Chapter XXVII: Section 19: , that the Church shall receive Joseph's words and commands (1)

the same as if from God's own mouth,--establish in our judgment a lineal descent of authority equivalent to an imperial dynasty, which is foreign to the spirit and genius of the Gospel of Christ.'"

JASON W. BRIGGS, ANOTHER FOUNDER OF THE "NEW ORGANIZATION."

_Jason W. Briggs, who was really the founder of the "Reorganization" or who, perhaps, did more than any other man to bring about that sect, was born June 20th, 1821, at Pompey, Onondaga County, N. Y. It is said he joined the church at Potosi, Wis., about 1842, but we have no history of this man except as we get through the records of the "Reorganization." He remained with the church under the leadership of President Young and the Twelve until the year 1846. It is interesting to note in this regard that the exodus commenced February 4th, 1846, so we are quite safe in saying that this man was one of the "Fair weather friends_."

{419}

JASON W. BRIGGS JOINS THE STRANGITES.

_After the exodus Jason W. Briggs joined James J. Strang and in Jus organization labored in the ministry quite extensively (Reorganite History 3: 737), filling short missions to various parts of New York and in Wisconsin. In September of 1849, with B. G. Wright, he organized the Waukesha branch of Mr. Strang's church (Hist, of Reorganized Church 3: 737-8._)

ORDAINED A HIGH PRIEST BY JAMES J. STRANG.

"Resolved unanimously that JASON W. BRIGGS be ordained a High Priest. ORDINATION under the hands of President James J. Strang and WILLIAM MARKS, President of the stake at Nauvoo." ("Voree Record of Conferences," April 8th, 1846.)

FOLLOWING FROM THE "NORTHERN ISLANDER," JULY 31ST, 1851.

"The following letter was written in answer to one from Mr. Briggs of Wisconsin. His letter is too scurrilous to appear in print, therefore we publish only the reply of Mr. Bacon."

"Beaver Island, July 18th, 1851.

"Mr. Briggs:

"Sir: Some time since I received a letter from you in which you claim to take the liberty to write to me, on the ground that our acquaintance had been such as to forbid personal enmities; and, therefore, you would carry out the precept: 'Do unto others as you would have others do unto you;' and that I was less orthodox in the pretences of Strang, etc., than some others. * * * I will now notice the argument, powerful as it may be, which you assert you have found upon examination, touching the letter of appointment. But what examination can this be, in which you have found out that you spoke that which was not true? WHEN YOU DECLARED IN PUBLIC CONGREGATIONS, AT YOUR OWN FIRESIDE, AND AT THE FIRESIDE OF YOUR NEIGHBORS, that Joseph Smith wrote with his own hand the 'Letter of Appointment' (for you saw him in vision) AND YOUR SURPRISE AND FAITH IN THE 'KNOCKING SPIRITS' OF NEW YORK, FROM THE FACT THAT THEY (the spirits) ASSERTED THE SAME?"

{420}

BRIGGS STILL A STRANGITE IN 1848.

_Jason W. Briggs represents the Beloit and Prairie branches of the Strangite Church at the Conference held in Voree, Wis., October 8th, 18-18. ("Voree Record of Conferences," pen written._)

BRIGGS JOINS WITH WILLIAM SMITH.

_In 1850 Briggs left Mr. Strang's organisation and joined with William Smith, who had himself been a follower of Mr. Strang until excommunicated from that organization for the crime of adultery. In William Smith's Church Mr. Jason W. Briggs accepted the position of "APOSTLE," but at the time of the disintegration of Wm. Smith's Church in 1851, he withdrew, and in 1852 joined with Zenos H. Gurley. These two men organized this "NEW ORGANIZATION" today known as the "Reorganization_."

BRIGGS FORSAKES THE CHURCH HE ORGANIZED.

_Although Jason W. Briggs had received a Revelation as he alleges on the 15th of November, 1851, on the prairie some three miles from town of Beloit, Wis., declaring that Joseph Smith of the Reorganization should preside over the High Priesthood of the Church, etc., on March 28th, 1886, he severed his connection with the church he claimed was of divine origin and in conversation with Elder M. F. Cowley in the presence of President F. M. Lyman and Elder John W. Taylor in relation to his revelation he said: "I WOULDN'T LIKE TO CALL IT A REVELATION NOW, BUT WE LEARN BY EXPERIENCE_."

_Reader, the above facts will be of service to you if you are interested in the Great Latter-day work instituted through Joseph Smith, the Prophet. However things may be elsewhere, on this earth truth is met everywhere by error. The false has its adherents as well as the true. Especially is this so in religion. Each individual must sift the grain from the chaff. To those who become earnest in this labor, God has promised help. But without effort, without faith, there is no return and men are allowed to settle into that condition which they are satisfied with. The positive search for the unadulterated plan of salvation is not usually made and many are deceived. For this reason most men do not know the pure truth about religion. In the question before us we have the principle of_ {421} _AUTHORITY to consider, PUT WHAT FOLLOWS TO THE ABOVE TEST_.

_In the economy of God's work is found a Holy Priesthood through which He deals with mankind_.

_Without this Priesthood the Church of God cannot exist for there would be no one authorized to do the work_.

