Chapter IV: Part 4

The account of this vision is also recorded in Mark ix:7: "And a voice came out of the cloud, saying: 'This is my beloved Son; hear Him.'" it is also said in Luke ix:35. "And there came a voice out of the cloud, saying, 'This is my beloved Son: Hear Him.'" Surely the testimony of three or four reliable witnesses is sufficient to affirm the truth of this matter. When the Savior addressed the Father, no one could reasonably say that He was addressing Himself. We have many instances recorded by the writers of the New Testament that Jesus supplicated His Father in humble prayer. "I thank Thee, O Father, Lord of heaven and earth, that Thou hast hid these things from the wise and prudent, and hast revealed them unto babes; even so, Father, for so it seemed good in thy sight. All things are delivered to me of my Father." (Luke x:21, 22.) "Father, the hour is come; glorify Thy Son, that Thy Son also may glorify Thee. And now, O Father, glorify Thou me with Thine own self, with the glory which I had with Thee before the world was." (John xvii:1, 5.) "I came forth from the Father, and am come into the world; again, I leave the world, and go to the Father." (John xvi:28.)

To these references may be added those before referred to, giving an account of the martyrdom of Stephen, in the seventh chapter of the Acts of the Apostles, and the statement by Paul, in the first chapter of his letter to the Hebrews. Many other scriptural testimonies might be cited to prove that the Father and the Son are personal beings, each separate and distinct from the other.

The following passage of Scripture is often cited to prove that the Savior is the only personal being in the Deity: "Neither pray I for these alone, but for them also which shall believe on me through their word; that they all may be one; as Thou, Father, art in me and I in Thee, that they also may be one in us; that the world may believe that Thou hast sent me. And the glory which Thou gavest me I have given them; that they may be one, even as we are one." (John xvii:20-22.)

The very wording of this Scripture shows that the Father and the Son are not one in person, because He prays that all the disciples may be one in the same manner that the Father and the Son are one, and one in that sense only, for the simple reason that the oneness of the Father and the Son is perfect and complete. Their unity consists in being one in wisdom, one in knowledge, one in power, one in council, having a unity of purpose in the accomplishment of man's salvation to the tallest extent and in every conceivable respect. The disciples of Jesus could not be one in person, for each of himself is a separate individuality; they can be one, however, as the Father and Son are one, in the accomplishment of one great purpose--the salvation of mankind--because they are baptized by one Spirit into one body, even the church of Christ; they have one Lord, one faith and one baptism, and are all taught of God, having "access by one Spirit unto the Father" (Eph ii:18), who is not the author of confusion, and cannot consistently, with His own attributes, contradict Himself.

When Jesus sent His disciples into the world He commanded them to baptize penitent believers "in the name of the Father, and of the Son, and of the Holy Ghost." (Matt. xxviii:19.) These three personages are understood by believers in the Bible to constitute the Godhead. We have shown that the Father and Son are separate personages. It is just as evident, from the Scriptures, that the Holy Ghost is as much a separate and distinct personage as are the other two. Concerning the enormity of sinning against the Holy Ghost, Jesus said: "Wherefore I say unto you, all manner of sin and blasphemy shall be forgiven unto men: but the blasphemy against the Holy Ghost shall not be forgiven unto men. And whosoever speaketh a word against the Son of Man, it shall be forgiven him; but whosoever speaketh against the Holy Ghost, it shall not be forgiven him, neither in this world, neither in the world to come." (Matt. xii:31-32). Again, "Verily I say unto you, all sins shall be forgiven unto the sons of men, and blasphemies wherewith soever they shall blaspheme; but he that shall blaspheme against the Holy Ghost hath never forgiveness, but is in danger of eternal damnation." (Mark iii:28-29.)

Agreeable to the language of these quotations, there is a distinct separation between the personality of the Savior and that of the Holy Ghost. Jesus, in speaking of those who should believe and obey Him, used this language: "He that believeth on me, as the Scripture hath said, out of his belly shall flow rivers of living water. But this spake he of the Spirit, which they that believe on Him should receive; for the Holy Ghost was not yet given; because that Jesus was not yet glorified." (John vii:38, 39.) It appears from this statement that while Jesus was the representative of the Godhead to men in the flesh, at least for a period of time, the Holy Ghost had not come to officiate at that time as a personal witness of the Father and the Son to the children of men. To corroborate this idea, we quote from the sixteenth chapter of John, seventh verse: "Nevertheless I tell you the truth; it is expedient for you that I go away; for if I go not away, the Comforter will not come unto you; but if I depart, I will send Him unto you." That this Comforter is the Holy Ghost is evident from the fourteenth chapter of St. John, sixteenth and twenty-sixth verses: "And I will pray the Father, and He shall give you another Comforter, that He may abide with you forever. But the Comforter, which is the Holy Ghost, whom the Father will send in my name, He shall teach you all things, and bring all things to your remembrance, whatsoever I have said unto you." Further: "But when the Comforter is come, whom I will send unto you from the Father, even the Spirit of Truth, which proceedeth from the Father, He shall testify of me." (John, xv:26.)

