Chapter VII: Part I: Eternal Intelligences and Progress (6)

"And now behold I say unto you, then cometh a death, even a second
death, which is a spiritual death; then is a time that whosoever
dieth in sins, as to a temporal death, shall also die a spiritual
death; yea he shall die as to things pertaining unto righteousness;
* * * Then I say unto you, they shall be as though there had been
no redemption made; for they cannot be redeemed according to God's
justice; and they cannot die, seeing there is no more corruption."[A]

[Footnote A: Alma xii:16, 18.]

Samuel the Lamanite prophet says: "The resurrection of Christ redeemeth mankind, yea, even all mankind, and bringeth them back into the presence of the Lord; * * * but whosoever repenteth not * * * then cometh upon them again a spiritual death, for they are cut off again as to things pertaining to righteousness."[A]

[Footnote A: Helaman Ch. xiv:17, 18.]

3. Men as Dependent on the Atonement for Individual Sins as for Redemption from Adam's Sin: As already remarked, men having transgressed the law of God by their own personal violations of it, they are helpless of themselves to make satisfaction to the justice of God;[A] and are just as dependent upon a Redeemer to rescue them from the spiritual effects of their personal transgression of the divine law as from the effects of Adam's fall. Also, under a reign of law, God may not pardon men for their individual sins by arbitrary act of sovereign will. He may no more set aside the claims of justice unsatisfied in the case of men's personal sins than in the case of Adam's first sin. In both cases "a necessary and immanent attribute of Deity" stands in the way of the non-infliction of the penalty due to sin, _viz._, the attribute of Justice, which not even the attribute of Mercy may displace, or rob of that satisfaction which is due. God must act in harmony with his own attributes.

[Footnote A: The late Elder Orson Pratt, put this doctrine of the helplessness of man to escape the penalty of his own sin in the most forcible manner. He said: "We believe that all who have done evil, having a knowledge of the law, or afterwards in this life coming to the knowledge thereof, are under a penalty, which is not inflicted in this world but in the world to come. Therefore such in this world are prisoners, shut up under the sentence of law, awaiting with awful fear for the time of judgment, when the penalty shall be inflicted, consigning them to a second banishment from the presence of their Redeemer, who had redeemed them from the penalty of the first law. But, enquires the sinner, is there no way for escape? Is my case hopeless? Can I not devise some way by which I can extricate myself from the penalty of the second law and escape this second banishment? The answer is,--if thou canst hide thyself from the all-searching eye of an Omnipresent God, that he shall not find thee, or if thou canst prevail with him to deny justice its claim, or if thou canst clothe thyself with power, and contend with the Almighty, and prevent him from executing the sentence of the law, then thou canst escape. If thou canst cause repentance, or baptism in water, or any of thine own works, to atone for the least of thy transgressions, then thou canst deliver thyself from the awful penalty that awaits thee. But be assured, O sinner, that thou canst not devise any way of thine own to escape, nor do anything that will atone for thy sins, therefore, thy case is hopeless, unless God hath devised some way for thy deliverance" (Remarkable Visions, Orson Pratt's Works).]

_4. Identical Principles Operative in Man's Individual Sins as in Adam's Sin:_ In the case of man's individual violations of law, as in Adam's sin, the inexorableness of law holds good.[A] Thus satisfaction to justice in the case of individual sins like the satisfaction to justice for Adam's sin, must be rendered by God to God, "since only Deity can satisfy the claims of Deity." There is the same act against the honor of God; hence the same question of rank and dignity in the one who makes the Atonement. The same necessity for one not only willing but capable of making the Atonement, by suffering the penalty due to the sins of all men. He must suffer for them; for the ground work of their forgiveness and restoration to union with God must be that the penalty due to their sin has been paid. This or Justice goes unsatisfied--Mercy robs Justice or else the law must take its course and punishment be actually inflicted upon the transgressors which leaves man to a life of eternal misery, alienated from God, separated from the source of spiritual life and light; no longer in union with the power divine that could uplift and direct him to sublime heights of moral and spiritual excellence--man, under such circumstances, would indeed be spiritually dead, and dead eternally, since he is helpless to extricate himself from such conditions, as a sinner can not justify his sin, nor a criminal pardon his own crime. But to leave the punishment to be actually inflicted upon man would thwart the purpose of God with reference to man's earth-life; for God designed that mail's earth-life should eventuate in his happiness, in the union of man with God. "Men are that they might have joy." By other Book of Mormon teachers the plan for man's redemption is called "the plan of happiness," "the great plan of happiness;"[B] and as this happiness depends upon union and communion with God, it is proper to think of the gospel as contemplating the spiritual union of man with Deity.

[Footnote A: Behold justice exerciseth all his demands. * * * What! do ye suppose that mercy-can rob justice? I say unto you, nay; not point urged by the Nephite writer is that God will act in harmony with his attributes, see the context--the whole chapter.]

[Footnote B: Alma xlii:8, 15.]

We conclude then that for man's individual sins as for Adam's sin, though differing in some respects already noted, involves the same necessity of Atonement to the honor of God by one equal with God--hence God.

There is the same inexorableness of law; the same helplessness on the part of man to make satisfaction for his sin, hence man's dependence upon a vicarious atonement, if he is to find redemption at all. There is the same need for capacity in the one making the atonement to make full satisfaction to the justice of God by paying the uttermost farthing of man's obligations to the law; the idea of satisfaction necessarily involves that of penal suffering, coupling together those two ideas, satisfaction and expiation; or satisfaction to Justice through expiation. The Deity who redeems man must pay the penalty due to sin by suffering in man's stead.

