Chapter VI: Part 6

Jacob, the grandson and heir to all the blessings of Abraham, was a polygamist. He served seven years for Rachel the daughter of Laban, but being deceived, and Leah given him instead, he served other seven years for Rachel. Each of these wives had a handmaid, which they gave to their husband for wives; _Gen_. 29. 18-35. _Chap_. 30. 3-12.

Moses was conversant with the Lord, and was the great lawgiver of Israel; in his laws especial provision was made for polygamous children; _Deut_. 21. 15-17. In them polygamy is not mentioned as one of the crimes for which penalties were provided.

Elkanah was a polygamist, yet his son, Samuel, was a great prophet, and judge in Israel. He was born, and lived under the special favor of God.

David, king of Israel, was the chosen of the Lord; 1 _Sam_. 16. 12, 13. He took Abigail and Ahinoam, "And they were also both of them his wives;" 1 _Sam_. 25. 42, 43. He "Took him more concubines and wives out of Jerusalem;" 2 _Sam_. 5. 13.

We are further informed, that "David did that which was right in the eyes of the Lord, and turned not aside from anything that he commanded him all the days of his life, save only in the matter of Uriah the Hittite;" 1 _Kings_ 15. 5. In this passage we have an assurance that David did right in taking all his wives and concubines, except in one instance, for which he was severely chastised. When Nathan, the prophet, reproved him for this sin, he said to him, in the name of the Lord, "I gave thee thy master's house, and thy master's wives into thy bosom;" 2 _Sam_. 12. 8.

After having repented and suffered for his sin, Bath-sheba was given him for a wife, and she bare Solomon; _verse_ 24. The Lord appeared to this son of a plural wife in a dream, and bestowed upon him great blessings; 1 _Kings_ 3. God gave him "Wisdom and understanding exceeding much;" 1 _Kings_ 4. 29. He was not reproved for plural marriage but for marrying strange wives, who led him into idolatry and wickedness; 1 _Kings_ 11. Many chief men in Israel, to whom the Lord manifested his favor, were polygamists.

The following is sometimes quoted as an argument against plural marriage: "For this cause shall a man leave his father and mother, and cleave to his wife; and they twain shall be one flesh;" _Mark_ 10. 7, 8. But "Know ye not that he which is joined to a harlot is one body? for two, saith he, shall be one flesh;" 1 _Cor_. 6. 16, shows that it has no connection with the subject.

"A bishop then must be blameless, the husband of one wife;" 1 _Tim_. 3. 2, and let deacons be the husbands of one wife; _verse_ 12, are supposed by some to limit officers in the church, and by inference all men, to one wife. But when the passages are taken in connection with the context, which is an enumeration of several qualifications necessary for bishops and deacons, there is but one reasonable construction--that these officers of the church should be married men.

The Latter-day Saints believe that all men should marry; _Doc. & Cov_. 49. 15-17. The Lord is "of purer eyes than to behold evil, and can not look upon iniquity;" _Hab_. 1. 13; and says, that "A bastard shall not enter into the congregation of the Lord; even to his tenth generation;" _Deut_. 23. 2. Yet the patriarchs of the twelve tribes of Israel were the sons of four wives of Jacob; _Gen_. 35. 22-26.

Joseph, the first son of Rachel, the second wife of Jacob, received especial blessings; _Gen_. 49. 22-26. The Lord called to Samuel, the son of a polygamous father; 1 _Sam_. 3. 4-14. Solomon was the son of a polygamist, yet he was a child of promise; 1 _Chron_. 22. 9, 10. Jesus Christ was descended from David through Solomon the son of her who had been the wife of Uriah; _Matt_. 1. 1-17.

The Lord said to Isaiah, "Lift up thy voice like a trumpet, and show my people their transgressions, and the house of Jacob their sins;" 58. 1. This commission was to be faithfully executed; _Ezek_. 3. 18. Polygamy was common in the Jewish nation, yet none of the prophets reproved them for it; but they were sharply reproved for adultery, whoredom, fornication, and other sins; _Jer_. 5. 7, 8, 23. _Ezek_. 22. _Chap_. 23. 36-44.

History evidences that plurality of wives was generally customary among the nations of Asia, yet it is not condemned in any of the epistles of the apostles, nor does John the Revelator mention it in the letters he was commanded to write to the seven churches of Asia.

Paul mentions nearly every crime, in 1 _Cor_. 6. 9, 10, but, says nothing about plurality of wives. Every species of commerce between the sexes, outside of marriage, is often mentioned in the scriptures as crime, but plural marriage is never, except on the part of the woman, who is forbidden to marry another man during the lifetime of her husband; _Rom_. 7. 3.

Had plurality of wives been sinful in man, the inference is reasonable that it would have been equally condemned. Although plural marriage was customary in the days of the patriarchs, some assert that it was done away in Christ. This would seem very inconsistent when he himself was of a polygamous lineage. He was born and filled his earthly mission among a polygamous people, yet, he never reproved them for their plural marriages. There is nothing in the inspired writings to infer that he reproved or did away with either polygamy or monogamy. The following is from the Book of Mormon on this subject: The Lord, through dreams and visions and the ministry of angels, directed a Jewish prophet by the name of Lehi, to leave Jerusalem, 600 years B. C., with his family and others, for the purpose of colonizing America.

It was then a dark period in the history of Israel, as is evident from the Bible history of the times, and from the opening chapters of the Book of Mormon.

The brilliant reign of Solomon had deeply planted in Israel the sins of idolatry and sexual wickedness. His reign was the pride of Israel, and its effects were deep and lasting. It hastened the destruction of the ten tribes, as a people, some one hundred and twenty years before the exodus of Lehi, and at that time was about to culminate in the destruction of Jerusalem and in the Babylonish captivity.

