note on same page. - -14. This is according to the testimony of Eusebius, quoting Hagesippus -and Tertullian. (Eusebius Book III, ch. xx). But other authorities -claim that Domitian's edicts against the Christians were not revoked -until after his death. - -15. Mosheim's Eccl. Hist. I. Second Cent. ch. ii. - -16. Decline and Fall, vol. I, ch. xvi. - -17. Eusebius Eccle. Hist. Bk. v, ch. i and ii. - -18. Decline and Fall, vol. I, ch. xvi. - -19. Mosheim's Eccl. His. vol. I, cent. iii, ch. ii. - -20. Mosheim's Eccl. Hist. vol. I, cent. iv, ch. i. - -21. Quoted by Murdock in Mosheim.--See note--Mosheim Eccl. Hist. vol. -I, p. 210. - -22. Revelation ch. xiii: 1-7. - -23. According to Eusebius, however, Helena was converted to -Christianity by her son.--De Veta Constantine I, iii, ch: 47. - -24. Constantine had caused to be put to death, through jealousy and on -what, to say the least, was very slight and very suspicious testimony, -his son Crispus, his wife Fausta, and his brother-in-law Licinius. - -25. Decline and Fall, vol. I, ch. xvi. - -26. Decline and Fall vol. I, ch. xvi. - -27. Mosheim vol. I, Book i, part ii, ch. iv. - -28. Acts ii: 41. Acts viii: 12, 35-40. - -29. That exorcism was not annexed to baptism till some time in the -third century, and after the admission of the Platonic philosophy into -the church, may almost be demonstrated. The ceremonies used at baptism -in the second century are described by Justin Martyr in his second -apology, and by Tertullian in his book de Corono Militas. But neither -makes mention of exorcism. This is a cogent argument to prove that it -was admitted by Christians after the times of these fathers, and of -course in the third century. Egypt perhaps first received it. Murdock's -Mosheim vol. I, p. 190.--(Note.) - -30. Mosheim vol. I, book i, part ii, ch. iv. - -31. According to Schlegel, the so-called apostolic constitution (b. -viii, ch. 32) enjoined a three years' course of preparation; yet with -allowance of some exceptions. - -32. That is, the evening preceding the day on which Messiah is supposed -to have arisen from the dead, and the evening preceding the seventh -Sunday after Easter, the anniversary of Pentecost when the Holy Ghost -was poured out upon the Apostles in a remarkable manner (Acts ii.) - -33. Mosheim vol. I, book ii, part ii. ch. iv. - -34. Cyprian's Epistles, letter 76. - -35. Eusebius Eccl. Hist. b. vi, ch. 43. - -36. Milner's Church Hist. vol. I pp. 429, 430. - -37. Such is the opinion of Milner--Church Hist. vol. I. p. 430. - -38. The Lord Jesus the same night in which he was betrayed took bread: -and when he had given thanks, he brake it, and said, Take, eat; this is -my body which is broken for you; this do in remembrance of me. After -the same manner also he took the cup, when he had supped, saying: -This cup is the new testament in my blood; this do ye, as oft as ye -drink it, in remembrance of me. For as often as ye eat this bread, and -drink this cup, ye do show the Lord's death till he come.--Paul to the -Corinthians. (I Cor. xi: 23-26.) - -39. These facts are clearly taught by Messiah when he established the -sacrament among the Nephites; and of course it was established among -the Jews for the same purpose that it was among the Nephites. After -having broken the bread and blessed it, and passed it to the multitude, -Messiah said: "This shall ye do in remembrance of my body, which I have -shown unto you. And it shall be a testimony unto the Father that ye do -always remember me. And if you do always remember me, ye shall have my -Spirit to be with you." So when he had administered the wine: "Blessed -are ye for this thing which ye have done; * * * this doth witness unto -the Father that ye are willing to do that which I have commanded you; -and this shall ye always do to those who repent and are baptized in my -name; and ye shall do it in remembrance of my blood which I have shed -for you, that ye may witness unto the Father that ye do always remember -me. And if ye do always remember me, ye shall have my Spirit to be with -you."--III Nephi, xviii. See also Moroni, iv and v, where the prayer of -consecration is given. - -40. Mosheim's Ecclesiastical History, vol. I, book i, cent. iii, part -2, chapter iv. The banishment of unbaptized people from sacrament -meetings was forbidden among the Nephites by Messiah. III Nephi xviii: -22-23. - -41. Protestants combating the Catholic idea of the real presence of the -flesh and blood in the eucharist--transubstantiation--have endeavored -to prove that this doctrine was not of earlier origin than the eighth -century. In this, however, the evidence is against them. Ignatius, -bishop of Antioch, writing early in the second century says of certain -supposed heretics: "They do not admit of eucharists and oblations, -because they do not believe the eucharist to be the flesh of our Savior -Jesus Christ, who suffered for our sins." (Epistles of Ignatius to -the Smyrneans.) So Justin Martyr, also writing in the first half of -the second century:--"We do not receive them [the bread and the win] -as ordinary food or ordinary drink; but as by the word of God Jesus -Christ, our Savior, was made flesh and took upon him both flesh and -blood for our salvation, so also the food which was blessed by the -prayer of the word which proceeded from him, and from which our flesh -and blood, by transmutation, receive nourishment, is, we are taught, -both the flesh and blood of that Jesus who was made flesh." (Justin's -Apology to Emperor Antonius.) After Justin's time the testimony of -the fathers is abundant. There can be no doubt as to the antiquity of -the idea of the real presence of the body and blood of Jesus in the -eucharist; but that proves--as we said of infant baptism--not that the -doctrine is true, but that soon after the apostles had passed away, the -simplicity of the gospel was corrupted or else entirely departed from. - -42. Luke xxii. Matt. xxvi. III Nephi xviii. - -43. It will be remembered that the quorum of the twelve was perpetuated -on the western hemisphere by filling up vacancies as fast as they -occurred (IV Nephi: 14), but for how long a period is uncertain. - -44. Acts xv: 1-30. Rev. i-iv. - -45. During a greater part of this century (the second) all the churches -continued to be, as at the first, independent of each other. * * * Each -church was a kind of small republic, governing itself by its own laws, -enacted or at least sanctioned by the people.--Ecclesiastical History, -Mosheim Vol. I, book ii, cent. ii, part ii, ch. ii. - -46. As might be expected, however, there was a peculiar respect paid -to the churches founded by the apostles--the church at Jerusalem, -Antioch, Ephesus, Corinth, Rome. Those churches were appealed to in -controversies on points of doctrine, "as most likely to know what the -apostles taught," but the appeal had no other significance than that. - -47. Clement, the third bishop of Rome, is my authority for the above -statement. It appears that the Corinthians had deposed some of their -bishops, and Clement in an epistle which he wrote to them said: "Our -apostles knew through our Lord Jesus Christ that there would be strife -over the name of the bishop's office. For this cause therefore, having -received complete foreknowledge, they appointed the aforesaid persons -[the bishops], and afterward they provided a continuance [i.e., -gave instructions] that if these should fall asleep, other approved -men should succeed to their ministration. Those therefore who were -appointed by other men of repute with the consent of the whole church, -and have ministered unblamably * * * these men we consider to be -unjustly thrust out of their ministration."--See also Gibbon's "Decline -and Fall," vol. I, ch. xv. - -48. Eccl. Hist. (Mosheim) vol. I, bk. i, cent. iii, part ii, ch. ii. - -49. Dr. Mosheim in his Institutes of Ecclesiastical History states -that next to the patriarchs were bishops called exarchs; but this his -translator (Murdock) denies. Certain it is, however, that there were -bishops who presided over several provinces, just as the civil exarchs -did. These Mosheim may have considered as corresponding to the civil -exarchs; while his translator insists that they were merely the "first -metropolitans of the civil dioceses." The difference seems to be one -of terms rather than of facts; but there is this to say in favor of -the translator, that the bishops exercising jurisdiction over several -provinces did not correspond to the number of civil exarchs. There was -not an exarch bishop over each civil diocese, and perhaps this is the -reason the learned translator objects to the term of ecclesiastical -exarch. - -50. In course of time the terms arch-bishop and metropolitan came to be -used interchangeably. - -51. Matt. xvi:19. - -52. Irenaeus against Heresy, bk. III, ch. iii: 2, 3. - -53. Matt. xvi:15-18. - -54. St. John i:42. - -55. The words of Christ to Peter, spoken in the vulgar language of the -Jews, which our Lord made use of, were the same as if he had said in -English: Thou art a rock, and upon this rock I will build my church. So -that by the plain course of the words Peter is here declared to be the -rock upon which the church was to be built.--Footnote in Douay Bible on -these passages. - -56. As if it read: "Flesh and blood hath not revealed it unto thee, but -my Father which is in heaven; and I say unto thee, Peter, upon this -principle I will build my church." - -57. Matt. xxviii:18-20. - -58. Milner's End of Religious Controversy--Letter xxviii. - -59. Orson Pratt's Works, Divine Authenticity, No.3. - -60. Milner's Church Hist. Vol. III, pp. 53, 69--note. - -61. See Bossuet's Universal History, Vol. I, p. 558. J. Andrew Cramer, -German translation. - -62. See Eccl. Hist. (Mosheim) bk. III, part ii, ch. ii:6. - -63. Eccl. Hist. (Mosheim) bk. III, part ii, ch. ii:11. - -64. The cardinals are senators of the church and counselors of the -successors of St. Peter. There are now three orders of cardinals, -viz., bishops, priests and deacons; six of these are bishops, fifty -are priests and fourteen deacons. Sixtus V. [between A. D. 1585 and -1590] fixed the number of cardinals at seventy in order to imitate the -ancient Sanhedrin of the Jews which was composed of seventy elders, and -it is this assembly which is now called the Sacred College.--History of -all religions (Burder) p. 336. - -65. Apologists of the popes may say what they will about purchased -indulgences not being intended to remit sins, or a grant of permission -to commit sin; and claim that they are only a remission of the whole or -part of the temporal punishment due to sin. But if indulgences remit -the temporal penalties of sins, what is that but the remission of sin -or at least of its effects, which, for all practical purposes, would -be the same as remission of sin? And if penalties attached to sins are -set aside in advance of the commission of the sins, what is that but a -license to commit sin? "Come," said Tetzel, in selling indulgences in -Germany early in the 16th century, "come and I will give you letters -all properly sealed, by which even the sins that you intend to commit -may be pardoned. * * * There is no sin so great but that an indulgence -cannot remit."--Hist. Reformation, D'Aubigne's, bk. III, ch. i. Tetzel -defends this doctrine in his Antithesis 99, 100, 101. [See note 8, end -of section.] - -66. II Thess. ii:4. - -67. Page 127. - -68. Mosheim. - -69. Tertullian's Apology, ch. xlii. - -70. Mosheim's Eccl. Hist. vol. I, bk, ii, part ii, ch. 4. - -71. Historie de Manicheism, tom ii, page 642. - -72. Eccl. Hist. (Mosheim) vol. I, bk. ii, part ii. - -73. I Cor. xii: 8-10. - -74. That it was proper for the Christian bishops to increase the -restraints upon the licentiousness of transgression, will be readily -granted by all who consider the circumstances of those times. But -whether it was for the advantage of Christianity, to borrow rules -for this salutary ordinance from the enemies of truth, and thus to -consecrate, as it were, a part of the pagan superstition, many persons -very justly call in question.--Eccl. Hist. (Mosheim) book I, cent. 2, -part ii, ch. iii. - -75. Gen. i:26, 27. Jesus Christ was in the form of man, yet he is said -to be the express image of God's person--Heb. i: 1-2. - -76. Matt. iii: 16, 17. - -77. Acts vii: 55, 56. - -78. John x: 30, and John xiv: 8-11. - -79. John xvii: 11, 21. - -80. John xiv: 26. John xv: 26. John xvi: 13-15. - -81. John xvii: 4, 5. - -82. Heb. iv: 2. - -83. John i:3. [See note 6, end of section]. - -84. Some authorities say seven pairs were introduced in this manner. - -85. The statement is condensed from Mosheim; Dr. Benton, for years -professor of divinity at Oxford, in his Brampton lectures states that -the matter was "inert and powerless though co-eternal with the supreme -God, and, like Him, without beginning." - -86. The Gnostics desired to avoid making God the author of evil, hence -it is a leading principle in their philosophy that all evil has its -origin in matter, and as matter was created by one of the Aeons, not by -God, the Lord in the Gnostic system is relieved from the responsibility -of being the author of evil. - -87. The statement of the Gnostic philosophy I have condensed from -Mosheim and Dr. Benton, than whom there can be no higher authority on -this subject. - -88. Gibbon's Decline and Fall, vol. ii, ch. xxii. - -89. The subject is difficult of illustration; but the following will -perhaps aid the student to grasp the Sabellian doctrine. We see the -ocean is a liquid; let us next imagine it frozen into solid ice; next -as entirely dissolved into vapor. Here we have the same substance in -three different aspects, but whether we speak of it as the liquid -ocean, the frozen ocean or the ocean dissolved into vapor, it is always -the same ocean, the same substance, but under different aspects. -Whether he appeared as the Father, the Son or the Holy Ghost, he was -always the same God. Such was the Sabellian theory in respect to Deity. -Mosheim represents Sabellius as teaching that the divine nature was -divided into portions, that one portion became separate, was called -the Son, and was joined to the man Jesus. The Holy Ghost was a similar -portion or part of the Eternal Father. The weight of authority is -against the learned Doctor in this matter, however, and in favor of the -statement of Sabellius' views in the text of this work. - -90. This is the Nicene Creed as it was formulated by that celebrated -council. The so-called Nicene Creed used in the Catholic, Lutheran -and English Churches is this creed as modified by the Council of -Constantinople, A. D., 381. There is no material difference in them. - -91. Mosheim, Gibbon, Montfaucon and others insist that Athanasius is -not the author of this creed, and this may be true, but I have not yet -heard of its being rejected as an explanation of the Nicene Creed. -Indeed, notwithstanding its authenticity has long been suspected, it -still stands in the English prayer book and is recited in the church of -England service upon the most notable feasts, Christmas, Epiphany etc. - -92. Church of England Book of Common Prayer, p. 49 Athanasius -is credited with having confessed that whenever he forced his -understanding to meditate on the divinity of the Logos, his toilsome -and unavailing efforts recoiled on themselves; that the more he -thought, the less he comprehended; and the more he wrote, the less -capable was he of expressing his thoughts. (Decline and Fall, vol. -II, ch. xxi.) We would naturally think that whoever the author of the -Athanasian Creed may be, that such would be his mental condition. -Nor are we very much surprised when we hear Gennadius, patriarch of -Constantinople, frankly pronouncing it the work of a drunken man. - -93. Catholic Belief (Bruno) p. 1. This work is endorsed by His eminence -Cardinal Manning. - -94. Church of England Book of Common Prayer, p. 311. - -95. Gen. i: 26, 27. - -96. Heb. i: 3. - -97. Phil. ii: 5, 6. - -98. It is remarkable how clearly men will reason upon the absurdity of -immaterialism in everything except in respect to God. As an example, -take the reasoning of Rev. John Wesley in regard to the supposed -immateriality of the fire in hell: "But it has been questioned by some -whether there be any fire in hell; that is, any material fire. Nay, if -there be any fire it is unquestionably material. For what is immaterial -fire? The same as immaterial water or earth! Both the one and the other -is absolute nonsense, a contradiction in terms. Either, therefore, we -must affirm it to be material, or we deny its existence." Now apply -that correct reasoning to the immaterial God of the orthodox Christian -and what is the result? Let us try the experiment by substituting the -word God, for the word fire in the quotation:--But it is questioned by -some whether there be any God, that is, any material God. Nay, if there -be any God, he is unquestionably material. For what is an immaterial -God? The same as immaterial water or earth! both the one and the -other [that is, both immaterial God and immaterial earth] is absolute -nonsense, a contradiction in terms. Either, therefore, we must affirm -him to be material, or we deny his existence. - -99. II Peter ii: I. - -100. Mosheim, book II, cent. iv, part ii, ch. iii. - -101. The phraseology of the philosophers was, "living according to -nature, and living above nature." The former was the rule for all men, -the latter for the philosophers who aimed at perfect virtue. - -102. Mosheim's Eccl. Hist., book I, cent. i, part ii, ch. iii. - -103. Mosheim, book II, cent. iv, part ii, ch. ii. - -104. Decline and Fall (Gibbon) vol. 1, ch. xvi. - -105. Mosheim, book II, cent. iv, part ii, ch. iii. - -106. The above quotation is taken from the third and fourth books on -"The Providence of God" by Salvian, who flourished in the 5th century, -a priest of Marseilles, and one who knew whereof he wrote, as he was -dealing with affairs of which he was a witness. - -107. Book VI and VII of The Providence of God.--Salvian. - -108. Mosheim, book III, cent. ix, part ii, chap. ii. - -109. See Milner's introduction to the first volume of his Church -History. It will also be seen in that introduction that Milner wrote -his history to counteract the influence that he feared the great work -of the too candid Mosheim might exert, viz., to create the impression -"That real religion appears scarcely to have had any existence." Hence -the admissions of Dr. Milner to the sad condition of the church in the -tenth century have a peculiar significance since he would not admit its -corruption unless compelled to by the facts. - -110. This is Caesar Baronius, a Catholic historian of the 16th century. -His "Annales Ecclesiastical" comprise twelve volumes and were published -in Rome, 1588-1607. He was a candidate for the papacy in 1605, but -failed to secure the election. - -111. Milner's Ch. Hist., vol. iii, cent. x, ch. i. The only thing -which seems to console the learned doctor in respect to this terrible -condition of the church is that the scripture predicted this awful -state, and the truth of scripture was "vindicated by events of all -others the most disagreeable to a pious mind."--Ibid. - -112. Acts xx: 27-30. - -113. II Tim. iv: 1-4. - -114. II Peter i: 21. - -115. II Peter ii: 1-3. - -116. Tim. iv: 1, 2. - -117. That is, that the day of Messiah's glorious coming is at hand. - -118. Letteth and let are the old English equivalents of hindereth and -hinder. The student will remember that Shakespeare makes Hamlet say -to those who seek to prevent him following the ghost of his father -when beckoned to private interview--"Still am I called. Unhand me, -gentlemen. By heaven I'll make a ghost of him that lets me"--i.e. that -hinders me. - -119. II Thes. ii: 1-12. - -120. Isaiah xxiv: 4-6. - -121. Gal. iii. 8, 19, 24, 25. - -122. Heb. xiii: 20. - -123. Rev. xiv: 6, 7. - -{203} - - - -PART III. - -THE REFORMATION - -{205} - - - -SECTION 1. - -The Age of Darkness.--We have not found it necessary to our -purpose to dwell upon the particular events of ecclesiastical history -from the tenth to the sixteenth centuries. Those were the days of -spiritual darkness of this earth. The papal power was supreme, and with -an iron hand it ruled the nations. Some idea of its arrogance and power -may be conjectured from the fact that in the eleventh century[1] Henry -IV, of Germany, the greatest temporal monarch in the world, in that -age, stood for three days together in mid-winter, bare headed, and bare -footed, and meanly clad, at Canossa (a town in Italy where the pope -was temporarily residing), professing himself a penitent in order to -obtain absolution from the Roman pontiff, Gregory VII. His offense was -persisting to sell ecclesiastical offices in his empire contrary to the -edicts of the pope. [See note 1, end of section.] [2] - -2. The Revival of Learning.--In the latter part of the fifteenth -century occurred that event called by historians the "Revival of -Learning." The intellectual stupor of Europe had been as profound as -spiritual darkness had been dense. But with the close of the fifteenth -century, literature, science and art seemed to spring into active -life. The invention of gun-powder[3] had completely revolutionized the -modes of warfare; the employment of the mariner's compass made ocean -navigation {206} less dangerous; the discovery of a new passage to -India by the Cape of Good Hope, by Vasco de Gama [Vas-ko-da-ga-ma], and -the discovery of America by Columbus, greatly enlarged the commerce -of Europe and increased the comforts of life. Painting in oil came -into vogue about this time and filled Europe with masterpieces of art; -engraving on copper, invented early in the century, multiplied and -diffused them. Paper made of linen also came into common use; and, -finally, between 1436 and 1452 A. D. printing was invented, which gave -to the modern world the intellectual riches of the ancients. - -3. In the middle of this century--the fifteenth--Constantinople -was taken by the Turks, and with that event the eastern division of -the Roman empire fell. The fall of the great capital drove many of -the Greeks into Italy. They took with them a greater knowledge of -antiquity than that possessed by the western nations, together with -numerous manuscripts; and literature from that time may be said to -have commenced its splendid career. [See note 2, end of section.] -Intellectual pursuits became not only a pleasure, but a passion; -"and it may be regarded as a maxim, that wherever the progress of -intelligence is a true pleasure, a desire for liberty is soon felt, nor -is it long in passing from the public mind to the state." [4] It was so -in Europe; for the "Revival of Learning" preceded, and there can be no -doubt that it did much to produce, that struggle for enlarged liberty -which convulsed Europe in the following century. - -4. Release of the Masses from Serfdom.--The masses, moreover, -began to be released, to some extent, from the serfdom of former -times, and to be given some share of civil and political freedom. This -change was largely due to the breaking up of the old feudal system of -land tenure and service. {207} According to feudal principles, all -the land of a country belonged to the king, not as representing the -community, but as sovereign feudal lord. Out of this land the king -granted portions to his subjects, on condition of their paying him -homage and fealty, and rendering him active military service a certain -number of days in every year. The estates the king granted to his more -immediate and distinguished followers, whom he called his barons, were -styled baronies, and were of large extent; the barons in their turn -made undergrants to their own retainers, on similar conditions to those -imposed upon themselves by the king. The relation between landlord and -tenant, though at first merely lifelong, soon came to be regarded as -hereditary, the heir becoming entitled on the death of the tenant to -occupy his land upon the same terms. [5] - -5. This order of things established a powerful landed aristocracy -on the one hand, and a peasant tenantry on the other, whose vassalage -was but little removed from absolute slavery. The crusades and the -development of a commercial class, living chiefly in the cities, in -time wrought the destruction of feudalism. - -6. The Crusades, their Influence on Feudalism and Liberty--The -crusades were religious wars carried on in the eleventh, twelfth and -thirteenth centuries, between the Christian nations of the West and -the Mohammedans of the East. It had for ages been looked upon as an -act of piety to make a pilgrimage to Palestine and visit the various -places hallowed by the presence of Messiah during his earthly career, -especially his sepulchre at Jerusalem. These Christian pilgrims had -been respected by the Saracens for centuries; but when the Seljuk -Turks captured Jerusalem, towards the close of the eleventh century, -the Christians met with insult and cruelty. The western nations, under -the fervent preaching of Peter the {208} Hermit, a native of France, -who had witnessed the atrocities practiced upon Christians in the Holy -Land, were lashed into a fury of resentment against the Turks. Pope -Urban II took up the cause, and advocated wresting the Holy Land from -the dominion of the infidels. Europe responded, "God wills it," and -preparations were made for the holy war. - -7. To raise the money necessary to equip and transport their -soldiers to the distant East, the barons had to sell their lands, which -had the effect of breaking down to a very great extent the feudal -system of land tenure, and with it the obligations that it imposed. The -direct result of this was to enlarge the liberties of the people. For -the same purpose--to raise money for carrying on the holy wars in the -East--kings granted to the towns political privileges, a circumstance -which also contributed vastly to the progress of popular liberty. Thus -the way was prepared for that religious revolution of the sixteenth -century known in history as the Reformation. - -8. Martin Luther.--The Reformation is usually considered to have -begun with the fearless preaching of Martin Luther against the sale -of indulgences, A. D., 1517. Luther was born at Eisleben [Is-la-ben], -Germany, A. D., 1483. His father was a miner of Mansfield in the same -country. After attending the school of Magdeburg [Mag-de-boorg] and -Eisenach [Is-sen-ak] he was sent to study philosophy and jurisprudence -at Erfurt [Er-foort]. Much against the will of his father, he abandoned -the pursuit of these studies, and joined himself to the Augustine -Eremites, a rigid order of mendicant monks. His good temper, industry -and abilities won for him the good opinions of his superiors. In 1508 -he was sent by his vicar-general to be professor of philosophy at -Wittemburg. While here he applied himself to Biblical theology and soon -discovered a wide discrepancy between the religion of the scriptures -and that of the church. Two years after becoming a professor at -Wittemburg, he made a journey to Rome on some business connected {209} -with the Augustine order of monks; and was not a little shocked at the -corruption and depravity of the Italian clergy. That visit to Rome did -much to dispel the veneration in which he had held the "Holy See," and -armed him for his subsequent conflict with it. - -9. Indulgences and their Origin.--The thing which provoked -Luther's opposition to the church of Rome was the reckless sale of -indulgences by the agents of the pope in Germany. The origin of -indulgences, according to the learned Schlegel, must be sought in -the earliest history of the church. In the first centuries of the -Christian era, such Christians as were excluded from the communion of -the church on account of their apostasy in the times of persecutions, -or on account of other heinous sins, had to seek a restoration to -fellowship by a public penance, in which they entreated the brethren -to forgive them, frequently standing before the door of the church -clothed in the garb of mourning. This punishment was regarded as a sort -of "satisfaction" made to the community of saints, and was called by -that name. In the case of aged or infirm Christians this "satisfaction" -was sometimes omitted, and this omission was called "indulgence." -Originally, therefore, indulgences were merely the remission of -ecclesiastical punishments imposed on grave offenders against church -laws.[6] - -10. It is maintained, however, in the decretal of Pope Clement -VI, that "one drop of Christ's blood being sufficient to redeem the -whole human race, the remaining quantity that was shed in the garden -and upon the cross, was left as a legacy to the church, to be a -treasure from whence indulgences were to be drawn and administered -by the Roman pontiffs." [7] The doctrine was held that Messiah had -atoned for the eternal punishment of sins, but not for its temporary -punishment. The temporary {210} punishment the Catholic Church divided -into that of the present life and that of the future life, or of -purgatory. It was held that every man who attained salvation, must -suffer the temporary punishment of his sins, either in the present -world or in the flames of purgatory. It was also held that the priest -to whom a man confessed his sins, had the power to adjudge and impose -the necessary punishment. - -11. The punishment usually consisted of fastings, pilgrimages, -whippings, etc.; but people of distinction and wealth were permitted -to employ substitutes to receive this punishment; and there were -monks ever ready to endure the punishment of the transgressor for -a consideration paid in money. This penance was finally changed to -paying to the church the money instead of employing monks to endure -the punishment. Whoever, for instance, was bound to whip himself with -so many stripes each day for several weeks might pay to the church or -to the monastery a certain sum of money, or give it a piece of land -and then be released from the penance. As the popes perceived that -something might be gained in this way, they assumed to themselves the -right of commuting penances for pecuniary satisfactions, which every -bishop had before exercised in his own diocese. At first they released -only from the punishments of sin in the present world; but in the -fourteenth century they extended this release also to the punishment in -purgatory. - -12. The Traffic in Indulgences.--When such indulgences were to -be published, the disposal of them was commonly farmed out. The papal -court could not always wait to have the money conveyed from every -country of Europe; and there were rich merchants at Genoa, Milan, -Venice, and Augsburg, who purchased the indulgences for a particular -province and paid to the papal treasury handsome sums for them. Thus -both parties were benefited. The pope came at once into possession -of large sums of money; and the farmers did not fail of {211} a -good bargain. They were careful to employ skillful hawkers of the -indulgences, persons whose boldness and impudence bore due proportion -to the eloquence with which they imposed upon the simple people. Yet -that this traffic might have a religious aspect, the pope appointed -the archbishops of the several provinces to be his commissioners, who -in his name published that indulgences were to be sold, and usually -selected the persons to hawk them, and for this service shared the -profits with the merchants who farmed them.[8] [See notes 3 and 4, end -of section.] - -13. In the beginning of the sixteenth century the sale of -indulgences was pushed vigorously and became most offensive. The reason -for resorting to this mode of raising revenue was justified by the pope -on the plea of completing the church of St. Peter, at Rome, which had -been commenced by Julius II. - -14. John Tetzel.--The hawker of indulgences who traveled through -Germany, where Luther was living, was John Tetzel, a Dominical monk, at -once one of the boldest, most eloquent and the most profligate of men. -[See note 6, end of section.] His reckless preaching of these papal -wares aroused the indignation of Luther, who published ninety-five -propositions against the sale of indulgences, in which he even gently -censured the pope for permitting the people to be diverted from Christ. - -15. The Indifference of Leo X to the Agitation in Germany.--The -dispute which arose between Luther and Tetzel was looked upon at Rome -as the wrangle between two monks--Luther was an Augustine monk, Tetzel -a Dominican; and it was supposed that the former was jealous because -the Dominicans had been preferred for this work of selling indulgences. -In addition to assailing Tetzel, Luther wrote a protest to {212} -Albert, Archbishop of Mentz and Magdeburg, and was as surprised as he -was indignant to learn that the archbishop received of the profits -arising from this wretched traffic. His assault upon Tetzel provoked -a protracted controversy, a war of pamphlets between himself and -Tetzel and his friends, among whom was John Eckius, a theologian of -Ingolstadt. The dispute on both sides was more noted for its warmth -than for its Christian character. - -16. At last Leo X was aroused from his indifference to the -controversy that had arisen in Germany, by the emperor, Maximilian -I informing him that the agitation was serious, and that Germany -was taking sides in respect to it. He therefore appointed Cardinal -Thomas Cajetan, then at the diet of Augsburg, to hear the cause of -Luther. The cardinal summoned the monk before him at Augsburg, in -October, 1518. They had three interviews, but nothing was accomplished -towards reconciliation, as the cardinal treated Luther imperiously, -and peremptorily ordered him to submit his judgment to the authority -of the pope. This the reformer refused to do until he was convinced -of his error, and appealed from the pope ill-informed to the pope -better-informed. This took the matter out of the hands of the cardinal. - -17. An Appeal to a General Council.--There was a difference -between the Reformer and the cardinal in their views in respect to -authorities appealed to. The latter sought to convince the former of -his errors by appealing to the canon law,[9] and the authority of -Lombard; [10] but Luther refused to admit of any proof except that of -the holy scripture, and as the cardinal seems not to have been able -to make good his censure of the Reformer's doctrines by proofs from -the scriptures, {213} Luther appealed to the pope better informed. -But Leo X, the month following (Nov. 9th), issued an edict requiring -the church to believe in his power to forgive sins. Learning of this, -Luther promptly appealed from the pope to a future council of the whole -church.[11] - -18. Discussion on Free Will.--Meantime the points of disagreement -between the Reformer and the church of Rome increased. In 1519 John -Eckius [Eck-ius] challenged Andrew Carlstadt [Karl-stat], a friend and -colleague of Luther's, to a discussion on the subject of Free Will, -about which there was a disagreement between the Reformer and those who -thought with him--among whom was Carlstadt--and the adherents of the -church of Rome. In this dispute Carlstadt maintained--and of course his -were Luther's views--that since the fall, the natural freedom of man is -not strong enough to move him to that which is morally good, or to do -the will of God. Eckius on the contrary insisted that the free will of -man produces good works, and not merely the grace of God; that our free -will co-operates with divine grace in the production of good works, and -that it depends on man's free power, whether he will give place to the -operations of grace or will resist them. - -19. Luther and Eckius.--After this dispute with Carlstadt, Eckius -drew Luther--who had been present at the discussion on Free Will--into -a public debate on the foundation of the authority of the pope. Eckius -maintained the orthodox {214} view that the supremacy of the pope was -founded on divine right, that he was the successor of St. Peter and the -vicar of Christ. Luther allowed the superiority of the pope over other -bishops, but based that superiority on other grounds. He could not deny -that the pontiffs had possessed a decided pre-eminence from age to age, -and therefore he conceived it as his duty not to resist the powers that -be. "Unless it had been the will of God," he went on to say, "the pope -could never have attained so great and durable a dominion. The whole -body of the Christians own themselves to be under the Roman pontiff. -This universal consent is a consideration of the greatest weight; the -unity of the church should be preserved in everything that is not -directly contrary to the word of God." [12] - -20. In all these admissions, however, it will be observed that -the Reformer placed the supremacy of the pontiffs on human, not divine -right. It was based upon tradition, upon human arrangement. To the -contention of Eckius that the expressions--"Thou art Peter, and upon -this rock I will build my church," "And I will give unto thee the keys -of the kingdom"--evinced the supremacy of Peter and his successors; -that this was the explanation given by the holy fathers, etc., -Luther replied: That even if all the fathers, without exception, had -understood the passages in that sense, he would confute them by the -authority of St. Paul, and by St. Peter himself, who said that Jesus -Christ is the only foundation and corner-stone of the church. And -further, if the words "Thou art Peter," etc., be construed strictly -then they must be confined to the person of Peter and therefore the -authority conveyed by them ceased when that apostle died.[13] - -21. The dispute amounted to nothing except that it widened the -breach between the See of Rome and the Reformer. The latter, while -preparing for his discussion with Eckius, had his {215} suspicions -aroused that the pope was the very anti-Christ of the New Testament. -At the conclusion of the debate, George, Duke of Saxony, said to the -disputants, privately, "Whether the pope exists by divine or by human -right, he is, however, the pope;" and that remark doubtless expressed -the sentiments of the papist party. - -22. Luther Condemned and Excommunicated.--Eckius hastened to Rome -after the discussion at Leipsic [Lip-sik], where, with the assistance -of other enemies of Luther, among them Cardinal Cajetan, he urged Leo -X to condemn him and his works. This Leo did by issuing a bull, in -which forty-one of his tenets were pronounced heretical; his writings -condemned to the flames, and he himself commanded to confess his faults -within sixty days, beg the forgiveness of the pope or be excommunicated -from the church. - -23. This bull of condemnation Luther burned; together with a copy -of the pontifical canon law, in the presence of a vast multitude. (See -note 6, end of section.) By this act he meant to withdraw from the -church of Rome, that the excommunication which was expected to follow -might be robbed of its force. About a month later--4th of January, -1521--the second bull of Leo was issued in which the Reformer was -expelled from the Catholic church for his heresies and for violating -the majesty of the pontiff. (See note 7, end of section.) - -24. Luther Before the Diet at Worms.--After issuing his bull of -excommunication, Leo X called upon the emperor of Germany, Charles V, -to vindicate his title to "Advocate and Defender of the Church," by -inflicting due punishment on that "rebellious member, Martin Luther." -Charles, however, was under deep obligations to Frederic, the Wise, -Elector of Saxony, for his election by the states of Germany to the -imperial dignity; and Frederic, being a warm friend of Luther's and -favorable in the main to his doctrines, advised the emperor {216} to take -no action against the Reformer until he had given him a hearing. This -course Charles resolved to follow, and therefore summoned Luther to -appear before the diet which assembled at Worms in 1521.[14] - -25. Before this august body the Reformer appeared to make answer -to the two questions: First, if the books which he had written, the -titles of which were read to him, were his; second, if he was prepared -to retract those books and their contents, or if he persisted in the -opinions he had advanced in them. He acknowledged the books to be his, -and in a speech of some length he explained his motives in writing his -books, and refused to retract them. He thus concluded his speech: - - 26. I cannot submit my faith either to the pope or to - the council, because it is as clear as the day that they have - frequently erred and contradicted each other. Unless, therefore, - I am convinced by the testimony of scripture, or by the clearest - reasoning--unless I am persuaded by means of the passages I have - quoted,--and unless they thus render my conscience bound, by the - word of God, I can not and will not retract, for it is unsafe for a - Christian to speak against his conscience. HERE I STAND, I CAN DO - NO OTHER, MAY GOD HELP ME! AMEN! - -27. Luther was protected by a safe conduct from the emperor--a -written guarantee pledging the faith and honor of the empire for his -safety for a limited length of time--or doubtless he would have been -burned at the stake for his adherence to his doctrines and his defiance -of the pope. Indeed, some members of the diet advised the violation of -the safe conduct, as the word of honor given to an heretic, according -to the morals of the age, was not binding. Charles V, however, {217} -would not listen to such perfidy. He dismissed Luther to return to -Wittenberg in accordance with the terms of his safe conduct; at the -same time condemning him as an heretic misled by his own folly. He -forbade him on his return to Wittenberg to cause the least disorder -among the people, and then promised the representatives of the pope -that he would proceed against him and his adherents as contumacious -heretics, by excommunication, by interdict and by every means -calculated to destroy them. - -28. Luther's Confinement at Wartburg.--Prince Frederic, the -Wise, fearing that Luther would fall a prey to his enemies, in the -storm which he saw gathering about him, had him intercepted on his way -back to Wittenberg, by persons in disguise, who carried him to the -castle of Wartburg [Wart-berg], where he was concealed ten months. The -extremes into which some of his followers went, both in doctrine and -in opposition to the Catholics, at last called him from his place of -retirement, in order to restrain them and correct the abuses to which -some of his doctrines gave birth. - -29. Death of Leo X--Demands for a General Council.--The year -following the diet at Worms, Leo X died and was succeeded by Hadrian -VI. This pontiff, while renewing the demand that the edict of the -diet of Worms against Luther and his adherents should be executed, -acknowledged the church to be in a lamentable condition, and promised -a general reformation. The assembled princes at the diet of Nuremberg, -before which the demands of Hadrian were presented, thought the time -propitious--the emperor Charles was absent in Spain--to insist upon a -free council to be held in Germany, to deliberate in the ancient manner -on a general reformation of the church. This Hadrian promised to grant, -but before it could be assembled he died, having occupied the papal -chair but two years and eight months. He was succeeded by Clement VII, -who reproved the German princes for {218} neglecting to proceed against -Luther and his adherents. The emperor seconded the demands of the pope, -and a number of the princes, awed by the united demands of the pope and -the emperor, promised to enforce the edict to the extent of their power. - -30. Death of Frederic--Distinct Church Founded.--In 1525, Prince -Frederic, the Wise, Elector of Saxony, and friend of Luther, died. He -was succeeded by his brother John. Frederic had ever been an ardent -admirer of Luther, but was extremely cautions in giving him any -direct assistance. John was of a different temperament. He believed -the principles which the Reformer taught, but saw quite clearly that -they must either be abandoned or the authority of the pope discarded. -He resolved upon the latter; and taking matters in his own hands, -determined to organize a church altogether distinct from that of -Rome. To accomplish this he called upon Luther and Philip Melancthon -[Me-lanc-thon] to draw up a formula for public worship, and draft a -form of church government in harmony with their principles, fixing the -salaries of the clergy, defining their official duties, etc. This the -Reformers gladly undertook, and shortly afterwards had the pleasure of -seeing other German princes pursue the same course that John had taken, -and adopt the system of worship they had formulated. - -31. The Rupture Between the Pope and the Emperor.--This bold step -threatened for a time to disrupt the German empire; for the princes who -remained true to the old religion openly consulted together upon the -advisability of taking up arms against the Lutherans; and the princes -favoring the Reformers met to consider the necessity of forming an -alliance to resist their enemies. In the midst of these threatening -prospects an event happened which was of great advantage to the -Lutheran cause, and prevented for the moment any action against them. -The Emperor Charles V and Pope {219} Clement VII became open enemies. -The pontiff, fearing the increasing power of Charles, had formed an -alliance with Francis I, king of France, against him. This so incensed -Charles that he abolished the authority of the pope in Spain, made war -upon him in Italy, captured the cities of Rome, besieged the pontiff in -his castle of St. Angelo, and subjected him to great indignities. - -32. The Diet at Spire--1529.--The difficulties between Charles -and the pope were finally settled, however, and a diet was called -at Spire in 1529, in which a majority voted to deprive the princes -of Germany of the right to regulate religious matters within their -respective territories--a right which a diet held three years before -at Spire had granted. That is, such power was granted pending the -settlement of religious difficulties by a free general council.[15] The -diet also declared all changes made in the public religion unlawful. -This action was considered a hardship by those princes who had made -such changes, and they protested against the action of the diet and -appealed to the emperor.[16] It was this protest which gave to the -dissenting princes, and the followers of Luther generally, the name -Protestants. - -33. The envoys of the dissenting princes sent to inform Charles -of the stand they had taken in relation to the religious controversy -in Germany were imprisoned by him, a circumstance which threatened -hostility, and the Protestant princes at once took counsel for their -safety and sought to form closer alliances with each other for mutual -defense. Unfortunately, however, the would-be reformers of religion -were not united in {220} doctrine, and the efforts of the princes at -union were rendered vain by the disputes of the theologians. - -34. Diet at Augsburg--Protestant Confession of Faith.--The -emperor finally determined to settle this religious controversy within -his empire, and appointed a diet to be assembled at Augsburg for that -purpose. In order that the faith of the Protestants might be clearly -set forth, together with their reasons for separation from the Roman -church, Luther and Melancthon, at the instance of the princes who -favored their doctrines, drew up a confession of faith, known as the -Augsburg Confession. It consisted of twenty-eight articles, twenty-one -of which stated the doctrines of the Reformers, and the other seven -stated their reason for withdrawing from the Roman church. These in -brief were--communion in one kind; by which the sacramental cup was -denied the laity; imposing celibacy on the clergy; private masses; -auricular confession; legendary traditions; monastic vows; and lastly, -the excessive power of the church. In respect to this last "abuse," as -these several above things are called, they discriminate between civil -and ecclesiastical power, and insist that neither should infringe upon -the domain of the other. - -35. The diet of Augsburg assembled on the 20th of June, 1530; -and after the Confession of Faith was read to the emperor, it was -signed by John, Elector of Saxony, four princes of the empire, and the -representatives of two imperial cities, Nuremberg [Nu-rem-berg] and -Reutlingen [Roit-ling-en].[17] - -36. The friends of the pope at the diet presented a confutation -of the Protestant confession, and thereupon the emperor commanded the -Protestants to abandon their whole cause of controversy. In reply they -protested they were not satisfied {221} with the "confutation," and -asked that a copy of it might be given them that they might make answer -to it. This the emperor would not grant, nor would he permit an answer -to be read before the diet which Philip Melanchthon had written out -from memory. A number of conferences were held between the leaders of -the contending parties with a view to reach an honorable compromise, -but they had drifted too far apart, and all hope of reconciliation -was lost. At last the emperor issued a decree commanding back to -their allegiance to the pontiff the princes and cities that had -become alienated from the holy See of Rome, on pain of incurring the -vengeance of the emperor. The religious changes made in some of the -principalities were censured and the edict of Worms against Luther and -his adherents received new force. - -37. The League of Smalcald.--Nothing daunted by the unfavorable -decree of the emperor, the Protestant princes assembled at Smalcald, -and entered into a league among themselves, and made every effort to -induce the kings of England, France, Denmark and other princes to join -their confederacy. This movement seriously embarrassed Charles, for -he was just on the eve of a war with the Turks, and needed the entire -strength of his empire. He therefore entered into negotiations with the -Protestant princes, and finally agreed to annual the edict of Worms and -of Augsburg, allow the Protestants to regulate religious matters to -please themselves until either a council of the church or a diet of the -empire should determine what religious principles should be approved -and obeyed--the council to be called within six months. Such were the -concessions of the emperor. On their part, the Protestant princes were -to contribute money for the Turkish war, and acknowledge Ferdinand, -brother of the emperor, king of the Romans.[18] - -38. The Truce of Nuremberg.--This treaty of peace {222} being -drawn up and accepted in the city of Nuremberg [Nu-rem-berg], was -known as the Truce of Nuremberg, and under it the Protestant cause was -materially strengthened; for every day men and cities threw off their -allegiance to the pope and rejoiced in their new-found freedom. - -39. Difficulty in Locating the Council.--The emperor urged the -pontiff to call the long-talked-of council which was to settle these -unhappy difficulties. But this Clement VII seemed not anxious to do. -When he did propose a council it was at places in Italy, and to this -the Germans would not consent, as a council held there would be under -the influence of the pope; besides, the controversy had arisen in -Germany, and there it should be settled. The Protestants also insisted -that the decision should be founded solely on the scriptures, a point -which required the church of Rome to set aside all the former decisions -of her great councils--a thing her pontiffs were in no temper to do, as -they considered themselves in the position of a parent having absolute -jurisdiction, dealing with a refractory child. Finally, the successor -of Clement VII--Paul III--with the approval of the emperor, called a -council to meet at Trent, in Austria (in the Austrian Tyrol). But this -was not satisfactory to the Protestants, and Charles X despairing of -settling the difficulties by peaceful methods and being urged to it -by Pope Paul III prepared to settle them by resorting to force. While -the Catholics and Protestants were preparing for this conflict Luther, -whose preaching had begun this agitation, died at Eisleben, his native -town. [See note 8, end of section.] - -40. Reverses of the Protestants.--In the war which followed the -Protestants met with severe reverses and were forced by the emperor to -consent to refer the religious controversy to the council of Trent, -but it being reported that the plague had broken out in that city, -the council was broken up, nor could Charles induce the pope to call -another immediately {223} (see note 9, end of section); hence it -became necessary to formulate a treaty which should bind both parties -in respect to religion, pending the convening of a council. This -treaty was called The Interim, and was of course most favorable to the -victorious party--the Catholics--and went far towards establishing the -old methods of worship. - -41. Victory of Protestants--Religious Liberty Secured.--At last -the emperor persuaded the pope to re-assemble the Council of Trent, and -gave notice to the Protestants to attend, promising to use his best -endeavor to have everything done in a Christian manner and without -passion. But before this council could assemble the Protestant princes -revolted, took the emperor by surprise, and forced him into signing a -treaty at Paussau, in 1552, which guaranteed religious liberty to the -Protestants. This treaty was re-confirmed by the emperor in the diet at -Augsburg, 1555. By that treaty all who had accepted the Confession of -Augsburg were declared free from all jurisdiction of the Roman pontiff, -and his bishops. They were to be permitted to live in peace and the -quiet enjoyment of religious liberty. Men were to be left free to join -either the Reformed or the Catholic Church, and any person making war -upon others, or molesting them because of their religion was to be -accounted the public enemy of Germany. - -42. Such was the fruit of the great revolution of the sixteenth -century in Germany--religious liberty. To that end all the struggles -tended, and its result was indeed glorious, worth all the tears and -blood it had cost to gain it. But it was not a reformation, if by -that is meant the bringing back of primitive Christianity. That the -Reformers did not do. Indeed they left more truth in the Catholic -church than they brought out with them, or found in their speculations -after leaving that church, as will be seen by a careful consideration -of Protestant doctrines treated in subsequent sections. - -{224} - -NOTES. - -1. The Humiliation of Henry IV.--It was the fourth day on which -he had borne the humiliating garb of an affected penitent, and in -that sordid raiment he drew near on his bare feet to the more than -imperial majesty of the church, and prostrated himself in more than -servile deference before the diminutive and emaciated old man, from -the terrible glance of whose countenance, we are told, "the eyes of -every beholder recoiled as from the lightning." Hunger, cold and -nakedness, and shame, had for the moment crushed the gallant spirit of -the sufferer. He wept and cried for mercy, again and again renewing his -entreaties until he had reached the lowest level of abasement to which -his own enfeebled heart or the haughtiness of his great antagonist -could depress him. Then, and not till then did the pope condescend -to revoke the anathema of the vatican.--Sir J. Stephen's Essays On -Ecclesiastical Biography. - -2. Influence of Greek Literature on the Fifteenth Century.--The -classical school of that period (15th century) inspired its disciples -with admiration, not only for the writings of Virgil and Homer, but -for the entire frame of ancient society; for its institutions, its -opinions, its philosophy, as well as its literature. Antiquity, it must -be allowed, whether as regards politics, philosophy, or literature, -was greatly superior to the Europe of the fourteenth and fifteenth -centuries. It is not surprisingg, therefore, that it should have -exercised so great an influence; that lofty, vigorous, elegant and -fastidious minds should have been disgusted with the coarse manners, -the confused ideas, the barbarous modes of their own time, and should -have devoted themselves with enthusiasm, and almost with veneration, to -the study of a state of society at once more regular and more perfect -than their own. Thus was formed that school of bold thinkers, which -appeared at the commencement of the fifteenth century, and in which -prelates, priests and men of learning were united by common sentiment -and common pursuits.--Guizot's Hist. Civilization. - -3. Luther on Indulgences.--I was compelled in my conscience to -expose the scandalous sale of indulgences. I saw some seduced by them -into mischievous errors, others tempted into an audacious profaneness. -In a word, the proclaiming and selling of pardons proceeded to such -an unbounded licentiousness that the holy church and its authorities -became subjects of open derision in the public taverns. There was no -occasion to excite the hatred of mankind against priests to a greater -degree. The avarice and profligacy of the clergy had for many years -past kindled the indignation of the laity. Alas! they have not a -particle of respect or honor for the priesthood, except what solely -arises from fear of punishment.--Luther. - -{225} 4. Duke George of Saxony on the Corruption in the -Church.--[Duke George is regarded as a bigoted papist, esteemed -by the Roman Catholics as a most sincere and active defender of the -faith of his day. His testimony, therefore, to the sale and evils of -indulgences, and the corruption of the clergy, is the more valuable. -He entirely approved of Luther's condemnation.] "Indulgences which -ought to be obtained by prayer, fastings, benevolence towards our -neighbor, and other good works," said the duke, "are sold for money. -Their value is extolled beyond all decency. The sole object is to gain -a deal of money. Hence the preachers who are bound to set forth truth, -teach men nothing but lies and frauds. They are not only suffered to -go on thus, but they are well paid for their fraudulent harangues. The -reason is the more conviction they can produce among their hearers, -the more money flows into the chest. Rivers of scandalous proceedings -arise from this corrupt fountain. The officials of the bishops are -equally attentive to scrape money together. They vex the poor with -their censures for great crimes, as whoredom, adultery, blasphemy; -but they spare the rich. The clergy commit the very same crimes, and -nobody censures them. Faults which ought to be expiated by prayers and -fastings are atoned for by money, in order that the officials may pay -large sums to their respective bishops, and retain a portion of the -gain for themselves. Neither when a fine is inflicted is it done in a -way to stop the commission of the same fault in the future, but rather -so that the delinquent understands he may soon do that very thing -again, provided he be but ready to pay. Hence all the sacraments are -sold for money; and where that is not to be had, they are absolutely -neglected."--Duke George, quoted by Milner, Church Hist. vol. iv, p. -568. - -5. Character of Tetzel.--He was a profligate wretch, who had -once fallen into the hands of the Inquisition in consequence of his -adulteries, and whom the elector of Saxony rescued by his intercession. -He now cried up his merchandise in a manner so offensive, so contrary -to all Christian principles, and so acceptably to the inconsiderate, -that all upright men were disgusted with him. * * * He claimed to have -power to absolve, not only from all church censure, but likewise from -all sins, transgressions, and enormities, however horrid they might -be, and even from those of which only the pope can take cognizance. -He released from all the punishments of purgatory, gave permission -to come to the sacraments, and promised to those who purchased their -indulgences, that the gates of hell should be closed, and the gates of -paradise and of bliss open to them.--Schlegel. - -6. Luther Burning the Pope's Bull.--On the 10th of December, a -{226} placard was posted on the walls of the university of Wittemberg, -inviting the professors and students to be present at nine o'clock in -the morning, at the eastern gate near the Holy Cross. A great number -of doctors and students assembled, and Luther walking at their head, -conducted the procession to the appointed place. How many burning -piles has Rome erected during the course of ages! Luther resolves to -make a better application of the great Roman principle. It is only -a few old papers that are to be destroyed; and fire, thinks he, is -intended for that purpose. A scaffold had been prepared. One of the -oldest masters of arts set fire to it. As the flames rose high into -the air, the formidable Augustine, wearing his frock, approached the -pile, carrying the Canon Law, the Decretals, the Clementines, the papal -Extravagants, some writings by Eckius and Emser, and the pope's bull. -Luther held up the bull and said: "Since thou hast vexed the Holy One -of the Lord, may everlasting fire vex and consume thee." He then flung -it into the flames. Never had war been declared with greater energy -and resolution. After this Luther calmly returned to the city, and the -crowd of doctors, professors and students testifying their approval by -loud cheers, re-entered Wittemberg with him.--D'Aubigne's Hist. of the -Reformation. - -7. Excommunication of Luther.--The excommunication bull was an -attack upon the rights of the German churches. For Luther had appealed -to an ecclesiastical council; and in consequence of this appeal the -pope could no longer have jurisdiction of the case. Hence the number -of Luther's friends increased the more after the publication of this -bull.--Schlegel. - -8. The Character of Luther.--Seckendorf * * * defies all the -adversaries of Luther to fix any just censure on his character except -what may be ranked under two heads, viz., a disposition to anger, and -an indulgence in jesting. Beyond all doubt the Saxon reformer was of a -choleric temper, and he too often gave way to this constitutional evil, -as he himself laments. Neither is it to be denied that he also too much -encouraged his natural propensity to facetiousness. The monks of his -time were in general guilty of the like fault, and often to so great -a degree as very improperly to mix scurrilities with sacred subjects. -Moreover, the vices and follies of those whom Luther opposed, afforded -a strong temptation both to the spirit of anger and of ridicule. For -however severe he may be thought in many of his invectives, we are -compelled by unquestionable evidence to confess that his keenest -satirical pieces never reached the demerits of those who ruled the -church in that age. But after all that can be said in mitigation, it -must be owned that a reformer ought to have considered not so much what -they deserved {227} as what became the character he had to support; -viz., that of a serious Christian, zealous for the honor of his God, -displeased with the vices of his clerical brethren, and grieved on -account of the pitiable ignorance of the people, yet more desirous of -curing the prevailing evils than of exposing them.--Milner. - -9. The Pestilence and the Council of Trent.--The report of a -pestilence was a mere pretense. The Pope Paul III was equally zealous -of the council which had not been disposed in all respects to govern -itself by his prescription, and of the governing power of the emperor, -which he did not wish to see farther increased by the council. He -indeed hated the Protestants, but he did not wish to see the emperor, -under color of enforcing the decrees of the council, acquire a -more absolute authority over Germany. He had already withdrawn his -troops from the imperial army; and he now wished to see the council -dispersed. The Spanish members opposed him; but he found means to -prevail.