_5. Motive Force of the Atonement:_ And what shall prompt a Deity to make such an atonement? Two attributes of the Deity now a long time kept in the back ground, viz., Love and Mercy. We have seen and considered at some length the helplessness of man in the midst of those earth conditions necessary to his progress; God saw it from the beginning; and--

"God so loved the world, that he gave his only begotten Son, that
whosoever believeth on him might not perish but have everlasting
life.

"For God sent not his Son into the world to condemn the world, but
that the world through him might be saved."

"He that believeth on him is not condemned; but he that believeth
not is condemned already because he hath not believed in the name
of the only begotten Son of God.

"And this is the condemnation, that light is come into the world,
and men loved darkness rather than light, because their deeds were
evil."[A]

[Footnote A: St. John iii:16-19.]

LESSON XIX.

(Scripture Reading Exercise.)

THE ADVENT OF MERCY INTO THE EARTH-SCHEME OF THINGS.

ANALYSIS.

I. Source of Redemption.

II. Antiquity of the Plan of Redemption.

III. Vicarious Work of the Christ.

IV. The Balancing of the Claims of Justice and Mercy.

V. Man's Part in the Scheme of Redemption--Repent or Suffer.

VI. The Advent of Mercy--Alternatives.

VII. The Justice, Wisdom and Mercy of God.

REFERENCES.

The references of Lesson XVIII.

Also Taylor's Mediation and Atonement, Chs. xix, xxiv, xxv; and the text and context of the passages of scriptures quoted and cited in this lesson.

_SPECIAL TEXT: "The law entered that sin might abound. But when sin abounded, grace did more abound that as sin hath reigned unto death, even so might grace reign through righteousness, unto eternal life by Jesus Christ our Lord." (Rom. v:20, 21.)_

DISCUSSION.

_1. Manner of the Christ's Atonement Foreshadowed:_ This lesson continues with the truth with which the last one concluded, viz., "God so loved the world that he gave his only begotten Son that whosoever believeth on him might not perish, but have everlasting life." This declaration is preceded in the testimony of John with the following:

"And as Moses lifted up the serpent in the wilderness, even so must
the Son of man be lifted up; that whosoever believeth in him should
not perish but have eternal life."[A]

[Footnote A: St. John iii:14, 15.]

Showing the manner of Christ's atonement.

Peter the chief of the Judean apostles, and hence chief of the witnesses for the great truth of salvation through Christ, says: "For Christ also hath once suffered for sins, the just for the unjust, that he might bring us to God."[A]

[Footnote A: I Peter iii:18.]

_2. Source of Redemption:_ Inexorableness of Justice: The Nephite writers are even more explicit. Lehi says:

"The way is prepared and salvation is free, and men are
sufficiently instructed that they know good from evil. And the law
is given unto men. And by the law, no flesh is justified; or, by
the law, men are cut off. Yea, by the temporal law, they were cut
off; and also, by the spiritual law they perish from that which is
good, and become miserable forever. Wherefore, redemption cometh in
and through the Holy Messiah; for he is full of grace and truth.
Behold he offereth himself a sacrifice for sin, to answer the ends
of the law, unto all those who have a broken heart and a contrite
spirit; and unto none else can the ends of the law be answered."[A]

[Footnote A: II Nephi ii;4-7.]

So also Jacob, brother of the first Nephi, said: "And he [the Christ] cometh into the world that he may save all men, if they will hearken unto his voice; for behold, he suffereth the pains of all men; yea the pains of every living creature, both men, women, and children, who belong to the family of Adam."[A]

[Footnote A: Ibid ix:21.]

_3. Antiquity of the Plan of Man's Redemption:_ After explaining that it was appointed unto men to die, "and after death they must come to judgment;" and that God saw that it was expedient that men should come to a knowledge of these things and accordingly, from early time,[A] "sent angels to converse with them, who caused men to behold the glory of God"--Alma says:

[Footnote A: Book of Moses--P. of G. P--Ch. v:6-8, 58.]

"And they began from that time forth to call on his name;
therefore God conversed with men, and made known unto them the
plan of redemption, which had been prepared from the foundation
of the world; and this he made known unto them according to their
faith and repentance, and their holy works; wherefore he gave
commandments unto men, they having first transgressed the first
commandments as to things which were temporal and becoming as
Gods, knowing good from evil, placing themselves in a state to
act, or being placed in a state to act according to their wills
and pleasures, whether to do evil or to do good; therefore God
gave unto them commandments, after having made known unto them
the plan of redemption, that they should not do evil, the penalty
thereof being a second death, which was everlasting death as to
things pertaining unto righteousness; for on such the plan of
redemption could have no power, for the works of justice could not
be destroyed, according to the supreme goodness of God. But God
did call on men, in the name of his Son, (this being the plan of
redemption which was laid) saying, 'If ye will repent, and harden
not your hearts, then will I have mercy upon you, through mine
only begotten Son; therefore, whosoever repenteth and hardeneth
not his heart, he shall have a claim on mercy through mine only
begotten Son, unto a remission of his sins; and these shall enter
into my rest. And whosoever will harden his heart, and will do
iniquity, behold, I swear in my wrath that he shall not enter into
my rest."[A]

[Footnote A: Alma xii:29-35.]

