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THE
OOSPEL REFLECTOR,
IN WniCH THE
DOCTRINE OF THE CHURCH
OF
JESUS CHRIST
OP
LATTER-DAY SAINTS
IS SET FORTH, AND SCRIPTURE EVIDENCE ADDUCED TO ESTABLISH IT.
A BRIEF TREATISE UPON THE MOST IMPORTANT PROPHECIES RECORDED IN
THE OLD AND NEW TESTAMENTS, WHICH RELATE TO THE GREAT WORK
OF GOD OF THE LATTER-DAYS.
I!f SHORT THE SUBJECTS OF THE GOSPEL OF CHniST, AmSTAST OF THE JEWS AND
GENTILES, nEOBGAlVIZATION OF THE KIXGD03I OF GOD AND RENEWAL OF THE
GOSPEL DISPENSATION, THE APPEARING OF THE BOOK OF MORMON, THE
RESTORATION OF THE HOUSE OF ISRAEL, SECOND COMING OF CHRIST
AND DESTRUCTION OF THE WICKED, MILLENNIUM, &C., &C., ABE
TREATED UPON.
EDITED BY B. WINCHESTER,
Presiding Elder of the Church of Jesus Christ of Latter-Day Saints,
IN PHILADELPHIA.
" To Uie law amUothe testimony : if they speak not according to this word, it is because there is no light in them."— isa. viii. 20.
PHILADELPHIA:
BUOWN, BICKING & GUILBERT, PRINTERS, NO. 56 NORTH TffiRD STREET.
• 1841.
CONTENTS
Page^
To the Reader, - • 1
The present condition of both Jews and Gentiles, with regard to rehgion, 4
The present condition of the religious world represented by the similitude of a dream,. . 14
Postscript, 18
Marks of Dishonesty, 18
The present age of the world, 20
Communication from Elder E. Snow, 22
Minutes of a Special conference held in Philadelphia, Dec. 14, A. D. 1840, 23
Of Charity, 25
Spiritualizing the Scriptures, 29
The Divinity of Christ — The object of his Mission — The Kingdom of God or Church
Militant, and the Gospel 32
Anonymous Letter, 42
Answer to the Anonymous Letter, 44
Questions and Answers on the Gospel, 73
Of faith, (from the Book of Doctrine and Covenants,) 77
The renewal of the Gospel Dispensation, 84
The Object of a continuation of Revelation, 89
Introduction to the subject of the Book of Mormon, 98
The Claims of the Book of Mormon established — It also defended, 105
History of the Ancients of America, also of the Book of Mormon, 124
O. Cowdery's letters to W. W. Phelps : —
Letter 1 137
Do. II 140
Do. Ill 146
Do. IV 148
Do. V. 152
Do. VI 156
Do. VII 161
Do. VIII 167
Letter from Joseph Smith to O. Cowdery, 176
The faith once delivered to the Saints Restored, 177
The Lord's ensign and the restoration of the House of Israel, 173
Nebuchadnezzar's Dream, 192
On Priesthood (by Elder E. Snow,) 204
The location of Zion or the New Jerusalem, 213
Zion built and established for the Millennium, 217
The Second Coming of Christ and the Destruction of the Wicked, , . .220
The Resurrection, 244
The Millennium, 246
Procreation in the Millennium, .273
Daniel's vision of the Little Horn, 275
The beauty of the writings of the Prophet Esdras, 284
The apostasy of the Jews and Gentiles, 287
Order of the New Testament Church, 293
Proclamation, (From the Book of Doctrine and Covenants,) 297
The Doctrine and Order of the Church, (From the Book of Doctrine and Covenants,). .301
On Perfection, 311
References, (by L D. Barnes.) 315,
THE
(©^©0^^^ m^l^lj^l^^©
PUBLISHED BY B. WINCHESTER, PASTOR OF THE BRANCH OF THE CHURCH OF JESUS CHRIST OF LATTER DAY SAINTS IN PHILADELPHIA.
"WHEN GOD WORKS WHO CAN HINDER?" VOL. I.] PHILADELPHIA, JANUARY 1, 1841. [NO. 1.
The "Gospel Reflector" U published semi-monthly in this city, on an excelUnt quality qf paper, each number containing 24 royal octavo pages. Price — 12i cts. per single number. Persons who wish to purchase a quantity far distribution can have tliem at a reduced price.
TO THE READER.
The object the publisher has in view, in publishing this work, is to further the cause of righteousness, unprejudice the minds of the prejudiced, and set the principles of our Holy Religion before the public in a plain and precise manner, that those who believe the doctrine we promulgate, may know what they believe, and those who deny, may know what they deny, and those who persecute us may know what they persecute us for. There are already several publications on the subject of our faith, but they do not fully answer the purpose, that is, they are not in a convenient shape for so extensive a circulation in this section of country as what this is intended. Again the calls for publications on the subject of our faith having become so numerous, and the number of disciples having greatly in- creased in this section of country, it is believed that a work of this kind for the time being will subserve the cause of righteousness. This is one reason wiiy I have attempted to publish this work, hoping that it will have the desired effect, and render the necessary information, and do much good. Again, as our enemies in this part of the country are engaged in spreading newspapers, pamphlets, and circulars, traducing the doctrine and characters of the above mentioned society, with the intention of stamping them with infamy and disgrace: and so far have accomplished their object, that they have affected to raise a tremendous hue and cry : " away with the Mormons, its delusion, fanaticism, and imposition," &c. &c. ; and have excited almost all classes of the community against us. In Missouri, the spirit of mobocracy has been tolerated, and we have been driven from our homes in the inclemency of the season ; and some were made to seal their testimony with their own blood. The shafts of our adversaries, and the
VOL. I. NO. I. 1
2 TO THE READER.
combined powers of darkness have conjoined, and made an attempt to over- throw the great woriv of God. Indeed, the truth of heaven has been trampled upon with impunity, and the yoke of persecution has been placed upon our necks. This is another reason why I have resolved to issue this work, that I may, through it, help to set the cause of righteousness erect, that it may pursue its course with ancient speed and spread to earth's remotest bounds. Also, to refute the publications that appear against us in the shape of argia- ments, and thus foil our enemies in their attempts.
This work is not designed as a standard periodical for the society, but merely to accommodate the members of the church, and public in general, in this city and the adjoining country.
One reason why I issue this work in the form of a periodical is thai it may have a more general circulation, and I shall take the responsibility upon myself for all the original matter that will be inserted. I shall close the volume when it is thought proper.
1 would here observe to the members of the church in this section of country, that I had it (as is well known) in contemplation last spring to' publish O. Cowdery's letters, giving a history of the coming forth of the Book of Mormon, and, connected with them, other original matter, such as 1 had written myself, whip h I asked permission or advice of J. Smith who said I was at liberty to publish any thing of the kind that would further the cause of righteousness ; I also asked advice of S. Rigdon, who said he had no objection. I intend to publish, in this work, the above mentioned letters and also a Sew extracts from the Book of Doctrine and Covenants, shewing the order of the church — but shall not interfere with any other'publications.
My course while publishing this work will be a careful and straight for- ward one, and nothing will be admitted in it that will offend the honest inquirer after truth, yet simplicity and plainness will be used. Furthermore, being conscious that the elders and members of the church in this section of the country are anxious to be well versed in the scriptures, I shall endeavour to pursue a course that will acquaint them with the leading principles of our doctrine, and the abundance of scripture evidence there is to establish them : and I earnestly solicit the prayers of the saints that I may be directed in righteousness, and that 1 may, through the grace of God, help to roll on the stone that is cut out of the mountain without hands ; which will roll till it fills the whole earth ; that peace may flow like a river to all the people of God ; and Zion become a peaceful home, and Jerusalem a quiet habitation for the saints : and until wickedness be done away — Israel gathered in one, the Messiah come, with power to bless his saints with their promised inheritance. Also, that this work may be an instrument in the hands of God of breaking down prejudice, doing away superstition, and loosing the vulture fangs oi bigotry, that the minds of the people may be set free from such encumbrances, and candidly investigate the subject for themselves.
As this is the first number of the " Gospel Reflector," it will not be amiss to give a few outlines of some of the leading principles of our faith, which will all bo treated upon in their proper time, and scripture and reason be adduced to authenticate them. First, the church of Jesus Christ of Latter- Pay Saints, believe that the scriptures contain the words of God, and that they are true and faithful. Second, the Godhead, i. e., The Fatlier, Son and
TO THE READER. 3
Holy Spirit. The Father bcinj; a personage of spirit, glory and power: possessing all perfection and I'lilness: The Son, who was in the bosom of the Father, personage of tabernacle, made, or fashioned like unto man, or, rather, man was framed after his likeness, and in his image : — he also possesses all the fulness of the Father, or, the same fulness with th? Father, possessing the same mind with the Father, which mind is the Holy Spirit, that bears record of the Father and the Son, these three are one, or in other words, these three constitute the godhead. Third, that the name of Jesus Christ is the only name given under heaven, whereby man can be saved. Fourth, that the Gospel of Christ, which is glad tidings of good things, is the only plan of salvation. Its principles as follows : First, faith in God and his commandments ; second, inasmuch as all have sinned it is necessary that all should repent of their sins, and forsake them ; third, be baptized for the remission of sins, and adoption into the kingdom of God ; (see Acts ii. 38) fourth, the laying on of hands for the reception of the Holy Ghost ; (see Acts viii. chap., do. xi.x. chap.) ; fifth, in having the Church of Christ organized according to the New Testament pattern; with apostles, prophets, and evangelists, &c., and earnestly contending for the faith once delivered to the saints, — and the promised spiritual gifts ; (see I. Cor. xii. chap., do. xiv. chap., Eph. iv. chap., Mark xvi. chap.) sixth, that the majority of the Christian world have apostatized from God, and rejected much of the fore- going order of the gospel, and instead of contending for the gifts of the gospel, such as the spirit of prophecy, laying on of hands for the healing of the sick, revelations, administration of angels, inspiration, and visions, they contend against them, and say these things are done away, and no longer needed, thus fulfilling the words of the prophet: " They have transgressed the law, changed the ordinance, and broken the everlasting covenant." For this reason the Lord has spoken from on high, and caused light once more to dawn upon the benighted world, and hath restored the ancient order of the church, and hath set the honest in heart contending for the faith, once delivered to the saints ; and is clothing his servants with authority to proclaim the fulness of his gospel to the inhabitants of the earth, as a witness of the second coming of Christ, whom we believe will come in the clouds of heaven with power and great glory — being accompanied by His Holy angels and saints to take vengeance on the wicked, and destroy them, and set up his kingdom, and together with his saints, reign a thousand years, which is called the Millennium ; seventh, that the Lord hath by his power brought forth the Book of Mormon, which is a record of the ancient inha- bitants of America, who were a branch of the House of Israel ; and that this book agrees in testimony and doctrine with the Bible, and contains much plainness as to the Gospel of Christ, and .the gathering of the House of Israel, from their long dispersion back upon their own land ; which will be done ere long. Also, the Book of Mormon reveals the fact that the aborigines of this continent are a branch of the House of Israel, and that they eventually will receive the Gospel and lay down their weapons of war, and become the people of the Lord in very-deed. But more of this in its proper place.
THE PRESENT CONDITION OF
THE PRESENT CONDITION OF BOTH JEWS AND GENTILES WITH RE- GARD TO RELIGION.
In order to understand the precise condition of both Jews and Gen- tiles with regard to religion, it will be necessary to take a retrospective view of both in past ages of the world. We will commence with the Jews.
The history of the descendants of Abraham is somewhat peculiar; part of it is taken up in recording their prosperity, and their triumphs over their enemies, and they seemingly under tiie fostering care of Omnipotence, who showered his blessings upon them. In other parts are recorded the awful calamities that came upon them in consequence of disobedience, and they being at times forced to pay tribute to other nations, and sometimes subjected to the most cruel bondage, and driven from their land, and placed in the most dejected condition of slavery, as though the great God had cast them off for ever, and they were to linger out a miserable existence in wretchedness and servitude. For instance, the ten tribes that revolted in the days of Rehoboam, and chose Jeroboam son of Nebat to be their king, and thus formed a separate government by themselves, and remained so until they be- came wicked ; and the consequence was, they were led off of their lands by Shalmaneser, king of Asyria, (see II Kings, xviii. chap.) and have never returned to possess the land of Palestine since. Some have supposed that they returned after the Babylonish captivity, but it cannot be proved that they did.
The tribes of Judah and Benjamin, and some scattering individuals from other tribes were left to possess the land of Canaan. They at length became wicked, and were taken as captives to Babylon, where they remained seventy years, and then returned and rebuilt the tem- ple, and repaired the waste places of Jerusalem. For a short time, it is probable they were failhful to their God, but at length in the midst of their prosperity they became proud, and the Lord sent pro- phets to reprove them of their sins. Some of thent they stoned ; some they put to death ; others they shut in prison. Previous to the coming of Christ they were troubled with false prophets, and false christs, who drew many from the principles of righteousness, and caused them to be divided into sects and parties, which by the help of priest- craft, opinions of their scribes, and doctors of the law, and foolish tra- ditions, fully prepared them to reject their Messiah when he came.
In the due time of the Lord our blessed master made his appear- ance among them, and commenced his divine mission; chose twelve disciples and sent them before him into all the cities of Israel, with this proclamation, " the kingdom of God is at hand." The Pharisees and Sadducees ever tenacious for their religion, were alarmed at this, and sought immediately to destroy him. He boldly reproved them for
JEWS AND GENTILES. »
their wickedness, and taught them the pure principles of righteousness and virtue. They professed to believe the law and the prophets; but it is evident their faith was nominal; "If ye would believe Moses and the prophets ye would believe me, for they wrote of me." They professed to worship according to the law, but Jesus accused them of making void the law through the tradition of their elders : " ye have omitted the more weightier matters of the law, judgment, mercy, and faith." He offered them pardon on condition they would receive his testimony, and obey his commands, but they would not. He mourn- ed over them and said, " 0 Jerusalem ! Jerusalem ! thou that stonest the prophets, and killest them that I sent unto you, how oft would I have gathered you, but ye would not." He foresaw that ihey would as a nation reject him and those that he sent unto them ; he therefore uttered the awful denunciations that their city should be thrown down, and not one stone should be left upon another, and it should be trodden down of the Gentiles, until the times of the Gentiles be fulfilled ; aijd they should be led captive into all nations. He declared to them plainly that the kingdom of God should be taken from them, and given to, or conferred upon, a nation bringing forth, or who should bear the fruits thereof, having reference no doubt to the transmitting of the gospel with all the blessings that appertained to it, from the Jews, and conferring it upon the Gentiles. After Christ had declared these things to them, it with other things exasperated the/n against him, and they took and crucified him, and were ready to persecute the few fol- lowers he had obtained. After the resurrection Jesus appeared to his disciples, and commissioned and commanded them to go into all the world and preach the gospel to every creature ; with this injunction, they were to tarry at Jerusalem until they were endued with power from on high. This was done on the day of pentecost, when three thousand believed and were baptised. The apostles then being pre- pared to preach the fulness of the gospel, and the Lord determined that that nation should be kept without an excuse, sent them throughout the cities and country of the Jews to warn them to repent once more. This mission lasted the apostles, according to historians, about eight years, during which time the Jews were faithfully warned, and many were obedient to the faith ; yet they were like a drop to a bucket in comparison to the vast multitude of the nation. The apostles disco- vering that they as a nation, after a fair warning had rejected Christ, said, " seeing ye count yourselves unworthy of eternal life, lo we turn to the Gentiles." Thus, the Jews as a nation openly disavowed and rejected their Messiah and his gospel. They also persecuted many of the followers of Christ, even unto death. And no sooner was the kingdom taken from the Jews, and the gospel preached to the Gentiles, than their national power began rapidly to decline. At length the day of visitation came for them to be visited with the wrath which they had treasured up unto themselves by their wickedness ; the city of Jerusalem in fulfilment of the Saviour's prophecy was destroyed,
0 THE PRESENT CONDITION OF
and nearly one million and a half of Jews in Jerusalem and other places, and at other times during the war perished, and a remnant of only a few thousand were left, and they were dispersed, to different parts of the earth. Since that time Jerusalem has been in the hands of their enemies, and they in some centuries have been subjected to the worst of bondage and cruelty. Indeed they have been like Noah's dove, having no place to rest. These things have come upon them in fulfilment of prophecy, (see Deut., xxviii. chap.) Indeed, the scriptures are so full of predictions to this effect, and it is so well known that they have been fulfilled to the very letter, that it is not necessary to refer to them. At present, notwithstanding their former troubles, the cloud of affliction seems to have in part blown over, yet they are in a scattered condition. The other tribes of Israel are also scattered, and no one knows where they are except it is by revelation. However, the prophet speaking of their return in the latter days, says " they shall come from the land of the north," (see Jer. xvi. 15.) Thus, we see the dealings of God with his ancient covenant people. When they observed to keep the commandments of the Lord they were blessed with many blessings; but when they transgressed the law of the Lord, they were brought into bondage by their enemies ; and when they committed more aggravating crimes they were driven from the land of Canaan. And thus, the children of Israel as a nation or nations have transgressed ; and thus they have been driven and put under the control of their enemies. It is true the Lord promised Abraham, Isaac, and Jacob that they should have the land of Canaan for themselves, and their posterity for an everlasting inheritance ; but he never promised that they should perpetually dwell on it if they become wicksd. There
/ is time enough yet for the Lord to fulfil that promise when they are sufficiently punished for their crimes ; and he has positively declared by the mouth of his prophets that he will gather the children of Israel from their long dispersion, and bring them back upon their own land. Christ says that Jerusalem shall be in the hands of their enemies, until
.^ the times of the Gentiles be fulfilled. How soon that will be I shall not attempt to say at present. The religious state of the Jews is so well known, that it is hardly necessary to trouble the reader with any remarks on the subject. Their views are still the same, that they ?ver have been since their dispersion with the exception of a few v^ho have embraced Christianity. They believe Christ to have been an impos- tor, and that the true Messiah is yet to come. They pretend to worship God according to the Mosaic law, although they have adulterated it much. They generally have correct views of the fulfilment of pro- phecy, which they say is to be fulfilled in its most literal sense. Con- sequently, they look for their Messiah to come with power and great glory, and restore the kingdom again to Israel, and gather them, and succor them, that they wjjl no more be oppressed by their enemies. Some of them are constantly looking for him to come, others say he will come in this generation.