--Schlegel. - -REVIEW. - -1. What centuries may be considered as the age of moral and spiritual -darkness? - -2. What power was supreme in those ages? - -3. Give an instance illustrating the pride and insolence of the popes. -(Note 1.) - -4. What was Henry IV's offense? - -5. From what period do historians date the "revival of learning?" - -6. What several inventions and circumstances contributed to the -intellectual awakening of Europe? - -7. What effect did the fall of the eastern division of the Roman empire -have on the west? - -8. What was the influence of ancient literature on the west? (Note 2.) - -9. What circumstances led to the enlargement of the liberty of the -masses? - -10. Describe land tenure under the feudal system. - -11. What were the Crusades? - -12. Who aroused the nations of western Europe to undertake the Crusades? - -13. What effect did the Crusades have on the feudal system of land -tenure and liberty? - -{228} 14. What did this enlarged liberty prepare the people for? - -15. What event is usually considered the beginning of the Reformation? - -16. Give an account of the birth and parentage of Martin Luther. - -17. What schools did he attend and with what result? - -18. What effect was produced by his visit to Rome? - -19. State the origin of indulgences. - -20. What doctrine respecting the efficacy of Christ's blood was -advanced by Pope Clement VI? - -21. What doctrine is held by the Roman Catholic church about the -atonement of Christ for sin? - -22. Of what did the temporary punishments for sin usually consist--that -is, in early times? - -23. What changes were made later? - -24. Describe the traffic in indulgences. - -25. What excuse was made by the pope for the vigorous sale of -indulgences in the 16th century? - -26. Who hawked indulgences in the part of Germany where Luther lived? - -27. What was the character of Tetzel? (Note 5.) - -28. In what spirit was Luther's controversy with Tetzel regarded at -Rome? - -29. What aroused the pope from his indifference? - -30. In what way did meet the difficulty? - -31. What course was pursued by Cardinal Cajetan and what was the result? - -32. What difference in respect to authority to be appealed to in the -settlement of controversy existed between Luther and the cardinal? - -33. What act of Leo X led Luther to appeal to a general council? - -34. State what two parties existed in the Roman Catholic church and -what their difference. - -35. Describe how the controversy on free will arose. - -36. State the respective positions of Eckius and Carolstadt in the -controversy. - -37. What discussion arose between Luther and Eckius after the debate on -free will? - -38. What position did Eckius take in relation to the supremacy of the -pope? - -39. What was Luther's position? - -40. What was the effect of the discussion? - -41. Relate the circumstance of Luther's excommunication. - -42. How did Luther treat the bull of excommunication? (Notes 6 and 7.) - -43. State how Luther came to be summoned before the diet at Worms. - -{229} 44. What two questions confronted Luther at the diet? - -45. How did he answer them? - -46. By what means was Luther protected from the vengeance of the pope? - -47. What at last called him from his retirement? - -48. Who succeeded Leo X? - -49. What demand was made upon Pope Hadrian by the German princes? - -50. What event prevented the assembling of the council? - -51. What course did Pope Clement VII follow? - -52. How did the death of Frederic, the Wise, and the succession of -John, his brother, affect the Reformation? - -53. What did John's course threaten to produce? - -54. What circumstance prevented it? - -55. Relate what transpired at the diet at Spire. - -56. By what means did the German emperor decide to settle the religious -controversy in his realm? - -57. State what you can of the Augsburg confession of faith. - -58. What unreasonable demand did the emperor make of the Protestants? - -59. What compromise was effected? - -60. What difficulty arose concerning convening the council? - -61. What reverses did the Protestants sustain in the conflict of arms? - -62. What finally resulted from all this agitation? - -63. Give the character of Luther? (Note 8.) - -{230} - - - -SECTION II. - -1. Controversy on the Question of Grace.--It is now for us to -consider the principles at issue in the Reformation. Luther at the -first began his opposition to the pope by denouncing indulgences, and -there can be no question but he and every other honest Christian had -just cause of complaint and indignation against this infamous traffic, -and against the church for permitting it. Yet it cannot be denied that -there was a wide difference between the doctrine of the Catholic church -respecting indulgences [see note 1, end of section] and the things -taught by the infamous John Tetzel. This is evident from the fact that -Tetzel with other agents of the pope were censured for their over zeal -and excesses in dealing in indulgences.[19] Miltitz, whom the pope had -appointed to treat with Luther to bring about his reconciliation with -the church, meeting with Tetzel at Leipsic, twice rebuked him with the -greatest severity before the bishops of his province, on account of his -iniquitous proceedings in the sale of indulgences, and he finally died -neglected and alone--"deserted by all the world." [See note 2, end of -section.] - -2. These abuses in the sale of indulgences and the other -corruptions which had crept into the church formed a just cause -of complaint; but they were not the true point at issue in the -controversy. Some time before he opposed indulgences, Luther--if we -may believe D'Aubigne [Do-benya]--had imbibed {231} ideas in respect -to the part which the grace of God takes in the salvation of man that -would have led him to oppose the church of Rome, if the abuses in the -matter of indulgences had never existed. In order that the student may -grasp this subject in its fullness, and the better understand this -controversy between Luther and the Catholic church, we shall make a -careful statement of the facts which enter into the question of God's -grace and the free will of man. - -1. _Power of Deliberation_--The mind is conscious of a power of -deliberation, before the intellect passes the different motives of -action, interests, passions, opinions, etc. The intellect considers, -compares, estimates, and finally judges them. This is a preparatory -work which precedes the act of will. - -2. _Liberty, Free Agency or Will_.--When deliberation has taken -place--when man has taken full cognizance of the motives which present -themselves to him, he takes a resolution, of which he looks upon -himself as the author, which arises because he wishes it, and which -would not arise unless he did wish it--here the fact of agency is -shown; it resides complete in the resolution which man makes after -deliberation; it is the resolution which is the proper act of man, -which subsists by him alone; a simple fact independent of all the facts -which precede it or surround it. - -3. _Free Will, or Agency Modified_--At the same time that man feels -himself free, he recognizes the fact that his freedom is not arbitrary, -that it is placed under the dominion of a law which will preside over -it and influence it. What that law is will depend upon the education -of each individual, upon his surroundings, etc. To act in harmony with -that law is what man recognizes as his duty; it will be the task of -his liberty. He will soon see, however, that he never fully acquits -himself of his task, never acts in full harmony with his moral law. -Morally capable of conforming himself to his law, he falls short of -doing it. He does not accomplish all that he ought, nor all {232} that -he can. This fact is evident, one of which all may give witness; and it -often happens that the best men, that is, those who have best conformed -their will to reason, have often been the most struck with their -insufficience. - -4. _Necessity of External Assistance_--This weakness in man leads him -to feel the necessity of an external support to operate as a fulcrum -for the human will, a power that may be added to its present power and -sustain it at need. Man seeks this fulcrum on all sides; he demands -it in the encouragement of friends, in the councils of the wise; but -as the visible world, the human society, do not always answer to his -desires, the soul goes beyond the visible world, above human relations, -to seek this fulcrum of which it has need. Hence the religious -sentiment develops itself: man addresses himself to God, and invokes -his aid through prayer. - -5. _Man Finds the Help he Seeks_--Such is the nature of man that when -he sincerely asks this support he obtains it; that is, seeking it is -almost sufficient to secure it. Whosoever feeling his will weak invokes -the encouragement of a friend, the influence of wise councils, the -support of public opinion, or who addresses himself to God by prayer, -soon feels his will fortified in a certain measure and for a certain -time. - -6. _Influence of Spiritual World on Liberty_--There are spiritual -influences at work on man--the empire of the spiritual world upon -liberty. There are certain changes, certain moral events which manifest -themselves in man without his being able to refer their origin to -an act of his will, or being able to recognize the author. Certain -facts occur in the interior of the human soul which it does not refer -to itself, which it does not recognize as the work of its own will. -There are certain days, certain moments in which it finds itself in a -different moral state from that which it was last conscious of under -the operations of its own will. In other words, the moral man does not -wholly create himself; he is conscious that causes, that powers {233} -external to himself act upon and modify him imperceptibly[20]--this -fact has been called the grace of God which helps the will of man, -while others see in it the evidences of predestination. - -3. The Pelagian View.--From these facts men arrive at different -conclusions. Some regarding only the power of man to deliberate on any -proposed course of conduct, and his ability to decide for himself what -course he will pursue, ignoring the spiritual influences which operate -on him, and taking no account of the aid which comes to man through -prayer--believe that man's conduct depends entirely upon his will. -"Tis in ourselves that we are thus or thus," say they; and hence reject -the fact of the grace of God and the influence it exerts on human -conduct. - -Such was the conclusion arrived at by Pelagius who flourished early in -the fifth century. He asserted that human nature is not fallen--that -there is no hereditary corruption, and that man having the power to -do good has only to will in order to perform. His doctrine has been -revised several times, and has drawn to it not a few believers. - -4. Catholic View.--Others regarding all the facts elsewhere -enumerated--man's power to deliberate, his ability to decide upon his -course, his failure to do all that his reason teaches him it is his -duty to do, his need of help from a source external to himself, the -assistance he can and does obtain through prayer and, lastly, the -influence of spiritual forces upon man--leads them to the conclusion -that it is through a union of the grace of God and the free will of man -that men arrive at last at righteousness. Such was the teaching of the -Roman Catholic church. - -5. Protestant View.--Others still, looking only upon the -influence of the spiritual world on man, and noting how very far short -he comes of doing all his reason teaches him it is his {234} duty to -do, conclude that man has no power whatsoever to do good of himself, -that he can exercise no will to work righteousness until after the -grace of God makes him righteous, and that it is that grace altogether -which causes him both to will and to do good works. - -6. Luther's Fundamental Doctrine.--Luther belonged to this -last-named class. Long before he came to an open rupture with the pope, -he taught the doctrine of predestination, and of salvation through -faith alone:--"The excellent, infallible, and sole preparation for -grace is the eternal election and predestination of God." "On the side -of man there is nothing that goes before grace, unless it be impotency -and even rebellion." "We do not become righteous by doing what is -righteous; but having become righteous we do what is righteous." [21] -"Since the fall of man, free will is but an idle word; and if man does -all he can he still sins mortally." "A man who imagines to arrive at -grace by doing all that he is able to do adds sin to sin and is doubly -guilty." "That man is not justified who performs many works; but he -who, without works, has much faith in Christ." [22] "What gives peace -to our consciences is this--by faith our sins are no longer ours, but -Christ's on whom God has laid them all; and, on the other hand, all -Christ's righteousness belongs to us, to whom God has given it." [23] -Thus taught Luther, and this became the first, the main theological -question of the reformation. "The point which the Reformer had most -at heart in all his labors, contests and dangers," says a respectable -authority, "was the doctrine of justification by faith alone." [24] -[Note 3, end of section.] - -7. It is but just to the Reformer however, that it should be -known that he did not himself reject good works, but on the contrary -exhorted men to practice them; but he condemns {235} those who did them -with an idea that by them they would be justified, or that they were -necessary to salvation. He held also that in order to do good works men -must first be justified, and that good works done before justification -were even sinful.[25] - -8. The Mischief of Luther's Doctrine.--Though Luther did not -reject good works, and though he held that justifying faith would -produce them, yet his doctrine has been the source of much mischief in -the world. When it was charged by his vicar general, Staupitius, that -his doctrines were the delight of debauches, and that many scandalous -practices were the consequences of some of his publications, he could -not deny the charge, but contented himself by saying, "I am neither -afraid of such censorious representations, nor surprised to hear -them." [26] Luther's doctrine of salvation by faith alone, as stated -by Melanchthon, with his approval, stands thus: "Man's justification -before God proceeds from faith alone. This faith enters man's heart -by the grace of God alone." [27] This leaves man a passive creature in -relation to his salvation. He is helpless to procure it; he can do -nothing to hasten it; he is helpless; he must wait the divine workings -of the grace of God. "As all things which happen," says Melanchthon, -"happen necessarily, according to the divine predestination, there is -no such thing as liberty in our wills." [28] [Note 4, end of section.] -Other followers of Luther, among them one Nicholas Amsdorf, went so far -as to maintain that good works were a hindrance to salvation.[29] - -9. By denying the existence of human liberty, and maintaining -{236} that all things happen necessarily, the reformers, with Luther at -their head, laid themselves open to the charges made by the partisans -of the church of Rome, viz.: Their doctrine threw open a door to the -most unbounded licentiousness since it furnished men with this defense -for the crimes they committed--"We could do no other, our fate did -not permit us to do otherwise." By saying that good works were not -necessary to salvation, and assisted in no way to procure it, the -Reformers took away the chief incentive to good works, and removed the -principal restraint to the doing of evil. - -10. Moreover, their doctrine rendered void the ordinances and -works required by the gospel; neither repentance nor baptism, nor any -other act of obedience to God is essential if salvation is by faith -alone. To say that it is a doctrine adverse to the whole tenor of -scripture, notwithstanding a few isolated passages depended upon by the -Reformers and their successors to support it, is not necessary here. -It is sufficient to remark that it is a doctrine which would render -the commandments of God incompatible with the powers and capacity of -his creatures; a doctrine which destroys at once the consistency of -God and the moral responsibility of man; and therefore a doctrine most -pernicious and dangerous to entertain. [See note 5, end of section.] - -11. Luther on the Danger of his Doctrine.--It proved to be so -even during the lifetime of Luther; for it led some of his followers to -believe that Christ had abolished the moral law; and that Christians, -therefore, were not obliged to observe it.[30] Luther himself saw the -danger of his doctrine and thus spoke of it: - - If faith be preached, as of necessity it must be, the greater - part of mankind will interpret the doctrine in a carnal way, and - so understand spiritual liberty as to allow indulgences of the - flesh. This we {237} may see in all the ranks of life. All profess - themselves to be evangelical; all boast of their Christian liberty; - and yet give way to their lusts and passions, for example to - covetousness, pride, envy, pleasures, and such like. Who discharges - his duty faithfully? Who serves his brother in a true spirit of - charity? The disgrace which such conduct brings on the profession - of the gospel puts me sometimes so out of temper that I could wish - these swine, that tread precious pearls under their feet were - still under the tyranny of the pope; for it is impossible that a - people so much resembling those of Gomorrah, should be kept in due - subjection by the mild maxims of the gospel of peace.[31] - -12. It counts for nothing that Luther denounced this corrupt -state of morals among his followers; it was the legitimate outgrowth of -his fundamental doctrine--the doctrine of nearly all Protestants--of -justification by faith alone, a faith which man had no part in -generating, but which came through the grace of God alone. The tree of -his planting produced bitter fruit; it was vain for him to proclaim -against the fruit so long as he insisted that it was a good tree on -which it grew. - -13. Teaching of the Church of Rome on Justification.--The -Catholic Church at the time, whatever errors in respect to other -doctrines it entertained, held that salvation, justification before -God, resulted through the exertion of man's free will, aided by the -grace of God. It came through a union of faith and works on the part of -man, and the rich outpouring of grace on the part of Deity; a doctrine -which man is conscious of as operating upon and influencing human -conduct, and at once in harmony with the whole tenor of revelation, and -consonant with the great facts underlying the free will of man which -have been already stated in this section. - -14. Unfortunately for the Catholic Church, she did not stop -here, but attached too great importance to external marks of {238} -repentance, to works of penance--to tears, fastings, mortifications -of the flesh, and pilgrimages. Men were required to go barefooted, to -wear coarse raiment next their bodies, to become exiles from their -homes or to renounce the world and embrace a monastic life. Finally -in the eleventh century voluntary whippings were added to these other -punishments [see note 6, end of section]; and men learned to look -upon these works of penance as purchasing a forgiveness of sins, and -paid little attention to the inward regeneration of the heart. "As -confession and penance are easier than the extirpation of sin and -the abandonment of vice, many ceased contending against the lusts -of the flesh, and preferred gratifying them at the expense of a few -mortifications." [32] Especially did this become the case when the -doctrine was promulgated that substitutes could be hired to receive -the punishment originally inflicted upon the offender, and monks and -priests could be found willing to undergo it for a consideration. - -15. The church trusted too much in the works of penance, and -did not insist stoutly enough upon repentance--a godly sorrow which -worketh a reformation of life. If the reformers went to one extreme -in attributing man's justification wholly to the act of faith and the -grace of God, the Catholic church went to the other in assigning too -much value to works of penance and performances of human invention for -the forgiveness of sins. - -NOTES. - -1. Indulgences to be Accompanied by Amendment of Life.--The -doctrine and the sale of indulgences were powerful incentives to evil -among an ignorant people. True, according to the church, indulgences -{239} could benefit those only who promised to amend their lives, -and who kept their word. But what could be expected from a tenet -invented solely with a view to the profit that might be derived from -it? The vendors of indulgences were naturally tempted for the better -sale of their merchandise to present their wares to the people in the -most attractive and seducing aspect. The learned themselves did not -fully understand the doctrine. All the multitude saw in them was that -they permitted men to sin; and the merchants were not over eager to -dissipate an error so favorable to their sale.--D'Aubigne. - -2. Death of Tetzel.--While the proper nuncio (Miltitz) was -negotiating a reconciliation in Germany, Tetzel, the wretched -subaltern, whose scandalous conduct had so disgraced his employers, -met with the reward which frequently awaits the ministers of iniquity. -He found himself deserted by all the world. Miltitz in particular had -treated him so roughly that this daring and boisterous instrument of -papal avarice and extortion actually fell sick, wasted away, and at -last died of a broken heart. A dreadful lesson! This unhappy man left -the world, as far as appears, destitute of comfort in his own soul, -after he had ministered a false peace to thousands.--Milner. - -3. Luther on Justification by Faith.--I observe that the devil is -continually attacking this fundamental article by means of his doctors, -and that in this respect he can never cease or take any repose. Well, -then, I, Doctor Martin Luther, unworthy herald of the gospel of our -Lord Jesus Christ, confess this article, that faith alone without -works justifies before Gods; and I declare that it shall stand and -remain forever in spite of the emperor of the Romans, the emperor of -the Turks, the emperor of the Tartars, the emperor of the Persians--in -spite of the pope and all the cardinals, with the bishops, priests, -monks and nuns--in spite of kings, princes and nobles, and in spite of -all the world and of the devils themselves; and that if they endeavor -to fight against this truth they will draw the fires of hell upon their -heads. This is the true and holy gospel, and the declaration of me, -Doctor Luther, according to the teaching of the Holy Ghost.--D'Aubigne -(Hist. Ref., vol I, p. 70.) - -4. Effects of Predestination on the Mind.--To what purpose shall -I labor in the service of God? If I am predestinated to death [that is, -spiritual death] I shall never escape from it; and if I am predestined -to life [that is, to salvation] even though I do wickedly, I shall, no -doubt, arrive at eternal rest.--Raban, Quoted by Guizot. - -5. Evil Results of the Doctrine of Justification by Faith -Alone.--The serious evil involved in Luther's doctrine of -justification by faith without works is perhaps best seen in a -quotation from Fletcher, of Madeley, the most able disciple of John -Wesley and his successor {240} Fletcher accuses one Richard Hill, -Esq.--who accepted in its widest sense the doctrine of justification -by faith alone--with saying: "Even adultery and murder do not hurt the -pleasant children, but rather work for their good. God sees no sin in -believers, whatever sin they may commit. My sins might displease God: -my person is always acceptable to him * * * It is a most pernicious -error of the schoolmen to distinguish sins according to the fact, and -not according to the persons. Though I blame those who say, let us sin -that grace may abound, yet adultery, incest and murder shall, upon -the whole, make me holier on earth and merrier in heaven."--End of -Religious Controversy, p. 90. - -6. The Works in which Catholics Trusted.--In the eleventh century -voluntary flagellations were superadded to these practices [fastings, -pilgrimages, etc.]; somewhat later they became quite a mania in Italy, -which was then in a very disturbed state. Nobles and peasants, old and -young, even children of five years of age, whose only covering was -a cloth tied round the middle, went in pairs by hundreds, thousands -and tens of thousands, through the towns and villages, visiting the -churches in the depth of winter. Armed with scourges, they flogged each -other without pity, and the streets resounded with cries and groans -that drew tears from all who heard them.--D'Aubigne. - -REVIEW. - -1. What difference existed between the teachings of the Catholic church -and the conduct of its agents in the matter of indulgences? (Note 1.) - -2. Was the sale of indulgences the chief cause of Luther's revolt from -Rome? - -3. What doctrines did Luther entertain which would at last have led him -to oppose the Catholic church? - -4. What is the power of deliberation? - -5. Explain what liberty or free agency is. - -6. In what way is man's will or free agency modified? - -7. What is it that convinces man of the necessity of external help to -aid his will? - -8. What does man's experience teach him when he seeks external help? - -9. What influence is man conscious of as operating upon him in moral -and spiritual affairs? - -{241} 10. State the Pelagian view on the subject of grace and free will. - -11. State the Roman Catholic view. - -12. State the Protestant view. - -13. What was Luther's fundamental doctrine? - -14. In what light did Luther hold good works? - -15. What mischief arose out of Luther's doctrine? - -16. What did Luther himself say respecting the danger of his doctrine? - -17. What were the teachings of the Roman church on justification? - -18. To what extreme did the church of Rome go in the matter of good -works? - -19. What was the nature of the works in which Roman Catholics trusted -too much? (Note 6.) - -20. What influence on morals did the doctrine have that substitutes -could be employed to receive punishment for sins? - -{242} - - - -SECTION III. - -1. The Growth of Luther's Rebellion.--The thing most important, -the one which drew with it the gravest consequences, and which led -to the greatest good produced by the Reformation, was the rebellion -of Luther against the authority of the pope. He did not come out in -open rebellion at the first, but arrived at that state by gradual and -imperceptible steps. When his opposition to the sale of indulgences met -with reproof from the pontiff, he appealed from the pope ill-informed -to the pope better-informed. When that pope better-informed still -held him to be in error and refractory, he appealed to a general, -free council of the whole church; but when no heed was taken of this -appeal, and Leo, pressed by Eckius, Cajetan and others, excommunicated -him, he then answered by burning the pope's bull of excommunication, -and stood in open rebellion to the authority of the pontiff. When the -pope appealed to Emperor Charles to make the excommunication of some -force by the power of the secular authority vested in him, the emperor, -contrary to the protests of the pope's legates, resolved to give the -Reformer a hearing before proceeding against him. Accordingly Luther -was summoned before the diet at Worms, where he not only insisted upon -having a hearing before a free, general council of the church, but a -council that would accept the Bible as the final authority upon the -questions at issue between himself and the pontiff. - -2. The Catholic Rule of Faith.--This was demanding more than -the pope could grant; for the Catholics have never exalted the Bible -above the church, but have always held that {243} the scriptures must -be accepted as construed by the church, and in the days of Luther the -pope was the church. The Catholic rule of faith in respect to the -laws by which the church is to be governed is: "The word of God, at -large, whether written in the Bible or handed down from the apostles -by tradition, and as it is understood and explained by the Catholic -church." [33] Besides their rule of faith, which is scripture and -tradition, "Catholics acknowledge an unerring judge of controversy, or -sure guide in all matters relating to salvation--viz., the church." [34] - -3. This rule employed to interpret the Bible and to settle -controversies that might arise, Luther rejected. Writing in defense -of his conduct in burning the papal bull of excommunication and the -decretals of the popes, he said: - - Let no man's good sense be so far seduced as to reverence the - volumes I have burnt, on account of their great antiquity or their - high titles. Let every one first hear and see what the pope teaches - in his own books, and what abominable, poisonous doctrines are to - be found among the sacred, spiritual laws; and then let him freely - judge, whether I have done right or not in burning such writings. - -4. Among the teachings in the decretals which Luther held up for -special condemnation were the following: - - (1) The pope has the power to interpret scripture, and to teach as - he pleases; and no person is allowed to interpret in a different - way. (2) The pope does not derive from the scripture but the - scripture derives from the pope, authority, power and dignity. - -He then affirms that comparing together the different parts of the -canon law, its language amounts to this: - - That the pope is God on earth; above all that is earthly or - heavenly, temporal or spiritual; that all things belong to the - pope; and that no one must venture to say, what doest thou?[35] - -{244}It was against this arbitrary authority that Luther rebelled. - -5. Attempted Settlement by a General Council.--At last when -through the influence of the emperor the pope consented to appoint a -council, a difficulty arose as to where it should be held. The pope on -his part seemed determined to have it assemble in Italy, or in some -country where his influence would predominate; the Reformers were -equally determined to submit their cause to no council outside of -Germany. The difficulty had arisen in Germany; they insisted it should -be settled by a council in Germany, or by a diet of the empire. The -cause was never fairly tried by a council of the whole church; the -revolt against the authority of the pope was sustained by an appeal to -arms, as related in section I, Part III, of this work. - -6. Revolution, not Rebellion.--Had that revolt against the -Catholic church been a revolt against legitimate authority it would -have been rebellion: but as it was against a usurped and hence an -illegitimate authority, it was a justifiable revolution. For in -ecclesiastical government, no less than in civil government, if a -long train of abuses renders it odious, and those who execute it are -tyrannical and usurp authority which the law of God does not sanction, -by which unrighteous dominion is exercised over the minds of men, it is -the right of the people to resist such authority: and refuse to sustain -those who exercise that unrighteous dominion to please their vanity or -gratify their ambition. - -7. True Position, but a Corrupt Church.--The position that -the church, officered by inspired prophets and apostles--men having -by virtue of their priesthood and official position a right to the -inspiration and revelations of God--the position that the church of -Christ so officered, has the right to decide upon all controversies and -to determine the meaning of scripture, is, beyond all questioning, a -true position. But the difficulty with the Roman Catholic church was -that it was no {245} longer the church of Christ, as already proven in -Part II of this work. It had no prophets or apostles, no men who had a -right to the revelations of God. The popes and bishops of the church -taught that revelation had ceased, and they depended on scripture and -tradition alone, interpreted by themselves, for their guide. The power -the church possessed was usurped power merely, the growth of ages. It -had become both arrogant and insolent, and at last intolerable, and -when a man was found possessing the courage to resent its presumption -and defy it, he found plenty to applaud and sanction his act. - -8. True Cause of the Reformation.--We cannot ascribe the -Reformation to accidents and mischances, such for instance as the -jealousy of Luther because the sale of indulgences was entrusted to -the Dominican monks instead of to the order of Augustine monks, to -which he belonged[36]--we cannot assign the cause of the Reformation -to this, neither can we go to the other extreme and say that the great -revolution of the sixteenth century resulted solely from a pure desire -to reform the abuses that had arisen in the church or bring back -Christianity to its primitive purity. Not a few of the princes that -favored Luther in his revolt against the pope did so from other motives -than those prompted by a desire to reform the church. - -9. Many of the temporal monarchs and princes were jealous of the -power exercised within their dominions by the Roman pontiffs, as it -lowered the dignity of their own position. They were tired, moreover, -of the assumed right of the pope to enter their dominions, and, under -one pretext or another, tax their subjects and thus not only impoverish -the people, but reduce the revenue of the temporal ruler. It will be -found, {246} therefore, that the jealousy, ambition and interest of -these princes, and not a desire to establish pure religion, made them -factors in the great revolution. (See note 1, end of section.) - -10. The people also were tired of the dominion asserted over -their minds by the papal authority, and were only too glad to escape -from that thraldom under any pretext whatsoever. The preceding century -had brought a great intellectual awakening to Europe, and men were no -longer content to have questions of fact and belief decided by the -authority of the church. (See note 2, end of section.) They insisted -that human reason and individual judgment had a right to investigate -and to be satisfied on these questions; and the securing of that -freedom was not only the leading principle of the sixteenth century -revolution, but its greatest achievement. (See note 3, end of section.) - -11. Revolution, not Reformation.--It is absurd to say that -the revolution of the sixteenth century was a reformation, if by -that it is meant that it re-established the primitive doctrines of -Christianity, purified the morals of the people, or gave birth to a -better ecclesiastical government. It did no such thing. The Reformers -declaimed against some of the abuses of the Catholic church, such -as denying the sacramental cup to the laity, the celibacy of the -clergy, the absurdities of the mass, fasts and ceremonies of human -invention, the whole system of monkery, and the great usurpation of -authority by the church; and consequently did not include any of -these abuses--except perhaps the last--in the system of religion they -founded. Still their doctrines led them into serious errors and great -disorders. - -12. Private Interpretation of the Bible and its Effects.--The -evils that arose from the doctrine of justification by faith alone, we -have already noticed.[37] The disorders that grew out of the doctrine -of private interpretation of scripture is yet to be considered. When -Luther refused to longer recognize the authority of the church in -matters of doctrine, he still was aware that men would need some -authority to decide controversies that would arise, consequently he -held up the Bible as the final arbiter of all questions touching -faith and morals. But the Bible had to be construed, its meaning made -plain, and as each one was left to explain it in his own way, the -utmost confusion prevailed. On the great fundamental principle of the -Protestants--justification by faith alone--Osiander, a Lutheran, says: - - There are twenty several opinions, all drawn from scriptures, - and held by different members of the Augsburg, or Lutheran - Confession.[38] - -When the Reformers from the several parts of Germany consulted -together, and with them the Reformers from other states met with a -view to come to some understanding in respect to religion and modes of -worship, it was soon apparent that they were hopelessly divided, not -only upon matters unimportant, but also upon fundamental principles. -Luther had rejected the authority of the church and set up the tribunal -of private interpretation of scripture in its stead. A number of his -disciples proceeding on the same principle, rejected some of his -doctrines and undertook to prove from the scripture that he was in -error and that the Reformation needed reforming. - - 13. Carolstadt, [says the author of the "End of Religious - Controversy] Zuinglius, Okolampadius, Muncer and a hundred more - of his followers, wrote and preached against him and against - each other with the utmost virulence, whilst each of them still - professed to ground his doctrine and conduct on the written word - of God alone. In vain did Luther denounce hell fire against them; - in vain did he threaten to return back to the Catholic religion; - he had put the {248} Bible into each man's hand to explain it for - himself, and this his followers continued to do in open defiance - of him, till their mutual contradictions and discords became so - numerous and scandalous as to overwhelm the thinking part of them - with grief and confusion." [39] (See note 4, end of section.) - -14. The Multiplication of Sects.--The division of the Reformers -into numerous sects has ever been a reproach to Protestants and -likewise an evidence of the weakness of their position. Men of -different capacities and dispositions examined the Bible; they found it -no systematic treatise upon religion and morals, but a miscellaneous -collection of inspired writings, dealing with historical events, -connected, in the main, with the people of God; prophecies, dreams, -revelations, doctrines, and morals; written at different times, to -different peoples, and under a great variety of circumstances. In -addition to all this, many plain and precious parts have been taken -away from it;[40] other parts have doubtless been purposely changed -by designing men;[41] which, with the imperfections arising from its -translation from the original languages in which it was written, -has made it an uncertain guide, taken alone, for the church or for -individuals; and as Protestants insisted upon the right of private -judgment in the interpretation of the Bible, it is not surprisingg -that a great variety of opinions were entertained, or that numerous -sects were founded upon them. It was a great evil; much confusion and -disorder arose out of it; but it was an evil that could not be avoided. -It was one of those periods of time when liberty was a cause of -disorder, but the attainment of liberty through that disorder more than -outweighed the evils that arose from it. - -15. The Error of the Reformers.--The great error which the -Reformers made was in not giving full application to their principle -of the right of private judgment in matters of {249} religion. They -claimed the right to revolt from the Catholic church, to interpret the -Bible for themselves, and to found their mode of worship upon their own -conceptions of what was required by the revelations of God; but when -others differed from them, and desired to exercise the same liberty, -the Reformers were themselves intolerant, and attempted to compel men -by force to accept their religious faith and modes of worship. It is -this intolerance which is the chief reproach applied to the Reformation -by its enemies, and it must be admitted that it somewhat sullies the -glory of its achievements. (See note 5, end of section.) - -NOTES. - -1. Motives Back of the Reformation.--The Protestant historian, -Mosheim, with whom Hume agrees, admits that several of the principal -agents in this revolution were actuated more by the impulse of passion -and views of interest than by a zeal for true religion. (Maclaine's -Mosheim, vol. iv. p. 135.) He had before acknowledged that King -Gustavus introduced Lutheranism into Sweden in opposition to the -clergy and bishops, not only as agreeable to the genius and spirit of -the gospel, but also as favorable to the temporal state and political -constitution of the Swedish dominions. He adds that Christiern, -who introduced the Reformation into Denmark, was animated by no -other motives than those of ambition and avarice. Grotius, another -Protestant, testifies that it was sedition and violence which gave -birth to the Reformation in his own country--Holland. The same was the -case in France, Geneva and Scotland. It is to be observed, that in all -these countries the Reformers, as soon as they got the upper hand, -became violent persecutors of the Catholics. Bergier defies Protestants -to name so much as a town or village in which, when they became masters -of it, they tolerated a single Catholic.--End of Religious Controversy, -note, p. 105. - -2. Desire for Freedom the Moving Cause in Reformation.--The -strength of the Protestant party had been derived, both in Germany and -England, far less from their superiority in argument, however decisive -{250} this might be, than from that desire which all classes, and -especially the higher, had long experienced to emancipate themselves -from the thraldom of ecclesiastical jurisdiction.--Hallam's Const. -Hist. of Eng. - -3. The Cause and Leading Principle of the Reformation.--In -my opinion the Reformation neither was an accident, the result of -some casual circumstance, or some personal interests, nor arose from -unmingled views of religious improvement, the fruit of Utopian humanity -and truth. It had a more powerful cause than all these; a general cause -to which all the others are subordinate. It was a vast effort made by -the human mind to achieve its freedom; it was a new-born desire which -it felt to think and judge, freely and independently, of facts and -opinions which, till then, Europe received or was considered bound -to receive from the hands of authority. It was a great endeavor to -emancipate human reason, and to call things by their right names; -it was an insurrection of the human mind against the absolute power -of spiritual order. Such, in my opinion, was the true character and -leading principle of the Reformation. * * * Not only was this the -result of the Reformation, but it was content with this result. -Whenever this was obtained no other was sought for; so entirely was -it the very foundation of the event, its primitive and fundamental -character! * * * I repeat it; whenever the Reformation attained this -object, it accommodated itself to every form of government and to every -situation.--Guizot. - -4. Unhappy Divisions Among Reformers.--Capito, minister of -Strasburg, writing to Forel, pastor of Geneva, thus complains to him: -"God has given me to understand the mischief we have done by our -precipitancy in breaking with the pope. The people say I know enough of -the gospel. I can read it for myself. I have no need of you." In the -same tone Dudith writes to his friend Beza: "Our people are carried -away with every wind of doctrine. If you know what their religion is -today, you cannot tell what it will be tomorrow. In what single point -are those churches which have declared war against the pope agreed -amongst themselves? There is not one point which is not held by some -of them as an article of faith, and by others as an impiety!" In the -same sentiment, Calvin, writing to Melanchthon, says: "It is of great -importance that the divisions which subsist among us should not be -known to future ages: for nothing can be more ridiculous than that we -who have broken off from the whole world, should have agreed so ill -among ourselves from the very beginning of the Reformation."--End of -Religious Controversy, Page 101. - -5. The Reproach of the Reformation.--What were the reproaches -constantly applied to the Reformation by its enemies? Which of its -results are thrown in its face, as it were, unanswerable? The two -principal reproaches are, first, the multiplicity of sects, the -excessive license of thought, the destruction of all spiritual -authority, and the entire dissolution of religious society; secondly, -tyranny and persecution. "You provoke licentiousness," it has been said -to the Reformers: "you produce it; and, after being the cause of it, -you wish to restrain and repress it. And how do you repress it? By the -most harsh and violent means. You take upon yourselves, too, to punish -heresy, and that by virtue of an illegitimate authority."--Guizot. - -REVIEW. - -1. What was the matter of chief importance in the Reformation? - -2. Describe the growth of Luther's conflict with the pope. - -3. Describe the Catholic rule of faith. - -4. What demands contrary to that rule did Luther make? - -5. What difficulty arose in respect to settling the controversy by an -appeal to a general council? - -6. What can you say of the revolt of Luther to the Catholic church -authority? - -7. What can you say of the right of the true Church of Christ to settle -controversies and determine the meaning of scripture? - -8. Why was the Catholic church unqualified to render decisions on such -matters? - -9. What several causes are assigned for the Reformation by Catholics -and Protestants respectively? (Note.) - -10. What was the true cause? - -11. What several considerations aided the Reformation? - -12. Was the religious movement of the 16th century a reformation or a -revolution? - -13. What can you say of the evils which arose from the private -interpretation of the Bible? - -14. What caused the multiplication of sects among the Protestants? - -15. What makes the Bible an insufficient guide in matters of faith and -worship? - -16. What was the great error of the Reformers? - -{252} - - - -SECTION IV. - -1. The Reformation in Switzerland.--So far we have considered -this sixteenth century revolution as it affected the German empire -alone. It was not confined, however, to that country. As a matter of -fact, the so-called Reformation began in Switzerland before it did -in Germany. Ulrich Zwingle, born in Wildhausen, Canton of St. Gall, -Switzerland 1484, attacked many of the errors of the Catholic Church, -before Luther began his opposition. - -2. In 1516, Zwingle openly declaimed against many Catholic -abuses, such as monastic vows, pilgrimages, worship of relics, and -indulgences. He also taught that the Bible was the only standard of -religious truth. In 1518, one Samson came into Switzerland to sell -indulgences. The year following Zwingle opposed him and drove him from -Zurich. Four years later the Swiss Reformer was accused of heresy -by adherents of the Roman pontiff, and brought before the council -of Zurich. He presented sixty-seven doctrinal propositions before -the council which he agreed to defend by the scriptures against all -opposers. The council before which his cause was tried decided that -the controversy must be settled by an appeal to the Bible, and Zwingle -triumphed. At the conclusion of the hearing the council decreed that -the Reformer should be allowed to teach as he had formerly done -unmolested; and that no preacher in the canton should teach any -doctrine he could not prove by the Bible. The year following--1524--the -council reformed the public worship, that is, they adopted the -principles and methods of worship proposed by Zwingle. - -{253} 3. In 1531, the Catholics in the surrounding cantons -attacked Zurich, and early in the battle, Zwingle, while leading the -Protestant forces, was slain, his body hacked to pieces and afterwards -burned. [See note 1, end of section.] - -4. John Calvin.--Zwingle was succeeded in the leadership of the -Swiss Reformers by John Calvin, a talented but austere man, a native -of Noyon, France. [See note 2, end of section.] He more than any other -man--Luther excepted--influenced the character of the Protestant -churches. He held many views that were at variance with those of -Zwingle. The latter taught that civil rulers possessed absolute power -in religious matters, and subjected the ministers altogether to their -authority. Calvin held that the church should be free and independent -of the state; that it should govern itself by its own officers whom -the church and not the state should appoint; he limited the power of -the state over the church to giving it external protection. Zwingle -recognized a gradation of officers in the Christian church; Calvin -held that all were equal. Suitable persons appointed and ordained with -the consent of the members of the church, constituted, in his theory -of church government, a legitimate ministry to preach the gospel and -administer the sacraments. But for the government of the church a -number of men were chosen by the people from among the most venerable -and respectable of the congregation. These men were called presbyters -or elders. They were all equal in authority, and even the preaching -minister was in no sense superior to them in office. - -5. The elders of a single church or congregation convened -in council constituted the church session; councils composed of -representatives from the several churches in a province, constituted -synods or consistories; while a general council composed of elders from -all the churches was known as the general assembly. The elders in these -several councils were all regarded {254} as equal in authority and had -full power to enact laws relating to religious matters and to establish -the discipline of the church. Such is the order of church government -founded by Calvin, and known as Presbyterianism. - -6. Difference of Opinion on the Eucharist.--As already stated -in a previous section, the Catholics maintained that in the eucharist -the bread and the wine, were converted by consecration into the very -body and blood of Messiah. Zwingle maintained that the bread and wine -were symbols merely of Christ's flesh and blood, employed to call to -mind his death, and the blessings procured to man by that death. Calvin -stood between these two extremes, as also did Luther, and while they -disagreed with Catholics, and would not concede that the bread and wine -were changed to the _very_ body and blood of Christ, neither would they -concede that the bread and wine were merely symbols, but insisted upon -a sort of spiritual presence. That is, they held that the saints in -the exercise of faith in partaking of the sacrament, do become united -in a certain mystic way with Christ, and from this union received an -increase of spiritual life. - -7. Predestination.--Another thing in which Calvin differed from -Zwingle was in relation to the celebrated doctrine of an absolute -decree of God respecting the salvation of men. Calvin emphasized the -doctrines of Luther and Melanchthon in regard to the part which the -grace of God takes in the salvation of men; and perhaps carried it -further than they would have done, certainly further than Zwingle did. -On this point Calvin taught that God had elected some persons from all -eternity to everlasting life; and had appointed others to everlasting -punishments; and that for this he had no other ground except his own -pleasure, or his most free and sovereign will. This is the doctrine of -predestination. - -8. The Spread of Calvin's Doctrines.--It was some time before the -Swiss could be brought to accept these doctrines {255} so at variance -with or not found in the teachings of Zwingle. Yet by the perseverance -and the high reputation for learning and piety of Calvin they were -very generally accepted in Switzerland; and after him, such was the -success of his pupils, that large bodies of Protestants in other -nations accepted his doctrines. Especially was this the case in France, -England, Scotland, and even in Germany. - -9. The Reformation in France.--In France, though in the main -her people adhered to the Catholic church, the Reformation found its -most faithful adherents, and there they suffered the most violent -persecutions. The Protestants were opprobriously called Huguenots -[Hu-ge-nots] the origin of the appellation is uncertain. Among these -French Protestants were men of high character, and not a few bishops -of the church. The king and the magistrates, however, protected the -ancient religion by the sword, by penal inflictions; and a large number -of pious and good people were put to death, among them not a few of the -nobility. [See notes 3 and 4, end of section.] - -10. The Reformation in Sweden.--In Sweden the Reformation made -rapid headway. Its doctrines were introduced into that country by -Olaus Peri, whose zeal for the cause was warmly seconded by the king, -Gustavus Vasa, who while an exile in Lubec, during the revolution of -1523, learned something of the "reformed" religion. For some time -before 1523 Sweden had been ruled by Danish kings; but in that year, -in consequence of the tyranny practiced by Christiern II of Denmark, a -revolution was inaugurated by Gustavus Vasa, which ended in Christiern -being driven from Sweden. Gustavus was chosen king in his stead. -While prejudiced in favor of the "reformed" religion, he acted with -great moderation. He invited learned Protestants from Germany whom he -directed to instruct his people in the Bible and the Protestant faith. -The Bible translated by Olaus Petri he caused to be published and -disseminated. In 1526, a great discussion on religion was {256} held -at Upsal at the instance of the king, between Olaus Petri and Peter -Gallius, a Roman Catholic. Gallius seems to have been so far defeated, -even in his own estimation, that in the year following, in the assembly -of the states at Westeras, he recommended the "reformed" religion of -Luther to the representatives of the nation. After a long discussion, -and much opposition from the bishops, it was finally harmoniously -decreed that the "reformed" religion should be introduced. From that -time until now the power of the pope in Sweden has been prostrated. -[See note 5, end of section.] - -11. Denmark.--In Denmark the reformation was not accomplished so -happily. Christiern, whose authority, as we have seen, was overthrown -in Sweden, sought to establish the reformed religion in Denmark, -but more from a desire to deprive the bishops of their power, and -confiscate their property, than from a right zeal for true religion. In -1520 he invited Martin Reynhard, a disciple of Carlstadt, to Denmark, -and made him professor of theology at Copenhagen. Reynhard stayed about -a year. When he left, the king sent for Carlstadt. He remained but a -short time; and then the king invited Luther himself to come, but the -reformer would not accept the invitation. All these failing him, the -king set about the work of reformation himself, but as he was a tyrant, -his people conspired against him, and banished him from the kingdom, -in 1523. He was succeeded by his uncle, Frederic, Duke of Holstein and -Sleswick. - -12. Frederic was as anxious as Christiern had been to see the -reformed religion established in Denmark, but he was more prudent -than his nephew. He permitted the leaders among the Protestants to -teach publicly the doctrines of Luther, and in time these raised up a -strong following. In 1527 the king procured a decree from the senate, -at the diet of Odensee, giving religious liberty to the people. By -this decree the Danes were left free to embrace the new religion, or -continue {257} members of the Catholic Church, as they saw proper. The -successor of Frederic--Christian III--went further than this, however, -in the interest of the Reformation. He stripped the bishops of their -odious power, confiscated the church property, much of which, however, -he restored to the original owners, from whom it had been obtained, it -is alleged, by base arts. He called John Bugenhagius from Wittemburg, -and with his assistance regulated the religious affairs of his realm by -making the reformed the established religion of his kingdom. The action -of Christian III seems harsh, but a circumstance which mitigates if it -does not destroy the harshness of his measures, was the insufferable -arrogance, pride and power of the bishops, which was a constant menace -to the power of the monarch, and did much to eclipse his glory. [See -note 6, end of section.] - -13. Holland.--Perhaps from being contiguous to Germany, the -Netherlands--Belgium and Holland--soon partook of the spirit of the -Reformation--the desire to be free. The writings of Luther were -early received and widely read by the Netherlanders. This alarmed -the Catholics who, in 1552, established the Inquisition there and -persecuted with great vigor all who accepted the doctrines of the -reformers. It is estimated that in those provinces which, taken -together, constitute the Netherlands, in the reign of Charles V -alone--from 1519 to 1552--not less than 50,000 persons lost their -lives in consequence of their defection from the church of Rome. But -notwithstanding this severe persecution, adherents to the Protestant -faith increased. The tyranny of their oppressors seemed to increase -the boldness of the people in clamoring for the rights of conscience; -and towards the close of the sixteenth century seven of the provinces -successfully revolted against the Duke of Alva, Viceroy of the Catholic -monarch, Phillip II of Spain. These revolting provinces formed the -Dutch Republic, and in a short time became the most formidable maritime -{258} power in the world. They suffered the most and wrought the most -in behalf of the liberty of conscience, the freedom of commerce, and -the liberty of the state. It is said by one historian that "In freedom -of conscience they were the light of the world." [42] It is well known -that for many years their land was the asylum for the oppressed, -especially for those persecuted for their religion. - -14. England.--The Reformation in England took on a different -aspect to what it did in the other countries. When Luther began his -assault upon the church of Rome, the English monarch, Henry VIII, -appeared as a champion on the side of the Roman pontiffs. He wrote a -book against Luther in defense of the seven sacraments of the Catholic -Church, which met with such favor in the eyes of the pope that he -conferred upon Henry the title of "Defender of the Faith." Henry's -book appeared in 1522. Soon after this the king began to question the -legality of his marriage with Catherine of Aragon. - -15. Catherine had been the wife of the king's deceased brother, -Arthur; and a marriage with a deceased brother's widow was regarded as -contrary to the law of God.[43] Henry therefore applied to the pope for -the annulment of his marriage, since his conscience would not permit -him to cohabit longer with his deceased brother's wife. The conduct -of the king, however, was such as to give strong ground to the belief -that it was his love for Ann Boleyn, an English lady of high birth, and -not conscientious scruples as to the lawfulness of his marriage with -Catherine. The queen's beauty had faded and some disease, it is said, -had rendered her person less agreeable. Still, to do Henry justice, -it must not be concealed that his father had scrupled the legitimacy -of the marriage; a foreign {259} court had made it an objection -to intermarriage with his children by his wife; and the people of -England very generally entertained fears respecting the succession -to his crown, and these political considerations doubtless had their -influence.[44] Still it will not be denied that after the king had -fallen in love with Ann Boleyn, his love for her and not political -considerations, or religious scruples, was the incentive that prompted -him to seek a divorce. - -16. The Rupture with the Pope.--The pope, Clement VII, evaded -a direct answer to Henry's appeal. Catherine was the aunt of Charles -V, and perhaps Clement feared that he would offend that monarch--to -whom he looked to suppress the Reformation in Germany--if he granted -the divorce. Henry, impatient of these enforced delays, consulted the -universities of Europe, and as most of them pronounced marriage with -a deceased brother's wife unlawful, he divorced Catherine without the -consent of the pope. A quarrel ensued between the king and the pontiff, -which resulted in the former casting off the authority of the latter, -and the pope excommunicated the king. In 1533 Henry was declared -head of the British church and Defender of the Faith, by the English -parliament. He thereupon ejected the monks from their possessions, -disposed of their property at his own good pleasure, and abolished in -toto the authority of the pope in England. - -17. No other country in all Europe was so well prepared for the -Sixteenth Century revolution as England. A century and a half before -either Luther or Zwingle were heard of, John Wycliffe proclaimed -against the corruption and abuses of the Catholic church, denounced -the pope as anti-Christ,[45] and preached against the doctrine -of transubstantiation. He also {260} translated the Scriptures -and circulated them among the common people. Two years before his -death, however, he was summoned before a church council by which, -notwithstanding he defended himself with great ability, many of his -doctrines were condemned, and he himself was restricted in his ministry -to the parish of Lutterworth, in Leicestershire, where he died. [See -note 7, end of section.] His teachings, however, had made a deep -impression upon his countrymen, and he left many followers, who were -called by their opponents Lollards. The Lollards were a proscribed -sect in England, and as they avoided persecution, but little was heard -of them. Still they cherished the doctrines of their leader, and -transmitted them to their children, so that when Luther and the other -continental reformers began their work, there were many in England -who sympathized with them; and when Henry VIII considered it to his -interests to revolt against the authority of the pope, he found large -numbers of his people not only ready to support him in casting off -that authority, but anxious to go much farther in that revolt than -the king desired. [See note 6, end of section.] They had viewed the -rupture between the king and the pope with deep satisfaction; but -they were soon to learn that the defection of the monarch was not to -bring religious liberty to England, or establish there the doctrines -of Wycliffe or Luther. It was but a change of masters that had taken -place, and the king was as despotic as the pope. [See note 9, end of -section.] Although Henry had thrown off the authority of the pontiff, -he would tolerate but few changes in the forms and ceremonies of -religion. More changes were introduced in the reign of Edward VI, the -son of Henry VIII by Jane Seymore; and still more in the reign of -Elizabeth, his daughter by Anne Boleyn. - -18. The Puritans.--But these changes came far short of satisfying -the English Protestants, who were called Puritans. They demanded -almost a complete abolition of the rites and {261} ceremonies of the -Roman Church, which they denounced as idolatrous. The most of them -favored the Presbyterian form of church government, or a still simpler -method which would recognize each congregation as a complete church -within itself. Those who contended for this more simple form of church -government were called Independents. The puritans were frequently rude -and clamorous in their demands for further reformation; and on their -part the adherents of the established religion were intolerant, and -persecuted to imprisonment, exile or death the Puritans. [See note 10, -end of section.] - -19. The Reformation in Scotland.