_The Ancients, those who wrote the Bible, and others, held this Priesthood. Christ conferred it upon the APOSTLES, Seventies, etc_.

_The world fell into spiritual darkness and hundreds of religions sprang up after this Priesthood was taken away_.

_When the time came for the Restoration of the Gospel it was necessary that this Priesthood be restored, Peter, James and John (the ancient Apostles) being sent to confer the authority they held upon the Prophet Joseph Smith_.

_Joseph Smith, the Prophet, conferred it upon others_.

_At the time of the death of the Prophet the church was thoroughly organized with twelve apostles, etc., who held the same authority the Twelve held in the days of Christ, and to whom the Lord said in the year 1837_:

"For unto you (the TWELVE) and those (The First Presidency) who are appointed with you to be your counselors and your leaders, is the Power of this PRIESTHOOD given for the last days and for the time in the which is the dispensation of the fullness of times." D. & C., Section 112: 30.

_And again_:

"The Twelve traveling Counselors are called to be The Twelve Apostles or Special Witnesses of the name of Christ in all the world; thus differing from other officers in the church in the duties of their calling. And they form a quorum EQUAL IN AUTHORITY AND POWER to the three Presidents previously mentioned." D. & C., Section 107: 23-4.

_Now, then, notwithstanding the church had such a commission and such power, we are told by some that the church fell away immediately after the death of the Prophet, and that the three men (Marks, Gurley and Briggs) whose record we have given above, and who were never even members of any general presiding quorum, were able to apostatize, join one man made church after another, be ordained to positions in those churches, and then possess AUTHORITY enough to ordain a man a Prophet, Seer and Revelator and earthly head of the Church of God_.

{422}_In conclusion, we wish to say that there is but One at a time who holds the keys and the right to receive revelation for the church, and that man is the President of the Church. When the First Presidency is disorganised through the death of the President, then, according to revelation, the TWELVE APOSTLES become the presiding quorum of the church, and then if the Lord has any revelations to give to His people they will come through the proper channel--the President of the Twelve_.

_When we see this man, or that man, or perhaps that woman or child giving revelations as was the case with the "Reorganisation," when JASON W. BRIGGS, ZENOS H. GURLEY, HENRY H. DEAM, or the daughter of Zenos H. Gurley, received "revelations" bearing on the organization of their cult or the regulation of the Church, we will know assuredly that these things are not of God_.

"_The Constitution of the United States is a glorious standard; it
is founded upon wisdom; it is a heavenly banner; it is like a great
tree under whose branches men from every clime can be shielded
from the burning rays of an inclement sun; and Mormons as well as
Presbyterians, and every other denomination, have equal rights to
partake of the fruits of this great tree of our national liberty_."

--_Joseph Smith, The Prophet_.

{423}

IS BELIEF ALONE SUFFICIENT?

ELDER J. H. PAUL.

There is a very large class of professed Christians who maintain that if an individual does no more than simply believe in Christ, he will be saved eternally in God's Kingdom of glory. We do not purpose to disparage the value of belief or faith, for these principles occupy a very important position in the plan of human redemption; but it is the design to show that the doctrine which predicates salvation upon belief only is erroneous, and consequently dangerous.

The evangelist writes: "And this is eternal life, that they might know Thee the only true God, and Jesus Christ, whom Thou has sent" (John xvii: 3). Conjoin this statement with another passage of Scripture, which reads thus: "And hereby do we know that we know Him, if we keep His commandments. He that saith, I know Him, and keepeth not His commandments, is a liar, and the truth is not in Him" (1 John ii: 3, 4).

The teachings of these Scriptures are--First: No one can be saved, or obtain eternal life, without a knowledge of God, and of Christ. Second: Those who fail to keep the commandments of the Savior do not possess a knowledge of God; and hence the conclusion is inevitable that there is no salvation without obedience to the Gospel laws and ordinances. This conclusion is in direct harmony with the statements of the Apostle Paul, who says: "And to you who are troubled rest with us, when the Lord Jesus shall be revealed from heaven with His mighty angels, in flaming fire, taking vengeance on them that know not God, and that obey not the Gospel of our Lord Jesus Christ: who shall be punished with everlasting destruction from the presence of the Lord, and from the glory of His power" (2 Thess. i: 7, 8, 9). Again: "Go ye, therefore, and teach all nations, baptizing them in the name of the Father, and of the Son, and of the Holy Ghost, teaching them to observe all things whatsoever I have commanded you" (Matt, xxviii: 19, 20). Thus the disciples were sent forth with a mission to convert all nations if possible, and they were instructed to enjoin upon those who became Christians obedience to "all things whatsoever" Christ gave as commandments to the {424} early Apostles. His language is so comprehensive that no command can be omitted.

"Know ye therefore that they which are of faith, the same are the children of Abraham" (Gal. iii: 7). But, "If ye were Abraham's children, ye would do the works of Abraham" (John viii: 39). Here it is substantially stated that those who have Christian faith are adopted into the family of Abraham, thus becoming his children; but this privilege is accorded to those only who do the works of Abraham. How this ancient Patriarch obtained the right to be called the "Father of the Faithful" is thus set forth: "Because that Abraham obeyed my voice, and kept my charge, my commandments, my statutes, and my laws" (Gen. xxvi: 5). These were the works of Abraham, and those who are counted worthy to belong to his family, or to the "household of faith," must also obey God's voice, and keep His charge, commandments, statutes and laws. According to Scripture, no evasion of this requirement is possible; for those who are Abraham's children obey the commandments of God.