These promises are so definite that no one could reasonably mingle the personality of the Holy Ghost with that of either the Father or the Son. After the crucifixion and resurrection of the Savior, and when He had spent forty days with His disciples before His ascension, instructing them preparatory to their great mission, before He allowed them to go out, He reminded them of the promise which He had made to them, and commanded them to tarry at Jerusalem "until ye be endued with power from on high." (Luke xxiv:49.) This promise was fulfilled on the day of Pentecost, when the powers of the Holy Ghost were manifest through His glorious gifts which attended the apostles on that occasion. On that great day the Holy Ghost as a gift for their permanent guidance, was promised to all without distinction of time or place, if they would have faith, repent and be baptized by divine authority.

The personality of the Holy Ghost as a minister for God has been enjoyed in every dispensation of the Gospel. "Men and brethren, this Scripture must needs have been fulfilled, which the Holy Ghost by the mouth of David spake." (Acts i:16.) Again: "Ye stiff-necked and uncircumcised in heart and ears, ye do always resist the Holy Ghost; as your fathers did, so do ye." (Acts vii:51.) This is proof that David and the prophets spake as they were moved by the Holy Ghost, as did the disciples in the dispensation of Christ; also that the ancients rejected the inspiration of the Holy Ghost, as did the people in the days of the apostles. The apostle Peter says: "For the prophecy came not in old time by the will of man; but holy men of God spake as they were moved by the Holy Ghost." (II Peter i:21.) No one by reading the Scriptures can reasonably deduce therefrom that divinely authorized men were justified in their official ministrations in speaking by any other power than that of the Holy Ghost. Paul says: "No man can say that Jesus is the Lord but by the Holy Ghost." (I Cor. xii:3.)

The great gifts of the Spirit have been referred to in earlier pages of this work, and need not be repeated here; but the character of those gifts and the constant necessity for their existence, together with the passages quoted here, are positive proof that the Holy Ghost is one of the Deity and a separate personage from the Father and Son. At the Baptism of the Messiah He was present in the waters of the Jordan with John the Baptist. The Father was in the heavens above, and His voice was heard, while the Holy Ghost descended upon the Savior, as witnessed by its appearance in the form of a dove. The Father, Son and Holy Ghost. The three constitute the great, supreme Godhead, yet are as separate and distinct in their personalities as any earthly parents and the children.

REVELATION.

For eighteen centuries the people of this world have been groping in spiritual darkness. They have had the Bible, it is true, but what have they learned from it? In letter, many things. In the true spirit of divine inspiration, they have learned little. "The letter killeth, but the spirit giveth life." (II Cor. iii:6.) They are "ever learning, and never able to come to the knowledge of the truth." (II Tim. iii:7.) These statements of Holy Writ are fully corroborated by human experience in religious matters. The world is divided and sub-divided into many contending factions, professing Christianity, yet not having a unity of faith. Many ideas of the Lord, many faiths in baptism. "One Lord, one faith, one baptism." (Eph. iv:5), was the doctrine of Paul. "Straight is the gate and narrow is the way which leadeth unto life, and few there be that find it." (Matthew vii:14.)

What is the cause of all this uncertainty respecting the glorious plan of eternal life? If one was or is right, all opposing methods must be wrong. We answer that the lack of unity, the ignorance in relation to the Gospel, and finally skepticism and infidelity, are due to substituting the wisdom of men for the revelation of God, using human learning instead of the inspiration of the Holy Ghost.

We desire to show in this article that without direct and continuous revelation from God, the Gospel cannot be understood and properly applied for the salvation of mankind, nor can the purposes of God be accomplished on the earth. First, we take direct statements of Scripture: "Where there is no vision, the people perish; but he that keepeth the law, happy is he." (Prov. xxix:18.) The law of God has never been kept without the Spirit of God to enlighten those who sought to keep it. The history of the human family, from Adam to Noah, from Noah to Moses, from Moses to the Lord Jesus Christ, and in all subsequent ages, proves beyond cavil that where there was no vision from heaven, no inspired voice, no revelation, the people utterly perished in darkness and unbelief. The combined wisdom and learning of men could not save them from spiritual darkness.

That there may be an authorized channel of communication between the heavens and the earth, the Lord has, whenever His Church has existed on the earth, appointed men to receive His will and make it known to the people. "Surely the Lord God will do nothing, but He revealeth His secrets unto His servants, the prophets." (Amos iii:7.) This literally might be understood as equivalent to saying that where no prophet was, there the Lord was doing nothing that would result in man's salvation. Without being technical respecting the language of Amos, the history of the world from Adam down proves his statements true. When there has been no prophet there has been no revelation from God. When there has been no revelation or vision the people have wandered to and fro, have tossed upon the billows of clashing opinion, perished in darkness and have been buried in the great ocean of doubt and uncertainty. On the other hand, when authorized prophets have existed among men we may exclaim with the ancient Scriptures: "I have also spoken by the prophets, and I have multiplied visions, and used similitudes, by the ministry of the prophets. And by a prophet the Lord brought Israel out of Egypt, and by a prophet was he preserved." (Hosea xii:10, 13.) And we affirm that without prophets Israel never was preserved and never will be.