JEWS AND GENTILES. 7
Now it is evident that the grounds upon which the Jews rejected Christ are as follows : they were blinded by the traditions of their elders, and opinions of their learned men, who had long taught them that when the Messiah should come, he would come in great pomp and splendor, and act the part of an earthly prince, and subdue their enemies, restore the kingdom again to Israel, and gather them (that is the dispersed tribes,) from all parts where they were scattered, and place them once more upon the land of Canaan. With this exalted idea of triumphing over their enemies when their Messiah came, they could not stoop to such humility as to receive a meek and hum- ble Jesus, who was cradled in a manger, and who associated with publicans and sinners, and chose illiterate fishermen for his disciples. Indeed, they disdained the idea of his being the true Messiah, there- fore, they circulated unpopular reports concerning him, and prejudiced the minds of the Jews at large against him, and taught their children, and made them believe that he was the worst of impostors : and thus it has been handed down to the present age as a matter of tradition, from father to son, that Christ was an impostor. In a word, the Jews were blinded with regard to his first coming, and mistook what we conceive to be his second advent, for his first; which is yet to come. Having thus, in a brief manner, traced the dealings of God with the Jews down to the present age of the world, and specified their pre- sent condition, we will now take a retrospective glance at the history of the Gentiles with regard to Christianity, and the dealings of God with them in ages past, and so trace them to the present age.
A long time before the coming of Christ, the Gentile part of the world, by turning from the Lord to worshiping idols, gods of their own make, and committirig many other atrocious crimes, rendered themselves unworthy of the oracles of God. Consequently he took his oracles from them, and conferred them upon a people (Israel,) whom he raised up for that purpose, also to perpetuate his holy name. Thus the Gentiles were left in darkness, and remained so until the appearance of Christ. At this time the Jews had broken the covenant which the Lord made with them on mount Sinai, and were divided into sects, and at last rejected Christ, after they had a fair opportunity of receiving him. Hence said Christ, as we have before stated, " the kingdom of God shall be taken from you." The apostles, after having finished their mission to the Jews, were com- manded to publish the gospel to the Gentiles, which they did with much success. Branches of the Church of Christ were established in many places among the Gentile nations, and as Christ said they should bring forth or produce the fruits of his kingdom — it is evident from the apostles' writings that they did.
Now the apostles preached the gospel of Christ in its purity, and administered the ordinance of baptism for the remission of sins, and the laying on of hands for the reception of the Holy Ghost, to all who believed and repented of their sins. These also were the initiatory
8 THE FRESENT CONDITION OF
ordinances into the kingdom of God, or church militant. (See John iii. 5, Mark xvi. 16, Acts ii. 38, Acts viil. chap., Acts x. chap.) The apostles, also, were delegated with an extraordinary power or au- thority to administer the above mentioned ordinances, and adopt souls into the kingdom of God ; which authority they received by the im- position of hands, and which Peter denominates the holy priesthood. (See 1st Peter ii. 5-9, Acts xiii. 3, John xv. 16.) After this (not before,) authority was conferred upon the apostles' they fully organized the kingdom of God, and all \vho believed entered into it. And this kingdom being taken from the Jews, was organized according to the apostles' testimony among the Gen'iles, and they produced the fruits of the same as follows : — " Now ye are the body of Christ, and members in particular. And God hath set some in the church: first, apostles; secondarily, prophets; thirdly, teachers; after that miracles; then gifts of healings, helps, governments, deversities of tongues." I Cor. xii. 28. In the former part of this chapter the apostle mentions several of the spiritual gifts, and in the first chapter of this epistle, he thanks God that the Corinthian brethren come behind in no gift. In the 4th chap, of Eph. the apostle says, "Wherefore he saith when he ascended up on high, he led captivity captive, and gave gifts unto men. * * * And he gave some, apostles; and some, pro- phets; and some, evangelists, and some pastors and teachers; for the perfecting of the Saints, for the work of the ministry, for the edifying of the body of Christ ; till we all come in the unity of the faith, and of the knowledge of the son of God." From the foregoing quotations the reader will readily discover that the Church of Christ was anciently organized, having in it apostles and prophets, &c. ; and the gifts or fruits of the kingdom of God were revelations, administration of angels, visions, the spirit of prophecy, the gift of speaking in other tongues, the laying on of hands, for the healing of the sick, &c., &c. (See Eph. i, 17, I Cor. ii, 10, II Cor. xii, ch., Heb. xiii, 2, I Cor. xiv. ch.) Christ said, these signs shall follow them that believe, '• in my name shall they cast out devils," &c. But says the objector, these offices of the church,'and the various gifts above mentioned, were only to last during the establishment of Chris- tianity; which was done in the days of the apostles. I reply that the Scriptures say no such thing ; but to the contrary, they were to con- tinue till all come to the unity of the faith. Also, apostles and pro- phets were placed in the church for the work of the ministry, and for the perfecting of the saints. No one will pretend to say that the Christian world is united at present ; and but what the work of the ministry is necessary now-a-days. In a word, God placed the above .- mentioned officers in his church, and blessed his saints with spiritual
y gifts ; and now I ask who has the authority to change this order of things? The answer is ; God alone has the authority to do it. Has he ever said that he would change it ? Answer ; it is no where said
^^^ in the scriptures that he would do it. The apostle says that they
JEWS AND GENTILES. ' 9
Were to continue till we all come to the unity of the faith. James says, i. ch. 25 verse : " 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." This per- fect law of liberty here alluded to, evidently is the gospel, and from the above, the apostle certainly considered it perfect. And everyone knows that if it is perfect, it will not admit of any change for the better : consequently, if changed at all, it will be for the worse. Now the gospel being the law of liberty, or of the kingdom of God, re- quires that all the above mentioned officers, and spiritual gifts should be in the kingdom, and the gifts enjoyed by the subjects of the king- . dom of God. But says one where are they now 1 Ah ! that's the trouble ! Have they not ceased from being among the Gentiles'? I reply they have. What is the cause 1 I answer, the Gentile churches have corrupted themselves ; — they have done wickedly, and divided them- selves into sects and parties, and broken the covenant the Lord made with their fathers when he took the kingdom from the Jews: which I will prove by the predictions of the apostles, and prophets.
From what has already been said, it will be seen the precise manner in which the kingdom of God was organized in the apostolic age of the world, and we can look upon it in no other age of the world as being any more perfect, and what it was then, the same it ought to be now. But to proceed.
The apostle Paul says, in Rom. xi ch., " I say then, have they (the Jews) stumbled that they should fall ? God forbid, but rather through their unbelief salvation is come unto the Gentiles to provoke them to jealousy." The apostle here evidently has an allusion to the kingdom being taken from the Jews, and conferred upon the Gentiles; hence he says : " Well, because of unbelief they (the Jews) were broken ofT, and thou (the Gentiles,) standest by faith. But be not high minded, but fear : for if God spared not the natural branches take heed lest he spare not thee." " Behold the goodness and severity of God on them which fell, severity ; but toward thee goodness, if thou continue in his goodness, otherwise thou (the Gentiles,) also shall be cut off." Now I ask how the Gentiles were to be cut off; was it not from the blessings of the gospel of peace, such as the spiritual gifts? Indeed, the apostle forewarned them saying : ■' take heed for thou standest by faith," and also says, goodness toward them if they should continue in the good- ness of the Lord, otherwise they should be cut off like the Jews were, i. e. for their wickedness. Paul says in another place : " Let no man deceive you by any means : for that day shall not come except there come a falling away first, and that man of sin be revealed the son of perdition," — 2 Thes. ii. 3. From this prediction, we learn that prior to the second coming of Christ, there was to be a falling away from the true principles of righteousness. How long after the death of the apostles before this falling away took place is uncertain, but it is quite probable that it was soon, from the fact the apostle says : " the
VOL. I. NO. I. — 2
/
\
10 THE PRESENT CONDITION OF
mystery of iniquity doth already work among you, — " 2 Thes. ii, 7, Again,'Paul said to the Ephesians : " For I know this, that after my departing shall grevious wolves, enter in among you, not sparing the flock. Also of your own selves shall men arise, speaking perverse things, to draw away disciples after them, — " Acts, xx, 29, 30. From this prediction we are led to believe, that this apostacy commenced in an early age. Indeed, after the disease of the apostles, men began to dissent, and introduce new doctrines, and draw disciples after them ; although, persecution raged so violently in that early age, that the man of sin, or the falling away was not so visible until the time of Constantine the Great : when the death blow was struck to the spirit of humility. That which was said to be the gospel, was then propa- gated by the authority of the Roman Empire ; kings, governors, pro- consuls, magistrates, the noble, the proud, the philosopher, the learned, and the wise began to embrace Christianity ; and whereas the apostles preached Christ and him crucified, to the Jews a stumbling block and to the Greeks foolishness, and had the finger of scorn pointed at them: these things which were so mysterious to the Jews and Greeks, were now no longer considered a mystery; dissenters after dissenters arose, heresy after heresy was introduced ; creeds, confessions of faith, and opinions of men, and at length to crown the climax, church and state were united : and just in proportion as these things made their appear- ance, truth, righteousness, and the spiritual gifts receded, and the s[)irit of Anti-Christ took their place. The learned historian Mr. Jones, makes the following remarks concerning the situation of the Christian faith in the days of Constantine : " Now they began to new-model the Christian church, the government of which was as far as possible, arranged conformably to the government of the state. The emperor himself assumed the title of bishop — and claimed the power of regu- lating its external affairs ; and he and his successors convened coun- cils, in which they presided, and determined all matters of discipline. The bishops corresponded to those magistrates whose jurisdiction was confined to single cities; the metropolitans to the pro-consuls or pre- sidents of provinces ; the primates to the emperor's vicars, each of whom governed one of the imperial provinces. Canons and preben- daries of cathedral chuiches took their rise from the societies of ecclesiastics, which Eusebius, bishop of Verceil, and after him Au- gustine, formed in their houses, and in which these prelates were styled their fathers and masters."
This constitution of things was an entire departure from the order of worship established under divine direction by the apostles of Christ in the prirhitive churches. In fact, scarcely any two things could be more dissimilar than the simplicity of the gospel dispensation from the hierarchy established under Constantine the Great. " Let none," says Dr. Mosheim, alluding to the first and second centuries, " con- found the bishops of this primitive and golden period of the church with those of whom we read in the following ages. For though
JEWS AND GENTILES. 11
they were both designated by the same name, yet they diflered ex- tremely in many respects. The scriptures were now no longer the. standard of the christian faith. What was orthodox, and what hete- rodox, was, from henceforward, to be determined by the decisions of fathers and councils."
Indeed, the history of the third, fourth, fifth, sixth and seventh cen- turies is only a record of one perpetual scene of controversies, heresies, and dissentions. Among the most noted controversies of these ages was the Arian. As for sects, parties, and contrary opinions, they were almost without number. At the commencement of the seventh century the dominion of popes was established. The power of other sects then began to decline ; and the popes began to exercise their lordly authority over them, and in many instances compelled them to comply with their requisitions, till the church power, or authority was ■more or less concentrated in the popes. Several have laboured to trace an unbroken succession of authority from the apostles to the present age ; without having been connected with popery in any age, but they iiave been unsuccessful in their attempts. In the seventh and eighth centuries popery had great power over the Christian world. In the ninth century the Greek church separated from the Roman. In the twelfth century the societies of Waldenses and Albigenses made their appearance, who were most cruelly persecuted by the mother church. In the sixteenth century the far famed reformation commenced.
In this century Martin Luther, John Calvin, Henry the VIII, and many others dissented from the Roman Church : and from that time to the present there has been a constant breaking off from the Pro- testants that call themselv«s orthodox, and establishing new societies, until the Protestants are divided and subdivided, and have imbibed hundreds of different opinions concerning the plain and pure principles of the gospel. Indeed, the countless tomes of controversy, the schisms in the churches, disputations, envy, rancour, pride, and haughtiness that have corrupted the Gentile churches, are enough to make the heart of a true saint sicken at the thought.
Now I ask, where did the Protestants get their authoi'ity to establish churches and administer ordinances? It cannot be that they got it immediately from heaven, for they deny all immediate revelation fronn God. I know we hear the clergy telling about their calls to preach; but I conclude their calls are quite different from those of the apostles: for they were called by direct revelation. But says one, we have the commission that was given to the apostles, and that is sufficient for us. I reply, General Washington had a commission to act as commander in chief of the United States forces, and after that as pre- sident; but he is dead and his body is in the silent tomb, and his commission is of no use to any other person. Paul says, " No man taketh this honour unto himself, but he that is called of God as wtis Aaron." Heb. v. 4. Aaron was called by direct I'evelation, and con-
12 THE PRESENT CONDITION OF
secrated to the office of a priest by the imposition of Moses' hands,' If the Protestants have any authority, it came from the Mother Church j but how can it be that they have any legal authority from the Mother (Church when they were condemned as heretics, and excommunicated ? Those who have power to confer authority, have power to take it away. The Protestants have universally protested against the Roman- Church and called her the Mother of Harlots.
Now if the Catholic Church is corrupt her authority is not good J then as the most of the Protestants are branches that sprung from them, of course their authority, or church power, is not pure. " A corrupt fountain cannot send forth pure watei\" What authority had Luther, Calvin, Henry the VIII, and many others to establish churches. I answer, they denied immediate revelation, consequently they were not commissioned at all ; and none of them had any more authority to ad- minister ordinances, than I have to sit upon the French throne, and act in the capacity of a king. Indeed, if God had called these Re- formers, they would have preached the pure gospel, and contended for the faith once delivered to the saints : also for the spiritual gifts, y^" Surely," says the prophet Amos, iii. 7, " the Lord God will do no- thing but he revealeth his secret unto his servants the prophets." From this scripture we learn that the Lord will do no great work without revealing it to his servants : therefore, the fact that these reformers received no revelations, proves beyond successful contradiction that God never authorized them to build up churches, or administer or- dinances. It is true they done good by moralizing the world, but the doctrines they taught were contrary to the Holy Scriptures, which 16 already proved from what has been said concerning the New Tes- tament order of the church, and the gifts of the spirit.
These Reformers had no such organization and received no such gifts as before mentioned. But it is useless to dwell any longer upon this part of the subject, for it is known to every one who is acquainted with the history of the church, that, as a general thing, all the authori- ties of the Protestants can be traced back to the Roman Catholic Church only. Therefore, considering the apostacy of the Roman Church, we are irresistably led to the conclusion that the Protestant denominations, who got their authority from them, are in a similar situation as the Jews, living under a broken covenant: and if the scriptures be true both Catholics and Protestants are in a state of apostacy ; as I shall proceed to prove.
It has already been stated that there was to be a falling away prior to the second coming of Christ. Isaiah says, " The earth also is de- filed under the inhabitants thereof, because they have transgressed the laws, changed the ordinance, broken the everlasting covenant. There- fore hath the curse devoured the earth, and they that dwell therein are desolate : therefore the inhabitants of the earth are burned, and few men left." Isa. xxiv. 5, 6. This prophecy certainly alludes to the Gentiles, and the completion of its fulfilment is of as late a date as
JEWS AND GENTILES. 13
the nineteenth century, for no destruction by fire so universal has ever come upon any people as the one here mentioned. Indeed, the inhabitants of the earth are to be burned and few are to be left. And what for? The prophet assigns the breaking of the everlasting covenant as one reason. This everlasting covenant certainly is the gospel covenant. Thus we discover that with all the exertions of the Protestants and Catholics to convert the world to their notions and bring about a millennium, there is to be a great destruction, and but few will be left. The prophet says, " priest and people, master and servant, mistress and maid, buyer and seller, borrower and lender, shall all share alike in this destruction ; because they have broken the covenant." The Saviour speaking of his second coming says, " It shall be as it was in the days of Noah ;" and we know there was but a few saved in that day. Paul says, 1 Tim. iv. 1, 2, " Now the Spirit speaketh expressly that in the latter times some shall depart from the faith, giving heed to seducing spirits, doctrines of devils; speaking lies in hypocrisy ; having their conscience seared as with a hot iron." Again, says the Apostle, 2 Tim. iii. 1 — 5, " This know also, that in the last days perilous times shall come : for men shall be lovers of their own selves, covetous, boasters, proud, blasphemers, disobedient to parents, unthankful, unholy," " having a form of godliness, but DENYING THE POWER THEREOF : from such tum Qway." iNow it is evident that the Apostle here alludes to those who profess godliness ; for infidels make no profession of the kind. Indeed, does not the apostle allude to the various denominations of the present age who deny the gifts of the spirit, and say they are no longer needed? Christ said, " Beware of false prophets, that come to you in sheep's clothing; but inwardly they are ravening wolves." Mat. vii. 15. The characters Christ here describes are not dissimilar to those that Paul alludes to, for both were to have on the garb of a saint, or to pro/ess godliness; but deny the power thereof. Is it not characteristic of the Gentile churches to deny many of the promised blessings of the gos- pel ? The power of true godliness according to the scriptures was that spirit which enabled the people of God by faith to heal the sick, speak in other tongues, work miracles, see visions, and foretel future events. Paul made the following prediction concerning the great apostacy, " I charge thee therefore before God and the Lord Jesus Christ, who shall judge the quick and the dead at his appearing and his kingdom ; preach the word ; be instant in season, out of season ; reprove, rebuke, exhort, with all long-suffering and doctrine. For the time will come when they will not endure sound doctrine ; but after their own lusts shall they heap to themselves teachers, having itching ears ; and they shall turn away their ears from the truth, and shall be turned xinlo fables. 2 Tim. iv. 1 — 4. It has already been proved that the Protestants have no legal authority from God, and the Catholics also have excommunicated them, consequently, they have no authori- ty «xcept what they have assumed : and this is what Paul said — "they
14 PRESENT CONDITION OF
shall heap to themselves teachers." " They shall turn from the truth unto fables." When we consider their creeds, opinions of men, and books of divinity, &c., we are not astonished at the apostle's declara- tion. Peter, speaking of future ages, says : " But there were false prophets also among the people, even as there shall be false teachers among you, who privily shall bring in damnable heresies, even deny- ing the Lord that bought them, and bring upon themselves swift de- struction. And many shall follow their pernicious ways ; by reason of whom the vv'ay of truth shall be evil spoken of." 2 Pet. ii. 1, 2. From this we learn that an abundance of false teachers were to make their appearance. He further adds, "Knowing this first, that there shall come in the last days scoffers, walking after their own lusts."