With all his wisdom, Solomon had disobeyed two very important commandments, one especially to the kings of Israel: "Neither shall he multiply wives to himself, that his heart turn not away;" _Deut_. 17. 17. The other was to all Israel, that they should not marry into the idolatrous nations around them: "Neither shalt thou make marriages with them; thy daughter thou shalt not give unto his son, nor his daughter shalt thou take unto thy son;" _Deut_. 7. 3. _Ezra_, _chapters_ 9. 10.

Through disobedience to these injunctions, his heart had turned away from the Lord, and he had been led into idolatry and wickedness. At his death he not only left the influence of his personal example, but, also, a numerous family who, from their great wealth and high social position, must have exercised a powerful and lasting influence for evil, which, with other causes, resulted, in less than three hundred years, in the scattering of the ten tribes among the nations of Asia, and the occupation of their country by strangers, and in less than four hundred years, in the destruction of Jerusalem, and in the Babylonish captivity.

The sexual wickedness which had become prevalent in Israel, and the consequent abuse of the marriage relations, was, evidently, the reason why the Lord commanded that the children of Lehi should have but one wife, for he said to the Nephites, through his prophet Jacob, "This people begin to wax in iniquity; they understand not the scriptures; for they seek to excuse themselves in committing whoredoms, because of the things which were written concerning David, and Solomon his son;" 2. 23.

That is, they excused themselves with the example of these kings for breaking the special command of God to them, that they should have but one wife, and like those eminent persons, ran into excess and wickedness, as their fathers had done before them.

To neutralize the evil effects of the bad example of their fathers was evidently the reason why the Lord commanded the Nephites, "For there shall not any man among you have save it be one wife; and concubines he shall have none;" _verse_ 27. Plural marriage would have been whoredom to the Nephites, because the Lord had forbidden it.

That the prophet Jacob foresaw, prophetically, that at some future period this restriction would be taken off is evident from _verse_ 30, "For if I will, saith the Lord of hosts, raise up seed unto me, I will command my people; otherwise they shall hearken unto these things." That is, they were required to limit themselves to one wife, until the Lord should order it otherwise, and by implication, when he instructed them to take more than one wife, it would be justifiable.

In the thirty-first verse the Lord gives a reason for forbidding plural marriage among the Nephites, "For behold, I, the Lord, have seen the sorrow, and heard the mourning of the daughters of my people in the land of Jerusalem; yea, and in all the lands of my people, because of the wickedness and abominations of their husbands."

These teachings of the prophet Jacob cannot be presumed, even by opposers of plural marriage, to do away with the tenor of the Jewish Scriptures, for we are informed in 2 _Nephi_ 3. 12, that the record of the Jews and of the Nephites, should grow together unto the confounding of false doctrine in the latter-days.

The prophet Jacob could not have intended to condemn a principle on which is based the legitimacy of our Savior, of prophets and patriarchs, and indeed of the whole house of Israel. The words "multiply," and "greatly," in _Deut_. 17. 17, evidently imply excess and unreasonable indulgence, as in the case of David and Uriah, and in taking strange women, as in the case of Solomon.

The absurdity of the argument that these passages imply that a man should have but one wife, is evident from the previous verse, that the kings of Israel should "not multiply horses to themselves." No one would be so unreasonable as to suppose that the Lord designed to limit the kings of Israel to one horse.

The Lord gave Joseph Smith a very important revelation on this subject. It is contained in _Sec_. 132, _Doc. & Cov_. It is entitled a "Revelation on the Eternity of the Marriage Covenant, Including Plurality of Wives."

It commences by stating that the prophet Joseph Smith, Jun., inquired of the Lord, how it was that his servants anciently were justified in having many wives and concubines. The Lord did not answer his question at once, but tells him, in the third verse, to prepare his heart to receive and obey the instructions he was about to give him.

In the fourth verse the Lord said to him, "I reveal unto you a new and an everlasting covenant." We find the general principle involved in that covenant, directly stated in the seventh, thirteenth and fourteenth verses:

"And verily I say unto you, that the conditions of this law are these:--All covenants, contracts, bonds, obligations, oaths, vows, performances, connections, associations, or expectations, that are not made, and entered into, and sealed, by the Holy Spirit of promise, of him who is anointed, both as well for time and for all eternity, and that too most holy, by revelation and commandment through the medium of mine anointed, whom I have appointed on the earth to hold this power, (and I have appointed unto my servant Joseph to hold this power in the last days, and there is never but one on the earth at a time, on whom this power and the Keys of this Priesthood are conferred,) are of no efficacy, virtue or force, in and after the resurrection from the dead; for all contracts that are not made unto this end, have an end when men are dead. * * * * And everything that is in the world, whether it be ordained of men, by thrones, or principalities, or powers, or things of name, whatsoever they may be, that are not by me, or by my word, saith the Lord, shall be thrown down, and shall not remain after men are dead, neither in nor after the resurrection, saith the Lord your God; for whatsoever things remain, are by me; and whatsoever things are not by me, shall be shaken and destroyed." We find a direct application of this law to the marriage relations in _verses_ 15 and 19: "If a man marry him a wife in the world, and he marry her not by me, nor by my word; and he covenant with her so long as he is in the world, and she with him, their covenant and marriage are not of force when they are dead, and when they are out of the world; therefore, they are not bound by any law when they are out of the world. * * * And again, verily I say unto you, if a man marry a wife by my word, which is my law, and by the new and everlasting covenant, and it is sealed unto them by the Holy Spirit of promise, by him who is anointed, unto whom I have appointed this power, and the keys of this Priesthood; and it shall be said unto them, ye shall come forth in the first resurrection; and if it be after the first resurrection, in the next resurrection; and shall inherit thrones, kingdoms, principalities, and powers, dominions, all heights and depths--then shall it be written in the Lamb's Book of Life, that he shall commit no murder whereby to shed innocent blood, and if ye abide in my covenant, and commit no murder whereby to shed innocent blood, it shall be done unto them in all things whatsoever my servant hath put upon them, in time, and through all eternity, and shall be of full force when they are out of the world; and they shall pass by the angels, and the Gods, which are set there, to their exaltation and glory in all things, as hath been sealed upon their heads, which glory shall be a fulness and a continuation of the seeds forever and ever."