In looking over the field of mysterious sayings contained in the Bible, as well as the mystery which enshrouds many phases of human history, we are consoled by the promise of the Savior: "For there is nothing covered, that shall not be revealed; neither hid, that shall not be known." (Luke xii:2; Matthew x:26; Mark iv:22.) In this connection we may cite the fact that men by learning do not see the truth alike, they do not harmonize on the fundamental principles of the Gospel. As an example, they cannot, unaided by revelation, tell the origin, history and destiny of the American Indians.

Isaiah, over 200 years before the advent of the Messiah, foresaw the spiritual ignorance of the last days and how that condition would be overcome by the light of revelation. He prophesied as follows: "Wherefore the Lord said, Forasmuch as this people draw near me with their mouth, and with their lips do honor me, but have removed their heart far from me, and their fear toward me is taught by the precept of men: Therefore, behold, I will proceed to do a marvelous work among this people, even a marvelous work and a wonder; for the wisdom of their wise men shall perish, and the understanding of their prudent men shall be hid." (Isa. xxix:13, 14.) By reading the context it is evident that the prophecy refers to a time later than the first coming of the Savior, and that the prediction never could be verified without direct revelation from heaven.

Paul, writing to the Hebrews, calls attention to the great truth that the method of the Lord in leading His people from the beginning has been by revelation. He says: "God, who at sundry times and in divers manners, spake in time past unto the fathers by the prophets, Hath in these last days spoken unto us by His Son." (Heb. i:1, 2.) Jesus said in St. John xvii:3: "And this is life eternal, that they might know Thee, the only true God, and Jesus Christ whom Thou hast sent." Paul says in I Cor. xii:3. "No man can say that Jesus is the Lord but by the Holy Ghost."

When Peter received a knowledge of the divinity and mission of the Lord Jesus Christ, the Savior said unto him: "Blessed art thou, Simon Bar-jona; for flesh and blood hath not revealed it unto thee, but my Father, which is in heaven." It required a revelation for Peter to receive that testimony. How could any one receive that knowledge without revelation from God? The Jews saw Jesus, witnessed His wondrous miracles of healing the sick, giving sight to the blind, unstopping the ears of the deaf and even raising the dead, but all that was not sufficient. They read the ancient prophecies, pointing to the birth and nativity, the birthplace, life, ministry and martyrdom of the Messiah. Yet were they blind, with eyes to see; deaf, with ears to hear, and without understanding. No reason can be assigned for the ignorance of the masses and the enlightenment of the humble fishermen other than that the former depended upon the learning of men; the latter had received a revelation from God.

To place the necessity of revelation beyond question as to obtaining a knowledge of God, we quote the statement of Jesus to His disciples: "All things are delivered to me of my Father; and no man knoweth who the Son is, but the Father; and who the Father is, but the Son, and he to whom the Son will reveal Him." (Luke x:22.) Compare this plain, unmistakable testimony of Jesus with the assertions of modern divines, who claim that the canon of Scripture is full and that we do not need divine revelation as it was given to men in ancient days. The position of the latter simply contradicts the plainest teachings of Holy Writ. If it required revelation 2,000 years ago to know that Jesus was the Christ, nothing short of revelation from heaven will secure that knowledge now. Notice, too, the remarkable fact that notwithstanding all the personal experience of the apostles through their association with the Savior, He commanded them to "tarry ye at Jerusalem until ye be endued with power from on high." (Luke, chapter 24.)

Another phase of the subject is this, that men claim that which is written in the Scriptures is sufficient. This view simply makes uninspired men the judge of what is and what is not essential as to all the writings of the apostles and prophets of the Lord Jesus. This is an unwarrantable assumption, condemned by the Scripture; for John says, concerning that which he had written in the Book of Revelation: "For I testify unto every man that heareth the words of the prophecy of this book, If any man shall add unto these things, God shall add unto him the plagues that are written in this book; and if any man shall take away from the words of the book of this prophecy, God shall take away his part out of the book of life, and out of the holy city, and from the things which are written in this book." (Rev. xxii:18, 19.)

This does not deny God the privilege of adding more revelation, as it is an undisputed fact that the Gospel according to St. John was written subsequent to the Apocalypse; but it is a decree of divine displeasure upon any man who shall add to or take from the revelations of the Almighty. In the face of this decree, history informs us that councils of the Roman Church sat in judgment upon the writings of the apostles, and received only that which, in the light of their human wisdom, was acceptable to them. Notwithstanding this fact, the various factions of Christendom are essaying to build upon the foundation of what has come down to them through the channel of unauthorized councils of men. May we not ask with perfect propriety, is not that which was rejected or lost just as valuable as much of that which has been handed down to us?