^^ 2 Pet. iii. 3. We might insert a multitude of other passages of scrip- ture on this subject, but enough are already inserted, for it is evident, if the bible be true, that all Papists and Protestants, Jews and Greeks, are in a state of apostacy and worshiping under broken covenants.
/ The Catholics are portrayed by the man of sin before mentioned, and the Protestants by the false teachers. In a word they have turned the word of God upside down, and substituted darkness for light, light for darkness, truth for error, error for truth, guess-work for know- ledge, and Anti-Christ for Christ. No wonder the prophet alluding to some future age said, " darkness covered the earth and gross dark- ness the people ;" also that there should be a great destruction and but few should be left.
Having thus traced the history of both Jews and Gentiles down to the present time, and described the true state of their apostacy ; and now I ask, believing that Christ is coming in the clouds with power and great glory, that the way must be prepared before him, and that the children of Isreal are to be gathered, and the kingdom restored to them again, the wicked destroyed, and the earth prepared for the abode of celestial saints, what is to be done ? Let the prophets and apostles tell the secret, and let us read and believe their testimony, and prepare for the great and notable day of the Lord, when the heavens shall be unveiled, the elements melt with fervent heat, and when the kings and the great men, the bondmen and the freemen, shall call for the rocks of the mountains to fall on them and hide them from the presence of Him who sitteth on the throne; — but the saints shall lift up the heads and rejoice knowing that the time of their re- demption is then come.
THE PRESENT CONDITION OF THE RELIGIOUS WORLD REPRESENTED BY THE SIMILITUDE OF A DREAM.
As I was reposing one day in a beautiful grove, and meditating upon the present condition of the world, my mind became lost as to the things that were around me, and I fell into a deep sleep and
THE RELIGIOUS WORLD. 15
dreamed a dream ; and behold I was carried away and set down in a great field, and it was filled with a numerous concourse of people who seemed to be in great confusion, and they did not appear to agree with each other, but walked in different directions. When I saw this I marveled greatly, and when I viewed them more closely, I dis- covered they were people of all ranks and grades of society ; and what still more astonished me, was, they were people from all the na- tions of the earth. I also discovered that they were engaged in several different exercises. I enquired of one that stood by what this meant, he told me that it was their several exercises in religious worship. While beholding the heathen part of this company I was much pained to see the awful cruelties that they inflicted upon themselves during their ceremonies; — I exclaimed, O ignorance ! thou foul monster, why hast thou so much degraded this people.
I then turned my attention to that part of the multitude that pro- fessed Christianity. As I drew near and entered into the midst of the company, I was asked if I enjoyed religion, and belonged to any so- ciety ; I answered, and made known my condition, hoping to receive such instructions as would relieve my mind, and remove the burden, from it. I entered into conversation with several and found them to have opposite opinions. Some manifested a warm zeal for their cause and strenuously opposed others ; and others were more candid. At this warring about creeds, and clashing of opinions, I was astonished, for they all pretended to prove their sentiments true by the bible. I was much disgusted and was about to turn from the scene in despair; but several gathered around me who tried to persuade me to embrace their several creeds. Some said this difference of opinion was of mi- nor consequence. I soon turned from the scene of contention about creeds and listened to hear some of them give their descriptions of the glory, majesty and beauty of heaven : also the advantage of being a Christian. On the other hand some attempted to describe the woes and pains of hell that will be inflicted upon those who disobey the commands of God. This produced much contention among them ; some said there was a hell, others said there was none. I was also displeased at this, and was about to turn away and have nothing more to do with religion or its votaries : but being urged by all parties to read the scriptures and satisfy myself, — which I resolved to do; but when I thoroughly examined them for myself I found that the mass of the christian part of this company were professing one thing, and liv- ing by another. In order to reconcile my mind to this I was cited to learned men to get an explanation of the scriptures. I called on them, and truly they made much exertion to explain the scriptures to my satisfaction, and at the same time to suit their creeds. With their fine speeches, and the rehearsing of popular traditions, and through the means of the modern spirituahzing system, I was in part converted to their opinions. Therefore, I resolved to embrace some popula-r doc- trine, and float with the current of popularity. I then forsook candid
16 PRESENT CONDITION OF
investigation, and commenced to support a party and abide by the teachings of men. But before I was so deeply involved in party spirit that I could not be prevailed upon to investigate for myself, the scene was changed, and I was rescued: before bigotry and superstition had fastened their serpent fangs upon me, I was aroused to see my situa- tion.
Suddenly there appeared a cloud which hovered over the multitude', having a singular appearance, being accompanied with a terrible noise. The bustle and noise of the multitude was soon hushed, and a profound silence reigned in its stead, whilst every eye looked upon this singular phenomenon with wonder and astonishment. And behold, there ap- peared a personage in sight that was descending through the ethereaJ sky, and bending his course towards the field that contained the mul- titude. I was much astonished at this scene, and wondered with great admiration. All still continued in silence, wondering what this meant. Some thought that it was an omen of some awful event ; and some thought otherwise. This personage soon landed in the midst of the multitude.
I drew near him, to hear from whence he came, and I soon learned that he was from some distant planet, but he refused to give any further information upon the subject. I was then very anxious to watch the actions and movements of this stranger, and hear what he had to say. Some of the Christian part of the multitude soon enquired if he be- lieved and enjoyed religion ; he answered that he was entirely ignorant of the Christian religion; but he manifested a willingness to learn all the particulars of the same. I was much elated at this, and supposed that he would soon be converted and embrace the Christian faith. Some from all parties rushed forward to enter into conversation with him, each hoping to convince him that his system of religion was superior to others. He was however dissatisfied with their contentious spirit, and called for their rules or statutes ; they soon presented the bible to him, extolling it as being the best of all books. In it said they are the principles of the pure Gospel of Christ, — the fountain of light and knowledge. The favourable description they gave of it, induced him to peruse it.
Without any prepossessed opinions he read its sacred pages, and and was much pleased with the doctrine therein set forth. He read the history of Christ, and the object of his mission, and was much elated. He read the Gospel of Christ and was overwhelmed with joy to think that he had found a doctrine that guaranteed unto him his soul's salvation, and warranted to him such precious blessings and gifts. He read that God had organized his Church on earth, with apostles, prophets, and had promised various spiritual gifts, such as healing the sick, speaking in other tongues, prophecyings, visions, administration of angels, &c., on conditions of obedience. After he had learned the the doctrine of Christ, and the manner the church wis organized, and the blessings promised, he resolved that he would go to any length
THE RELIGIOUS WORLD. 17
in order to embrace such a religion as this. After he had carefully perused the scriptures, he had no other expectation than that he should find a church organized according to the New Testament pattern, and people enjoying the blessings above mentioned. Indeed, he was conscious in his own mind that those who advised him to read the bible believed all those things, and that they had apostles, and pro- phets in the church according to the pattern. He immediately, soli- cited some of them in a candid way to give him an introduction to some of their apostles, that he might converse with them on this im- portant subject. The reply was we have no apostles in the church now-a-days.
The stranger was astonished at this, and looked as though he was greatly disappointed in his anticipations, and his hopes were entirely blasted, and he would sink in despair. However, he recovered him- > self from the shock, and enquired for prophets and those who enjoyed some of the spiritual gifts. The reply was, we have no prophets, and these gifts are no longer needed. He immediately accused them of acting dishonestly with him : first, they informed him that the bible gave a description of their doctrines ; but when he read and com- pared it with their doctrines and enquired for apostles and prophets, &c., they denied having any such organization; yet they said they worshipped God according to the scriptures. He declared that they did not believe what they professed, and turned from them much dis- satisfied, condemning the whole of the Christian religion and its votaries, saying he would have nothing more to do with them. They soon, however, said he was deluded, and warned the multitude to be- ware of him.
After carefully watching the actions of the stranger, and hearing what he had to say, and seeing the manner in which he was treated, the eyes of my understanding were opened, and I saw the condition I was in, and also the awful apostacy of the Church, or of those who professed the Christian religion, and began to contend for the neces- sity of a continuation of apostles, prophets, &c. I was soon consi- dered a heretic — the finger of scorn was pointed at me, and an uproar was raised among the multitude, and they cried, saying, " have nothing to do with this man, for he is deluded." I immediately, with others, who contended for the above mentioned gifts, separated from them, and the dream closed, and I awoke —
A BELIEVER IN THE SCRIPTURES.
VOL. I. NO. I. 3
18 POSTSCRIPT. — JttARKS OF DISHONESTY.
POSTSCRIPT.
Since the first form of this number was in press, I have thought it necessary to state more particularly the design of this work, lest some perchance should misunderstand, and imbibe a wrong opinion of the real object, or reason why I publish this work in numbers in the form of a periodical.
Since I have been engaged in proclaiming the Gospel of Christ in this city, I have often been requested, not only by members of the church, but by scores of individuals who do not stand in connexion ■with the society, to publish a history of the rise of this church, and the coming forth of the Book of Mormon; and other things, such as important extracts from church history, and some of the most inter- esting accounts of the American antiquities, which will be circumstan- cial or collateral evidence in favour of the Book of Mormon, and the principles held to by the society with regard to the great work of God in the last days. I shall endeavour to collect, and insert such accounts as above mentioned, as will be interesting to all who read and patron- ize this work.
This work throughout will be published upon the same principle as that of P. P. Pratt's " Voice of Warning" — with these exceptions, it will be published in numbers, and a greater variety of subjects will be treated upon. I have adopted the plan of publishing it in numbers because it is more convenient for myself and much more so for an extensive circu- lation in this city, and adjoining country, as is well known : and I shall close the volume as soon as I publish all that I consider useful in a work of this kind.
I shall not interfere with the church affairs, that is, conference news, after this number ; but shall chiefly confine myself to scriptural sub- jects, and such as above mentioned.
Also it will be seen from the title page, that I have changed the title from what I advertised in the prospectus, and have added eight more pages. Again, I went to so much more expense for the covers than what I expected when I issued the prospectus, that I found that I would sink money if I published them on the terms I advertised, considering the few that I expect to sell. Therefore, I have conclu- ded to have each number of this work contain 24 pages, and sell them for 12^ cts. per single copy.
N. B. Those who purchase a copy of each number of this work, will do well to carefully preserve them in order to have them bound, when the volume is closed.
MARKS OF DISHONESTY.
I HAVE before me several numbers of the " Christian Observer," and in them is a long protracted tale entitled, " The Mormon Delusion"
MARKS OF DISHONESTY. 19
copied from the " Episcopal Recorder," signed, " J. A. C." (J. A. Clark, I suppose.) The sequel of his story seems to be founded upon a con- versation which he had with Martin Harris in 1827; in which Mr. Harris, is made to say some strange things.
It is well known that the Book of Mormon was not printed until 1830, — the Church of Jesus Christ of Latter-Day Saints was or- ganized the same year.
Now admitting the Rev. Gentleman's story to be true, which by the by I sincerely doubt, from the fact that I have been acquainted Avith Mr. Harris for the last eight years, and know his views to be different from what they are here represented, it is not such a wonderful thing at last that Mr. Harris should have had imperfect views so early in the commencement of this work: for whoever will take the trouble to read the New Testament will find that the disciples of Christ had imperfect ideas with regard to the object of his mission. When Christ made known to them that he would be taken and crucified they could not understand him. At another time they wanted him to call down fire and consume their enemies as Elias did. Christ reproved them saying, " ye know not what ye ask." At another time they were for fighting. They also enquired of him, even after his resurrection, if he would then restore the kingdom to Isreal. Indeed, his apostles, and all who believed him while he was on earth supposed he would then be placed upon the throne of David in Jerusalem, and they should be exalted near his presence. With this worldly idea of self-interest, they made an attempt to place him upon the throne by force. Any person who will carefully read the four Evangelists, will discover that some of the first ideas that the disciples of Christ had were those of a worldly nature ; but they in time were made acquainted with the ob- ject of Christ's mission ; also their own : and they had to tamely submit to the yoke of persecution, and have the finger of scorn pointed at them for the sake of Christ. Mr. Clark seems to infer that the idea of self-interest was what induced Mr. H. to embrace the cause of the Latter-Day Saints. If Mr. H. ever had such an idea it was soon changed : for he has suffered much for his religious sentiments, and has had the finger of scorn pointed at him for the sake of Christ.
Mr. Clark gives several reasons why the cause of the Latter-Day Saints has prospered : — one is that they fully and cordially admit the truth of the sacred scriptures ! ! This is a very good reason.
He also adds the love tale of Joseph Smith stealing his wife. Mrs. Smith was at the time of her marriage about 22 years of age; Mr. Smith of course obtained her consent; he also obtained her mother's consent : consequently he had the majority. Her father, Mr. Hale, was not at home at the time they were married. And now I ask where the sin is in all this? I suppose if any Rev. Gentleman under similar circum- stances would do the like, it would be said that he done no wrong-
The whole story of Mr. C, from beginning to end, bears the marks of dishonesty and misrepresentation, and it is beneath my principle to
20 AGE OF THE WORLD.
follow him in all his windings. If he had come out with scriptural arguments, and attempted to prove our principles false, then I would have boldy met them ; but now there is none to meet. It is also manifest that he is not acquainted with our doctrine, or he has wilfully misrepresented it. Indeed, we have been a thousand times astonished that our enemies do not invest themselves with a knowledge of our doctrine before they speak or write against it. As yet, the most effec- tual scheme that our enemies have pitched upon to prejudice the public mind, is that of building up a creature, or rearing a fabric, that they are pleased to call Mormonism, which is composed of the Spaul- ding Story, the love tale of Mr. Smith stealing his wife, holding all things in common, the superstitious doctrines that were propagated by Emanuel Swedenborg, Ann Lee and a thousand other fooUsh things. And then priest and professor, drunkard and swearer, have all joined in the uproar saying, " it is delusion, fanaticism, imposture, false doc- trine, and away with Mormonism !" In the midst of this uproar some would be popular man like Mr. Clark writes some disclosure of Mormonism, a thing that he knew nothing about himself Another has ascended his pulpit, and read from the newspapers, love tales, moneydigging story, holding all things in common, and then the black catalogue of false doctrines, once propagated by false teachers, which he compares with Mormonism. His auditors have listened with eager- ness as though he was about to acheive a signal victory : also to the display of his oratory in putting in his key stone argument, and to hear the word that Mormonism is down for ever, that they may shout the triumph ; and that its votaries will be obliged to abandon it, and retire from the field of labour with shame, and disgrace. But behold with all their ceremony Mormonism was not there, no more than the apostles were in prison after the angel had brought them out, and the high priest sent for them. Indeed, our enemies often get up things that they call Mormonism which we are as ready to oppose as they. Mormonism so called is in safe keeping — God has commenced to work, and no man can stay his hand. In conclusion, I say that Mr. Clark's " Mormon Delusion" is a disgrace to any public paper.
PRESENT AGE OF THE WORLD.
There are various opinions upon the chronology of time in the present age, as well as in ages past, and whether by the commen- tators or by the clergy the term of four thousand and four years, was put down as the exact time from the beginning till the birth of Christ, wc shall not pretend to say, but content ourselves by stating facts upon this subject as they are recorded in the bible. According to the present Christian calculation we are now living in the 5845 year of the world. We compute thus :
AGE OF THE WORLD.
21
CHAPTERS, TEAH9.| From their departure out of Fgypt
till the birth of Clirist, - - 1491
Genesis, 5 &, 8, from Adam to the end of the aood, . . - . - 1656 do. 1 1, from the flood to Abraliam, 992 do. 21, from Abraham to Isaac, 100 do. 25, from Isaac to Jacob, 60
do. 47, from Jocob's birth to his en- tering Egypt, - - - - 130
Ex. 13, The children of Israel in Egypt, - - - - - 430
Years before Christ, - - - 4159
Since his birth, - - - 1841
From the beginning till now, - 6000
Deduct, ... - 5845
Difference, .... 155
2668
Here we have more than a century and a half difference ; and how comes this, says one 1 It is plain from the bible chronology, that from the creation till Jacob told Pharaoh that all the days of his pilgrimage were 130 years, was 2238 years: this was the time that the children of Israel went into Egypt, no one will dispute. And now mark, Moses says that the children of Israel dwelt in Egypt 430 years to a day. (See Ex. xii. 40.) Add this to the 2238, and it makes the departure of the children of Israel from Egpyt take place in the 2668 year of the world. From, this to the building of Solo- mon's Temple was 480 years, which makes the building of the Temple take place in the 3148 year of the world. (See 1st Kings, 6th chap.) From this to the Babylonish captivity of the Jews, 411 years drawn from the different reigns of the various kings, which makes the Babylonish captivity take place in the 3559 year of the ■world. From this to the birth of Christ 600 (or near about) years. However, historians differ in a few years,, in their chronology of this elapse of time. Admitting 600 years to be the correct amount of time, it makes the birth of Christ take place in the 4159 year of the world. Add to that 1841, which makes this (that is, the 1841 year of the christian era,) the 6000 year of the world.