The above quotations evidence, that only those who comply with the law will continue in the marriage relations after death; consequently only those who comply with the law can expect a continuation of posterity in the world to come, and the consequent glory and power pertaining to that condition.

The law of the Lord is very plain on this subject. Who can question his right to dictate the marriages of his sons and daughters, that they and their generations may be fitted for his presence?

In _verse_ 29, the Lord begins to answer the question in the first verse: "Abraham received all things, whatsoever he received, by revelation and commandment." "God commanded Abraham, and Sarah gave Hagar to Abraham to wife;" _verse_ 34. That is, God commanded Abraham to receive Hagar and commanded his already covenant wife to give her handmaid to him. "And why did she do it? Because this was the law." The reason why Abraham was not under condemnation, is very forcibly expressed in the latter part of _verse_ 35: "For I, the Lord, commanded it." In _verses_ 36-39, the principle is well elucidated, that, in nothing did the ancients sin except in things which they received not of God.

In _verse_ 40, the Lord says to Joseph, the Seer: "I gave unto thee, my servant Joseph, an appointment, and restore all things." And from the tenor of the Revelation, "all things" must include plurality of wives and the eternity of the marriage covenant.

This subject may be readily summed up as follows: If a man has a wife in the world to come, she will be a gift from the Lord, through the covenants he has ordained, and that man is justifiable in receiving all the wives the Lord sees fit to give him, through the authority he has appointed on the earth.

Many elders of the Latter-day Saints have been commanded, as was Abraham, to enter into plural marriage, and disobedience becomes transgression. Hence it involves a religious principle, and becomes a matter of conscience. "Thou shalt love thy wife with all thy heart, and shalt cleave unto her and none else;" _Doc. & Cov_. 42. 22, is sometimes referred to as an argument against plural marriage.

If it would admit of this construction, it would not be valid as an argument, from the fact, that the revelation of which it forms a part was given previous to that on the plurality and eternity of the marriage relations, and consequently, before the church was prepared to receive such a revelation. It evidently admits of the construction, that a man may have more than one wife, and yet cleave to none but his wife. That is, it forbids all sexual commerce outside of the marriage covenant.

Bible.

_Gen_. 16. 1, 2, 3 Sarai gave Hagar to Abraham.

15 Hagar bare Abraham a son.

20. 17 the Lord healed the wife and maidservants of Abimelech.

36. 2 Esau took wives of the daughters of Canaan.

38. 8 Judah said to Onan, go in unto thy brother's wife.

_Exo_. 2. 21 Moses married Zipporah, daughter of the priest of Midian.

21. 10 and if he take him another wife.

_Num_. 12. 1 Moses married an Ethiopian woman.

_Judges_ 7. Gideon delivered Israel from bondage through the favor of God.

8. 30 Gideon had three score and ten sons and many wives.

9. 5 Jerubbaal had seventy sons.

10. 3, 4 Jair, a judge in Israel, had thirty sons.

12. 13, 14 Abdon, a judge in Israel, had forty sons.

2 _Sam_. 19. 5 and the lives of thy wives and the lives of thy concubines.

1 _Kings_ 8. 10, 11 the glory of the Lord filled the house.

9. 3 the Lord told Solomon that his prayer was answered.

20. 7 for he sent unto me for my wives.

1 _Chron_. 4. 5 Ashur, the father of Tekoa, had two wives.

7. 4 for they had many wives and sons.

8. 8 Shaharaim had two wives.

2 _Chron_. 11. 21 Rehoboam had eighteen wives and three score concubines.

13. 21 Abijah married fourteen wives.

24. 3 Jehoiada, the priest of God, took two wives.

_Psalm_ 45. 9 king's daughters were among thy honorable women.

_Isa_. 4. 1 in that day seven women shall take hold of one man.

_Hos_. 1. 2 go take thee a wife of whoredoms.

_See Sermon by O. Pratt, J. of D., Vol. 1, page 53_.

" " _B. Young, " " 1, " 112_.

" " _O. Hyde, " " 2, " 75_.

_See Sermon by B. Young, " " 2, " 88_.

" " " " " _3, " 264_.

" " _O. Pratt, " " 6, " 349_.

" " _Geo. A. Smith, " " 13, " 37_.

" " _O. Pratt, " " 13, " 183_.

" " _G. Q. Cannon, " " 13, " 197_.

_Article, by P. P. Pratt, Mil. Star, Vol. 5, page 189_.

_History of Marriage among the Jews, Mil. Star, Vol. 13, pages 263, 282, 296, 316, 324, 350, 365, 377_.

_Milton on Polygamy, Mil. Star, Vol. 16, pages 321, 342_.

_Article, "Marriage Ritual of the Church of England," by J. A. Little, Mil. Star, Vol. 18, page 177_.

_Address by P. P. Pratt, before joint session of Utah Legislature, Mil. Star, Vol. 18, page 337_.

_History of J. Smith, May 16, 1843_.

_A pamphlet entitled, "On Marriage," by John Taylor_.

CONCUBINES.