As proof that writings of the disciples of Jesus have been lost to the world, I would call special attention to several passages of the Scripture. The writings of the New Testament are from eight authors--Matthew, Mark, Luke, John, Peter, Paul, James and Jude. Luke says: "Forasmuch as many have taken in hand to set forth in order a declaration of these things which are most surely believed among us." (Luke i:1.) While there is no definite proof in this statement as to how many had written their testimonies concerning the Messiah, it is evident they were not few, but many. That there was opportunity and material upon which to write respecting this glorious subject, the life and ministry of Jesus, is very apparent from the last verse of the twenty-first chapter of St. John, as follows: "And there are also many other things which Jesus did, the which, if they should be written, every one, I suppose that even the world itself could not contain the books that should be written." With such a statement, it is to be wondered at that the world who believed in the Redeemer should rest contented with the narrow view that we have all that is important.

We have in the New Testament what is called I Cor. and II Cor., written to the Saints in Corinth by the apostle Paul. In I Cor. chapter v:9, we have this: "I wrote unto you in an epistle not to company with fornicators." This must have been previous to the one in which this occurs, and yet such an epistle is not found in our New Testament. In Col. iv:16, Paul says: "And when this epistle is read among you, cause that it be read also in the church of the Laodiceans; and that ye likewise read the epistle from Laodicea." This refers to an epistle from Paul to the Colossians, written from Laodicea, but which is not found in the canon of Scripture as we have it. In II Tim., chapter iv:13, Paul requests Timothy to bring him certain parchments; what they contained we know not. Jude says: "And Enoch also, the seventh from Adam, prophesied of these things, saying: 'Behold the Lord cometh with ten thousand of His saints.'" How delightful it would be to read the predictions and teachings of that great prophet Enoch, the man who walked and talked with God 365 years, "and was not, for God took him." Only a few verses in the Old and New Testament are all we have in the canon of Scripture respecting Enoch and his city. What a glorious flood of light will dawn upon the world when the writings of Enoch are revealed! In the Old Testament may be found references to about thirty books written by the Jewish scribes and prophets, but which have been lost to the world, rejected and cast aside by uninspired, unauthorized councils of men.

Suppose that all that is necessary so far as explanation of doctrine is concerned is contained in the New Testament, we are then confronted with man's inability to understand what has been revealed without the light of revelation to guide the human mind in understanding and applying the truth. As proof of this I will cite the testimony of Paul: "For what man knoweth the things of a man, save the spirit of man which is in him? Even so the things of God knoweth no man, but the Spirit of God. * * * But the natural man receiveth not the things of the Spirit of God; for they are foolishness unto him; neither can he know them, because they are spiritually discerned." (I Cor. ii:11, 14.) Jesus said to Nicodemus: "Except a man be born again he cannot see the kingdom of God." (St. John iii:3.) "No man can say that Jesus is the Lord but by the Holy Ghost." (I Cor. xii:3.) The truth of these sacred sayings is verified by the history of the world, which has languished in darkness without revelation, as shown by previous quotations.

Another very important feature of this subject consists in the fact, that there always have been in every gospel dispensation labors to perform of a practical character, such as the building of temples, the gathering of Israel out of Egypt, the building of the Ark of the Covenant, etc., none of which could be accomplished except by direct revelation from God. We may therefore conclude that while the ordinances and doctrines of the gospel are eternal and unchangeable, the circumstances associated with the people in every dispensation of the gospel are constantly changing. The emergencies of this situation must be met, not by the dead letter of ancient Scripture, but by present inspiration and revelation given through living oracles of God.

"By a prophet the Lord brought Israel out of Egypt, and by a prophet was he preserved." (Hosea xii:13.) The prophecies of the Jewish prophets in the Old Testament, pointing to the advent of the Messiah, are clear and explicit. Read the seventh chapter of Isaiah, fourteenth verse; the ninth chapter and sixth verse; the fifty-third chapter of the same book; the fifth chapter of Micah, second verse; and many other passages of the Old Testament. In these we find plain predictions which were verified in the birth, ministry and crucifixion of the Savior, which were read by the Jews but not understood by them, because the light of revelation from God was not the source of their information. This was rather the wisdom of their own learning, which led them to reject the Messiah and discard the great message of life which He brought unto them.

As there were many plain prophecies relating to the first coming of the Savior and the great work associated with His advent, so there are pointed predictions referring to His second coming and a work of great magnitude to precede that great event. I will call attention to a few as proof that more revelation will be given, and that without it these prophecies could never be fulfilled: "Behold, I will send my messenger, and he shall prepare the way before me; and the Lord, whom ye seek, shall suddenly come to His temple, even the Messenger of the covenant, whom ye delight in; behold, He shall come, saith the Lord of hosts. But who may abide the day of His coming? and who shall stand when He appeareth? for He is like a refiners' fire, and like fuller's sore. * * * And He shall purify the sons of Levi," etc. (Mal. iii:1-3.) This prophecy must refer to His second coming. At His first advent He did not come suddenly; He did not come to His temple. The house of the Lord had become "a den of thieves." He did not accept it. He did not purify the sons of Levi. It was a day when they could in their wickedness abide His coming. "Who shall stand when He appeareth" is clearly a condition when He shall come in power and glory to take vengeance on the ungodly.