--All things considered, the -Reformation in Scotland--that is the overthrow of the authority of the -pope--was accomplished with as little trouble as it was in England; and -accompanied by less injustice to Catholics. In Scotland, as in England, -the doctrines of Wycliffe had many silent adherents, and such was the -frame of the popular mind that only the leadership of bold men was -needed to make a successful revolt against the authority of the pope. -That leadership was found in John Knox.[46] Knox was thirty-eight years -of age when he openly declared himself a Protestant, and began his work -of reform. About three years later Cardinal Beaton, a proud, arrogant -man, and of course the head of the Catholic church in Scotland, was -assassinated. His castle--St. Andrews--was taken possession of by the -band of nobles and others who had murdered him, and it became for a -time the stronghold of Protestantism. To this place Knox repaired, and -there in the parish church of St. Andrews, first became famous as a -preacher. In a short time, however, the fortress was surrendered, and -Knox was sent to the French galleys a prisoner. After two years he was -set at liberty, and allowed to depart for England, where he lived for -years, on terms of intimacy with Cranmer and other English reformers. -{262} On the accession of Queen Mary,[47] Knox retired to Germany and -Switzerland, residing chiefly in the latter place, where he learned and -became attached to both the doctrines and form of church government -taught by Calvin. - -20. In 155, political necessity compelled the government in -Scotland to become more lenient towards the nobles favoring the -Reformation, and Knox returned to Scotland, where his impassioned -denunciations of the idolatry of the mass and of image-worship aroused -the pent-up enthusiasm of the people. Indeed the people went far -beyond what Knox intended; riots ensued, churches and monasteries -were destroyed, and the whole country, already suffering the evils of -civil war, was plunged into greater disorder. At last, through the -assistance of Queen Elizabeth, of England, a truce was proclaimed, -and a parliament chosen to settle the troubles. The parliament met -in 1560, and its deliberations resulted in the overthrow of the old -religion, and the establishment of the "Reformed church," based on the -doctrines and church polity of Calvin. In the midst of the harshness -which attended the overthrow of the old religion there was a singular -instance of moderation which will be looked for in vain in other -countries where the reformation succeeded. According to Hallam, it -was agreed in the settlement made by the parliament of 1560, "that -the Roman Catholic prelates, including the regulars, should enjoy -two-thirds of their revenues as well as their rank and seats in -parliament; the remaining third being given to the crown, out of which -stipends should be allotted to the protestant clergy." [48] "Whatever -violence may be imputed to the authors of the Scots reformation," -continues Mr. Hallam, "this arrangement seems to display a moderation -which we would vainly seek in our own" [49]--the English reformation. - -21. Unfortunately, as in England, after the authority and {263} -religion of the pope were overthrown in Scotland, the religious -difficulties were far from settled. A controversy arose between -the church and the crown on the subject of authority. It will be -remembered that Calvin insisted that the church should be independent -of the state,[50] and nowhere was it so strenuously insisted upon as -in Scotland; not only did it demand of the secular authority freedom -from interference, but assumed the right to reprove the king and his -court, and that, too, in no guarded language. In 1854, Andrew Melville -was summoned before the king's council, to give an account of some -seditious language employed by him in the pulpit against the court. -He declined the jurisdiction of the council on the ground that he -was responsible only to the church for such language; and the king -could not judge of the matter without violating the immunities of the -church.[51] - -22. The king and council, however, did not hesitate to declare -the supremacy of the secular power, and thus was begun a controversy -which, united with the attempts on the part of the sovereigns and -parliament to restore the Episcopal form of church government, led -to violent persecutions on the part of the secular authority, and -to heroic resistance on the part of the people of Scotland. In that -protracted struggle, persecuted by both parties with varying fortunes, -the people were at last successful; though their victory was not -secured for them until the Stuart line of monarchs were driven out -of Scotland and England by the revolution of 1688, which dethroned -James II of England and VII of Scotland, and placed William, Prince of -Orange, and Mary, his wife, on the British throne. - -23. The Discovery of America--Its Influence on Liberty.--It is -significant that about the time of the "Revival of Learning" in Europe, -America was discovered by Columbus, {264} led hither by the inspiration -of God. [Note 11, end of section.] Between this struggle for liberty -in the Old World and the discovery of the New there was doubtless a -providential connection. God knew there could be but a stunted growth -of the tree of liberty in the Old World, hence he opened the way for -it to be planted in a land more congenial to its growth. The whole -continent of America is a land consecrated by the decrees of Almighty -God to liberty, and the people who inhabit it are assured by that same -decree of their freedom.[52] Hence when a fullness of liberty was -denied the Puritans in England, they fled to America, and here found -room for the planting of colonies where they could enjoy the liberty -denied them in the Old World, and the founding of the New England -colonies (now the New England States) was the result. - -24. Catholics Seek Liberty in America--Nor were the Puritans the -only ones who sought liberty in the New World. Even the Catholics -came; for they, no less than the Puritans, were persecuted in England. -Sir George Calvert, whose title was Lord Baltimore, a Roman Catholic, -desiring to establish a colony in America that would be a place of -refuge for persecuted Catholics, obtained a charter for that territory -comprised within the boundary lines of the state of Maryland. Before -the charter was signed, Sir George died; but it was made out to his son -Cecil, who carried out his father's designs. The charter granted to -Lord Baltimore was unlike any which had hitherto passed the royal seal, -in that it secured to all who should settle in the colony, religious -liberty. That is, Christianity was the recognized religion, made so by -the law of the land, but no preference was given to any sect or party. - -25. Puritan Intolerance.--Unfortunately all the colonies were not -founded in the same liberal spirit as Maryland. The Puritans themselves -seemed not to have learned toleration by the persecutions they had -suffered; but, on the contrary, {265} when they found themselves -possessed of power, they forgot right and persecuted all those not of -their own way of thinking. This led to the founding of other colonies -where greater religious liberty was granted; such as Pennsylvania, -settled by the Quakers; Rhode Island, by Roger Williams, a Baptist, -driven by Puritan intolerance from Massachusetts. - -26. Common dangers, however, taught these colonists toleration. -They were surrounded by hordes of savages, against whom they were -compelled frequently to combine. The wars between the French and the -English extended to their respective settlements in America, and -this circumstance drove the English colonists together and taught -them toleration. They were driven into a still closer union by the -oppression of England, and forgot their religious differences in the -presence of the great danger of losing all their freedom, civil as well -as religious. When they had achieved their independence, and necessity -and experience taught them that a national government--an indissoluble -union of the colonies--must be formed, wisdom clearly suggested that -the chief cornerstone of the new temple of liberty must be religious -freedom. Hence in the constitution which they adopted, freedom to -worship God according to the dictates of conscience is guaranteed. [See -note 12, end of section.] - -27. The Hand of God Manifested.--If in the rise of the great -Roman Empire we see the hand of God preparing the way for the -introduction of the gospel under the personal administration of the Son -of God, that under the protection of that great government the apostles -of Messiah might visit every land and deliver the glad tidings of great -joy--if in this the hand of God is visible, it is equally clear that -the meaning of this sixteenth century revolution which we have been -considering, together with the subsequent founding of a great republic -in the New World, pledged to the maintenance of religious liberty--it -is clearly the meaning of all this that God {266} was preparing the day -for a restoration of the gospel--the ushering in of the Dispensation of -the Fullness of Times. [See note 13, end of section.] That revolution -of the sixteenth century was the first glimmerings of the dawn which -heralded the approaching day; the light became clearer in America on -the establishment of religious liberty under the Constitution of the -United States; the sun rose when the Lord introduced the DISPENSATION -OF THE FULLNESS OF TIMES by revealing himself and his Son Jesus Christ -to the Prophet Joseph Smith. - -NOTES. - -1. Zwingle.--Zwingle discovered the corruptions of the church -of Rome, at an earlier period than Luther. Both opened their eyes -gradually, and altogether without any concert; and without aid from -each other. But Zwingle was always in advance of Luther in his -views and opinions; and he finally carried the reformation somewhat -farther than what Luther did. But he proceeded with more gentleness -and caution, not to run before the prejudices of the people; and -the circumstances in which he was placed did not call him so early -to open combat with the powers of the hierarchy; Luther, therefore, -has the honor of being the first to declare open war with the pope, -and to be exposed to persecution. He also acted in a much wider -sphere. All Germany, and even all Europe, was the theatre of his -operations. Zwingle moved only in the narrow circle of a single canton -of Switzerland. He also died young, and when but just commencing his -career of usefulness. And these circumstances have raised Luther's fame -so high that Zwingle has almost been overlooked.--Murdock. - -2. Calvin.--John Calvin was born in the year 1509; and in his -studies connected law with theology, studying the former at the command -of his father, and the latter from his own choice; and from Melchoir -Valmar, a German and professor of Greek at Bourges, he acquired a -knowledge of the evangelican [reformed] doctrines. After the death -of his father, he devoted himself wholly to theology, and publicly -professed the reformed doctrine, which he spread in France with all -diligence. His name soon became known in Switzerland as well as in -France; and Farell and Viret [two Swiss reformers] besought him, as he -was traveling through Geneva, to remain {267} there and aid them in -setting up the new church. But in the year 1538, great dissension arose -in Geneva; and Calvin and his assistant, Farell, severely inveighed -from the pulpit against the conduct of the council, which resolved -to introduce the ceremonies agreed on at Bern, in the ordinances -of baptism and the Lord's supper, and to reject those which these -ministers wished to have adopted: and the consequence was, that Calvin -and Farell were banished from the republic. * * * But in the year 1541, -at the pressing and repeated invitation of the Genevans, he returned -to them again, and there officiated with great perseverance, zeal, -prudence and disinterestedness, till his death in 1564. His great -talents and virtues were shaded by the love of control, by a want of -tenderness, and by a passionate vigor against the erring.--Schlegel. - -3. The Reformation In France.--France was the first country -where the reformation that commenced in Germany and Switzerland, very -soon and under the severest oppressions, found many adherents. No -country seems to have been so long and so well prepared for it as this; -and yet here it met the most violent opposition; and nowhere was it -later, before it obtained legal toleration. Nowhere did it occasion -such streams of blood to flow; nowhere give birth to such dreadful -and deadly civil wars. And nowhere have state policy, court intrigue, -political parties and the ambition of greatness had so powerful an -influence on the progress and fortunes of the reformation, as in -France.--Schroeckh. - -4. Massacre on St. Bartholomew's Eve.--During the civil -wars which desolated France from the year 1560 up to the edict of -Nantes--which secured religious toleration from the Protestants, -1598--occurred the massacre of St. Bartholomew's eve. A peace was -concluded in 1570, by which toleration was granted the Protestants. -The terms of the treaty were enforced with much apparent zeal by the -French court, for the purpose, as Protestant writers claim, of lulling -the Protestants into security preparatory to their assassination by -order of the king. The bloody scene began at midnight of the 22nd of -August, 1572. The signal for the beginning of the massacre was the -tolling of the great bell of the palace. The scene of blood and murder -continued for three days. During which time five hundred noblemen and -about six thousand other Protestants were butchered in Paris alone. -Orders were dispatched to all parts of the empire for a similar -massacre everywhere. More than thirty thousand--some say seventy -thousand--perished by the hands of the royal assassins; and the pope -ordered a jubilee throughout Christendom.--Murdock. - -5. The Decision to Introduce the "Reformed" Religion into -Sweden.--This decision was the effect specially of the firmness and -resolution {268} of the king [Gustavus Vasa], who declared publicly -that he would rather resign his crown and retire from the kingdom, -than rule over a people subjected to the laws and authority of the -Roman pontiff, and more obedient to their bishops than to their -king.--Mosheim. - -6. The Danish and Swedish Bishops Stripped of Power.--Violent -measures were adopted, and the bishops, against their wills and -their efforts to the contrary, were deprived of their honors, their -prerogatives and their possessions. Yet this reformation (?) of the -clergy in both those northern kingdoms, was not a religious, but a mere -civil and secular transaction; and it was so necessary that it must -have been undertaken if no Luther had arisen. For the bishops had by -corrupt artifices got possession of so much wealth, so many cattle, -such revenues and so great authority, that they were far more powerful -than the kings, and were able to govern the whole realm at their -pleasure; indeed they had appropriated to themselves a large portion of -the patrimony of the kings and of the public revenues. Such therefore -was the state both of the Danish and the Swedish commonwealths in the -time of Luther, that either the bishops who shamefully abused their -riches, their prerogatives and their honors must be divested of the -high rank they held in the state, and be deprived of their ill-gotten -wealth, or the ruin of those kingdoms, the irreparable detriment of -the public safety and tranquility, and the sinking of their kings -into contempt, with an utter inability to protect the people, must be -anticipated.--Mosheim. - -7. Wycliffe.--John Wycliffe, the greatest of all the "Reformers -before the Reformation," was born in 1324, and is supposed to have -been a native of the parish of Wycliffe, near the town of Richmond, -Yorkshire. He studied at Oxford, but little is known of his university -career. Wycliffe appears to have been a man of simple faith and of -earnest and manly courage. He made a strong impression upon his age; -an impression that was not effaced at the time of the Reformation. The -Lollards, as his disciples were called, were to be found, not only -among the poor, but in the church, the castle and even the throne. -Wycliffe died in the year 1384. - -8. England Prepared for the Reformation.--No revolution has been -more gradually prepared than that which separated one half of Europe -from the communion of the Roman see; nor were Luther and Zwingle any -more than occasional instruments of that change which, had they never -existed, would at no great distance of time been effected under the -names of some other reformers. At the beginning of the sixteenth -century, the learned, doubtfully and with caution, the ignorant with -zeal and eagerness, were tending to depart from the faith and rites -which authority prescribed. But probably not even Germany was so far -advanced on this course as England. {269} Almost a hundred and fifty -years before Luther, nearly the same doctrines as he taught had been -maintained by Wycliffe, whose disciples usually called Lollards, lasted -as a numerous though obscure and proscribed sect, till aided by the -confluence of foreign streams, they swelled into the Protestant church -of England. We hear, indeed, little of them during some parts of the -fifteenth century, for they generally shunned persecution; and it is -chiefly through records of persecution that we learn of the existence -of heretics. But immediately before the name of Luther was known, they -seem to have become more numerous, or to have attracted more attention; -since several persons were burned for heresy, and others abjured -their errors in the first years of Henry VIII's reign. Some of these, -as usual among ignorant men, engaging in religious speculation, are -charged with very absurd notions; but it is not so material to observe -their peculiar tenets as the general fact that an inquisitive and -sectarian spirit had begun to prevail.--Hallam's Const. Hist. England. - -9. Henry VIII and his Revolt Against Rome.--Soon after Henry was -declared by Parliament the only supreme head on earth of the church -of England, the authority of the pope was finally abolished, and all -tributes paid to him were declared illegal. But although the king -thus separated from the church of Rome, he professed to maintain the -Catholic doctrine in its purity, and persecuted the reformers most -violently; so that while many were burned as heretics for denying the -doctrines of Catholicism, others were executed for maintaining the -supremacy of the pope. As therefore the earnest adherents of both -religions were equally persecuted and equally encouraged, both parties -were induced to court the favor of the king, who was thus enabled to -assume an absolute authority over the nation, and to impose upon it -his own doctrines as those of the only true church. * * * When news -of these proceedings reached Rome, the most terrible fulminations -were hurled by the pope against the king of England, whose soul was -delivered over to the devil, and his dominions to the first invader; -all leagues with Catholic princes were declared to be dissolved--his -subjects were freed from their oaths of allegiance, and the nobility -were commanded to take up arms against him. But these missives, which -half a century before would have hurled the monarch from his throne -and made him a despised outcast among his people, were now utterly -harmless. The papal supremacy was forever lost in England.--Wilson, -Hist. U. S., Appendix to Voyage and Discoveries, p. 153. - -10. The Puritans.--The Puritan party professing to derive their -doctrines directly from the scriptures, were wholly dissatisfied with -the old church system, which they denounced as rotten, depraved and -defiled by human inventions, and they wished it to undergo a thorough -{270} reform, to abandon everything of man's device, and adopt nothing, -either in doctrine or discipline, which was not directly authorized by -the word of God. Exceedingly ardent in their feelings, zealous in their -principles, abhorring all formalism as destructive of the very elements -of piety, and rejecting the regal as well as papal supremacy, they -demanded in place of the liturgical service, an effective preaching of -the gospel, more of the substance of religion, instead of what they -denominated its shadows; and so convinced were they of the justness -of their views and the reasonableness of their demands, that they -would listen to no considerations which pleaded for compromise or -delay.--Wilson, Hist. U. S. Appendix Voyage and Discoveries, p. 157. - -11. Columbus Inspired of God.--And it came to pass that I looked -and beheld many waters; and they divided the Gentiles from the seed of -my brethren. And it came to pass that the angel said unto me, Behold -the wrath of God is upon the seed of thy brethren. And I looked and -beheld a man among the Gentiles who was separated from the seed of my -brethren by the many waters; and I beheld the Spirit of God, that it -came down and wrought upon the man; and he went forth upon the many -waters, even unto the seed of my brethren who were in the promised -land. And it came to pass that I beheld the Spirit of God, that it -wrought upon other Gentiles; and they went forth out of captivity -upon the many waters: * * * [and] I beheld many multitudes of the -Gentiles upon the land of promise.--Nephi's Vision, Book of Mormon, ch. -xiii:10-14. - -12. Religious Liberty in the Constitution.--The parts of the -United States Constitution which secure religious freedom are the -clause in article vi, which says: "No religious test shall ever be -required as a qualification to any office or public trust under the -United States;" and the first Amendment which says: "Congress shall -make no law respecting an establishment of religion or prohibit -the free exercise thereof." Respecting these two clauses in the -Constitution, Judge Story remarks: "We are not to attribute this -prohibition of a national religious establishment to an indifference -to religion in general, and especially to Christianity, (which none -could hold in more reverence than the framers of the Constitution), -but to a dread by the people of the influence of ecclesiastical power -in matters of government; a dread which their ancestors brought with -them from the parent country, and which unhappily for human infirmity, -their own conduct, after the emigration, had not, in any just degree, -tended to diminish. It was also obvious, from the numerous and powerful -sects existing in the United States, that there would be perpetual -temptations to struggles for ascendency in the national councils, if -any one might thereby hope to found a permanent and exclusive national -establishment of its own; and religious persecutions {271} might thus -be introduced, to an extent utterly subversive of the true interests -and good order of the Republic. The most effectual mode of suppressing -the evil, in the view of the people, was to strike down the temptations -to its introduction." - -13. Hand of the Lord in the Establishment of the United States -Government.--That the hand of Almighty God was in the work of -founding the Government of the United States is plainly declared in -one of the revelations to Joseph Smith: "It is not right that any -man should be in bondage one to another. And for this purpose have I -established the constitution of this land, by the hands of wise men -whom I raised up unto this very purpose, and redeemed the land by the -shedding of blood." (Doc. and Cov. sec. ci: 79, 80.) Nor are thoughtful -historians blind to the fact that the hand of God has had much to do -with those revolutions which finally produced the great republic of the -New World. Commenting on the war of the American Revolution, Marcus -Wilson says: "The expense of blood and treasure which this war cost -England was enormous; nor, indeed, did her European antagonists suffer -much less severely. The United States was the only country that could -look to any beneficial results from the war, and these were obtained by -a strong union of opposing motives and principles, unequalled in the -annals of history. France and Spain, the arbitrary despots of the Old -World, had stood forth as the protectors of an infant republic, and -had combined, contrary to all the principles of their political faith, -to establish the rising liberties of America. They seemed but as blind -instruments in the hands of Providence, employed to aid in the founding -of a nation which should cultivate those Republican virtues that were -destined yet to regenerate the world upon the principles of universal -intelligence, and eventually to overthrow the time-worn system of -tyrannical usurpation of the few over the many." - -REVIEW. - -1. Was the Reformation confined to Germany? - -2. When did the Reformation first begin? - -3. Who was the leader of the movement in Switzerland? - -4. State what you can of the Reformation in Switzerland under Zwingle. - -5. What fate befell the young Reformer? - -6. State the chief difference in methods of work between Luther and -Zwingle. (Note I.) - -7. Who succeeded in the leadership of the Reformation in Switzerland? - -8. Where and when was Calvin born? - -9. State the points of difference in the views of Calvin and Zwingle. - -{272} 10. Describe the Presbyterian system of church government. - -11. Give a sketch of the life and character of Calvin. (note 2.) - -12. State the several views of the Reformers in respect to the -eucharist. - -13. What difference existed between Calvin and Zwingle on the subject -of predestination? - -14. What can you say of the spread of Calvin's doctrine? - -15. Describe the Reformation in France. - -16. What can you say of the persecution of the Protestants in France? -(Note 3.) - -17. Give a description of the massacre of St. Bartholomew's eve. - -18. State what you can of the Reformation in Sweden. - -19. Tell how the Reformation in Sweden was accomplished. - -20. On what ground can the king of Sweden and Denmark be justified in -stripping the Catholic bishops of their power and wealth? (Note 5.) - -21. Give an account of the Reformation in Holland. - -22. What was the attitude of Henry VIII of England at the beginning of -the Reformation in Germany? - -23. What title did his defense of the Roman Catholic sacraments secure -for him? - -24. What circumstance was it that afterwards estranged Henry from the -pope? - -25. What was the conduct of Pope Clement VII in this controversy? - -26. What course did Henry adopt? - -27. What resulted from the king's conduct? - -28. How did the friends of the Reformation in England receive the -rupture of the king and pope? - -29. Did the rupture between king and pope help the Reformation in -England? - -30. What were the Reformers in England called? - -31. What were the demands of the Puritans in respect to religion? (Note -8.) - -32. When denied religious liberty in England to what country did the -Puritans go? - -33. What influence on liberty did the discovery of America have? - -34. What can you say of the inspiration of Christopher Columbus? (Note -9.) - -35. What people besides Puritans sought religious liberty in the new -world? - -36. Give an account of the settlement of Maryland. - -37. What can you say of Puritan intolerance? - -38. What circumstances taught them, at least, partial toleration? - -39. What power was working in all those changes which brought freedom -to man? (Note 11.) - -40. What was the object of enlarging the liberties of mankind? - -Footnotes - -1. February, 1070, A. D. - -2. Subsequently Henry IV made war upon Gregory, drove him from the -papal chair into exile, and placed Guibert, archbishop of Ravenna, -upon the papal throne. Guibert took the name of Innocent III, at his -consecration, 1084, A. D. - -3. It was invented by Schwartz in 1320. - -4. Guizot Hist. Civilization. - -5. Smith's Eng. Inst., pages 8,9. - -6. It is only fair to Catholics to say that such is their explanation -of indulgences now. - -7. Maclain's note in Mosheim, vol. II, Ch. ii. - -8. The account here given of the rise and character of indulgences is -condensed chiefly from Schlegel, quoted by Murdock in the latter's -translation of Mosheim, vol. III, book iv, cent. xvi, ch. i. - -9. The canon law consists of the enactments of the councils and decrees -of the popes. - -10. Peter Lombard, who in the 12th century collected and arranged -systematically the theological opinions and decisions of the Latin -fathers. - -11. In the church of Rome it may be said there were two parties, one -of which held that the pope's power was supreme--superior to all -other authority in the church; the other maintained that the pope's -authority was subordinate to that of a general council of the whole -church. The latter party was quite strong in Germany, so that a great -many sustained Luther in his appeal to a general council. Even Duke -George of Saxony favored the calling of such a council. Said he:--"The -scandalous conduct of the clergy is a very fruitful source of the -destruction of poor souls. There must be a universal reformation; -and this cannot be better effected than by a general council. It is -therefore the most earnest wish of us all, that such a measure be -adopted."--Milner's Church Hist. vol. iv, ch. v, (Note.) - -12. Milner's Church Hist., vol. IV, p. 405. - -13. Milner's Church Hist., vol. IV, ch. iv. - -14. The diet was a great council of the German empire, consisting of -the princes, provincial rulers and the chief dignitaries of the church. -The diet from the 10th century had assumed the right of electing the -emperor of Germany, subject to confirmation by the pope, by whom alone -he could be crowned. The diet was also usually assembled for the -consideration of very important matters pertaining to the empire. - -15. Mosheim (Murdock) vol. iii, bk. iv, cent. xvi, sec. i, ch. ii. - -16. The Emperor was not present at this second diet at Spire. He was -absent in Spain. "They appealed to the emperor, to a future council -of the German nation, and lastly to every impartial judge. For they -believed that a majority of votes in a diet could decide a secular -question, but not a spiritual or religious question; they appealed -to the emperor, not as recognizing him as their judge in a matter of -religion, but merely that he might allow their appeal to a council to -be valid."--Schlegel. - -17. Before the diet rose the cities Kempten, Heilbronn Windsheim, -and Weisenburg also subscribed; and afterwards many more. It was -immediately printed and soon spread all over Europe, and was translated -into various languages. It thus became of great service to the -Protestant cause; for it was a very able document and was drawn up in a -most judicious manner.--Murdock. - -18. The Protestant princes had held that the election of Ferdinand to -be king of the Romans was contrary to the laws of the empire. - -19. Luther himself testifies to this. In the Latin preface to the first -volume of his works, the Reformer says: "In the year 1517, when I was a -young preacher, and dissuaded the people from purchasing indulgences. * -* * I felt assured I should have the pope on my side: for he himself, -in his public decrees had condemned the excesses of his agents in this -business." - -20. The foregoing six statements of fact I have summarized from M. -Guizot's excellent work on the Civilization of Europe. - -21. D'Aubigne's Hist. Ref., vol. I, pages 82, 83. - -22. D'Aubigne's Hist. Ref., vol. I; book III, page 119. - -23. Ibid, page 122. - -24. Milner's Ch. Hist., vol. IV; page 514. - -25. Men desire to do good works before their sins are forgiven, whilst -it is necessary for sin to be forgiven before men can perform good -works. It is not the works that expel sin; but the sin being expelled -good works follow. For good works must be performed with a joyful -heart, with a good conscience towards God, that is, with remission of -sins.--D'Aubigne's Hist. Ref., vol. 1, page 117. "The works of the -righteous themselves would be mortal sins, unless being filled with -holy reverence for the Lord, they feared that their works might in -truth be mortal sins."--Ibid, page 119. - -26. Milner's Ch. Hist., vol. IV., page 379. - -27. D'Aubigne's Hist. Ref., vol. III, page 340. - -28. Ibid. - -29. Mosheim's Eccl. Hist. (Murdock,) vol. III., page 147 (second -edition.) - -30. This doctrine was called Antinomianism; many believed it and -followed it to its very extremes. - -31. From Luther's Commentary on the Epistle to the Galatians, quoted by -Milner, vol. IV., page 520. - -32. D'Aubigne's Hist. Ref., vol. I., page 15. - -33. End of Religious Controversy, p. 80. - -34. Ibid. - -35. Milner's Church Hist., vol. iv, page 500. - -36. Such is the cause assigned for the Reformation by Catholics: John -Milner, the noted Catholic divine, author of The End of Religious -Controversy, p. 105, says: "As to Martin Luther, he testifies, and -calls God to witness the truth of his testimony that it was not -willingly (that is, not from a previous discovery of the falsehood of -his religion,) but from accident, (namely, a quarrel with the Dominican -friars, and afterwards with the pope) that he fell into his broils -about religion." - -37. See preceding section. - -38. Archdeacon Blackburn's Confessional, p. 16. - -39. End of Religious Controversy, p. 100. - -40. I Nephi xiii: 26, 28, 32. See also Part I, Section VI, note 3. - -41. Ibid. - -42. Bancroft. - -43. It must appear remarkable that such an idea could become prevalent -since it is provided in the law of God to ancient Israel that the -brother should marry the deceased brother's widow.--Deut. xxv:5, 6, 9, -10. - -44. Hume's Hist. of England vol. iii, ch. xxx. - -45. On one occasion he declared the pope to be "The proud, worldly -priest, Rome, the most cursed of clippers and purse-kervers -(cut-purses)." - -46. Knox was born in the year 1505, near Haddington, Scotland. Died at -Edinburgh, 1572. - -47. Daughter of Henry VIII, and Catherine of Aragon. She was a bigoted -Catholic; married Philip of Spain, also a Catholic. - -48. Hallam's Const. Hist. England, p. 812. - -49. Ibid. - -50. Page 253. - -51. Precedents for such an immunity it would not have been difficult to -find; but they must have been sought in the archives of the enemy. It -was rather early for the new republic to emulate the despotism she had -overthrown.--Hallam, Hist. of England. - -52. Book of Mormon, Ether, ch. 11:7-13. - -{273} - - - -PART IV. - -THE RESTORATION OF THE GOSPEL. - -{275} - - - -SECTION I. - -1. The Dispensation of the Fullness of Times.--By a dispensation, -in connection with the work of God, we mean "the opening of the heavens -to men, the bestowing of the Holy Priesthood with all its powers upon -them, and the organization and building up of the church of Christ -upon the earth, for the salvation of all who will obey the gospel." [1] -By the Dispensation of the Fullness of Times we mean the last -dispensation, the one in which all things, in Christ, whether in heaven -or in earth, shall be gathered together in one; [2] a dispensation -which will include all other dispensations--one which will encompass -all truth. As the rivers of the earth all eventually find their way to -the ocean and empty into it, so all former dispensations will run into -and become part of the Dispensation of the Fullness of Times, in which -the work of God, in respect to the salvation of man and the redemption -of the earth, will be consummated. [See note 1, end of section] - -2. Birth and Parentage of Joseph Smith.--Joseph Smith, the man -whom God appointed to stand at the head of the Dispensation of the -Fullness of Times, and be the great Prophet, Seer, Revelator and -President thereof was born in the year of our Lord 1805, on the 23rd -of December, in Sharon, Windsor [Winsor] County, State of Vermont. -His father's name was Joseph[3] Smith, and his mother's maiden name -Lucy Mack. Joseph and Lucy Smith had nine children, six sons and {276} -three daughters. The sons in the order of their age were Alvin, Hyrum, -Joseph, Samuel Harrison, William, Don Carlos; the daughters, Sophronia, -Catherine, Lucy. - -3. The parents of the prophet were of humble origin, and poor, -having to labor with their hands, hiring out by day's work, and -otherwise to obtain a livelihood for their large family. In consequence -of their poverty, they could give their children but very limited -opportunities for attending school; yet Joseph learned to read, -to write, and had some knowledge of the rudimentary principles of -arithmetic. - -4. When Joseph was ten years of age, his father moved from -the State of Vermont to that of New York, settling in Palmyra, -Ontario County.[4] Four years later the family moved from Palmyra to -Manchester, in the same county. - -5. Religious Agitations.--While the Smith family lived in -Manchester, when Joseph was in his fifteenth year, there was an -unusual excitement on the subject of religion. It began with the -Methodists, but soon became general among all the sects, and union -revival meetings, in which all sects, took part were held in the -vicinity of Manchester. The Smith family, being by nature religiously -inclined became interested in these meetings, and several of them, -viz., Joseph's mother, his brothers Hyrum and Samuel Harrison, and his -sisters Lucy and Sophronia, were converted to the Presbyterian faith. -Joseph's own mind was much wrought up by this religious agitation, and -at one time he became somewhat partial to the Methodist persuasion. - -6. He was greatly perplexed, however, by the strife among the sects, -and the divisions which existed. The Presbyterians were opposed to -the Methodists and Baptists; and these last named sects, though not -agreeing with each other, were equally opposed to the Presbyterians. -Why should the church of {277} Christ be split up into fractions? Is -God the author of confusion? Would he teach one society to worship -one way, and administer one set of ordinances; and then teach another -society quite a different system of worship, and another set of -principles and ordinances different from those taught the first? Such -were the questions Joseph Smith frequently asked himself when he -reflected upon the confusion he witnessed. - -7. In the midst of the war of words and tumult of opinion that -accompanied this agitation, Joseph would often say to himself, What is -to be done? Who of all these parties are right? - -8. Joseph Smith's First Prayer and Vision.--While floundering in -the midst of these difficulties he came to the following passage in the -first chapter of the Epistle of James: - - If any of you lack wisdom, let him ask of God, that giveth to all - men liberally, and upbraideth not; and it shall be given him. - -This passage impressed him with great force. It was the voice of God -to him. If any man lacked wisdom he did; and here was counsel given -directly how to obtain it, with a promise that he should receive it and -not be unbraided for asking. He at last decided to follow the divine -injunction. - -9. It was in the morning of a beautiful, clear day, early in the spring -of eighteen hundred and twenty, that Joseph put his resolution into -effect. He selected a place in a grove near his father's house for -that purpose. It was his first attempt to pray vocally, and he was -somewhat timid; but finding himself alone he knelt down and began to -offer up the desires of his heart to the Lord. He had scarcely began -to pray when he was seized by some power which threw him violently to -the ground, and it seemed for a time that he was doomed to a sudden -destruction. It was no imaginary power but some actual being from the -unseen world. His tongue for a time was bound that he could not speak; -darkness gathered about him; but exerting all his powers he called -upon God to deliver {278} him out of the hands of his enemy, and at -the very moment he was ready to give up in despair and abandon himself -to destruction, he beheld a pillar of light immediately over his head -descending towards him. Its brightness was above that of the sun at -noon-day, and no sooner did it appear than he was freed from the enemy -which had held him bound. - -10. When the light rested upon him he beheld within it two personages -standing above him in the air, whose brightness and glory defy all -description, but they exactly resembled each other in form and -features. One of them, pointing to the other said: "JOSEPH, THIS IS MY -BELOVED SON, HEAR HIM." - -11. Joseph's purpose in calling upon the Lord was to learn which of the -sects was right, that he might know which to join. As soon, therefore, -as he gained his self-possession, he addressed these questions to the -personage to whom he was directed. To his astonishment he was told -that none of the sects were right, and that he must join none of them. -He was further told by the person who addressed him, that all their -creeds were an abomination in his sight; that those professors were all -corrupt; that they drew near to him with their lips, but their hearts -were far from him; that they taught for doctrine the commandments of -men; that they had a form of godliness, but denied the power of God. -And he was commanded the second time to join none of them. - -12. There were many other things which Jesus said to Joseph on this -occasion, but the prophet never recorded them further than to say that -he received a promise that the fullness of the gospel would at some -future time be made known to him. - -13. The Importance of the Vision.--This splendid revelation is of vast -importance: First, it dispels the vagaries that men had conjured up in -respect to the person of Deity. Instead of being a personage without -body, parts or passions, it revealed the fact that he had both body and -parts, that he was in the form of man, or rather, that man had been -made in his {279} image.[5] Second: It clearly proves that the Father -and Son are distinct persons, and not one person as the Christian -world believes. The oneness of the Godhead, so frequently spoken -of in scripture, must therefore relate to oneness of sentiment and -agreement in purpose. Third: It swept away the rubbish of human dogma -and tradition that had accumulated in all the ages since Messiah's -personal ministry on earth, by announcing that God did not acknowledge -any of the sects of Christendom as his church, nor their creeds as his -gospel. Thus the ground was cleared for the planting of the truth. -Fourth: it showed how mistaken the Christian world was in claiming -that all revelation had ceased--that God would no more reveal himself -to man. Fifth: the vision created a witness for God on the earth: a -man lived who could say to some purpose that God lived and that Jesus -was the Christ, for he had seen and talked with them. Thus was laid -the foundation for faith. We shall see anon, how the foundation was -broadened. - -14. The Interval of Three Years.--For three years after this first -vision, Joseph received no other visitation or revelation; and as he -had been forbidden to join any of the religious sects then existing -he stood alone. It was a period of severe trial. A few days after his -first vision, he related the circumstance to a Methodist minister who -had been active in the religious agitation before mentioned. To the -lad's surprise he {280} treated his story with the utmost contempt; -and declared it to be from the devil, as the Lord gave no revelations -in these days, those things having ceased with the apostles. Making -his vision public brought upon him the ridicule and indignation of the -whole neighborhood, especially of the ministers. In this trying period -of three years, according to his own statement, he was guilty of some -youthful follies; but he was true to God, and continued in the face of -all opposition to maintain that he had received a revelation from him. - -15. The First Visit of Moroni.--On the 21st of September, 1823, having -retired for the night, he betook himself to prayer to obtain the -forgiveness of his sins, and a manifestation that would enable him to -know his standing before the Lord. While thus engaged, the room began -to be filled with light, and presently a personage appeared by his -bedside, standing in the air. [See note 3, end of section.] He said -that he was a messenger sent from the presence of God, and that his -name was Moroni. He announced to Joseph Smith that the Lord had a work -for him to do; and that his name would be had for good and evil among -all nations. - -16. The Book of Mormon.--The angel informed Joseph of the existence -of the Book of Mormon, a record engraven upon golden plates, giving -an account of the ancient inhabitants of the American continent -and their origin. He said, also, that it contained the everlasting -gospel as taught by the Savior to the ancient inhabitants of this -Western hemisphere. Deposited with the record was a Urim and Thummim, -consisting of two stones fastened in silver bows, attached to a -breast-plate. The Lord had prepared this instrument for the purpose of -translating the record. A vision of the hill where the sacred plates -were hidden was given to the prophet. - -17. Ancient Prophecies Quoted by Moroni.--After relating these things, -the angel began quoting from the prophecies of the Old Testament. He -first quoted part of the third {281} chapter of Malachi; [6] and then -the fourth chapter. The first verse of the fourth chapter he quoted as -follows: - - For, behold, the day cometh that shall burn as an oven, and all the - proud, yea, and all that do wickedly shall _burn as stubble; for - they that come shall burn them_, saith the Lord of hosts; that it - shall leave them neither root nor branch. - -The fifth and sixth verses he quoted: - - Behold, I will _reveal unto you the priesthood by the hand of_ - Elijah, the prophet, before the coming of the great and dreadful - day of the Lord. And he shall _plant in the hearts of the children - the promise made to the fathers, and the hearts of the children - shall turn to their fathers; if it were not so, the whole earth - would be utterly wasted at his coming_.[7] - -18. Moroni also quoted the eleventh chapter of Isaiah, and -said the predictions in it were about to be fulfilled. They relate -to the glorious restoration of the house of Israel from their long -dispersion, and the reign of peace and righteousness on the earth. -He quoted also the twenty-second and twenty-third verses of the -third chapter of Acts: - - For Moses truly said unto the fathers, a prophet shall the Lord - your God raise up unto you of your brethren, like unto me; him - shall ye hear in all things whatsoever he shall say unto you. And - it shall come to pass, that every soul which will not hear that - prophet, shall be destroyed from among the people. - -Moroni explained that the prophet here spoken of was Jesus Christ; but -the day when they who would not hear his voice should be cut off from -among the people had not yet come, but it would soon come. - -19.>b> The angel quoted from the twenty-eighth verse to the end of -the second chapter of Joel; and said that it was soon to be fulfilled. -It predicts the outpouring of God's Spirit upon all {282} flesh; the -signs in the heavens and the earth which are to precede the glorious -coming of Messiah; and foretells the safety which shall be found in -Mount Zion and Jerusalem in those troublous times. - -20. The Warnings of Moroni.--After making these and other -explanations the light within the room seemed to condense about the -person of the angel and he departed. Shortly, however, he returned and -repeated what he had said on his first appearance, and again withdrew. -To Joseph's astonishment he appeared the third time and again repeated -his message. - -21. In his first appearance that eventful night the angel told -Joseph that when he obtained the plates containing the record of the -ancient inhabitants of America, together with the breast-plate and the -Urim and Thummim--the full time for them to be given to him had not -then arrived--he was to show them to no person except those to whom he -would be commanded to show them. He was told that if he violated his -commandment he would be destroyed. At his third appearing that same -night the angel cautioned Joseph, saying that Satan would try to tempt -him, in consequence of the poverty of his father's family, to obtain -the plates for the purpose of getting rich. This he forbade him, saying -that he must have no other object in view in getting the plates but to -glorify God, and must be influenced by no other motive than that of -building up his kingdom. - -22. The Fourth Appearance of Moroni.--The whole night was -consumed in these interviews with the angel. In the morning of the day -following, Joseph went to his usual labors, but was so exhausted and -faint that he found himself unable to pursue them. His father, who was -laboring with him, observing that he was ailing, directed him to go -home. In attempting to climb the fence out of the field where he was -working, his strength entirely failed him and he fell unconscious to -the ground. When he became conscious, the angel who had visited him the -night before was standing by him calling his name. He {283} repeated -again the things of the night before, and commanded Joseph to go and -tell his father of them. This he did, and his father testified that -they were of God, and counseled his son to be obedient to the heavenly -vision. - -23. Cumorah and its Treasures.--Joseph went immediately to the -hill Cumorah[8] where the ancient record was hidden. So vivid had been -his vision of the place the night before that he had no difficulty in -recognizing it. [See note 4, end of section.] - -24. On the west side of the hill Cumorah, not far from the top, -under a stone of considerable size, lay the plates, deposited in a -stone box. Removing the soil from around the edges of the stone box, -with the aid of a lever, he raised it up and to his joy beheld the -plates, the Urim and Thummim and breast-plate, just as described by -the angel. He was about to take these treasures from the box when the -messenger of the previous night again stood before him, and told him -again that the time for bringing them forth had not yet arrived, and -would not until four years from that date. The angel instructed him -to come to that place in just one year from that time and he would -meet with him, and that he would continue to do so until the time for -obtaining the plates for translation had come. Accordingly at the end -of each year Joseph went to the place appointed, and every time met the -same heavenly messenger, who gave him instruction and intelligence in -respect to the work of the Lord, and how the Christ's kingdom was to be -conducted in these last days. - -25. Translation and Publication of the Book of Mormon.--On -the 22nd of September, 1827, the plates, together with the Urim and -Thummim and breast-plate, were given into the hands of Joseph Smith -by the angel Moroni, with a strict charge to keep them safe, saying -that he [Joseph] would be held responsible for them; that if he should -carelessly, {284} or through any neglect of his, let them go, he would -be cut off; but if he would use his best endeavors to preserve them, -they should be protected. He soon learned the necessity of the strict -charge given to him by Moroni, for no sooner was it learned that he -had the plates than every kind of device, not even omitting that of -violence, was employed to wrest them from him. He guarded them safely -however, and in the midst of much persecution and many difficulties, -succeeded by the help of the Lord and the assistance of Martin Harris, -a well-to-to farmer, Oliver Cowdery, a young school teacher, who acted -as his scribe in much of the work of translation, and the Whitmer -family--with this assistance he succeeded in completing the translation -and publishing the work in the year 1830. - -26. The Witness.--In the course of the work of translation, -Joseph and those assisting him, learned from the record itself that it -would be hidden from the eyes of the world, that the eyes of none might -behold it except three witnesses that should see it by the power of -God--besides him to whom the record would be given to translate--and a -few others who should view it that they might bear witness of the work -of God to the children of men.[9] - -27. Oliver Cowdery, David Whitmer, and Martin Harris desired to -become the three witness named, and obtained that privilege from the -Lord. Some time in June, 1829, the promise that they should have a view -of the plates, the Urim and Thummim and breast-plate was fulfilled. The -angel Moroni appeared unto them, exhibited to them those sacred things, -and commanded them to bear witness of their existence to the world. -This they did, and their testimony is published in all copies of the -Book of Mormon. - -28. The plates were exhibited by Joseph Smith to eight other -witnesses whose testimony and names are also published in all copies of -the Book of Mormon. - -{285} - -NOTES. - -1. The Fullness of Times.--Now the thing to be known is, what -the fullness of times means, or the extent and authority thereof. It -means this, that the dispensation of the fullness of times is made up -of all the dispensations that have ever been given since the world -began, until this time. Unto Adam first was given a dispensation. -It is well to know that God spoke to him with his own voice in the -garden, and gave him the promise of the Messiah. And unto Noah also -was a dispensation given. * * * And from Noah to Abraham, and from -Abraham to Moses, and from Moses to Elias, and from Elias to John the -Baptist, and from them to Jesus Christ, and from Jesus Christ to Peter, -James and John, the apostles all having received their dispensation -by revelation from God to accomplish the great scheme of restitution, -spoken by all the holy prophets since the world began, the end of which -is, the dispensation of the fullness of times in which all things shall -be fulfilled that have been spoken of since the earth was made.--Joseph -Smith, Mill. Star, vol. XVI, p. 220. - -2. The Name of Joseph Foretold.--The Book of Mormon contains a -remarkable prophecy by Joseph, the favorite son of Jacob, by which the -name of the Prophet Joseph Smith, and of his father were foretold. The -Prophet Lehi, who, it will be remembered, left Jerusalem six hundred -years B. C., and who was acquainted with the Jewish scriptures, says, -in blessing his son Joseph: "For Joseph (the one sold into Egypt by his -brother) truly testified saying: A seer shall the Lord my God raise up, -who shall be a choice seer unto the fruit of my loins. * * * Behold -that seer will the Lord bless; and they that seek to destroy him shall -be confounded. * * * And his name shall be called after me [Joseph]; -and it shall be after the name of his father. And he shall be like unto -me; for the thing which the Lord shall bring forth by his hand by the -power of the Lord shall bring my people unto salvation."--II Nephi, ch. -iii. - -3. Description of Moroni.--He had on a loose robe of most -exquisite whiteness. It was a whiteness beyond anything earthly I had -ever seen; nor do I believe any earthly thing could be made to appear -so exceedingly white and brilliant; his hands were naked, and his -arms also, a little above the wrist; so also, were his feet naked, -as were his legs a little above the ankles. His head and neck were -also bare. I could discover that he had no other clothing on but this -robe, as it was open, so that I could see into his bosom. Not only was -his robe exceedingly white, but his whole person was glorious beyond -description, {286} and his countenance truly like lightning.--Joseph -Smith, Pearl of Great Price, p. 89, - -4. Description of Cumorah.--As you pass on the mailroad from -Palmyra, Wayne County, to Canandaigua, Ontario County, New York, before -arriving at the little village of Palmyra, you pass a large hill on -the east side of the road. Why I say large, is because it is as large, -perhaps, as any in that country. The north end rises quite suddenly -until it assumes a level with the more southerly extremity, and I think -I may say, an elevation higher than at the south, a short distance, -say half or three-fourth of a mile. As you pass towards Canandaigua it -lessens gradually, until the surface assumes its common level, or is -broken by other smaller hills or ridges, water-courses and ravines. -I think I am justified in saying that this is the highest hill for -some distance round, and I am certain that its appearance, as it rises -suddenly from a plain on the north, must attract the notice of the -traveler as he passes by. The north end, (which has been described as -rising suddenly from the plain) forms a promontory without timber, -but covered with grass. As you pass to the south you soon come to -scattering timber, the surface having been cleared by art or wind; -and a short distance further left, you are surrounded with the common -forest of the country. It is necessary to observe that even the part -cleared, was only occupied for pasturage; its steep ascent and narrow -summit not admitting the plough of the husbandman with any degree of -ease or profit. It was at the second mentioned place, where the record -was found to be deposited, on the west side of the hill, not far from -the top down its side; and when myself visited the place in the year -1830, there were several trees standing--enough to cause a shade in -summer, but not so much as to prevent the surface being covered with -grass, which was also the case when the record was found.--Oliver -Cowdery. - -5. Analysis of the Book of Mormon.-- - -1. _The Construction of the Record_.--The Book of Mormon is an -abridgment made from more extensive records kept by the ancient -civilized people of America--chiefly by the people known in the Book -of Mormon as Nephites. The abridgment, for the most part, is made -by one Mormon, a Nephite prophet, who was born 311 A. D., and slain -by his enemies in the year 400 A. D. The parts which are not his -abridgment are the first 157 pages (N. E.), which bring us to the -"Words of Mormon," page 158; and from page 563 {N. E.} to the end of -the volume--sixty pages. This latter part of the record was made by -Moroni, the son of Mormon, who was also the one who hid up the plates -containing his father's and his own abridgment, in the year 421 A. D.; -and who, having been raised from the dead, revealed the existence of -these plates to Joseph Smith. - -{287} The first 157 pages are a verbatim translation from what are -known as the "smaller plates of Nephi"--we will explain: The first -Nephi, who left Jerusalem with a small company of colonists led out -from that city by his father, Lehi, 600 B. C., and who afterwards -became their leader, prophet, and their first king--made two sets of -plates, on which he proposed engraving the history of his people. On -the larger of these two sets he engraved an account of his father's -life, travels, prophecies, etc., together with his genealogy; and -upon them also he recorded a full history of the wars and contentions -of his people, as also their travels, and an account of the cities -they founded and colonies they established. These larger plates were -preserved in the care of succeeding kings, or judges of the republic -when the kingdom was transformed into one; and, in a word, upon them -was written a full history of the rise and fall of the nations which -existed in America, from the landing of this colony from Jerusalem to -400 A. D., a period of nearly one thousand years. - -It is quite evident that as these plates were transmitted from king to -king, or from one ruling judge of the republic to another, or given -into the possession of a prophet, that each recorded the historical -events of his own day, and gave to such account his own name--hence -Mormon found in these "larger plates" of Nephi, The Book of Mosiah, the -Book of Alma, the Book of Helaman, etc. - -Furthermore, it happened that there were colonies from time to time -that drifted off into distant parts of the land and became lost for -a season to the main body of the people; and there were missionary -expeditions formed for the conversion of the Lamanites; and these -parties, whether missionary or colonial, generally kept records; and -when these colonists or missionary parties were found, or returned to -the main body of the people, their records were incorporated within the -main record, being kept by the historian--hence there was, sometimes, a -book within a book, and the current of events was interrupted to record -the history of these detached portions of the people, or some important -missionary expedition. - -Mormon, when abridging these plates of Nephi, gave to each particular -division of his abridgment the name of the book from which he had -taken his account of the events recorded--hence the Books of Mosiah, -Alma, Helaman and III and IV Nephi in his abridgment. He also, in some -instances, at least, followed the sub-divisions we have alluded to, -hence we have the Record of Zeniff within the Book of Mosiah (page 181, -N. E.); the account of the church founded by the first Alma (page 213); -and the account of the missionary expeditions of the sons of Mosiah to -the Lamanites within the Book of Alma (page 283.) - -2. _Complexity of the Literary Structure of the Book_.--Again we -caution the student to remember that the Book of Mormon is, for the -most {288} part, an abridgment from the "larger plates" of Nephi; but -it is quite evident that Mormon frequently came to passages upon the -plates of Nephi which pleased him so well that he transcribed them -verbatim upon the plates containing his abridgment. An example of this -will be found beginning on page 163, in the second line of the ninth -paragraph, and ending with page 169--the words of King Benjamin to his -people. The words of King Benjamin are also renewed on page 170, in the -second line of the fourth paragraph, and continue to the close of the -chapter. There are many such passages throughout Mormon's abridgment. - -In addition to this, Mormon frequently introduces remarks of his own -by way of comment, warning, prophecy or admonition, and since there is -nothing in the text, neither quotation marks nor a change of type, to -indicate where these comments, or what we might call annotations, begin -or end, they are liable to confuse the reader--a difficulty that we -hope will be obviated by this caution. So much for Mormon's abridgment. -Now to consider the part of the work done by his son, Moroni. This is -from page 563 to the end of the volume. He closes up the record of his -father, Mormon, and then gives us an abridgment of the twenty-four -plates of Ether, which were found in North America by the people of -Limhi, in the second century B. C., and then concludes his work with -notes on the manner of ordaining priests and teachers, administering -the sacrament of the Lord's supper, baptism, spiritual gifts, together -with a sermon and some of his father's letters. In his abridgment of -the record of the Jaredites, the peculiarity of mixing up his comments, -admonitions and prophecies with his narrative, is even more marked -than in the abridgment of Mormon, therefore the reader will need to be -doubly on his guard. - -3. _How the "Smaller Plates" of Nephi came to be attached to Mormon's -Abridgment_.