St. James speaks to the point under consideration thus:

"But be ye doers of the word, and not hearers only, deceiving your
own selves. For if any be a hearer of the word, and not a doer, he
is like unto a man beholding his natural face in a glass: for he
beholdeth himself, and goeth his way, and straightway forgetteth
what manner of man he was. But whoso looketh into the perfect
law of liberty, and continueth therein, he being not a forgetful
hearer, but a doer of the work, this man shall be blessed in his
deed." (James i: 22-25).

Now, what is the "word?" St. Peter answers this question decisively: "Being born again, not of corruptible seed, but of incorruptible, by the word of God, which liveth and abideth for ever. . . . But the word of the Lord endureth for ever, and this is the word which by the Gospel is preached unto you" (1 Peter i: 23, 25).

Thus we learn that the Gospel is the word of God, and it "liveth and abideth for ever." Whosoever, therefore, is not a doer of the Gospel requirements is deceiving himself. Notice how particularly the Apostle states that the blessings of the Gospel, or the perfect law of liberty, are obtained by doing the work enjoined by it.

St. Paul writes: "But ye, brethren, be not weary of well doing. And if any man obey not our word by this epistle, note that man, and have no company with him, that he may be ashamed" (2 Thess. iii: 13, 14). The "word" referred to in St. Paul's epistle was, for instance, that the Saints should not become "weary in well doing," and he directed that those who {425} would not obey this commandment should be excluded from the company of Christians. It is folly for us to suppose that those who disqualify themselves for association with Saints on earth by neglecting to keep the commandments of the Lord, are fitted for the company of God, angels and saints in heaven.

"Whosoever believeth that Jesus is the Christ is born of God; and every one that loveth Him that begat loveth him also that is begotten of Him. By this we know that we love the children of God, when we love God and keep His commandments. For this is the love of God, that we keep His commandments, and His commandments are not grievous" (1 John v: 1-3). This same writer further says: "We know that we have passed from death unto life because we love the brethren. He that loveth not his brother abideth in death" (1 John iii: 14). There is, according to this last Scripture, not eternal life, but death abiding in the soul of every one who does not love the brethren; and the first quotation assures us that where there is such a love, there is also obedience to the commandments of God. We cannot dissever these things, for the Almighty has joined them together. It follows, from the Scriptures just considered, that those who fail to obey God's Gospel commandments are abiding in death, not in life.

In conformity with the direct declarations of the Scriptures which have been produced, showing that the commandments of God must be obeyed, we observe that the doctrine of obedience to the law is practically enforced. The Lord expresses condemnation of those whose works are not satisfactory. For instance:

"And unto the angel of the church in Sardis write: These things
saith he that hath the seven Spirits of God, and the seven stars;
I know thy works, that thou hast a name that thou livest, and art
dead. Be watchful and strengthen the things which remain that
are ready to die: for I have not found thy works perfect before
God . . . And to the angel of the church in Philadelphia write:
These things saith He that is holy, ... I know thy works; behold I
have set before thee an open door, and no man can shut it; for thou
hast a little strength, and hast kept my word, and hast not denied
my name." (Rev. iii: 1, 2, 7, 8).

The judgment of the Lord is herein clearly founded upon the "works" in these two churches. The first one whose works were imperfect was dead; the second had an open door set before it because it had kept the word of the Lord. What the Lord thus spoke to the Churches collectively must apply to the individuals comprising the society, and hence those who shall have an open door (into heaven) set before them must keep the commandments of God. In these cases God proceeded {426} on the principle referred to in the writings of St. James, that faith is manifested by works (James ii: 18, etc.). The following passage is also pertinent in this connection: "For in Jesus Christ neither circumcision availeth nothing, nor uncircumcision; but faith which worketh by love" (Gal. v: 6). The plain proposition herein affirmed is that nothing avails in Christ Jesus but a "faith which worketh." It must operate in or by love; it is manifested by works. If it is not, it avails nothing, being dead. God measures faith by works--by the keeping of His commandments.

The following Scripture is very decisive:

"When the Son of Man shall come in His glory, and all the holy
angels with Him, then shall He sit upon the throne of His glory:
and before Him shall be gathered all nations: and He shall separate
them one from another, as a shepherd divideth the sheep from the
goats: and He shall set the sheep on His right hand, but the goats
on the left. Then shall the King say unto them on His right hand,
Come, ye blessed of my Father, inherit the kingdom prepared for
you from the foundation of the world: for I was an hungered, and
ye gave me meat: I was thirsty, and ye gave me drink: I was a
stranger, and ye took me in: naked, and ye clothed me: I was sick,
and ye visited me: I was in prison, and ye came unto me. Then
shall the righteous answer Him, saying, Lord, when we saw Thee an
hungered, and fed Thee? or thirsty, and gave Thee drink? when saw
we Thee a stranger, and took Thee in? or naked, and clothed Thee?
or when saw we Thee sick, or in prison, and came unto Thee? And
the King shall answer and say unto them, Verily I say unto you,
inasmuch as ye have done it unto one of the least of these my
brethren, ye have done it unto me. Then shall He say also unto them
on the left hand, Depart from me ye cursed, into everlasting fire,
prepared for the devil and his angels: for I was an hungered, and
ye gave me no meat: I was thirsty, and ye gave me no drink: I was
a stranger, and ye took me not in: naked, and ye clothed me not:
sick, and in prison, and ye visited me not. Then shall they also
answer Him, saying, Lord, when saw we Thee an hungered, or athirst,
or a stranger, or naked, or sick, or in prison, and did not
minister unto Thee? Then shall He answer them, saying, Verily I say
unto you, inasmuch as ye did it not to one of the least of these,
ye did it not to me. And these shall go away into everlasting
punishment: but the righteous into life eternal" (Matt. xxv: 31-46).