How could He suddenly come to His temple unless a temple should be built for Him? One could not be built without a chosen people to build it; and how can men build the house of the Lord without revelation to tell them where, when and how to construct such a holy edifice? In Malachi, chapter iv, we have a very striking prophecy of the judgments of the Almighty in the last days, before the coming of the Lord. In the fifth verse the prophet says, "Behold, I will send you Elijah the Prophet, before the coming of the great and dreadful day of the Lord." The great prophet Elijah, who was taken to heaven in a chariot of fire without tasting death, was to visit the earth in the last days. The apostle John, when upon the isle of Patmos, also saw the hour of God's judgement, and uttered the following prediction: "And I saw another angel fly in the midst of heaven, having the everlasting gospel to preach unto them that dwell on the earth, and to every nation, and kindred, and tongue, and people, Saying with a loud voice, Fear God and give glory to Him; for the hour of His judgment is come: and worship Him that made heaven, and earth, and the sea, and the fountains of waters." (Rev. xiv:6-7.) From this prophecy we learn that an angel was to visit the earth at a later period than when John uttered the above words. His mission was to be to restore the everlasting gospel, a gospel that does not change; a gospel of apostles, prophets, gifts, visions, revelations, etc.

"The everlasting gospel." Why should an angel bring the gospel if it already existed upon the earth? Why should the call be to worship the God who made the heavens, the earth and the fountains of water, etc., if these creations were brought into existence by a God "without body, parts or passions"? This prophecy of John agrees with Peter's words recorded in the third chapter of Acts, wherein he says: "And He shall send Jesus Christ, which before was preached unto you; whom the heaven must receive until the times of restitution of all things, which God hath spoken by the mouth of all His holy prophets since the world began." (Acts iii: 20-22.) By this we learn that before the advent of the Messiah to reign on earth there should be a grand restitution, bringing back that which was lost; a restoration of revelation, ministry of angels, prophecies, tongues, healings, miracles, etc. Who can believe the Scriptures and yet deny the necessity for more revelation? The quotations here given are only a few compared with many that can be made bearing upon the subject. They all show that direct and continuous revelation from God is an absolute necessity to the welfare, progress and final salvation of the children of men.

FAITH.

In considering the principles of the gospel, it will not be difficult to see that faith occupies the first place in the catalogue of righteous principles which, as a whole, go to constitute the plan of salvation. It is the principle existing in the human soul which goes before all action and leads to good works. It pleases God that man should repent of all sin by ceasing therefrom, thus accomplishing a reformation of life without which remission of sins would not be granted; and as repentance and good works are pleasing to God, we must accept of faith first, for Paul says: "But without faith it is impossible to please Him: for he that cometh to God must believe that He is, and that He is a rewarder of them that diligently seek Him." (Heb. xi:6.)

"Now faith is the substance of things hoped for, the evidence of things not seen." (Heb. xi:1.) The inspired translation by the prophet Joseph Smith renders the word "assurance" instead of "substance," which appears more consistent with the latter clause in the passage, which says, "the evidence of things not seen," not the substance itself, for that would amount to knowledge or the actual possession of the object hoped for. This assurance of things hoped for must come through some evidence, either of a character which can be demonstrated in a tangible manner, or through some impression which gives an assurance to the mind of the individual possessing it, if to no other. This faith prompts to action all intelligent beings. Without the assurance of reaping, the farmer would not sow; the laborer would not commence his daily task unless he believed he would accomplish it; and so it is in religious matters.

Upon the day of Pentecost the multitude never would have appealed to the apostles to know what they should do to be saved unless they first believed in God and in His Son, Jesus Christ--so recently crucified in their midst--and also in the authority of the apostles to teach and administer in the ordinances of eternal life. This faith was based upon the evidence presented by Peter that Jesus was the Christ, sealed upon their hearts by the Spirit of God, and not by the wisdom or ability of man. The result was obedience, and a knowledge of the truth for themselves; for the promise is: "If any man will do His will, he shall know of the doctrine, whether it be of God, or whether I speak of myself." (St. John vii:17.) If Peter had been an impostor, deceiving the people, he might, perchance, have persuaded some to accept his theories; but what would have been the result? The evidence being false, the faith or assurance would have a false foundation to act upon, and disappointment would have been the result. When the evidence is true, the faith resulting and acted upon will bring knowledge.

When Columbus discovered America, and the use of gunpowder was displayed to the astonishment and fear of the Indians, some of the Europeans told the natives that all they had to do was to procure some powder and sow it like grain, and it would grow. The poor natives believed the lie, acted upon their belief, and disappointment was the result, to the destruction of their confidence in the white man. This illustrates that belief may be built upon false evidence, and no matter how sincere the believer, the laws of sincerity cannot be changed to vindicate the dishonesty of the deceiver nor to avoid disappointment befalling the deceived. Why should it be otherwise regarding the law of God? Sincerity is not evidence that the believer will obtain the good for which he seeks, for if his religious devotion is based upon his confidence in the preaching or teaching of false guides, God will not change His laws and ordinances, neither will He acknowledge the authority of impostors, and thus become accessory to the deception, in order to satisfy those who allow themselves to be led astray.