--We have already said that the first 157 pages of the -Book of Mormon were not a part of Mormon's abridgment. Those pages are -a verbatim translation of the "smaller plates" of Nephi, and became -connected with Mormon's abridgment in this manner: Mormon had abridged -the "larger plates" of Nephi as far as the reign of King Benjamin, and -in searching through the records which had been delivered to him, he -found the "smaller plates" of Nephi. They contained a brief history -of events connected with the departure of Lehi and his colony from -Jerusalem to their landing in America, and thence down to the reign -of this King Benjamin--covering a period of about 400 years. These -plates were made by Nephi, that upon them might be engraven an account -of the ministry of the servants of God, among his people, together -with their prophecies and teachings. They contain, in other words, an -ecclesiastical history of the {289} Nephites, while the "larger plates" -of Nephi contained a political or secular history of the same people. -(I Nephi ix; xix: 1-5.) - -Mormon was particularly well pleased with the contents of these -"smaller plates" of Nephi, because upon them had been engraven so -many prophecies concerning the coming and mission of the Messiah; and -instead of condensing the history recorded on them into an abridgment, -he took the plates themselves and attached them to the abridgment of -Nephi's "larger plates." "And I do this for a wise purpose," says -Mormon; "for thus it whispereth me according to the workings of the -Spirit of the Lord which is in me." (Words of Mormon, page 159 N. E.) -Nephi also, in speaking of these "smaller plates," says, "the Lord hath -commanded me to make these plates for a wise purpose in him; which -purpose I know not." (I Nephi ix:5.) - -4. _The Wise Purpose_.--By Mormon attaching these "smaller plates" -of Nephi to his own abridgment of Nephi's "larger plates," it will -be observed there was a double line of history of the Nephites for -about 400 years, and the wisdom of this arrangement is seen in the -following: When Joseph Smith had translated the first part of Mormon's -abridgment--amounting to 116 pages of manuscript, he listened to the -importunities of Martin Harris, who was giving him some assistance in -the work of translating, and who desired to show that portion of the -work to his friends. The result was the manuscript was stolen from -Harris; the records were taken from Joseph by the angel, and for a -season he lost his power to translate. After a time, however, he was -permitted to go on with the work, but the Lord made it known to him -that it was the design of those into whose hands the manuscript had -fallen to wait until he had translated that part again, and then by -changing the manuscript in their possession, would bring it forth and -claim that he could not translate the same record twice alike; and thus -they would seek to overthrow the work of God. - -But the heavenly messenger commanded Joseph Smith not to translate -again the part he had already translated, but instead thereof he -should translate the "smaller plates" of Nephi, and that account was -to take the place of Mormon's abridgment up to the latter days of the -reign of King Benjamin. (Doc. and Cov., Sec. 10.) Thus it is that we -have the "Words of Mormon," beginning on page 158, explaining how the -"smaller plates" of Nephi came into his possession and attached to the -plates containing the record he himself was making, and connecting -the historical narrative of the "smaller plates" of Nephi with his -own abridgment of Nephi's "larger plates." The "Words of Mormon," -interrupting as they do the history of the Nephites, have caused no -little confusion in the minds of unthoughtful readers; but after it is -understood that they are merely the link connecting the ecclesiastical -history engraven on the "smaller {290} plates" of Nephi to Mormon's -abridgment, and that they take the place of the first part of Mormon's -record, the difficulty will disappear. - -5. _Difference in the Literary Style of the "Smaller Plates" and -Mormon's Abridgment_.--One thing we cannot forbear to mention, and that -is, in the parts of the Book of Mormon translated from the "smaller -plates" of Nephi, we find none of those comments or annotations mixed -up with the record that we have already spoken of as being peculiar -to the abridgment made by Mormon--a circumstance, we take it, which -proves the Book of Mormon to be consistent with the account given of -the original records from which it was translated. The value of this -fact appears if we stop to consider how destructive to the claims -of the book it would be if the peculiarity of Mormon's abridgment -were found in that part of the book which claims to be a verbatim -translation of the "smaller plates" of Nephi. There will be found, -however, in this translation direct from the "smaller plates" of -Nephi, as also in Mormon's abridgment, extracts from the old Jewish -Scriptures--especially from the writings of Isaiah--this is accounted -for by the fact that when Lehi's colony left Jerusalem, they took with -them copies of the books of Moses and the writings of the prophets, -and the record of the Jews down to the commencement of the reign of -Zedekiah, all of which were engraven on plates of brass (see I Nephi -v: 10-13), and the Nephite historians transcribed passages from these -sacred records into their own writings. - -6. _The Transcribed Passages_.--There are a few suggestions about these -transcribed passages which may be valuable to the student, as they -furnish an indirect evidence of the truth of the Book of Mormon. The -Nephites having transcribed passages from the brass plates they carried -with them from Jerusalem into their records, wherever such passages -occur in the Book of Mormon, and corresponding passages are found in -our English Bible, it will be seen by the reader that so far we have -two translations of the writings of the old Hebrew prophets; and it -will be found on comparison that the passages in the Book of Mormon are -stronger and more in keeping with the sense sought to be expressed by -the prophet than the corresponding passages and chapters in the Bible. -As a proof of this I ask the student to compare I Nephi xx and xxi with -Isaiah xlvii and xlix. - -In some instances there are sentences, in the Book of Mormon version -of passages from Isaiah, not to be found in our English version, as -witness the following: - -{291} BOOK OF MORMON. - -O house of Jacob, come ye and let us walk in the light of the Lord; -_yea, come, for ye have all gone astray, every one to his wicked -ways_.--II Nephi xii. - -BIBLE. - -O house of Jacob, come ye, and let us walk in the light of the -Lord.--Isa. ii: 5. - -In other instances it will be found that the sense of the passages is -different, and that the passages in the Book of Mormon best accord with -the sense of the whole: - -BOOK OF MORMON. - -Therefore, O Lord, thou hast forsaken thy people, the house of Jacob, -because they be replenished from the east, and hearken unto soothsayers -like the Philistines, and they please themselves in the children of -strangers.--II Nephi xii: 6. - -Their land is also full of idols--they worship the work of their own -hands, that which their own fingers have made: and the mean man boweth -not down, and the great man humbleth himself not, therefore, forgive -him not.--II Nephi xii: 8, 9. - -Thou hast multiplied the nation, and increased the joy: they joy before -thee according to the joy in harvest, and as men rejoice when they -divide the spoil.--II Nephi xix: 3. - -BIBLE. - -Therefore Thou hast forsaken Thy people the house of Jacob, because -they be replenished from the east, and _are_ soothsayers like -the Philistines, and they please themselves in the children of -strangers.--Isa. ii: 6 - -Their land also is full of idols; they worship the work which their -own fingers have made: and the mean man boweth down, and the great man -humbleth himself: therefore, forgive them not.--Isa. ii: 8, 9. - -Thou hast multiplied the nation, and not increased the joy: they joy -before thee according to the joy in harvest, and as men rejoice when -they divide the spoil.--Isa. ix: 3. - -Observe, too, the difference in the clearness of the following passages: - -BOOK OF MORMON. - -And when they shall say unto you, seek unto them that have familiar -spirits, and unto wizards that peep and mutter; should not a people -seek unto their God? for the living to hear from the dead?--II Nephi -xix: 3. - -BIBLE. - -And when they shall say unto you, seek unto them that have familiar -spirits, and unto wizards that peep, and that mutter; should not a -people seek unto their God? for the living to the dead?--Isa. viii: 19. - -{292} Again, the English translators of the Bible, in order to make the -sense of various passages more clear, inserted here and there, words of -their own; which are always written in _Italics_, that the reader might -know what words have been inserted by the translator, and for which -he will find no equivalent in the original text. It is worthy of note -that in those transcribed passages from the brass plates into the Book -of Mormon, in almost every instance, the words in the Book of Mormon -version are different to those substituted by the translators of the -common English Version; or are left out, as follows: - -BOOK OF MORMON. - -What mean ye? Ye beat my people to pieces, and grind the faces of the -poor.--II Nephi xiii: 15. - -BIBLE. - -What mean ye _that_ ye beat my people to pieces, and grind the faces of -the poor?--Isa. iii: 15. - -The above is a case where the inserted word of the translator, which I -have written in _Italics_, is omitted, and to my mind the passage as it -stands in the Book of Mormon is the stronger and more beautiful. Here -is a passage where different words are used than those inserted by the -translators: - -BOOK OF MORMON. - -Say unto the righteous, that it is well with them; for they shall eat -the fruit of their doings. - -Woe unto the wicked for they shall perish; for the reward of their -hands shall be upon them.--II Nephi xiii: 10, 11. - -BIBLE. - -Say ye to the righteous, that _it shall be_ well _with him_: for they -shall eat the fruit of their doings. - -Woe unto the wicked; _it shall be ill with him_; for the reward of his -hands shall be given him.--Isa. iii: 10, 11. - -I think it will be readily conceived that the above passage as it -stands in the Book of Mormon is much superior to the version given in -our common Bible. And when it is remembered that Joseph Smith and those -who assisted in translating that work were most likely uninformed as to -the supplied words of the translators being written in _Italics_, it -is an incidental evidence that those passages in the Book of Mormon to -which are found corresponding passages in the Bible, were not merely -copied from the Bible, but in the Book of Mormon we have really another -translation of those passages taken from original records of the -Hebrews, uncorrupted by the hand of man, and hence more perfect. - -7. _A Means of Testing the Truth of the Book of Mormon_.--One -suggestion more I would make to the readers of the Book of Mormon: -{293} that is, that they read it prayerfully with a real desire to -know if it is of God. If they will peruse it with that desire in their -hearts, I am sanguine that the Spirit of God which searches all things, -yea, the deep things of God, will bear witness to their understanding -that the book is of divine origin, and they will have a witness from -God of its truth. Such a promise in fact, is contained within the book -itself. When Moroni was closing up the sacred record previous to hiding -it up unto the Lord until the time should come for it to be revealed as -a witness for God, he engraved the following passage on the plates as -words of counsel to those into whose hands the record should fall: - -"And when ye shall receive these things" (i. e., the things written -in the Book of Mormon) "I would exhort you that ye would ask God the -Eternal Father, in the name of Christ, if these things are not true; -and if ye shall ask with a sincere heart, with real intent, having -faith in Christ, he will manifest the truth of it unto you by the power -of the Holy Ghost; and by the power of the Holy Ghost ye may know the -truth of all things." (Moroni x: 4,5.) - -Here, then, is a means by which every person into whose hands the Book -of Mormon falls may find out for himself, not from human testimony, not -from the deductions of logic, but through the power of the Holy Ghost, -whether the Book of Mormon is of divine origin or not. This test must -be final, either for or against it, to every individual who complies -with the conditions enjoined by Moroni. Those conditions are, that they -into whose hands the record falls shall inquire of God with a sincere -heart, with real intent, and having faith in Christ and to those who -so proceed he promises without equivocation that they shall receive a -manifestation of its truth by the power of the Holy Ghost. Therefore, -if these directions are complied with faithfully and honestly, and the -manifestation follows not, then they may know it is not of God. If -the manifestation comes, of course the divine origin of the book is -confirmed, for the Holy Ghost would not confirm by any manifestation of -its power an imposition. - -REVIEW. - -1. What is a dispensation in connection with the work of God? - -2. In what does the Dispensation of the Fullness of Times differ from -other dispensations? - -3. State when and where the Prophet Joseph was born. - -4. What was the condition and standing of the Prophet's parents? - -{294} 5. State what you can about the movements of the Smith family -until its settlement in Manchester. - -6. What occurred in Manchester when the prophet was in his fifteenth -year? - -7. What influence did this religious revival have on the Smith family? - -8. What reflections did it give birth to in the boy Joseph? - -9. What circumstance was it that decided the course of Joseph? - -10. Describe the first great vision Joseph received. - -11. What sectarian vagary is dispelled by this vision? - -12. What were the prophet's subsequent teachings relative to the -personage of God? (Note.) - -13. What does the vision teach in respect to the Father and Son being -distinct persons? - -14. What great truth respecting the character of the creeds and sects -of Christendom is learned from the vision? - -15. What did it prove in regard to the false idea that God would give -no more revelation to man? - -16. What other important thing did this first vision accomplish? - -17. How long was it after the prophet received his first vision before -any other revelation was given him? - -18. How was Joseph's announcement that he had received a revelation -from God treated by the ministers? - -19. What can you say of the prophet's conduct during the above -mentioned interval of three years? - -20. Give an account of Moroni's first visit to the Prophet Joseph. - -21. Give a description of Moroni. (Note 3), - -22. What ancient record did Moroni reveal the existence of? - -23. Enumerate the several ancient prophecies of the Bible quoted by -Moroni. - -24. What cautions did Moroni give Joseph before finally leaving him? - -25. Relate Moroni's fourth appearance to Joseph. - -26. Give an account of Joseph's first visit to Cumorah. - -27. By what name was this same hill known among the Jaredites? - -28. Give a description of Cumorah. - -29. What arrangements for future visitations did Moroni make with -Joseph? - -30. When were the plates of the Book of Mormon together with the Urim -and Thummim given into the possession of Joseph? - -31. What individuals and family rendered Joseph valuable assistance -while translating the Book of Mormon? - -32. How many especial witnesses were raised up to the Book of Mormon? - -33. State how the Book of Mormon was constructed. - -34. Describe the complexity of the structure of the Book of Mormon. - -{295} 35. How did the "smaller plates" of Nephi come to be attached to -Mormon's abridgment? - -36. For what wise purpose were they attached to Mormon's abridgment? - -37. What difference in style of composition is noticeable between these -"smaller plates" and Mormon's abridgment? - -38. What can you say of the transcribed passages from the brass plates? - -39. What direct means exists for testing the truth of the Book of -Mormon? - -{296} - - - -SECTION II. - -1. The Restoration of the Aaronic Priesthood.--While engaged in -the work of translating the Book of Mormon, Joseph and Oliver found -reference made in the record to baptism for the remission of sins; and -on the 15th of May, 1829, they went into the woods to inquire of the -Lord about it. While thus engaged a messenger from heaven descended -in a cloud of light and announced himself to be John, the same that -is called the Baptist,[10] in the New Testament. He placed his hands -upon the heads of Joseph and Oliver and ordained them to the Aaronic -Priesthood.[11] He explained that this priesthood held the keys of the -ministration of angels, the gospel of repentance and of baptism for -the remission of sins, but had not the power of laying on hands for -the gift of the Holy Ghost. He promised them also that the priesthood -he then conferred upon them should never be taken again from the -earth, until the sons of Levi offer an offering unto the Lord in -righteousness. [See note 1, end of section.] - -2. John stated that he was acting under the direction of {297} -Peter, James and John, who held the keys of the Melchisedek Priesthood, -which he said would in due time be conferred upon them. He then -commanded Joseph to baptize Oliver, and afterwards Oliver to baptize -Joseph.[12] After their baptism they were both filled with the spirit -of prophecy and predicted many things concerning the rise and progress -of the work. The angel also commanded them to each re-ordain the other -to the Priesthood--Joseph to first ordain Oliver, and afterwards Oliver -to ordain Joseph. To this commandment they were obedient, and thus the -Aaronic Priesthood, the power from God which gives the right to those -who receive it to preach repentance and to administer baptism for the -remission of sins, was restored to men. - -3. For a season, doubtless in order to avoid persecution, which -constantly increased in bitterness, Joseph and Oliver kept their -baptism and ordination to the Aaronic Priesthood a secret; but as men's -minds were wrought upon to inquire after the truth, they at last let it -be known that they had received authority to baptize for the remission -of sins, and a number of people received the ordinance at their hands. - -4. Restoration of the Melchisedek Priesthood.--Some time -in June, 1829,[13] the promise made by John the Baptist to Joseph -and Oliver, at the time he conferred the Aaronic Priesthood upon -them--viz., that they should receive the higher or Melchisedek -Priesthood, was fulfilled. This Priesthood was conferred upon them by -Peter, James and John, probably in the wilderness between Harmony, -Susquehanna county, and Colesville, {298} Broome county, on the -Susquehanna River.[14] [See note 2, end of section] It is quite evident -from the prominence given to these three apostles in the New Testament, -that they held the keys of this Priesthood; and that of the three -Peter was the chief. To him the Lord said: "I will give unto thee the -keys of the kingdom of heaven; and whatsoever thou shalt bind on earth -shall be bound in heaven; and whatsoever thou shalt loose on earth -shall be loosed in heaven." [15] It was eminently proper therefore that -these three apostles should be the ones to restore to the earth the -Melchisedek Priesthood by conferring the apostleship upon Joseph and -Oliver. - -5. As after receiving their ordination under the hands of John -the Baptist they were required to re-ordain each other, so after -receiving the apostleship under the hands of Peter, James and John -they re-ordained each other, Joseph first re-ordaining Oliver, and -afterwards accepting re-ordination at his hands.[16] - -6. The power and authority of this Melchisedek Priesthood [see -note 3, end of section] is to hold the keys of all the spiritual -blessings of the church, and those holding it have the privilege of -receiving the mysteries of the kingdom of heaven--they have the right -to have the heavens opened unto them--to commune with the general -assembly and church of the First Born, and to enjoy the communication -and presence of God the Father and Jesus the Mediator of the new -covenant.[17] Hence, clothed with this power, Joseph and Oliver were -authorized to organize the Church of Christ in the earth. - -7. The Organization of the Church of Christ.--In all things, -however, the two young men waited for direction from the Lord, and -hence did not undertake to organize the church until he commanded -them. It was in obedience to a commandment from the Lord, therefore, -that they appointed the sixth {299} day of April, 1830, as the time to -organize the church. Six persons[18] who had been baptized, and a few -of their friends, met at the house of Peter Whitmer, Sen., in Fayette, -Seneca county, in the State of New York, to effect that organization. -The meeting was opened by solemn prayer, after which, according to -previous commandment, the Prophet Joseph called upon the brethren -present to know if they would accept himself and Oliver Cowdery as -their teachers in the things of the kingdom of God; and if they were -willing that they should proceed to organize the church according to -the commandment of the Lord. To this they consented by unanimous vote. -Joseph then ordained Oliver an elder of the Church of Jesus Christ;[19] -after which Oliver ordained Joseph an elder of the said church. The -sacrament was administered and those who had been previously baptized -were confirmed members of the church and received the Holy Ghost by the -laying on of hands. Some enjoyed the gift of prophecy, and all rejoiced -exceedingly. [See note 4, end of section.] - -8. While the church was yet assembled a revelation was received -from the Lord,[20] directing that a record be kept in the church, and -that in it Joseph be called a seer, a translator, a prophet, an apostle -of Jesus Christ, an elder of the church; and the church was commanded -to give heed to all his words and commandments which he should receive -from the Lord, accepting his word as the word of God in all patience -and faith. On condition of their doing this, the Lord promised them -that the gates of hell should not prevail against the church; but on -{300} the contrary he would disperse the powers of darkness from before -them and shake the heavens for their good. - -9. The Voice of God and the Voice of the People in Church -Government.--Thus the church was organized; and in that organization -we see the operation of two mighty principles--the voice of God: the -consent of the people. At the time that Joseph and Oliver received -instruction to ordain each other to be elders of the church, they were -told to defer their ordination until such time as would be practicable -to get their brethren who had been and who would be baptized assembled -together: for they must have the sanction of their brethren before -they ordained each other elders of the Church; and their brethren must -decide by vote whether they would accept them [Joseph and Oliver] as -spiritual[21] teachers. Thus, notwithstanding Joseph and Oliver had -been ordained apostles under the hands of Peter, James and John, and -had doubtless re-ordained each other as already stated,[22] yet when -it came to being ordained _elders of the Church_,[23] and made the -spiritual leaders of it, it must be done by the common consent of the -church; and thus early we see enforced that law which says: "All things -shall be done by common consent in the church, by much prayer and -faith." [24] But no sooner was the church organized than a prophet, a -seer, a translator, is appointed and the church commanded to give heed -to his words, and to receive them as coming from the mouth of of the -Lord himself. Here in the very inception of the church organization -is clearly established the great truth, the grand principle, that in -the government of the church there is to be a union of the voice of -God {301} and the consent or voice of the people. Not _vox populi, -vox Dei;_[25] nor _vox Dei, vox populi_;[26] but _vox Dei et vox -populi_.[27] - -10. Revelation on Church Government and Discipline.--Previous -to the organization of the church, a very important revelation was -given--in fact it was the revelation which pointed out the date on -which the church was to be organized[28]--which teaches many important -truths and points out the duties of the members of the church and also -the duties of the officers of the church--so far as the officers of -the church at that time had been given. That revelation announces the -following doctrines:-- - -_I. Of the Existence of God_.--There is a God in heaven who is infinite -and eternal from everlasting to everlasting--unchangeable; the framer -of heaven and earth and all things which are in them. - -_II. Of the Creation and Fall of Man_.--God created man male and -female, after his own image, and in his own likeness created he them. -He gave them commandment that they should love and serve him, and that -he should be the sole object of their worship. But by the transgression -of these holy laws man became sensual and devilish--fallen man. - -_III. Of Jesus Christ_.--The Almighty God gave his Only Begotten Son as -a ransom for fallen man, as it is written of him in the scriptures. He -suffered temptations, but gave no heed to them; he was crucified, died, -and rose again the third day; he ascended into heaven to sit on the -right hand of his Father, {302} to reign with almighty power according -to the will of God. As many as believe on him and are baptized in his -holy name--enduring in faith to the end--shall be saved. Not only those -who believed after he came in the flesh; but all those who from the -beginning believed in the words of the holy prophets, who testified of -him in all things. - -_IV. Of the Holy Ghost and the Trinity_.--The Holy Ghost beareth record -of the Father and of the Son--is God's witness. The Father, Son and -Holy Ghost constitute the Holy Trinity--one God or grand Presidency of -heaven and earth, infinite, eternal. - -_V. Of Justification and Sanctification_.--Justification and -sanctification come through the grace of God, and are just and true -principles. That is, the grace of God supplies the means or conditions -of justification and sanctification, and it is for man to apply -those means of salvation. The means or conditions of justification -and sanctification are that men love and serve God with all their -might, mind, and strength. That would lead them to exercise faith in -God, repentance of sin and baptism for the remission of sins, laying -on of hands for the Holy Ghost, and the pursuit of a godly life and -conversation--the old conditions of salvation.[29] - -_VI. Of Falling from Grace_.--It is possible for men to fall from grace -and depart from the living God, therefore the saints are admonished to -take heed and pray always, least they fall into temptation. Even those -who are sanctified are cautioned to take heed. - -_VII. Of Baptism_.--All who humble themselves before God, and desire -to be baptized and come forth with broken hearts and contrite spirits, -and witness before the church that they have truly repented of all -their sins, and are willing to take upon them the name of Jesus Christ, -having a determination to serve Him to the end, and truly manifest -by their works that {303} they have received of the spirit of Christ -unto the remission of their sins--shall be received by baptism into -the church.[30] No person, however, can be received into the church -of Christ, unless he has arrived unto the years of accountability[31] -before God, and is capable of repentance. - -_VIII. Of the Manner of Baptism_.--The person who is called of God, and -has authority from Jesus Christ to baptize, shall go into the water -with the person who has presented him or herself for baptism, and shall -say--calling him or her by name--"Having been commissioned of Jesus -Christ, I baptize you in the name of the Father, and of the Son, and of -the Holy Ghost. Amen." [32] Then shall he immerse him or her, and come -forth again out of the water. - -_IX. Of Confirmation_.--Confirmation into the church follows baptism -and is performed by the laying on of hands, by those who have authority -in the church. The Holy Ghost is imparted in the same manner. There is -no form of exact words given, so far as we know, for confirming persons -into the church and imparting the Holy Ghost; but judging from the -forms given for baptism, administering the sacrament, etc., a simple -form would be most proper. But whatever other words are used, the -following should not be omitted: I confirm you a member of the {304} -Church of Jesus Christ of Latter-day Saints; and say unto you, receive -ye the Holy Ghost. Those officiating would of course be careful to do -this in the name of Jesus Christ, or their administration would be of -none effect. - -_X. Of the Duties of Members_.--It is the duty of the members of the -church to manifest righteousness by "a Godly walk and conversation;" -to abstain from ill feeling toward each other, neither indulging in -lying, back-biting nor evil speaking. It is also their duty to pray -vocally and in secret. They are required to meet together often to -partake of bread and wine in remembrance of the Lord Jesus, which is -to be administered by the elder or priest[33] in the following manner: -kneeling with the church he consecrates the emblems of the body and -blood of Christ in these words: - -BLESSING ON THE BREAD. - -"O God, the Eternal Father, we ask thee in the name of thy Son Jesus -Christ to bless and sanctify this bread to the souls of all those who -partake of it, that they may eat in remembrance of the body of thy Son, -and witness unto thee, O God, the Eternal Father, that they are willing -to take upon them the name of thy Son, and always remember him, and -keep his commandments which he has given them, that they may always -have His Spirit to be with them. Amen." - -BLESSING ON THE WINE.[34] - -"O God, the Eternal Father, we ask thee in the name of thy Son Jesus -Christ to bless and sanctify this wine to the souls of {305} all those -who drink of it, that they may do it in remembrance of the blood of thy -Son, which was shed for them; that they may witness unto thee, O God, -the Eternal Father, that they do always remember him, that they may -have his Spirit to be with them. Amen." - -_XI. Of the Duties of Saints Respecting Children_.--Every member of the -church having children is required to bring them to the elders, before -the church, who are to lay their hands upon them and bless them in the -name of Jesus Christ.[35] - -XII. _Duties of Officers--Elders_. [36]--Elders have authority to -preside over meetings and conduct them as prompted by the Holy Ghost. -They also have authority to teach and expound {306} the scriptures; to -watch over the church; to baptize; to lay on hands for the bestowal -of the Holy Ghost; confirm those baptized, members of the church; -administer the sacrament, and ordain other elders and also priests, -teachers, and deacons. - ---_Priests_.--It is the duty of priests to preach, teach, and expound -scripture; to visit the home of each member and exhort them to pray -vocally and in secret and attend to all duties. They may also baptize -and administer the sacrament, ordain other priests, teachers and -deacons, take the lead of meetings when no elder is present, and in -a general way assist the elder; but they have no authority to lay on -hands for the gift of the Holy Ghost or confirmation in the church. - ---_Teachers_.--The teacher's duty is to always be with the church, -watch over and strengthen it; to see that there is no iniquity in it, -and that the members thereof meet together often and all do their -duty. Teachers may warn, expound, exhort, teach and invite all to come -unto Christ, and take the lead of meetings when no elder or priest is -present; but they have not the authority to baptize, administer the -sacrament or lay on hands. - ---_Deacons_.--Deacons are appointed to assist the teachers in the -performance of their duties. They may also warn, expound, exhort, teach -and invite all to come unto Christ, but like teachers have no authority -to baptize, administer the sacrament, or lay on hands. - -_XIII. Conferences_.--The several elders comprising the church of -Christ are to meet in conference once in three months, or from time -to time as the said conference shall appoint, to do whatever church -business is necessary. It is the duty of the several branches of -the church to send one or more of their {307} teachers [or other -representatives] to attend the conferences of the church, with a list -of the names of those who joined the church since the last conference, -that a record of the names of the whole church may be kept by one -who shall be appointed to that work; and the names of those who are -expelled from the church are also to be sent up to the conferences, -that their names may be blotted out of the general record of the -church. Members removing from the church where they reside are to take -a letter certifying that they are regular members in good standing, and -that when signed by the regular authorities of the church from whence -they move is to admit them into the fellowship of the Saints in the -church to which they go. Such is the plan of government and discipline -contained in the revelation given just previous to the organization -of the church, and in it one may observe the outlines of that more -complete organization of the church which will be treated more fully in -another section. The above was sufficient for the church in its infancy. - -11. Commencement of the Public Ministry.--On Sunday, the 11th of -April, 1830, the first public discourse was preached. It was delivered -by Elder Oliver Cowdery, at the house of Peter Whitmer, in Fayette. -After the services six persons were baptized. Thus began the public -ministry of the church. - -12. First Miracle in the Church.--In this same month of April -the first miracle in the church was performed. It occurred in this -manner: The Prophet Joseph went on a visit to Mr. Joseph Knight, at -Colesville, Broome County, New York. This gentleman had rendered the -prophet some timely assistance while translating the Book of Mormon, -and he was anxious that Mr. Knight and his family should receive the -truth. While in Mr. Knight's neighborhood the prophet held a number -of meetings. Among those who regularly attended was Newel Knight, son -of Joseph Knight. He and the prophet had many serious conversations -on the subject of man's salvation. In the meetings {308} held the -people prayed much, and in one of the aforesaid conversations with the -prophet, Newel Knight promised that he would pray publicly. When the -time came, however, his heart failed him, and he refused, saying that -he would wait until he got into the woods by himself. The next morning -when he attempted to pray in the woods, he was overwhelmed with a sense -of having neglected his duty the evening before in not praying in the -presence of others. He began to feel uneasy, and continued to grow -worse both in mind and body, until upon reaching home his appearance -was such as to alarm his wife. He sent for the prophet, who, when he -came, found Newel in a sad condition and suffering greatly. His visage -and limbs were distorted and twisted in every shape imaginable. At -last he was caught up off the floor and tossed about most fearfully. -The neighbors hearing of his condition came running in. After he had -suffered for a time, the prophet succeeded in getting him by the hand, -when immediately Newel spoke to him, saying he knew he was possessed -of the devil, and that the prophet had power to cast him out. "If you -know I can, it shall be done," replied the prophet; and then almost -unconsciously he rebuked Satan and commanded him to depart from the -man. Immediately Newel's contortions stopped, and he spoke out and said -he saw the devil leave him and vanish from sight. - -13.--"This was the first miracle which was done in this church -or by any member of it," writes the prophet; "and it was done not by -man, nor by the power of man, but it was done by God, and by the power -of godliness; therefore let the honor and praise, the dominion and the -glory, be ascribed to the Father, Son and Holy Spirit, for ever and -ever. Amen." - -14. The First Conference.--The first conference of the church -was held the first day of June, 1830. About thirty members were in -attendance, besides a number of unbaptized believers and others anxious -to learn. The sacrament was administered, a number who had been -baptized were confirmed, {309} and brethren were called and ordained -to various offices of the priesthood. The time was spent in prayer, -singing, instruction and exhortation. The Holy Ghost was abundantly -poured out upon the saints. Some prophesied, and others were wrapped -in heavenly vision, until their bodily strength was exhausted. When -restored they shouted hosannah to God and the Lamb, and related the -glorious things they had seen and felt while in vision. [See note -4, end of section.] Thus the ministry of God's servants began to be -confirmed by the signs and the gifts of the Holy Ghost following those -who believed. - -15. Errors of the Saints.--It would be unreasonable to suppose -that the members of the church fell into no errors. Some time in the -summer of 1830, while the prophet was still living in Harmony, Penn., -and Oliver Cowdery was with the Whitmer family in New York, he received -a letter from Oliver informing him that he [Oliver] had discovered -an error in one of the revelations, and added: "I command you in the -name of God to erase these words [having named the passage] that no -priestcraft be among us." [37] The prophet wrote immediately, asking by -what authority Oliver took it upon himself to command him to alter or -erase, to add to, or diminish a revelation or commandment from Almighty -God. Joseph followed his letter in a few days, and was grieved beyond -measure to find that the whole Whitmer family sustained Oliver in the -position he had taken. By labor and perseverance, however, he convinced -them that they were in error and the difficulty was settled. - -16. Scarcely had this trouble subsided when another arose. In -the month of August, 1830, in consequence of persecution having grown -extremely bitter in Harmony and vicinity, the prophet removed with -his family to Fayette, New York, at the invitation of the Whitmers, -to live with them. On arriving {310} there he learned that Hyrum -Page was in possession of a stone which he called a seer stone, and -through which he was receiving revelations for the church in respect -to the up-building of Zion, church government, etc. The Whitmers and -the inconstant Oliver accepted these revelations and much harm was -being done. A conference was to convene on the first of September, -but before it assembled the prophet inquired of the Lord and obtained -a revelation on the subject, which was directed more especially to -Oliver Cowdery.[38] In regard to the subject in hand, it contained -the following: Oliver was to be heard by the church in all things -whatsoever he taught by the Comforter, concerning the revelations -and commandments; and if led by the Comforter to teach by way of -commandment, he had permission to do it; "But thou shalt not write -by way of commandment," said the Lord to him, "but by wisdom. And -thou shalt not command him who is at thy head and at the head of the -church." No one was to receive commandments and revelations in the -church, that is for the church, except Joseph the prophet; for the -Lord had given him the keys of the mysteries and revelations, until he -appointed unto the church another in his stead. Oliver was commanded -to take Hyrum Page aside by himself and tell him that the revelations -which he had written from that stone were not of the Lord, but that -Satan had deceived him, and they must be given up, for he had not been -appointed to receive revelations, neither would any one be appointed -contrary to the church covenants, which provided that all things must -be done in order and by common consent of the church. - -17. During the conference the subject of the revelations from -Hyrum Page's seer stone was discussed, and after much consideration, -the whole church, including Hyrum Page, renounced the stone and all -things connected with it; and the {311} church was made to understand -more clearly that there is but one on the earth at a time who is -authorized to receive the word and commandment of the Lord for the -Church.[39] - -NOTES. - -1. The Visitation of John the Baptist.--On a sudden, as from the -midst of eternity, the voice of the Redeemer spake peace to us, while -the vail was parted and the angel of God came down clothed with glory, -and delivered the anxiously looked for message, and the keys of the -gospel of repentance! What joy! What wonder! What amazement! While the -world was racked and distracted--while millions were groping as the -blind for the wall, and while all men were resting on uncertainty, -as a general mass, our eyes beheld, our ears heard. As in the blaze -of day; yes, more--above the glitter of the May sunbeam which then -shed its brilliancy over the face of nature! Then this voice, though -mild, pierced to the center, and his words, "I am thy fellow servant," -dispelled every fear. We listened, we gazed, we admired! 'Twas the -voice of an angel from glory, 'twas a message from the Most High! And -as we heard we rejoiced, while his love enkindled upon our souls, and -we were wrapped in the vision of the Almighty! Where was room for -doubt? Nowhere; uncertainty had fled, doubt had sunk more more to rise, -while fiction and deception had fled forever! * * * Think for a moment -what joy filled our hearts, and with what surprise we must have bowed -(for who would not have bowed the knee for such a blessing) when we -received under his hand the holy priesthood as he said, "Upon you, my -fellow servants, in the name of Messiah, I confer this priesthood and -this authority, which shall remain upon the earth, that the sons of -Levi may yet offer an offering to the Lord in righteousness."--Oliver -Cowdery. - -2. Melchisedek Priesthood Restored.--We cannot fix the exact date -when this priesthood was restored, but it occurred sometime between -the 15th of May, 1829, and the 6th of April, 1830. We can approximate -within a few months of the exact time, but no further, from any of -the records of the church. Joseph, the Prophet, designates {312} the -place, where their ordination took place, in his address to the saints, -written September 6th, 1842, as follows: "Again what do we hear? * * * -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 fullness of times." And in a revelation -given September, 1830, referring to Joseph and Oliver, the Lord said, -in reference to partaking again of the sacrament on the earth, that -the "hour cometh that I will drink of the fruit of the vine with you -on the earth, and with Moroni, * * * and also with Elias, * * * and -also with John, the son of Zacharias, * * * and also with Peter, James -and John whom I have sent unto you, by whom I have ordained you and -confirmed you apostles and especial witnesses of my name." It would -appear from the instructions given in the revelation, dated June, 1829, -[Doc. and Cov. sec. xviii] that the apostleship had been conferred on -Joseph Smith, Oliver Cowdery, and David Whitmer. If this supposition is -correct, it reduces the period of uncertainty when this glorious event -actually took place to a few weeks, or from the middle of May to the -end of June.--Joseph F. Smith, "Contributor," vol. x, p. 310. - -3. Why the Higher Priesthood is Called After Melchisedek.--There -are in the church two Priesthoods * * * Why the first is called the -Melchisedek Priesthood, is because Melchisedek was such a great high -priest. Before his day it was called the Holy Priesthood, after the -order of the Son of God; but out of respect or deference to the name -of the Supreme Being, to avoid the too frequent repetition of his -name, they the church, in ancient days called that priesthood after -Melchisedek, or the Melchisedek Priesthood.--Doc. and Cov. sec. cvii. - -4. Visions at the First Conference of the Church.--Among those -who received visions was Newel Knight, who was so completely overcome -by the power of the spirit that he had to be laid on a bed, being -unable to help himself. "By his own account of the transaction," says -the prophet, "he could not understand why we should lay him on the bed, -as he felt no sensibility of weakness. He felt his heart filled with -love, with glory, and pleasure unspeakable, and could discern all that -was going on in the room; when all of a sudden a vision of futurity -burst upon him. He saw there represented the great work which through -my instrumentality was yet to be accomplished. He saw heaven opened, -and beheld the Lord Jesus Christ, seated on the right hand of the -majesty on high, and had it made plain to his understanding that the -time would come when he would be admitted into His presence to enjoy -his society for ever and ever." - -{313} - -REVIEW. - -1. Relate the circumstances which led to the restoration of the Aaronic -priesthood. - -2. What explanation did the angel make concerning this priesthood? - -3. What reason have you for believing that John the Baptist would be -among the resurrected saints spoken of by Matthew? (Note.) - -4. Under whose direction did John say he was acting? - -5. What promise did he make to them about the Melchisedek priesthood? - -6. What commandment did the angel then give to Joseph and Oliver? - -7. How were these baptisms performed? (Note.) - -8. What commandment did the angel give in relation to re-ordination? - -9. What course did Joseph and Oliver pursue after their ordination? - -10. About what time was the Melchisedek Priesthood restored? (Note 2.) - -11. By whom and in what locality was it restored? - -12. What made it especially appropriate that these three apostles -should restore that Priesthood? - -13. What is the power or authority of the Melchisedek priesthood? - -14. What particular power did this Priesthood give to Joseph and Oliver? - -15. When was the church organized? - -16. How many persons effected the organization? - -17. Were six persons all who had been baptized up to that date--6th of -April, 1830? - -18. Relate the circumstances connected with the organization of the -church. - -19. What was the organization called? - -20. When was the phrase "of Latter-day Saints," added as a part of the -name of the church? - -21. What spiritual manifestations were experienced at the organization -of the church? (Note 4.) - -22. What important revelation was given immediately after the church -was organized? - -23. What two great principles are seen operating at the organization of -the church? - -{314} 24. What can you say of the union of these two principles in -church government? - -25. What revelation is it that commanded the organization of the -church? (Note.) - -26. State what that revelation says upon the existence of God. - -27. --Of the creation of man. - -28. --Of Jesus Christ. - -29. --Of the Holy Ghost. - -30. --Of justification and sanctification. - -31. --Of falling from grace. - -32. --Of baptism. - -33. --Of the manner of baptism. - -34. --Of confirmation. - -35. --Of the duties of members. - -36. --Of the duties of parents respecting their children. (Note.) - -37. --Of the duties of officers--elders. (Note.) - -38. --Of priests. - -39. --Of teachers. - -40. --Of deacons. - -41. --Of conferences. - -42. In what manner did the public ministry of the church begin? - -43. Relate the first miracle performed in the church. - -44. When was the first conference of the church held, and what occurred? - -45. What error did Oliver Cowdery and the Whitmer family fall into? - -46. How was Hyrum Page deceived by Lucifer? - -47. What great principle concerning revelations to the church was -brought out by these errors? - -{315} - - - -SECTION III. - -1. First Mission to the Lamanites.--At the conference held in -Fayette, New York, September, 1830, the first mission to the Lamanites -was appointed. In the revelation[40] which corrected the evils -introduced by Hiram Page's "seer stone," Oliver Cowdery was appointed -to a mission to the Lamanites; and before the conference was adjourned -another revelation as given appointing Parley P. Pratt, Peter Whitmer, -Jun., and Ziba Peterson to accompany him. Great promises are contained -in the Book of Mormon concerning the Lamanites, and the elders at that -conference hoped that the time had come for their fulfillment. [See -note 1, end of section]. - -2. _En route_ for their field of labor--the western part of -the State of Missouri--the elders of the Lamanite mission stopped at -Kirtland, in the north-eastern part of Ohio. Here they found a society -of reformed Baptists, sometimes called Campbellites, after Alexander -Campbell, the chief founder of the new sect. Their pastor was Sidney -Rigdon. Elder Parley P. Pratt had formerly been a member of this sect, -and he presented to his former co-religionists the Book of Mormon, and -with his associates preached the fullness of the gospel to them, which, -finally Mr. Rigdon and nearly all his congregation accepted. - -3. The Lamanite mission continued its journey westward, and in -mid-winter reached the city of Independence, in the western borders of -Missouri. Crossing the frontier, several meetings were held with the -Delaware Indians, which had the effect of arousing the jealousy of the -sectarian missionaries {316} among them. Such was their influence with -the Indian agents that they succeeded in getting the elders banished -from the territory. Returning to Independence, they sent one of their -number, Parley P. Pratt, to report their labors to the prophet. - -4. The First Commandment to Gather.--In December, 1830, the -Lord gave a revelation[41] to the church in New York, requiring the -Saints in that state to move into Ohio by the time Oliver Cowdery -returned from his mission to the Lamanites. This is the first direct -commandment to the church to gather. During the winter of 1830-31, the -Saints obeyed this commandment, the most of them settling in Kirtland. -The Prophet Joseph and his family arrived there about the first of -February, 1831. Before the coming of the New York Saints there was a -church at Kirtland of about one hundred members, most of whom had been -drawn from the Campbellite sect. - -5. The First Bishops of the Church.--On the 4th of February, -1831, the Lord by revelation[42] commanded that Edward Partridge should -be "appointed by the voice of the church, and ordained a bishop." -Edward Partridge was a merchant in Kirtland, of whom the prophet said: -"He was a pattern of piety, and one of the Lord's great men, known by -his steadfastness and patient endurance to the end;" and of whom the -Lord said, in the revelation appointing him bishop--"His heart is pure -before me, for he is like unto Nathaniel of old, in whom there is no -guile." He was required to give up his business of merchant, and devote -all his time in the labors of the church. He was not to be the only -bishop in the church, however, as in the November following (1831), the -Lord said: "There remaineth * * * other bishops to be set apart unto -the church, to minister even according to the first." [43] In December -of that year, Newel K. Whitney was appointed a bishop over the church -in Kirtland and vicinity {317} [see note 2, end of section]; while -Edward Partridge was bishop in Zion and the regions round about. - -6. The Bishopric.--Although nothing is said in the revelation -which appointed Edward Partridge bishop about the rights and powers of -his office in the church, yet here, doubtless, will be the most proper -place to speak of bishops in respect to their rights and authority. - -_I._ The bishopric is the presidency of the Aaronic Priesthood;[44] and -since that Priesthood has most to do with administering the "outward -ordinances, the _letter_ of the gospel," [45] the bishops will find -their chief employment in the temporal affairs of the church. Indeed -the Lord plainly says: "The office of a bishop is in administering -all temporal things." [46] By ministering in temporal things we mean -attending to the tithing, caring for the poor, and when the law of -consecration shall be observed by the church, the bishops will receive -the consecrations, settle people on their possessions, divide their -inheritances unto them,[47] keep the Lord's store-house, etc. [See note -3, end of section]. - -_II._ The bishops are also to be judges among the people, to sit -in judgment on trangressors, to hear testimony and give decisions -according to the laws of the kingdom which are given by the prophets of -God.[48] The bishop's court is the first court of record in the church; -that is, a record is kept of the trial and preserved; whereas in any -investigation of difficulties that may be had before the teachers or -others, no record is kept. An appeal lies from the bishop's courts to -the high council having jurisdiction. For want of a better expression -we may say there are several kinds of bishops; first, the general -presiding bishop of the church; second, traveling Bishops; third, local -or ward bishops.[49] - -{318} _III. Presiding Bishop of the Church_:--This bishop is the -president of the Aaronic Priesthood throughout the church; he has a -jurisdiction over all other bishops, priests, teachers and deacons; -and a general supervision of the temporal affairs of the church, -subject, of course, to the counsel of the presidency of the Melchisedek -Priesthood. Of right this bishop should be the first-born among the -sons of Aaron; "For the first-born holds the right of the presidency -over this [the Aaronic] priesthood, and the keys or authority of the -same. No man has a legal right to this office, to hold the keys of -this priesthood, except he be a literal descendant and the first-born -of Aaron." [50] But before the first-born among the literal descendants -of Aaron can legally officiate in this calling, he must first be -designated by the first presidency of the Melchisedek priesthood; -second, he must be found worthy of the position, and that includes his -capacity to fill the office with ability, honor and dignity; third, -he must be ordained under the hands of the first presidency of the -Melchisedek Priesthood.[51] But by virtue of the decree concerning -the right of the priesthood descending from father to son, the -first-born of the sons of Aaron may claim their anointing, if at any -time they can prove their lineage or do ascertain it by revelation -from the Lord under the hands of the First Presidency.[52] A literal -descendant of Aaron when appointed as above described may act without -counselors, except in a case where a president of the High priesthood -after the order of Melchisedek is tried. In that event he is to be -assisted by "twelve counselors of the High priesthood." [53] But when -no literal descendant of Aaron {319} can be found, as a high priest -of the Melchisedek priesthood has authority to officiate in all the -lesser offices, he may officiate in the office of bishop; provided he -is called, set apart and ordained unto that power under the hands of -the first presidency of the Melchisedek priesthood, and is assisted -by two other high priests as counselors.[54] This bishop, whether a -descendant of Aaron or a high priest appointed to officiate in that -calling, cannot be tried or condemned for any crime save before the -first presidency of the church. If he be found guilty on testimony that -cannot be impeached, he is to be condemned.[55] These are the powers, -prerogatives and privileges of the presiding bishop of the church. - -_IV. Traveling Bishops_:--These are bishops appointed to preside as -such over large districts of country in which there are a number of -branches of the church, and among which they would be expected to -travel, to set in order temporal affairs and preside over those holding -the Aaronic priesthood. Newel K. Whitney when called to preside over -the church at Kirtland and the regions round about was a traveling -bishop, and best illustrates this order of bishops. Some eight or ten -months after his ordination he was called upon by the Lord to travel -among all the churches of the east, searching after the poor, to -administer to their wants by humbling the rich and the proud.[56] He -was also sent to the cities of New York, Albany and Boston, to warn the -inhabitants thereof of judgments to come and to preach the gospel. - -_V. Local or Ward Bishops_:--By local bishops we mean those ordained -and set apart to preside over a single ward or branch of the church; -and whose jurisdiction is strictly limited {320} to that ward or -branch. Both traveling and local bishops must either be high priests -or literal descendants of Aaron. If the latter, then from among the -first-born of the sons of Aaron.[57] In the event of their being -descendants of Aaron, they would possess the same privileges in their -sphere as the presiding bishop does in his; that is, they could act -without counselors but must be found worthy men designated and ordained -by the first presidency of the church, or by their direction. If -high priests appointed to act in these bishoprics, then they must be -designated and set apart by the same authority as literal descendants -of Aaron, and assisted by two counselors who are also high priests. -They would form the presidency over the Aaronic priesthood in the -districts over which they preside, have an oversight of all the -temporal concerns thereof, and in addition to that act as the common -judge in that ward or district assigned to them. - -7. Zion.--The Book of Mormon prophecies predict the founding of a -glorious city upon the American continent to be called New Jerusalem, -or Zion. [See note 4, end of section.][58] It was but natural, -therefore, that the first elders of the church should be anxious to -learn where it was to be built and seek to find it. The Book of Mormon, -while clearly predicting that the city will be established, fails to -give its location. In March, 1831, however, the Saints were commanded -to gather {321} up their riches that they might purchase an inheritance -that the Lord promised to point out to them some time in the future, -the New Jerusalem--"a city of refuge, a place of safety for the Saints -of the Most High" [59]--Zion. In June, 1831, a conference convened at -Kirtland, and the Lord called twenty-eight elders to go through the -Western States by different routes, two by two, preaching by the way, -baptizing by water and the laying on of hands by the water side.[60] -They were to meet in western Missouri to hold a conference, and if -faithful the Lord promised to reveal to them the place of the city of -Zion. - -8. About the middle of July the Prophet Joseph and a number of -these brethren arrived at Independence, meeting with Oliver Cowdery and -his associates--the mission to the Lamanites. A few days afterwards a -revelation was received[61] declaring Missouri to be the land which God -had appointed for the gathering of the Saints, the land of promise, the -place of the city of Zion, Independence being the "center place." The -site of the temple which the Lord has decreed shall be built in this -generation, upon which his glory shall rest, and in which the sons of -Moses and of Aaron shall offer an acceptable offering to the Lord--was -declared to be a short distance west of the court house. On the morning -of the 3rd of August, 1831, the Prophet Joseph with the other elders -that had arrived at Independence, met at the temple site and dedicated -it as the place for the building of a temple. [See notes 5 and 6, end -of section]. - -Meantime a company of Saints known as the Colesville Branch--from their -having lived at Colesville, Broome County, New York--had arrived in -Missouri, and having received instructions to purchase the lands in the -regions round about Zion, they secured a tract of land in a fertile -prairie some ten or twelve miles west of Independence, in Kaw township, -not {322} far from the present location of Kansas City. On the 2nd -of August--the day preceding the dedication of the temple site--in -the settlement of the Colesville Saints, the first log was laid for -a house, as the foundation of Zion. The log was carried by twelve -men in honor of the Twelve Tribes of Israel; and Elder Sidney Rigdon -consecrated and dedicated the land of Zion for the gathering of the -Saints. [See note 7, end of section]. - -9. The Law of Consecration.--It is said of the early Christian -saints that they "were of one heart and of one soul; neither said any -of them that aught of the things which he possessed was his own; but -they had all things common." [62] It was doubtless a desire to imitate -this condition of affairs which led the followers of Sidney Rigdon, at -Kirtland, to establish the "common stock" plan of living. That is, the -whole community attempted to live together as one family, having all -things in common. Nearly all the "family" joined the church; and when -the Prophet settled in Kirtland, about the 1st of February, 1831, he -persuaded them to abandon that plan of living, for the more perfect law -of the Lord. [63] The more perfect law was the law of consecration. - -10. The preparations for the introduction of this law was first -made by the appointment of a bishop, who should have authority to -administer in temporal things. The bishop was called by revelation on -the 4th of February, 1831.[64] On the 9th of the same month the Lord -in a revelation gave the first {323} instructions about the law of -consecration.[65] From that and subsequent revelations we summarize the -following in relation to that law: - -I. The person desiring to make the consecration brings his possessions -to the bishop and delivers them unto him--consecrates them unto the -Lord, giving them up absolutely, with a deed and a covenant that cannot -be broken.[66] - -II. The person so consecrating his possessions, whether they be much -or little, if it be a full consecration, has claim upon the bishop -for stewardship out of the consecrated properties of the church, an -inheritance for himself and his family,[67] from the management of -which, by industry and economy--for this law contemplates industry -and economy on the part of those who embrace it[68]--they may obtain -a livelihood. But the possessions consecrated are the Lord's, or else -the consecrations are vain, and the whole proceedings farcical.[69] The -inheritance given to the individual is given to him as his stewardship, -of which he must render an account unto the bishop.[70] The steward -is responsible for his stewardship in time and in eternity unto the -Lord.[71] The stewardships are to be secured to those to whom they -are given by a written deed, that they may not be deprived of their -inheritance.[72] - -III. After men have received their stewardships the income from -them, over and above that which is needful for the support {324} of -themselves and their families, is also to be consecrated unto the -Lord and taken to the Lord's store house to be distributed to the -poor to supply stewardships to those who have not yet received them, -to purchase lands for the public benefit, to build houses of worship, -temples, etc., etc.[73] - -IV. In the event of any steward needing means to improve his -stewardship, or for any other righteous purpose, he has a claim upon -the Lord's store-house, and so long as he is in full fellowship with -the church, and is a wise and faithful steward, on application to the -treasurer of the general fund, he is to be supplied with that which he -needs; the treasurer, of course, being accountable to the church for -his management of the general fund, and subject to removal in the event -of incompetency or transgression.[74] - -V. Each steward is independent in the management of his stewardship. -He must pay for that which he buys; he can insist on payment for that -which he sells. He has no claim upon the stewardship of his neighbor; -his neighbor has no claim upon his stewardship; but both have claim, -as also have their children--when they shall become of age and start -in life for themselves[75]--upon the surplus in the Lord's store-house -to aid them in the event of their needing assistance.