_4. The Vicarious Work of the Christ and Its Purpose:_ Again Alma:

"Behold I say unto you, that I do know that Christ shall come among
the children of men, to take upon him the transgressions of his
people, and that he shall atone for the sins of the world; for the
Lord God hath spoken it; for it is expedient that an atonement
should be made; for according to the great plan of the eternal
God, there must be an atonement made, or else all mankind must
unavoidably perish; yea, all are fallen and are lost, and must
perish except it be through the atonement which it is expedient
should be made And behold, this is the whole meaning of the law;
every whit pointing to that great and last sacrifice; and that
great and last sacrifice will be the Son of God; yea, infinite
and eternal; and thus he shall bring salvation to all those who
shall believe on his name; and this being the intent of this last
sacrifice to bring about the bowels of mercy, which over powereth
justice, and bringeth about means unto men that they may have faith
unto repentance. And thus mercy can satisfy the demands of justice,
and encircle them [the penitent sinners] in the arms of safety,
while he that exercises no faith unto repentance, is exposed to the
whole law of the demands of justice therefore only unto him that
has faith unto repentance is brought about the great and eternal
plan of redemption."[A]

[Footnote A: Alma xxxiv:8, 9, 14-16.]

_5. The Counter Claims of Justice and Mercy--Mercy Triumphant:_ And again Alma:

"All mankind were fallen, and they were in the grasp of justice;
yea, the justice of God which consigned them for ever to be cut
off from his presence. And now the plan of mercy could not be
brought about, except an atonement should be made; therefore God
himself atoneth for the sins of the world to bring about the plan
of mercy, to appease the demands of justice, that God might be a
perfect, just God, and a merciful God also. * * * But there is a
law given, and a punishment affixed, and a repentance granted;
which repentance, mercy claimeth: otherwise justice claimeth
the creature, and executeth the law, and the law inflicteth the
punishment; if not so, the works of justice would be destroyed,
and God would cease to be God. But God ceaseth not to be God,
and mercy claimeth the penitent, and mercy cometh because of the
atonement; and the atonement bringeth to pass the resurrection of
the dead; and the resurrection of the dead bringeth back men into
the presence of God; and thus they are restored into his presence,
to be judged according to their works; according to the law and
justice; for behold justice exerciseth all his demands, and also
mercy claimeth all which is her own; and thus none but the truly
penitent are saved. What! do ye suppose that mercy can rob justice?
I say unto you, nay; not one whit. If so, God would cease to be
God. And thus God bringeth about his great and eternal purposes
which were prepared from the foundation of the world. And thus
cometh about the salvation and the redemption of men, and also
their destruction and misery."[A]

[Footnote A: Alma xlii.]

The revelations given through Joseph Smith are equally explicit:
"Remember the worth of souls is great in the sight of God; for,
behold, the Lord your Redeemer suffered death in the flesh;
wherefore he suffered the pain of all men, that all men might
repent and come unto him."[A]

[Footnote A: Doc. & Cov. Sec. 18:10, 11.]

_6. Man Must Repent or Suffer:_ And again:

"And surely every man must repent or suffer, for I, God, am
endless; wherefore, I revoke not the judgment which I shall pass,
but woes shall go forth, weeping wailing and gnashing of teeth,
yea, to those who are found on my left hand; nevertheless it is
not written that there shall be no end to this torment, but it
is written endless torment. * * * Therefore I command you to repent,
repent, lest I smite you by the rod of my mouth, and by my wrath,
and by my anger, and your sufferings be sore--how sore you know
not! how exquisite you know not! yea, how hard to bear ye know
not! For behold, I, God have suffered these things for all, that
they might not suffer if they would repent. But if they would not
repent, they must suffer even as I. Which suffering caused myself,
even God, the greatest of all, to tremble because of pain, and to
bleed at every pore, and to suffer both body and spirit; and would
that I might not drink the bitter cup and shrink--nevertheless,
glory be to the Father, and I partook and finished my preparations
unto the children of men; wherefore, I command you again to repent,
lest I humble you with my almighty power, and that you confess your
sins, lest you suffer these punishments of which I have spoken,
of which in the smallest, yea, even in the least degree you have
tasted at the time I withdrew my spirit."[A]

[Footnote A: Doc. & Cov. Sec. 19:4-6, and 15-20.]

_7. The Advent of Mercy--Summary:_ From the doctrines of these scriptures, how like a flood comes rushing into this world-scheme of things the Love and Mercy of God! The Justice of God, as we have seen, has been exacting--otherwise it would not be Justice, the very nature of Justice is to be exacting--demanding all that is its due satisfaction for the injured honor and majesty of God; and the penalty due to broken law. But once these claims are satisfied, Justice is silent, and Love and Mercy have free range to bring to pass the complete redemption of man.

Let us for a moment contemplate our theme from this view-point though at the cost of iteration.

God, loving always the spirits of men, desires their progress and their eternal happiness.[A]

[Footnote A: See Lesson IV where the doctrine is worked out in detail.]

To achieve this the union of spirit and earth-elements are necessary, that the spirit may get more perfect self expression, and attain to higher manifestations and power than would otherwise be possible.[A]

[Footnote A: See Lesson IV where the doctrine is developed somewhat in detail.]