It is a maxim of skeptics that "We doubt all things in order to prove all things"; and thus doubting, they reject the means which God has designated as the way to become acquainted with and prove for themselves the truth of the promise: "If any man will do His will, he shall know of the doctrine."

The history of the world proves that in the advancement made in science, in arts, in human government, the leaders and promoters of all that is good, in the majority of instances, have been believers in God; and their faith in Him and the ultimate success of their enterprises have prompted them to action. In the language of Paul on this subject of faith: "By faith Noah, being warned of God of things not seen as yet, moved with fear, prepared an ark to the saving of his house; by the which he condemned the world, and became heir of the righteousness, which is by faith": "By faith Abraham, when he was called to go out into a place which he should after receive for an inheritance, obeyed; and he went out, not knowing whither he went." (Heb. xi:7, 8.) I might add numerous testimonies from the Scriptures that faith is the assurance of things hoped for, and the principle which prompts to action all intelligent beings, and that when based upon the promises of the Lord, unmixed with the theories of men, and acted upon, it has never failed to bring knowledge and rest to the weary mind in that security which comes from a pure knowledge of God.

Having shown something of the nature of faith in a general way, as a principle existing in the human mind and as directing all human action, whether religious or secular, let us now draw the line of distinction between faith in its general sense, and faith as a principle of power as enjoyed and exercised by those who are truly the people of God.

Let us first remember that it is one thing to believe in the power of God as manifested by revelation, prophecy, healing, etc., when presented to us merely as the events of history, and altogether another thing to be confronted with the testimony of living apostles, presenting to the world doctrines that are unpopular and with which the cherished creeds of men have never failed to conflict--apostles who ask us to believe them to be servants of God, called by new revelation, and testing our faith by the promise that "if you will repent and be baptized" with honest hearts, you shall know for yourselves the truth, and need not depend upon the assertions of any other man for your knowledge concerning it. It is an undeniable fact of history that God has never sent a prophet to warn the world but He found thousands professing belief in the dead prophets, yet ready to reject and slay the living. It cannot be said that this generation is an exception, for the religious education they receive from the so-called Christian pulpit is that apostles and prophets, together with the ancient gifts and powers of the gospel, are no longer needed; and if any come professing the ancient apostleship, they may reject them without investigation as "false prophets." They apparently forget that it would be difficult, if not impossible, to produce a counterfeit coin unless the genuine existed.

In speaking of faith as a principle of power, the apostle Paul said to the Hebrews: "Through faith we understand that the worlds were framed by the word of God, so that things which are seen were not made of things which do appear. * * * And what shall I more say? For the time would fail me to tell of Gideon, and of Barak, and of Samson, and of Jephthae, of David also, and Samuel, and of the prophets: Who through faith subdued kingdoms, wrought righteousness, obtained promises, stopped the mouths of lions, quenched the violence of fire, escaped the edge of the sword, out of weakness were made strong, waxed valiant in fight, turned to flight the armies of the aliens. Women received their dead raised to life again," etc. (Heb. xi:3 32-35.) Besides these, innumerable other events have been brought about through faith exercised by men having authority to speak and act in the name of God. Jesus promised that "these signs shall follow them that believe. In my name shall they cast out devils, they shall take up serpents, and if they drink any deadly thing, it shall not hurt them; they shall lay hands on the sick and they shall recover."

These are only a few of the characteristics associated with true faith, the "faith that was once delivered to the saints," and so much in striking contrast to the weak yet high-sounding pretensions of modern professors who have a form of godliness, yet deny the power thereof.

As a contrast to the wisdom and learning of men, we are promised as the result of acting upon true faith, that to one is given the word of wisdom, to another knowledge. Tongues, prophecy, etc., all are characteristic of that faith which emanates from God. These gifts are not merely to satisfy curiosity or to convince skeptics.

As a principle of eternal truth it is a necessity that not only must the administrator have faith, but the one who is the recipient of the blessings also must exercise it so far as he is capable. Therefore, as a rule, when Jesus healed the sick and opened the eyes of the blind, He said to the individual: "Go thy way, _thy_ faith hath made thee whole." As a further testimony of this He told unbelievers when they sought a sign: "An evil and adulterous generation seeketh after a sign, and there shall no sign be given to it, but the sign of the prophet Jonas; for as Jonas was three days and three nights in the whale's belly, so shall the Son of Man be three days and three nights in the heart of the earth." (Matt. xii:39, 40.) Yet be it remembered that this sign of Christ's three days' rest in the tomb was not given to convince skeptics, for it was an event ordained of God before the foundation of the world, in the plan of human redemption, and would have occurred if all the world had received Him gladly. But they did not receive Him even when He was resurrected, for the same class who sought a sign circulated the fabrication that the body of Christ was not risen from the dead, but that His disciples had come in the night and stolen Him away.