What has caused the blunder we suppose is the saying of Paul, Gal. iii. 17. "And this I say, that the covenant that was confirmed be- fore God in Christ, the law, which was four hundred and thirty years after, cannot disannul, that it should make the promise of none effect." Some say this 430 years commenced when the Lord called Abraham out of Ur in Chaldea, which they infer from the word confirmed ; but let us turn back to the 105 Psalm, which is a clew to this word CONFIRMED ; which says, " O ye seed of Abraham, his servant, ye children of Jacob his chosen ; he is the Lord our God ; his judgments are in all the earth ; he hath remembered his covenants to a thousand generations ; which he made with Abraham, and his oath unto Isaac, CONFIRMED the same unto Jacob for a law, and to Israel for an ever- lasting covenant." From this we learn that the covenant was con- firmed upon Jacob, and Moses and Paul both agree that the law that was given upon Mount Sinai, was 430 years after the covenant here alluded to was made.
22 COMMUNICATION.
(COMMUNICATION.)
Philadelphia, Dec, 1840. Brother B. Winchester.
Dear Sir : — Having learned your intentions to issue a wori? in this city, devoted to the gospel, and cause of the Latter-Day Saints, I beg leave to express my gratification at so laudable an undertaking, and to offer a few reflections on the pros- perity of our cause from its commencement. It can but be obvious to you that as the conductor of such a work your station will be one of great responsibility, as you will be accountable for the precepts it car- ries to the world ; but may heaven bless your undertaking, that it may advance the cause of righteousness in this vicinity — may your pen be directed by Him whose cause you have espoused, that on every page the lover of truth may be showed the way of holiness. Little more than ten years has passed since the organization of the church of Christ in these last days ; since the angel of the Lord said to our much esteemed brother J. Smith, and his faithful companion, 0. Cowdery, " To you my fellow servants am I sent to confer this priesthood, that through you it may be conferred upon others." The morning that heavenly messenger executed this important mission, is one long to be remembered by all the saints. The day star from on high then began to shed its radiant splendor over the benighted world, and it has since succeeded well in dispelling the portentious clouds of superstition and ignorance from the horizon of many minds. Truth shining in its na- tive splendor has uncHnched the serpent fangs of religious bigotry from many a precious soul, and the iron bands of priestcraft, that have held the religious world with a firm grasp, for many centuries, have in many places been broken, and the humble captive made to rejoice in the truth that set him free. Since its rise, this church has been onward in its march with a firm and steady hand, and has gathered in its progress perhaps a little less than one hundred thousand souls, and no power could impede its march. " The heathen raged, and the people imagined vain things." Hell with all her artillery has opened a continued fire upon the saints, and drunkards, and priests, thieves and professors, deacons and scoundrels, teacher and taught, ruler and ruled ; have mingled in one common cause. Mobs have tried, but in vain to stop the wheel from rolling, but armies, fire and sword have not done it; persecution has raged, but to spread the truth with gigantic strides. Undef the reign of a tyrant, and sway of mobs the blood of innocence flowed only to test the depths of their sincerity, and to seal their testimony ; which is now reiterated throughout the land and wafted on every breeze. Madam rumour with her ten thousand poison tongues has been actively employed ; the pen of the learned has been wielded prejudicial to our cause. The influence of the public press has been constantly exerted to hide the truth. And from the sacred desk have been constantly heard long
MINUTES OF SPECIAL CONFERENCE. 33
loud and fearful cries of " impostors ! false prophets ! wolves in sheeps' clothing !" &c. ; but still the Lord is working and who can hinder. The kingdom which Daniel saw like a stone hewn from the mountain withouthands, has begun to roil, and will soon fill the earth. It is truly as Christ said, " like a grain of mustard which indeed is the least of all seeds, but when grown becomes the greatestamong herbs, that the fowls of heaven lodge in its branches." Though looked upon as the least, and meanest of all systems yet it has taken deep root, and in Columbia's land is shooting forth its numerous tendrils, and towering its lofty branches, which have already spread their shadow, not only to the coasts of our happy land, but over many of the oppressed sons of Europe it has cast a soothing shade, and thousands of the way-worn sons of Britain, who have long been groaning under regal power and priestly pomp, are now rejoicing with us, and reposing under its branches, partaking the blessings, and bringing forth the fruits of the kingdom. What but an almighty arm could take an obscure young man from the plow and raise him up to astonish the wetld, to lay a foundation of a work like this, and cause the wisdom of the high minded priests of this generation to be confounded, and the wisdom of the wise to perish. What but the spirit and power of Elijah's God could take a company of men, one from the plow, another from the anvil, and a third from a shoe-bench, and inspire them with zeal, in- fluence and power to contend with the prejudices of the ignorant, and the pen of the learned, to face the combined powers of earth and hell arrayed against their cause, and to stem with the ship such a flowing tide ; surely the God of heaven is at the helm, and therefore she steers her, course onward, and heeds no alar.m, but rides the mountain waves of opposition that dash vehemently against her triumphant bows,
She stops not to anchor in harbours below, But o'er the rough billows, her true course doth go ; The high lands of heaven she still keeps in view, Intending to anchor, and there land her crew.
With high considerations of esteem and respect, I am, dear sir, Your fellow labourer in the bonds of the New Covenant,
E. SNOW.
MINUTES OF A SPECIAL CONFERENCE OF THE ELDERS AND MEMBERS OF THE CHURCH OF JESUS CHRIST OF LATTER-DAY SAINTS, HELD IN PHILADELPHIA, DECEMBER 14TH, 1840.
The conference assembled at 10 o'clock A. M. Elder B. Winches- ter was unanimously called to the chair, and J. H. Newton, Secretary. The conference was then opened by prayer by the President.
24 MINUTES OF SPECIAL CONFERENCE.
The President then rose, and in a solemn and impressive discourse, stated the object of appointing the conference ; which was that some measures might be adopted to spread the gospel more generally in this section of country.
There were present. Elders, E. Snow, John Robinson, Wm. Small, Chester Andrews, Jacob Syfrett, Wm. Wharton, Charles Hopkins, John Stong.
There were present, Priests, Edson Whipple, George Chamberlain.
There were present, Teachers, Wm. H. Miles, Jr., Albert Lutz.
There were present, Deacons, Samuel M. Reeve, Jesse Price.
The Eiders were then called upon individually, to express their de- terminations with regard to labouring in the vineyard of the Lord, and fill the several calls for pi'eaching in this part of the country : to which they said that they would do all that is in their power to help spread the cause of Christ.
On motion, Resolved, that we adjourn till 2 o'clock P. M.
At 2 o'clock P. M. conference reassembled, and was opened by prayer by Elder Snow.
On motion, Resolved, that the official members of this church, hold a council for consultation once a week.
On motion. Resolved, that Wm. A. Moore be ordained an Elder.
On motion, Resolved, that Samuel M. Reeve be ordained an Elder.
On motion. Resolved, that Wm. Grady be ordained an Elder.
On motion. Resolved, that Joseph Tillinghast be ordained a Priest.
On motion. Resolved, that John Renault be ordained a Deacon.
On motion. Resolved, that the Priests, Teachers, and Deacons, should visit each member of the church, and enquire into their faith, and standing, and put it in writing, and make a report in three weeks' time of the standing of each member.
On motion. Resolved, that the conference adjourn till 6^ o'clock in the evening.
Conference met at the stated hour pursuant to adjournment.
Brother Baker then ofrered a resolution that a committee should be appointed whose duty it shall be to raise, by subscription, a sum of money sufficient to liquidate the debt of the church, which was carried, and a committee appointed.
Elder Snow then rose and presented to the conference a prospectus issued by B. Winchester, and explained the propriety of publishing a work in this city, showing some of the leading principles of the gos- pel of Christ, or the doctrine of the church and other miscellaneous jnatter, such as will be collateral evidence in favour of the faith held to by the sociely, and solicited the aid of the Elders, and members generally. Elder Newton, assented to the proposition by a few ap- propriate remarks, showing the influence of the press. The resolu- tion was unanimously adopted. After a few impressive and solemn remarks by the President and Elder Snow, the conference adjourned, sine die. ' B. Winchester, President.
J. H. Newton, Secretary.
THE
PUBLISHED BY B. WINCHESTER, PASTOR OF THE BRANCH OF THE CHURCH OF JESUS CHRIST OF LATTER DAY SAINTS IN PHILADELPHIA.
" WHEN GOD WOEKS WHO CAN BINDER .'
VOL. I.] PHILADELPHIA, JANUARY 15, 1841. [NO. 2.
The " Gospel Reflector" is published semi-monthly in this city, on an excellent qvality of paper, each number containing 24 royal octavo pages. Price — 12J cts. per single number. Persons who wish to purchase a quantity for distribution can have them at a reduced price.
CHARITY.
In consequence of our bold testimony and the much plainness and simplicity which we use in describing the apostacy of the church, we are often accused of not having charity for all people who profess to worship God according to the various systems of religion that are now extant.
Therefore I think it necessary to insert a few remarks upon this subject, and set forth in plain terms some of the apostles' ideas of true charity. Some have supposed that it is impossible for us to be ac- tuated by true charity, when we are so particular in describing the awful condition of apostacy, that so many of the human family are in ; and also when we contend that there cannot be but one right way to serve God, or in other words but one plan of salvation. Some say they have charity for all. Very good ; but does true charity lead any person to believe that the doctrines of all societies are right, or that there is more than one true plan of salvation. The apostle Paul has given the following description of charity. " Though I speak with the tongues of men and angels, and have not charity, I am become as sounding brass, or a tinkling cymbal. And though I have the gift of pro- phecy, and understand all mysteries, and all knowledge; and though I have all faith, so that I could remove mountains, and have not charity, I am nothing. And though I bestow all my goods to feed the poor, and though I give my body to be burned and have not charity, it profiteth me nothing. Charity suffereth long, and is kind ; charity envieth not ; charity vaunteth not itself is not puffed, up» doth not bg>-
VOL. I. NO. II. — 1
26 CHARITY.
have itself unseemly, seeketh not her own, is not easily provoked/ thinketh no evil ; rejoiceth not in iniquity, but rejoiceth in the truth ; beareth all things, believeth all things, hopeth all things, endureth all things." — 1 Cor. xiii chapter. From the above we learn that charity rejoiceth not in false doctrines, but rejoiceth in the true doctrine of Christ — " Charity rejoiceth not in iniquity," &c. We will notv ex- amine this subject and see whellier or not the scriptures teach more than one true gospel. Paul says, " Though we or an angel from hea- ven preach any other gospel unto you, than that which we have preached unto you, let him be accursed." Gal. i. 8. Here we see that the apostle has denounced a curse upon any individual who should be so presumptuous as to preach any other gospel than the gospel of Christ. Certainly no other gospel than the one the apostles preached, and the ancient saints obeyed, is the power of God unto salvation ; and the curse of God inevitably will follow any person who deviates from it in his teaching. Christ said, " Verily, verily I say unto you, He that entereth not by the door into the sheepfold, but climbcth up some other way the same is a thief and a robber." — John x. 1. Now it is plain that there is but one entrance into the kingdom of God : all other pretended entrances are the works of men who try to climb up some other v/ay. How many doctrines did Christ acknowledge to be true? I answer, only one. and that was the one that the apostles preached ; and pronounced a curse upon all who should preach a dif- ferent one. But says one, those Christian societies that call themselves orthodox, only differ in nonessential points. I reply the scripture says nothing about nonessential points of the doctrine of Christ. The gos- pel is a perfect law of liberty, because a perfect being devised it, and if it is changed in the least, it is rendered imperfect. For this reason I conclude that it is the very height of folly, to believe there can be more than one true order of the gospel. And a man must be obedient to every principle of it, or it cannot be said in truth that he is obedient to the gospel of Christ. But to proceed.
Charity in the full sense of the word is the love of God shed abroad in the hearts of the people of God; love towards your neighbours; as- sistance and friendship in the time of distress and danger. For instance we see a person in danger, and he ignorant of it, it would not be charity in us to (latter him in his dangerous condition, and thus expose him to more danger, or in other words, if any person is deceived, and is in a dangerous condition, and we know his condition to be an awful one ; it is charity in us, not only that, but it is our duty to warn him of his danger and entreat him to forsake the evil way, instead of acknowledging his delusion to be good, and thus flatter him in wickedness.
Now let us examine the charity that Christ had for the Jews.
At the time he made his appearance among them, they were di- vided into sects and parties, and had broken the covenant the Lord had made with their fathers while in the wilderness. Notwithstanding,
CHARITY. 27
the Mosaic law was given by divine direction, and the children of Israel blessed when they performed all the ordinances of that law, yet the Jews had made it void through the tradition of their el- ders, and imbibed erroneous opinions, grieved the spirit of God, apos- tatized, and were fit subjects to reject the Messiah. Christ said to the Pharisees and Sadducees, &c., " But woe unto you Scribes and Pharisees hypocrites ! for ye shut up the kingdom of heaven against men ; for ye neither go in yourselves, neither suffer ye them that are entering to go in : for ye are like unto whited sepulchres, which in- deed appear beautiful outward, but are within full of dead men's bones and all uncleanness. Ye serpents, ye generation of vipers, how can ye escape the damnation of hell?" (See Math, xxiii chapter.) The Scribes, Pharisees and Sadducees at this time professed to be Moses' disciples and to worship God according to the law. Christ commanded his apostles saying "go ye into all the world, and preach the gospel to every creature, and he that believeth, and is baptized shall be saved and he that believeth not shall be damned." From the above we learn that with all the religions that the human family professed, that they all had to come to the standard of Christ, and comply with the requisitions of the gospel, or be damned ; none were exempt from this command. Furthermore, Christ said to the Pharisees, " you are of your father the devil and his works ye will do : for he was a liar from the beginning." Paul said, " 0 thou child of the devil," &c. No person who believes the bible doubts but what Christ and the apostles were actuated by true charity when they described the wickedness of the above mentioned people, notwithstanding the bold- ness of their testimony, and plainness of their assertions.
Now if Christ and the apostles had had the same kind of chari- ty that the people want us to have, they would have said to the Phari- sees, Sadducees, Scribes, Alexandrians, Syrenians, &c., go on, you are doing well ; this difference of opinion is only of minor consequence. And if they had thus flattered them, what would have been the con- sequence 1 Would it not have involved them deeper in sin and iniquity, and caused them to drink a greater draft of the intoxicating spirit of delusion, and encouraged them in their works of darkness ? Let the reader answer this question for himself It certainly was pure charity that inspired Christ and his apostles to reprove the world for their sins, and corruptions ; and why should it be considered an uncharita- ble act in the Latter-Day Saints to do the same, providing the world are in similar circumstances. Indeed, the Jews were in a state of apostacy when Christ came, and they were all commanded to bow to his sceptre, and obey his gospel and no other way, plan, gospel, or system of religion would save them from the consequences of their sins.
Now if the Christian world in general are in a state of apostacy, which by the by we have already proved, as will be seen in the first number of this work, and we have a knowledge of it, or in other
'S8 CHARITY.
words a knowledge of the predictions of the prophets and apostles=, on this subject : if we have charity for them, we will warn them of these things : " Knowing the terror of the Lord," says the apostle, " we persuade men." Therefore, knowing the apostacy of many who profess Christianity and the awful consequences except they repent, and that Christ will come in the clouds of heaven, and with a flame of fire to take vengeance on them who know not God, and obey not the gospel of Christ ; charity prompts us to lift up our voices, and proclaim repentance, and the necessity of obedience to the commands of God. Again, the apostle says as we have before quoted : " Though I have the gift of prophecy and understand all mysteries, and have not charity I am nothing." No one who believes the bible doubts but what Christ and the apostles were influenced by a philanthropic spirit, or charity, when they prophecied to the Jews their destruction. But we would naturally infer from the above quotation, that it is possible for a man to have the spirit of prophecy, or a knowledge of future events, and yet be in a degree destitute of charity. With the spirit of prophecy, or knowledge that Christ had of the destruction that was coming upon the Jews, if he had remained in silence, would he have showed that he had charity for them. Certainly not. The cir- cumstance of Jonah disobeying the command of God and taking a passage on board the ship for Tarsish, instead of going to Nineveh, is a remarkable instance of this kind. The Lord by the spirit of pro- phecy discovered to Jonah the great wickedness of the inhabitants of that city and the awful destruction that he had resolved to bring upon them, if they would not repent. Now Jonah having a knowledge of these things, also the pride and haughtiness of the Ninevites, concluded that if he testified these things to them it would cross them in their feelings and the finger of scorn would be pointed at him and he would have to suffer much in order to accomplish this work. Therefore he determined in his own mind (no doubt) not to go to Nineveh, but let them dwell in ignorance, and the destruction overtake them unawares. Thus we see that with all the knowledge he had of the destruction that would have come upon Nineveh had it not been for repentance, he was destitute of charity and turned from the path of duty.
Now if we have a knowledge of the second coming of Christ, and the terrible destructions that will come upon the wicked at the time, or those who are not prepared to meet him, shall we hold our peace, and make no exertion to reclaim them, that they may meet the Lord with joy, and not with grief? Furthermore, it would be an act of injustice to destroy a people, without first giving them a fair warning of it. The prophets, Christ, and the apostles, have predicted the following concerning the destructions of the last days, at, or previous to the coming of Christ, " Out of Zion the perfection of beauty, God hath shined. Our God shall come, and shall not keep silence; a fire shall devour before him, and it shall be very tempestuous round about him. He shall call to the heavens from above, and to the earth, (that he
SPIRITUALIZING THE SCRIPTURES. 29
may judge his people.") Ps. L. 2-4. Christ speaking of his second coming said : " But of that day and hour knoweth no man, no, not the angels of heaven, but my Father only. But as the days of Noah were, so shall also the coming of the son of man he. For as in the days that were before the Hood, they were eating and drinking, marrying and giving in marriage, until the day Noah entered into the ark, and knew not until the flood came, and took them all away ; so shall also the coming of the Son of man be." Math. xxiv. 30-39. " But of the times and the seasons, brethren, ye have no need that I write unto you. For yourselves know perfectly, that the day of the Lord so Cometh as a thief in the night. For when they shall say peace and safety, then sudden destruction Cometh upon them, * * and they shall not escape. But ye, brethren, are not in darkness, that that day should overtake you as a thief. Ye are all the children of light, and the children of the day : we are not of the night, nor of darkness." 1 Thess. v. 1-5. Now from the above predictions we learn that the Lord has decreed a destruction upon the human family, and that the Lord Jesus is coming, and will overtake them as a thief in the night. And shall we remain in silence? no! we will testify these things, that the honest in heart may arouse from their slumbers, and prepare them- selves to meet the awful day. If we have a knowledge of these things, and make no exertion to rescue others from the impending destruction, we will incur the displeasure of the Lord like Jonah. Charity inspires us to proclaim the truth, regardless of private feelings or men's opinions, that the Lord's people may be called out of Babylon, or from the midst of confusion, that they partake not of her sins, and receive not of her plagues, for her sins and iniquities have reached to heaven, and her judgments slumber not, (see Rev. xviii. 4, 5.) " For do I now per- suade men, or God ? or do 1 seek to please men? for if I yet pleased men I should not be servant of Christ." — Gal. i. 10.