A concubine "In scripture signifies a wife of the second rank, who was inferior to the matron, or mistress of the house.

"The chief wives differed from the concubines in that they were taken into covenant with their husband by solemn stipulation, and with consent and rejoicing of friends.

"They brought with them dowries to their husbands. They had the government of their families under and with their husbands. The inheritance belonged to the children brought forth by them.

"Though the children of the concubines did not inherit their father's estate, yet the father in his life time provided for them, and made presents to them:

_Thus_ Sarah _was_ Abraham's _wife of whom_ he _had_ Isaac, _the heir of all his wealth_. _But he had besides two_ concubines, namely, Hagar _and_ Keturah; _of these he had children, whom he distinguished from_ Isaac, _and made_ presents to them;" (_see Concubine, Cru. Concor_.)

Although Hagar is considered a concubine in the above quotation, yet, according to Cruden's definition, she was a wife of the second degree. She is nowhere called a concubine in the scripture, but emphatically a wife.

"And Sarai, Abram's wife, took Hagar her maid, the Egyptian, * * and gave her to her husband Abram to be his wife;" _Gen_. 16. 3. That this condition of wifehood did not change the former relations of mistress and servant, between Sarai and Hagar, is evident from _verse_ 9. The angel said to Hagar, "Return to thy mistress, and submit thyself under her hands."

That Keturah was Abraham's wife is evident from the fact, that she is called his wife in _Gen_. 25. 1: and that she was also called his concubine, appears from 1 _Chron_. 1. 32. That concubine and wife were synonymous terms, further appears from the declaration of Nathan, the prophet, to David, "I will take thy wives before thine eyes, and give _them_ unto thy neighbor, and he shall lie with thy wives in the sight of this sun;" 2 _Sam_. 12. 11. In the account of the fulfilment of this prophecy, these wives are called concubines. "And Absalom went in unto his father's concubines in the sight of all Israel;" 16. 22.

The Nephites, whose ancestors colonized America 600 years before Christ, did not forget the custom of their Jewish fathers; for when they broke the special commandment of the Lord to them, by taking more than one wife, they also added concubines; _Mos_. 11. 2-4.

This custom of taking wives and concubines prevailed among the Jaredites, whose ancestors emigrated to North America from the tower of Babel. It appears to have been abused by a wicked king, called Riplakish, who reigned some 1500 years before Christ; _Ether_ 10. 5. From both the Bible and Book of Mormon, it appears that the custom of taking a plurality of wives and concubines prevailed at a very early period after the flood. It was, however, of antediluvian origin: "And Lamech took unto himself two wives, Adah and Zillah;" _Gen_. 4. 19. he lived before the flood. It is evident from the "Revelation on the Eternity of the Marriage Covenant," that the Lord anciently gave concubines to good men, as wives, and that only the custom of the country discriminated between them and others: "Abraham received concubines, and they bare him children, and it was accounted unto him for righteousness, because they were given unto him;" _Doc. & Cov_. 132. 37. "David's wives and concubines were given unto him, of me, by the hand of Nathan, my servant, and others of the prophets who had the keys of this power; and in none of these things did he sin against me, save in the case of Uriah and his wife;" _verse_ 39.

We cannot presume that the Lord ever gave women to these men under any title, except for the noble purpose of parentage. Concubinage is unknown among the Latter-day Saints. Wifehood, in the fullest sense of the word, is conferred by the marriage covenant. All a man's children are his legitimate heirs, both by law and custom.

FOREORDINATION--ELECTION.

"Known unto God are all his works from the beginning of the world;" _Acts_ 15. 18.

The knowledge that we have of the beginning of the world is principally derived from the history of its creation in the Bible Genesis, and in the writings of Moses and of Abraham, as given in _P. of G. P., pages_ 4-7, and 32-36.

Abraham says, "Now the Lord had shewn unto me, Abraham, the intelligences that were organized before the world was; and among all these there were many of the noble and great ones; and God saw these souls that they were good, and he stood in the midst of them, and he said, These I will make my rulers; for he stood among those that were spirits, and he saw that they were good; and he said unto me, Abraham, thou art one of them, thou wast chosen before thou wast born;" _P. of G. P., page_ 32.

These writings make it plain that man existed in a spiritual condition prior to coming here, and also quite as evident that in that pre-existence he exercised his free agency. These facts throw much light on the following passages: "Him, being delivered by the determinate counsel and foreknowledge of God, ye have taken, and by wicked hands have crucified and Slain;" _Acts_ 2. 23. "For whom he did foreknow, he also did predestinate to be conformed to the image of his Son;" _Rom_. 8. 29.

"Moreover, whom he did predestinate, them he also called;" _verse_ 30. "God hath not cast away his people which he foreknew;" 11. 2. "For the gifts and calling of God are without repentance;" _verse_ 29.

The last passage explains the previous ones. God may have called and chosen men in their first estate, or spiritual existence, but whether they will accept that call and fill it, by repentance and good works in this life, is a matter in which it is their privilege to exercise their free agency.

This idea is illustrated in the case of the Roman centurion, who had faith that his sick servant would be healed if Jesus would only speak the word. Jesus said to those around him, "That many shall come from the east and west, and shall sit down with Abraham, and Isaac, and Jacob, in the kingdom of heaven: But the children of the kingdom shall be cast out into outer darkness;" _Matt_. 8. 11, 12.

The "Children of the kingdom" evidently refers to Israel, the called and chosen of God. The passages are numerous in which Israel is called the "Chosen of God;" "The elect according to the covenant." "Hearken unto me, O Jacob and Israel, my called;" _Isa_. 48. 12.