There are sign-seekers today, even among those who profess Christ, and may we not say the same of them as Jesus said of the ancient sign-seekers, from the fact that what was true then is true now, and what is true of a generation is true of the individuals which compose it. Further, the Savior said to His apostles when they failed to cast out the devils and sought Him to know the reason: "Because of your unbelief, for verily I say unto you, If ye have faith as a grain of mustard seed, ye shall say unto this mountain, 'Remove hence to yonder place,' and it shall remove; and nothing shall be impossible unto you." (Matt. xvii:20.)

To these quotations might be added many others, but this will suffice to show the effects of faith, that it is a principle of power. We ask, has God changed? Is not faith, being a principle emanating from Deity, as unchangeable as God Himself? Who, professing to believe in Christ, will say, if we believe and are baptized by rightful authority in this age, that Jesus will fail in His part of the contract to bestow the promised blessings?

In view of all that is written in the Bible concerning this true faith and the effects which flow therefrom, and the reverse of that pure faith of the Bible which characterizes the "Christianity" of today, is it wonderful that the Savior exclaimed: "When the Son of Man cometh, shall He find faith on earth?" (Luke xviii:8.)

REPENTANCE.

Repentance follows faith as a natural sequence; for when the human mind has sufficient faith in God, based upon the perfection of His attributes, to desire His guidance and a final return to His presence, the thought is foremost that no unclean thing can enter his presence. Repentance from all sin, not merely an expression of sorrow but a discontinuance of sinful practices, amounting to a reformation of life, therefore suggests itself as a matter of course. This philosophical view of the subject is in perfect accord with Holy Writ. Hence it was, upon the day of Pentecost, when the sin-convicted multitude cried out: "Men and brethren, What shall we do?" that Peter commanded them to repent as the first step following the manifestation of their faith in Christ and His atonement. (Acts ii:37.)

That repentance is an indispensable condition of salvation has been taught in all ages of the world by men of God, the only exception being that which applies to all other requirements of the Gospel. That exception is in the case of persons incapable of knowing good from evil, such as children who cannot believe, or disbelieve, and are exempt from the law until they arrive at the years of accountability. Hence the saying of the Savior: "Suffer little children, and forbid them not, to come unto me, for of such is the kingdom of heaven." (Matt. xix:14.)

Ezekiel said to ancient Israel, in his 18th chapter and 30th verse, "Repent and turn yourselves from all your transgressions, so iniquity shall not be your ruin." Israel did not repent as a nation, and their sad history proves that iniquity caused their ruin. The olive branch of peace was offered them without money and without price. They rejected the means of escape, and in consequence they have verified the words of Moses, their great lawgiver: "And I will scatter you among the heathen and will draw out a sword after you; and your land shall be desolate and your cities waste." (Lev. xxvi:33.)

It was supposed by those in Palestine that the Galileans, whose blood Pilate had mingled with the sacrifices, were greater sinners than others because such agonies had come upon them. "And Jesus answering said unto them, 'Suppose ye that these Galileans were sinners above all the Galileans, because they suffererd such things? I tell you nay, but except ye repent, ye shall all likewise perish.'" The foregoing contains the divine lesson that suffering is not a substitute for repentance: that while He did not justify the agonies brought upon them by persecution, He did not intimate that the suffering would be acceptable instead of repentance, or that these sufferings were any evidence of the sins of the sufferers as to the height or depth of their transgressions. The weight of responsibility is measured either by the light men possess or the light which opportunities afford them to possess. As Paul said to the Athenians (Acts xvii:30.), "And the times of this ignorance God winked at, but now commandeth all men everywhere to repent"; and again the Savior enunciated this doctrine: "And this is the condemnation that light is come into the world, and men loved darkness rather than light, because their deeds were evil." (St. John iii:19.)

No matter how strict the individual may be in living a life of moral rectitude, it is very plainly taught in the Scriptures that rejecting further light from God constitutes a sin. We cite the case of the young man told of in Matthew, chapter 19, who came to the Savior for instructions, but who, when he was commanded by the Redeemer to sell all that he had, give to the poor, and follow Him, went away sorrowful, rejecting the injunction of the Savior, and yet he had kept the commandments from his youth up, and probably was as righteous as any modern Christians, who, if commanded by the Savior to give their possessions to the poor, would go away sorrowful. There were "devout" people assembled on the day of Pentecost, and yet Peter made no exception when he commanded the multitude to repent. If they had done the best they could previously with the light they had, greater light had come to them and they must receive it or be condemned.