SPIRITUALIZING THE SCRIPTURES.
As we intend in this and the following numbers of this work to en- ter into a scriptural investigation of the gospel of Christ, and the work of God in the last days, it is necessary to establish some definite rule for interpretation.
The idea of spiritualizing the writings of the prophets and apostles, and considering them the same in amount as allegories, or so highly figurative that none but the learned can understand them, is certainly repugnant to the word of God; and has involved communities in darkness, and led thousands of pracious souls who had but a common education astray, and caused them to say, " great is the mystery of the scriptures and who can understand them except the learned." They peruse the scriptures, but in vain, for tradition and popwtar 1*
30 SPIRITUALIZING THE SCRIPTURES.
opinions have established the above mentioned system of interpreta- tion, and they never dreamed that the contents of the bible were to be as literally understood, as those of any other book.
Some mistify the whole of the sacred volume, others such part as does not suit their particular tenets. Indeed, I must confess that this system above mentioned, which has been carried into effect, and practised for the last several hundred years, has been the most effectual scheme for the propagation of the modern systems of religion, that has ever been invented. For who would have ever thought that the church of Christ in this age of the world was to be organized different from what it was in the days of the apostles, had it not been for the spirit- ualizing system 1 Who would have dreamed this when the scriptures are so plain on this subject if all had believed them as they read 1 This evil practice which the clergy are guilty of has thrown a mist of darkness over the plain and simple truths that are in the bible : and they have also used it as a cloak for their iniquities. It also hasgivei> the wild and enthusiastic too much latitude for their enthusaisms : it has caused splits in societies, and has been the means of many con- troversies. Again, there are thousands of individuals to this day who believe they cannot understand the scriptures when they read them^ because they do not believe they mean what they say. Therefore, books of commentaries have been written interpreting the scriptures, and indeed bending them to suit their different religious tenets instead of arranging their tenets to agree with the scriptures. I do not pretend to say that parables are to be considered any thing else but parables; but the explanations that Christ gave of his parables are to be taken literally. Neither do I pretend to say but what there are figurative expressions in the bible, as well as in any other book. We often ex- press our views by figurative expressions, and we often illustrate sub- jects by comparisons ; but who ever thought of mistifying our literal relation of facts. When we read other works we do not think that the author said one thing and meant another, and why should we have such a conjecture with regard to the scriptures. I leave the reader to answer this question for himself. Again it is a very singular thing and a very unreasonable one too, that God should make known his will, and cause it to be written to the human family and command all to obey it, and at the same time in so mysterious a way that none but the learned can understand it. Christ chose illiterate men for his apostles, and Paul says, " not many wise men were called but God liad chosen the weak things of this world to confound the wisdom of tfje wise:" and it is a strange thing that they have preached the law of God, and written the same for the benefit of future generations, and that none but the wise of this world can comprehend it. Further- more, admitting the scriptures are to be spiritualized, it is unreasonable to suppose that uninspired men are capable to interpret them, and give the true meaning ; for it most certainly will require the same spirit of inspiration to interpret, that dictated the writer to write them.
SPIRITOAMZING THE SCRIPTDRES. 31
Peter says, " we have also a more sure word of prophecy, where- unto ye do well that ye take heed, as unto a light that shineth in a dark place, until the day dawn, and the day-star arise in your hearts ; knowing this first, that no prophecy of scripture is of any private interpretation." — 2 Peter i. 19, 20. A light in a dark place is an ex- cellent thing to enable any person to guide his foot steps in the right path : — so are the scriptures a sure guide in the path of holiness when we read and apply them according to Peter's rule of interpretation : " no prophecy of the scripture is of any private interpretation." We shall now examine the literal fulfilment of prophecy that is already fulfilled, that the reader may see the propriety, and necessity of adopt- iflCT the above rule for the application and interpretation of prophecy yet future. We will commence with the Lord's prophecy to Noah.
In the days of Noah the inhabitants of the earth were very wicked, and the Lord in his just wrath resolved to destroy them, if they would not repent and forsake their evil ways. Therefore, He prophecied to Noah that He would bring a flood of waters upon the earth and de- stroy all flesh: He also commanded Noah to build an ark for the saving of himself and family. Now if Noah had considered this any thing else than a literal relation of facts, and considered it the figure of some spiritual event, and the ark a spiritual one, he most certainly would have perished with the Antediluvians. He had no knowledge of the modern spiritualizing system, therefore he moved forward and prepared the ark to the saving of himself and family. The next pre- - diction we will notice is the Lord's to Abraham, telling him that his seed shall remain in bondage four hundred years. (See Gen. xv. 13, 14.) Moses says, the children of Israel were in bondage four hundred years. (See Ex. xii. 40.) Indeed, Joseph's interpretation of Pharoh's dream, and prediction of the seven years' famine ; and Moses' predic- tions to the children of Israel in the wilderness, were all literally fulfilled. Isaiah's prophecy to Hesekiah that his days should be lengthened fifteen years, and also his prophecy concerning the destruction of Babylon wer& literally fulfilled. Also Jeremiah's prophecy that the Jews should b& taken to Babylon and there remain in bondage seventy years, which was literally fulfilled. We might cite the reader to passages of this kind and their literal fulfilment, till he would be weary reading them ; but we for- bear knowing that the honest in heart are willing to accept of a few as a sample of the literal fulfilment of prophecy. It sufficeth to say that all true prophecies when the prophets said thus and thus saith the Lord, were literally fulfilled. For instance the predictions concerning the first coming of Christ, and the important events connected with the his- tory of his life, were all fulfilled to the very letter: and the fact that the apostles, whenever they quoted a prophecy from the Old Testament, applied it as a literal relation of facts without making any comments upoQ it whatever, is sufficient proof that the predictions of the prophets generally, were designed as literal relations of facts not to be spiritual- ized. I always take it for granted when I hear any person spiritual-
32 THE DIVINITY OF CHRIST, ETC.
izing the scriptures, that he is an unbeliever, and is trying to modify, or convert them unto something else to suit his notions or tenets. At the same time he professes to be a believer; but when we sum up the whole of his spiritualizing, we discover that he disbelieves what the pro- phets and apostles said, iaut believes what they meant. The infidels would be willing to believe the bible if they could have the privilege of manufacturing it over to suit themselves. And I conclude by saying that it is time that this evil practice of spiritualizing the scriptures, which is so closely connected with priestcraft, was done away, that the noble and the ignoble, the learned and the unlearned, may read the sacred book and understand it, and no longer trust to others to inter- pret for them. " Cursed is he thfit putteth his trust in man or maketh flesh his arm." Paul.
THE DIVINITY OF CHRIST.— THE OBJECT OF HIS MISSION —THE KING- DOM OF GOD, OR CHURCH MILITANT, AND THE GOSPEL.
As we promised in our first number to set forth in some future one our views of the plan of salvation which God has devised for the saving of a lost or fallen world ; — we will now enter into an investigation of this subject by searching the scriptures, and comparing the testimony of the different inspired writers with each other. We will commence with the divinity of Christ.
«' Behold, when I gave all diligence to write unto you of the com- mon salvation, it was needful for me to write unto you, and exhort you that ye should earnestly contend for the faith once delivered to the saints." — Jude, 3. There are a diversity of opinions among those who profess Christianity on this subject, but it is useless to mention or to attempt to detail them. Therefore, we shall content ourselves with the faith, or doctrine, once taught to the saints, and say nothing of any consequence of the ideas that are held forth by the divines of the present age, but strictly confine ourselves to the scriptures, and ideas held forth by the apostles and prophets. We will here insert an extract from the " Book of Doctrine and Covenants," which con- clusively sets forth our ideas of the great Supreme Governing Power, or in other words the Godhead ; and which will lay a foundation for a scriptural investigation of the divinity of Christ. — " Of Faith," sec- tion V. and 2nd paragraph.
" There are two personages who constitute the great, matchless, governing and supreme power over all things — by whom all things were created and made, that are created and made, whether visible or invisible : whether in heaven, on earth, or in the earth, under the earth, or throughout the immensity of space — They are the Father and the Son: The Father being a personage of spirit, glory and power : possessing all perfection and fulness : The Son, who was in the bosom of the Father, a personage of tabernacle, made, or fashion-
THE DIVINITY OF CHRIST, ETC. 33
ed like unto man, or being in tiie form and likeness of man, or, rather, man was formed after his likeness, and in his image ; — he is also the express image and likeness of the personage of the Father : possess- ing all the fulness of the Father, or, the same fulness with the Father ; being begotten of him, and was ordained from before the foundation of the world to be a propitiation for the sins of all those who should believe on his name, and is called the Son because of the flesh — and descended in suffering below that which man can suffer, or, in other words, suffered greater sufferings, and was exposed to more powerful contradictions than any man can be. But notwithstanding all this, v he kept the law of God, and remained without sin : Showing thereby \ that it is in the power of man to keep the law and remain also with- out sin. And also, that by him a righteous judgment might come upon all flesh, and that all who walk not in the law of God, may justly be condemned by the law, and have no excuse for their sins. And he being the only begotten of the Father, full of grace and truth, and having overcome, received a fulness of the glory of the Father — y' possessing the same mind with the Father, which mind is the Holy Spirit, that bears record of the Father and the Son, and these three a are one, or in other words, these three constitute the great, match- \ less, governing and supreme power over all things: by whom aH things were created and made, that were created and made : and these three constitute the Godhead, and are one : The Father and the Son possessing the same mind, the same wisdom, glory, power and fulness : Filling all in all — the Son being filled with the fulness of the n Mind, glory and power, or, in other words, the Spirit, glory and -J' power of the Father — possessing all knowledge and glory, and the \^^-<~J same kingdom : sitting at the right hand of power, in the express im- age and likeness of the Father — a Mediator for man — being filled with the fulness of the Mind of the Father, or, in other words, the Spirit of the Father: which Spirit is shed forth upon all who believe on his name and keep his commandments : and all those who keep his commandments shall grow up from grace to grace, and become heirs of the heavenly kingdom, and joint heirs with Jesus Christ; / possessing the same mind, being transformed into the same image or likeness, even the express image of him who fills all in all: being filled with the fulness of his glory, and become one in him, even as the Father, Son and Holy Spirit are one."
In the above the idea is held forth that Christ is the Son of God, possessing the same mind, wisdom, glory, power, and fulness with the Father, or in other words that he is God co-eternal, and co-equal with the Father. " Therefore also that holy thing which shall be born of thee shall be called the Son of God." — Luke i. 35. "And Jesus when he was baptized, went up straightway out of the water : 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."
34 THE DIVINITY OF CHRIST, ETC.
— Math. iii. 16, 17. "And hath made us kings and priests unto- God and his Father." — Rev. i. 6. The latter quotation not only convey* the idea that Christ is the Son of God, but that he is God. And it is evident that the reason why he was called the Son of God was be- cause of the flesh : " That holy thing which shall be born of thee shall be called the Son of God." "Forasmuch then as the children are partakers of flesh and blood, He also himself likewise took part of the same." "For verily he took not on him the nature of angels; but he took on him the seed of Abraham." — Heb. ii. 1 1-16. " Behold a virgin shall conceive and bear a son, and shall call his name Im- manuel," ("which being interpreted is God with us.") — Isa. vii. 14. Now this part of the subject is so plain, and the scriptures so definite that it is not necessary to dwell any longer upon it : for all who have perused the bible, know that Christ is often called the Son of God. But the Socinians, or Unitarians contend from Christ's saying that he was the Son of man, that he cannot be God, or co-equal with the Father. To this we say he was called the son of David ; for he was the son, or literal descendant of David ; but this sonship, or heirship was only after the flesh; but with regard to his spirit and eternal power he was not the son of David. The fact that he called himself the Son of man is no argument that he is not God. Indeed, this sonship was only after, or in consequence of the flesh. In reckoning from Mary his mother, he was the son or descendant of David, and from his miracu- lous conception by the Holy Ghost, the Son of the Father; but as for his Spirit or Eternal Power, which is one of the three that constitute the Godhead, he is co-equal, and co-eternal with God the Father, which is plain to be seen from the following quotations. " In the be- ginning was the Word, and the Word was with God and the Word was God. The same was in the beginning with God. All things were made by him ; and without him was not any thing made that was made. In him was life ; and the life was the light of men." " He was in the world, and the world was made by him, and the world knew him not." " And the Word was made flesh, and dwelt among us, (and we beheld his glory, the glory as of the only begotten of the Father,) full of grace and truth." — John i. 1-14. " In 'whom we have redemption through his blood, even the forgiveness of sins : who is the image of the invisible God, the first-born of every crea- ture : for by him were all things created that are in heaven, and that are in earth, visible and invisible, whether they be thrones, or do- minions, or principalities, or powers; all things were created by him, and for him ; and he is before all things, and by him all things consist; and he is the head of the body, the church: who is in the beginning, the first-born from the dead ; that in all things he might have the pre- eminence: for it pleased the Father that in him should all fulness dwell : and having made peace through the blood of his cross, by him to reconcile all things unio himself; by him I say whether they be things in earth, or things in heaven." — Col. i. 14-20. " Who, being
THE DIVINITY OP CHRIST, ETC. 35
?n the form of God) thought it not robbery to be equal with God; but made himself of no reputation, and took upon him the form of a ser- vant, and was made in the likeness of men ; and being found in fash- ion as a man, he humbled himself and became obedient unto death, even the death of the cross. Wherefore God also hath highly exalted him, and given him a name which is above every name." — Phil. ii. 6-9. " God, who at sundry times, and in divers manners, spake in times past unto the fathers by the prophets, hath in these last days spoken unto us by his Son, whom he hath appointed heir of all things, by whom also he made the worlds; who being in the brightness of his glory, and the express image of his person, and upholding all things by the word of his power, when he had by himself purged our sins, sat down on the right hand of the Majesty on high; being made so much better than the angels, as he hath by inheritence obtained a more excellent name than they." — Heb. i. 1-4. " For unto us a child is born, unto us a son is given, and the government shall be upon his shoulder; and his name shall be called Wonderful Counsellor, The mighty God, The everlasting Father, The Prince of Peace." — Isa. ix. 6. " And now, O Father, glorify thou me with thine own self with the glory which I had with thee before the world was." " Neither pray I for these alone, but for them also which shall believe on me through their word ; that they all may be one ; as thou. Father, art in me, and I in thee, that they also may be one in us : that the world may believe that thou hast sent me. And the glory which thou gavest me I have given them ; that they may be one, even as we are one." " Father I will that they also whom thou hast given me, be with me where I am ; that they may behold my glory, which thou hast given me : for thou lovedst me before the foundation of the world." — John xvii. 5-20, 21, 22-24. " Forasmuch as ye know that ye were not redeemed with corruptible things as silver and gold, from your vain conversation, received by tradition from your fathers; but with the precious blood of Christ, as of a lamb without blemish and without spot : who verily was fore-ordained before the foundation of the world, but was manifest in these last times for you." — 1 Peter, i. 18-20. " And all who dwell upon the earth shall worship him, [the least] whose names are not written in the book of life of the lamb slain from the foundation of the world." — Rev. xiii. 8. These latter quo- tations prove to a demonstration that Christ was co-eternal with the Father, or at any rate that he existed prior to the foundation of the world, and the Socinians, who deny the divinity of Christ and his miraculous conception, certainly cannot be considered believers in the foregoing portions of the sacred volume. And the following passages establish the doctrine of the Trinity, beyond successful contradic- tion. " And God said, let us make man in our image, after our hke- ness." — Gen. i. 2(k And the Lord God said, "Behold, the man is be- come as one of us to know good and evil" — Gen. iii. 22. The reader \vS.\ here wrark that the personal pronoun is used in the plural, which
36 THE DIVINITY OF CHRIST, ETC.
establishes the fact that a plurality of persons constitute the Godhead, or Great Matchless Supreme Governing Power, who holds the destinies of all men ; who can speak and eternity will be filled with his voice ; who can speak, and chaos hear and a world roll into order. It is also evident that the Holy Ghost constitutes a part of the Godhead, as will be seen from the following. " Go ye therefore, and teach all nations, baptizing them in the name of the Father, and of the Son, and of the Holy Ghost." — Math, xxviii. 19. " For there are three that bear record in heaven, the Father, the Word, [Christ] and the Holy Ghost : and these three are one." — 1 E. John. v. 7. " But when the Comfort- er is come, whom I will send unto you from the Father even the spirit of truth, which proceeds from the Father, he shall testify of me." [Christ] — John xv. 26. " And because you are sons, God has sent forth the Spirit of his Son into your hearts." — Gal. iv. 6. There is yet an abundance of scripture evidence to establish the divinity of Christ, and the doctrine of the Trinity, which we have not referred , to ; but we forbear quoting any more on this part of the subject lest /^ the patience of the reader should be wearied.