Also to achieve this end, the experience of earth-life amid broken harmonies is necessary; the experience of viewing opposite existences in conflict--good and evil; faith and doubt; hope and despair; victory and defeat; freedom and bondage; joy and sorrow; perfect health and physical pain; life and death.[A]

[Footnote A: The subject is discussed at length in Lesson VII.]

To bring to pass these broken harmonies that the rich lessons and necessary experiences they teach may be available to man, there must needs be "a fall of man," a violation of law, else there can be no broken harmonies.

Man falls; Adam transgresses law and the earth-life of man begins among all the conditions essential to his instruction and experience with opposite existences in conflict.

But this violation of law, though necessary to these ends, is nevertheless a violation of law, for which a satisfaction must be made and that the broken harmonies may be restored.

Not only did Adam transgress law in order to bring to pass the conditions necessary to man's instruction and consequent progress, but man--all men--coming to years of accountability, also violate law--sin on their own account and incur the consequences due to sin.

In both cases men are unable to restore that which was lost--give satisfaction to the injured honor and insulted majesty of God, or create grounds of justification for the pardon of man's sin; either for Adam's transgression--the fall--or for man's personal sins.

_8. Alternatives--But One Admissable:_ This creates a situation that can only be met in one of two ways if justice is to be maintained, the integrity of the moral government of the world perpetuated, and the harmony of God's attributes remain unbroken;

First: _Justice must take its course, the punishment must be inflicted upon the actual sinner, leaving man to satisfy justice by an endless misery; or_

Second: _God must satisfy his own claims against man; he must make a satisfaction to justice, there must be a vicarious Atonement made for man, since, as we have seen, man himself is helpless._

The adoption of the first of these alternatives would thwart the general purpose of God with reference to man, the bringing to pass his progress and the possibility of his eternal happiness; and also it would violate the covenant of God with man, made before the world began, the promise of eternal life.[A] This alternative, is impossible, then, and may be dismissed without further consideration.

[Footnote A: Titus i:2.]

The second alternative is all that remains. God must make a vicarious Atonement for man; a Deity must satisfy the claims of God's honor. God must satisfy the demands of justice, that Mercy may assert her claims and redeem man.

And that order of things is in force; that is "the great plan of happiness"--the Gospel--"Glad tidings;" "Glad tidings of great joy, which shall be unto all people."[A] Back of it, underlying it, is the great Love of God for man; Love manifested in great acts of mercy; for Mercy is but Love active.

[Footnote A: Luke ii:10.]

This Love prompts God to make reparation to God's honor, and satisfy Justice by undergoing the penalty due to Adam's sin, that he might bring to pass the resurrection from the dead; and make it possible for man spirit and body united, to resume his union with God.

This Love prompts God to suffer for the individual sins of men; to pay the penalty due to each man's sin, that there might be ground for man's justification under the law. That Mercy might claim the sinner upon conditions that Love may prescribe.

_9. The Justice, Wisdom, and Mercy of God:_ In view of all this is it any marvel that men coming to a full consciousness of the balanced claims of Justice and Mercy in ecstasy exclaim--as Jacob the brother of Nephi did--

"O the greatness and the justice of our God! For he executeth all
his words, and they have gone forth out of his mouth, and his law
must be fulfilled. * * *

"O the greatness of the mercy of our God, the Holy One of Israel!
for he delivereth his saints, from that awful monster the devil,
and death and hell."[A]

"O the wisdom of God! his mercy and grace! For behold, if the flesh
should rise no more, our spirits must become subject to that angel
who fell from before the presence of the eternal God, and became
the devil, to rise no more."

"And our spirits must have become like unto him, and we become
devils, angels to a devil, to be shut out from the presence of our
God, and to remain with the Father of lies, in misery, like unto
himself; yea, to that being who beguiled our first parents; who
transformeth himself nigh unto an angel of light, and stirreth up
the children of men unto secret combinations of murder, and all
manner of secret works of darkness."[B]

[Footnote A: II Nephi ix:17, 19.]

[Footnote B: II Nephi ix:8-9.]

Or else with Paul declare--

"By grace are ye saved through faith; and that not of yourselves;
it is the gift of God."[A]

"The law entered that sin might abound. But where sin abounded,
grace did more abound; that as sin hath reigned unto death, even so
might grace reign through righteousness, unto eternal life by Jesus
Christ our Lord."[B]

[Footnote A: Eph. ii.]

[Footnote B: Rom. v:20-21.]

LESSON XX.

(Scripture Reading Exercise.)

CO-OPERATION OF MAN NECESSARY TO INDIVIDUAL REDEMPTION.

ANALYSIS.

I. The Two Effects of the Atonement.

II. The Necessity of Man's Co-operation in Individual Salvation.

III. Sanctification as Well as Justification.

IV. Spiritual and Moral Growth.

V. Free Redemption of Little Children and Those Who Die without Law.

REFERENCES.

Book of Mormon: II Nephi ix; Doc. & Cov., Sec. 19; Alma xi.

The Gospel (Roberts), Ch. iii.

Orson Pratt's Kingdom of God, Part III, Subdivision V. Works

Taylor's Mediation and Atonement, Chs. xxi and XXV.

The texts and contexts of the scriptures quoted in the body of this lesson.

_SPECIAL TEXT: "Wherefore the rather brethren, give diligence to make your calling and election sure." (II Peter i:10.)_

DISCUSSION.

_1. The Atonement as Related to Adam's Transgression, and Man's Individual Sins:_ As already observed a difference is to be noted between the results flowing out of the Atonement for Adam's first sin--the fall; and the results derived from the satisfaction made by the Christ for man's individual sins.