[76] The various -churches, or branches of the church, are each to be independent in -the management of their respective store-houses,[77] subject of {325} -course to a general supervision of the presiding bishop of the church -and of the first presidency thereof. - -11. Reflections.--Such is the law of consecration and stewardship -given to the church as early as the first and second year of its -existence in this last dispensation; under which law, and under no -other, the Saints are to build up the Zion of God, the New Jerusalem -upon this continent.[78] The law is designated to humble the rich -and the proud and raise the poor and the lowly,[79] that men might -be equal in temporal possessions according to their families, their -circumstances, their wants and their needs.[80] There is enough in -the earth and more than enough[81] to supply the necessities and -the reasonable luxuries desired by man if the wealth created by his -industry was but more equally distributed. The plan which the Lord has -revealed to accomplish this, however, does not aim at the destruction -of the individuality of men. It makes no attempt to control men in the -detail management of their stewardships, or the disposal of their time, -or to set taskmasters over them, but only to control and dispose of the -surplus arising from their labors in the management of their respective -stewardships. - -12. In consequence of the unsettled state of the church arising -from the persecutions and drivings inflicted upon the Saints during the -time they were settling in Missouri, coupled with their inexperience, -their pride, covetousness, greed and disobedience, they failed to live -up to the requirements of the law of consecration, and in 1838 the -lesser law of tithing was given, and has obtained in the Church unto -this day. This law of tithing requires that the Saints pay first their -surplus property to the bishop, and after that those who have been so -tithed shall pay one-tenth of their income annually. This is the law of -tithing now binding on the church.[82] - -{326} - -NOTES. - -1. Promises to the Lamanites.--Then shall the remnant of our -seed know concerning us, how that we came out from Jerusalem, and that -they are descendants of the Jews. And the gospel of Jesus Christ shall -be declared among them; wherefore they shall be restored unto the -knowledge of their fathers, and also to the knowledge of Jesus Christ, -which was had among their fathers. And then shall they rejoice; for -they shall know that it is a blessing unto them from the hand of God; -and their scales of darkness shall begin to fall from their eyes; and -many generations shall not pass away among them, save they shall be a -white and delightsome people.--Prophecy of Nephi, Nephi II, ch. xxx. - -2. Newel K. Whitney's Appointment to be Bishop.--Though in -natural gifts few men were better qualified for such a position, he -nevertheless distrusted his ability, and deemed himself incapable of -discharging the high and holy trust. In his perplexity he appealed to -the prophet: "I cannot see a bishop in myself, Brother Joseph; but if -you say it's the Lord's will, I'll try." "You need not take my word -alone," answered the prophet, kindly, "go and ask Father for yourself." -Newel felt the force of this mild rebuke, but determined to do as he -was advised and seek to obtain the knowledge for himself. His humble, -heartfelt prayer was answered. In the silence of night and the solitude -of his own chamber, he heard a voice from heaven: "Thy strength is -in me." The words were few and simple, but for him they had a world -of meaning. His doubts were dispelled like the dew before the dawn. -He straightway sought the prophet, told him he was satisfied and was -willing to accept the office to which he had been called. - -3. The Sphere of the Aaronic Priesthood.--The lesser priesthood -is a part of or an appendage to the greater, or the Melchisedek -priesthood, and has power in administering outward ordinances. The -lesser or Aaronic priesthood can make appointments for the greater, -in preaching, can baptize, administer the sacrament, attend to the -tithing, buy lands, settle people on possessions, divide inheritances, -look after the poor, take care of the properties of the church, attend -generally to temporal affairs, act as common judges in Israel and -assist in ordinances of the temple, under the direction of the greater -or Melchisedek priesthood. They hold the keys of the administering of -angels and administer in outward ordinances, the letter of the gospel -and the baptism of repentance for the remission of sins.--Items on -Priesthood. John Taylor. - -4. Zion.--The word Zion is variously employed: "This is Zion, the -pure in heart." (Doc. and Cov.) In this instance the word refers to -a people who are declared to be the pure in heart. In the south part -{327} of Jerusalem is a hill frequently spoken of in Jewish scripture -as Zion, or Mount Zion. Then Enoch the seventh from Adam gathered the -righteous and built a city, "that was called the city of Holiness, even -Zion." The Lord in speaking to Enoch about the great events to take -place in the last days, in which he would come to the earth in his -glory, said He would with righteousness and truth sweep the earth as -with a flood to gather His elect to "an holy city * * * and it shall be -called Zion, a new Jerusalem." The Nephite prophet, Moroni, tells us -that Ether in vision saw the days of the coming of the Son of Man and -that "he spake concerning a new Jerusalem upon this land" (America), -that was to be built up unto the remnant of the seed of Joseph (Ether -xiii). Jesus also after his resurrection, when he visited the Nephites -on the American continent, told them that he would establish them upon -this land, and if the Gentiles would not harden their hearts, but would -repent of their sins, they should be included in the covenant, and -should assist in building up the city of Zion, or New Jerusalem (III -Nephi: xx). The word Zion, then, is applied to a people; it is the name -of a hill in the south part of Jerusalem; it is the name of a city -built by Enoch and his people; it is to be the name of a city built -in the last days by the Saints of the Most High upon the continent of -America.--Missouri Persecutions. - -5. Western Missouri (1831).--It was a country whose richness and -fertility of soil far surpassed anything which they [the Saints] had -ever before seen. It was a country abounding with springs and rivulets -of the purest kind of water, whose crystal streams flowed in luxuriant -abundance in almost every grove and prairie. A great variety of the -most excellent timber bordered upon the rivers and water-courses. -These shady and delightful groves were from one to three miles in -width, extending many miles in length, while the rich rolling prairies, -covered with a gorgeous profusion of wild flowers of every varied -hue, lay spread around among the intervening groves. Their grassy -surfaces extending for miles, presented the delightful appearance of a -sea of meadows. It was a new country; but few inhabitants had as yet -formed settlements within its borders. These consisted principally of -emigrants from the Southern States.--Orson Pratt. - -6. The Temple Site.--Taking the road running west from the court -house for a scant half mile, you come to the summit of a crowning -hill, the slope of which to the south and west is quite abrupt and -very gradual toward the north and east. * * * This is the temple site. -It was upon this spot on the third day of August, 1831, that Joseph -Smith, Sidney Rigdon, Edward Partridge, W. W. Phelps, Oliver Cowdery, -Martin Harris and Joseph Coe and another person whose name I cannot -learn, for there were eight in all--men in whom the Lord was well -pleased, assembled to dedicate this place as the {328} temple site in -Zion. The eighty-seventh Psalm was read. Joseph [the prophet] then -dedicated the spot where is to be built a temple on which the glory of -God shall rest. Yea the great God hath so decreed it, saying "Verily, -this generation shall not all pass away until an house shall be built -unto the Lord, and a cloud shall rest upon it, which cloud shall be -even the glory of the Lord, which shall fill the house. * * * And the -sons of Moses, and also the sons of Aaron shall offer an acceptable -offering and sacrifice in the house of the Lord, which house shall -be built unto the Lord in this generation upon the consecrated spot -as I have appointed." (Doc. and Cov., sec. lxxxiv: 5, 31.)--Missouri -Persecutions--Roberts. - -7. The Founding of Zion.--Thus the work of building up Zion -commenced, and though the commencement was humble in the extreme, the -final result shall be the erection of a city that shall be the crowning -glory of the whole earth; a city from which shall go forth the law of -the Lord unto all nations, for is it not written: "Out of Zion shall -go forth the law" (Isaiah ii)? It shall be a city of refuge, for the -Lord has said: "Every man who will not take up his sword against his -neighbor, must needs flee to Zion for safety." The wicked will consider -her inhabitants terrible, while the righteous out of every nation will -come into it with songs of everlasting joy in their hearts. (Doc. and -Cov., sec. xlv.)--Missouri Persecutions--Roberts. - -REVIEW. - -1. When and under what circumstances was the first mission appointed to -the Lamanites? - -2. What important circumstance occurred in the experience of the -Lamanite mission en route for the west? - -3. What success attended the mission to the Lamanites? - -4. When was the first commandment given to the Church to gather? - -5. To what place did the church first gather? - -6. Who was the first Bishop in the church? - -7. What was his character? - -8. State what you can of the sphere of labor belonging to the bishopric. - -9. What can you say of bishops as judges in Israel? - -10. How many kinds of bishops are there? - -11. Tell what you can of the authority, rights and powers of the -presiding bishop of the church. - -12. What difference exists in respect to a bishop who is a literal -{329} descendant of Aaron and one who holds the office by virtue of -holding the high priesthood? - -13. Is being a descendant of the first-born among the sons of Aaron all -sufficient to qualify a man to be a bishop? - -14. What is the exception to the rule that a bishop who is a literal -descendant of Aaron can act without counselors? - -15. Describe traveling Bishops. - -16. Give an example of such a bishop in the Church. - -17. What is meant by local bishops? - -18. Describe their power and jurisdiction. - -19. How did the first elders of the church learn that Zion was to be -built in America? - -20. What various significations are attached to the word Zion? (Note 4). - -21. What circumstances led a number of the elders to western Missouri? - -22. What was revealed to them there? - -23. Where is Zion located? - -24. Describe the land of Zion. (Note 5). - -25. What promises are made respecting a temple in that land? (Note 6). - -26. What caused the people in Kirtland before they heard the gospel to -have all things in common? - -27. What course did Joseph Smith take relative to this subject? (Note). - -28. In what way were the people prepared for the introduction of the -law of consecration? - -29. Describe the law of consecration. - -30. What purposes are designed to be accomplished in the law of -consecration? - -31. What circumstances prevented the successful operation of this law -in Missouri? - -{330} - - - -SECTION IV. - -1. Persecution.--From the very commencement the work of the Lord -in these last days met with the most violent opposition. No sooner did -Joseph Smith declare that he had received a revelation from God than it -brought upon him the ridicule and wrath of many who heard of it. The -stream of hatred grew broader and deeper as the work progressed. Joseph -himself endured many vexatious persecutions, and those who believed in -his teachings were doomed to share them. The first general persecution -of the church, however, occurred in Missouri. - -2. The people among whom the Saints settled in Jackson county, -Missouri, were ignorant, jealous, bigoted, and superstitious. They were -also given to Sabbath-breaking, drunkenness, profanity, horse racing -and gambling. It will be seen at once, therefore, that there could be -but little fellowship between them and the Saints. (See note 1, end of -section.) Moreover, they were principally from the Southern states, and -slaveholders; and as the Saints were from the free states of the north, -they were inclined to be suspicious of them. It was an easy matter -therefore, for demagogues to persuade the Missourians that it was the -design of the Saints to supplant them in the possession of the country. - -3. Expulsion of the Saints from Jackson County.--The saints -themselves were not as prudent as they should have been. Many boasted -that God would destroy the wicked and give their possessions as -inheritances unto the righteous. {331} Many more failed to live up to -the moral precepts of the gospel, and were disobedient to the counsels -of the Lord. This gave the wicked great power over them, and the result -was that the jealously and wrath which had been burning for some time -in the hearts of the old settlers finally broke out into deeds of -violence. Almost the entire population about Independence arose and -drove the Saints from the county under circumstances of the utmost -cruelty.[83] Twelve hundred people were driven from their possessions; -and about two hundred of their homes and one grist mill were burned. -This was in the fall and winter of 1833-34. [See note 2, end of -section.] - -4. Zion's Camp.--The excited Saints found a temporary abode in -Clay County--the next county north of Jackson--and in the meantime the -Lord commanded the Prophet Joseph to gather up the strength of the -Lord's house--the young and middle-aged men in the church--for the -purpose of going to the assistance of their brethren in Missouri, and -to redeem Zion.[84] In the spring of 1834, therefore, about one hundred -and fifty of the brethren from the churches in the eastern states -assembled at New Portage, Ohio, about fifty miles from Kirtland; and -this number was increased to about two hundred by the time the camp -reached Missouri. They took with them money to purchase lands, food -and clothing to assist their destitute brethren, and it was also the -determination of the camp to help their exiled friends maintain their -possessions when the governor of Missouri re-instated them upon their -lands.[85] But en route to Missouri the brethren did not live up to the -requirement made of the camp. Some of them were disobedient, {332} even -rebellious towards the prophet, and the Lord was not well pleased with -them. - -5. As the camp approached Jackson county it was met by -delegations inquiring into their designs for approaching Jackson -county. Various reports had been spread abroad in respect to their -intentions, and some of them were of a character to create alarm. In -order to correct these false reports the brethren made the following -statement: - - In the first place it is not our intention to commit hostilities - against any man, or set of men; it is not our intention to injure - any man's person or property except in defending ourselves. * * * - It is our intention to go back upon our lands in Jackson county by - order of the executive of the state, if possible. We have brought - our arms with us for the purpose of self-defense, as it is well - known to almost every man of the state, we have every reason to put - ourselves in an attitude of defense, considering the abuse we have - suffered in Jackson county. We are anxious for a settlement of the - difficulties existing between us, upon honorable and constitutional - principles.[86] - -6. The brethren also made a proposition to submit their losses to -a committee of impartial arbitrators, and another to buy out those of -the old settlers who could not live with them. But before matters were -brought to an investigation and adjustment the Lord in a revelation to -the prophet,[87] gave instructions which led to the abandonment of any -attempt at that time to redeem Zion. - -7. The Lord in this revelation declared that Zion might have -been redeemed by that time, had it not been for the transgressions -of his Saints. They had not been obedient to the requirements made -of them. They had withheld their means, and in their hearts had said -concerning the Saints in Zion, "Where is their God? Behold he will -deliver them in time of trouble, otherwise we will not go up unto Zion, -and we will keep our {333} moneys." Besides these evidences of a want -of faith, they lacked that unity required by the law of the celestial -kingdom, and it is only through the observance of that law that Zion -can be redeemed. The Lord, therefore, commanded the elders to wait -a season for the redemption of Zion, until the Saints should obtain -more experience, learn obedience, and until means could be raised -to purchase all the lands in Jackson county that could be purchased -and also in the surrounding counties; and until the Lord's army had -become very great, and sanctified before him. And when this was done -the Lord promised to hold his people guiltless in taking possession of -that which was their own; and they should possess it forever. He had -permitted the elders composing the camp to come thus far, for a trial -of their faith; and now he had prepared a great endowment for them in -the house which he had commanded to be built in Kirtland. Those who -could stay in Missouri were to do so, but those who had left their -families in the east were at liberty to return. In obedience to the -commandment to await for a season the redemption of Zion, the Camp of -Zion was disbanded early in the morning of the 25th of June. A number -remained in Missouri, but the most of the camp returned to the east. - -8. Relieved now of the immediate responsibility of redeeming -Zion, the brethren who returned from Missouri and the churches in the -east devoted their attention to building up Kirtland as a stake of -Zion, and completing the temple, the foundation of which had been laid -about a year before.[88] The declaration of the Lord in that revelation -given on Fishing river, Missouri, to the effect that he had prepared -a great endowment for the faithful elders in the house which he had -commanded them to build in Kirtland, hastened the work, as they were -anxious to receive those spiritual blessings. - -9. High Councils.--Meantime the Lord had given many {334} -important revelations in respect to the priesthood and the organization -of the church. In February, 1834--a few months previous to Zion's -Camp starting for Missouri--the first high council of the church was -organized. This council was appointed by revelation for the purpose of -settling important difficulties that might arise in the church, and -which could not be settled in the bishops' courts to the satisfaction -of the parties. - -10. The high council is composed of twelve high priests, presided -over by one or three presidents, as circumstances may determine. The -high council cannot act unless seven of its members are present; but -seven have the power to appoint other high priests to act temporarily -in the place of absent councilors. Whenever a high council is -organized, the twelve members draw lots for their places. Those who -draw the even numbers--two, four, six, eight, ten, twelve--are to stand -in behalf of the accused; those drawing the odd numbers in behalf -of the accuser. In every case the accused has a right to half the -council to prevent injury or injustice. The councilors who represent -the accused and accuser respectively, do not become partisans bent on -winning their case irrespective of its righteousness or justice; on -the contrary, every man is to speak according to equity and truth; and -aside from that is merely to see that each party to the issue involved -has justice accorded him, and that he be not subjected to insult or -injury. [Note 3, end of section.] - -11. Whenever the council convenes to act on any case, the twelve -councilors are to consider whether it is very difficult or not. If -it be not a difficult case, then only two of the councilors, one for -the accused and accuser respectively, are appointed to speak. But if -the case is accounted difficult, then four are appointed to speak; if -still more difficult, six; but in no case are more than six to speak. -In all cases both the accuser and accused are to have the privilege of -speaking for themselves, {335} after the evidence is all in and the -councilors appointed to speak have all spoken. - -12. The evidence all in, the speakers for the accused and the -accuser having spoken, as also the accused and the accuser, the -president gives a decision according to the understanding he has of -the case and calls upon the twelve councilors to sustain it by vote. -But should the councilors who have not spoken, or any one of them, -discover an error in the decision of the president, they have the -right to manifest it and the case has a re-hearing. If after a careful -re-hearing, additional light is thrown upon the case, the decision -is altered accordingly. "But in case no additional light is given, -the first decision shall stand, the majority of the council having -power to determine the same." [89] Such are the general outlines of the -organization of a high council and the manner of procedure before it. -[Notes 4 and 5, end of section.] - -13. Different Kinds of High Councils.--There are three kinds of -high councils in the church. They are similar in organization, and the -manner of procedure is practically the same before them all; but they -differ in authority and jurisdiction. - -_I. The Traveling High Council_.--This Council consists of the twelve -apostles of Jesus Christ. They are a traveling presiding high council; -and, laboring under the first presidency of the church, they have the -right to build up the church, and regulate all the affairs of the -same in all the world.[90] Whenever they sit as a high council, there -is no appeal from their decisions--that is, they can only be called -in question by the general authorities of the church in the event of -transgression.[91] - -_II. The Standing High Councils at the Stakes of Zion_.--The church -is divided into branches or wards with appropriate officers; and -these branches, wards, and settlements of the Saints are grouped -for convenience into stakes of Zion. In {336} each stake there is a -standing high council, limited in its jurisdiction to the affairs of -that particular stake where it is located. - -_III. Temporary High Councils_.--The high priests abroad, that is, -outside of the organized stakes of Zion, whenever the parties to a -difficulty, or either of them request it, and the high priests abroad -deem the case of sufficient importance to justify such action, are -authorized to organize a temporary high council to try the case, -appointing one of their own number to preside over the council during -its continuance. Otherwise the council is to be organized after the -pattern and proceed in the same manner as those at the stakes of Zion. -"It shall be the duty of said council to transmit immediately, a copy -of its proceedings, with a full statement of the testimony accompanying -their decision, to the high council of the seat of the first presidency -of the church. Should the parties, or either of them, be dissatisfied -with the decision of said council, they may appeal to the high -council of the seat of the first presidency of the church, and have a -re-hearing, which case shall then be conducted according to the former -pattern written, as though no such decision had been made." [92] - -14. Organization of the Quorum of Twelve Apostles.--As early -as June, 1829, the Lord revealed that there would be twelve especial -witnesses or apostles called to preach the gospel to the nations of the -earth. But it was not until several months after the prophet returned -from the Zion's Camp expedition that such a quorum was organized. In -the month of February, 1835, however, a general conference was called, -and the three especial witnesses to the Book of Mormon selected the -men--under the inspiration of the Holy Ghost, for they were appointed -to that mission by revelation--who were to {337} constitute the quorum -of the twelve apostles[93] or especial witnesses. - -15. Organization of Quorums of Seventies.--In the same -month--February, 1835--the first quorum of seventies was organized -by the Prophet Joseph and his two counselors and others. Shortly -afterwards the second quorum was also organized. These quorums, as -would be inferred from their being called seventies' quorums, consist -of seventy men. Seven presidents preside over each quorum, and the -first seven presidents--the presidents of the first quorum--preside -over all the quorums of seventy in the church. - -16. About a month after the organization of these quorums--28th -of March, 1835--a revelation was given,[94] in which the duties of the -apostles and seventies are made clear, as well as the duties of other -officers.[95] We have now, however, reached a point in the historical -development of the church of Christ where we can consider it as a -system of ecclesiastical government; and to that consideration the next -section is devoted. - -{338} - -NOTES - -1. Character of the Old Settlers in Jackson County.--Speaking -of his arrival in Independence and meeting with Oliver Cowdery and -other brethren there, the Prophet Joseph says: "It seemed good and -pleasant for brethren to meet together in unity. But our reflections -were great, coming as we had from a highly cultivated state of society -in the East, and standing now upon the confines and western limits -of the United States, and looking into the vast wilderness of those -that sat in darkness; how natural it was to observe the degradation, -leanness of intellect, ferocity and jealousy of a people that were -nearly a century behind the time and to feel for those who roamed about -without the benefit of civilization, refinement or religion; yea, and -to exclaim in the language of the prophets, 'when will the wilderness -blossom as a rose? When will Zion be built up in her glory, and where -will thy temple stand, unto which all nations shall come in the last -days?'"--Missouri Persecutions--Roberts. - -2. Persecution in Jackson County.--The month of November, 1833, -was big with important events for the members of the Church in Jackson -County. That month witnessed the expulsion of twelve hundred American -citizens from their homes which they had purchased from the general -government. The events of that month branded the sovereign state of -Missouri with an infamy that will cling to her as long as the name -is remembered on earth or in heaven; and when her officials of that -period shall stand before the bar of God, gouts of blood will be found -on their ministerial vestments--it will be the stain, too, of innocent -blood! * * * Early in the spring the mob burned the houses belonging -to the Saints. According to the testimony of Lyman Wight (_Times and -Seasons_ for 1843, p. 264), two hundred and three dwelling houses and -one grist mill were so destroyed.--Missouri Persecutions--Roberts. - -3. Fair Dealing in High Councils.--The council should try no case -without both parties being present, or having had an opportunity to -be present; neither should they hear one party's complaint before his -case is brought up for trial; neither should they suffer the character -of any one to be exposed before the high council without the person -being present and ready to defend him or herself; that the minds of the -councilors be not prejudiced for or against any one whose case they may -possibly have to act upon.--Joseph Smith, Hist. under date of July 11, -1840. - -4. Order in High Councils.--In ancient days councils were -conducted with strict propriety; no one was allowed to whisper, be -weary, leave the room or get uneasy in the least until the voice of -the Lord by revelation, or the voice of the council by the spirit was -obtained. * * * It was understood in ancient days that if one man {339} -could stay in the council, another could; and if the president could -spend his time, the members could also.--Joseph Smith, Hist. under date -of Feb. 12, 1834. - -5. Just Judgment Demanded in High Councils.--No man is capable -of judging a matter in council unless his own heart is pure; and we -frequently are so filled with prejudice, or have a beam in our own eye, -that we are not capable of passing right decisions. * * * Our acts are -rendered, and at a future day they will be laid before us; and if we -should fail to judge right, and injure our fellow beings, they may be -there perhaps, and condemn us. There they are of great consequence, and -to me the consequence appears to be of force beyond anything which I am -able to express.--Joseph Smith, Hist. under date of Feb. 12, 1834. - -REVIEW. - -1. What can you say of the opposition which the work of God has met -with in these last days? - -2. Where did the first general persecution begin? - -3. What was the character of the people in western Missouri? (Note.) - -4. Relate the expulsion of the Saints from Jackson county. - -5. What event brought Zion's Camp into existence? - -6. Relate its history. - -7. What prevented Zion's Camp from redeeming Zion? - -8. When was the first high council organized? - -9. For what purpose are such councils organized? - -10. Describe the high council. - -11. What are the privileges of the accused and accuser before the -council? - -12. What rule obtains as to the decision of the president of the -council? - -13. What is to be the course of the high council in respect to -deportment, fair dealing and judgment? (See notes 3, 4 and 5.) - -14. How many kinds of high councils are there? - -15. Describe each. - -16. When did the Lord first reveal that there would be a quorum of -twelve apostles called? - -17. When and in what manner were the members of this quorum selected? - -18. When were seventies' quorums first organized? - -19. State what you can concerning the presidency of the seventies' -quorums. - -{340} - - - -SECTION V. - -1. Priesthood.--Priesthood is power which God gives to man, -by which man becomes an agent of God; an authorized officer in his -kingdom, with the right and power to teach the laws of the kingdom, and -administer the ordinances by which foreigners and aliens are admitted -to citizenship. It gives man the right and power to act in God's -stead--thus, If a man endowed with the proper degree of the priesthood -takes one who believes the gospel and baptizes him for the remission -of sins in the name of the Father, Son and Holy Ghost, the act of -that authorized servant of God is just as valid as if the Lord Jesus -Christ himself did it, and remission of sins will follow. So also if -an authorized servant of God lays on hands to impart the Holy Ghost, -the Holy Ghost will be given, inasmuch as all is done as the law of the -Lord directs. So in preaching, exhorting, warning; whether it be by -God's own voice, or the voice of his servants, it is the same.[96] Man -through receiving the priesthood becomes God's agent; and the Lord is -bound to recognize the ministrations of his agents so long as they act -in accordance with the terms by which they hold that agency. Such is -priesthood. - -2. Spirit of Government by the Priesthood.--The government of the -priesthood is exercised through the channels of love, knowledge and -righteousness. The rights of the priesthood are inseparably connected -with the powers of heaven, and the powers of heaven can only be -controlled upon the principles of righteousness.[97] No power can or -ought to be maintained {341} by virtue of the priesthood, only by persuasion, -by long-suffering, by gentleness and meekness and by love unfeigned; -by kindness and pure knowledge, which shall greatly enlarge the soul -without hypocrisy and without guile; reproving betimes with sharpness, -when moved upon by the Holy Ghost; and then showing forth afterwards -an increase of love, lest those reproved esteem those reproving as -enemies.[98] Such is the spirit of government under the priesthood: it -may be summed up in this: men are to be taught correct principles and -then govern themselves.[99] - -3. The Church.--From the gospel and the priesthood comes -the church. The church is the medium through which the gospel is -promulgated--by which it is made known among the children of men. It -is the system of government by which those who accept the gospel are -controlled in things religious. It is the government of God on earth -pertaining to religious affairs. The Lord had clothed it with his -authority, which is his power; and it hath authority not only to teach -the gospel, but to execute its laws, and inflict the penalties attached -to a violation thereof--at least so far as dealing with the membership -of trangressors is concerned; as for other penalties {342} that will -fall upon the violators of divine law, the Father hath reserved that -to himself, and will in his own time and way vindicate his own laws, -having due regard to the relative claims of justice and mercy. The -authority of the church comes from the priesthood, and may be said -to be the collected authority of all the quorums of the priesthood -combined--the aggregation of God's authority in the earth, in relation -to things religious. Such is the church. - -4. Divisions of the Priesthood.--In the church of Christ there -are two grand divisions of priesthood; or rather its powers are -grouped under two great heads--for all priesthood comes from God, -is power from him, and therefore cannot properly be regarded as two -different priesthoods.[100] The two divisions of priesthood are -named respectively the Melchisedek priesthood[101] and the Aaronic -priesthood.[102] The Melchisedek priesthood ministers more especially -in spiritual things; it holds the keys of all the spiritual blessings -of the church, is entitled to receive the mysteries of the kingdom -of heaven, to commune with the church of the First Born, and enjoy -the communion and presence of God the Father, and his Son Jesus -Christ.[103] The Aaronic priesthood ministers more especially in -temporal things; it holds the keys, however, of the ministering of -angels and the baptism of repentance for the remission of sins.[104] - -5. Officers of the Priesthood.--The officers of the Melchisedek -{343} priesthood are apostles, seventies, patriarchs, high priests, -elders. The officers of the Aaronic priesthood are bishops, priests, -teachers, deacons. Of necessity there are presidents, or presiding -officers growing out of, or appointed from among those who are ordained -to the several offices in these two priesthoods.[105] - -6. Presidencies in the Melchisedek Priesthood--First -Presidency.--Since of necessity there are presiding officers growing -out of the priesthood, there is a president appointed from the high -priesthood to preside over that priesthood, he is called president -of the high priesthood of the church; or, the presiding high priest -over the high priesthood of the church.[106] This president of the -high priesthood also presides over the whole church; he is a seer, a -revelator, a translator and a prophet, having all the gifts of God -which he bestows upon the head of the church.[107] Two other high -priests[108] associated with the president of the high priesthood as -counselors, all being appointed and ordained to that office, and upheld -by the confidence, faith and prayer of the church, form the quorum of -the first presidency of the church,[109] and they preside over all -quorums, over Zion and all the stakes thereof; over all wards and -branches and missions of the church in all the world. The president in -his quorum is to be like unto Moses,[110] therefore he is the prophet -and law-giver unto the church--the mouthpiece of God unto it. - -7. The Traveling Presiding High Council.--The twelve apostles, -or special witnesses of the name of Christ in all the world, are -a traveling, presiding high council, and have {344} the power to -officiate in the name of the Lord, under the direction of the first -presidency of the church, to build up the church and regulate all -the affairs of the same in all nations. In all large branches of -the church, or the stakes of Zion, they are authorized to ordain -patriarchs, as they may be designated unto them by revelation; it -is the duty of the twelve also to ordain and set in order all other -officers in the church. These twelve apostles form the second general -presiding quorum in the church, and are equal in authority and power to -the quorum of the first presidency.[111] - -8. The Presiding Quorum of Seventy.--The seventy are appointed -to act in the name of the Lord under the direction of the traveling -high council in building up the church and regulating all the affairs -of the same in all nations.[112] The quorum of seventy is presided -over by seven presidents, and the senior of the seven--that is, the -senior by ordination, not by age--presides over the six. This quorum -is equal in authority to the traveling high council--the quorum of the -twelve apostles.[113] In addition to presiding over the first quorum of -seventy--to which quorum they belong--the first seven presidents were -authorized in the beginning to choose other seventy, besides the first, -until seven times seventy had been chosen--if the labor in the ministry -required it[114]--and preside over them. Each quorum has its council of -seven presidents; but the first seven presidents preside over all these -quorums and all their presidents. The seventies are special witnesses -for the Lord in all the world,[115] and are especially chosen to preach -the gospel abroad; the responsibility of declaring the great {345} -message of God unto the world rests upon them particularly, laboring, -of course, under the direction of the twelve; and the twelve are to -call upon the seventy in preference to any others when they have need -of assistance to fill the calls for preaching and administering the -gospel.[116] - -9. We have spoken of these three quorums being equal in -authority; but every decision made by either of them, in order to make -such decision of the same power or validity one with the other, must -be by unanimous voice of the respective quorums; that is every member -in each quorum must be agreed to its decisions, or such decisions are -not entitled to the same blessings as the decisions of the quorum -of the first presidency. When circumstances render it impossible to -be otherwise, a majority may form a quorum.[117] The decisions of -these quorums of course are to be made in righteousness, in holiness -and lowliness of heart. If so made there is no appeal from their -decision; but in case that any decision of these quorums is made in -unrighteousness, it may then be brought before a general assembly of -the several quorums of the priesthood which constitute the spiritual -authorities of the church. - -10. Patriarchs.--These officers hold the keys of blessings in -the church. The order of this priesthood was confirmed to be handed -down from father to son, and rightly belongs to the literal descendants -of the chosen seed, to whom the promises were made.[118] There is one -general and a number of local patriarchs in the church. The first is -patriarch to the whole church, and he may minister in any branch or -stake in it, his jurisdiction in blessing the people being co-extensive -with the church. He holds the keys of the patriarchal blessings upon -the heads of all the Lord's people. And whomsoever he blesses shall -be blessed, and whomsoever he curses shall be cursed; and whatsoever -he binds on earth shall be bound in {346} heaven; and whatsoever he -looses on earth shall be loosed in heaven.[119] He holds the sealing -blessings of the church, "even the Holy Spirit of promise," whereby -men are sealed up unto the day of redemption; that they may not fall, -notwithstanding the hour of temptation that may come upon them.[120] -The local patriarchs referred to above are patriarchs appointed and -ordained by the apostles to hold and exercise the powers of giving -patriarchal blessings to the Saints within the branches and stakes of -Zion in which they are appointed to minister in this calling, but they -are not to minister outside of their respective districts. Hence they -call them local patriarchs. They possess the same powers in blessing -within the district where they are appointed to labor as the general -patriarch of the church does in his wider sphere. - -11. High Priests.--The quorums of high priests are designed to -qualify those who shall be appointed standing presidents over different -stakes in Zion, and abroad.[121] They may travel and preach the gospel -if they choose, for high priests have power to preach and administer -all the ordinances of the gospel; but their calling is more especially -to preside. To them belongs the sphere of presidency of government in -the church. From these quorums, so far as the most suitable men can -be found in them, are chosen men to act as bishops--where no literal -descendant of Aaron can be found,--the bishops' counselors; presidents -of stakes and their counselors; and also high counselors. When men -more suitable for these positions are found in other quorums of the -priesthood, then they are ordained high priests, and appointed to the -presiding positions enumerated. In every stake there is a high priests' -quorum, presided over by a president and two counselors. There is no -specific number necessary to form a quorum of high priests, the quorum -includes all high priests within a stake or branch where it exists, be -they {347} many or few. The quorum organization is for convenience, -for discipline, and for training its members in the art of government. -Since to the high priests belongs the sphere of government, we know of -no position in the church which calls for higher qualities of heart -and mind than that of high priests. It is an office that requires the -combination of wisdom and executive ability, a combination the rarest -among men. The world has had untold thousands of learned men and -orators, and multitudes of men with special great gifts; but it has had -comparatively few blessed with that combination of gifts which makes -men successful rulers; and yet those qualities which make men rulers -are the qualities to be looked for and developed in high priests. - -12. Elders.--Elder is the lowest office in the Melchisedek -Priesthood. It is an office that is an appendage to the Melchisedek -Priesthood.[122] Yet the Elder has the power to preach the gospel, -baptize, lay on hands for the Holy Ghost, administer the sacrament, and -preside when there is no high priest present.[123] Ninety-six Elders -constitute a quorum.[124] The quorum is presided over by a president -and two counselors, whose duty it is to instruct them in the duties of -their office. There may be any number of quorums of Elders in a branch -or stake of Zion, as there is no limit whatsoever in the revelations. -The elders constitute a standing ministry in Zion and her stakes.[125] -They are not under obligations to travel abroad as the seventies are; -but may be called upon to preside from time to time as circumstances -may require.[126] - -13. Presidencies in the Aaronic Priesthood.--The Aaronic -priesthood, as already remarked,[127] has to do more especially with -the temporal affairs of the church; and the general {348} presidency -of it is the presiding bishopric of the church. The local bishops in -like manner preside over the Aaronic priesthood within their respective -districts. The powers, rights, duties and responsibilities of the -bishops have been treated at some length in Section III, Part IV, under -the caption THE BISHOPRIC, and to the paragraphs on that subject the -student is directed. - -14. Priests.--Forty-eight Priests of the Aaronic order of -priesthood constitute a quorum. The president of this quorum is to be a -bishop, for that is one of the duties of his calling to sit in council -with this quorum and teach the members thereof their duties.[128] There -is no limit to the number of quorums of priests in the church; there -may be such a quorum in every ward or branch. - -15. Teachers.--Twenty-four Teachers constitute a quorum. They -are presided over by a president and two counselors, who are to teach -them the duties of their office.[129] - -16. Deacons--Twelve deacons form a quorum. The quorum is presided -over by a president and two counselors, who are to instruct them in -the duties of their office.[130] The offices of teacher and deacon are -appendages[131] to the Aaronic priesthood, as the office of elder and -bishop are appendages to the Melchisedek priesthood.[132] What is meant -by appendage to the priesthood is an addition to the regular quorums -of the priesthood. When so added they become part of the organization -but in a subordinate way. Then elders may assist high priests in their -duties when called upon, and may officiate in their stead when there is -no high priest present; but when the high priest is present the elder -has no right to act in his stead unless called upon. The teacher may -assist the priest in his duties, as the deacon may assist the teacher -in his duty,[133] but {349} in that event the lesser quorums act in -subordination to the ones they are authorized to assist. They were -quorums added to the regular organization of the priesthood, when the -duties were so multiplied that the higher and regular quorums could -not discharge them. By creating these appendages to the priesthood men -could be called into requisition whose wisdom and experience would -not justify placing upon them all the authority with the accompanying -responsibility of the higher offices of the priesthood. - -17. Territorial Division of the Church.--The church in relation -to the territory it occupies, for convenience in government, is divided -into stakes of Zion, wards and branches. - -_I. Stakes_.--A stake of Zion is a division of the church territorially -that embraces several wards and branches. There is no set number of -wards or branches necessary to constitute a stake. That is arranged -according to convenience. The stake is presided over by a president, -who is a high priest, assisted by two other high priests as counselors. -They constitute the presidency of the stake, and preside over the -organizations in that stake much in the same way that the president of -the church presides over the entire church; but is subject of course to -the general authorities of the church. - -In each stake is a standing high council, over which the presidency -of the stake--or the president or either one of the counselors, when -circumstances render it impossible or inconvenient for all to be -present--preside. This forms the highest judicial tribunal in the stake. - -One or more patriarchs are appointed to confer upon the people -patriarchal blessings within the stake. - -The high priests are organized into a quorum with a presidency over -them as already explained.[134] - -The elders are organized into one or more quorums, according {350} as -they are numerous enough for one or a number of quorums;[135] and with -the high priests constitute the standing ministry in the stake. - -_II. Wards_.--The stakes are divided into ecclesiastical wards, -presided over by a bishopric, consisting of a bishop aided by two -high priests as counselors unless the bishop is a literal descendant -of Aaron, in which event he has authority to act as bishop without -counselors.[136] The bishopric has a direct general presidency over the -quorums of the lesser priesthood in his ward; and presides even over -those holding the higher priesthood as members of his ward; but not -over the quorums of the higher priesthood as quorums. The bishopric -of a ward, like the bishopric of the church, has to do chiefly with -temporal affairs; but in nearly all cases, in fact, so far as we know, -in all cases at present in the church, the bishops are high priests -acting in that capacity; and since in acting as bishops they do not -lose their position as high priests they have a right to minister in -both temporal and spiritual affairs. It may be well to remark, however, -in passing, that wherein bishops do take the lead in spiritual concerns -they do it by virtue of the high priesthood which they hold, which is -the proper authority to act in spiritual matters. - -The ward officers consist of a quorum of priests, of teachers and of -deacons. Their powers and duties have already been explained.[137] They -labor under the direction of the bishop, and are the standing ministers -within the ward, to be with and watch over the church to see that each -member thereof does his duty and that no iniquity is allowed to creep -into the church, to corrupt it. At present in many wards there are not -enough men to fill up the quorums of the lesser priesthood, and members -of the high priesthood are frequently found officiating as teachers, -etc. - -{351} Each ward is divided up into teachers' districts, and two -teachers appointed to take charge of each district, and visit every -family and member within it, to see that all are doing their duty; -that they live, so far as may be, in peace with all men; that they are -prayerful; diligent in attending public worship; and that they are -honest, sober and hold no hardness against their neighbors. - -_III. Branches_.--Branches are organizations established chiefly out -in the world where there are no regularly organized stakes. The elders -while abroad on missions in order to preserve in the faith those who -receive the gospel, organize branches, set apart elders or priests -to preside, and also ordain as many other elders, priests, teachers -and deacons to assist the president of the branch as may be deemed -necessary. These officers discharge the same duties in a branch that -they would in a fully organized ward. Branches are also sometimes -organized in outlying districts of large wards where there are not -enough people to justify a complete ward organization, and yet the -district is too far removed from the ward to permit the members living -there to enjoy the advantages of the adjacent ward organization. In -such an event the branch is usually placed under the care of the -neighboring ward. - -18. Helps in Government.--In addition to these regular and direct -means of ecclesiastical government in the church, there are also "helps -in government," or appendages to the church organization. The chief of -these are: - -_I. Female Relief Societies_.--A woman's association organized in each -ward to relieve the poor in their distress, and visit the sick and -afflicted. - -_II. Sunday Schools_.--In every ward also is a Sunday School, in which -the young are taught in the gospel and educated in church discipline. - -_III. Y. M. and Y. L. M. I. A._--In nearly all wards also are Young -Men's and Young Ladies' Mutual Improvement Associations {352} for the -instruction of the young in theology, science, history and literature; -and, in fact, in all things that tend to the development and refinement -of the mind of man; but the main object of these organizations is to -establish the young of both sexes in a knowledge of the truth of the -gospel. - -_IV. Primary Associations_.--Primary Associations are ward -organizations for juveniles too young to be connected with the -Improvement Associations, and were established to train the young in -such moral precepts and conduct as are suitable to their years. - -19. The Church Judiciary System.--So long as men are imperfect -just so long will difficulties and misunderstandings arise among -them. And these things will beget bitterness of feeling, enmities and -animosities unbecoming those striving to be saints; and hence the -church must be purged of these things. Moreover, although man by nature -is a religious creature, he is prone to be forgetful of religious duty; -and unless a wholesome church discipline be enforced he is liable to -become neglectful of his religious obligations. To settle difficulties, -then, which may arise between members on the one hand, and to enforce -church discipline on the other, there exists in the church an -ecclesiastical judiciary system, that is most admirably adapted to -answer the purposes for which it exists. - -20. First, as to the settlement of difficulties arising between -members of the church. The law of the Lord requires that if a brother -or sister offend another, the one offended should go alone to the -one who gave offense and tell him his fault; if he repents and seeks -forgiveness, and makes restitution, then the one offended must forgive -his brother and become reconciled. In the event of the offender being -stubborn and impenitent; or maintaining that he has done no wrong, then -the one aggrieved should take others with him, one or more,[138] and -in their presence, {353} and with whatever assistance they can render, -seek justice of and reconciliation with his brother. If the offender -refuse to make restitution and reconciliation, then the matter may be -taken to the bishop's court for settlement.[139] Here the matter is put -on trial, the statements of the respective parties received, and the -testimony of witnesses admitted and a decision rendered by the bishop -according to his understanding of the case. - -21. In the event of either party being dissatisfied with the -bishop's decision, they may appeal to the high council of the stake. -But if dissatisfied parties neither take an appeal to the high council -nor comply with the bishop's decision, then they stand in danger of -losing their fellowship in the church, for if men will not respect the -decisions of the ecclesiastical courts, then the officers thereof must -vindicate their decrees and make the courts respected by punishing -those who would treat them with contempt. - -22. If the case be appealed to the high council of the stake, it -is heard on its merits in the manner already described in section four -of this part, under the caption HIGH COUNCILS, which see. The parties -or either of them may appeal to the first presidency of the church, -who will direct in what manner the case shall be disposed of; but the -parties must abide that decision or lose their standing in the church. - -23. Now as to those who neglect their duties; who do not so much -offend against individuals as against the church, by failing to live up -to the regulations it prescribes for its members. It is especially the -duty of the teachers, priests and bishopric to labor very assiduously -to preserve their people in the faith, and by patient watchfulness; -by teaching and admonition; by warning and reproof, when necessary, -keep alive the spirit of the gospel in the hearts of the saints. If, -however, {354} in spite of all these efforts to preserve the church -members in an active performance of their duties men will grow careless -and transgress the law of the Lord, they are amenable to the church -courts and may be tried for their fellowship. In that case they would -have the same rights in the courts and the same rights to appeal as in -the case of difficulty between members. - -24. The only real punishment which is within the power of -the church to inflict is to disfellowship or excommunicate its -members. In the former case the offender is merely suspended from the -privileges of church communion; this punishment may be inflicted by -the bishop, until satisfaction is made by the offender. In the latter -case--excommunication--the person absolutely loses his membership in -the church, together with all the priesthood he holds; and if he ever -regains a standing it will be by baptism and confirmation as at the -first. - -25. Of course to those who hold lightly their standing in the -church, suspension of fellowship, or excommunication has no especial -terror; but to the man of faith, whose full hopes of eternal life -with all its advantages stand or fall with his standing in the church -of Christ, no greater punishment can threaten him. He remembers that -the Lord hath said: "Wo unto them who are cut off from my church, -for the same are overcome of the world." [140] And, again: "Inasmuch -as ye are cut off by transgressions, ye cannot escape the buffetings -of Satan, until the day of redemption." [141] The punishment, then, of -excommunication is a serious one in the estimation of the faithful; and -since man in his imperfect state is influenced to righteousness by his -fear of punishment, as well as by his hope of reward, the punishment of -excommunication has a wholesome effect in preserving the discipline of -the church. - -26. Conferences of the Church.--There are two general {355} -conferences of the church each year, one convening on the 6th of April, -and the other on the 6th of October. Conferences are convened every -three months in all the stakes of Zion; and in the respective wards -once a year. The chief purposes of holding these conferences, aside -from the giving of instructions by the general authorities, who are -usually present, is to sustain by vote the officers of the church. The -principle of common consent operating in the church government has -already been explained; [142] and it only remains to say that the means -by which this "common" consent is expressed--voting to sustain those -proposed for the several offices--virtually amounts to an election. The -elective principle in government or in societies, is not only carried -out by direct means; it may be carried out by indirect means. It is -just as much a fact under the form of popular acceptance as of popular -choice.[143] It is in the form of popular acceptance that the elective -principle exists in the church. - -27. Reflections.--If a good system for the organization and -administration of authority, and an equally good system for the -security of liberty is the test of a good plan of government, then this -ecclesiastical government we have described must be recognized as of -the very highest order. It is elaborate in organization, but simple in -its operations. There is in it a most excellent assemblage of means -to transmit the will of the central power into all departments of -the society; and, on the other hand, an equally efficient assemblage -of means for transmitting the response of the society to the central -organized power. And as the whole government exists by the common -consent of the church members, and elections by popular acceptance -are frequent, the liberties of the people composing the church are -secured. Where these facts exist, the highest order of government -must result. And we may say, in conclusion, {356} that the formation -of a free ecclesiastical government on so extensive a scale is one of -the most interesting problems of humanity. "It requires such refined -prudence [to form such a government], such comprehensive knowledge, -and such perspicacious sagacity, united with such almost illimitable -powers of combination, that it is nearly in vain to hope for qualities -so rare to be congregated in a solitary mind." [144] Indeed it is in -vain to hope for these powers in an uninspired mind. It is a task too -difficult for mere human ingenuity. And when it is remembered that -Joseph Smith's knowledge of government and history in his early life -was exceedingly limited; and that this system of church government -was given piece-meal--as will be seen by its gradual development as -portrayed in this work [145]--it is absurd to accredit it to a boy's -native ingenuity. It was not a system marked out in theory and then -organized. On the contrary, line was given upon line, precept upon -precept. An officer was given today and his duties explained; another -given at another time, when the development of the work required his -services, and his duties explained. After a lapse of years men began -to discover that these fragments of government constituted a most -elaborate yet simple system--a consistent whole, based on the highest -and truest principles of government; a system that while it was suited -to the conditions of the church in the earlier years of its existence, -yet is capable of answering the needs of the organization should it -be so expanded as to fill the earth. This is a fact as astonishing to -the world as it is gratifying to the Saints. The church is its own -witness that the mind which fashioned it is divine. It is too great in -its organization, and yet too simple in its administration to be the -creation of an uninspired mind, especially of a mind so narrow in its -knowledge and inexperienced in affairs related to government as that -of Joseph Smith. No, neither the hand of man {357} nor the mind of -man created it; it came from God, and bears the impress of its divine -creation. - -REVIEW. - -1. What is priesthood? - -2. What is the spirit of the government by the priesthood? - -3. For what was the church instituted? - -4. What powers and authority appertains unto it? - -5. How is the priesthood divided? - -6. Why was the higher priesthood named after Melchisedek? - -7. What are the powers of the Melchisedek priesthood--of the Aaronic? - -8. Enumerate the officers of the respective priesthoods. - -9. What constitutes the first presidency of the church? - -10. What are the rights and powers of the first presidency? - -11. What are the rights and powers of the twelve apostles? - -12. What is the mission and calling of the seventies? - -13. What are the duties and the special calling of the patriarchs? - -14. What are the powers and special duties of the high priests--of -elders? - -15. What can you say of presidencies in the Aaronic priesthood? - -16. What are the privileges and duties of priests?--of teachers?--of -deacons? - -17. What is the significance of "appendage" in connection with -priesthood? - -18. What can you say of the territorial divisions of the church? - -19. Describe the stake organization--the organization of the ward--of -the branch. - -20. What institutions are recognized as helps in government? - -21. What can you say of the church judiciary system? - -22. State how difficulties are to be settled in the church. - -23. What are the means of punishment legitimately within the right of -the church to exercise? - -24. What can you say of the effectiveness of church punishment? - -25. What regular conferences are held by the church? - -26. What can be said of the church as an ecclesiastical system of -government? - -{358} - - - -SECTION VI. - -Having paused to consider the church as a system of ecclesiastical -government, it now remains for us to return to the historical -development of the work of the Lord as connected with the dispensation -of the fullness of times. - -1. The Kirtland Temple.--During the winter of 1835-36 the temple -at Kirtland was completed. This was the first temple built by the -church in this dispensation. It was a stone structure, eighty by sixty, -and fifty feet to the square. At the front was a tower one hundred -and ten feet high. There were two main halls fifty-five by sixty-five -feet; four vestries in the front, two on each floor. There was also -an attic, divided into five rooms. During the winter of 1835-6 a high -school was conducted in Kirtland by H. M. Hawes, Professor of Greek and -Latin,[146] and the rooms in the attic were used as class rooms and for -the meetings of the various quorums of the priesthood. [See note 1, end -of section.] - -2. Dedication of the Temple.--On Sunday, the 27th of March, 1836, -the temple was dedicated with imposing ceremonies, beginning early in -the morning--eight o'clock--and continuing all day. As all the Saints -could not be admitted at once, the Thursday following, March 31st, the -ceremonies were repeated. The service consisted of singing, prayer, -preaching, prophesying, speaking in tongues, sustaining the several -officers of the church by votes of acceptance and confidence, the {359} -offering of a special dedicatory prayer,[147] partaking of the Lord's -Supper, rendering the grand shout of Hosanna,[148] etc. The Spirit of -the Lord was poured out in great power upon the Saints, and spiritual -manifestations were abundant. - -3. Spiritual Manifestations in the Temple.