This scene, joyous on the one hand, but dark and terrible as death on the other, is a plain revelation of the principle which shall prevail in the court of heaven at the great day of judgment. Those whom the Savior calls cursed, and whom He overwhelms with everlasting punishment, are not permitted to plead justification by their belief alone. It is an awful question of practical godliness, of righteous works. The devils themselves believe and tremble, and those who do no more must take up their miserable abode with them. Such is the {427} decree of Almighty God. The teachings of Scripture are as plain as they can be expressed in human language, that those who do not manifest their faith by godly works are under condemnation. We learn further from the Scriptures that the righteous works specially mentioned in the foregoing quotation are not the only ones required to entitle a person to eternal life. For instance: "And when He was gone forth into the way, there came one running, and kneeled to Him, and asked Him, Good Master, what shall I do that I may inherit eternal life? And Jesus said unto him . . . Thou knowest the commandments: Do not commit adultery, Do not kill, Do not steal, Do not bear false witness, Defraud not, Honor thy father and mother. And he answered and said unto Him, Master, all these I have observed from my youth. Then Jesus beholding him, loved him, and said unto him, One thing thou lackest: go thy way, sell whatsoever thou hast, and give to the poor, and thou shalt have treasure in heaven: and come, take up the cross, and follow me" (Mark x: 17-21).

A plain question was thus propounded, and it was definitely answered. Christ insisted upon a keeping of the commandments of God; we are to follow Him--to do as He did, that is, devote our lives to doing the will of the Father. The Savior assured His questioner that such was the way to inherit eternal life. This doctrine is pointedly put in Matthew xix: 17, thus: "But if thou wilt enter into life, keep the commandments."

Again: "He that believeth and is baptized shall be saved" (Mark xvi: 16).

Now, all men believe in the truth of the doctrine taught in the text just quoted, or they do not. If they do not, they cannot believe in Christ as a Being who is full of "grace and truth," as the Scripture asserts. If we admit for a moment that He comes short in the principle of truth, we shatter at once the very foundation of belief and confidence, and doubt is the inevitable result. If Christ's word is doubted, there is no confidence in Him. It follows, therefore, that those who do not believe in the truth of the text do not believe in Christ. But all concede that without this belief no one can obtain eternal life. Those who do believe the truth of the text cannot say that belief alone is sufficient for salvation, since it is expressly stated that "he that believeth _and is baptized_ shall be saved." Christ's own statement respecting the matter is final with all those that believe in Him.

The following Scriptures are submitted:

{428}

"And why call ye me Lord, Lord, and do not the things which I
say?" (Luke vi: 46). "But He said, yea, rather, blessed are they
that hear the word of God, and keep it" (Luke xi: 28). "And this
is the commandment, that we should believe on the name of His Son
Jesus Christ, and love one another, as He gave us commandment. And
he that keepeth His commandments dwelleth in Him, and He in him"
(1 John iii: 23, 24). "If ye love me, keep my commandments. He
that hath my commandments, and keepeth them, he it is that loveth
me: and he that loveth me shall be loved of my Father, and I will
love him, and will manifest myself to him" (John xiv: 15, 21).
"Though He were a Son, yet learned He obedience by things which He
suffered; and being made perfect, He became the author of eternal
salvation unto all them that obey Him" (Heb. v: 8, 9). "What doth
it profit, my brethren, though a man say he hath faith, and have
not works? Can faith save him?" (James ii: 14). "He that saith he
abideth in Him ought himself also so to walk, even as He walked" (1
John ii: 6). "But wilt thou know, O vain man, that faith without
works is dead? Was not Abraham our father justified by works, when
he had offered Isaac his son upon the altar? Seest thou how faith
wrought with his works, and by works was faith made perfect? And
the scripture was fulfilled which saith, Abraham believed God, and
it was imputed unto him for righteousness: and he was called the
Friend of God. Ye see then how that by works a man is justified,
and not by faith only. Likewise, also, was not Rahab the harlot
justified by works, when she had received the messengers, and had
sent them out another way? For as the body without the spirit is
dead, so faith without works is dead also" (James ii: 20-26).
"Blessed are they that do His commandments, that they may have
right to the tree of life, and may enter in through the gates into
the city" (Rev. xxii: 14).

"_Meddle not with any man for his religion; for all governments
ought to permit every man to enjoy his religion unmolested. No man
is authorized to take away life in consequence of difference of
religion, which all laws and governments ought to protect_."

--_Joseph Smith_.