The difference consists in this: First, from the consequences of Adam's transgression, there comes full and free redemption--salvation unconditional and universal. "By Adam came the fall of man. And because of the fall of man, came Jesus Christ even the Father and the Son;[A] and because of Jesus Christ came the redemption of man. And because of the redemption of man, which came by Jesus Christ, they are brought back into the presence of the Lord; yea, this is wherein all men are redeemed, because the death of Christ bringeth to pass the resurrection, which bringeth to pass a redemption from an endless sleep, from which sleep all men shall be awakened by the power of God when the trump shall sound; and they shall come forth, both small and great, and all shall stand before his bar, being redeemed and loosed from this eternal band of death, which death is a temporal death."[B]

[Footnote A: For explanation see Doc. & Cov. Sec. xciii:1-6.]

[Footnote B: Book of Mormon, Ch. ix:12, 13. Also II Nephi Ch. ix. Both chapters are devoted to the idea of the text above, and should be studied carefully; they are too long for quotation here.]

To this may be added Paul's great generalization: "Since by man came death, by man came also the resurrection from the dead; for as in Adam all die, even so in Christ shall all be made alive."[A]

[Footnote A: I Cor. xv:21, 22.]

The universal physical death is overcome by the equally universal resurrection.[A] The universal banishment of men from the presence of God, the spiritual death, is overcome by the universally established possibility of reunion with God; and all will be brought back into the presence of God at the day of judgment; but their right and power to remain in that presence and maintain union with God, will depend upon conditions to be considered later. Second, redemption from the consequences of man's individual sins, the penalties for which the Christ has expiated, are granted to men only upon compliance with certain conditions. "By grace are ye saved _through faith_"[B] "He that believeth and is baptized shall be saved."[C] "Wo unto him who knoweth that he rebelleth against God; for salvation cometh to none such except it be through repentance and faith on the Lord Jesus Christ."[D] "He shall take upon himself the transgression of those who believe on his name; and these are they that shall have eternal life, and salvation cometh to none else."[E] "Behold, I God, have suffered these things for all that they might not suffer if they would repent, but if they would not repent they must suffer even as I, which suffering caused myself, even God, the greatest of all, to tremble because of pain and to bleed at every pore, and to suffer both body and spirit."[F] "And being made perfect, he became the author of eternal life unto all them that obey him."[G]

[Footnote A: Doc. & Cov. Sec. xix:26-29, 41. Matt. xxv:31-46. Alma xi:40, 41.]

[Footnote B: Eph. ii:8.]

[Footnote C: Mark xvi:16.]

[Footnote D: Mosiah iii:11, 12.]

[Footnote E: Alma xi:40, 41.]

[Footnote F: Doc. & Cov. Sec. xix:16-19.]

[Footnote G: Heb. v:9.]

_2. Man's Co-operation With God in Working out Man's Salvation, Grounded in Necessity:_ These scriptures establish the truth that for redemption from the consequences of man's individual sins the co-operation of man is required, his faith, his repentance; in a word his obedience.

The Gospel so far as the individual man is concerned, is the power of God unto salvation to everyone that believes and obeys the same. In the difference between the redemption from the transgression of Adam and redemption from man's personal sins, the one being free, unconditional, universal; and the other being free, possible to all, but conditional, and therefore limited to those who comply with the conditions, there is to be observed nice discriminations in the justice of God. Free and universal redemption comes from the consequences of Adam's fall because that fall is absolutely necessary to the accomplishment of the purposes of God with reference to man; without it nothing may be done for his progress, therefore since that fall is necessary to these ends Justice demands that there be provided free and universal and complete and unconditional redemption from its consequences. But in the case of man's personal sins they are not absolutely necessary to the accomplishment of the general purposes of God. Of course the earth-environment of man, including the broken harmonies as we find them, including the self-wilfullness, and even the personal sins of men, with the consequent suffering and sorrow, may be necessary to the experience of man; but all that will abundantly come once men are at the same time free to choose, and good and evil is set before them. But what is here meant is that it is not absolute necessity that individual men should sin, or that they sin without limit. Men can refrain from sin if they will; the power is in them. They are able to stand, "yet free to fall." They have power to choose good and to follow that instead of evil if they so elect. Therefore, while it is eminently proper that the Atonement of the Christ should be made to include satisfaction to Justice for the personal sins of men, and the debt of suffering due to them should be paid vicariously,--especially since man is powerless to offer expiation himself--for it is needful that ample provision be made for the justification of man's pardon; yet it is also in accordance with Justice that man shall co-operate with God in bringing about the blessed result of his deliverance from the consequences of his personal sins; and that conditions shall be required as necessary to participation in the forgiveness provided; such conditions as belief in and acceptance of the terms of Atonement; repentance of sin, and a hearty co-operation with God in overcoming evil and its effects in the human soul.

_3. The Work of Salvation a Work of Sanctification as well as of Justification:_ Moreover, this salvation from the effects of personal sins is not only a matter of forgiveness of past sins; a matter of justification before God; a matter of re-establishing union with God, which is spiritual life; but it is a matter of sanctification of the soul; and of power to maintain the renewed spiritual life with God. It is a matter that involves human desires and human will. Surely it is unthinkable that God would hold man in union with himself against his desire, or against his will. Such a condition would not be "union" but bondage. The co-operation of man then in this work of his personal salvation becomes an absolute necessity, and hence the conditions of individual salvation already noted, and which may be summed up in the doctrine of man's self-surrender unto God, manifested by his obedience to God under the law; and the declared intention of that obedience by receiving the symbols of the Atonement, to be found in the ordinances of the Gospel, especially in baptism and the sacrament of the Lord's supper.