--Frederick G. -Williams, counselor in the first presidency, testified that while Elder -Rigdon was making the opening prayer, an angel entered the window, and -took a seat between himself and Patriarch Joseph Smith, father of the -prophet, and remained there during the prayer. - -David Whitmer, one of the three especial witnesses to the Book of -Mormon, also saw angels in the house. - -Apostle Brigham Young gave a brief address in tongues. - -Apostle David W. Patten, interpreted the address, and gave an -exhortation in tongues himself. - -At a meeting in the evening George A. Smith--afterwards an apostle and -counselor to President Brigham Young--arose and began to prophesy, -when a noise was heard like the sound of a rushing mighty wind, -which filled the temple, and all the congregation simultaneously -arose, being moved upon by an invisible power; many began to speak in -tongues, and prophesy; others saw glorious visions. The Prophet Joseph -saw that the temple was filled with angels, which fact he declared -to the congregation. The people of the neighborhood came running -together--hearing an unusual sound within, and seeing a bright light -like a pillar of fire resting upon the temple--and were astonished at -what was transpiring. - -Wednesday night--30th March--while the meeting in the {360} temple was -in charge of the twelve apostles, the brethren continued exhorting, -prophesying and speaking in tongues all night. The Savior made his -appearance to some, while angels ministered to others, and it was a -Pentecost and an endowment long to be remembered.[149] - -4. Restoration of the Keys of Former Dispensations.--Sunday, the -3rd of April, one week following the first dedication services, there -was a series of most glorious visions and revelations given in the -temple. After the sacrament was administered to the congregation, the -curtains dividing the main hall were dropped and the Prophet Joseph and -Oliver Cowdery retired into the pulpit and bowed in solemn and silent -prayer. After prayer they both beheld the Lord Jesus Christ standing -upon the breastwork of the pulpit. He announced himself as the First -and the Last, the one who liveth and the one who was slain--their -advocate with the Father. He declared his acceptance of the temple, and -promised to appear unto his servants and speak unto them with his own -voice, if the Saints would but keep his commandments, and not pollute -the temple, the fame of which he declared should spread to foreign -lands.[150] - -5. The Appearing of Moses.--After this vision closed the heavens -were again opened and Moses appeared before them and committed unto -them the keys of the gathering of Israel from the four quarters of the -earth and the leading of the ten tribes from the land of the north.[151] - -6. The Appearing of Elias.--Then Elias appeared and committed the -dispensation of the gospel of Abraham, saying that in them and in their -seed all generations after them should be blessed. - -7. The Appearing of Elijah.--As soon as the above vision closed, -another opened before them, and Elijah the Prophet, who was taken to -heaven without tasting death, stood before them, and said that the -time had fully come which {361} Malachi had spoken of, saying, that -before the great and dreadful day of the Lord should come, he, Elijah, -would be sent to turn the hearts of the fathers to the children, and -the children to the fathers, lest the whole earth be smitten with a -curse.[152] "Therefore," said Elijah, to Joseph and Oliver, "the keys -of this dispensation are committed into your hands, and by this ye may -know that the great and dreadful day of the Lord is near, even at the -doors." [153] - -NOTES. - -1. Inner Courts of Kirtland Temple.--There was a peculiarity in -the arrangement of the inner court which made it more than ordinary -impressive--so much so that a sense of sacred awe seemed to rest upon -all who entered; not only the Saints but strangers also manifested -a high degree of reverential feeling. Four pulpits stood one above -another, in the center of the building, from north to south, both on -the east and west ends; those on the west for the presiding officers -of the Melchisedek priesthood, and those on the east for the Aaronic: -and each of these pulpits was separated by curtains of white painted -canvas, which were let down and drawn up at pleasure. In front of -each of these two rows of pulpits was a sacrament table for the -administration of that sacred ordinance. In each corner of the court -was an elevated pew for the singers, the choir being distributed into -four compartments. In addition to the pulpit curtains, were others, -intersecting at right angles, which divided the main ground-floor -hall into four equal sections, giving to each one half of one set of -pulpits.--Eliza R. Snow. - -REVIEW. - -1. When was the Kirtland Temple completed? - -2. Give a description of it. (Note 1.) - -3. For what were the attic rooms used? - -4. What branches were taught in the temple school? (Note.) - -5. Describe the dedicatory services. - -6. State what spiritual manifestations occurred during the dedicatory -services. - -7. Describe the vision of the Savior given to the Prophet Joseph and -Oliver Cowdery in the temple. - -8. Relate the appearing of Moses--of Elias--of Elijah. - -{362} - - - -SECTION VII. - -The appearing of Moses in Kirtland Temple and his restoring the keys -for the gathering of Israel, marks the inauguration of a mighty work -within the work of God, in this dispensation, and gives a reality to -many of the predictions of the ancient prophets. To fully comprehend -this great work it will be necessary to call the attention of the -student to the Israelites, and a brief outline of their history. - -1. Who Are Israel.--The children of Israel are the descendants -of Abraham through the loins of Isaac and Jacob, taking their name, -however, from the last-named patriarch, whose name was changed by an -angel of the Lord from Jacob to Israel, which means a prince of God. -Unto Jacob by four wives were born twelve sons--the heads of the Twelve -Tribes of Israel. Joseph, Jacob's son by his wife Rachel, being his -father's favorite son, was hated by his brethren, and without the -father's knowledge was sold to merchants, who carried him into Egypt. -His cruel brethren rent his clothing and stained it in blood, then -taking it to their father represented that his son had been destroyed -by a wild beast. The Lord was with Joseph in Egypt, and gave him -favor in the eyes of the rulers of that land, until he became second -in authority in the kingdom. Having been warned in a dream of an -approaching famine, some years before it took place, he laid up in -store an abundance of corn, so that while famine distressed surrounding -countries there was plenty in Egypt, and thither the sons of Israel -went to purchase food. Joseph revealed his identity to his brethren, -became reconciled to them, and sent for his father and all attached to -his household--about seventy souls in all--to {363} come to him and -take up their abode in Egypt. This the aged patriarch did, and ended -his days there. - -2. Israel Enslaved.--Some time after Joseph's death, there arose -a king who knew him not, and observing that the Israelites were likely -to become more numerous than the Egyptians--since they did not murder -their offspring either before or at birth, as many among the Egyptians -did--this monarch enslaved them and placed task masters over them, and -by oppression and the destruction of their male offspring sought to -prevent their increase. Finally the Lord raised up Moses and delivered -them from bondage amid a splendid display of his Almighty power, and -eventually settled them in the land of Canaan--the land he had promised -unto Abraham as an inheritance--where they became a mighty nation. [See -note 1, end of section.] - -3. Revolt of the Ten Tribes.--As a nation the Israelites -reached the zenith of their splendor under the reign of David and -his son Solomon. At the death of the latter, 975 B. C., the kingdom -was divided. Ten tribes revolted against the oppression of Solomon's -successor, his son Rehoboam, and formed the kingdom of Israel, choosing -for their king Jeroboam, the son of Nebat, one of Solomon's servants. -The new king--a man of great valor--established his capital at Shechem -[Shek-em], but fifty years afterwards it was removed to Samaria. - -4. The Captivity of Israel--The Lost Tribes.--This kingdom of -Israel continued its existence for about two hundred and fifty years. -In that time the people may be said to have departed wholly from the -paths of righteousness, becoming drunken, licentious and idolatrous. So -the Lord gave them up and Shalmaneser, a noted Assyrian king, made war -upon them, utterly overcame them and led them captives into Assyria. -From thence the Lord led many of them away into the northern country, -where, no man knoweth, and hence they are denominated the Lost Tribes. -Our reason for saying they were led {364} away into the north is to -be found in the fact that many predictions of the prophets plainly -declare that they shall come from the land of the north, a great -company, etc.; [154] and it must be manifest that they cannot come from -the land of the north unless they are there. Messiah, when he visited -the Nephites after his resurrection, plainly told them that the other -tribes of the house of Israel--meaning the ten tribes--the Lord had -led away out of the land;[155] and he also announced his intention of -visiting them, and commanded the Nephites to make a record of it that a -knowledge of the existence of these "other tribes" might be made known -unto the Gentiles when the Nephite records should be revealed to them. -These "other tribes," Messiah spoke of, he declared not to be of the -land of America, nor the land of Jerusalem, "neither in any parts of -that land round about whither I have been to minister." [156] - -5. The Apocryphal writer Esdras, in relating one of his visions -describes one of the great characters that figured in those visions -as calling unto himself a peaceful people. "Those," said the angel -sent to interpret the vision, "are the tribes which were carried away -captives out of their own land in the time of Oseas (Hosea) the king, -whom Salmanaser, the king of the Assyrians, took captive, and crossed -them beyond the river; so were they brought into another land. But -they took counsel to themselves, that they would leave the multitude -of the heathen, and go forth unto a further country where never man -dwelt, that they there might keep their statutes, which they never -kept in their own land. And they entered in at the narrow passage of -the River Euphrates. For the Most High then showed them signs, and -stayed the springs of the flood till they were passed over. For through -the country there was great journey, even of a year and a half, and -the same region is called Arsareth (or Ararah). Then dwelt they there -until the latter {365} time, and when they come forth again, the Most -High shall hold still the springs of the river again, that they may go -through; therefore sawest thou the multitude peaceable." [157] - -6. Whatever doubt may be entertained respecting the writings of -Esdras, it cannot be denied that in respect to the Ten Tribes and what -became of them he is in harmony with the statement made by Jesus to -the Nephites, _viz:_ that the Lord had led them away out of the land. -The Most High, according to Esdras, showing them signs by staying the -springs of the flood of the Euphrates, as he will do when the time -comes for them to return. [158] He is also in harmony with the prophets -who predict the return of Israel in the last days from the land in -which they have been hidden by the Lord.[159] [See note 2, end of -section.] - -7. The Samaritans.--The country inhabited by the kingdom of -Israel--the north half of Palestine--was taken possession of by people -sent from Babylon, Persia and other countries by the Assyrian king, -and these strangers, intermarrying with the few Israelites remaining -in the land, after the main body of the people had been led away into -captivity, became the mixed people called Samaritans, so heartily -despised by the Jews. - -8. The Kingdom of Judah.--In the civil dissensions which divided -the Israelites at the death of Solomon, the tribe of Benjamin remained -loyal to Judah, and may be said to have almost lost its identity in the -kingdom which with Judah it formed after the revolt of the ten tribes. -It was a stormy career that the kingdom of Judah experienced after -the said revolt. It was subject in turn to the Egyptians, Assyrians, -and Babylonians. In consequence of treachery to the last named power, -Nebuchadnezzar, king of Babylon, about 586 B. C., [160] {366} besieged -Jerusalem, reduced the city to the utmost extremity, captured the king, -put out his eyes and led him and most of the Jews captive to Babylon. -The walls of the city were thrown down, the temple rifled of its sacred -vessels and the city left desolate to be inhabited by strangers. The -captivity of the Jews in Babylon lasted about seventy years.[161] The -Babylonians in the meantime had been overcome of the Persians, under -Cyrus the Great, who in the first year of his reign permitted the Jews -to return and rebuild the city and its walls. - -9. The Jews, however, never wholly regained their independence; -being located between Syria and Egypt, their country was held in -subjection as a province to one or the other of them according as now -one and now the other was successful in the unhappy wars which broke -out between those nations. Finally Palestine became a province of Rome, -but the people were allowed the freedom to worship God according to the -teachings of Moses and their prophets. This was their condition at the -birth and during the lifetime of Messiah.[162] - -10. About forty years after the crucifixion of the Christ, the -Jews foolishly rebelled against the Roman authority, which brought on a -terrible war. During the siege of Jerusalem, which lasted six months, -over one million of the wretched inhabitants, according to Josephus, -perished of the famine. The remainder were either driven into exile -or sold into slavery. The city was razed to the ground, the temple -destroyed, and in their eager search for gold the Romans tore up the -very foundation, and ploughed up the site, so that literally there was -not left one stone to stand upon another that was not thrown down.[163] -Since the destruction of their city and the overthrow of their nation, -the Jews have been scattered among all nations, despised, hated, -oppressed, until all the evil that was prophesied of by Moses[164] -concerning them--when they should turn away {367} from God and his -law--came upon them. [See note 3, end of section.] - -11. Miscellaneous Dispersions.--Besides the tribes of Israel that -were thus dispersed, there were families of various tribes whom the -Lord led away at different times into distant lands. Such as the family -of Lehi of the tribe of Manasseh; and that of Ishmael of the tribe of -Ephraim, both of which families, together with one Zoram--of what tribe -he was is not known--the Lord led to the continent of America. The -Lord also led to the same land a colony that departed from Jerusalem -immediately after its destruction by king Nebuchadnezzar, in the sixth -century B. C., among whom was one Mulek, one of the sons of King -Zedekiah, whose people founded the city of Zarahemla, and afterwards -united with the Nephites. - -12. The Blood of Israel Sprinkled Among all Nations.--The Jews -since the destruction of their city and nation by the Romans, have been -scattered among all nations, but they have succeeded in a remarkable -manner in preserving their identity as a distinct people. Still it is -not to be doubted that there are instances where Jews have married and -intermarried with the Gentiles among whom they lived, until they lost -their identity, and thus the blood of Israel, unrecognized, is in the -veins of many supposed to be Gentiles. - -13. The tribes of Israel sent into Babylon, Assyria and the -surrounding countries in like manner inter-mingled their blood with the -people of those nations. Moreover, there are good reasons to believe -that in that exodus of the ten tribes from Assyria to the north, many -became discouraged and stopped by the way. Others unable to prosecute -the journey also abandoned the expedition, and these that thus halted, -uniting and intermarrying with the original inhabitants of the land, -constituted those prolific races that over-ran the western division of -the Roman Empire. - -14. In this manner the blood of Israel has been sprinkled {368} -almost among all the nations of the earth, until the word of the Lord -which says, "I will sift the house of Israel among all nations," [165] -has been literally fulfilled. - -15. The Gathering of Israel.--Notwithstanding Israel and Judah -have thus been scattered, their temple destroyed and their chief city -trodden down of the Gentiles, the remnant of this favored people of -God, according to the promises of the Lord, are to be gathered together -again and established upon the lands promised to their forefathers. -The keys necessary for the inauguration of this work were given to the -Prophet Joseph by Moses on the occasion of his appearing to him and to -Oliver Cowdery in the Kirtland Temple, and the work has begun. I think -it proper here to give some of the passages of scripture which promise -the gathering of Israel. - -16. From the Bible.--Hear the word of the Lord, O, ye nations, -and declare it in the isles afar off, and say, He that scattered Israel -will gather him, and keep him as a shepherd doth his flock. For the -Lord hath redeemed Jacob, and ransomed him from the hand of him that -was stronger than he. Therefore they shall come and sing in the height -of Zion, and shall flow together to the goodness of the Lord, for -wheat, and for wine, and for oil, and for the young of the flock and of -the herd: and their soul shall be as a watered garden, and they shall -not sorrow any more at all.[166] - -Therefore, behold the days come, saith the Lord, that it shall no more -be said, the Lord liveth that brought up the children of Israel out of -the land of Egypt; but the Lord liveth that brought up the children of -Israel from the land of the north, and from all the lands whither he -had driven them: and I will bring them again into their land that I -gave unto their fathers.[167] - -And it shall come to pass in that day[168] that the Lord shall set his -hand again the second time to recover the remnant of his people, {369} -which shall be left from Assyria, and from Egypt, and from Pathos, and -from Cush, and from Elam, and from Shinar, and from Hamath, and from -the islands of the sea. And he shall set up an ensign for the nations, -and shall assemble the outcasts of Israel, and gather together the -dispersed of Judah from the four corners of the earth. The envy also -of Ephraim shall depart, and the adversaries of Judah shall be cut -off. Ephraim shall not envy Judah, and Judah shall not vex Ephraim. * -* * And there shall be an highway for the remnant of his people, which -shall be left from Assyria; like as it was to Israel in the day that he -came up out of the land of Egypt.[169] - -Turn, O backsliding children, saith the Lord; for I am married unto -you: and I will take you one of a city, and two of a family, and I will -bring you to Zion: and I will give you pastors according to my own -heart, and they shall feed you with knowledge and understanding. And -it shall come to pass when ye be multiplied and increased in the land -in those days, saith the Lord, they shall say no more the ark of the -covenant of the Lord: neither shall it come to mind. * * * At that time -they shall call Jerusalem the throne of the Lord; and all the nations -shall be gathered unto it, to the name of the Lord, to Jerusalem. * * * -In those days the house of Judah shall walk with the house of Israel, -and they shall come together out of the land of the north, to the land -that I have given for an inheritance unto your fathers.[170] - -17. From the Book of Mormon.--But behold thus saith the Lord God: -when the day cometh that they [the Jews--see context] shall believe in -me, that I am Christ, then have I covenanted with their fathers that -they shall be restored in the flesh, upon the earth, unto the lands -of their inheritance. And it shall come to pass that they shall be -gathered in from their long dispersion, from the isles of the sea, and -from the four parts of the earth; and the nations of the Gentiles shall -be great in the eyes of me, saith God, in carrying them forth to the -lands of their inheritance.[171] - -18. From the Doctrine and Covenants.--And the Lord, even the -Savior, shall stand in the midst of his people, and shall reign {370} -over all flesh. And they who are in the north countries shall come in -remembrance before the Lord, and their prophets shall hear his voice, -and shall no longer stay themselves, and they shall smite the rocks, -and the ice shall flow down at their presence. And an highway shall be -cast up in the midst of the great deep. Their enemies shall become a -prey unto them, and in the barren deserts there shall come forth pools -or living water; and the parched ground shall no longer be a thirsty -land. And they shall bring forth their rich treasures unto the children -of Ephraim, my servants. And the boundaries of the everlasting hills -shall tremble at their presence. And there shall they fall down and be -crowned with glory, even in Zion, by the hands of the servants of the -Lord, even the children of Ephraim; and they shall be filled with songs -of everlasting joy. Behold, this is the blessing of the Everlasting -God upon the tribes of Israel, and the richer blessing upon the head -of Ephraim and his fellows. And they also of the tribe of Judah, after -their pain, shall be sanctified in holiness before the Lord to dwell in -his presence day and night, for ever and for ever.[172] [See note 4, -end of section.] - -19. The Preparatory Work to the Return of the Ten Tribes.--This -is enough in a general way upon the return of the Ten Tribes from the -north and the return of the Jews to Jerusalem. Yet there is another -part of this work of gathering Israel that calls for our attention. -We have described the manner in which the blood of Israel has been -sprinkled among the Gentile nations. The people in whose veins that -blood runs must be gathered as well as the Jews and the Ten Tribes; -for the promise of gathering extends to all the children of Israel, -in all the countries whither they have been scattered. Moreover, it -would seem that the Ten Tribes are to come to Zion and sing in the -heights thereof, and there be crowned with glory by the hands of the -servants of the Lord, the children of Ephraim.[173] The gathering of -Israel scattered among the Gentile nations will have made considerable -progress, and Zion will be built up before the Ten Tribes will be -brought from the north. This {371} work of gathering Israel from among -the Gentile nations is the work that the Church of Christ is now -engaged in. The Lord has revealed the location of Zion;[174] it has -been dedicated for the gathering together of his people Israel. Even -the temple site is known and dedicated, and the sure word of God given -that the temple shall be built in this generation.[175] The enemies -of the church drove the Saints away form the consecrated land, it is -true;[176] but their absence will only be temporary; the time will come -when they will return and fulfill all that the Lord hath decreed in -relation to Zion and its redemption. - -20. Meantime they are building up stakes of Zion in the Rocky -Mountain valleys, and in this way are fulfilling predictions of the -ancient prophets. Isaiah hath it written, that "In the last days the -house of the Lord shall be established in the tops of the mountains; * -* * and all nations shall flow unto it. And many people shall go and -say, Come ye and let us go up to the mountain of the Lord, to the house -of the God of Jacob; and he will teach us of his ways, and we will walk -in his paths: for out of Zion shall go forth the law, and the word of -the Lord from Jerusalem." [177] - -21. It is remarkable how minutely the Latter-day Saints are -fulfilling the terms of this prophecy: - -I. They are building the temples of God in the tops of the mountains, -so that the house of the Lord is truly where Isaiah saw it would be. - -II. The Saints engaged in this work are people gathered from nearly -all the nations under heaven, so that all nations are flowing unto the -house of the Lord in the top of the mountains. [See note 5, end of -section.] - -III. The people who receive the gospel in foreign lands joyfully say to -their relatives and friends, "Come ye, and let us go {372} up to the -house of the Lord, and he will teach us of his ways and we will walk in -his paths." - -22. The manner in which the Saints are gathered, one here and one -there, one from this city and one from another, fulfills the prophecy -of Jeremiah, who, in speaking of this great gathering of Israel, -represents the Lord as saying: "I will take you one of a city, and two -of a family, and I will bring you to Zion; and I will give you pastors -according to mine heart, which shall feed you with knowledge and -understanding." [178] - -23. The student should be informed how it is we know the -Saints are of the house of Israel. First, they fulfill the terms of -the prophecies written about the gathering of Israel by the ancient -prophets, as seen above; second, the patriarchs of the church, ordained -and set apart to that calling by the apostles, in giving blessings to -the Saints declare them to be of the house of Israel, and mainly of the -tribe of Ephraim. [See note 6, end of section.] - -24. Object of Gathering.--Another object of this gathering of -the people of God from among the Gentile nations--which with their -wickedness, spiritual blindness, and confusion constitute Babylon--is -that they may not partake of the sins of Babylon, and that they might -escape the judgments and plagues decreed by God against the wickedness -thereof. The Apostle John prophesies of this. In those visions given to -him on the Isle of Patmos, showing him things that would take place in -the future, he heard a voice from heaven saying: "Come out of her [that -is out of Babylon], my people; that ye be not partakers of her sins, -and that ye receive not of her plagues. For her sins have reached unto -heaven, and God hath remembered her iniquities. * * * Therefore shall -her plagues come in one day, death and mourning, and famine; for strong -is the Lord God who judgeth her." [179] The Saints are gathering out of -Babylon that they may escape these threatened judgments. - -{373} NOTES. - -1. Settlement of Israel in Canaan.--Of the twelve tribes of -Israel, nine and a half were located to the west and two and a half to -the east of the Jordan. In this region they had been led by Joshua, -Moses being only permitted to catch a distant glimpse of the promised -land. After the death of Joshua, followed the period of Judges, which -lasted about five centuries. The last of the judges was Samuel, who, -when the people demanded a king, anointed Saul, 1095, B.C.--Anderson's -Gen. Hist. - -2. The Departure of the Ten Tribes for the North--They [the ten -tribes] determined to go to a country "where never man dwelt," that -they might be free from all contaminating influences. That country -could only be found in the north. Asia was already the seat of a -comparatively ancient civilizations; Egypt flourished in northern -Africa; and southern Europe was rapidly filling with the future -rulers of the world. They had, therefore, no choice but to turn their -faces northward. The first portion of their journey was not, however, -north; according to the account of Esdras, they appear to have at -first moved in the direction of their old home, and it is possible -that they originally started with the intention of returning thereto, -or probably in order to deceive the Assyrians, they started as if to -return to Canaan, and when they crossed the Euphrates, and were out of -danger from the hosts of the Medes and Persians, then they turned their -journeying feet toward the polar star. Esdras states that they entered -in at the narrow passage of the river Euphrates, the Lord staying the -springs of the flood until they were passed over. The point on the -river Euphrates at which they crossed would necessarily be in its -upper portion, as lower down would be too far south for their purpose. -The upper course of the Euphrates lies among lofty mountains near the -village of Pastas; it plunges through a gorge formed by precipices -more than a thousand feet in height and so narrow that it is bridged -at the top; it shortly afterwards enters the plain of Mesopotamia. How -accurately this portion of the river answers to the description of -Esdras of the "Narrows," where the Israelites crossed!--Reynolds' Are -we of Israel? pp. 26-27. - -3. Final Overthrow of Judah.--According to Josephus (De Bell. -Jud. vi: 9, 3) 1,100,000 men fell in the siege of Jerusalem by Titus, -and 79,000 were captured in the whole war. Of the latter number, the -greater part was distributed among the provinces, to be butchered in -the amphitheaters or cast to wild beasts; others were doomed to work -as public slaves in Egypt; only those under the ages of seventeen were -sold into private bondage. An equally dreadful destruction fell upon -the remains of the nation, which had once more assembled in Judea, -{374} under the reign of Hadrian (A. D. 133), which Dion Cassius -concisely relates. By these two savage wars the Jewish population must -have been effectually extirpated from the Holy Land itself, a result -which did not follow from the Babylonian captivity. Afterwards a dreary -period of fifteen hundred years' oppression crushed in Europe all who -bore the name of Israel, and Christian nations have visited on their -head a crime [the crucifixion of Messiah] perpetrated by a few thousand -inhabitants of Jerusalem, who were not the real forefathers of the -European Jews. Nor in the east has their lot been much more cheering. -With a few partial exceptions, they have ever since been a despised, -an oppressed and naturally a degraded people; though from them have -spread light and truth to the distant nations of the earth.--Biblical -Literature (Kitto) vol. I, p. 39. - -4. Return of the Ten Tribes from the North.--Away in yonder -north countries, where, I do not know, but away in those regions are -ten tribes of the house of Israel. How do you know they are in the -north country? Because the Bible has told us that in the latter days -they should come out of the north country, and if they were not in the -north country they could not come from there. Jeremiah says in his -thirty-first chapter--"Behold I will bring them from the north, the -blind and the lame with them, and the woman with child; they shall -come, a great company out of the north countries." Where will they go -to? Will they go immediately to Palestine, where they formerly had -their inheritance. No. Jeremiah tells us where they will go, he tells -there is to be a place called Zion before these tribes come out of the -north countries, and when they come with a great company, the blind and -the lame with them, and the Lord God leads them with supplication and -with tears and with prayers, bringing them forth from those dreary, -desolate, cold arctic regions; when that day shall come, there shall -be a Zion prepared to receive these ten tribes, before they finally -go back to Palestine. Is there anything in the scriptures about this? -Yes. In the same chapter of Jeremiah we read that, "they shall come -and sing in the height of Zion." Zion, then, will have to be built up -before they come; Zion will have to be reared somewhere and prepared -to receive them; and it will be a holy place, and it will be a holy -people who will build up Zion, so much so that the Lord will bring -these ten tribes into the height of Zion, into the midst of it.--Orson -Pratt--Journal of Discourses, vol. 18, p. 22, 23. - -5. All Nations Flowing Unto the House of the Lord.--One of -the features in the celebration of Pioneer Day--24th of July, the -anniversary of the day the company of Pioneers entered Salt Lake -Valley, 1847--in Salt Lake City, 1880, was to have represented the -various nationalities composing the population of Utah. A man and a -woman {375} of each nation from which people had been gathered by the -proclamation of the gospel were selected as the representatives, each -pair bearing the national colors of their country. They occupied a -platform in the Tabernacle during the services, and after a historical -sketch of the introduction of the gospel in the various nations was -read by Orson Pratt, the representatives of the nations arose and -President John Taylor said: "I wish to state to the congregation that -the Lord commanded his servants to go forth to all the world to preach -the gospel to every creature. We have not yet been to all the world, -but here are twenty-five nations represented today, and we have thus -far fulfilled our mission." - -6. The Latter-day Saints of Israel.--The set time was come for -God to gather Israel, and for his work to commence upon the face of -the whole earth, and the elders who have arisen in this church and -kingdom are actually of Israel. Take the elders who are in the house -[the old Tabernacle in Salt Lake City], and you can scarcely find one -out of a hundred but what is of the house of Israel. * * * Will we go -to the Gentile nations to preach the gospel? Yes, and gather out the -Israelites wherever they are mixed among the nations of the earth. * * -* Ephraim has become mixed with all the nations of the earth, and it -is Ephraim that is gathering together. It is Ephraim that I have been -searching for all the days of my preaching, and that is the blood which -ran in my veins when I embraced the gospel. If there are any of the -other tribes of Israel mixed with the Gentiles we are also searching -after them.--Brigham Young. From a Discourse preached April 8th, 1855. - -REVIEW. - -1. What great work did the visit of Moses to the Kirtland Temple -inaugurate? - -2. Who are Israel? - -3. Give a sketch of the history of Israel to the revolt of the ten -tribes. - -4. How came the ten tribes to revolt? - -5. Give an account of the fall of the kingdom of Israel. - -6. Why are the ten tribes called the "lost tribes?" - -7. What evidence have you that they are in the north? - -8. Give the evidence to be found in the words of Jesus to the Nephites. - -{376} 9. What statement does the Apocryphal writer Esdras make -respecting the ten tribes? (Note 2.) - -10. Who were the Samaritans? - -11. What tribes formed the kingdom of Judah? - -12. Give an outline of the history of Judah to the birth of Messiah. - -13. What befell Judah about thirty years after the crucifixion of -Messiah? (Note 3.) - -14. What can you say of miscellaneous dispersions? - -15. How came the blood of Israel sprinkled among all nations? - -16. What promises are made to scattered Israel? - -17. Quote the several passages from the Bible which predict the -gathering of Israel. - -18. Quote the passages from the Book of Mormon. - -19. What progress has been made in the preparatory work of the ten -tribes? (Note 4.) - -20. What progress has been made in the preparatory work? - -21. What prophecies are the Saints minutely fulfilling in gathering -together in the mountains? (Note 5.) - -22. How do we know that the Latter-day Saints are of Israel? (Note 6.) - -23. For what object are the Saints gathering from Babylon? - -{377} - - - -SECTION VIII. - -1. Salvation for the Dead.--The appearing of Elijah the prophet, -in the Kirtland Temple on the 3rd of April, 1836, was the introduction -of another great work connected with the redemption of the human race. -That work is Salvation for the dead, the keys of which were given to -the Prophet Joseph Smith by Elijah, on the occasion of the appearing -mentioned above. That event was an epoch in the history of this great -dispensation. It began a revolution in the theology of the Christian -world. Up to that time--1836--it was universally believed by orthodox -Christians that the souls of men who died without conversion to the -Christian religion, were everlastingly lost. It was believed that the -application of the gospel of Jesus Christ was limited to this life; and -those who failed, through whatever cause, to obtain the benefits of the -means of salvation it affords, are forever barred from such benefits. -"If the tree fall toward the south, or toward the north, in the place -where the tree falleth, there it shall lie;" [180] and they argued from -this that in whatever state a man died so he remained. If he died in -a state of justification his salvation was assured; but if not, then -justification and consequently salvation was forever beyond his hope. - -2. This sectarian doctrine which does so much violence to the -justice of God--since it closes the door of salvation against so -many thousands of God's children through no other circumstances than -that they never so much as heard of the gospel of Jesus Christ, and -therefore could not either believe or obey it-arose, first, through -a misconception of the doctrine of eternal punishment with which the -wicked are threatened in the scriptures; and, second, through a very -narrow conception of the sure mercies of God. - -{378} 3. Christian Dogma of Eternal Judgment.--Christians believe -that to receive eternal punishment was to be punished eternally. This -popular Christian error was corrected in a revelation to Martin Harris -through Joseph Smith, even before the church was organized.[181] -In that revelation it is explained that God is "Endless;" that is -one of his names; as also is "Eternal" one of his names. "Therefore -eternal punishment is God's punishment. Endless punishment is God's -punishment." In other words, the punishment that will overtake the -wicked is Eternal's punishment; Endless' punishment. But Christians, -mistaking the name of the punishment for the sign of its duration, -taught that men were punished eternally for the sins committed in -this life. Then again God's punishment is eternal; that is, it always -exists; it is eternal as God is, but the transgressor receives only -so much of it, endures it only so long as may be necessary to satisfy -the reasonable claims of justice, tempered with mercy. Then, when -the insulted law is vindicated, the offender is released from the -punishment. But as "the bars survive the captive they enthrall," as the -prison remains after the transgressor has served his time in it, so in -God's government, the punishment eternally remains after transgressors -have satisfied the claims of justice, and are relieved from its pains -and penalties. It remains to vindicate the law of God whenever it shall -be broken. But men read--"He that believeth not [the gospel] shall be -damned," [182] and they are taught to believe that they were damned -to all eternity--that they were consigned forever to the flames of -hell.[183] [See note 1, end of section.] - -{379} 4. One would think that right conceptions of the attributes -of justice and mercy as they exist in God's character would lead -men to the rejection of the horrible dogma of eternal punishment as -taught by orthodox Christianity. But if that be not sufficient then -the scriptures themselves refute it, as will appear in the following -paragraphs: - -5. Preaching to the Spirits in Prison.--From a remark made in -the writings of the Apostle Peter,[184] we learn that after Messiah -was put to death in the flesh "He went and preached to the spirits in -prison, which sometime [aforetime] were disobedient, when once the -long-suffering of God waiting in the days of Noah." During the three -days, then, that Messiah's body lay in the tomb at Jerusalem, his -spirit was in the world of spirits preaching to those who had rejected -the preaching of righteous Noah. The Christian traditions no less than -the scriptures teach that Jesus went down into hell and preached to -those there held in ward. [See note 2, end of section.] - -6. Not only is the mere fact of Messiah's going to the spirit -prison stated in the scripture, but the purpose of his going there is -learned from the same source. "For this cause was {380} the gospel -preached also to them that are dead, that they might be judged -according to men in the flesh, but live according to God in the -spirit." [185] This manifestly means that these spirits who had once -rejected the counsels of God against themselves, had the gospel again -preached to them and had the privilege of living according to its -precepts in the spirit life, and of being judged according to men in -the flesh, or as men in the flesh are judged; that is, according to the -degree of their faithfulness to the precepts of the gospel. - -7. Naturally the question arises, Why was the gospel preached -to the spirits in prison who had once been disobedient if there were -no means by which it could be applied to them for their salvation? We -can scarcely suppose that Messiah would preach the gospel to them if -it could do them no good. He did not go there to mock their sufferings -or to add something to the torture of their damnation by explaining -the beauties of that salvation now forever beyond their reach! Such -a supposition would at once be revolting to reason, insulting to the -justice of God, and utterly repugnant to the dictates of mercy! - -8. Following that question comes another: If the gospel is -preached again to those who have once rejected it, how much sooner will -it be presented to those who have never heard it, who have lived in -those generations when the gospel and the authority to administer its -ordinances were not in the earth? Seeing that those who once rejected -the offer of salvation had it presented to them again--after paying -the penalty of their first disobedience--it would seem that those who -lived when it was not upon the earth, or who when it was upon the earth -perished in ignorance of it, will much sooner come to salvation. - -9. Of the things we have written, this is the sum: (1) The gospel -was preached by Messiah to the spirits in prison who had rejected the -teachings of Noah; therefore there must be {381} some means through -which its precepts and ordinances may be applied to them. (2) If the -gospel can be made available to those who once rejected the proffered -mercies of God, its privileges will much sooner, and doubtless more -abundantly be granted to those who died in ignorance of it. - -10. Baptism for the Dead.--The manner in which the ordinances -of the gospel may be administered to those who have died without -receiving them is hinted at by Paul. Writing to the Corinthians on the -subject of the resurrection,--correcting those who said there was no -resurrection--he asks: "What shall they do which are baptized for the -dead, if the dead rise not at all? Why are they then baptized for the -dead?" [186] In this the apostle manifestly referred to a practice which -existed among the Christian saints of the living being baptized for -the dead, and argues from the existence of that practice that the dead -must rise, or why the necessity of being baptized for the dead. Though -this is the only passage in the New Testament, or in the whole Bible, -that refers directly to the subject, yet of itself it is sufficient to -establish the fact that such a principle was known among the ancient -saints. [See notes 3 and 4, end of section.] - -11. From the revelations of God to the church in this -dispensation the following may be learned: Elijah, in the fulfillment -of ancient prophecy, appeared unto Joseph Smith and Oliver Cowdery, and -delivered to them those keys or powers of the priesthood which give to -the living the right to do a work for the salvation of the dead. As a -consequence the hearts of the children are turned to the fathers; and -of course, since the fathers in the spirit world through the preaching -of the gospel learn that it is within the power of their children to do -a work for them, their hearts are turned to the children, and thus the -predicted result to follow Elijah's mission is fulfilled. - -12. The work that the living may do for the dead is that of -attending to outward ordinances--baptisms, confirmations, {382} -ordinations, washings; anointings and sealings--all being appointed -by revelation and the direction of the Lord, and all sealed and -ratified by the power of the priesthood of God which binds on earth -and in heaven. It is required that all baptisms and other ordinances -of the gospel performed for the dead be attended to in houses--and -more properly in temples--specially dedicated for holy purposes. Those -ordinances are to be faithfully recorded by those who see and hear them -performed,[187] that there may be valid testimony that the work has -been done. These ordinances attended to on earth by the living, and -accepted in the spirit world by those for whom they are performed, will -make them a patent means of salvation to the dead and of exaltation -to the living, since they become in very deed "saviors upon Mount -Zion." This work that can be done for the dead enlarges one's view of -the gospel of Jesus Christ. One begins to see indeed that it is the -"everlasting gospel;" for it runs parallel with man's existence both in -this life and in that which is to come. It vindicates the character of -God, for by it we may see that justice and judgment, truth and mercy -are in all his ways. [See note 5, end of section.] - -13. Different Degrees of Glory.--Closely associated with the -subjects treated in the forgoing paragraphs of this section, is the -subject of the Different Degrees of Glory. Nothing is more clearly -stated in holy writ than that men will be judged and rewarded according -to their works. [188]And as their works vary in degree or righteousness -so will their rewards vary, and so will they have bestowed upon them -different degrees of glory according as their works shall merit and -their intelligence be capable of comprehending. Messiah said to his -disciples: "In my Father's house are many mansions: if it were not so -I would have told you. I go to prepare a place for you; * * * that -where I am there ye may be also." [189] Still it is commonly held {383} -among Christian sects that he who attains heaven partakes immediately -of the highest glories; while he who misses heaven goes direct to hell -and partakes of all its miseries forever.[190] Yet nothing is clearer -than the fact that there are different heavens spoken of in scripture -and different degrees of glory. When Solomon dedicated the temple he -had builded, he exclaimed in his prayer--"Behold the heaven and heaven -of heavens cannot contain thee; how much less this house which I have -builded!" [191] Paul in writing to the Corinthians says "I knew a man -in Christ above fourteen years ago * * * such an one caught up to the -third heaven. And I knew such a man * * * how that he was caught up -into paradise, and heard unspeakable words, which it is not lawful for -a man to utter." [192] - -14. Reasoning on the resurrection, the last writer quoted says: -"There are also celestial bodies, and bodies terrestrial; but the -glory of the celestial is one, and the glory of the terrestrial is -another. There is one glory of the sun, and another glory of the moon, -and another glory of the stars: for as one star differeth from another -star in glory. So also is the resurrection of the dead." [193] In all -this, however, the great subject is but vaguely hinted at. For a full -understanding of it we are indebted to a revelation given to Joseph -Smith, February {384} 16th, 1832. From that revelation we summarized -the following:[194] - -15. The Celestial Glory.--They who receive the testimony of -Jesus, that believe on his name and are baptized after the manner of -his burial; that by keeping the commandments they might be washed -and cleansed from all sin, and receive the Holy Ghost by the laying -on of hands by those having authority; who overcome by faith, and -are sealed by the Holy Spirit of Promise--these become the church of -the First Born. They are they into whose hands the Father hath given -all things--they are priests and kings, who have received of God's -fullness, and of his glory; they are priests of the Most High, after -the order of Melchisedek, which is after the order of the Son of -God--therefore they are Gods, even the Sons of God. All things are -theirs, whether life or death, or things present, or things to come, -all are theirs, and they are Christ's and Christ is God's. They shall -overcome all things; they shall dwell in the presence of God and Christ -forever and forever; they are they whom Christ will bring with him when -he shall come in the clouds of heaven to reign on the earth over his -people; they have part in the resurrection of the just; their names -are written in heaven, where God and Christ dwell; they are just men -made perfect through Jesus the mediator of the new covenant; these are -they whose bodies are celestial, whose glory the sun in heaven is {385} -spoken of as typical--they inherit the celestial glory, they see as -they are seen and know as they are known. - -16. The Terrestrial Glory.--The terrestrial glory differs from -the celestial glory as the light of the moon differs from the light of -the sun. These are they who died without law, and also they who are the -spirits of men in prison, whom the Son visited, and preached the gospel -unto them, that they might be judged according to men in the flesh, -who received not the testimony of Jesus in the flesh, but afterwards -received it. These are they who are honorable men of the earth, who -were blinded by the craftiness of men. These are they who receive of -God's glory but not of his fullness. They may enjoy the presence of the -Son but not of the presence of the Father; these are they who are not -valiant in the testimony of Jesus, therefore they obtain not the crown -over the kingdom of God. - -17. The Telestial Glory.--The telestial glory differs from the -terrestrial, as the light of the stars differs from the light of the -moon. The inhabitants of the telestial glory are those who neither -received the gospel of Christ in the flesh nor the testimony of Jesus -in the spirit world. These are they who are thrust down to hell, and -will not be redeemed from the devil until the last resurrection, when -Christ shall have finished his work. These are they who are of Paul and -of Apollos, and of Cephas. some of Christ and some of John, some of -Moses and some of Elias; but received not the gospel nor the testimony -of Jesus. These are they who will not be gathered with the Saints, to -be caught up unto the church of the First Born, and received into the -cloud. These are liars and sorcerers and adulterers, and whoremongers, -and whosoever loves and makes a lie. They suffer the wrath of God on -earth and the vengeance of eternal fire, but they will be judged every -man according to his works and receive according to his works, his -own dominion, in the mansions which are prepared; and they shall be -servants {386} of the Most High,[195] but where God and Christ dwell -they cannot come, worlds without end. They of the Telestial Glory -enjoy neither the presence of the Father nor the Son, but receive the -ministration of angels, and of the Holy Ghost, for even they of the -Telestial Glory are accounted heirs of salvation. The Prophet Joseph -and Sidney Rigdon in their vision saw that the inhabitants of the -telestial glory were as innumerable as the stars in the firmament of -heaven, or as the sand upon the sea shore--and they heard the voice -of God saying--"These all shall bow the knee and every tongue shall -confess to Him who sits upon the throne forever and ever; for they -shall be judged according to their works, and every man shall receive -according to his own works, his own dominions, in the mansions which -are prepared, and they shall be servants of the Most High, but where -God and Christ dwell they cannot come, worlds without end." - -18. Degrees Within the Three Great Kingdoms of Glory.--These -are the three great divisions of glory in the world to come, but -within these great divisions are subdivisions or degrees. The Prophet -Joseph taught that in the celestial glory there are three heavens or -degrees.[196] Of the telestial glory it is written: "And the glory -of the telestial is one, even as the glory of the stars is one, for -as one star differs from another star in glory even so differs one -from another in glory in the telestial world." [197] From this it is -evident that there are different degrees of glory within the celestial -and telestial glories; and though we have no direct authority for the -statement, it seems but reasonable to conclude that there are different -degrees of glory in the terrestrial world also. It appears but rational -that it should be so, since the degrees of worthiness in men are almost -infinite in their variety; and as every man is to be judged according -to his works, it will require {387} a corresponding infinity of degrees -in glory to mete out to every man that reward of which he is worthy, -and that also which his intelligence will enable him to enjoy. - -19. Progress Within and From Different Degrees of Glory.--The -question of advancement within the great divisions of glory--celestial, -terrestrial, and telestial; as also the question of advancement -from one sphere of glory to another remains to be considered. In -the revelation from which we have summarized what has been written -here, in respect to the different degrees of glory, it is said that -those of the terrestrial glory will be ministered unto by those of -the celestial; and those of the telestial will be ministered unto by -those of the terrestrial--that is, those of the higher glory minister -to those of a lesser order of glory. We can conceive of no reason for -all this administration of the higher to the lower, unless it be for -the purpose of advancing our Father's children along the lines of -eternal progression. Whether or not in the great future, full of so -many possibilities now hidden from us, they of the lesser glories after -education and advancement within those spheres may at last emerge from -them and make their way to the higher degrees of glory until at last -they attain to the highest, is not revealed in the revelations of God, -and any statement made on the subject must partake more or less of the -nature of conjecture. - -20. But if it be granted that such a thing is possible, they who -at the first entered into the celestial glory--having before them the -privilege also of eternal progress--have been moving onward, so that -the relative distance between them and those who have fought their way -up from the lesser glories, may be as great when the latter have come -into the degrees of celestial glory in which the righteous at first -stood, as it was at the commencement; and thus between them is an -impassable gulf which time cannot destroy. Thus: those whose faith and -works are such only as to entitle them to inherit a telestial glory, -may arrive at last where those whose works in this life were such as -{388} to entitle them to entrance into the celestial kingdom--they may -arrive where these were but never where they are. - -21. Sons of Perdition.--There is a class of souls with whom the -justice of God must deal, which will not and cannot be classified in -the celestial, terrestrial or telestial glories. - -They are the sons of perdition. But though they will not be assigned -a place in either of these grand divisions of glory, the revelation -from which we have drawn our information respecting man's future state -describes the condition of these sons of perdition so far as it is made -known unto the children of men. It also informs us as to the nature of -the crime which calls for such grievous punishment. - -22. The sons of perdition are they of whom God hath said that -it had been better for them never to have been born; for they are -vessels of wrath, doomed to suffer the wrath of God, with the devil -and his angels in eternity. Concerning whom he hath said there is no -forgiveness in this world nor the world to come. These are they who -shall go away into everlasting punishment, with the devil and his -angels, and the only ones on whom the second death shall have any -power; the only ones who will not be redeemed in the due time of the -Lord, after the sufferings of his wrath. He saves all the works of his -hands except these sons of perdition; but they go away to reign with -the devil and his angels in eternity, where their worm dieth not, and -the fire is not quenched, which is their torment. The end thereof, the -place thereof no man knoweth. It has not been revealed, nor will it be -revealed unto man, except to them who are made partakers thereof. It -has been partially shown to some in vision, and may be shown again in -the same partial manner to others; but the end, the width, the height, -the depth and the misery thereof they understand not, nor will any one -but those who receive the terrible condemnation. - -23. Such the punishment, now as to the crime that merits it. -It is the crime of high treason to God which pulls down on {389} men -this fearful doom. It falls upon men who know the power of God and -who have been made partakers of it, and then permit themselves to be -so far overcome of the devil that they deny the truth that has been -revealed to them and defy the power of God. They deny the Holy Ghost -after having received it. They deny the Only Begotten Son of the Father -after the Father hath revealed him, and in this crucify him unto -themselves anew, and put him to an open shame. They commit the same -act of high treason that Lucifer in the rebellion of heaven did, and -hence are worthy of the same punishment with him. Thank God, the number -who commit that fearful crime is but few. It is only those who attain -to a very great knowledge of the things of God that are capable of -committing it, and the number among such are few indeed who become so -recklessly wicked as to rebel against and defy the power of God.[198] -But when such characters do fall, they fall like Lucifer, never to -rise again; they get beyond the power of repentance, or the hope of -forgiveness. - -NOTES. - -1. The Sectarian Dogma of Eternal Punishment.--There is nothing -more obnoxious to a reasonable mind, a loving heart, a soul susceptible -to the relative claims of justice and mercy, than the Presbyterian and -other old ecclesiastical school doctrines of an eternal, material, -unchanging hell of fire and torment in which the unregenerate are -doomed to suffer the implacable wrath of an unrelenting Deity forever -and forever, worlds without end. * * * And it is not true. It was not -and is not a doctrine of Christ. It sprang from the gloom-clothed -brains of cloistered monks and heretic-burning priests, bearing not -a vestige of the sacred authority vested in the apostles and their -immediate associates. It is redolent of the Auto de fe, and stamped -with the bloody seal of apostate papal Rome. It breathes of vengeance -instead of justice, and banishes sweet mercy {390} from the economy of -heaven. It makes God more cruel than the most inhuman mortal. It is a -libel on the Almighty and a fruitful cause of atheism, irreverence and -doubt.--Penrose. - -2. Messiah Preaching to the Spirits in Prison.--In the second and -third centuries every branch and division of the Christian church, so -far as their record enables us to judge, believed that Christ preached -to the departed; and this belief dates back to our earliest reliable -sources of information in the former of those two centuries.--Christ's -Mission to the Under World, (Huidekoper), fourth edition, p. 49. - -As Christ died for us, and was buried, so also is it to be believed, -that he went down into hell.--Articles of Religion--Church of -England--Art. III, Book of Common Prayer, p. 311. - -These "spirits in prison" are supposed to be the holy dead. * * * The -most intelligent meaning suggested by the context is, however, that -Christ by his spirit preached to those who in the time of Noah, while -the Ark was a preparing, were disobedient, and whose spirits are now in -prison, abiding the general judgment. The prison is doubtless hades, -but what hades is must be determined by other passages of scripture; -and whether it is the grave or hell, it is still a prison for those who -yet await the judgment day.--Cyclopedia Biblical Literature (Kitto), p. -798. - -3. Baptism for the Dead.--While not maintaining the view that -there is such a thing as a living man being baptized for one who is -dead, the writer in Biblical Literature (Kitto), expresses these views: -"From the wording of the sentence [why then are they baptized for the -dead?] the most simple impression certainly is, that Paul speaks of a -baptism which a living man receives in the place of a dead one. This -interpretation is particularly adopted by those expounders with whom -grammatical construction is of paramount importance, and the first -thing to be considered." This view is also upheld by Ambrose among the -early Christian writers; and by Erasmus, Scaliger, Grotius, Calixtus -among the moderns; and still more recently by Augusti Meyer, Billroth -and Ruckert. De Wette considers this the only possible meaning of the -words. - -4. Epiphanius, a writer of the fourth century, in speaking of the -Marcionites, a sect of Christians to whom he was opposed, says: "In -this country--I mean Asia--and even Galatea, their school flourished -eminently; and a traditional fact concerning them has reached us, that -when any of them had died without baptism, they used to baptize others -in their name, lest in the resurrection they should suffer punishment -as unbaptized" (Heresies xxviii:7). This proves beyond controversy the -fact that vicarious baptism for the dead was practiced among some sects -of the early Christians. Another fact proves it still more emphatically -than this statement by Epiphanius. The Council of Carthages, held A. D. -397, in its sixth canon, forbids the {391} administration of baptism -and holy communion for the dead; why should this canon be formed -against these practices if they had no existence among the Christians -of those days?--The Gospel, page 246. - -REVIEW. - -1. What great work did Elijah's visit to the Kirtland Temple introduce? - -2. What was the Christian belief previous to this in respect to those -who died without conversion to the Christian religion? - -3. Through what cause did this error arise? - -4. Explain the meaning of "Eternal" punishment--"Endless" punishment. - -5. What scripture teaches that Jesus preached to the spirits in prison? - -6. For what purpose was the gospel preached to those who once rejected -it? - -7. If the gospel was preached again to those who once rejected it, what -may we conclude in respect to those who never heard it in this life? - -8. By what means is the gospel made available to those who died without -a knowledge of it, or who hearing, rejected it? - -9. Give an exposition of baptism for the dead. (Notes 3 and 4.) - -10. What is the scriptural doctrine in relation to the future rewards -of men? - -11. What is the orthodox Christian view in respect to those who attain -unto heaven? - -12. In what does the Catholic view differ from that of the Protestant? -(Note, p. 414.) - -13. What evidences in the scripture can you quote to prove that there -are different kingdoms or degrees of glory in heaven? - -14. Say what you can of the celestial glory. - -15. Describe as far as you can the terrestrial glory. - -16. In what does the telestial glory differ from the terrestrial? - -17. What class of people inherit the telestial glory? - -18. What can you say of degrees within the three great kingdoms of -glory? - -19. What can you say of progress within and from the different degrees -of glory? - -20. What can you say of the sons of perdition and their punishment? - -21. What is the nature of their sin? - -22. What of the number of those who commit it? - -{392} - - - -SECTION IX. - -1. The Breaking up at Kirtland.