Jesus, when he predicted the destruction of Jerusalem, and the scattering of the Jews, declared that for the elect's sake those days should be shortened; _Matt_. 24. 22.

The elect could only mean according to the covenant with Abraham for the remnant who were saved in the flesh were of a wicked generation, and they and their children became a hiss and a by-word among all nations, consequently they could not have been the elect through faith and good works.

David said to the congregation, "Solomon, my son, whom alone God hath chosen;" 1 _Chron_. 29. 1. Yet Solomon did not fully prove himself by good works, for he fell into transgression and corrupted Israel; 1 _Kings_ 11. 9-11.

The Book of Mormon is plain on this subject: "Being called and prepared from the foundation of the world, according to the foreknowledge of God, on account of their exceeding faith and good works; in the first place being left to choose good or evil;" _Alma_ 13. 3-7.

Their calling and preparation from the foundation of the world were evidently based on their faith and good works, previous to their being called, and not on the possibilities of their future good conduct.

This idea is verified by the apostle who, speaking of Christ, says, "And again, when he bringeth in the first-begotten into the world, he saith, And let all the angels of God worship him. * * * Thou hast loved righteousness, and hated iniquity; therefore God, even thy God, hath anointed thee with the oil of gladness above thy fellows;" _Heb_. 1. 6, 9. "Who verily was foreordained before the foundation of the world, but was manifest in these last times for you;" 1 _Pet_. 1. 20. Christ was chosen before the foundation of the world, because he had already proven himself worthy.

Men exercised their free agency in the first or spiritual estate, as well as in this. That the character of their works in that estate shaped their destiny in this is evident. The Lord said to Abraham, "They who keep their first estate, shall be added upon; and they who keep not their first estate, shall not have glory in the same kingdom with those who keep their first estate;" _P. of G. P., page_ 32.

There are some foreordained to condemnation: "There are certain men crept in unawares, who were before of old ordained to this condemnation;" _Jude_ 4.

"The angels which kept not their first estate, but left their own habitation, he hath reserved in everlasting chains under darkness unto the judgment of the great day;" _Jude_ 6. That is, those angels who, voluntarily, by their own acts, forfeited the glory prepared for them.

The Lord revealed to Joseph, the Seer, that the only ones who should not be redeemed in the due time of the Lord are those who "Having denied the Holy Spirit after having received it, and having denied the Only Begotten Son of the Father--having crucified him unto themselves, and put him to an open shame." _Doc. & Cov_. 76. 31-43. We learn from the Book of Mormon also "The way is prepared for all men from the foundation of the world, if so be that they repent and come unto him." 1 _Nephi_ 10. 18.

Bible.

_Exo_. 33. 19 I will shew mercy on whom I will.

_Num_. 16. 7 the man whom the Lord shall choose shall be holy.

_Deut_. 7. 6 the Lord hath chosen thee to be a special people. 14. 2.

18. 5 the Lord hath chosen him out of all thy tribes. 21. 5.

2 _Sam_. 6. 21 it was before the Lord which chose me before thy father.

16. 18 whom the Lord and the men of Israel chose.

_Neh_. 9. 7 thou art the Lord who did'st choose Abram.

_Psalm_ 33. 12 the people whom he hath chosen for his own inheritance.

89. 3 have made a covenant with my chosen; sworn to David my servant.

105. 6 ye seed of Abraham his servant, ye children of Jacob his chosen. 26.

_Isa_. 14. 1 Lord will have mercy on Jacob, and will yet choose Israel.

41. 8 Jacob whom I have chosen; the seed of Abraham my friend. 9.

42. 1 my servant whom I uphold, mine elect in whom my soul delighteth.

_Matt_. 12. 18 behold my servant whom I have chosen.

20. 16 and the first last, for many be called but few chosen. 22. 14.

_Luke_ 18. 7 shall not God avenge his own elect?

_John_ 15. 16 ye have not chosen me, but I have chosen you. 19.

_Acts_ 1. 24 shew whether of these two thou hast chosen.

9. 15 for he is a chosen vessel unto me to bear my name.

22. 14 the God of our fathers hath chosen thee.

_Rom_. 9. 11-22 Jacob have I loved, and Esau have I hated. 23, 24, 26.

11. 7 but the election hath obtained it.

28 but as touching the election they are beloved.

1 _Cor_. 1. 24, 27 God hath chosen the foolish things of the world.

_Eph_. 1. 4-11. 18 predestination and adoption set forth.

_Col_. 3. 12 put on therefore as the elect of God.

2 _Thess_. 2. 13, 14 because God, from the beginning, hath chosen you to salvation.

_Titus_ 1. 1 an apostle of Jesus Christ according to the faith of God's elect.

_James_ 2. 5 hath not God chosen the poor of this world?

1 _Peter_ 1. 2 elect according to the foreknowledge of God.

_Rev_. 17. 14 those that are with him are called and chosen.

Book of Mormon.

1 _Nephi_ 1. 20 over all whom he has chosen because of their their faith.

3. 29 know ye not that the Lord hath chosen him?

17. 40 he loved our fathers and covenanted with them.

2 _Nephi_ 9. 18 shall inherit the kingdom of God prepared for them.

_Alma_ 13. 10, 11 were called after his holy order on account of their faith.

_Moroni_ 7. 31 by declaring the word of God unto chosen vessels. 48.

8. 12 little children are alive in Christ from the foundation of the world.

22 they that are without law are alive in Christ.

Doctrine and Covenants.

_Sec_. 10. 59-62 other sheep I have which are not of this fold.

25. 3 Emma Smith an elect lady.

29. 4 ye are chosen out of the world. 7.

46 little children are redeemed from the foundation of the world. 74. 7.

33. 6 so will I gather mine elect from the four quarters of the earth.