{429}

THE CHURCH OF JESUS CHRIST OF LATTER-DAY SAINTS.

ITS RELIGION, HISTORY, CONDITION AND DESTINY. BY JAMES H. ANDERSON, OF SALT LAKE CITY, UTAH. 1902.

A good tree cannot bring forth evil fruit, neither can a corrupt
tree bring forth good fruit.--_Matt. vii, 18_.

Of the religious denominations now in existence among men, none have attracted such attention from the others as the organization known as The Church of Jesus Christ of Latter-day Saints, the members of which are popularly, though erroneously, called "Mormons," because of their belief in the divine authenticity of the Book of Mormon, a record of the ancient inhabitants of America. In every nation where the fame of this Church has spread, and where its Elders have appeared to teach their faith, one feature which stands preeminent is the bitterness with which they are opposed, without even the opportunity of being heard, principally by professed believers in Christianity.

Some there are who are practical in their adherence to the doctrine of religious toleration, and whose expansive minds lead them to refrain from passing judgment till they hear the case fairly stated. They hesitate to follow popular clamor, preferring to ascertain the truth for themselves, rather than give assent to the voice of prejudice and bigotry which demanded the life of Jesus of Nazareth because He claimed to be the Son of God. But these are the exception; the rule has been to accept without question assertions made against the Latter-day Saints, and to decline to listen to anything in the way of denial or justification. With this prominent fact before us, it is beyond dispute that to this organization above all others in this generation must be applied the saying, "For as concerning this sect, we know that everywhere it is spoken against."

Doubtless much of this antagonism is due to ignorance of the true belief, aims and condition of the Latter-day Saints. Certainly it is largely because of gross misrepresentations by {430} those who have constituted themselves their enemies. The reason for assuming this position can be left for explanation to those who occupy it. The purpose of the present occasion is not to consider that branch of the subject, but rather to present the doctrines believed in by the Latter-day Saints, and the reason for that belief. The limited time at our disposal will admit of only a brief exposition of those doctrines; all who are desirous of more elaborate explanation may obtain it from the published works of the Church, and from its Elders, who will be pleased to present to investigators the Gospel message which they are proclaiming to the world. The present opportunity is sufficient for but an abridged statement, in plain and simple language, of the religious system under consideration.

This Church presents no formula of religious dogmas. Its creed is: The direct revelation of God to His children. As He is without variableness, and is no respecter of persons, so His laws are unchangeable; and whatsoever He gives by the voice of revelation is a law unto the Saints. The organization of this Church was effected at Fayette, New York, on Sunday, the sixth day of April, 1830. Shortly after this event, its presiding Apostle and Prophet, Joseph Smith, was asked for a concise statement of what he and his people believed, and in reply he wrote the following:

ARTICLES OF FAITH OF THE CHURCH OF JESUS CHRIST OF LATTER-DAY SAINTS.

1. We believe in God, the Eternal Father, and in His Son, Jesus
Christ, and in the Holy Ghost.

2. We believe that men will be punished for their own sins and not
for Adam's transgression.

3. We believe that through the atonement of Christ, all mankind may
be saved, by obedience to the laws, and ordinances of the Gospel.

4. We believe that the first principles and ordinances of the
Gospel are: First, Faith in the Lord Jesus Christ; second,
Repentance; third, Baptism by immersion for the remission of sins;
fourth, Laying on of hands for the gift of the Holy Ghost.

5. We believe that a man must be called of God by "prophecy, and by
the laying on of hands," by those who are in authority, to preach
the Gospel and administer in the ordinances thereof.

6. We believe in the same organization that existed in the
primitive Church, viz: Apostles, Prophets, Pastors, Teachers,
Evangelists, etc.

{431} 7. We believe in the gift of tongues, prophecy, revelation,
visions, healing, interpretation of tongues, etc.

8. We believe the Bible to be the word of God, as far as it is
translated correctly; we also believe the Book of Mormon to be the
word of God.

9. We believe all that God has revealed, all that He does now
reveal, and we believe that He will yet reveal many great and
important things pertaining to the Kingdom of God.

10. We believe in the literal gathering of Israel and in the
restoration of the Ten Tribes. That Zion will be built upon this
continent. That Christ will reign personally upon the earth, and
that the earth will be renewed and receive its paradisaic glory.

11. We claim the privilege of worshiping Almighty God according
to the dictates of our conscience, and allow all men the same
privilege, let them worship how, where or what they may.

12. We believe in being subjects to kings, presidents, rulers and
magistrates, in obeying, honoring and sustaining the law.

13. We believe in being honest, true, chaste, benevolent, virtuous,
and in doing good to all men; indeed we may say that we follow the
admonition of Paul, "We believe all things, we hope all things,"
we have endured many things, and hope to be able to endure all
things. If there is anything virtuous, lovely or of good report or
praiseworthy, we seek after these things.

The position taken by the Prophet Joseph Smith and those who have given heed to the doctrines he presented is that they have no new system of religion to offer to the world, but that their message is the fulness of the everlasting Gospel; the Gospel which Paul said was "the power of God unto salvation, to every one that believeth;" the Gospel of which the Bible bears record, and which the Lord Jesus Christ and His disciples taught as the commandment of God to His children. While they testify that it is a new revelation to them in this dispensation, "the latter days," and that they received through heavenly messengers sent from the throne of the great Jehovah all the knowledge they possess of the plan of salvation, and also the authority to preach the Gospel and administer in its ordinances, they point out that it is the same Gospel and divine message that was revealed to man in ancient days; the "one faith" of which Paul spake to the Ephesians; the Everlasting Gospel, the plan instituted by God for the salvation of His children--unchangeable, eternal, and transcendently perfect.