--The keys of knowledge respecting -the great doctrines treated in the last two sections were received -in the Kirtland temple; and for a time it appeared that the Saints -would long enjoy the blessings of their temple and the communion -and instruction of heavenly messengers. But not so. With prosperity -which attended them there, came pride, envyings, jealousies and -heart-burnings. Their temporal prosperity existed but a brief period. -It was carried away by the wave of financial disaster which swept -over the United States in 1837. Then came financial embarrassment, -accompanied with charges and counter-charges of fraud and dishonesty. -Apostasy among men high in authority was rife. Several of the twelve -apostles went down in those dark days, and became bitter enemies to the -Prophet Joseph. To such an extent did the spirit of apostasy prevail -that it became murderous; and the prophet and a number of his most -devoted friends had to flee from Kirtland for their lives. [See note 1, -end of section.] - -2. The Founding of Far West--Expulsion From Missouri.--Meantime -the Saints in Missouri who were driven from Jackson county, in the -latter part of 1833, removed from their temporary locations in Clay -County, and settled in the new county of Caldwell, where they founded -the city of Far West. It was to Far West that the Prophet Joseph and -other church leaders fled when compelled to leave Kirtland. But there -was little rest for the church in Missouri; persecution was threatened -{393} before the prophet arrived, and his presence only seemed to -hasten the impending storm. In the autumn of 1838 it broke upon the -church in all its fury, and during that winter the entire church was -expelled from the State by order of its governor, Lilburn W. Boggs. -[See note 2, end of section.] - -3. The Rise of Nauvoo.--While the Saints were being expelled from -the state the Prophet Joseph and several other leading elders were -imprisoned in Liberty jail, Clay county, Missouri, having been betrayed -into the hands of their enemies by the treachery of false brethren. -They were held on false charges of murder, arson and treason. They -finally made their escape from their enemies and joined the body of -the church, which had found a temporary resting place in the city of -Quincy and vicinity, in Illinois. Shortly afterwards they settled at -Commerce, in Hancock county, in the same state. The church purchased -several large tracts of land at this place of Dr. Galland, a Mr. White, -Hubbard, Wells, Hotchkiss, and others; and soon from the wilderness -and bogs of Commerce--[See note 3, end of section]--rose the city -of Nauvoo--meaning The Beautiful; "carrying with it also," says the -Prophet Joseph, "the idea of rest." - -4. Although both Joseph and the Saints saw some of their best -days in Nauvoo, there was not much "rest" for them there, especially -for the former. The toil and anxiety of founding a city, establishing -manufactures, publishing a paper, and converting the surrounding -country into fields and gardens; sending the apostles to preach the -gospel in foreign lands, being all the time tormented by their enemies -in Missouri and Illinois, kept the church, and especially the Prophet -Joseph, busy during the whole time they remained in Nauvoo. Here the -translation of the Book of Abraham was published. [See note 4, end of -section.] A magnificent temple was constructed in which to carry on the -work of salvation for the dead, and in which the living could receive -those washings and anointings, endowments and {394} sealings, necessary -to prepare them for their entrance into and their exaltation in heaven. - -5. Celestial Marriage Introduced.--It was in Nauvoo also that -the prophet introduced celestial marriage,--the marriage system which -obtains in celestial worlds. It consists of the eternity of the -marriage covenant, that is, the marriage covenant between a man and his -wife is made for time and all eternity, and being sealed by that power -of the priesthood which binds on earth and in heaven, the covenant -holds good in heaven as well as on earth; and by reason of it men will -have claim upon their wives, and wives upon their husbands, in and -after the resurrection. Celestial marriage may also include a plurality -of wives. - -6. Eternity of the Marriage Covenant.--This new marriage -system--new at least to this generation--completely revolutionized the -ideas of the Saints in respect to the marriage institution. In common -with the Christian sects, they had regarded marriage vaguely as an -institution to exist in this world only; and married their wives as -other Christians did and now do--until death shall them part. But by -the revelation which the prophet made known at Nauvoo, they learned -that in celestial spheres the marriage covenant exists eternally, and -that the pleasing joys of family ties and associations coupled with -the power of endless increase, contributes to the happiness, power and -dominion of those who attain to the celestial glory. What a revelation -was here! Instead of the God-given power of pro-creation being one of -the things that is to pass away, it is one of the chief means of man's -exaltation and glory in that great eternity, which like an endless -vista stretches out before him! Through it man attains to the glory -of the endless increase of eternal lives, and the right of presiding -as priest and patriarch, king and lord, over his ever-increasing -posterity. Instead of the commandment--"Be fruitful, multiply and -replenish the earth," being an unrighteous law, it is one {395} by -means of which the race of Gods is perpetuated, and it is as holy and -pure as the commandment, "Repent and be baptized." Through that law, -in connection with an observance of all the other laws of the gospel, -man will yet attain unto the power of the Godhead,[199] and like his -Father--God--his chief glory shall be to bring to pass the eternal life -and happiness of man. - -{396} 7. Plurality of Wives.--Celestial marriage, as already -observed, may include a plurality of wives. This was as great an -innovation as marriage for eternity. It came in conflict with the -education and tradition of the Saints, and the sentiments of the age. -Still God had commanded it through his prophet, and though their -prejudices--the fruit of their traditions--revolted against it, the -faithful to whom it was revealed resolved to obey it. - -8. It was in 1831 that plural marriage was first made known to -Joseph Smith. In that year he was engaged in revising by inspiration -the Jewish Scriptures;[200] and observing with what favor the Lord -regarded the early patriarchs, and many of the kings and prophets of -the Jews who had a plurality of wives, he inquired of God how it was he -justified them in that thing. The Lord in answer revealed the law of -celestial marriage. But the time had not come for the Saints to enter -into its practice, and hence the prophet kept it locked up a secret in -his own breast, with the exception of saying to one or two of his most -confidential friends that plural marriage was a correct principle. [See -note 4, end of section.] In 1841 the prophet introduced the practice of -this principle into the church by taking to himself plural wives.[201] -He also taught the principle to a number of the leading elders and they -obeyed it. - -{397}NOTES. - -1. Prosperity and Disaster which Overwhelmed the Church at -Kirtland.--Speculation was rife all over the United States at -that time, [1837] and the Saints did not escape the contagion. -They started a banking institution, engaged in mercantile pursuits -and land speculation. For a time they were prosperous and wealth -rapidly accumulated among them. Sidney Rigdon declared, in a burst of -enthusiasm, that the glory of the latter days was now being ushered -in, and that Zion would soon become the glory of the whole earth; when -the Lord for silver would bring gold; for iron, brass; and for stones, -iron. But a wave of financial disaster swept over the entire country. -Banking institutions went down before it; thousands of merchants were -hopelessly ruined; and in the general disaster Kirtland did not escape. -Like the inhabitants of other towns, her people were overwhelmed with -financial embarrassment. "Distress, ruin and poverty," says Elder -Taylor, "seemed to prevail. Apostates and corrupt men were prowling -about as so many wolves seeking whom they might devour. They were -oppressive, cruel, heartless, devising every pretext that the most -satanic malignity could invent to harass the Saints. Fraud, false -accusation and false swearing, vexatious law suits, personal violence, -and bare-faced robbery abounded. They were truly afficted, persecuted -and tormented."--Life of John Taylor, p. 52. - -2. Persecution of the Saints in Missouri.--This brings us to the -close of our story of the Missouri Persecutions. We have seen a people -start out under the direction of the Lord to build up the city of Zion -to his holy name; but who, through their disobedience and failure to -observe strictly those conditions upon which the Lord promised them -success in accomplishing so great and glorious a work, were driven -entirely from the State where that city is to be erected. We have seen -a proud, sovereign state, with a constitution that guaranteed the -largest possible religious and civil liberty to its citizens, ignore -the spirit and letter of that constitution; shamelessly violate the -laws passed in pursuance of it; and the officers of the state, from -the chief executive down, combine to destroy the Saints of God, or -drive them from the State: in accomplishing which they were guilty of -the most cruel barbarity. It is no palliation of their offense to say -that the Saints had not strictly kept the commandments of God. Their -offenses were against the laws of God rather than the laws of man. So -far as the state of Missouri was concerned, she was not justified in -trampling on her own constitution and laws, and committing outrages -that would bring to the cheek of {398} a savage the blush of shame. It -was a case where offenses must needs come, but woe, woe, unto them by -whom they come!--Missouri Persecutions--Roberts. - -3. Commerce, Afterwards Nauvoo.--The place was literally a -wilderness. The land was mostly covered with trees and bushes, and -much of it was so wet that it was with the utmost difficulty a footman -could get through, and totally impossible for teams. Commerce was -unhealthful, very few could live there; but believing that it might -become a healthful place by the blessing of heaven to the Saints, and -no more eligible place presenting itself, I considered it wisdom to -make an attempt to build up a city.--Joseph Smith. - -4. The Book of Abraham.--The rolls of papyrus filled with -Egyptian characters and hieroglyphics, from which Joseph translated -the Book of Abraham, came into his possession in the following manner: -In 1831 the celebrated French traveler, Antonio Sebolo, penetrated -Egypt as far as the ancient city of Thebes, under a license procured -from Mehemet Ali--then Viceroy of Egypt--through the influence of -Chevalier Drovetti, the French Consul. Sebolo employed four hundred -and thirty-three men for four months and two days, either Turkish or -Egyptian soldiers, paying them from four to six cents a day per man. -They entered the Catatombs near ancient Thebes on the seventh of June, -1831, and procured eleven mummies. These were shipped to Alexandria, -and from there the great traveler started with his treasures for Paris. -But en route for the French capital, Sebolo put in at Trieste, where -he was taken sick, and after an illness of ten days, died. This was -in 1832. Previous to his death he willed his Egyptian treasures to -his nephew, Michael H. Chandler, who was then living in Philadelphia, -Pennsylvania, but whom Sebolo believed to be in Dublin, to which city -he ordered the mummies shipped. Mr. Chandler ordered the mummies -forwarded to New York from Dublin, where he took possession of them. -Here the coffins for the first time were opened, and in them was found -two rolls of papyrus covered with engraving. While still in the customs -house, Mr. C. was informed by a gentleman, a stranger to him, that -no one in the city could translate the characters; but was referred -to Joseph Smith, who, the stranger informed him, possessed some -kind of gift or power by which he had previously translated similar -characters. Joseph Smith was then unknown to Mr. C. The mummies were -shipped to Philadelphia; and from there Mr. C. traveled through the -country, exhibited them and the rolls of papyrus, reaching Kirtland -in July, 1835, and the Saints purchased some of the mummies and the -two rolls of papyrus, one of which was the writing of Abraham and the -other of Joseph, who was sold into Egypt. The Book of Abraham has been -translated and published, at least in part. {399} [See Pearl of Great -Price. Elder George Reynolds has published a work on this subject, "The -Divine Authenticity of the Book of Abraham," which should be carefully -studied by every elder in Israel.] - -5. The Establishment of Plural Marriage.--The principle of -plural marriage was first revealed to Joseph Smith in 1831, but being -forbidden to make it public, or to teach it as a doctrine of the -gospel, at that time, he confided the facts to only a very few of -his intimate associates. Among them were Oliver Cowdery and Lyman E. -Johnson, the latter confiding the fact to his traveling companion, -Elder Orson Pratt, in the year 1832. And this great principle remained -concealed in the bosoms of the Prophet Joseph Smith and the few to whom -he revealed it, until he was commanded, about 1842, to instruct the -leading members of the priesthood, and those who were most faithful -and intelligent, and best prepared to receive it. In relation thereto, -at which time and subsequently until his martyrdom, the subject in -connection with the great principles of baptism, redemption and -sealing for the dead, became the great theme of his life, and as the -late President George A. Smith repeatedly said to me and others--"The -prophet seemed irresistibly moved by the power of God to establish that -principle not only in theory, in the hearts and minds of his brethren, -but in practice also, he himself having led the way."--Joseph F. Smith. - -REVIEW. - -1. What appeared to be the prospects of the Saints at Kirtland? - -2. What influence did wealth have upon them? - -3. What did the great apostasy at Kirtland result in? - -4. State what you can about the founding of Far West. - -5. What effect did the presence of the Prophet Joseph have in Missouri? - -6. Tell what you can of the expulsion from Nauvoo. - -7. Where did the church find a temporary resting place after its -expulsion from Missouri? - -8. Where did the church next settle? - -9. What is the meaning of the word "Nauvoo?" - -10. What can you say of Nauvoo being a place of rest to the Prophet -Joseph and the Saints? - -11. Enumerate the several things which employed the attention of the -Prophet and the Saints at Nauvoo. - -{400} 12. Where was celestial marriage introduced? - -13. What is celestial marriage? - -14. In what light was celestial marriage looked upon by the Saints? - -15. What was the effect of this principle upon their minds? - -16. Is it sacrilege to believe that man may become like his -Father--God? (See note.) - -17. What beside marriage for eternity may celestial marriage include? - -18. When was the rightfulness of plural marriage first made known to -the Prophet Joseph? - -19. About what time was this principle introduced into the Church? - -20. Under what circumstances and on what date was the revelation on -celestial marriage written out? (See foot note, also note 5.) - -{401} - - - -SECTION X. - -1. Martyrdom of the Prophets.--The relentless persecution which -had followed the Prophet Joseph Smith ever since he first announced -that he had received a revelation from God, culminated at last in his -and his brother Hyrum's martyrdom, at Carthage jail, Hancock county, -Illinois, on the 27th of June, 1844. Religious prejudices and political -jealousies, combined with the treason of wicked apostates from the -church in Nauvoo, are the forces which led to this sad result. The -two brothers were murdered in Carthage prison while awaiting trial on -a false charge of treason against the State of Illinois. They were -under the immediate protection of the officers of the state, the -governor thereof having only the day before pledged the honor of the -State for their protection. Notwithstanding all this a mob of from -one to two hundred surrounded the prison where they were confined, -forced the door, killed the Prophet Joseph and his brother Hyrum, and -severely wounded Apostle John Taylor, who, with Willard Richards, was a -voluntary inmate of the prison with the brothers Smith.[202] - -2. The martyrdom of the prophet has an importance second only -to the crucifixion of Messiah; for in his martyrdom he sealed his -testimony with his blood, and thenceforth it is made binding on all -the world. "For where a testament is, there must also of necessity be -the death of the testator. For a testament is of force after men are -dead; otherwise it is of no {402} strength at all while the testator -liveth." [203] The Dispensation of the Fullness of Times doubtless -required a testimony such as Joseph Smith bore to the world, to be -sealed with his blood, else the tragedy at Carthage would not have been -permitted. - -3. The Twelve Apostles Succeed in Presidency.--After the death -of the Prophet Joseph, the Twelve--the quorum standing next to the -First Presidency, and equal in authority to that quorum--took charge of -the affairs of the church. Sidney Rigdon, who with Hyrum Smith was a -counselor in the first presidency, pressed his claims to be recognized -as the "guardian" or president of the church, but he was rejected by -the Saints, and the twelve were sustained for the time being as the -presiding quorum of the church.[204] - -4. Expulsion from Illinois.--When the enemies of the Saints -in Illinois saw that the killing of the prophet did not destroy the -church, they agitated the question of driving them from the state, -and such was the influence of the mob, and such the cowardice and -weakness of the state officials, that they were entirely successful in -the undertaking. The Saints were compelled to leave the state under -circumstances of the utmost cruelty, sacrificing very much of their -property, the city they had founded and the temple they had built. - -5. Flight to the West--Why.--When compelled to leave Illinois, -the Saints turned their faces westward. The country west of the -Missouri was unoccupied, except by wandering tribes of Indians, and -they might look for that peace in the vast wilderness of the west which -had been refused them in the Christian, civilized states of the east. -But what caused them to look to the west for an abiding place--even -more than the fact that the west was unoccupied--was the frequent -predictions {403} of the Prophet Joseph that the Saints would yet -remove to the Rocky Mountains and become a great people. [See note 1, -end of section.] Here, too, in the tops of the Rocky Mountains they -could fulfill better than anywhere else the predictions of the ancient -prophets. [See note 2, end of section.] - -6. Arrival in Salt Lake Valley.--Westward, therefore, they -turned their faces; the pioneer company--consisting of one hundred and -forty-three men and three women--crossed the plains in 1847, arriving -in Salt Lake Valley on the 24th of July of that year. They made their -encampment on the present site of Salt Lake City, and soon afterwards -laid off the city and began the erection of permanent homes. - -7. Reorganization of the First Presidency.--At Winter Quarters, -December 5, 1847, the first presidency of the church was reorganized. -Brigham Young was nominated and sustained as the president, with -authority to choose his two counselors. He selected Heber C. Kimball -and Willard Richards for first and second counselors, respectively, and -they were unanimously sustained by the church. - -8. Brigham Young.[205]--Brigham Young acted as the president of -the church for thirty years--for thirty-three years, if the three years -that the quorum of the twelve (of which he was president) acted as the -presiding quorum of the church, be counted. In the course of these -thirty-three eventful years this truly great man conducted the exodus -of the Saints from Nauvoo; led them across the wide extended plains -which form the eastern slopes of the Rocky Mountains; established -them in Salt Lake and surrounding valleys, located and laid out many -of their settlements, and taught them not only the moral precepts of -the gospel, but how to produce from the elements, sterile as they -then seemed, the necessaries and comforts {404} of life. Through his -wisdom--God-given--he laid the foundation of the present commonwealth -of Utah. Just previous to his death he organized the settlements of the -church into Stakes of Zion, as we now know them, and set in order the -various quorums of the priesthood. - -9. President Young was a natural leader among men--a master -spirit. His genius especially manifested itself in his ability to -organize and govern men. He had not only been the president of the -church and the first governor of Utah, but he was also the friend -of the people. In times of trial and sorrow they turned to him for -comfort; in times of danger they looked to him to direct their action; -in times of perplexity they went to him for the word of the Lord; and -Brigham Young, full of heaven-inspired wisdom, never failed them in any -of these things. [See note 3, end of section.] - -10. The Twelve again Presiding.--At the death of President -Brigham Young, August 29, 1877, the quorum of the twelve apostles -again became the temporary presiding quorum of the church, with John -Taylor at their head. [See note 4, end of section.] The quorum of the -twelve continued to act as the presiding quorum of the church until -the October conference of 1880, when the first presidency was again -organized. John Taylor was chosen president, and he selected George Q. -Cannon for his first, and Joseph F. Smith for his second counselor. - -11. John Taylor.--President John Taylor came to the high office -of president of the church late in life, in his seventy-second year. -He joined the church in his early manhood, in 1836, and two years -later was ordained into the quorum of the twelve apostles. He was a -trusted friend of the Prophet Joseph, and was in prison with him when -he was martyred, and he himself was wounded nigh unto death. He had -been prominent in all leading events of the church from the time he was -ordained an apostle until he became the president thereof. He was a man -of wide experience, profound judgment, and unwavering {405} integrity. -[See note 5, end of section.] He entered upon the performance of his -high duties with a zeal and vigor only to be expected of a younger man. -He was careful to set in order the several quorums of the priesthood, -and insist upon each man doing his duty. The seven years of his -administration as president of the church will be remembered as among -the most eventful in the history of the church. It was during those -years that the judicial crusade was inaugurated by the United States -and most vigorously carried on against the Saints for the suppression -of plural marriage. - -12. Wilford Woodruff--His Administration.--President Taylor died -on the 25th of July, 1887, and once more the quorum of the twelve -apostles became the presiding quorum of the church. They continued to -act in that capacity, with Wilford Woodruff as president, until April -7, 1889, when the first presidency was again reorganized, with Wilford -Woodruff as president. He retained the counselors of the late President -Taylor, George Q. Cannon and Joseph F. Smith, as his counselors. - -13. The persecution which the United States had inflicted upon -the church on the pretext of suppressing plural marriage culminated in -1890 in the discontinuance of the practice of that principle. It may -be well here to enumerate those circumstances which led to the above -result. It has already been stated how plural marriage was introduced -and practiced in Nauvoo. After the church settled in Salt Lake valley -it was publicly proclaimed as a doctrine of the church in 1852. The -practice of it then was public, the whole church--and at that time the -members of the church comprised nearly the whole community--approving -the principle, which was at once recognized as a proper religious -institution. - -14. Enactments of Congress Against Plural Marriage.--For ten -years the practice in Utah of this system of marriage met with no -opposition from the United States. But {406} in 1862 a law was enacted -by Congress to punish and prevent the practice of polygamy in the -Territories of the United States.[206] The penalties affixed were -a fine, not to exceed five hundred dollars, and imprisonment not -to exceed five years. For twenty years, however, the law remained -practically a dead letter. It was claimed by the Saints that it was an -infringement of the religious liberty guaranteed by the Constitution -[207] of the United States, since it prohibited the free exercise -of religion. For twenty years no pronounced effort was made by the -officers of the general government to enforce the law. In 1882, -however, the law enacted twenty years before was supplemented by -what is known as the Edmunds Law. In addition to defining the crime -polygamy--for which it retained the same penalties as the law of -1862--the Edmunds law also made the cohabiting with more than one -woman a crime, punishable by a fine not to exceed three hundred -dollars, and by imprisonment not to exceed six months. This law also -rendered persons who were living in polygamy, or who believed in its -rightfulness, incompetent to act as grand or petit jurors; and also -disqualified all polygamists for voting or holding office. This law of -1882 was supplemented by the Edmunds-Tucker law--enacted in 1887--which -made the legal wife or husband, in case of polygamy or unlawful -cohabitation, a competent witness, provided the accused consented -thereto; it also enlarged the powers of United States commissioners and -marshals, and required certificates of all marriages to be filed in the -office of the probate court. The violation of this last provision was a -fine of one thousand dollars, and imprisonment for two years. The law -disincorporated the church, and ordered the supreme court to wind up -its affairs, and take possession of the escheated property. - -{407} 15. The laws were rigorously enforced by the United States -officials, special appropriations being made by Congress to enable -them to carry on a judicial crusade against the Saints. The prominent -church officials were driven into retirement; others into exile. Homes -were disrupted; family ties were rent asunder. Upwards of a thousand -men endured fines and imprisonment in the penitentiary rather than be -untrue to their families. Every effort of the government to deprive the -people of what was considered their religious liberty was stubbornly -contested in the Courts until the decision of the supreme court of -the United States was obtained. While some of the proceedings of the -courts in Utah in enforcing the anti-polygamy laws were condemned, the -laws were sustained as constitutional. The court also held that the -first amendment to the Constitution, which provides that Congress shall -not prohibit the free exercise of religion, cannot be invoked against -legislation for the punishment of plural marriages. Meantime government -was relentless, and still more stringent measures than those already -enacted were threatened. - -16. Discontinuance of Plural Marriages.--In the midst of -these afflictions and threatening portents President Wilford Woodruff -besought the Lord in anguish and prayer and the Lord inspired him -to issue the manifesto which discontinued the practice of plural -marriages. At the semi-annual conference in October following, the -action of President Woodruff was sustained by unanimous vote of the -conference and plural marriages are discontinued in the church. [See -notes 6, 7, 8, end of section.] - -17. In this matter of plural marriage the Latter-say Saints are -neither responsible for its introduction nor for its discontinuance. -The Lord commanded its practice, and in the face of the sentiment of -ages, and in opposition to the teachings of their own traditions, many -of the Saints obeyed the commandment, and in the midst of weakness, -difficulties and dangers {408} sought to carry out the law as revealed -to them. For about half a century they maintained its practice in the -face of opposition sufficient to appall the stoutest hearts. They -defended it in the public press proclaimed it from the pulpit, debated -it on the platform with all those who chose to assail it, and practiced -it in their lives, notwithstanding fines and imprisonments threatened; -and when the power of the government was vigorously employed to enforce -its laws against this institution, hundreds of men cheerfully endured -both fines and imprisonment rather than be untrue to it. A whole -generation had been grown and had grown to manhood and womanhood in -this marriage system, and the affections of family ties were entwined -with it. Then, under the pressure of suffering brought upon the people -through the laws of the United States, the Lord inspired the president -of the church to proclaim its discontinuance, and the people, with -hearts bursting with grief submitted to the will of heaven, and there -the matter rests. If the labors and sufferings of the church of Christ -for this principle have done nothing more, this much at least has been -accomplished--the Saints have borne testimony to the truth. And it is -for God to vindicate his own law and open the way for its establishment -on the earth, which doubtless he will do when his kingdom shall come in -power, and when his will shall be done in earth as it is in heaven. - -18. Laying of the Cap-Stone of the Salt Lake Temple.--One of -the most pleasing and at the same time one of the most important events -in the history of the church during the administration of President -Woodruff, was laying the cap-stone of the Salt Lake Temple, on the 6th -of April, 1892. It was laid by President Woodruff amid the rejoicing of -thousands of the Saints; and a resolution was adopted to complete the -sacred edifice and dedicate it on the 6th of April, 1893--forty years -from the time the corner-stones thereof was laid. - -19. The Growth and Present Condition of the Church (1892).--Since -the Saints settled in the valleys of the Rocky {409} mountains the -church has been making steady growth in numbers, and its territorial -boundaries are constantly extending. The church is no longer confined -within the boundary lines of the territory of Utah. It has five stakes -organized in the state of Idaho, one in the state of Colorado, one -in Wyoming, four in the territory of Arizona, and colonies in Mexico -and Canada. The settlements of the Saints are noted for peace and -good order; for the cleanliness, thrift, sobriety and the comfortable -circumstances of the people. But few individuals in the church can be -considered wealthy, yet as a whole the community is rich, most of the -people owning their homes, the lands they cultivate and the flocks and -herds they tend. The land has been blessed for their sakes, and made to -yield in its strength. They are a contented, happy, and fast becoming a -mighty people. They are diligently preaching the gospel to the world, -having sent missionaries to nearly all the nations of the earth. In -the British Isles, and among the Scandinavian and German people the -missionaries have been especially successful. Of late years great -progress has been made also among the natives of New Zealand, Sandwich -Islands, and other islands of the Pacific, notably in Samoa. - -20. The church is also devoting much of its energies to the work -for the dead. Four magnificent temples have been reared by the Saints. -One in St, George, dedicated January 1st, 1877; one in Logan, dedicated -17th of May, 1884; another in Manti, dedicated 21st of May, 1888; and -one in Salt Lake, dedicated on the 6th of April, 1893. In these temples -the faithful Saints are doing a noble and a mighty work for their -ancestors, as well as a very important work for the living. - -21. A Preparatory Work.--The work of God, as revealed through the -Prophet Joseph Smith, has a peculiar significance to this generation. -It is essentially a preparatory work; its direct mission is to prepare -for the glorious coming of the Son {410} of God to reign over the -earth. Nothing can be more explicitly stated in the scripture than the -fact that the Son of God will come to the earth in the glory of his -Father, to reward the righteous with a speedy resurrection from the -dead, and destroy the wicked by the judgments of famine, pestilence and -war; to establish his kingdom in power, bringing in a reign of peace, -liberty and righteousness. In proof of this let the student consider -the following scripture: - -_I. Promise of Messiah's Glorious Return:_--"And when he had spoken -these things, while they beheld, he was taken up; and a cloud received -him out of their sight. And, while they looked steadfastly toward -heaven as he went up, behold two men [angels] stood by them in white -apparel; which also said, Ye men of Galilee, why stand ye gazing up -into heaven? This same Jesus, which is taken up from you into heaven, -shall so come in like manner as ye have seen him go into heaven." [208] - -"For the Son of man shall come in the glory of his Father, with his -angels; and then he shall reward every man according to his works." [209] - -_II. Messiah to Come to Judgment:_--"For if we believe that Jesus -died and rose again, even so them also which sleep in Jesus will God -bring with him. For this we say unto you by the word of the Lord, that -we which are alive and remain unto the coming of the Lord shall not -prevent them which are asleep. For the Lord himself shall descend from -heaven with a shout, with the voice of the archangel, and with the -trump of God: and the dead in Christ shall rise first; then we which -are alive and remain shall be caught up together with them in the -clouds, to meet the Lord in the air: and so shall we ever be with the -Lord." [210] - -"And to you who are troubled rest with us, when the Lord Jesus shall -be revealed from heaven with his mighty angels {411} in flaming fire -taking vengeance on them that know not God, and that obey not the -gospel of our Lord Jesus Christ: who shall be punished with everlasting -destruction from the presence of the Lord, and from the glory of his -power; when he shall come to be glorified in his saints, and to be -admired in all them that believe (because our testimony among you was -believed) in that day." [211] "For the Son of Man cometh at an hour when -we think not." [212] [See note 9, end of section.] - -_III. The World to be Warned of Coming Judgments:_--To a number of -elders in Kirtland, in 1832, who had been called to the ministry, -the Lord gave these instructions, and, of course, they apply to all -elders called to the same ministry:--"Teach ye diligently and my grace -shall attend you, that you may be instructed more perfectly in theory, -in principle, in doctrine, in the law of the gospel, in all things -that pertain unto the kingdom of God, that is expedient for you to -understand. * * * That ye may be prepared in all things when I shall -send you again to magnify the calling whereunto I have called you, and -the mission with which I have commissioned you. Behold, I sent you out -to testify and warn the people, and it becometh every man who hath been -warned to warn his neighbor. Therefore, they are left without excuse, -and their sins are upon their own heads. * * * Therefore, tarry ye, -and labor diligently, that ye may be perfected in your ministry to go -forth among the Gentiles for the last time, as many as the mouth of -the Lord shall name, to bind up the law and seal up the testimony, and -to prepare the saints for the hour of judgment which is to come; that -their souls may escape the wrath of God, the desolation of abomination -which awaits the wicked, both in this world and the world to come. * -* * Abide ye in the liberty wherewith ye are made free; entangle not -yourselves in sin, but let your hands be clean, until the Lord come; -for not many days hence and the earth shall {412} tremble and reel to -and fro as a drunken man, and the sun shall hide his face, and shall -refuse to give light, and the moon shall be bathed in blood, and the -stars shall become exceeding angry, and shall cast themselves down as a -fig that falleth from off a fig tree. - -"And after your testimony cometh wrath and indignation upon the people; -for after your testimony cometh the testimony of earthquakes, that -shall cause groanings in the midst of her, and men shall fall upon the -ground, and shall not be able to stand. And also cometh the testimony -of the voice of thunderings, and the voice of lightnings, and the -voice of the tempest, and the voice of the waves of the sea heaving -themselves beyond their bounds. And all things shall be in commotion; -and surely, men's hearts shall fail them; for fear shall come upon all -people; and angels shall fly through the midst of heaven, crying with a -loud voice, sounding the trump of God, saying, Prepare ye, prepare ye, -O inhabitants of the earth; for the judgment of our God is come; behold -and lo! the Bridegroom cometh, go ye out to meet him." [213] - -_IV. The Coming of the Kingdom of God from Heaven:_--"Hearken, and lo, -a voice as of one from on high. * * * Prepare ye the way of the Lord, -make his paths straight. The keys of the kingdom of God are committed -unto man on the earth, and from thence shall the gospel roll forth unto -the ends of the earth, as the stone which is cut out of the mountains -without hands shall roll forth, until it has filled the whole earth; -yea, a voice crying--Prepare ye the way of the Lord, prepare ye the -supper of the Lamb, make ready for the Bridegroom; pray unto the Lord, -call upon his holy name, make known his wonderful works among the -people; call upon the Lord, that his kingdom may go forth upon the -earth, that the inhabitants thereof may receive it, and be prepared for -the days to come, in which the Son of Man shall come down from heaven, -clothed {413} in the brightness of his glory, to meet the kingdom of -God which is set up on the earth." [214] - -_V. A Prayer:_--"Wherefore may the kingdom of God go forth, that the -kingdom of heaven may come, that thou, O God, mayest be glorified in -heaven so on earth, that thy enemies may be subdued; for thine is the -honor, power and glory, forever and ever. Amen." [215] - -22. Conclusion.--Such then is the work of God in the great -Dispensation of the Fullness of Times--a preparatory work for the -glorious coming and reign of Messiah. It is the gospel of Jesus Christ -restored to the earth through the ministration of angels to Joseph -Smith and others whom the Lord called to the work. In it are found -all the principles, ordinances, authorities, powers, gifts, graces, -callings and appointments necessary to accomplish the eternal salvation -of the living and the dead--it is the _fullness_ of the gospel; and has -or will gather into it all that has ever been revealed concerning the -redemption of the earth and the human race. This great work of God, as -we have seen, contemplates the gathering of Israel and the restoration -of the "lost tribes;" the return of the Jews to Jerusalem, which city -they will rebuild; the redemption of the Lamanites and the building -of a glorious city upon the American continent to be called Zion; the -advent of Messiah in power and glory to reign in righteousness over the -earth for a thousand years, with all the ancient Saints and those of -modern days who are worthy; it contemplates the final redemption of the -earth, and teaches that it will become a celestial sphere, the abode -of resurrected celestial beings forever. This work of God accepts and -includes within its boundary lines all truth. It is progressive and -is destined to become the religion of the age. Within it is scope for -all the intelligence that shall flow unto it--"within its atmosphere -is room for every intellectual wing." {414} It does not, as some have -supposed, thrive best where ignorance is most profound; nor does it -depend upon superstition for its existence or perpetuity; but it -possesses within itself principles of native strength that will enable -it to weather every storm, outlive all hatred born of ignorance and -prejudice, and will yet prove itself to be what indeed it is--the power -of God unto salvation to all those who believe and obey it. - -NOTES. - -1. Prophecy that the Saints would Remove to the West.--I -passed over the river to Montrose, Iowa, in company with General -Adams, Colonel Brewer and others, and witnessed the installation of -the officers of the Rising Sun Lodge of Ancient order of Masons, at -Montrose, by General James Adams, deputy grand master of Illinois. -While the deputy grand master was engaged in giving the requisite -instructions to the master-elect, I had a conversation with a number -of the brethren in the shade of the building on the subject of our -persecutions in Missouri, and the constant annoyance which has followed -us since we were driven from that state. I prophesied that the Saints -would continue to suffer much affliction and would be driven to the -Rocky Mountains, many would apostatize, others would be put to death -by their persecutors, or lose their lives in consequence of exposure -or disease, and some of you will live to go and assist in making -settlements and build cities and see the Saints become a mighty people -in the midst of the Rocky Mountains.--Joseph Smith's journal for 6th of -August, 1842. - -2. Why the Church Came West.--"Many living witnesses can testify -that we proposed moving to California [then a general name for the -great West, including what is now Utah] leaving the land of our -oppression, preaching the gospel to the Lamanites, building up other -temples to the living God, establishing ourselves in the far distant -West. The cruel and perfidious persecutions that we endured tended to -hasten our departure, but did _not_ dictate it. It jeopardized our -lives, property and liberty, but was not the cause of our removal. Many -a time have I listened to the voice of our beloved prophet, while in -council, dwell on this subject with delight; his eyes sparkling with -animation, and his soul fired with the inspiration of the Spirit of -the living God. It was a theme that caused the bosoms of all who were -privileged to listen to thrill with delight; intimately {415} connected -with this were themes upon which prophets, patriarchs, priests and -kings dwelt with pleasure and delight; of them they prophesied, sung, -wrote, spoke and desired. to see, but died without the sight. My spirit -glows with sacred fire while I reflect upon these scenes, and I say, O -Lord, hasten the day! Let Zion be established! Let the mountain of the -Lord's house be established in the tops of the mountains!"--a thing, I -may add--and which he plainly intimates--could not have been done had -the Saints remained in Nauvoo. The Saints did not come to the Rocky -Mountain valleys because they were compelled to by their enemies, -but came here because it was their destiny to come; because the Lord -would have them here; and because there were problems to work out in -connection with the work of God which could be worked out nowhere -else.--Life of John Taylor p. 179. - -3. Character of Brigham Young.--Brigham Young was colonizer, -statesman, philosopher, philanthropist, reformer, prophet leader, -priestly-king, an honest man, God's noblest work! * * * His greatness -shines forth in conduct and leadership and colonization and in the -building of a mighty commonwealth in these mountain valleys. * * * On -all great occasions promptness and decision were characteristics of his -organization; and let a question arise where it might, all Israel felt -when it reached God's prophet-leader, it would find proper solution, -and when solved would be endorsed by wisdom.--Moses Thatcher. - -4. Succession of the Twelve on the Death of President Young.--On -the 4th of September, 1877, the two counselors of the late President -Young and ten of the Twelve Apostles--Orson Pratt and Joseph F. -Smith, the other two members, were absent in England--held a meeting -and waited upon the Lord. With humble, contrite and saddened hearts -they earnestly sought to learn his will concerning themselves and the -church. The Lord blessed them with the spirit of union, and revealed to -them what steps should be taken, and the following is what was done: -Elder Taylor was unanimously sustained as the president of the twelve; -and with the same unanimity it was voted that the twelve apostles -should be sustained as the presiding authority in the church, while the -counselors to the late President Young, John W. Young and Daniel H. -Wells, were sustained as one with, counselors to, and associated with -the twelve apostles. To facilitate the transaction of business it was -also voted that for the time being President Taylor should be assisted -by John W. Young, Daniel H. Wells and George Q. Cannon, in attending -to business connected with the temples, the public works and other -financial affairs of the Church.--Life of John Taylor. - -5. John Taylor.--There was a beautiful harmony in the character -of {416} his mind and the lineaments of his person. If the habitation -was splendid, the inmate was worthy of it. His noble form and bearing -were but the outward expression of the spirit within. A universal -benevolence, powerful intellect, splendid courage, physical as well -as moral, a noble independence of spirit, coupled with implicit faith -and trust in God, a high sense of honor, unimpeachable integrity, -indomitable determination and passionate love of liberty, justice and -truth marked the outlines of his character.--Life of John Taylor. - -6. The Discontinuance of Plural Marriage.--The clause in -President Woodruff's manifesto which discontinued plural marriage is -as follows: "Inasmuch as laws have been enacted by Congress forbidding -plural marriages, which laws have been pronounced constitutional by the -court of last resort, I hereby declare my intention to submit to those -laws, and to use my influence with the members of the church over which -I preside to have them do likewise. * * * And I now publicly declare -that my advice to the Latter-day Saints is to refrain from contracting -any marriage forbidden by the law of the land." - -Following is the resolution presented to the semi-annual conference in -the October following. It was presented by Lorenzo Snow, the president -of the twelve apostles:--"I move that, recognizing Wilford Woodruff -as the president of the Church of Jesus Christ of Latter-day Saints, -and the only man on the earth at the present time who holds the keys -of the sealing ordinances, we consider him fully authorized by virtue -of his position to issue the manifesto which has been read in our -hearing, and which is dated September 24, 1890; and that as a church -in general conference assembled, we accept his declaration concerning -plural marriage as authoritative and binding." The vote to sustain the -foregoing motion was unanimous. - -7. Basis on which the Manifesto was Issued.--Verily, verily I -say unto you, that when I give a commandment to any of the sons of -men, to do a work unto my name, and those sons of men go with all -their might, and with all they have to perform that work, and cease -not their diligence, and their enemies come upon them and hinder them -from performing that work; behold, it behooveth me to require that -work no more at the hands of those sons of men, but to accept of their -offerings. [Revelation given 19th Jan., 1841, Doc. and Cov., sec. -cxxiv.] It is on this basis that President Woodruff has felt himself -justified in issuing this manifesto. * * * We have waited for the -Lord to move in this matter, and on the 24th of September, President -Woodruff made up his mind that he would write something, and he had -the spirit of it. He had prayed about it and he had besought the Lord -repeatedly to show him what to do. At that time the spirit came upon -him, and the document that has been read in your hearing was the -result. I know that it was right, much as it has gone against {417} the -grain with me in many respects. * * * But when God speaks and when God -makes known his mind and will, I hope that I and all Latter-day Saints -will bow in submission to it.--Geo. Q. Cannon, in a sermon Oct. 6th, -1890. - -I want to say to all Israel that the step which I have taken in issuing -this manifesto has not been done without earnest prayer before the -Lord. * * * I have done my duty, and the nation of which we form a part -must be responsible for that which has been done in relation to that -principle [plural marriage.]--President Woodruff, in a sermon Oct.6th, -1890. - -8. Testimony from God Promised that the Manifesto was -Inspired.--I have received a revelation and commandment from the -Lord, which I have not revealed to any man, which I shall reveal to -this assembly, and the command of the Lord I shall give to this people, -which is this: The Lord has revealed to me that there are many in -the church who feel badly tried about the manifesto, and also about -the testimony of the presidency and apostles before the master in -chancery. The Lord has commanded me to put the following question to -the Saints, and those who will give strict attention to it shall have -the Holy Ghost to be with them to inspire them to answer that question -for themselves, and the Lord has promised that the answer will be to -all alike. The question is this: which is the wisest course for the -Latter-day Saints to pursue--to continue to attempt to practice plural -marriage with the laws of the nation against it and the opposition -of 60,000,000 of people, and at the cost of the confiscation, and -loss of all the temples, and the stopping of the ordinances therein, -both for the living and the dead; and the imprisonment of the first -presidency and the twelve, and the leaders of heads of families in the -church, and the confiscation of the personal property of the people -(all of which of themselves would stop the practice) or after doing -and suffering what we have through our adherence to this principle, to -cease the practice and submit to the law, and through doing so leave -the prophets, apostles and fathers at home, so that they can instruct -the people and attend to the duties of the church, and also leave the -temples in the hands of the Saints so that they can attend to the -ordinances of the gospel, both for the living and the dead? Now the -inspiration of the Lord will reveal to any person which course wisdom -would dictate us to pursue. And the Latter-day Saints throughout all -Israel should understand that the first presidency of the church and -the twelve apostles are led and guided by the inspiration of the Lord, -and the Lord will not permit me nor any other man to lead the people -astray.--President Woodruff, at Box Elder quarterly conference, Oct. -25th. 1891. Juvenile Instructor, vol. xxvi: p. 671. - -9. Sign of the Coming of Messiah.--I have asked the Lord -concerning {418} his coming; and while asking the Lord, he gave me -a sign and said: "In the days of Noah I set a bow in the heavens as -a sign and a token that in any year that the bow should be seen the -Lord would not come; but there should be seed time and harvest during -that year; but whenever you see the bow withdrawn, it shall be a token -that there shall be famine, pestilence and great distress among the -nations, and that the coming of the Messiah is not far distant. * * -Jesus Christ never did reveal to any man the precise time that he would -come."--Joseph Smith. - -REVIEW. - -1. Relate the circumstances connected with the martyrdom of Joseph and -Hyrum Smith. - -2. Who succeeded to the presidency of the church after the death of the -Prophet Joseph? - -3. Give an account of the expulsion of the church from Illinois. - -4. State the reasons why the church in its flight went westward. - -5. Give an account of the arrival in Salt Lake valley. - -6. When and where was the first presidency of the church reorganized? - -7. State the leading achievements in the career of Brigham Young. - -8. What was the character of President Young? (Note 3.) - -9. Who again took the presidency of the church at the death of Brigham -Young? - -10. When was the first presidency again organized? - -11. State what you can of the life and character of John Taylor. - -12. For what is John Taylor's administration noted? - -13. Who succeeded to the presidency of the church after the death of -President Taylor? - -14. What led to the discontinuance of the practice of plural marriage? - -15. When was plural marriage publicly announced as a doctrine of the -Church? - -16. Give an account of the enactments of Congress against plural -marriage. - -17. State in what spirit these laws were enforced. - -18. State in what way plural marriage was finally discontinued. - -19. What was the basis of this action of the Church? (Notes 6, 7, 8.) - -20. Were the Saints responsible either for the introduction or -discontinuance of plural marriage? - -21. What has been their course in relation to this principle since its -introduction? - -{419} 22. Give an account of the laying of the cap-stone on the Salt -Lake temple. - -23. Make a statement of the growth and present position of the church. - -24. What is the immediate purpose of the work began by the Prophet -Joseph Smith? - -25. State several promises to be found in the Jewish scriptures -respecting the glorious return of Messiah. - -26. Quote those that predict Messiah will come to judgment. - -27. What hath God decreed concerning the time of his coming? (Note 9.) - -28. For what especial purpose hath God sent forth his servants to the -world in this dispensation? - -29. What will be the crowning event to the work of this dispensation? - -30. State what is contemplated by the work of God in the dispensation -of the fullness of times. - -THE END. - -Footnotes - -1. Jaques' Catechism, page 77. - -2. "God having made known unto us * * * that in the dispensation of -the fullness of times he might gather together in one all things in -Christ, both which are in heaven, and which are on earth; even in him." -(Ephesians i:9, 10.) - -3. Note 2, end of section. - -4. Ontario County has since been divided, and the north part of it, in -which Palmyra is located, is now called Wayne County. - -5. While the Prophet Joseph in describing this first great vision -refers to the Lord and his Son Jesus Christ as two glorious personages -without giving at that time any particular description of their -persons, it is clear that they were in the form of men. Teaching the -church the character of the Godhead some years later, the prophet said: -"God himself was once as we are now, and is an exalted Man and sits -enthroned in yonder heavens. That is the great secret. If the vail was -rent today and the great God who holds this world in its orbit, and who -upholds all worlds and all things by his power, was to make himself -visible--I say if you were to see him today, you would see him like a -man in form--like yourselves, in all the person, image and very form as -a man, for Adam was created in the very fashion, image and likeness of -God, and received instruction from and walked and talked, and conversed -with him, as one man talks and communes with another."--Journal of -Discourses, Vol. VI, page 3. - -6. Most likely the first part of the third chapter, as that relates to -the coming of a messenger to prepare the way for the glorious coming of -Messiah. (See Mal. iii: 1-6.) - -7. Pearl of Great Price, page 90. The words in Italics indicate the -difference between the passages as quoted by Moroni and as they stand -in our English version of the Bible. The student should compare the -passages as quoted above with the Bible and mark how superior is the -angel's rendering of them. - -8. That was the name of the hill among the Nephites. The Jaredites, a -still more ancient people, called it Ramah. - -9. Book of Mormon, pp. 114, 115. - -10. This messenger was a resurrected personage. It will be remembered -that John the Baptist was beheaded by Herod Antipas before the -crucifixion of the Lord; and that after the resurrection of Messiah, -"the graves were opened; and many bodies of the saints which slept -arose, and came out of the graves after his [Christ's] resurrection, -and went into the holy city, and appeared unto many." (Matt. xxvii: 52, -53.) As John the Baptist was one of the most worthy of the saints, and -a martyr for righteousness, it is but reasonable to conclude that he -was among the number resurrected immediately after the resurrection of -Jesus. - -11. For the words of the angel see Doc. and Cov., sec. 13. - -12. These baptisms were, of course, by immersion. The Savior when -teaching the Nephites how to baptize, said: "Ye shall go down and stand -in the water, and * * * these are the words ye shall say, calling them -by name, saying--Having authority given me of Jesus Christ, I baptize -you in the name of the Father, and of the Son, and of the Holy Ghost. -Amen. And then shall ye immerse them in the water, and come forth again -out of the water." (III Nephi xi: 23-26.) It was this passage which led -Joseph and Oliver to inquire of the Lord about baptism, with the result -stated in the text. - -13. See Cannon's Life of Joseph Smith, p. 73. - -14. Doc. and Cov., sec. cxxviii: 20; also article by Joseph F. Smith on -Restoration of the Melchisedek Priesthood, "Contributor," vol x, p. 310. - -15. Matt. xvi: 19. - -16. Cannon's Life of Joseph Smith, p. 73. - -17. Doc. and Cov., sec. cvii: 18, 19. - -18. Their names were Joseph Smith, Oliver Cowdery, Hyrum Smith, Peter -Whitmer, Jun., Samuel H. Smith, and David Whitmer. There were a number -of others who had been baptized, but as six persons were sufficient to -fill the requirements of the laws of the State of New York in respect -to organizing religious societies, the church was organized with that -number. - -19. The words "of Latter-day Saints," were not used until some time -after April 26, 1838, when they were added by revelation from the Lord. -(Doc. and Cov., sec. cxv.) - -20. See Doc. and Cov. sec. xxi. - -21. The revelation giving these instructions was given in the chamber -of Peter Whitmer, Sen., and is the "voice of God in the chamber of old -Father Whitmer," alluded to in the letter of Joseph to the church under -date of Sep. 6, 1842, contained in sec. cxxviii of the Doc. and Cov. - -22. Page 297. - -23. It is the law of the church that "no person is to be ordained to -any office in this church, where there is a regularly organized branch -of same, without the vote of that church." (Doc. and Cov., sec. xx: 65.) - -24. Doc. and Cov., sec. xxvi. - -25. The voice of the people is the voice of God. - -26. The voice of God is the voice of the people. - -27. The voice of God and the voice of the people. - -28. This revelation is the one found in sec. xx., Doc. and Cov. The -Prophet Joseph precedes it in his history with these remarks: "Among -many other things of the kind [spiritual manifestations], we obtained -of Him the following, by the spirit of prophecy and revelation, which -not only gave us much information, but also pointed out to us the -precise day upon which, according to his will and commandment, we -should proceed to organize his church once again here upon the earth." -Then followed the revelation above referred to.--Hist. Joseph Smith, -Mill Star (Supplement) vol. xiv, p.22 - -29. See part I. - -30. Subsequently when some persons desired to join the church without -baptism at the hands of the elders, having been baptized by the -ministers of other churches, the Lord said: "All old covenants have I -caused to be done away in this thing, and this is a new and everlasting -covenant, even that which was from the beginning. Wherefore, although -a man should be baptized an hundred times, it availeth him nothing, -for you cannot enter in at the straight gate by the law of Moses, -neither by your dead works. For it is because of your dead works, that -I have caused this last covenant and this church to be built up unto me -even as in days of old. Wherefore enter ye in at the gate, as I have -commanded, and seek not to counsel your God." Doc. and Cov. sec. xxii. - -31. Eight years is fixed as the age of baptism for children. Doc. and -Cov. sec. lxviii: 27. - -32. These are the same words given to the Nephites, except that the -opening clause in the Book of Mormon is: "Having authority given me of -Jesus Christ" (III Nephi xi: 25), and that means the same as "Having -been commissioned of Jesus Christ," etc. - -33. All officers in the church holding higher authority than those -named would, of course, have authority to administer the sacrament. - -34. A few months after the organization of the church, viz., early in -the month of August, 1830, when the Prophet Joseph left his house in -Harmony, Penn., for the purpose of procuring wine to administer the -sacrament to a few saints visiting him at his home--he had gone but a -short distance when he was met by a heavenly messenger and received -the revelation contained in the Doc. and Cov. sec. xxvii, a portion -of which is as follows: "Listen to the voice of Jesus Christ, your -Lord, your God and your Redeemer, whose word is quick and powerful. -For behold I say unto you, that it mattereth not what ye shall eat or -what ye shall drink when ye partake of the sacrament, if it so be that -ye do it with an eye single to my glory, remembering unto the Father -my body which was laid down for you, and my blood which was shed for -the remission of your sins; wherefore, a commandment I give unto you, -that ye shall not purchase wine, neither strong drink of your enemies; -wherefore you shall partake of none except it is made new among you; -yea, in this my Father's kingdom, which shall be built up on the -earth." This revelation is the authority the Church of Jesus Christ of -Latter-day Saints has for using water instead of wine in the sacrament. - -35. It must be remembered that this revelation was given before the -church was organized; at that time there were a number who had been -baptized, and who had children not old enough to be baptized, and had -not yet been blessed of the elders. This commandment, therefore, was -directed more especially to them, but applies, of course, to people -placed in like circumstances. Subsequently, in November 1831, the -Lord said: "Inasmuch as parents have children in Zion, or in any of -her stakes which are organized, who teach them not to understand the -doctrine of repentance, faith in Christ, the Son of the living God, -and of baptism and the gift of the Holy Ghost by the laying on of -hands when eight years old, the sin be upon the heads of the parents; -for this shall be a law unto the inhabitants of Zion, or in any of -her stakes when organized; and their children shall be baptized for -the remission of sins when eight years old and receive the laying on -of hands, and they shall also teach their children to pray and walk -uprightly before the Lord." (Doc. and Cov. sec. lxviii:25-28.) - -36. The term "elder" is both a general and a specific title. That -is, it may be applied to an apostle or a seventy; as, for instance, -in the revelation under consideration (Doc. and Cov. sec. xx), it is -said: "An apostle is an elder," etc. We shall see also further on that -it is the name of a specific office in the church; that ninety-six -elders constitute a quorum; that they constitute a standing ministry -in the stakes of Zion; and that they have authority to do all that is -enumerated in the text above. - -37. The closing phrases of paragraph 37, sec. xx; Doc. and Cov., are -what Oliver objected to--"And truly manifest by their works that they -have received of the Spirit of Christ unto the remission of sins." - -38. Doc. and Cov. sec. xxviii - -39. Doc. and Cov. xxviii, and sec. xliii:1-6 - -40. Doctrine and Covenants, sec. xxviii. - -41. Doctrine and Covenants, sec. xxxvii. - -42. Doctrine and Covenants, sec. xli. - -43. Doctrine and Covenants, sec. lxviii. - -44. Doctrine and Covenants, sec. cvii: 15. - -45. Ibid, verse 20. - -46. Ibid, verse 68. - -47. Doctrine and Covenants, sec. lvii:17. - -48. Doctrine and Covenants, sec. lviii: 15; 18. Ibid, sec. cvii: 72-75. - -49. There are bishops holding different positions: Bishop Partridge -was a general bishop over the land of Zion; while Bishop Whitney was -a general bishop over the church in Kirtland, Ohio, and also over the -eastern churches until afterwards appointed as presiding bishop. * * * -There are also ward bishops, whose duties are confined to their several -wards. * * * There are also bishops' agents such as Sidney Gilbert [he -was Bishop Partridge's agent in Zion, Missouri], and others.