52. 1 the elders whom the Lord hath chosen. 21.

53. 1 concerning your calling and election.

84. 34 become the seed of Abraham and the elect of God. 99.

86. 9-11 for ye are lawful heirs according to the flesh.

88. 4 this comforter is the promise of eternal life.

93. 38 every spirit of man was innocent in the beginning.

95. 5. 6 those not chosen have sinned. 8.

101. 3 they shall be mine in that day when I make up my jewels.

Pearl of Great Price.

_Page_ 26. Abraham became a rightful heir.

27. the Lord took Abraham and put upon him his name.

39. if possible they shall deceive the very elect according to the covenant.

40. shall gather the remainder of mine elect. When mine elect shall see these things.

_See Article by B. Young and W. Richards, Mil. Star, Vol. 38, page 145_.

_History of J. Smith, Jan., 1, 1841_.

_Sermon by B. Young, J. of D., Vol. 10, page 1_.

_Article by J. Nicholson, Mil. Star, Vol. 27, Page 739_.

DISPENSATION OF THE FULNESS OF TIMES.

A dispensation "is power and authority to dispense the word of God, and to administer in all the ordinances thereof." What the dispensation of the fulness of times is, is well expressed by the apostle Paul in _Eph_. 1. 9, "Having made known unto us the mystery of his will, according to his good pleasure which he hath purposed in himself: that in the dispensation of the fulness 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."

It is still more comprehensively expressed by the prophet Joseph. "Now the thing to be known is, what the fulness of times means, or the extent and authority thereof. It means this, that the dispensation of the fulness of times is made up of all the dispensations that ever have been given since the world began, until this time. Unto Adam first was given a dispensation. It is well known that God spake 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; for Jesus said, 'As it was in the days of Noe, so shall it be also in the days of the coming of the Son of Man;' and as the righteous were saved then, and the wicked destroyed, so will it be now. And from Noah to Abraham, and from Abraham to Moses, and from Moses to Elias, and from Elias to John the Baptist, and from then to Jesus Christ, and from Jesus Christ to Peter, James, and John, the Apostles all having received in 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 fulness of times, in which all things shall be fulfilled that have been spoken of since the earth was made." _Mil. Star, vol_. 16, _page_ 220. The apostle Paul further says on this subject, "For I would not, brethren, that ye should be ignorant of this mystery, lest ye should be wise in your own conceits, that blindness in part is happened to Israel, until the fulness of the Gentiles be come in. And so all Israel shall be saved: as it is written, There shall come out of Zion the Deliverer, and shall turn away ungodliness from Jacob;" _Rom_. 11. 25, 26.

These passages make it evident, in connection with other passages, that the dispensation of the fulness of times will commence when the fulness of the Gentiles shall come in, for then will a Deliverer come out of Zion who shall turn away ungodliness from Jacob.

This dispensation of the fulness of times is a period in which all things will be restored to their proper order or condition.

The apostle Peter had a very comprehensive view of this subject when he severely reproved the Jews for killing the "Prince of Life," and said to them, "Repent ye therefore, and be converted, that your sins may be blotted out, when the times of refreshing shall come from the presence of the Lord."

This was evidently to take place when Israel should be gathered and the Gospel restored, in its fulness: "And he shall send Jesus Christ, which before was preached unto you: whom the heavens must receive until the times of restitution of all things, which God hath spoken by the mouth of all his holy prophets since the world began;" _Acts_ 3. 19, 21. Peter gave them to understand that not until then could those who killed the "Prince of Life" expect to be restored to the privileges of the Gospel which was preached to them while in the flesh.

In this time of restitution everything in heaven and in earth will find its appropriate place and condition, and good and evil will find their fulness of reward.

The Book of Mormon is very plain on this subject: "The meaning of the word restoration, is to bring back again evil for evil, or carnal for carnal, or devilish for devilish; good for that which is good; righteous for that which is righteous; just for that which is just; merciful for that which is merciful. * * * Deal justly, judge righteously, and if ye do all these things, then shall ye receive your reward; yea, ye shall have mercy restored unto you again; ye shall have justice restored to you again; ye shall have a righteous judgment restored unto you again; and ye shall have good rewarded unto you again; for that which ye do send out shall return unto you again, and be restored; therefore, the word restoration more fully condemneth the sinner, and justifieth him not at all;" _Alma_ 41. 13-15.

This principle of restitution has also been further revealed in this dispensation: "Unto the day when the Lord shall come to recompense unto every man according to his works, and measure to every man according to the measure which he has measured to his fellow man;" _Doc. & Cov_. 1. 10. The following passage warns us that the time is near when the evil and the good will each find their own place: "The hour is not yet, but is nigh at hand, when peace shall be taken from the earth, and the devil shall have power over his own dominion; and also the Lord shall have power over his Saints, and shall reign in their midst;" 35, 36.

All the intelligences, of whatever order, pertaining to this earth, will be redeemed from death through the resurrection, except the sons of perdition. The great burden of the ancient prophets was the restoration, in the latter times, of the house of Israel to the lands of their inheritance, and to the favor of God. On the other hand, those who have oppressed and persecuted them must suffer the full reward of their evil works.

This world, in its present condition, is one of antagonisms. When all things are restored to their proper place, these antagonisms will cease, and the good and the evil will be placed in positions where they will harmonize with their surroundings.

The term, "Dispensation of the fulness of times," refers to the latter days, when the fulness of the Gospel will be revealed, and the holy Priesthood be restored to the earth. Under its direction the work of restoration will commence and be fully consummated, through the great plan of redemption for man and the earth, which was decided in the councils of heaven before the foundations of the earth were laid.

Bible.