Upon this presentation of the case, then, are they to be judged. They thus place every principle or doctrine within the field of comparison with the Holy Scriptures, both in the Old and the New Testament.

{432}

THE GODHEAD.

The first of the Articles of Faith declares a belief "in God the Eternal Father, and in His Son Jesus Christ, and in the Holy Ghost." That is, that the Father is a personage of spirit, glory and power, possessing all perfection and fulness; the Son a personage of tabernacle also, who is the express image of His Father, and possesses the same fulness with the Father, in whose image also man is created; and the Holy Ghost, that which bears record of the Father and the Son, the life-giving element in all nature, the agent of God's power, by which, through faith, all things are controlled. These three constitute the Supreme governing power, the Godhead, and are one--above all, and in all, and through all--omnipotent, omniscient and omnipresent.

The idea thus set forth is that in form man is the image of his Creator. The Bible contains no suggestion of a similarity in form with any of the other creations of the Almighty. But with respect to man it is distinctly expressed in Genesis i: 26, 27: "And God said, Let us make man in our own image, after our likeness, and let them have dominion over the fish of the sea, and over the fowl of the air, and over the cattle, and over all the earth, and over every creeping thing that creepeth upon the earth. So God created man in His own image; in the image of God created He him; male and female created He them."

Paul, in writing of God, says that Jesus was the "express image of His person" (Hebrews i: 3), being "in the form of God" (Phil. ii: 6). In the record which Matthew has made of the Lord's baptism, he describes the action of the three who constitute the Godhead: Jesus receiving the baptism of water, the "Spirit of God descending like a dove and lighting upon Him," and a voice--the voice of the Father--uttering from heaven, "This is my beloved Son, in whom I am well pleased" (Matt, iii: 16, 17). The Redeemer of the world Himself testifies of their individuality: "For as the Father hath life in Himself; so hath He given to the Son to have life in Himself; and hath given Him authority to execute judgment also, because He is the Son of man" (John v: 26, 27); "Ye have heard how I said unto you, I go away, and come again unto you. If ye loved me, ye would rejoice because I said, I go unto the Father: for my Father is greater than I" (John xiv: 28); "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 {433} send him unto you" (John xviii: 7); "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).

In the solemn prayer offered up before His betrayal, the Divine Master besought His Father, in behalf of His disciples, "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: 21, 22). The unity of purpose and action in all things constitutes the oneness. This union Jesus sought to bring to His Apostles, that, each having his distinct personality, they might be one, "even as we are one."

MEN JUDGED BY THEIR WORKS.

"We believe that men will be punished for their own sins, and not for Adam's transgression."

By this transgression death came into the world, that men might gain the experience of a mortal probation. But that man should be held responsible for an act in which he had no agency would evidently be an injustice. Our Father, being a just God, must therefore deal justly with His children. What is the doctrine of the Scriptures respecting the responsibility of men? In Jeremiah xvii: 10, it is announced: "I the Lord search the heart, I try the reins, even to give every man according to his ways, and according to the fruit of his doings." As the laws of truth and justice are inflexible in their operation and effect, judgment as certainly follows evil as blessings result from good deeds.

The beloved Apostle, in recording his vision of the judgment, tells us: "And I saw the dead, small and great, stand before God; and the books were opened: and another book was opened, which is the book of life: and the dead were judged out of those things which were written in the books, according to their works. And the sea gave up the dead which were in it; and death and hell delivered up the dead which were in them: and they were judged every man according to their works" (Rev. xx: 12, 13). Language can be no plainer to inform mankind of the evidence that will be adduced for or against them at the judgment-seat of Christ. It will be their deeds; and from the judgment they will make no appeal, for they cannot but realize its justice.

By the divine law, man is answerable for his own sins.

{434} He is not compelled to bear the wrongs of another in the reward which he will receive at God's judgment. The transgression of Adam was not ours, and can have no ill effects upon us; it rather becomes a blessing by the mercy of Jehovah. The Latter-day Saints believe that, as by Adam death came into the world, without our action, so is life the free gift to all men, through the atonement of the Lord Jesus. This is the doctrine of the Bible. Paul expresses it thus: "Wherefore, as by one man sin entered into the world, and death by sin; and so death passed upon all men, for that all have sinned: therefore as by the offence of one judgment came upon all men to condemnation; even so by the righteousness of one the free gift came upon all men unto justification of life" (Romans v: 12, 18). The Lord has permitted no doubt to remain respecting the sins for which men will be punished and the good for which they will be rewarded. His word is: "For the Son of man shall come in the glory of His Father with His angels; and then He shall reward every man according to his works" (Matt. xvi: 27). The testimony which He gave to John the Divine on the Isle of Patmos was: "I will give every one of you according to your works" (Rev. ii: 23). "And behold, I come quickly; and my reward is with me, to give every man according as his work shall be" (Rev. xxii: 12).