\ The fact that when Christ was extended betwixt heaven and earth,
being nailed to the cross, all nature was shrouded with darkness, and as it were dressed in mourning: the veil of the temple was rent, and the solid rocks were broken, and nature trembled in agony, as though all was going to wreck at once, does not a little favour the idea of his being God. Behold, when Christ the Son of God, by whom the world was made, was groaning with the agonies of death, heaven and earth were veiled in darkness, the sun refused his light while the blood of Jesus freely flowed to purchase our pardon. And why ail this? Was it not because he had superior power to man ? Let the reader judge for himself. He died, — he slept in the silent tomb. The door of the sepulchre was removed by the angel of God, and the iron hands of death were broken. He rose triumphant, and ascended to heaven. All heaven rejoiced, and the holy angels no doubt turned their joyful anthems, and shouted loud hosannahs to God and the Lamb. Saints on earth were overwhelmed with joy, and hailed him as their King, Redeemer, and Saviour. And all both saints and an- gels in heaven, and saints on earth rejoiced in one common theme — "Jesus though once dead he lives again." Thus having in a brief manner investigated the subject of the divinity of Christ, we will now search the scriptures and learn the object of his mission.
Now it is evident that the object of Christ's mission was twofold : first, to redeem a lost and fallen race of mankind from the conse- ■quences of the original sin, the penalty of which was death : " The day thou eatest thereof thou shall surely die." — Gen. ii. 17. In conse- quence of the transgression of the commandment of God concerning the forbidden fruit the seeds of death were planted in human beings, and have remained hereditary ever since. It is not improbable but that tha death above alluded to, was of a twofold nature ; first, banishment
THE OBJECT OF CHRIST's MISSION. 37
from the presence of God ; for we infer from the account that Moses gives of Adam and Eve prior to the fall, that they were in the pres- sence of God ; but after their transgression they were banished from the garden. John in his Book of Revelations, speaks of a banishment which he terms the second death, which is yet to take place, and we know no reason why we may not justly term the banishment of Adam and Eve from the garden of Eden, and the presence of the Lord, a spiritual death : and this death has caused the condition of the human family to be degraded, wretched, and miserable, yet sin was the original cause of the banishment. Second, the temporal death, which is the spirit leaving the body, and dust returning to dust. Christ was offered as a sacrifice for the original sin, and his blood atoned for the same. And as for the temporal death, the atonement was as wide as the fall; that is, all both saint and sinner will be redeemed from this temporal death, or in other words have a literal resurrection of the body, which is plain from the following. "For as in Adam all die, even so in Christ shall all be made alive." — 1 Cor. xv. 22. "Marvel not at this : ibr the hour is coming, in the which all that are in their graves shall hear his voice, and shall come forth ; they that have done good, unto the resurrection of life ; and they that have done evil unto the resurrection of damnation." — John v. 28, 29. This at once ex- empts infants, who know no law, from all ordinances, ceremonies, or obedience to any commandments of God. Christ said, " suffer little children to come unto me, for of such is the kingdom of heaven." " Sin is the transgression of the law." " Where there is no law sin is not imputed." Little children are not capable of committing sin. They are innocent before God ; although the curse is entailed upon them, which came in consequence of the fall; but Christ has payed the demands of justice: therefore, mercy claims them as his own, be- cause they are innocent, and pure before God, fit subjects for the king- dom of heaven. The spiritual death, or fall before mentioned, has rendered the human family depraved, subject to vice, folly, wicked- ness, and temptations, and when we yeild to any of these propensities, and transgress a known law of God, we commit sin, not the sin that Adam committed ; but it is a sin that is committed in the persons of individuals ; therefore, it may be justly termed actual, or individual sin. Second, Christ not only died to redeem all men from the cui'se of the broken law, or commandment ; (we mean the commandment which God gave to Adam concerning the tree of knowledge) . but to procure a remission of our individual sins, on condition of obedience to the gospel. 01 what condescention 1 what humility! Christ left the courts of glory, and took upon himself a tabernacle of flesh, and died upon the cross to satisfy the demands of justice, and free us from the pe- nalty of the broken law ; and with much humility set an ejsa.-nple ■worthy of our imitation ; and established bis kingdom on earth, and caused his gospel to be proclaimed to those who were sitting in dark- ness, and without God in the world. Having thus mentioned the ob-
VOL. I, NO. II. — 2
38 THE KINGDOM OF GOD.
ject of Christ's mission to the earth, — we shall now proceed, and search for the kindom of God.
" But seek ye first the kingdom of God, and his righteousness ; and all these things shall be added unto you." — Math. vi. 33.
Now when we speak of the kingdom of God, or church militant, we mean to be understood as speaking of an organized government on earth, expressly for the salvation of the human family. And this kingdom with its laws and all that appertains to it, is the plan which God has devised to save Adam's fallen race from the consequences of their individual sins. Some have supposed this kingdom to be nothing more than the individual enjoyments of the people of God, or in other words the spirit shed abroad in their hearts, but when we let common sense, and natural reason take their course, and our better judgments are informed, honesty before God leads us to conclude the kingdom of God, as it was in primitive times, constituted an organized government, and that men are to enter into the kingdom (instead of its entering them,) in order to enjoy the blessings of God; as we shall proceed to prove.
Now the arguments that have as yet been produced to sustain the idea that the kingdom of God does not consist of an organized govern- ment, are very trifling. One passage often referred to, reads as fol- lows : " For behold the kingdom of God is within you." — Luke xvii. 21. The reader will observe from the reading of the pretext, that Christ was addressing himself to the Pharisees : therefore, the word you personated the persons addressed, and we cannot consistently say the kingdom of God, meaning the spirit, dwelt in the hearts of the Pharisees, because it would make a contradiction in terms. Christ pronounced a woe upon them for their abominations. One object of his mission was to establish his kingdom on earth ; and his preaching in person was chiefly confined to the Jews, or House of Isreal; and as he chose his disciples from them, he with propriety said, " the king- dom of God is within you;" that is, within the bounds of the nation, or among them ; for Jesus and the apostles were among them. The following quotations establish the foregoing statement concerning the kingdom of God. " And they shall come from the East, and from the West, and from the North, and from the South, and shall sit down in the kingdom of God." — Luke, xiii. 27. " Verily, verily, I say unto you except a man be born of water, and of the spirit he cannot enter into the kingdom of God." — John, iii. 5. " Who hath delivered us from the power of darkness, and hath translated us into the kingdom of his dear Son." — Col. i. 13. " And this gospel of the kingdom shall be preached in all the world, for a witness unto all nations : and then shall the end come." — Math. xxiv. 14. These items of Scripture are so definite, or conclusive, that any comment is unnecessary: therefore, ■we shall proceed to examine the organization of the church in the first century. Now no kingdom, (that truly can be called a kingdom,) either in
THE KINGDOM OF GOD. 39
lieaven, or on earth, can exist without being constituted of four things]; first, a liing ; second, commissioned officers ; third, laws ; fourth, sub- jects. Christ is tiie i<ing of this kingdom, the apostles were commis- sioned officers, the gospel of Christ the laws, and the members of the church the subjects. Paul describes the organization of the kingdom as follows. " Wherefore he saith when he ascended up on high, he Jed captivity captive, and gave gifts unto men." " And he gave some apostles; and some prophets; and some evangelists ; and some pastors and teachers." — Eph. iv. 8-11. If the reader should enquire what the above officers were for, and how long they were to continue, — the fol- lowing verses will answer the question. " For the perfecting of the saints, for the work of the ministry, for the edifying the body [church] of Christ : till we all come in the unity of the faith, and of the knowledge of the Son of God, unto a perfect man, unto the measure of the sta- ture of the fulness of Clirist : that we henceforth be no more children tossed to and fro, and carried about with every wind of doctrine, by the slight of men, and cunning craftiness, whereby they lie in wait to deceive." " And are built upon the foundation of apostles and pro- phets, Jesus Christ himself being the chief corner stone ; in whom all the building, fitly framed together, groweth unto an holy temple in the Lord; in whom ye are also builded together for an habitation of God through the spirit." — Eph. ii. 20-22. " And God hath set some in the church; first, apostles; secondarily, prophets; thirdly, teachers." &c. — 1 Cor. xii. 28. The inspired writers have no where said that the above order of the church should be done away until all come to the unity of the faith. The Lord said to Moses, " see that thou make all things according to the pattern shown thee in the Mount :" in like manner there was a strict injunction upon the apostles, and former- day saints, that they should teach, and do all things according to the pattern which Jesus showed, or taught them. " Teach them to ob- serve all things whatsoever I have commanded you." " According to the grace of God which is given unto me as a wise master-builder, I have laid the foundation, and another buildeth thereon. But let every man take heed how he buildeth thereupon. For other foundation can no man lay than that is laid, which is Jesus Christ." — 1 Cor. iii. 10, 11. "And are built upon the foundation of apostles, and prophets, Jesus Christ himself being the chief corner stone." All Christendom acknowledge the New Testament to be the pattern for church govern- ment, or rule of faith. For instance I am well acquainted with the statutes of these United States, and well pleased with the form of government, and I say in my heart that I will go to a people in some foreign country, and hold forth these statutes, as being pure and recommend the form of government to be good, with the view of establishing a government different from the one by which the people are governed, to whom I intend to go; and then suppose that I should go and succeed to arouse their minds, and cause them to reject their former form of government, and at last to estabhsh an ab-
40 ^^ THE KINGDOM OF GOD.
solute monarchy, and at the same time extol the laws, and form of government of these United States, and pretend that I was patterning after their statutes. Would not every honest person be disgusted at such proceedings, and look upon them as being acts of injustice, de- ception, and frauds 1 Therefore, when a community who profess Christianity pretend to be governed by the same laws that the ancient saints were, and worship God according to the l\ew Testament pat- tern, and at the same time deny and reject the above mentioned order of the kingdom of God, we are irresislably led to look upon them, as deceivers — -wolves in sheep's clothing, having a form of godliness, but denying the true form, and power thereof.
Again the statutes, or laws of these United States call for, or re- quire several different officers ; first, a president; second, a vice-presi- dent, and many other lesser officers too numerous to mention : so in like manner the gospel of Christ, or the laws of the kingdom of God, call for, or require apostles, prophets, evangelists, elders, teachers, deacons, &c. And according to the testimony of the apostle, God will not acknowledge any other order, plan, or form of godliness. " But though we or an angel from heaven preach any gospel unto you than that we have preached let him be accursed." — Gal. i. 8. Further- more, all orthodox Christians admit that Chiist is infallible, consequently that his kingdom was a perfect one, and his gospel a pure law; the apos- tle admits this : " Whoso looketh into the pei-fect law of liberty, and continueth therein," &c. — James i. 25. If it is perfect and any thing be taken from it, it will render it imperfect, and if added to, it will be of no use. To illustrate this part of the subject, we will use another comparison. For instance a machine, say a watch, is perfect, that every wheel or part of mechanism is in proper order, so that the watch keeps perfect time ; — but if you remove one piece of the me- chanism, you will make it imperfect ; add another wheel to it, and you will only burden the machinery : so it is with the kingdom of God, if you rob it of apostles and prophets, you make it imperfect, or in other words it will not be organized according to the pattern ; and if you pervert, or change one principle of the gospel the curse of God will inevitably rest upon you. Indeed, the plan of salvation is perfect, and will not admit of any change for the better, consequently if changed at all, it will only be a perversion.
Paul compares the church with all its officers and gifts, such as apostle.', prophets, &c., to a perfect building. After mentioning some of the different officers of the church as we have before quoted he says : " In whom all the building filly framed together, groweth unto an holy temple in the Lord." As well might we remove from a building some of its most essential parts such as, sills, beams, doors, braces, &c., and then with propriety call it perfect ; as to take from the church the above officers, and call it perfect without them. In- deed, the building was fitly framed together, and there was a regular set, or grade of official members, from Christ who was and is the
THE KINGDOM OF GOD. 41
chief corner stone, down to the deacon. When every one stood in their place then the building was fitly framed, that there was nothing wanting ; but when one of these authorities ceased to be in the church, then a link was broken. The apostle Paul in another place compares the church with all the before mentioned officers, and gifts to the perfect body of a man. " From whom the whole body fitly joined together, and compacted by that which every joint supplieth, according to the effectual working in the measure of every part, maketh increase of the body, unto the edifying of itself in love." — Eph. iv. 16. In the xii chapter of 1 Cor. speaking of the gifts, and authorities of the church, he says : " God hath tempered the body to- gether that there should be no schism in the body !" He further adds, as we have already quoted, that God placed at the head of the body, or church on earth : " first, apostles ; secondarily, prophets," &c. Now God placed the above in the church, and tempered them together, that there should be no schism in the body: therefore, as soon as one of them was taken from the church, then there was schism. Again the church was compared to a perfect body ; and it is manifest that the body has since suffered a tremendous amputation : for the organi- zations now extant among those who profess Christianity, are as dif- ferent from the one we have been describing, as darkness from light. But says one, God never intended to continue apostles, and prophets in his church. If he did not, then the apostle Paul was mistaken when he said they were to continue till all came to the unity of the faith ; not that Peter, James, John, and Paul, were to live till all came to the unity of the faith ; but there was to be a succession. In a word, Christ set in his church apostles, prophets, &c., and no person had a right to disannul this order of the church but God, and he never has said that lie will do it : therefore, those who reject these things are acting without knowledge, and violating some of the most sacred rules of the kingdom of God. Having thus described the organization of the kingdom of God, as it was in primitive limes, we shall now examine the utility of this kingdom, and whose right it is to enter into it, and the legal authority to perform all ceremonies, and administer all or- dinances.
Now we have before stated that the fall rendered the human family wretched, depraved, and exposed them to the snares and temptations of the adversary ; and when we yield to his temptations we commit actual, or individual sin ; and that this banishment of Adam and Eve from the presence of the Lord, may be with propriety termed a spi- ritual death: consequently it rendered the human family as aliens, foreigners, and strangers to God ; and had it not been for the atone- ment which was made by Christ ; and also for the gospel, mankind ■would forever have been miserable, subject to the powers of satan. But Christ died to reconcile man to God, and as far as the fall is concerned, and has rendered the human family aliens from God, he has died to restore them : for this reason infants, who know no law of God, can- 3*
42 ANONYMOUS LETTER.
not be considered foreigners, or aliens from God. They are brought nigh to God by the blood of Christ. Indeed, it is the sin that we are guilty of ourselves that makes us aliens, and strangers to God, and it is through an obedience to the gospel that we are adopted into the kingdom, or family of Christ, and have claim upon the promise, that his blood may prove efficacious to the saving of us from our iniquities; and thus be brouarht nigh to God.
(7b ic continued or first page of next number.)
ANONYMOUS LETTER.
The following anonymous letter came to hand in time for this num- ber, and in consequence of the kind spirit in which it seems to have been written, we publish it, together with the answers to the several questions and queries, that our readers may read both, and judge for themselves : —
To the Fullisher of the "Gospkl Reflxctok."
Sm,
I have been favoured with the perusal of the first num- ber of the " Reflector," and I now beg to be indulged in a few inquiries concerning the principles it contains, particularly your remarks upon the ancient order of the church, and the present condi- tion of the religious world, whether Jews or Greeks, Protestants or Catholics ; all of whom are represented as being in a state of apostacy from the purity of the Gospel and the apostolic order of the church. It must be apparent to all your readers that the course you have taken is somewhat peculiar, and altogether derogatory to the feelings and views of the professing portion of the community. I do not in- trude myself upon your notice as an advocate of the tenets of any particular sect, but ag an inquirer for truth. From my youth up, my motto has been — " Prove all things, and hold fast that which is good ;" pass nothing of importance unnoticed, lest it should be for my good, and I should be the loser; and receive nothing that is presented without close examination, lest it should contain something that would gnaw like a worm the root of my felicity. If your cause is a good one I wish to know it. If the ground you occupy is tenable, then the
ANONYMOUS LETTER. 43
various religious societies are in error, and it is important that all should know it. But there are objections that arise in the mind, which it may be presumed are obstacles not easily surmounted.
First. You and your society seem to set yourselves up as the standard, and denounce all who do not believe as you do. This savours much of popery, and is contrary to the practice and received opinions of most all Protestant denominations : one society does not assume that bold independent superiority over another equally re- spectable, and perhaps more so. Such a courscJ is considered unkind, illiberal, and unchristianlike ; and does not the Apostle say, " except we have charity we are nothing."
Now permit me to ask, is the course you pursue the fruits of charity, which is love ?
Second. You say in substance as follows : That the kingdom of God, which you call his organized church upon earth, anciently was, now is, and ever will be composed of apostles, prophets, &c., and that the members of that church, or children of the kingdom, will enjoy all those gifts of the spirit, and miraculous powers spoken of by the author of the epistle to the Corinthians, and that those who believe and wish to become citizens of the kingdom, and partakers of those gifts and blessings, must be adopted into the kingdom by repentance, baptism in water for remission of sins, and the imposition of hands for the reception of the Holy Ghost by those apostles, and other officers who are set in order in the church and duly authorized from on high to administer in the name of the Lord. Taking for granted that your own ideas of the kingdom are correct ; and as the various denomina- tions of Christians do not believe in the existence of apostles, prophets, «kc. now-a-days, nor in the necessity of those spiritual gifts being continued, you infer that the kingdom of God has become disorganized and lost from among them. Now I ask, first, what is the kingdom ? Did not Christ say, " the kingdom of God is within you." How then is it such an organization as you represent ? Second, what constitutes an apostle, and were there any more in the Christian church than the twelve whom Jesus ordained 1 If not, how can there be a con- tinuation of them ? Third, was not Christ the great and last prophet that should arise ? Are we authorized from scripture to believe that there should be any prophets after Christ, but false ones? Christ said, " the law, and the prophets were until John, since then the king- dom of heaven was preached, and all men press into it." Fourth, con- cerning signs following the believer. Is it not said, (Mark, xvi. 20) " and they went forth, and preached every where the Lord working with them, confirming the word with signs following?" Then was not that the sole design of those gifts and miraculous powers ; and were they not restricted to the apostles, and to cease when their mis- sion was accomplished ? Paul says, (1 Cor. xiii. 8) " whether there be prophecies they shall fail, whether there be tongues they shall cease." So you see the time was limited, for the continuation ol those
44 ANSWER TO ANONYMOUS LETTER.
gifts of the spirit. Again you say the religious world, both priest and people are all living under a broken covenant : consequently are in the same condition as the Jews were at the advent of Christ in the flesh : to prove which, you refer to Isaiah, xxiv. 5 ; but does not the covenant there spoken of allude to the Mosaic dispensation? and does not the prophet describe the condition of the Jews at that time! He certainly speaks in the present tense.