_Isa_. 11. 6, 7 animals shall dwell together in peace.

9 the earth shall be full of the knowledge of God.

13. 13, 14 the earth will be moved out of its place.

32. 15 until the Spirit be poured out upon us from on high.

16 then judgment shall dwell in the wilderness.

17, 18 and the work of righteousness shall be peace.

35. 1 the wilderness and the solitary place shall be glad.

7 and the parched ground shall become a pool.

9 no lion shall be there, nor any ravenous beast.

51. 6 the earth shall wax old like a garment.

60. 20 the Lord shall be their everlasting light. 21.

62. 4 thy land shall be married.

65. 17-25 a description of the millennial condition of the earth.

_Mic_. 4, 4 they shall sit, every man under his own fig tree.

_Hab_. 2. 14 the earth will be filled with a knowledge of the glory of the Lord.

_Zech_. 14. 4 and the Mount of Olives shall cleave in the midst thereof.

_Matt_. 17. 11 Elias truly shall first come and restore all things.

_Rom_. 11. 25 until the fulness of the Gentiles be come in.

2 _Peter_ 3. 11, 12 all these things shall be dissolved.

_Rev_. 6. 13, 14 the stars of heaven will fall, and the heavens be rolled together.

21. 1 and I saw a new heaven and a new earth.

Book of Mormon.

2 _Nephi_ 30. 17, 18, works of darkness to be made manifest; that which is sealed to be loosed; all things which have been revealed to be again revealed.

_Hel_. 14. 31 good restored to good and evil to evil.

Doctrine and Covenants.

_Sec_. 1. 22 that mine everlasting covenant might be established

38 all the word of the Lord to be fulfilled.

_Sec_. 2. Elijah, the prophet, to reveal the Priesthood.

3. 18-20 the records of the children of Lehi to be restored to them.

_Sec_. 13. John the Baptist restored the Aaronic Priesthood.

14. 10 the fulness of the Gospel to be brought forth from the Gentiles to the house of Israel.

22. 1 everlasting covenant, even that which was from the beginning, restored.

3 caused this church to be built up as in days of old.

27. 5 the fulness of the everlasting Gospel--the Book of Mormon.

12 Peter, James and John ordained J. Smith, Jun., to hold the keys of the dispensation of the Gospel, for the last time.

38. 7 the Lord gave J. Smith, Jun., the keys of the mysteries of the things which have been sealed.

86. 10 until the restoration of all things spoken by all the holy prophets.

90. 2 which kingdom is coming forth for the last time.

_Sec_. 110. Moses, Elias and Elijah appeared in the Kirtland temple, and bestowed keys of former dispensations.

112. 30 power of the Priesthood given, for the dispensation of the fulness of times.

121. 26-32 things to be revealed by the Holy Ghost that have not been revealed--all things to be revealed.

128. 8 in the last dispensation, all dispensations will be welded together.

20 declaring themselves as possessing the keys of the dispensation of the fulness of times.

_See Sermon by P. P. Pratt, J. of D. Vol. 3, page 127_.

" " _E. Snow, " " 16, " 200_.

_History of J. Smith, May 2, 1842_.

_Epistle by D. W. Patten, History of J. Smith, July, 1838_.

_Latter-day Kingdom, a pamphlet by O. Pratt_.

_Article, Mil. Star, Vol. 21, pages 17, 35_.

_O. Spencer's Letters to Rev. Wm. Crowel, Nos. 12, 13_.

_Voice of Warning, by P. P. Pratt, Chap. 5_.

_Pearl of Great Price, pages 21, 22_.

THE SPIRIT OF GOD, OR HOLY GHOST.

Whenever the Priesthood has been on the earth, through it, and in various ways, the Lord has revealed his will to man. By his voice: "They heard the voice of the Lord God walking in the garden;" _Gen_. 3. 8. The Lord talked with Abraham; _chap_. 18. And with Moses; _Exo_. 3. He called to young Samuel; 1 _Sam_. 3.

Passages are numerous in the inspired writings in which it says "The Lord hath spoken;" "The Lord spake;" "Thus saith the Lord;" etc. He has often revealed his will through the ministrations of angels, by visions and dreams, by signs and tokens; but the more general way has been through the agency of his Spirit, or the Holy Ghost.

The Prophet Joseph Smith has informed us that "The Holy Ghost has not a body of flesh and bones, but is a personage of Spirit." _Doc. & Cov_. 130, 22, 23.

Its office is to enlighten the understanding and give knowledge and wisdom; _Exo_. 31. 1-11. 1 _Chron_. 28. 12. "But the Comforter, _which_ is the Holy Ghost, whom the Father will send in my name, he shall teach you all things, and bring all things to your remembrance, whatsoever I have said unto you;" _John_ 14. 26.

It is the Spirit of prophecy, and reveals future events, "For the prophecy came not in old time by the will of man: but holy men of God spake _as they were_ moved by the Holy Ghost;" 2 _Pet_. 1. 21.

It is a witness and testifies to man, of God and his attributes. "Even so the things of God knoweth no man, but the Spirit of God:" 1 _Cor_. 2. 11. "We are his witnesses of these things; and so is also the Holy Ghost;" _Acts_ 5. 32. _Chap_. 20. 23. "No man can say that Jesus is the Lord, but by the Holy Ghost;" 1 _Cor_. 12. 3. It gives the knowledge that is essential to salvation. "When he, the Spirit of truth, is come, he will guide you into all truth." _John_ 16. 13.

Nephite prophets declared, that, after Christ should be slain, "He should rise from the dead, and should make himself manifest, by the Holy Ghost, unto the Gentiles;" 1 _Nephi_ 10. 11. 3 _Nephi_ 15. 23. "The mysteries of God shall be unfolded unto them, by the power of the Holy Ghost, as well in these times as in times of old, and as well in times of old as in times to come;" 1 _Nephi_ 10. 19.