THE ATONEMENT.

"We believe that through the atonement of Christ all mankind may be saved, by obedience to the laws and ordinances of the Gospel."

By this atonement is brought the victory over death; the resurrection of the body to life; the raising of man to a position where he is not subject to death. But it goes farther in the article of faith read. It brings salvation by obedience to the Gospel. Salvation, then, is more than a redemption from the fall. The latter comes to man without his agency, so far as the mere restoration to life is concerned. That is the doctrine which the Apostles taught: "For since by man came death, by man came also the resurrection of the dead. For as in Adam all die, even so in Christ shall all be made alive" (1 Cor. xv: 21, 22). Since the Savior brought to pass the resurrection and the life, His atonement has a universal application, and "there shall be a resurrection of the dead, both of the just and unjust" (Acts xxiv: 15).

Does the atonement do more? The Latter-day Saints reply in the affirmative. Matthew (chap. i: 21) records that the {435} angel declared to Joseph, when foretelling the birth of the infant Jesus, "For He shall save His people from their sins." The Apostle Peter says: "Neither is there salvation in any other: for there is none other name under heaven given among men, whereby we must be saved" (Acts iv: 12). By obedience to the laws and ordinances of the Gospel, salvation comes to man; it is that which is added to the children of men by the atoning blood of the Redeemer, when the requirements of His Gospel are complied with. Until this is done, there is no salvation from sin. The Apostle John makes this unequivocal declaration: "This then is the message which we have heard of Him, and declare unto you, that God is light, and in Him is no darkness at all. If we say that we have fellowship with Him, and walk in darkness, we lie, and do not the truth; but if we walk in the light, as He is in the light, we have fellowship one with another, and the blood of Jesus Christ His Son cleanseth us from all sin" (1 John i: 5, 7). If we would be cleansed from all sin by the blood of Christ Jesus, the condition is that "we walk in the light as He is in the light." If this be not our course, the Apostle says, "we lie and do not the truth." To these teachings is placed the seal and testimony of the Divine Master Himself, in His sermon on the mount: "Not every one that saith unto me, Lord, Lord, shall enter into the kingdom of heaven; but he that doeth the will of my Father which is in heaven" (Matt. vii: 21). "In vain do ye worship me," said He to those who followed the tradition of men instead of keeping "the commandment of God" (Mark vii: 7, 8).

THE GOSPEL ORDINANCES--FAITH.

"We believe that the first principles and ordinances of the Gospel are: First--Faith in the Lord Jesus Christ."

The principle of faith is the moving cause of all action in intelligent beings. Faith in the Lord is the fundamental principle leading to obedience to His will. It is the assurance which we have of unseen things. By its exercise we are alone able to approach the throne of grace. "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). It is not a mere passive belief; but being a principle of action and power, it inculcates works in harmony with itself. The Savior says: "Let not your heart be troubled; ye believe in God, believe also in me. Verily, verily, I say unto you, He that believeth on me, the {436} works that I do shall he do also; and greater works than these shall he do, because I go unto my Father" (John xiv: 1, 12).

It is the belief of the Latter-day Saints that the Gospel is the working law of Christ; that faith in Him, to have life, must be accompanied by works in accord with the mental exercise of faith. As the Apostle James says: "But be ye doers of the word, and not hearers only, deceiving your own selves" (i: 22). This Apostle writes, "For as the body without the spirit is dead, so faith without works is dead also;" and in the second chapter of his epistle (verse 14-24) he states: "What doth it profit, my brethren, though a man say he hath faith, and have not works? Can faith save him? If a brother or sister be naked, and destitute of daily food, and one of you say unto them, Depart in peace, be ye warmed and filled; notwithstanding ye give them not those things which are needful to the body; what doth it profit? Even so faith, if it hath not works, is dead, being alone. Yea, a man may say, Thou hast faith and I have works: shew me thy faith without thy works, and I will shew thee my faith by my works. Thou believest that there is one God; thou doest well: the devils also believe, and tremble. But wilt thou know, O vain man, that faith without works is dead? Was not Abraham our father justified by works, when he had offered Isaac his son upon the altar? Seest thou how faith wrought with his works, and by works was faith made perfect? And the scripture was fulfilled which saith, Abraham believed God, and it was imputed unto him for righteousness: and he was called the Friend of God. Ye see then how that by works a man is justified, and not by faith only."

The Lord said, "Thou shalt love the Lord thy God with all thy heart, and with all thy soul, and with all thy mind. This is the first and great commandment" (Matt, xxii: 37, 38). He also explains what it is to love God: "He that hath my commandments, and keepeth them, he it is that loveth me: and he that loveth me shall be loved of my Father, and I will love him, and will manifest myself to him" (John xiv: 21). This is faith in and love of God: keeping His commandments.

REPENTANCE.

"Second--Repentance."

To those who, on the day of Pentecost, believed on the Apostles' words, and had awakened within their hearts faith in the Lord Jesus, Peter gave the law of the Gospel: "Repent, {437} and be baptized every one of you in the name of Jesus Christ for the remission of sins, and ye shall receive the gift of the Holy Ghost. For the promise is unto you, and to your children, and to all that are afar off, even as many as the Lord our God shall call" (Acts ii: 38, 39). This law was universal in its application. It was "to all that are afar off, even as many as the Lord our God shall call."