You rehearse many passages of scripture to prove that the people of the last days, have heaped to themselves an abundance of false teachers, who have turned away their ears from the truth, and turned them to fables. These you seem to apply to the preachers of the various societies of our own time, and the fables to which they have turned the people are the creeds, confessions of faith, opinions of the fathers, &c.
You infer because they are divided into different sects, and differ on some subjects of minor importance, that they cannot be right. To be sure there are among them different modes of baptism, different modes of church government, a difference in their rites and cere- monies, and in some of their doctrines ; and it is to be lamented that there are so many divisions ; but since these are all considered non- essentials, and they all agree in touching the grand point, and acknowledge Jesus Christ to be the Son of God, may we not in safety bid them God's speed ?
You adduce several passages from the writings of the apostles, to show that they foresaw and predicted the apostacy of the church, which appear very plausible. I believe that all Protestant denomina- tions acknowledge that there was a very great apostacy from pure and undefiled religion — that great corruption prevailed in the church during the dark ages, and that popery held almost an unlimited sway over the Christian portion of the globe for many centuries ; and the fact is abundantly confirmed by church history.
One more question and I have done for the present. Is it compati- ble with the mercy and kindness of our God to leave the world in darkness so long a time, and without the fullness of the Gospel ?
I send you these reflections and queries of mine, and expect, if you are honest in your religion, and your ground tenable, that I shall see in the next number of the " Gospel Reflector" my questions together with your answers, in a definite manner. Should they be satisfac- torily answered, perhaps, with your consent, I may propose some more.
A Friend op Truth.
Dear Sm, — According to your request I have published your let- ter in full, and shall now proceed to examine, and answer your several questions and queries.
ANONYMOCS LETTER ANSWERED. 45
First, you remark: " It must be apparent to all your readers that the course you have taken, is somewhat peculiar, and altogether dero- gatory to the feelings, and views of the professing portion of the com- munity." To this 1 say, the Jews had the same reason to complain of Christ, and the apostles: for the course they took was altogether dero gatory to the feelings of that people ; and the Jews manifested as much sincerity, and made a? great pretentions to holiness, as the several Christian denominations of the present age; yet they were commanded to bow to the sceptre of Christ. Christ acknowledged but one system of religion to be correct.
Next, you say our society set themselves up to be the standard, and denounce all who do not believe as we do, which you say, savours much of popery, and then ask if this is the eflects of charity. Charity says the apostle, " rejoiceth not in iniquity but rejoiceth in the truth." Now it is evident that there is but one true gospel ; but there may be a thousand false ones. Indeed it must be obvious to you, that a man or set of men would act very inconsistent to hold up the doctrine of a society to be true, and at the same time acknowledge other doctrines, which differ widely from it, to be equally good, and true. This at once would give license to all the enthusiasims and fiilse doctrines that could be invented, and make the gospel a strange order of things not dissimilar to the Hydra. You say such a course savours much of popery. If it does, then the course that the prophets, Christ and the apostles took savoured much of popery ; for they never acknow- ledged but one system of religion on earth at a time to be true. We have charity for both Protestants, and Catholics ; but we do not be- lieve their doctrines to be altogether correct. We believe there is one true gospel, and only one. " There is one Lord, one faith, one baptism." " For by one Spirit are we all baptized into one body, (not several hundred) whether we be Jews or Gentiles." " Though we or an angel from heaven preach any other gospel unto you than that which we have preached unto you, let him be accursed." You fur- ther remark that we believe that the kingdom of God, which we call his organized government on earth, was, is, and ever will be com- posed of apostles, prophets, &c. ; and also that the members of the church will enjoy those spiritual gifts mentioned by the apostle, (See Cor. xii chap.) Now if you believe the scriptures, you certainly cannot have any objection to this ; for according to the bible, God never had a people on earth that he acknowledged to be his own, except he bles- sed them with his spirit, which inspired men among them to prophecy : consequently he had prophets in his church. Christ said " Howbeit when he, the spirit of truth is come, he will guide you into all truth : for he shall not speak of himself; but whatsoever he shall hear, that shall he speak ; and he will show you things to come. — John xvi. 13. Paul exhorts saying, " Follow after charity, and desire spiritual gifts, but rather that ye may prophecy." " Wherefore, brethren, covet
46 ANONYMOUS LETTER ANSWERED.
to prophecy, and forbid not to speak with tongues." You make fur- ther remarks concerning the kingdom of God, which I have already explained in the piece headed the "kingdom of God."* Next you ask, quoting Christ's saying, " the kingdom of God is within you," how the kingdom of God can be an organized government on earth. This also I have answered as you will see in my remarks on the kingdom of God. t
You further ask what constitutes an apostle, and if there weie any more in the Christian church than the twelve, whom Jesus ordained. In answer to this I say, that an apostle is a special witness, a man that is called of God to preach the gospel, and administer the ordinances of the same to adoptsoulsinto the kingdom; and also to watch overthe flock of Christ. And concerning there being more than twelve apostles in the church, I say, Christ chose the twelve, and Judas denied the faith, and betrayed his master; and after the resurrection Mathias was chosen to fill the vacancy; after that Paul was called and ordained to the office of an apostle. Barnabas was also an apostle. (See Acts xiv. 14.) It is also evident that Andronicus and Junia were apostles. (See Romans xvi. 1.) And to answer your question, and remove your objection, if you have any, to there being more than twelve apostles in the Christian church, and to a continuation, or succession of the same, I will here quote the testimony of Paul. " And that he was seen of Cephas, then of the twelve," [apostles.] " After that he was seen of James, then of all the apostles." — 1 Cor. xv. 5 — 7. Again, Paul said, " we have tried some who said they were apostles, and found they were not." If there were none but the twelve who were well known, why were there false pretenders to the apostleship, and what need would there have been of a trial to prove them to be Euch?
You ask if Christ was not the great and last prophet that should arise. I answer : Christ was the great prophet ; but not the last pro- phet. You further ask if we are authorized from the scriptures to believe that there should be any prophets after Christ ; but false ones. I answer in the affirmative. Joel, and Peter said, " And it shall come to pass in the last days, (saith God,) I will pour out of my spirit upon all flesh : and your sons and your daughters shall prophecy, and your young men shall see visions, and your old men shall dream dreams: and on my servants, and on my hand-maidens, I will pour out in those days of my spirit and they shall prophecy." — Acts ii. 17 —18. Perhaps you will say this was all fulfilled on the day of Pen- tecost, or in the apostolic age of the world ; but if you read the 39th verse of this chapter, you will discover that Peter promised this spirit, or Holy Ghost to their children, and all that were afar off, on con- ditions of repentance and baptism for the remission of sins : and mark, prophecyings, and visions, were some of the effects that this Holy
* See page 39, + See page 38.
1
ANSWER TO ANONYMOUS LETTER. 47
Spirit was to produce. Paul, as I have before mentioned, exhorted the Corinthian brethren to contend for the spirit of prophecy. John in his Book of Revelations, speaking of future events says : " For they have shed the blood of saints and prophets, and thou hast given them blood 10 drink ; for they are worthy." — Rev. xvi. 6. You quote the saying, " the law and the prophets were until John." Very good, the Mosaic law was until John, and there were also many prophets be- fore John ; but John and Christ were not the last prophets that were to come: remember the prophet Agabus, and also the prophets at Antioch. According to your idea there have been none since Christ, that have received the testimony of Jesus, or the spirit of God : for John says, in his Book of Revelations, that the testimony of Jesus, is the spirit of prophecy (See Rev. xix. 10.) You ask if the signs that Christ said should follow the believer, and the promise which he made to this etfect, was not fulfilled, or verified, when the apostles went forth every where preaching, the Lord confirming the word with signs following : also if this was not the sole design of them. We will ex- amine Christ's words, which will answer your question. First, said Christ, "go (Christ was the first person speaking) 7/e [apostles] (second person being spoken to,) into all the world and preach the gospel to every creature, and he that believeth, and is baptized, shall be saved, and he that believeth not shall be damned. Jtnd these signs shall follow THEM that believe," fyc, (the believer here is in the third person being spoken of) Thus you see, that Christ promised those signs to the believer in all the world : and if you from these words limit these signs to the first ages of Christianity, then, with equal propriety, faith, salvation, and damnation may be limited to those ages. Paul thanks God that the Corinthians come behind in no spiritual gift : and it is no- where said that they were to be done away, untill all came to the unity of the faith.
Next you quote the xiii. 8 of 1 Cor. to prove that the time was limit- ed for the continuation of those gifts of the spirit.
Now let us examine that passage : " But whether there be prophe- cies, they shall fail, whether there be tongues, they shall cease ; whether there be knowledge it shall vanish away. For we prophecy in part, and we know in part, but when that which is perfect is come, that which is in part shall be done away." Now first, Paul says, they prophecied in part, and knew in part ; but when that which is perfect should come, then this partial work should be done away. According to your idea knowledge is done away ; because the apostle did not limit the gifts of prophecy any more than he did knowledge. Certainly, you are somewhat destitute of charity, for when you hold forth such an idea as this, you hold forth the same in amount, that the world are all ignoramuses. Indeed, the apostle has not held forth the idea that the gifts of prophecy, and knowledge, were to be done away; but only the partial things were to be superceded with their fulness ; and that is, when that which ia perfect is come. " For now
48 ANSWER TO ANONYMOUS LETTER.
•we see through a glass darkly; but then face to face : now I k\-ow in part; but then (when that which is perfect is come,) shall I know even as also I am known."
You ask if the covenant mentioned in the 24th chapter of Isaiah, did not allude to the Mosaic dispensation ; and if it was not broken by the Jews, prior to the coming of Christ. This question we have already answered, as you will see in first number.* The Mosaic dispensation and the covenant that was made at the time the law was given, was only to last till the coming of Christ; and that covenant was never called an everlasting covenant. You say that Isaiah speaks in the present tense. Admitted ; but what does this prove ? I will here quote another prediction that was spoken in the present tense : " For unto vs a child is born, and unto us a son is given." — Isa. ix. 6. Christ was not born until several hundred years after this prediction was uttered. The 13th verse of the 24th chapter of Isaiah settles this question, and shows that the breaking of the covenant was in the future. " When thus it shall be in the midst of the land among the people, there shall be as the shaking of an olive tree, and as the gleaning grapes when the vintage is done."
You acknowledge that the different societies have different modes of baptism and church government, which proves the position I have taken with regard to the false teachers, who turn the ears of the people from the truth unto fables. The New Testament acknowledges but one order of church government, (See 1 Cor. xii chapter, Eph. iv chapter,) and but one mode of baptism, " there is one Lord, one faith, one baptism."
Last of all, you ask if it is compatible with the mercy and goodness of God to leave the world in darkness so long a time without the ful- ness of the gospel, which I will answer by asking another question. Was it consistent with the mercy of God to leave the Gentile world in darkness for more than a thousand years previous to the time that Christ came, and was manifest in the flesh ? Certainly, they were without the light of the gospel. Much more might be said to the point in answer to all your questions ; but for the want of room I have been under the necessity of being brief. Should you have any more questions to propose, I wiU cheerfully answer them according to the feest of my abihties.
Yours, Respectfully, &c.
* Page 12th.
THE
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PUBLISHED BY B. WINCHESTER, PASTOR OF THE BRANCH OF THE CHURCH OF JESUS CHRIST OF LATTER DAY SAINTS IN PHILADELPHIA,
"WHEN GOD WORKS WHO CAN HINDEH?"
VOL. I.] PHILADELPHIA, FEBRUARY 1, I84I. [NO. 3.
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THE DIVINITY OF CHRIST.— THE OBJECT OF HIS MISSION— THE KING- DOM OF GOD, OR CHURCH MILITANT, AND THE GOSPEL.
{Continued from page 42.)
That no person, guilty of actual sin, is a natural born citizen in the kingdom of God, is established by the following : " For God hath concluded them all in unbelief, that he might have mercy upon all." — Rom. xi. 32. " Now therefore ye are no more strangers and foreigners, but fellow citizens with the saints, and of the household of God." — Eph. ii. 19. This shows that they were once foreigners but had been brought nigh to God. Again, when John the Baptist was baptizing in Jordan, the Pharisees, and Sadducees came to him, and as we would naturally infer from the reading of the account, boasting they were Abraham's children, and consequently citizens of the kingdom. John called them a generation of vipers and said, " who hath warned you to flee from the wrath to come 1 Bring forth fruits meet for re- pentance, and think not to say within yourselves, we have Abraham to our father : for I say unto you that God is able of these stones to raise up children unto Abraham." — Math. iii. 8, 9. From the foregoing we discover that neither Jews nor Gentiles were con- sidered natural born citizens of the kingdom. And if any became
VOL. I. NO. III. — 1
50 THE GOSPEL OF CHRIST.
citizens at all, it was by adoption. For this purpose the Lord com- missioned, or empowered his disciples with power to administer the ordinances of the gospel and adopt souls into the family of God. This power was denominated the holy priesthood : " Ye also, as lively stones are built up a spiritual house, an holy priesthood, to offer up spiritual sacrifices, acceptable to God by Jesus Christ." " But ye are a chosen generation, a royal priesthood, an holy nation, a pecu- liar people." — 1 Peter ii. 5 — 9. David speaking of Christ says, " The Lord hath sworn, and will not repent, Thou [Christ] art a priest for ever after the order of Melchizedek." — Ps. ex. 4. From this we learn that the Father sent Christ into the world a priest, after the or- der Melchizedek; and Christ speaking of his disciples said: " As Thou [Father] hast sent me into the world, even so have I sent them into the world." — John, xvii. 18. This latter quotation establishes the fact that the apostles were delegated with, or consecrated to the office of the above priesthood. " Ye have not chosen me, but I have chosen you, and ordained you, that ye should go and bring forth fruit, and that your fruit should remain; that whatsoever ye shall ask of the Father in my name, he may give it you." — John xv. 16. This priesthood authorized the apostles and other officers of the church to administer all necessary ordinances to initiate souls into the kingdom. No one had authority to administer these ordinances, without it. "No man taketh this honour unto himself, but he that is called of God as was Aaron." " And how shall they hear without a preacher ? and how shall they preach except they be sent?" (of God.) Again, the ordinances and laws of adoption administered by an unqualified administrator, would not legally adopt souls into the kingdom, because the administrator was not duly authorized. Having thus shown that neither Jews nor Gentiles were considered natural born citizens of the kingdom ; also the necessary authority to administer the ordinan- ces, we will now investigate the subject of the gospel and learn what men are to do in order to become citizens of the kingdom.
Now, the first principles of the gospel are as follows: first, faith in God and the gospel ; — second, repentance ; — third, baptism for the remission of sins ; — fourth, laying on of hands for the reception of the Holy Ghost.
As we have already stated that Christ set an example of obedience for the human family, — we will now take a retrospective view of the same. Indeed, Christ is the great prototype of salvation, and it is necessary for us to pattern after his example, and be assimilated into his likeness as much as is possible. But to proceed.
"When Jesus began to be about thirty years of age," he came to John and demanded his right to be baptized : John being conscious that his Lord was superior to him, and having a profound reverence for the Redeemer of the world, refused at first to baptize him ; but said Jesus, " suffer it to be so now, for thus it becometh us to Mfil all righteousness. Then he suffered him." As soon as Jesus
THE GOSPEL OF CHRIST. 51
was baptized ihe heavens were opened, and the Holy Ghost descended in bodily shape Hke a dove and lighted upon him, and the voice was heard—" this is my beloved Son," &c. Now we ask wherein did Jesus fulfil all righteousness in being baptized 1 Did he not fully un- derstand that one object of his mission was to establish his kingdom : and he, well knowing that baptism was to be the initiatory ordinance, therefore condescended to be buried beneath the liquid wave to fulfil the law of righteousness, or set an example of obedience? It is evi- dent that this was the object that he had in view in being baptized. But mark he was not a sinner, therefore he was not baptized for the remission of sins.
After he was baptized, he chose twelve disciples and sent them before his face into all the cities of Israel. And he commenced in- viting the Jews, saying : " Whosoever will come after me let him deny himself and take up his cross and follow me," (in the work of the regeneration.) After he had taught and performed all that was neces- sary prior to his death and resurrection, he was taken and crucified, and on the morning of the third day he rose from the dead. The time then had come for the gospel to be preached to all the world : there- fore, he gave his disciples directions — told them what to preach, how to administer the ordinances, and in a word, what all mankind wer& Jo do m order to be adopted Into the kingdom of God, and be saved with an everlasting salvation. Hence he said when he gave them his last charge : " Go ye into all the world, and preach the gospel to every creature. He that believeth and is baptized shall be saved, and he that believeth not shall be damned." — Mark, xvi. 16. " Go ye therefore and teach all nations baptizing them in the name of the Father, and of the Son, and of the Holy Ghost."