_4. Spiritual and Moral Growth:_ The attainment of this condition of Christian righteousness, however, becomes a matter of character building under the favorable conditions provided by the gospel; and character building, even under favorable conditions is a matter of slow, self-conquest, It means to follow the admonition of the chief Judean apostle, and "add to your faith, virtue; and to virtue, knowledge; and to knowledge, temperance; and to temperance, patience; and to patience, godliness; and to godliness, brotherly kindness; and to brotherly kindness, charity. For if these things be in you and abound," said he, "they make you that ye shall neither be barren nor unfruitful in the knowledge of our Lord Jesus Christ."[A]

[Footnote A: II Peter i.]

To be fruitful in that knowledge means to be growing in grace, in knowledge of the truth, in righteousness. It means development according to the type of the Christian spiritual life, which is Christ Jesus. "If you wish to go where God is," said the Prophet Joseph, "you must be like God, or possess the principles God possesses." All of which, of course, may not be possessed without divine help, as well as human effort. "He that lacketh these things"--the virtues above enumerated by Peter, and the disposition to build them up by his own effort, as well as by divine grace, "is blind and cannot see afar off," continues that apostle, "and hath forgotten that he was purged from his old sins. Wherefore the rather, brethren, give diligence to make your calling and election sure: for if ye do these things, ye shall never fall: for so an entrance shall be ministered unto you abundantly into the everlasting kingdom of our Lord and Savior Jesus Christ."[A]

[Footnote A: II Peter i:9-11.]

_5. Phase of the Atonement Peculiar to "Mormonism:"_ It may be remarked in passing that the difference noted in the foregoing paragraphs of this lesson on applying the Christ's Atonement to Adam's sin and man's personal sins--in the first case unconditional, and in the second conditional--is a doctrine, in modern times, peculiar to "Mormonism;" or, to speak more accurately, to the New Dispensation of the Gospel revealed to Joseph Smith; and is derived almost wholly from the teachings of the Book of Mormon.[A] In that distinction the beauty and glory of the Atonement, the balanced claims of justice and mercy shine forth as no where else, even in holy writ,--much less in the uninspired writings of men. It may be regarded as the "Mormon" contribution to views of the Atonement of Christ, for it is to be found no where else except in Mormon literature.

[Footnote A: See II Nephi ii. Ibid ix. Alma xxxiv and xlii. Mormon ix.]

_7. The Free and Complete Redemption of Little Children:_ From the foregoing difference in the application of the Atonement to the sin of Adam and the individual sins of men there arises another important matter viz.: If redemption from the consequences of Adam's fall is to be absolutely unconditional, and universal, and that entirely through the Atonement of the Christ and without the co-operation of man, then it logically follows that if man himself remains absolutely without sin, he would stand in need of no satisfaction being made for his sin and no forgiveness of sins, since in the case supposed they have no existence; and therefore the Atonement of the Christ for the sin of Adam, would be all sufficient to redeem man from the power of death and restore him to union with God. It follows that if any part of the human race die in this state of personal innocence then they are redeemed by virtue of the Atonement of Christ without any other consideration whatsoever. Hence Mormon said:

"Listen to the words of Christ, your Redeemer, your Lord and your
God. Behold, I came into the world not to call the righteous but
the sinners to repentance; the whole need no physician, but they
that are sick! wherefore little children are whole, for they are
not capable of committing sin; wherefore the curse of Adam is taken
from them in me, that it hath no power over them. * * * Little
children need no repentance, neither baptism. * * * Little children
are alive in Christ, even from the foundation of the world."[A]

[Footnote A: Moroni viii:8-12.]

No less explicit is the word of the Lord through the Prophet Joseph Smith:

"But, behold, I say unto you, that little children are redeemed
from the foundation of the world through mine only Begotten,
wherefore they cannot sin, for power is not given unto Satan to
tempt little children, until they begin to become accountable
before me."[A]

[Footnote A: Doc. & Cov. Sec. xxix:46, 47.]

_8. The Redemption of Those Who Die Without Law:_ Moreover, it appears that Mercy has special claims upon those men and women, and also upon nations and races who know not the Gospel. The first Nephi in speaking of the Atonement of Christ and its effects where proclaimed and rejected, says:

"Wherefore he [God] has given a law; and where there is no law
given there is no punishment; and where there is no punishment,
there is no condemnation; and where there is no condemnation, the
mercies of the Holy One of Israel have claim upon them because of
the atonement; for they are delivered by the power of him [Christ];
for the atonement satisfieth the demands of his justice upon all
those who have not the law given to them, that they are delivered
from that awful monster, death and hell, and the devil, and the
lake of fire and brimstone [See Alma xii:17],[A] which is endless
torment; and they are restored to that God who gave them breath,
which is the Holy One of Israel."[B]

[Footnote A: The torments of the ungodly sinners are likened unto a lake of fire and brimstone by this writer, Nephi. Not that the sinners are plunged into a lake of fire and brimstone as so-called orthodox Christians teach. Indeed, in the above passage there is a definition of what the lake of fire is--it is "endless torment," which ever exists for the punishment of impenitent sinners--each one partaking of it to such a degree and for such time as is necessary to satisfy the demand of justice. In this very chapter above quoted Nephi says of the wicked: "And their torment is as a lake of fire and brimstone, whose flames ascend up for ever, and have no end."]