When John the Baptist came in the wilderness of Judea, as the messenger before the Lord, preaching "the beginning of the Gospel of Jesus Christ, the Son of God," he proclaimed, "Repent ye, for the kingdom of heaven is at hand" (Matt. iii: 2). Of those who presented themselves for baptism he required conformity to the doctrine which preceded it. If they had not repented, the ordinance of baptism was refused to them. When many of the Pharisees and Sadducees came, he called them a "generation of vipers," and demanded that they "bring forth therefore fruits meet for repentance" (Matt. iii: 7, 8). God "commandeth all men everywhere to repent"--to turn from evil and walk in righteousness, for therein only is salvation. The Lord says, "Except ye repent ye shall all likewise perish" (Luke xiii: 3).

BAPTISM.

"Third--Baptism by immersion for the remission of sins." To the repentant believer this is the "baptism of repentance for the remission of sins" taught by John the Baptist (Mark i: 4). On the day of Pentecost, Peter pointed the way to salvation, "Repent, and be baptized every one of you in the name of Jesus Christ for the remission of sins" (Acts ii: 38). When the jailer sought to be saved, Paul and Silas "spake unto him the word of the Lord," and he "was baptized, he and all his, straightway" (Acts xvi: 30-33).

So important is this ordinance for admission into the Church of God, that the Lord Jesus insisted on receiving it at the hands of John the Baptist, who was authorized to administer it. John had preached that there should come after him One who should baptize "with the Holy Ghost and with fire," and when Jesus presented Himself on Jordan's banks, the Prophet recognized that mightier One. He felt his own weakness in the presence of the Son of God, and said, "I have need to be baptized of Thee, and comest Thou to me?" But Jesus knew the law of God. He knew that it was necessary for even the Son of Man to enter at the door, and obey the ordinance which His Father had appointed. Therefore He answered {438} John, "Suffer it to be so now, for thus it becometh us to fulfil all righteousness" (Matt. iii: 15). Then the Savior of the world went down into the river Jordan, and was baptized of John. When He came out of the water, there was given that glorious manifestation of the approval by His Father of the act of submission to the divine law, "and lo, the heavens were opened unto Him, and He saw the Spirit of God descending like a dove, and lighting upon Him: and lo, a voice from heaven, saying, This is my beloved Son, in whom I am well pleased" (Matt. iii: 16, 17).

If it was necessary for the Son of God, the Redeemer of the world, to receive the ordinance of baptism at the hands of one having authority to administer it, that He might "fulfil all righteousness," wherein can sinful man hope to enter by any other way? And when that act of obedience to law on the part of the Divine Master was signalized by the glorious descent upon Him of the Holy Ghost, and brought forth from the Eternal Father the solemn declaration that He was well pleased with the Son who had just passed through the baptism of water, who among men dare say that the ordinance is vain, and useless, and non-essential; that it is not of paramount importance to those who would do the will of the Father?

The Lord also declared that the baptism of John was "the counsel of God"--this ordinance that was "the baptism of repentance for the remission of sins." Said Jesus: "All the people that heard him, and the publicans, justified God, being baptized with the baptism of John; but the Pharisees and lawyers rejected the counsel of God against themselves, being not baptized of him" (Luke vii: 29, 30). As the Lord went forth in His ministry, preaching the Gospel of the Kingdom, there came to Him Nicodemus, a ruler of the Jews. To him Jesus said: "Except a man be born again, he cannot see the kingdom of God" (John iii: 3). Nicodemus did not fully comprehend this saying, and made further inquiry, receiving a reply in language that none need misunderstand: "Verily, verily, I say unto thee, except a man be born of water and of the Spirit, he cannot enter into the kingdom of God" (John iii: 5). Therefore, when the Master commissioned His disciples and sent them out, after they had been "endowed with power from on high," the command which they received and obeyed was: "Go ye, therefore, and teach all nations, baptizing them in the name of the Father, and of the Son, and of the Holy Ghost: teaching them to observe all things whatsoever I have commanded you: and, lo, I am with you alway, even unto the end of the world" (Matt, xxviii: 19, 20).

{439} In this labor of the ministry, to which they had been called and ordained of the Lord, He fulfilled His promise, and was with them: "And they went forth and preached everywhere, the Lord working with them, and confirming the word with signs following" (Mark xvi: 20). The Apostles taught: "Repent, and be baptized every one of you in the name of Jesus Christ for the remission of sins" (Acts ii: 38); "Know ye not, that so many of us as were baptized into Jesus Christ were baptized into His death? Therefore we are buried with Him by baptism into death: that like as Christ was raised up from the dead by the glory of the Father, even so we also should walk in newness of life. For if we have been planted together in the likeness of His death, we shall be also in the likeness of His resurrection" (Romans vi: 3-5); "Buried with Him in baptism, wherein also ye are risen with Him through the faith of the operation of God, who hath raised Him from the dead" (Col. ii: 12). Here, then, is the Gospel doctrine: Baptism by immersion for the remission of sins, performed by one having authority; the birth, the burial, the planting in the watery element, without which ordinance the Lord has said that no man can enter the kingdom of heaven.

BAPTISM FOR THE DEAD.