--Items on -Priesthood by the late President John Taylor. - -50. Doctrine and Covenants, sec. lxviii: 17, 18. - -51. Doctrine and Covenants, sec. lxviii: 20. - -52. Doctrine and Covenants, sec. lxviii: 21. - -53. And inasmuch as a president of the high priesthood shall -transgress, he shall be had in remembrance before the common council -of the church, who shall be assisted by twelve counselors of the -high priesthood; and their decision upon his head shall be an end of -controversy concerning him. (Doctrine and Covenants, sec. cvii: 82, 83). - -54. Doctrine and Covenants, sec. lxviii: 19. - -55. Doctrine and Covenants, sec. lxviii: 22-24. - -56. Doctrine and Covenants, sec. lxxxiv: 112. - -57. I think a careful reading of sec. lxviii of the Doctrine and -Covenants, will justify this conclusion--that not only the office of -presiding bishop of the church should be filled by the first-born of -the sons of Aaron, but that the traveling and local bishops also, so -far as can be, should be chosen from among the first born of the sons -of Aaron. The following passage seems especially clear on the question: -"There remaineth hereafter, in the due time of the Lord, other bishops -to be set apart unto the church, to minister even according to the -first; wherefore they shall be high priests who are worthy, and -they shall be appointed by the first presidency of the Melchisedek -priesthood, except they be descendants of Aaron, and if they be literal -descendants of Aaron they have a legal right to the bishopric, if they -are the first-born among the sons of Aaron." Sec. lxviii: 14-16. - -58. Book of Ether, ch. xiii, and III Nephi, ch. xx. - -59. Doctrine and Covenants, sec. xlv. - -60. Doctrine and Covenants, sec. lii. - -61. Doctrine and Covenants, sec. lvii. - -62. Acts iv: 32. - -63. The branch of the Church in this part of the Lord's vineyard -[Kirtland], which had increased to nearly one hundred members, were -striving to do the will of God so far as they knew it, though some -had strange notions, and false spirits had crept in among them. With -a little caution and some wisdom, I soon assisted the brethren and -sisters to overcome them. The plan of "common stock," which had existed -in what was called "the family," whose members generally had embraced -the everlasting gospel, was readily abandoned for the more perfect law -of the Lord, and the false spirits were easily discerned and rejected -by the light of revelation.--Joseph Smith.--Millennial Star Supplement -to vol. xiv, p. 56. - -64. Doctrine and Covenants, sec. xli. - -65. Doctrine and Covenants, sec. xlii. - -66. Doctrine and Covenants, sec. xlii: 30,32. - -67. Doctrine and Covenants, sec. xlii: 32. - -68. In the very revelations in which the first instructions on the -subject of consecration and stewardship are given the Lord says: "Let -all thy garments be plain and their beauty the beauty of the work of -thine own hands. * * * Thou shalt not be idle, for he that is idle -shall not eat the bread nor wear the garments of the laborer." (Doc. -and Cov., sec. xliii: 40,42). In a subsequent revelation, referring to -the inhabitants of Zion who were living under this law of consecration, -the Lord said: "And the inhabitants of Zion, also, shall remember their -labors, inasmuch as they are appointed to labor in all faithfulness, -for the idler shall be had in remembrance before the Lord." (Doc. and -Cov., sec. lxviii: 30). - -69. Doctrine and Covenants, sec. civ: 54,57. - -70. Doctrine and Covenants, sec. lxii: 2,8. - -71. Doctrine and Covenants, sec. civ. - -72. Doctrine and Covenants, sec. li: 4, 5. - -73. Doctrine and Covenants, sec. xlii: 33, 35. - -74. Doctrine and Covenants, sec. civ: 70, 77. - -75. "All children have claim upon their parents for their maintenance -until they are of age. After that they have claim upon the church, or -in other words, upon the Lord's store-house, if their parents have not -wherewith to give them inheritances. And the store-house shall be kept -by the consecrations of the church, and widows and orphans shall be -provided for as also the poor." (Doc. and Cov., sec. lxxxiii: 4, 6.) - -76. Sec. xlii: 53;54. And you are to be equal, or in other words, you -are to have equal claims on the properties for the benefit of managing -the concerns of your stewardships, every man according to his wants and -needs inasmuch as his wants are just. (Doc. and Cov., sec. lxxxii: 17.) - -77. Doctrine and Covenants, sec. li: 10, 13, also verse 18, which says -the law laid down in verses 10, 13, shall be an example to all churches. - -78. Doctrine and Covenants, sec. cv: 1, 5, also sec. lviii: 35, 36. - -79. Doctrine and Covenants, sec. xlii: 39. - -80. Doctrine and Covenants, sec. li: 3. - -81. Doctrine and Covenants, sec. civ: 15-17. - -82. Doctrine and Covenants, sec. cxix. - -83. For a detailed account of this event and the causes leading up to -it, see the author's work on the "Missouri Persecutions." - -84. Doc. and Cov., sec. ciii. - -85. Daniel Dunklin, governor of Missouri, agreed to call out the -militia of the state and re-instate the exiles on their lands; but he -claimed that he had no authority to keep a force under arms to protect -them after they were restored. Hence the coming of Zion's camp to so -strengthen the brethren that they could hold their own against the mob -when once placed back in their homes. - -86. Missouri Persecutions. - -87. Doc. and Cov., sec. cv. The revelation was given on Fishing river, -Missouri. - -88. The corner stones of the Kirtland temple were laid on the 23rd of -July, 1833. - -89. Doc. and Cov., sec. cii:22. - -90. Doc. and Cov., sec. cvii: 23-33. - -91. Doc. and Cov., sec. cii: 30-32, also sec. cvii: 32. - -92. Doc. and Cov., sec. cii: 26, 27. - -93. Their names were Lyman E. Johnson, Brigham Young, Heber C. Kimball, -Orson Hyde, David W. Patten, Luke S. Johnson, Wm. E. McLellin, John F. -Boynton, Wm. B. Smith, Parley P. Pratt, Thomas B. Marsh, Orson Pratt. - -94. Doc. and Cov., sec. cvii. - -95. The circumstances under which this revelation (contained in section -cvii, Doc. and Cov.) was given are highly interesting; they are as -follows: On the afternoon of the 28th of March the twelve met in -council and had a time of general confession. "On reviewing our past -course," writes Orson Hyde and Wm. E. McLellin, clerks of the meeting, -"we are satisfied, and feel to confess also, that we have not realized -the importance of our calling, to that degree that we ought; we have -been light minded and vain, and in many things done wrong--_wrong_. For -all these things we have asked the forgiveness of our Heavenly Father, -and wherein we have grieved or wounded the feelings of the presidency, -we ask their forgiveness. The time when we are about to separate is -near, and when we shall meet again, God only knows; we therefore feel -to ask of him whom we have acknowledged to be our prophet and seer, -that he inquire of God for us and obtain a revelation (if consistent) -that we may look upon it when we are separated, that our hearts may be -comforted. Our worthiness has not inspired us to make this request, -but our unworthiness. We have unitedly asked God our Heavenly Father -to grant unto us through his seer, a revelation of his mind and will -concerning our duty the coming season, even a great revelation that -will enlarge our hearts comfort us in adversity and brighten our hopes -amidst the power of darkness." (Mill. Star, vol. xv, p. 245.) The -revelation which was given in answer to this request is one of the most -splendid contained in the Book of Doctrine and Covenants. - -96. Doctrine and Covenants, sec. i: 38. - -97. Doctrine and Covenants sec. cxxi:36. - -98. Doctrine and Covenants, sec. cxxi: 41-44. These views from the -revelations of the Lord to Joseph Smith are in strict accord with -the teachings of Jesus Christ to the twelve apostles among the Jews. -To them he said: "Ye know that the princes of the Gentiles exercise -dominion over them, and they that are great, exercise authority upon -them. But it shall not be so among you; but whosoever will be great -among you let him be your minister; and whosoever will be chief among -you, let him be your servant; even as the Son of Man came not to be -ministered unto, but to minister, and to give his life a ransom for -many." (Matt. xx: 25-28.) Peter, it would seem remembered the spirit -of these instructions, as years afterwards we have him saying to those -set to govern the churches: "Feed the flock of God which is among you, -taking the oversight thereof, not by constraint, but willingly; not for -filthy lucre, but of a ready mind; neither as being lords over God's -heritage, but being ensamples unto the flock." (I Peter v: 2, 3.) - -99. This it appears is the view Joseph Smith took of the subject. -Replying to a question of Judge Stephen A. Douglas, how he governed -so easily so large a people as the Saints were at Nauvoo, the prophet -replied, "I teach them correct principles and they govern themselves." - -100. In answering the question: was the priesthood of Melchisedek -taken away when Moses died, the Prophet Joseph said: "All priesthood -is Melchisedek, but there are different portions or degrees of it. The -portion which brought Moses to speak with God face to face was taken -away; but that which brought the ministry of angels remained." (Hist. -Joseph Smith. See also Doc. and Cov., sec. cxii: 4, 5.) - -101. The reasons for calling this division the Melchisedek priesthood -are given in note 3, section ii of part iv. - -102. The reason for calling the second division the Aaronic Priesthood -is because it was a priesthood conferred upon Aaron, the brother of -Moses, and his sons after him. It is a division of the priesthood which -belongs of right to the house of Aaron. (See Doc. and Cov. sec. cvii: -13, 14.) - -103. Doctrine and Covenants, sec. cvii: 18-19. - -104. Doctrine and Covenants, sec. cvii: 20. - -105. Doctrine and Covenants, sec. cvii: 21 - -106. Doctrine and Covenants, sec. cvii: 65-66. - -107. Ibid, verses 91, 92. - -108. It must be remembered by the student that apostles are also high -priests. In fact the apostleship circumscribes all priesthood, hence it -happens that some men who have not been directly ordained high priests, -but who were apostles, have acted in the quorum of the first presidency -of the church. Brigham Young did so. - -109. Doctrine and Covenants, sec. cvii: 22. - -110. Ibid, verse 91. - -111. Doctrine and Covenants, sec. cvii: 23, 24, 32, 39, 58. - -112. Doctrine and Covenants, sec. cvii:34. - -113. Doctrine and Covenants, sec. cvii: 25, 26. - -114. Up to the present date--1902--there have been one hundred and -forty-three quorums of seventies organized. The Prophet Joseph Smith -said that this choosing of seventies was to go on--if the labor in the -vineyard required it--"even until there are one hundred and forty and -four thousand thus set apart for the ministry."--Hist. Joseph Smith -under date May 2, 1835. - -115. Doctrine and Covenants, sec. cvii. - -116. Doctrine and Covenants, sec. cvii: 38. - -117. Doctrine and Covenants, sec. cvii: 27, 28. - -118. Doctrine and Covenants, sec. cvii: 39, 41. - -119. Doctrine and Covenants, sec. cxxiv: 91, 93. - -120. Ibid, verse 124. - -121. Doctrine and Covenants, sec. cxxiv: 133-136. - -122. Doctrine and Covenants, sec. lxxxiv, verse 29. - -123. Doctrine and Covenants, sec. cvii: 11. - -124. Doctrine and Covenants, sec. cvii: 89. - -125. Doctrine and Covenants, sec. cxxiv: 137. - -126. Doc. and Covenants, sec. cvii: 89, 90. Ibid, sec. cxxiv: 140. For -further information on duties of elders see sec. ii, part iv, of this -work. - -127. See sec. iii, part iv. - -128. See sec. ii, part iv, under caption Priests for explanation of -their duties and powers. - -129. For explanation of the duties and powers of Teachers see caption -Teachers, sec. ii, part iv. - -130. For explanation of their duties see caption Deacons, sec. ii, part -iv. - -131. Doctrine and Covenants, sec. lxxxiv: 30. - -132. Doctrine and Covenants, sec. lxxxiv: 29. - -133. Doctrine and Covenants, sec. xx: 38, 59. - -134. See caption High Priests this section. - -135. See caption Elders this section. - -136. See Bishopric, sec. iii, part iv. - -138. See caption _Of the Duties of Officers, Priests, Teachers, -Deacons_. - -138. When the difficulty arises in a regularly organized ward the most -suitable persons to engage in such business would be the teachers of -the respective parties. - -139. See on this method of settling difficulties Matt. xviii: 15, 17. -Doctrine and Covenants, sec. xlii: 88-91. Book of Mormon, III Nephi, -xii: 23,25. - -140. Doctrine and Covenants, sec. iv: 8. - -141. Doctrine and Covenants, sec. clv: 9. - -142. See Section ii, Part IV, paragraphs 8, 9. - -143. Guizot's Hist. Civilization. - -144. Remarks of Disraeli on the formation of government in his -Vindication of the English Constitution. - -145. That is Part IV of this work. - -146. Besides the classic, there was an English department that included -a course in common and higher mathematics, geography, English grammar, -reading and writing. Hebrew was taught by Professor Seixas, a Jew, and -the elders made considerable progress in that language. These items are -interesting as showing that "Mormonism" is not and was not even in the -beginning of its career, opposed to education as many have claimed. - -147. The prayer will be found in the Doc. and Cov. sec. cix. It was -given by revelation to the prophet. - -148. The shout of hosanna consists in the whole congregation shouting -with all the strength of their voices--accompanying it with the waving -of handkerchiefs--these words: Hosanna! Hosanna! Hosanna! TO GOD AND -THE LAMB! AMEN! AMEN! AMEN! Those who have witnessed this shout of -praise and gladness to God by a large congregation of saints, will -never forget the power and heavenly influence that accompany it. - -149. For the foregoing account of spiritual manifestations see Hist. -Joseph Smith, Mill. Star, Vol. 15, pages 726-28. - -150. Doc. and Cov. sec. cx. - -151. Doc. and Cov. sec. cx. - -152. Mal. iv: 5, 6. - -153. Doc. and Cov. sec. cx. - -154. See pages 371-97. - -155. Book of Mormon, III Nephi xv: 12-20. - -156. Book of Mormon, III Nephi xvi: 1-5. - -157. II Esdras xiii. - -158. Compare with Isaiah xi: 15, 16. - -159. See prophecies quoted p. 368-9. - -160. I do not state this date definitely because authorities differ in -respect to it; some fixing it at 588, another at 590, and still others -as in the text. The difference which is not material, arose no doubt -from some giving the date at which the king of Babylon began his siege -and others when it ended. - -161. Fifty-six, according to some historians. - -162. See Part I, p. 27. - -163. Matt. xxiv: 2. - -164. Deut. xxviii:15-68. The student should read this passage in -Deuteronomy. It is without exception the most terrible warning and -prophecy on record. Yet terrible as it is, it hath all overtaken Israel. - -165. Amos ix: 9. - -166. Jeremiah xxxi:10-12. See also verses 7, 8, 9. - -167. Jeremiah xvi:14, 15. - -168. See the verses preceding this quotation for an explanation of the -time of this occurrence, Isaiah xi:1-10. This is one of the passages -quoted to Joseph Smith by the angel Moroni, who said also that "it was -about to be fulfilled." See Pearl of Great Price, p. 90. - -169. Isaiah xi:10-12, 16. - -170. Jeremiah iii:15-19. - -171. Book of Mormon II Nephi x:7, 8. See also I Nephi x:14, II Nephi -vi:8-11, and also Book of Jacob v. This last reference especially -should be studied. - -172. Doc. and Cov., sec. cxxxiii:25-35. - -173. Doc. and Cov., sec. cxxxiii:32. - -174. See page 321, this work. - -175. See p. 321. - -176. For the particulars of the persecution which resulted in the -banishment of the Saints from that land, the student is referred to the -author's work on the Missouri Persecutions. - -177. Isaiah ii:23. - -178. Jeremiah iii:14, 15. - -179. Rev. xviii:4-8. - -180. Eccl. xi. - -181. The revelation was given March, 1830; Doc. and Cov. sec. xix. - -182. Mark xvi:16. - -183. The so-called early fathers of the church, Justin Martyr, Clement, -of Alexandria, Tertullian and Cyprian, all taught that the fire of -hell is a real material flame, and that the wicked were punished in -it eternally. Augustine in the fifth century stated the same doctrine -with great emphasis and argued against those who sought to modify it. -(See Augustine's City of God. Part II, book xx, and xxi).Thomas Aquinas -(A-kwi-nas) of the mediaeval school of theologians, rising head and -shoulders above divines of his day, teaches in his Summa Theologia, -that the fire of hell is of the same nature as ordinary fire, though -with different properties; that the place of punishment though not -definitely known is probably under the earth. He also taught that -there was no redemption for those once damned, their punishment is to -be eternal. Coming to more modern times, we read in the Westminster -Confession of Faith--adopted in the seventeenth century by the Puritan -party in England--the following on the subject (ch. xxxiii): "The -wicked who know not God, and obey not the Gospel of Jesus Christ -shall be cast into eternal torment and be punished with everlasting -destruction from the presence of the Lord and from the glory of his -power." Question twenty-nine of the larger catechism and the answer to -it are as follows: "What are the punishments of sin in the world to -come. Ans. The punishments of sin in the world to come are everlasting -separation from the comfortable presence of God, and most grievous -torment in soul and body, without intermission, in hell fire forever." -The Westminster Confession and the large catechism are still the -standards of the Presbyterian churches. Indeed the above expresses the -orthodox Christian faith from the second and third centuries until the -present time. - -184. I Peter iii:18-21. - -185. I Peter iv:6. - -186. I Cor. xv:29. - -187. Doc. and Cov. sec. cxxvii and cxxviii. - -188. Rom. ii:6-12; I Cor. iii:8; II Cor. v:10; Rev. ii:23; xx:12. - -189. St. John xiv:1-3. - -190. An exception must be made in the case of the Roman Catholic -Church. Catholics do not believe that all Christians at death go -immediately into heaven, but on the contrary "believe that a Christian -who dies after the guilt and everlasting punishment of mortal sins have -been forgiven him, but who, either from want of opportunity or through -his negligence, has not discharged the debt of temporal punishment due -to his sin, will have to discharge that debt to the justice of God in -purgatory." "Purgatory is a state of suffering after this life, in -which those souls are for a time detained, which depart this life after -their deadly sins have been remitted as to the stain and guilt, and as -to the everlasting pain that was due to them; but which souls have on -account of those sins still some temporal punishment to pay; as also -those souls which leave this world guilty only of venial [pardonable] -sins. In purgatory these souls are purified and rendered fit to enter -into heaven, where nothing defiled enters." The quotations in the above -are from Catholic Belief, by Bruno, D. D. of the Catholic church. As -all works of the Catholic church accessible to me have nothing on the -different degrees of glory, I conclude that Catholic teaching is that -they who attain unto heaven are all equal in glory. - -191. I Kings viii:27. - -192. II Cor. xii:2-4. - -193. I Cor. xv:40-42. - -194. The circumstances under which the revelation was given are these: -The Prophet Joseph and Sidney Rigdon were engaged in revising the -Jewish scriptures. When they came to St. John, ch. v:29--speaking of -the resurrection of the dead, concerning those that should hear the -voice of the Son of Man and come forth, instead of reading in the text -of our common English Bibles--"And shall come forth; they that have -done good, unto the resurrection of life; and they that have done -evil, unto the resurrection of damnation," the following was given -to them by the Spirit: "And shall come forth they who have done good -in the resurrection of the just, and they who have done evil in the -resurrection of the unjust." This reading of the passage caused them to -marvel as it was given to them by inspiration; and while they pondered -on this thing the Spirit of God enveloped them, and they saw the Lord -Jesus Christ and those different glories which men will inherit, an -account of which is given in the text. The vision is recorded in Doc. -and Cov., sec. lxxvi. - -195. "Servants of God, but not Gods nor the sons of God," remarks -Apostle Orson Pratt in his foot note on the passage from which this is -condensed. Doc. and Cov. sec. lxxvi:112. - -196. Doc. and Cov., sec. cxxxi:1. - -197. Doc. and Cov., sec. lxxvi. - -198. Those desiring to verify the statements of the text will consult -with care Heb. vi:4-8 and Doc. and Cov., sec. lxxvi:25-48. - -199. It may sound like sacrilege in modern ears to speak of man -becoming as God. Yet why should it be so considered? Man is -the offspring of God, he is of the same race, and hath within -him--undeveloped, it is true--the faculties and attributes of his -Father. He hath also before him an eternity of time in which to develop -both the faculties of the mind and the attributes of the soul--why -should it be accounted a strange thing that at last the child shall -arrive at the same exaltation and partake of the same intelligence -and glory with his Father? If Jesus Christ, "being in the form of -God, thought it not robbery to be equal with God" (Philippians ii:6), -why should it be thought blasphemous to teach that man by faith and -righteousness in following the counsels of God shall at last become -like him, and share in his power and glory, being a God, even a son of -God? I grant you the height from our present position looks tremendous; -yet it is not impossible of attainment, since we have eternity in -which to work. Stand by the cradle of a new-born babe and contemplate -it. Within that little body of organized pulp--with eyes incapable -of distinguishing objects; legs unable to bear the weight of its -body--without the power of locomotion; hands over whose movements it -hath no control; ears that hear but cannot distinguish sounds; a tongue -that cannot speak--yet within that little helpless tabernacle what -powers lie dormant! Within that germ in the cradle are latent powers -which only require time for their unfolding to astonish the world. From -it may come the man of profound learning who shall add something by -his own wisdom to the sum total of human knowledge. Perhaps from that -germ shall come a profound historian, a poet or eloquent orator to sway -the reason and passions of men, and guide them to better and purer -things than they have yet known. Or a statesman may be there in embryo; -a man whose wisdom shall guide the destiny of the state, or perhaps -with God-like power rule the world. If from such a germ as this in the -cradle may come such an unfolding of power as we see in the highest -and noblest manhood, may it not be, that taking that highest and -noblest manhood as the germ, that from it may come, under the guiding -hand of our Father in heaven, a still more wonderful unfolding, until -the germ of highest and noblest manhood shall develop into a God! The -distance between the noblest man and the position of a God is greater -than that between the infant in the cradle and the highest development -of manhood; but if so, there is a longer time--eternity--in which to -arrive at the result; and a God and heavenly influences instead of -the human parent and earthly means to bring to pass the necessary -development.--Roberts. - -200. Millennial Star, vol. xiv, p. 114. - -201. On the 12th of July, 1843, at the request of Hyrum Smith, the -revelation as now contained in the book of Doctrine and Covenants, was -written from the dictation of the Prophet Joseph, by Elder William -Clayton, at that time the Prophet's scribe. The same day a copy of the -revelation was made for Bishop Newel K. Whitney by Joseph C. Kingsbury. -Emma Smith, the first wife of the Prophet, obtaining the revelation as -first written out by William Clayton, in a moment of jealousy destroyed -it. Bishop Whitney's copy, however, was preserved and from it the -revelation, now in the Doctrine and Covenants, was printed. It will be -observed by the student from the revelation itself that the principle -of plural marriage was known and practiced before the writing of the -revelation on the 12th of July. - -202. For a full account of this terrible tragedy the student is -referred to the Life of Joseph Smith by Geo. Q. Cannon, ch. lxvi; and -the Life of John Taylor, ch. xiii, xiv, xv. - -203. Heb. ix:16, 17. - -204. The subject of "Succession in the Presidency of the Church," is a -subject of deep importance, and those who desire to enter minutely into -the consideration of it should consult the author's work of that title, -a book of 120 pages. - -205. President Brigham Young was born in Whitingham, Windham county, -Vermont, June 1, 1801. He was baptized into the Church April 14th, -1832, and immediately afterwards ordained an elder. - -206. The first anti-polygamy law was approved July 1st, 1862. - -207. "Congress shall make no law respecting an establishment of -religion, or prohibiting the free exercise thereof."--Amendments to the -Constitution, Article I. - -208. Acts i:9-11. - -209. Matt. xvi:27. - -210. I Thess. iv:14-17. - -211. II Thess. i:7-10. - -212. Luke xii:40. II Peter iii:10. Doc. and Cov., sec. xlix:6-7. - -213. Doc. and Cov., sec. lxxxviii:78-92. - -214. Doc. and Cov., sec. lxv. - -215. Ibid. - - - -Index - - Abraham, Book of, 393, 398. - Actors in Christ's Crucifixion, Fate of, 58. - Adam, Fall of, 83. - Agitation, Religious in N. Y., 276, - Albert, Archbishop of Mentz, 212. - Alva, Duke of, 257. - America, Discovery of, 269, 270. - " Influence of on liberty, 263. - " Catholics seek liberty in, 264 - Anarchy, Reign of, 200. - Announcement, Angelic, 12. - Anti-Christ, Rise of foretold, 193. - Apostasy--see Part II. - " in days of apostles, 154. - " admitted by Christian writers, 189. - " predicted in scriptures, 192, 196. - Apostles, Twelve, 45. - " a second time succeed to presidency, 404. - " equal in authority with first presidency, 344. - " Quorum filled, 70. - " Quorum of Twelve succeed to presidency, 402. - " Twelve organized, 336. - " Traveling, presiding high council, 343. - Associations, Primary, 352. - Athanasius, 172. - Atonement, a mystery, 98. - " Pact of, 86, 87. - " Love of God in, 89. - " Mercy and Justice of, 87. - " of Christ voluntary, 88. - " universal in application, 98. - Augsburg, Confession of, 220. - Augustus, 12, 31. - Aurelius, Marcus, 115. - Authority from God needful, 101. - - Bartholomew's Eve, St., Massacre on, 267. - Baptism, 128. - " Form changed, 129. - " Manner of, among Nephites, 136. - " Of, 302. - " of children, 130, 136. - " Of the manner of, 303. - " symbol of burial and resurrection, 135. - Baptist, John, restores Aaronic Priesthood, 297. - - Bethlehem, 11. - Bible corrupted, 65. - Bishopric, Powers of, 317. - Bishops, Equality among changed 141, 142. - " Pirst in the Church, 316. - " Local or Ward, 319. - " Manner of electing, 140. - " Objections to, 145. - " of Constantinople, 149. - " Presiding, 318. - " Pre-eminence of Roman, 144, 146, 150. - " Traveling, 319. - Blasphemy, 52, 57. - Boleyn, Anne, 259. - Bull of Excommunication burned, 215, 225. - - Cajetan, Cardinal Thomas, appointed to hear cause of Luther, 212. - Cajetan urges Luther's excommunication, 215. - Calvin, John, 266. - " Spread of his doctrine, 254. - " Views on church government, 253. - " Views on eucharist, 254. - Ceremonies, Addition to, 128. - Charles V, Emperor Germany, 215. - " annuls edict of Worms and Augsburg, 221. - " decides against Protestants, 221. - " rupture with pope, 218. - Christian III of Denmark regulates religious affairs of his kingdom, 257. - Christians, Unwise Zeal of, 123. - Christiern II, King of Sweden and Denmark, 255. - " Banished from Denmark, 256. - " driven from Sweden, 255. - " Invites Reynhard, Carlstadt and Luther to Denmark, 256. - Church, The, 92, - " A corrupt, 244. - " Attempt to reorganize Nephite, 200. - " Anti-Christian Nephite, 198. - " Condition of, 2d century, 114. - " Condition of, in 4th century, 184. - " Condition of, in 5th century, 185. - " Condition of, subsequent to 5th century, 187. - " Condition of, in 10th century, 188. - " Conferences of, 354. - " destroyed, 189. - " Distinct Protestant, founded, 218. - " Division of, 9th century, 151. - " Early decline of, 155. - " Establishment of, by apostles, 139. - " Government of, modeled on plan of civil government, 143. - " government, opinions on, 99. - " government, Reflections on, 355. - " Growth and present condition of, 409. - " Immoral condition of, 184. - " in America, 64, 96, 97. - " Judiciary system of, 352. - " members of, Duties of, 304. - " Nephite, 198. - " Officers, divinely called, 95. - " Organization of by Joseph Smith, 299. - " organization not perpetuated, 139. - " Progress of, under Constantine, 121. - " The, what it is, etc., 341. - " Territorial divisions of, 349. - Clement VII proposes council in Italy, 222. - " rupture with Charles V, 218 - " succeeds Hadrian VI, 217. - Clergy, Celibacy of, 183. - Commerce, afterwards Nauvoo, 393, 398. - Conferences appointed, 306. - " The first, 308. - Confirmation, Manner of, 303. - Consecration, Law of, 322. - Constantine, 119, 120, 121. - " Friendliness to Christians, 120. - Constantinople taken by Turks, 206. - Cornelius, 76. - Councils, Attempt to settle difficulties by, 244. - " Desire for general, 213. - " Difficulty of locating one, 222. - " General, appeal to, 212. - " High, Different kinds, 335. - " " Fair dealing in, 338. - " " how organized, 334. - " " Just judgment in, 339. - " " Order in, 338. - " " organized, 333. - " " Standing, The, 335. - " " Temporary, 336. - " " Traveling. The, 335. - " Nicene, The, 171. - " Rise of, 142. - " Trent, The, of, 223, 227. - " Usurpations of, 155. - Cowdery, Oliver, one of the three witnesses, 284. - " involved in errors, 309. - Cross, Luminous, 119, 124. - Crucifixion, 55. - Crusades, Influence of the, on liberty, 207. - Cumorah, Treasures of, 283. - " Description of, 286. - Cyprian, 149, 156. - - Darkness, Age of, 205. - " Three hours', 55, 58. - Deacons, Duties of, 306. - " Quorums of, 348. - Dead, Baptism for, 381, 390. - " Salvation for, 377. - Diet at Augsburg, The, 220. - " Spire, The, 219. - " Worms, The, 215, 216. - Diocletian, 117, - Distinctions, Class, among Nephites, 198. - " Revival of, 199. - Dispersions, Miscellaneous, 367. - Dispensation of Fullness of Times, - " Preparation for opening the, 266. - " Meaning of, 275. - " Character of, 409. - Domitian, 110, 111. - Duties of deacons, 306. - " elders, 305. - " members, 304. - " priests, 306. - " teachers, 306. - - Eckius, John, theologian of Ingolstadt, 212. - " Discussion with Carlstadt, 215. - " Discussion with Luther, 213. - Edicts of Severus, 113. - Elders, Duties of, 305. - " Quorums of, 347. - Elias, Appearing of, 360. - Elijah, Appearing of, 360. - Eucharist--see Sacrament. - Events, Chronological order of, neglected, 49. - " Order of, 47. - Excommunication, Manner of, 162. - - Faith, Catholic, Rule of, 242. - Far West, Founding of, 392. - Fear, Political, 51. - Feudalism, Breaking up of, 207. - Frederick, Elector of Saxony, 215. - " Death of, 218. - " Duke of Holstein and Sleswick succeeds Christiern II of Denmark, 256. - " Gives religious liberty to Denmark, 256. - Free will, Discussion on, 213. - - Gamaliel, 73. - Gathering, first command to gather, 316. - " Object of, 372. - Gentiles, Gospel taken to, 76. - George, Duke of Saxony joins in demand for general council, 213. - " at the discussion between Luther and Eckius, 215. - " on the corruptions of the church, 225. - Gifts Spiritual, 92. - " Decline of, 161, 176. - " On continuance of, 175. - Glory, different degrees of, 382. - " Celestial, The, 384. - " Terrestrial, The, 385. - " Telestial, The, 385. - " Degrees within the three great divisions, 386. - " Progress within degrees of, 387. - God, Appears to Joseph Smith, 278. - " Arian theory of, 171. - " Christian doctrine respecting, 164. - " Existence of, 301. - " Form of, etc., 279. - " Immateriality of, 173. - " Orthodox view of, 170. - " Sabellian theory of, 170. - Godhead, Oneness of the, 173. - " Illustration of, 176. - " Man may attain unto, 395. - Gods, Heathen, 21. - Gospel, supplants the law, 44. - " Spread of, 77. - " Messiah, author of, 177. - " Fragmentary histories of, 65. - " Moral precepts, Departure from, 180. - Government, Helps in, 351. - " Roman, 24. - Grace, Catholic view of, 233. - " Controversy on, 230. - " Facts which enter the question of, 231. - " Falling from, 302. - " Pelagian view of, 233. - " Protestant view of, 233. - Gregory VII, 205. - - Harris, Martin, one of the three witnesses, 284. - Henry IV, Humiliation of, 205, 224. - Henry VIII, of England, champion Roman church, 258. - " Marriage to Catharine of Aragon, 258. - " Divorce of, 259. - " Rupture with pope, 259. - Hermit, Peter the, 207. - Herod, Antipas, 38, 41. - " the Great, 13, 17. - Herodias, 38. - Hosanna, Shout of, 359. - House of the Lord, All nations to flow unto the, 374. - Huguenots, Character of the, 255. - - Immaterialists, Atheists, 178. - Indulgences, Nature of, 209. - " Origin of, 209. - " Position of Catholic church respecting, 230. - " To be accompanied by reformation, 238. - " Traffic in, 210. - Interpretation of Bible, Private, 243. - " Private, effects of, 246. - Israel, Blood of, sprinkled in all nations, 367. - " Captivity of, 363. - " Enslaved, 363. - " Latter-day Saints of, 375. - " Miscellaneous Dispersion of, 367. - " Revolt of Ten Tribes of, 363. - " Scattering of, 365. - " Settlement of, in Canaan, 373. - " The gathering of, 368. - " Ten tribes of, preparatory work to their return, 370. - " Who are, 362. - - Jealousy, Religious, 51. - Jesus Christ, Appearance among Nephites, 62. - " Appears to Prophet Joseph and Oliver Cowdery, 278, 360. - " Ascension, 62. - " Baptism of, 37. - " Before Pilate and Herod, 54. - " Betrayal of, 53. - " Birth of, 11, 16. - " Burial of, 56. - " Charges against, 52. - " Childhood of, 34, 39. - " Common people hear, 51. - " Crucifixion of, 55. - " Defense of, 57. - " Divinity of, 47. - " Doctrines of, 43. - " Manner of Teaching, 48. - " Ministry of, 43. - " Mission of, 83, 301. - " Resurrection of, 60. - " Temptation of, 43. - " Trial of, 53. - " Jews, Judgment upon, 107. - " State of, 26. - " John, The apostle, 196. - " John, the Baptist, 35. - " Martyrdom of, 38. - " Mission of, 36. - " Restores Aaronic Priesthood, 296, 311. - " Was he Elias, 40. - Joseph, husband of Mary, 11. - John, Prince, succeeds Frederic the Wise, 218. - " signs the Augsburg confession, 220. - Judah, Final overthrow of, 373. - " Kingdom of, 394. - Judas, 52. - Judgment, eternal, Christian dogma of, 378. - " True doctrine of, 378. - Justification by faith, Luther on, 234, 239. - " Catholic church on, 237. - " Evil results of, 239. - " and sanctification, 302. - - Keys of former dispensations restored, 360. - Kirtland, Breaking up at, 392. - Knight, Joseph, 307. - " Newel, 307. - Knox, John, Scotch reformer, 261. - " sent to galleys, 261. - " his work in Scotland, 262. - - Law added to gospel, 45. - Learning, Revival of, 205. - Leo X, indifference to German agitation, 211. - " Luther's appeal from, 212. - " Death of, 217. - Liberty, Religious, secured, 223. - " " secured by U. S. Constitution, 270. - Life, Double rule of, 180. - " Origin of false idea of moral, 181. - Literature, Greek, Influence of, 224. - Logos, Plato's, 169. - " in Trinity, 170. - Lying accounted a virtue, 183. - Luther, Martin, Birth of, 208. - " at Wartburg, 217. - " before Diet at Worms, 215. - " burns pope's bull, 215, 225. - " Character of, 226. - " Danger of doctrine, 236. - " Death of, 222. - " Fundamental doctrine of, 234. - " excommunicated, 215, 226. - " his answer to Diet, 216. - " Mischief of doctrine, 235. - " on Indulgences, 224. - " Preaching of, 208. - " visits Rome, 208. - - Magi, 13. - Man, Creation and Fall of, 301. - Manifesto, discontinuing plural marriage, 407. - Marriage, Celestial, introduced, 394. - " Covenant, Eternity of, 394. - " Establishment of plural, 396. - " Plural, 394. - " " Discontinued, 407. - " " Enactments of Congress against, 405. - Martyrdom of the prophets, 401. - Martyrs, Christian, 124. - " " Worship of, 161. - Mary Magdalene, 61. - Mary, the mother of Jesus, 11. - Mass, Institution of, 133. - Matthias, 70. - Maximilian I, Emperor of Germany, 212. - Melanchthon, Philip, drafts religious formula, 218. - " drafts Augsburg Confession, 220. - Messiah — see Jesus Christ. - Metropolitans, Origin of, 142. - Ministry, Commencement of, 307. - Miracle, First in the Church, 307. - Mission, First, to Lamanites, 315. - Missouri, Character of old settlers, 338. - " Saints expelled from, 392. - " Western, 327. - Mormon, Book of, 280. - " " Analysis of, 286. - " " Means of testing truth of, 292. - " " The Prophet Joseph's first view of, 283. - " " Translation and publication, 283. - Moroni, Ancient Prophecies quoted by, 281. - " Description of, 285. - " Fourth appearance of, 282. - " First visit to Joseph Smith, 280. - " Warning to Jos. Smith, 282. - Moses, Appearing of, 360. - Mysteries, Pagan, 22. - - Nazareth, 35, 39. - Nature, Convulsions of, 58. - Nero, 109, 112. - Nephites, Destruction of, 200. - Nuremberg, The truce of, 221. - Nauvoo, The rise of, 393, 398. - - Opposition, Rise of, 72. - Officials, Church, Corruption of, 143. - Ordinances, Outward, 127. - Organizations, Rerival of secret, 199. - - Paganism, Mysteries of, 22, - Pagans, Accusations of, 127. - Partridge, Edward, appointed bishop, 316. - Passover, 34, 39. - Patriarchs, Duties and callings, 345. - Paul, 75, 80. - " prophesies of apostasy, 194. - Paul III succeeds Clement VII, 222. - " calls Council of Trent, 222. - Pentecost, 71, 79. - Perdition, Sons of, 388. - Persecution, First, 75. - " among Nephites, 198. - " Early church, 353. - " End of Pagan, 119. - " in Jackson County, Mo., 330, 338. - " of Christians by Jews, 105. - " " Romans, 107. - " second century, A, 123. - " under Aurelius, 115. - " under Severus, 115. - " under Trajan, 116, 123. - " under Diocletian, 117. - Petri, Olaus, 255. - " Discussion with Gallius, 256. - Pharisees, 27. - Philip II of Spain, 257. - Philosophy, Gnostic and New Platonic, 166. - " Modes of life to which it led, 168. - " Pagan, mixed with Christian religion, 163. - Pilate, 54. - Pioneers, Arrival of, in Salt Lake Valley, 403. - Polycarp, 115, 122. - Popes, Absolute power of, 157. - " Character of language used by, 158. - " Supremacy of, discussed, 214. - " Rise of temporal power of, 153. - Predestination, Luther on, 234. - " Melanchthon on, 235. - " Effect of, on the mind, 239. - Presbyterian form of church government, 253. - Presidency, First, reorganized, 403. - Priesthood, Nature of, 340. - " Aaronic, Restoration of, 296. - " Spirit of government by, 340. - " Sphere of Aaronic, 326. - " Time of restoration of Melchisedek, 311. - Priests, Duties of, 306. - " High, Duties, Powers, 346. - " Quorums of, 348. - Prophecies on gathering of Israel, 368. - " quoted by Moroni, 281. - Protestant, Confession of Faith, 220. - " Origin of name, 219. - " objection to Catholic abuses, 220. - " Reverses of, 222. - " Victory of, 223. - Punishment, Eternal, Sectarian dogma, of, 378, 389. - Puritans Character of, 269. - " Intolerance of, 264. - " not satisfied with reformation, 260. - Rebellion, Luther's, 242. - " Revolution, not, 244. - Reformation, Catholic view of, 245. - " in Switzerland, 252. - " in France, 255. - " in Sweden, 255, 267. - " in Denmark, 256, 268. - " Motives back of, 249. - " Reproach of, 250. - " Revolution, not, 246. - " True cause of, 245, 249. - Reformers, Divisions among, 250. - " The error of, 248. - Relatives of Jesus, 111. - Resurrection, 60. - Rigdon, Sidney, accepts gospel, 315. - Rites, Pagan, joined to Christian, 137. - - Sacrament, 52. - " Administration, Manner of 134, 304. - " Corrupted, 132. - " Suppression of half, the 134. - " Views of Calvin and Zwingle on, 254. - Sadducees, 27. - Saints, Latter-day, added to Church title, 299. - " Errors of, 309. - " Expulsion of from Illinois, 402. - " Expulsion of, from Jackson County, Mo., 330. - " Flight of, to the west, 402. - Salvation, Conditions of, 91. - " General, 84. - " Individual, 89. - Samaritans, 29, 365. - Sanctification, 302. - Sanhedrim, 32. - Schools, Sunday, 351. - Scripture, Missing parts of, 66. - Sects, Multiplication of, 248. - Serfdom, Release of masses from, 206. - Seventies, 46. - " Nature of calling, etc., 344. - " Organization of, 337. - " Presiding quorum of, 344. - Sign of dove, 42. - Signs of Christ's birth, 13. - Smalcald, League of, 221. - Smith, Joseph, Birth and parentage of, 275. - " first prayer and vision, 277. - " martyrdom of, 401. - " name foretold, 285. - Societies, Female Relief, 351. - Spirits in prison, Preaching to, 379. - " Messiah preaching to, 390. - - Tacitus, 109. - Taylor, President John, 404. - " " Description of, 415. - Teachers, Duties of, 306. - " False, to arise, 192. - " Quorum of, 348. - Temple, Kirtland, The, 358, 361. - " Manifestations in, 359. - " Salt Lake, Laying capstone of, 408. - " Site of, in Jackson Co., 327. - Temporal affairs, 74. - Temptations, Order of, 47. - Tetzel, John, his connection with indulgences, 211. - " Luther's assault upon, 211. - " Character of, 225. - " Death of, 230, 239. - Toleration, Heathen, 21. - Traditions, 67. - Trajan, 116. - Trent, Council of, 223. - " Pestilence at, 227. - Tribes, Ten, depart for north, 373, - " lost, 363. - " Return of, 368, 374. - " Revolt of, 363. - Trinity, Doctrine of the, 302. - - United States government, Hand of God in establishment of, 271. - Urban II favors crusades, 208. - - Vasa, Gustavus, king of Sweden, 255. - Vision at first Conference of the Church, 312. - " Importance of Joseph Smith's first, 278. - " Joseph Smith's first, 277. - Voice of God and of the people in Church government, 300. - - Wards, how organized, 350. - Whitmer, David, one of the Three Witnesses, 284. - Whitnev, Newel K., appointed Bishop, 316, 326. - Witnesses, Three, 284. - Woodruff, President Wilford, 405. - " issues Manifesto, 407. - " lays capstone of Salt Lake Temple, 408. - Works, Good, Luther on, 234. - " Catholics trusted in, 237. - World, Condition of, etc., 20. - " Pagan, Arraignment of, 23. - " State at Christ's birth, 24. - Worship, on Sunday, Reason why, 135. - " Description of, 135. - " of martyrs, 161, 175. - " Simplicity of, changed, 160. - Wycliffe, John, English reformer, 259, 268. - - Y. M. and Y. L. M. I. A., 351. - Young, Brigham, Birth, etc., 403. - " Character of, 415. - " chosen President of the Church, 403. - - Zion, Location of, etc., 320, 326. - " Camp of, 331. - " Stakes of, 349. - Zwingle, birth, teaching, death, 252. - " recognized gradation in Church officers, 252. - " views on eucharist, 254. - " views on predestination, 254. - - - -Transcriber's Note - -Various spelling and punctuation errors in the original print edition have -been corrected as seemed reasonable. This ebook was developed using scans -available at https://archive.org/details/outlinesofeccles1902robe. - - - - - -End of the Project Gutenberg EBook of Outlines of Ecclesiastical History, by -B. H. Roberts - -*** END OF THIS PROJECT GUTENBERG EBOOK OUTLINES OF ECCLESIASTICAL HISTORY *** - -***** This file should be named 52391-0.txt or 52391-0.zip ***** -This and all associated files of various formats will be found in: - http://www.gutenberg.org/5/2/3/9/52391/ - -Produced by the Mormon Texts Project -(http://mormontextsproject.org), with thanks to Renah -Holmes for proofreading. - -Updated editions will replace the previous one--the old editions will -be renamed. - -Creating the works from print editions not protected by U.S. copyright -law means that no one owns a United States copyright in these works, -so the Foundation (and you!) can copy and distribute it in the United -States without permission and without paying copyright -royalties. Special rules, set forth in the General Terms of Use part -of this license, apply to copying and distributing Project -Gutenberg-tm electronic works to protect the PROJECT GUTENBERG-tm -concept and trademark. Project Gutenberg is a registered trademark, -and may not be used if you charge for the eBooks, unless you receive -specific permission. If you do not charge anything for copies of this -eBook, complying with the rules is very easy. You may use this eBook -for nearly any purpose such as creation of derivative works, reports, -performances and research. They may be modified and printed and given -away--you may do practically ANYTHING in the United States with eBooks -not protected by U.S. copyright law. Redistribution is subject to the -trademark license, especially commercial redistribution. - -START: FULL LICENSE - -THE FULL PROJECT GUTENBERG LICENSE -PLEASE READ THIS BEFORE YOU DISTRIBUTE OR USE THIS WORK - -To protect the Project Gutenberg-tm mission of promoting the free -distribution of electronic works, by using or distributing this work -(or any other work associated in any way with the phrase "Project -Gutenberg"), you agree to comply with all the terms of the Full -Project Gutenberg-tm License available with this file or online at -www.gutenberg.org/license. - -Section 1. General Terms of Use and Redistributing Project -Gutenberg-tm electronic works - -1.A. By reading or using any part of this Project Gutenberg-tm -electronic work, you indicate that you have read, understand, agree to -and accept all the terms of this license and intellectual property -(trademark/copyright) agreement. If you do not agree to abide by all -the terms of this agreement, you must cease using and return or -destroy all copies of Project Gutenberg-tm electronic works in your -possession. If you paid a fee for obtaining a copy of or access to a -Project Gutenberg-tm electronic work and you do not agree to be bound -by the terms of this agreement, you may obtain a refund from the -person or entity to whom you paid the fee as set forth in paragraph -1.E.8. - -1.B. "Project Gutenberg" is a registered trademark. It may only be -used on or associated in any way with an electronic work by people who -agree to be bound by the terms of this agreement. There are a few -things that you can do with most Project Gutenberg-tm electronic works -even without complying with the full terms of this agreement. See -paragraph 1.C below. There are a lot of things you can do with Project -Gutenberg-tm electronic works if you follow the terms of this -agreement and help preserve free future access to Project Gutenberg-tm -electronic works. See paragraph 1.E below. - -1.C. The Project Gutenberg Literary Archive Foundation ("the -Foundation" or PGLAF), owns a compilation copyright in the collection -of Project Gutenberg-tm electronic works. Nearly all the individual -works in the collection are in the public domain in the United -States. If an individual work is unprotected by copyright law in the -United States and you are located in the United States, we do not -claim a right to prevent you from copying, distributing, performing, -displaying or creating derivative works based on the work as long as -all references to Project Gutenberg are removed. Of course, we hope -that you will support the Project Gutenberg-tm mission of promoting -free access to electronic works by freely sharing Project Gutenberg-tm -works in compliance with the terms of this agreement for keeping the -Project Gutenberg-tm name associated with the work. You can easily -comply with the terms of this agreement by keeping this work in the -same format with its attached full Project Gutenberg-tm License when -you share it without charge with others. - -1.D. The copyright laws of the place where you are located also govern -what you can do with this work. Copyright laws in most countries are -in a constant state of change. If you are outside the United States, -check the laws of your country in addition to the terms of this -agreement before downloading, copying, displaying, performing, -distributing or creating derivative works based on this work or any -other Project Gutenberg-tm work. The Foundation makes no -representations concerning the copyright status of any work in any -country outside the United States. - -1.E. Unless you have removed all references to Project Gutenberg: - -1.E.1. The following sentence, with active links to, or other -immediate access to, the full Project Gutenberg-tm License must appear -prominently whenever any copy of a Project Gutenberg-tm work (any work -on which the phrase "Project Gutenberg" appears, or with which the -phrase "Project Gutenberg" is associated) is accessed, displayed, -performed, viewed, copied or distributed: - - This eBook is for the use of anyone anywhere in the United States and - most other parts of the world at no cost and with almost no - restrictions whatsoever. You may copy it, give it away or re-use it - under the terms of the Project Gutenberg License included with this - eBook or online at www.gutenberg.org. If you are not located in the - United States, you'll have to check the laws of the country where you - are located before using this ebook. - -1.E.2. If an individual Project Gutenberg-tm electronic work is -derived from texts not protected by U.S. copyright law (does not -contain a notice indicating that it is posted with permission of the -copyright holder), the work can be copied and distributed to anyone in -the United States without paying any fees or charges. If you are -redistributing or providing access to a work with the phrase "Project -Gutenberg" associated with or appearing on the work, you must comply -either with the requirements of paragraphs 1.E.1 through 1.E.7 or -obtain permission for the use of the work and the Project Gutenberg-tm -trademark as set forth in paragraphs 1.E.8 or 1.E.9. - -1.E.3. If an individual Project Gutenberg-tm electronic work is posted -with the permission of the copyright holder, your use and distribution -must comply with both paragraphs 1.E.1 through 1.E.7 and any -additional terms imposed by the copyright holder. Additional terms -will be linked to the Project Gutenberg-tm License for all works -posted with the permission of the copyright holder found at the -beginning of this work. - -1.E.4. Do not unlink or detach or remove the full Project Gutenberg-tm -License terms from this work, or any files containing a part of this -work or any other work associated with Project Gutenberg-tm. - -1.E.5. Do not copy, display, perform, distribute or redistribute this -electronic work, or any part of this electronic work, without -prominently displaying the sentence set forth in paragraph 1.E.1 with -active links or immediate access to the full terms of the Project -Gutenberg-tm License. - -1.E.6. You may convert to and distribute this work in any binary, -compressed, marked up, nonproprietary or proprietary form, including -any word processing or hypertext form. However, if you provide access -to or distribute copies of a Project Gutenberg-tm work in a format -other than "Plain Vanilla ASCII" or other format used in the official -version posted on the official Project Gutenberg-tm web site -(www.gutenberg.org), you must, at no additional cost, fee or expense -to the user, provide a copy, a means of exporting a copy, or a means -of obtaining a copy upon request, of the work in its original "Plain -Vanilla ASCII" or other form. Any alternate format must include the -full Project Gutenberg-tm License as specified in paragraph 1.E.1. - -1.E.7. Do not charge a fee for access to, viewing, displaying, -performing, copying or distributing any Project Gutenberg-tm works -unless you comply with paragraph 1.E.8 or 1.E.9. - -1.E.8. You may charge a reasonable fee for copies of or providing -access to or distributing Project Gutenberg-tm electronic works -provided that - -* You pay a royalty fee of 20% of the gross profits you derive from - the use of Project Gutenberg-tm works calculated using the method - you already use to calculate your applicable taxes. The fee is owed - to the owner of the Project Gutenberg-tm trademark, but he has - agreed to donate royalties under this paragraph to the Project - Gutenberg Literary Archive Foundation. Royalty payments must be paid - within 60 days following each date on which you prepare (or are - legally required to prepare) your periodic tax returns. Royalty - payments should be clearly marked as such and sent to the Project - Gutenberg Literary Archive Foundation at the address specified in - Section 4, "Information about donations to the Project Gutenberg - Literary Archive Foundation." - -* You provide a full refund of any money paid by a user who notifies - you in writing (or by e-mail) within 30 days of receipt that s/he - does not agree to the terms of the full Project Gutenberg-tm - License. You must require such a user to return or destroy all - copies of the works possessed in a physical medium and discontinue - all use of and all access to other copies of Project Gutenberg-tm - works. - -* You provide, in accordance with paragraph 1.F.3, a full refund of - any money paid for a work or a replacement copy, if a defect in the - electronic work is discovered and reported to you within 90 days of - receipt of the work. - -* You comply with all other terms of this agreement for free - distribution of Project Gutenberg-tm works. - -1.E.9. If you wish to charge a fee or distribute a Project -Gutenberg-tm electronic work or group of works on different terms than -are set forth in this agreement, you must obtain permission in writing -from both the Project Gutenberg Literary Archive Foundation and The -Project Gutenberg Trademark LLC, the owner of the Project Gutenberg-tm -trademark. Contact the Foundation as set forth in Section 3 below. - -1.F. - -1.F.1. Project Gutenberg volunteers and employees expend considerable -effort to identify, do copyright research on, transcribe and proofread -works not protected by U.S. copyright law in creating the Project -Gutenberg-tm collection. Despite these efforts, Project Gutenberg-tm -electronic works, and the medium on which they may be stored, may -contain "Defects," such as, but not limited to, incomplete, inaccurate -or corrupt data, transcription errors, a copyright or other -intellectual property infringement, a defective or damaged disk or -other medium, a computer virus, or computer codes that damage or -cannot be read by your equipment. - -1.F.2. LIMITED WARRANTY, DISCLAIMER OF DAMAGES - Except for the "Right -of Replacement or Refund" described in paragraph 1.F.3, the Project -Gutenberg Literary Archive Foundation, the owner of the Project -Gutenberg-tm trademark, and any other party distributing a Project -Gutenberg-tm electronic work under this agreement, disclaim all -liability to you for damages, costs and expenses, including legal -fees. YOU AGREE THAT YOU HAVE NO REMEDIES FOR NEGLIGENCE, STRICT -LIABILITY, BREACH OF WARRANTY OR BREACH OF CONTRACT EXCEPT THOSE -PROVIDED IN PARAGRAPH 1.F.3. YOU AGREE THAT THE FOUNDATION, THE -TRADEMARK OWNER, AND ANY DISTRIBUTOR UNDER THIS AGREEMENT WILL NOT BE -LIABLE TO YOU FOR ACTUAL, DIRECT, INDIRECT, CONSEQUENTIAL, PUNITIVE OR -INCIDENTAL DAMAGES EVEN IF YOU GIVE NOTICE OF THE POSSIBILITY OF SUCH -DAMAGE. - -1.F.3. LIMITED RIGHT OF REPLACEMENT OR REFUND - If you discover a -defect in this electronic work within 90 days of receiving it, you can -receive a refund of the money (if any) you paid for it by sending a -written explanation to the person you received the work from. If you -received the work on a physical medium, you must return the medium -with your written explanation. The person or entity that provided you -with the defective work may elect to provide a replacement copy in -lieu of a refund. If you received the work electronically, the person -or entity providing it to you may choose to give you a second -opportunity to receive the work electronically in lieu of a refund. If -the second copy is also defective, you may demand a refund in writing -without further opportunities to fix the problem. - -1.F.4. Except for the limited right of replacement or refund set forth -in paragraph 1.F.3, this work is provided to you 'AS-IS', WITH NO -OTHER WARRANTIES OF ANY KIND, EXPRESS OR IMPLIED, INCLUDING BUT NOT -LIMITED TO WARRANTIES OF MERCHANTABILITY OR FITNESS FOR ANY PURPOSE. - -1.F.5. Some states do not allow disclaimers of certain implied -warranties or the exclusion or limitation of certain types of -damages. If any disclaimer or limitation set forth in this agreement -violates the law of the state applicable to this agreement, the -agreement shall be interpreted to make the maximum disclaimer or -limitation permitted by the applicable state law. The invalidity or -unenforceability of any provision of this agreement shall not void the -remaining provisions. - -1.F.6. INDEMNITY - You agree to indemnify and hold the Foundation, the -trademark owner, any agent or employee of the Foundation, anyone -providing copies of Project Gutenberg-tm electronic works in -accordance with this agreement, and any volunteers associated with the -production, promotion and distribution of Project Gutenberg-tm -electronic works, harmless from all liability, costs and expenses, -including legal fees, that arise directly or indirectly from any of -the following which you do or cause to occur: (a) distribution of this -or any Project Gutenberg-tm work, (b) alteration, modification, or -additions or deletions to any Project Gutenberg-tm work, and (c) any -Defect you cause. - -Section 2. Information about the Mission of Project Gutenberg-tm - -Project Gutenberg-tm is synonymous with the free distribution of -electronic works in formats readable by the widest variety of -computers including obsolete, old, middle-aged and new computers. It -exists because of the efforts of hundreds of volunteers and donations -from people in all walks of life. - -Volunteers and financial support to provide volunteers with the -assistance they need are critical to reaching Project Gutenberg-tm's -goals and ensuring that the Project Gutenberg-tm collection will -remain freely available for generations to come. In 2001, the Project -Gutenberg Literary Archive Foundation was created to provide a secure -and permanent future for Project Gutenberg-tm and future -generations. To learn more about the Project Gutenberg Literary -Archive Foundation and how your efforts and donations can help, see -Sections 3 and 4 and the Foundation information page at -www.gutenberg.org - - - -Section 3. Information about the Project Gutenberg Literary Archive Foundation - -The Project Gutenberg Literary Archive Foundation is a non profit -501(c)(3) educational corporation organized under the laws of the -state of Mississippi and granted tax exempt status by the Internal -Revenue Service. The Foundation's EIN or federal tax identification -number is 64-6221541. Contributions to the Project Gutenberg Literary -Archive Foundation are tax deductible to the full extent permitted by -U.S. federal laws and your state's laws. - -The Foundation's principal office is in Fairbanks, Alaska, with the -mailing address: PO Box 750175, Fairbanks, AK 99775, but its -volunteers and employees are scattered throughout numerous -locations. Its business office is located at 809 North 1500 West, Salt -Lake City, UT 84116, (801) 596-1887. Email contact links and up to -date contact information can be found at the Foundation's web site and -official page at www.gutenberg.org/contact - -For additional contact information: - - Dr. Gregory B. Newby - Chief Executive and Director - gbnewby@pglaf.org - -Section 4. Information about Donations to the Project Gutenberg -Literary Archive Foundation - -Project Gutenberg-tm depends upon and cannot survive without wide -spread public support and donations to carry out its mission of -increasing the number of public domain and licensed works that can be -freely distributed in machine readable form accessible by the widest -array of equipment including outdated equipment. Many small donations -($1 to $5,000) are particularly important to maintaining tax exempt -status with the IRS. - -The Foundation is committed to complying with the laws regulating -charities and charitable donations in all 50 states of the United -States. Compliance requirements are not uniform and it takes a -considerable effort, much paperwork and many fees to meet and keep up -with these requirements. We do not solicit donations in locations -where we have not received written confirmation of compliance. To SEND -DONATIONS or determine the status of compliance for any particular -state visit www.gutenberg.org/donate - -While we cannot and do not solicit contributions from states where we -have not met the solicitation requirements, we know of no prohibition -against accepting unsolicited donations from donors in such states who -approach us with offers to donate. - -International donations are gratefully accepted, but we cannot make -any statements concerning tax treatment of donations received from -outside the United States. U.S. laws alone swamp our small staff. - -Please check the Project Gutenberg Web pages for current donation -methods and addresses. Donations are accepted in a number of other -ways including checks, online payments and credit card donations. To -donate, please visit: www.gutenberg.org/donate - -Section 5. General Information About Project Gutenberg-tm electronic works. - -Professor Michael S. Hart was the originator of the Project -Gutenberg-tm concept of a library of electronic works that could be -freely shared with anyone. For forty years, he produced and -distributed Project Gutenberg-tm eBooks with only a loose network of -volunteer support. - -Project Gutenberg-tm eBooks are often created from several printed -editions, all of which are confirmed as not protected by copyright in -the U.S. unless a copyright notice is included. Thus, we do not -necessarily keep eBooks in compliance with any particular paper -edition. - -Most people start at our Web site which has the main PG search -facility: www.gutenberg.org - -This Web site includes information about Project Gutenberg-tm, -including how to make donations to the Project Gutenberg Literary -Archive Foundation, how to help produce our new eBooks, and how to -subscribe to our email newsletter to hear about new eBooks. - |