[Footnote B: Nephi ix:25, 26.]

And so Moroni:

"For the power of redemption cometh on all they that have no
law; wherefore, he that is not condemned, or he that is under
no condemnation, cannot repent; and unto such baptism availeth
nothing."[A]

[Footnote A: Moroni viii:22.]

To this also agrees the teachings of Paul:

"For as many as have sinned without law shall also perish without
law:[A] and as many as have sinned in the law shall be judged by
the law."[B]

[Footnote A: I venture the suggestion, basing it on the sense of the whole passage, that it should read: "Shall also be judged without the law."]

[Footnote B: Rom. ii:12.]

LESSON XXI.

(Scripture Reading Exercise.)

SYMBOLS OF THE ATONEMENT.

ANALYSIS.

I. The Two Great Christian Symbols.

II. Baptism.

1. Introduction and Formula.

2. Symbolism of Atonement in Baptism.

3. Realities Give Virtue to Symbols.

III. The Sacrament of the Lord's Supper--Eucharist.[A]

1. The Prayer of Consecration--Formula of.

2. Symbolism of the Atonement in the Eucharist.

3. Realities Back of Symbols.

REFERENCES.

All the texts and contexts of this lesson, and also

Matt. xi:26-29; Luke xxii; I Cor. xi:23-30.

Doc. & Cov., Sec. xx.

Moroni ix, v.

_SPECIAL TEXT: "Except a man be born of the water and of the spirit he can not enter into the kingdom of God." (St. John iii:5.)_

_"For as often as ye eat this bread and drink this cup, ye do show the Lord's death till he come." (I Cor. xi:26.)_

[Footnote A: The commemoration of the sacrifice of our Lord is often and I may say generally called Eucharist. "The Lord's Supper, a solemn rite commemorating the dying of Christ for the salvation of men; the Holy Sacrament, the communion of the body and the blood of Christ" (Funk & Wagnall Dic.).]

DISCUSSION.

_1. The Two Great Christian Symbols:_ The two great Christian institutions of baptism and the sacrament of the Lord's supper have already been alluded to as evidence of the fact of the Atonement.[A] They are now to be considered as symbols of the Atonement. I take up baptism first, as introduced by the Christ himself among the Nephites, because there more perfectly than elsewhere we have this symbol set forth, and only there, in ancient scripture, is the exact formula of the ceremony given. The account of it in the Nephite record stands as follows:

[Footnote A: Lesson XI which see.]

_2. Introduction of Baptism Among the Nephites--Its Formula:_

"And he said unto them, on this wise shall ye baptize; and there
shall be no disputations among you. Verily I say unto you that who
so repenteth of his sins through your words, and desireth to be
baptized in my name, on this wise shall ye baptize him; behold,
ye shall go down and stand in the water, and in my name shall ye
baptize them. And now, behold, these are the words which ye shall
say, calling them by name, saying:

'Having authority given me of Jesus Christ, I baptize you in the
name of the Father, and of the Son, and of the Holy Ghost. Amen.'

And then shall we immerse them in the water and come forth again
out of the water."[A]

[Footnote A: III Nephi xi:22-26.]

_3. The Symbol of the Atonement in Baptism:_ In this ordinance we have recognized first of all Jesus Christ in whose authority the administrator acts--"Having authority given me of Jesus Christ," etc.

"I baptize you * * * then shall we immerse them in the water and come forth again out of the water." By this immersion in the water is symbolized the death and burial of the Christ, the Atonement he made for the sins of man. In the coming forth again out of the water, is symbolized the resurrection of the Christ, his triumph over death, the victory side of the Atonement; death is conquered, life is triumphant; Christ is the first fruits of the resurrection and through him all men participate in the resurrection. "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.'"[A]

[Footnote A: Cor. xv:21, 22.]

Nor is this all; but in baptism is symbolized the forgiveness of sins to the baptized. John preached "the baptism of repentance for the remission of sins."[A] Peter commanded the multitude on the day of Pentecost to repent and be baptized in the name of Jesus Christ for the remission of sins.[B] "Arise and be baptized and wash away thy sins."[C] "Come unto me and be baptized in my name that ye may receive a remission of your sins."[D] "Thou shalt declare * * * remission of sins by baptism."[E] "Preach repentance and remission of sins by way of baptism in the name of Jesus Christ."[F]

[Footnote A: Mark i:4. Luke iii:3.]

[Footnote B: Acts ii:38.]

[Footnote C: Acts xxii:16.]

[Footnote D: III Nephi xxx:2.]

[Footnote E: Doc. & Cov. Sec. xix:31.]

[Footnote F: Doc. & Cov. Sec. iv:2.]

"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."[A]

[Footnote A: Rom. vi:4, 5. See also "The Gospel"--Third Edition, Ch. xvi.]

Baptism then not only becomes a symbol of the Christ's death, burial and resurrection to newness of life; but also the death and burial to sin of the baptized; and his resurrection to a newness of moral and spiritual life. To him it is a birth to righteousness.