The Holy Ghost bears record of the Father and of the Son; 3 _Nephi_ 11. 32. The Holy Ghost and Spirit of God are synonymous. The gifts of the Spirit mentioned in 1 _Cor_. _chap_. 12, are often mentioned in the inspired writings as gifts of the Holy Ghost.

The Comforter, and the Spirit of Truth are also synonymous with the Holy Ghost. "But the Comforter which is the Holy Ghost;" _John_ 14. 26. "But when the Comforter is come, whom I will send unto you from the Father, _even_ the Spirit of Truth;" _John_ 15. 26.

The Holy Ghost is the moving power in the salvation of the human family, for faith is one of its gifts; 1 _Cor_. 12. 9. And all intelligences work by faith. _Doc. & Cov_., _Lec. on Faith_; 1. 11.

The Spirit of God is not only the medium by which knowledge is communicated to man, but it is the power by which all organizations are developed, and by which they exist and move. It is the agent of God's power by which, through faith, the elements are controlled. "And the Spirit of God moved upon the face of the waters;" _Gen_. 1. 2. "By his Spirit he hath garnished the heavens;" _Job_ 26. 13. "The Spirit of God hath made me, and the breath of the Almighty hath given me life;" 33. 4. "If he gather unto himself his Spirit and his breath; all flesh shall perish together, and man shall turn again unto dust;" 34. 14, 15. "Thou sendest forth thy Spirit, they are created;" _Psalm_ 104. 30. "For by the power of my Spirit created I them; yea, all things both spiritual and temporal;" _Doc. & Cov_., 29. 31. "The power of my Spirit quickeneth all things;" 33. 16.

By it the Lord works his will among the nations: "I have called upon the weak things of the world, those who are unlearned and despised, to thresh the nations by the power of my Spirit;" 35. 13. "The elements are the tabernacle of God;" 93. 35. Through the power of the Spirit which pervades them, they are organized and disorganized in accordance with the laws by which they are governed. Spirit and element must be inseparably connected, through the resurrection, in order to attain the greatest perfection; _verses_ 33, 34.

Man, ignorant of God and his attributes, increases in knowledge by experience and observation, explores the fields of nature, watches and experiments with the elements, acquires, to him, new and grand truths, makes discoveries in science which measurably revolutionize the conditions of human life, and thinks, in his ignorance of the spiritual elements, that he accomplishes these important results by his own unaided wisdom, when they are the effects of the workings of that universal spirit of intelligence which emanates from the Father of light, without which man would be like the blind, who wander about at noonday, unconscious of the light that shines around them.

Man observes a universal energy in nature. Organization and disorganization succeed each other. The thunders roll through the heavens; the earth trembles and becomes broken by earthquakes; fires consume cities and forests; the waters accumulate, flow over their usual bounds and cause destruction of life and property; the worlds perform their revolutions in space with a velocity and power incomprehensible to man, and he, covered with a veil of darkness, calls this universal energy, God, when it is the workings of his Spirit, the obedient agent of his power, the wonder-working and life-giving principle in all nature.

Bible.

_Gen_. 6. 3 my Spirit shall not always strive with man.

_Num_. 11. 17 I will take of the Spirit that is on thee, and put it on them,

26 The Spirit rested on Eldad and Medad, and they prophesied.

24. 2 and the Spirit of the Lord rested on Balaam.

1 _Sam_. 10. 10 the Spirit of God came on Saul and he prophesied.

2 _Kings_ 2. 9 let a double portion of thy spirit be on me.

15 the spirit of Elijah rested on Elisha. 16.

_Neh_. 9. 20 thou gavest also thy good Spirit to instruct them.

30 God for many years testified against Israel by his Spirit.

_Job_ 32. 8 there is a spirit in man, and the inspiration of the Almighty giveth them understanding.

_Prov_. 1. 23 behold I will pour out my Spirit on you.

_Isa_. 29. 10 the Lord hath poured upon you the Spirit of deep sleep.

42. 1 I have put my Spirit on him, he shall bring forth judgment.

44. 3 will pour my Spirit on thy seed, my blessing on thine offspring.

48. 16 the Lord God and his Spirit hath sent me.

61. 1 the Spirit of the Lord God is on me. _Luke_ 4. 18.

_Ezek_. 11. 24 brought me in a vision, by the Spirit of God, into Chaldea.

_Dan_. 4. 8 in whom is the Spirit of the holy Gods.

_Joel_ 2. 29 upon the servants and handmaids, in those days, will I pour out my Spirit. _Acts_ 2. 17, 18.

_Matt_. 3. 16 he saw the Spirit of God descending on him like a dove.

4. 1 Jesus led up of the Spirit into the wilderness. _Luke_ 4. 1.

12. 28 if I cast out devils by the Spirit of God?

_Luke_ 1. 17 he shall go before him in the spirit and power of Elias.

2. 25-27 Simeon came by the Spirit into the temple.

4. 14 Jesus returned in power of the Spirit into Galilee.

11. 13 your Heavenly Father give the Holy Spirit to them that ask him.

_John_ 3. 34 God giveth not the Spirit by measure unto him.

6. 63 it is the Spirit that quickeneth.

16. 13 the Spirit of truth is come, he will guide you into all truth.

_Acts_ 2. 4 began to speak with other tongues, as the Spirit gave them utterance.

8. 29 the Spirit said to Philip, go near and join thyself to this chariot.

39 the Spirit caught away Philip, that the eunuch saw him no more.

10. 19 the Spirit said to Peter, three men seek thee.