This truth applies to every gospel dispensation, not excepting the "dispensation of the fullness of times," the greatest of all. God promised to send a holy angel and make a restitution of all things as predicted by the ancient prophets, preceding the second advent of the Messiah. The light has come. A new dispensation has been ushered in. The Everlasting Gospel has been restored with its ancient gifts and blessings, and "God commandeth all men everywhere to repent," whether they be so-called Christians or infidels. Repentance is a principle and not merely an expression of penitent grief. It involves, as before stated, a reformation of life. In II Cor, vii:9, 10, Paul says: "Now I rejoice, not that ye were made sorry, but that ye sorrowed to repentance. * * * For godly sorrow worketh repentance to salvation not to be repented of, but the sorrow of the world worketh death." The sorrow of the world may be illustrated by the conduct of the inebriate, who, when intoxicated, commits acts of violence which mantle his brow with shame and fill him with remorse in his sober moments. He expresses sorrow, perhaps weeps in his agony, but again gives away to the tempter and repeats his acts of dishonor instead of "fleeing temptation." This kind of sorrow does not work repentance to salvation. We find religious people sorrowing and sometimes confessing their sins, only to repeat sin. This is the sorrow of the world and needs to be repented of because it savors so much of hypocrisy, and consequently "worketh death." On the contrary, true repentance consists, not in the outward expression of grief, but in forsaking sin. "Let the wicked forsake his way, and the unrighteous man his thoughts: and let him return unto the Lord, and He will have mercy upon him, and to our God, for He will abundantly pardon." (Isa. lv:7.) Repentance is required not only of the evil deed, but of the unrighteous thought. Every wicked deed is first conceived in the mind, hence the need of casting away the evil thought before it germinates into actual crime, which leads to prison, the gallows and to spiritual death. Of the ruin caused by the talented, but corrupt Aaron Burr it was truly said: "His brain conceived it, his hand brought it into action."

Let us now examine a passage of Scripture which is frequently quoted to substantiate the erroneous doctrine that God is pleased to save men in their sins, or that death-bed repentance is all-sufficient. The passage is found in Luke xxiii:42, 43, and reads thus: "And he (the penitent malefactor) said unto Jesus, 'Lord, remember me when Thou comest into Thy kingdom.' And Jesus said unto him, 'Verily I say unto thee, today shalt thou be with me in Paradise.'" From this statement thousands in the Christian world have taken it for granted that the thief on the cross received full and complete salvation. With this unwarranted perversion of a sacred passage, the minister has taught the murderer in the felon's cell to confess Christ and all would be well with him; and as the hangman drew the bolt and let the culprit swing into eternity, the minister has stood close by and said, "The Lord Jesus receive thy soul." On the other hand, the poor victim of the assassin has been cut off without time to confess Christ, and the same doctrine which wafts the murderer to the courts of glory consigns the victim to the flames of hell. Is it possible that Christ ever taught such a heinous doctrine? A doctrine so inconsistent, so revolting to reason, so repugnant to justice! We answer emphatically "No," nor did He utter a syllable from which such an inference can be drawn or establish the idea that the malefactor went to heaven. The question is, then, where did he go? If not to heaven, then the paradise named and heaven are two different places. Let the Scriptures answer for themselves. Three days after the crucifixion the Savior came forth a resurrected being, and as Mary met Him at the tomb, He said to her, "Touch me not, for I am not yet ascended to my Father." Thus we have from His own lips, in which there was never guile, that He had not ascended to the Father; and if He had not, neither had the thief. If no further light than this could be found in the sacred volume, this would be sufficient to show that the malefactor did not go to heaven, for where Jesus went the thief went, for that was the promise. Where, then, did the Lord go? Turn to I Peter iii 18-21, and the question is answered: "For Christ also hath once suffered for sins, the just for the unjust, that He might bring us to God, being put to death in the flesh but quickened by the Spirit: By which also He went and preached unto the spirits in prison; Which sometimes were disobedient when once the long suffering of God waited in the days of Noah."

This makes it plain that the paradise referred to was the prison house, to which place Jesus went and opened up a dispensation of the Gospel to the dead. The next chapter, 6th verse, says: "For for this cause was 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." The thief therefore went to a place of confinement to remain until the justice of God should be satisfied and mercy step in and claim her own. The difference between the penitent malefactor, who appears to have repented before death, and the antediluvians was that the former immediately went to a place where Christ would present to him the plan of life, that day, while the latter had waited hundreds of years for that privilege. This shows that repentance brings its blessings even upon the deathbed; but to say that, after a life of sin, the malefactor went straight to the abode of the Father and remained there in glory, is in conflict with the teachings of Christ and Peter. The statements of Peter relative to the mission of Christ to the spirits in prison throws light upon the saying of the Savior in St. John v:25, "Verily, verily, I say unto you, the hour is coming and now is, when the dead shall hear the voice of the Son of God, and they that hear shall live."

Thus we see the privileges of the penitent malefactor. He went to the prison house and heard the Gospel, but how long he remained there before receiving all the saving benefits of the Gospel, we are not told. One thing is certain-he did not come back with the Messiah, nor have we ever heard of him sitting down with Christ on the right hand of the Father. The Scripture being true which says, "The murderer hath not eternal life abiding in him," it is safe to say that the prayers of all the ministers on earth cannot carry the souls of the assassin to the presence and glory of God. As there are different degrees of glory, so are there various grades of crimes to which are attached the different degrees of punishment, all of which clearly maintain the justice and mercy of God.

In Galatians v:19-21, we read as follows: "Now the works of the flesh are manifest, which are these: adultery, fornication, uncleanness, lasciviousness, Idolatry, witchcraft, hatred, variance, emulations, wrath, strife, seditions, heresies, Envyings, murders, drunkenness, revellings, and such like; of the which I tell you before, as I have also told you in time past, that they which do such things shall not inherit the kingdom of God."