Water baptism is completed by the baptism of the spirit, by which man is placed in union with God, through the reception of the Holy Ghost, foreshadowing that more complete union which shall come when man shall dwell in the very presence of God the Father, and God the Son after the resurrection.[A]

[Footnote A: Doc. & Cov. Sec. xxvi.]

And thus the symbols of the Atonement of Christ to the very uttermost are found in this Christian institution of baptism.

_4. Realities Give Virtue to Symbols:_ Let it be said here, however, and because following the above presentation of baptism it may be seen better than in any other connection, that it is not the physical fact of being immersed in water that brings remission of sins, nor the physical fact of the imposition of hands that re-established the union with God through the medium of the Holy Ghost. These as we have tried to explain are symbols of the deeper and greater realities that produce the results of forgiveness of sins and union with God. Back of the physical fact of baptism is the Atonement of Christ, wrought out by his making satisfaction to the injured honor of God, occasioned by sin, and bringing to pass the resurrection from the dead, because a Lord of life, and having the power to impart life to others, to the dead. Back of the physical fact of the immersion of a man in water, in order to a remission of his individual sins, is the fact that Jesus by his own suffering paid the penalty due to that and every other man's sins in the world, and thus brought all men within the claims of Mercy, and made it possible for the sins of men to be forgiven without violence to the Justice of God. This ordinance of baptism supplies the symbols of these realities; it is, however, in the realities instead of the signs or symbols of the realities whence arises the power of God unto salvation. Still the symbols of the realities may not be dispensed with; they are necessary to the perpetuation, in palpable form, of the realities behind them, hence the Church teaches and will always teach the necessity of conforming to or obeying them; they are but the signs and seals of our salvation, however, rather than the ground of it; and they would have no virtue at all except for the existence of the realities which they image forth to outward senses, and witness to the world the covenant which those who accept the gospel make with God.

_5. The Sacrament of the Lord's Supper as a Symbol of the Atonement:_ This, like baptism, is a permanent Christian institution; and also like baptism it is best set forth in the Nephite scriptures,[A] the Book of Mormon; for there, and no where else in ancient scripture, is the formula of the institution as given by the Christ to be found. The prayer of consecration of these symbols is of the highest value, and one of the noblest monuments of Nephite or any other Christian literature extant. I give the prayers of consecration together with the introductory remarks of Moroni which declare their origin.

[Footnote A: The best New Testament account of the introduction of the Lord's Supper is (1) That given by Matthew; and (2) by Paul. The first of these is as follows: "And as they were eating, Jesus took bread and blessed it, and brake it, and gave it to the disciples and said, Take eat; this is my body. And he took the cup, and gave thanks, and gave it to them, saying, Drink ye all of it; for this is my blood of the new testament, which is shed for many for the remission of sins" (Matthew Ch. xxvi:26-28).

The second in Paul's first letter to the Corinthians: "For I have received of the Lord that which also I delivered unto you, that the Lord Jesus the same night in which he was betrayed took bread; and when he had given thanks, he brake it, and said, Take eat; this is my body, which is broken for you; this do in remembrance of me. After the same manner also he took the cup, when he had supped, saying, This cup is the new testament in my blood; this do ye, as oft as ye drink of it in remembrance of me. For as often as ye eat this bread, and drink this cup, ye do shew the Lord's death till he come. Wherefore whosoever shall eat this bread, and drink this cup of the Lord, unworthily, shall be guilty of the body and blood of the Lord. But let a man examine himself and so let him eat of that bread, and drink of that cup. For he that eateth and drinketh unworthily, eateth and drinketh damnation to himself not discerning the Lord's body" (I Corinthians, Ch. xi:23-29).]

_Introduction:_

"The manner of their Elders and Priests administering the flesh and blood of Christ unto the church. And they administered it according to the commandments of Christ; wherefore we know the manner to be true; and the Elder or Priest did minister it. And they did kneel down with the Church and prayed to the Father in the name of Christ, saying:

_Prayer of Consecration over the Broken Bread--the Body:_

"O God, the Eternal Father, we ask thee in the name of thy Son Jesus Christ, to bless and sanctify this bread to the souls of all those who partake of it, that they may eat in remembrance of the body of thy Son, and witness unto thee, O God, the Eternal Father, that they are willing to take upon them the name of thy Son, and always remember him, and keep his commandments which he hath given them, that they may always have his spirit to be with them. Amen."

"The manner of administering the wine. Behold they took the cup, and said:

_Consecration of the Wine--the Blood:_

"O God, the Eternal Father, we ask thee, in the name of thy Son Jesus Christ, to bless and sanctify this wine to the souls of all those who drink of it, that they may do it in remembrance of the blood of thy Son, which was shed for them, that they may witness unto thee, O God, the Eternal Father, that they do always remember him, that they may have his spirit to be with them. Amen."[A]

[Footnote A: Book of Moroni, Chs. iv and v. Of these formulas I have elsewhere said what Archdeacon Paley has said of the Lord's prayer, when appealing to its excellence as evidence of its divine origin--"For a succession of solemn thoughts, for fixing the attention on a few great points, for suitableness, for sufficiency, for conciseness without obscurity, for the weight and real importance of their petitions, these prayers are without an equal." The composition of them in excellence arises far above any performance that Joseph Smith could be considered equal to; and, in a word, carry within themselves the evidence of a divine authorship. Such passages as these need no argument in support of their divine origin. We may trust entirely to the self-evidence which breathes through every sentence" ("New Witnesses for God," Vol. III, p. 489).]