Now unto Peter were given the keys of the kingdom, to open the door to the Jews, and also to the Gentiles. And the day of Pente- cost favoured him with a good opportunity to open the door to the Jews, and all present. We will see how he done it. Now when the day of Pentecost had come, the Holy Ghost came with the sound of a mighty rushing wind, and filled the whole house where they were sitting, and the singular and strange effect that it produced in the persons of the apostles, confounded part of the multitude, who thought the apostles were intoxicated, or mad. Peter being filled with the Holy Spirit, stood up in their midst, and commenced preach- ing Christ and him crucified, and reasoning from the Old Testament scriptures, proving that Jesus had come in fulfilment of prophecy, and that he had been crucified with wicked hands, and that he had risen from the dead. Many believed, and were pricked to the heart, and inquired saying : " Men and brethren what shall we do?" But mark, those that were pricked to the heart ■were not Christians ; for they were that day convinced of the truth ; and inquired what they should do to be saved. This brought Peter to the point at once, and favoured him with the privilege
52 THE GOSPEL OF CHRIST.
to preach the first principles of the gospel, and open the door of the kingdom, and adopt souls into it. And now let us examine what he told them to do. Did he tell them saying: Repent and get religion, and then if you have made your peace wiih God, and have been con- verted,and experienced a change of heart and found relief to your souls, or obtained a pardon of your sins, and received the spirit of God ; we will take you on probation, or trial for six months, and then if we think you worthy we will take you into full communion with the saints, and administer the ordinance of baptism to you, if you desire it ? No ! this is not what he told them. Did he tell them to bow down to a mourners' bench, or an anxious seat, and thus get religion ? No ! neither is this what he told them. Did he tell them to go and ofler a sacrifice upon the smoking alter for the remission of their sins ? No ! they were not told to do any of these things. But, says one, what were they told to do ? Let the writer of the Acts of the Apostles answer this question. " Then Peter said unto them, repent and be baptized every one of you in the name of Jesus Christ, for the remission of sins, and you shall receive the gift of the Holy Ghost. For the promise is unto you and to your children, and to all tliat are afar oti', even as many as the Lord our God shall call." — Acts, ii. 38, 39. From the above we learn that it is necessary for a person to repent, and be baptized lot the re.T.iision of sins, in order to be saved. And mark, Jesus commanded his apostles to teach the people to ob- serve all things whatsoever he had commanded them — not doctrines of their own invention, but the pure gospel, and nothing but the gospel. But, says the objector, you astonish me; for you try to make it appear that baptism is for the remission of sins. We answer in the negative; for it already appears, and is established by the testimony of the apostles, and we only acquiesce with their decision, and take it for granted.
Now when Saul was smitten, and heard the voice from heaven, which stopped him in his mad career, and convinced him that Christ was the true Messiah, he went to Damascus and prayed three days, but all his prayers did not wash away his sins, or remit them ; neither did his prayers make him a fit subject to receive the gift of the Holy Ghost prior to baptism; although his prayers were good, and very necessary: for a broken heart and a contrite spirit are pre-requisile to baptism ; but God had instituted the ordinance of baptism for the re- mission of sins, and initiatory ordinance into the kingdom. Therefore, he sent Ananias to Saul, who, when he had learned his faith and con- dition, said: " And now why tarriest thou ? arise and be baptized, and wash away thy sins, calling on the name of the Lord." — Acts, xxii. 16. First, Saul was convinced and convicted; second, he prayed and repented of his sins ; third, he was baptized to wash away his sins; fourth, he received the Holy Ghost ; fifth, he preached Christ and him crucified. Next we will notice the manner in which Corne- lius was brought into the kingdom. Prior to the time that the gospel was preached to the Gentiles, the
THE GOSPEL OF CHRIST. 53
apostles for some reason had imbibed an opinion that the Gentiles had no right to enter into the kingdom, and be made partakers with them of the promised blessings of the gospel of peace. Therefore, the Lord in order to convince the apostles that the Gentiles had as much right to enter into the kingdom as the Jews, made known to Peter, by showing him a vision, that he was not a respecter of persons, but that in every nation he that feareth God, and worketh righteousness is ac- cepted of him. He also sent his holy angel to Cornelius, a centurion of the Italian band, a devout man, and one that feared God with all his house, who gave much alms to the people, and prayed to God al- ways, who told him that the Lord had heard his prayers, and sent him to give him directions what to do ; which was as follows : " Send men to Joppa, and call for one Simon, whose surname is Peter, and he shall tell thee words what thou oughtest to do." (See Acts, x chapter.) Peter was immediately sent for, who was accompanied by six of his brethren of the Jews, to the house of Cornelius. Cornelius rehearsed the matter over to Peter. Peter then commenced preach- ing Jesus to all present : and while he was speaking the Holy Ghost fell on all of them which heard the word. " Then answered Peter, can any man forbid water, that these should not be baptized which have received the Holy Ghost as well as we ? And he commanded THEM TO BE BAPTIZED iu the namo of the Lord." — Acts, x. 46-48. Mark, this is what Peter told Cornelius to do to be saved. But, says one, what use was there for Cornelius to be baptized, seeing he was a pious, praying man, and one that had received the Spirit of God ? The answer is : with all his piety and prayers, he had not yet followed Jesus in the work of the regeneration, or been initiated into the kingdom of God ; and in order for him to be saved, it was neces- sary for him to do it. Perhaps if some of the preachers of the present age should be called upon to visit a man in similar circum- stances, they would say, go on brother, you are doing well, it makes no difference whether or not you are baptized, you will be saved ■without it. But Peter taught different from this : for he knew that it was obligatory upon all men to take up their cross and follow Christ, and as he was buried beneath the liquid wave, so should they : and a woe was denounced against any that should be so presumptuous as to preach any other gospel. Paul says : " For as many of you as have been baptized into Christ have put on Christ. There is neither Jew nor Greek, there is neither bond nor free, there is neither male nor female : for ye are all one in Christ Jesus. And if ye be Christ's,, then are ye Abraham's seed, and heirs according to the promise."— Gal. iii. 27-29. Thus we see that by being lawfully baptized, we are- initiated into the kingdom of Christ, and become the seed of Abraham; and we also become heirs according to the promise. What promise^ says one ? We answer, the blessings of the gospel of peace in time^ and in eternity — eternal life. Paul says in another place: " Know ye not that so many of us as were baptized into Jesus Christ, were baptized NO, 3.— 1*
54 THE GOSPEL OF CHRIST.
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: knowing this, that our old man is crucified with him, that the body of sin might be destroyed, that henceforth we should not serve sin." — Rom. vi. 3-6, " Buried with him [Christ] in baptism, wherein also ye are risen with him through the faith of the operation of God, who hath raised him from the dead. And you being dead in your sins and the uncircuincision of your flesh hath he quickened together with him, having forgiven you all trespasses." — Col. ii. 12, 13. From the above we learn that the people to whom the apostle directed these epistles, were once dead in trespasses and sins, but were buried, or immersed with Christ by baptism ; or in like manner as he was baptized. And through this ordinance, they put off the old man of sin, or received a remission of their sins, and in like manner as Christ was raised up out of the tomb by the glory of the Father, and made a glorified being, even so were they raised from the liquid grave, and thus adopted into the kingdom of God. And whereas they were before foreigners, aliens, and strangers to God, they were thus brought nigh unto him, and made fit subjects for the reception of the Holy Spirit, and so walked in newness of life. Indeed, the kingdom of God is a place for holiness, — to receive the Holy Ghost, — to live a righteous, holy, and a pious life : therefore, in order to enter the kingdom in a justifiable manner, we must put off' the old man of sin, or in other words, be born again: " Verily, verily, I say unto thee, except a man be born again he cannot see the king- dom of God." — John, iii. 3. Jesus was baptized, and set the example, and then said to all, come and follow me, for I am meek and lowly of heart, my yoke is easy, and my burden is light. The fact that Cor- nelius was commanded to be baptized, establishes the idea that none were exempt from this command, whether pious or wicked, rich or poor, noble or ignoble, the king on his throne, or the brave in his tower, Jew.s and Gentiles, Barbarians and Etheopians.
We do not pretend to say that there is any virtue in water to remit sins ; but God has instituted the ordinance of baptism for this purpose and commanded all to obey it ; and on condition we do, he has promised to remit our sins, and bestow his blessings upon us. Indeed, it is a com- mandment of God, and no other way, plan, or device will answer the purpose for which it is intended. Peter's testimony establishes beyond successful contradiction, that baptism is a commandment of God. "Which some time were disobedient, when once the long- suffering of God waited in the days of Noah, while the ark was preparing, wherein few, that is eight souls, were saved by water. The like figure whereunto baptism doth also now save us, (not the putting away of the filth of the flesh, but the answer of a good con- science toward God,) by the resurrection of Jesus Christ." — 1 Peteiv
THE GOSPEL OF CHRIST. 55
iii. 20, 21. No one disputes but what Noah moved forward and pre- pared the ark for the saving of himself and family, in compliance with a special command from God. The like figure (we are commanded to be baptized for the i-emission of our sins ;) baptism doth now save us. But says one, will not some other way answer the purpose equally as well ? We answer, if God had commanded that men should perform a pilgrimage to some foreign country, and promised remission of sins on condition of obedience, and condemnation if they reject ; that would be the very thing they would have to do to be saved : or if he had commanded all men to offer a sacrifice upon the smoking alter for the remission of sins, no other way but that would answer. The anathemas of God are hurled against any man who will be so presumptuous as to preach any other gospel than the one which Peter preached on the day of Pentecost. There are a few in- stances recorded in the bible, of men who rejected the immediate commands of God, and thought some other way would answer as well. For instance, the transgression of Saul, king of Israel.
The Lord, at a certain time, commanded Saul to gather the hosts of Israel, and go and fight against the Amulekites, and utterly ex- terminate the nation, man and beast, so that none be left. Saul gathered the hosts of Israel, and went against the Amulekites, ac- cording to the word of the Lord; but when he had taken Agag, he saved him alive, and brought him to Samuel: he also saved alive the best of the sheep and oxen, which he intended to oflTer as a sacrifice to the Lord, thus thinking that some other way would answer equallv as well as that which God had commanded, or in other words that he could please God much better by offering the sheep and oxen as a sacrifice, than he could by destroying them the way the Lord had commanded him. The Lord was angry with him for this and other transgressions, and rent the kingdom irom him and his posterity, and gave it to David. (See 1 Samuel, xv ch.) Thus we discover that it is not a trifling thing to reject the commandments of God, and substitute something else in their stead. Indeed, it is no small thing to reject the ordinance of baptism, which is one of the most sacred institutions of heaven, and substitute something else in its place. If God has com- manded the human family to repent and be baptized for the remission of sins, why not yield to it at once 1 The Lord commanded the Jews to offer sacrifices for the remission of sins, and they did not expect them remitted in any other way. And why should we, when God has not promised to do it on any other condition than obedience to this ordi- nance of the gospel. " There is one faith, one Lord, and one baptism."
We have reason to believe that the apostles introduced the ordinance of baptism on all occasions when individuals believed the gospel, and desired to become members of the church : and indeed this was ac- cording to the commandment of Christ : " Go ye into all the world, and preach the gospel to every creature : he that believeth and is
56 THE GOSPEL OF CHRIST.
baptized shall be saved, and he that believeth not shall be damned."' " Go teach all nations, baptizing them," &c.
Now the ordinance of baptism was introduced by John, when Jesus, and many others, were baptized by him. Second, those that believed Christ, and came unto him previous to his death and resurrection, •were baptized: " When therefore the Lord knew how the Pharisees had heard that Jesus made and baptized more disciples than John, (though Jesus himself baptized not, but his disciples,) he left Judea, and departed again into Galilee." — John, W. 1-3. Third, it was in- troduced on the day of Pentecost, as we have before quoted. Fourth, at Samaria : "But when they believed Philip preaching the things con- cerning the kingdom of God, and the name of Jesus Christ, they were baptized, both men and women. Then Simon himself believed' also : and when he was baptized he continued with Philip, and wondered, beholding the miracles and signs which were done." — Acts, viii. 12, 13. Also Philip to the Ethiopian eunuch : " And as they went on their ■way, they came to a certain water: and the eunuch said, see here is water; what doth hinder me to be baptized? And Philip said, if thou believest with all thy heart thou mayest. And he answered and said, I believe that Jesus Christ is the Son of God. And he commanded the chariot to stand still : and they went down both into the water, both Philip and the eunuch ; and he baptized him. And when they came up out of the water, the Spirit of the Lord caught away Philip, that the eunuch saw him no more: and he went on his way rejoicing." — Acts, viii. 3G-39. Fifth, Peter to Cornelius, and his household, as we have before mentioned. Sixth, Ananias to Paul. Seventh, Paul to the jailor and his household : " And he brought them out, and said, sirs, what must I do to be saved ? And they [Paul and Silas,] said, believe on the Lord Jesus Christ and thou shall be saved, and thy house. And they spake unto him the word of the Lord, and to all that were in his house. And he took them the same hour of the night, and washed their stripes, and was baptized he and his house, straightway." — Acts, xvi. 30-33. Also to Lydia and her household : " And a certain woman named Lydia, a seller of purple, of the city of Thyatira, which worshipped God, heard us : whose heart the Lord opened, that she attended unto the things which were spoken of Paul. And when she was baptized, and her household, she besought us, say- ing, if ye have judged me to be faithful to the Lord, come unto my house and abide there." — Acts, xvi. 14, 15. These latter quotations show that it was customary in ancient days to baptize people as soon as they believed and repented : and not to keep them on trial or probation, or to leave them to mourn six months for their sins. In- deed, the apostles never waited for them to get their sins pardoned before baptism, but baptized them as soon as they believed, for the remission of sins ! ! Eighth, Paul to the Corinthians : " And Crispus, the chief ruler of the synagogue, believed on the Lord with all his house : and many of the Corinthians hearing, believed, and were
THE GOSPEL OF CHRIST.
57
baptized." — Acts, xviii. 8. Ninth, Paul to the Ephesians, (see Acts, xix. 5.) Thus we discover that when the gospel was preached to Jews and Gentiles, the ordinance of baptism was introduced. And it is quite probable that the reason why the inspired writers were not more particular in describing the correct mode of baptism, was because they wrote their epistles to the saints, who had been verbally instructed in all the principles of the gospel; therefore, it would have been superfluous to have particularized upon the ordinances of the same.
For instance, — suppose I should leave the city of Philadelphia, and go to some distant country, and commence proclaiming the gospel and baptizing all that believed, and then should set down to write an epistle, or letter, to the saints in Philadelphia, to give them such in- structions as the Spirit of God should direct ; also information of the prosperity of the cause of God and the number baptized. Every intel- ligent person knows that it would be superfluous to tell the saints, who were well acquainted with all the principles of the gospel, that I led the candidates down into such a stream of water, and immersed them. To say that I had baptized a certain number would be all that would be necessary, the mode would be understood. The saints in the days of the apostles understood the correct mode of baptism, therefore it was not necooeary for the apostles to particularize upon it. Since that time the prophecy of Isaiah has been fulfilled : " They have transgressed the law, changed the ordinance," &c. Surely, the pure gospel has been perverted and the ordinance of bap- tism changed. Having thus investigated the subject of baptism for the remission of sins, we will now examine the subject of the laying on of hands for the reception of the Holy Ghost.
The reader will remember that we have already mentioned that Peter, on the Pentecost, promised the gift of the Holy Ghost on con- dition of repentance and baptism for the remission of sins, to all whom the Lord should call ; and this Holy Ghost was received through the imposition of hands, which is plain from the following.
We have before mentioned that Philip went down to the city of Sa- maria, and preached the gospel, and that many of both men and women were baptized. The author of the Acts of the Apostles writes thus: "Now when the apostles which were at Jerusalem heard that Samaria had received the word of God, they sent unto them Peter and John : who when they were come down, prayed for them that they might receive the Holy Ghost. For as yet he was fallen upon none of them : only they were baptized in the name of the Lord Jesus. Then laid they their hands on them, and they received the Holy Ghost." — Acts, viii. 14-17. The reader will here observe that the Samaritans were bap- tized, but did not receive the Holy Ghost until the apostles laid their hands upon them. This at once exposes the false and erroneous doc- trine that we often hear held forth to the world, that it is absolutely necessary for a person to receive the gift of the Holy Spirit, or ex-
58 THE GOSPEL OF CHRIST.
perience religion, before he is a fit subject for baptism : faith and repentance were all that was required of the Samaritans before bap- tism. Jf this ordinance of the laying on of hands for the reception of the Holy Spirit and confirmation, had been an institution of man only, the Lord would not have condescended to sanction it by bestowing his Spirit on the occasion. The following is very plain upon this sub- ject: " And it came to pass, that, while ApoUos was at Corinth, Paul having passed through the upper coasts, came to Ephesus : and find- ing certain disciples, he said unto them, have ye received the Holy Ghost since ye believed ? And they saL4 unto him, we have not so much as heard whether there be any Holy Ghost.* And he said unto them, unto what then were ye baptized? And they said, unto John's baptism. Then said Paul, John verily baptized with the baptism of repentance, saying unto the people, that they should believe on him which should come after him, that is, on Christ Jesus. When they heard this, they were baptized in the name of the Lord Jesus. And when Paul had laid his hands upon them, the Holy Ghost came on them, ; and they spake with tongues and prophesied. And all the men were about twelve." — Acts, xix. 1-7. Paul writing to the He- brews said, " the doctrine of baptisms and the laying on of hands," &c; Thus we discover that the ordinance of the laying on of hands, wasprac-
ticed upon both Jewe and Gentiles, who wera-i»«4o t-o realize tlic bene- fits of it. Paul says : " As we said before, so say I now again, if any man preach any other gospel unto you than that ye have recefwerf, let him be accursed." — Gal. i. 9. Mark, the ancients received the ordinance of the laying on of hands, as being one of the principles of the gospel ; and a curse is denounced upon any person who preaches another gospel. Thus the gospel was received anciently, as Paul says: "For our gospel came not unto you in word only, but also in power, and in the Holy Ghost and in much assurance ; as ye know what manner of men we were among you for your sake." — 1 Thes. i. 5. We will now leave the initiatory ordinances of the gospel, and examine some
• There seems to be an apparent contradiction between this saying, and the teachings of John the Baptist ; who taught saying, " I indeed baptize you with water but one mightier than I Cometh, the luchet of whose shoes I am not worthy to unloose : he shall baptize you with the Holy GhosI, and with fire :" John certainly created the impression upon the minds of all who believed him, that when Christ should come, the Holy Spirit would be poured out ; but tliese disciples at Ephesus said they had never heard that there was any Holy Ghost. We have no reason to believe that John ever was at Ephesus. But it is not improbable but that some individual had seen John baptizing in Jordan, and from that concluded that he had as much right to baptize as John. And thus (like many of the present day, who contend that the commission Christ gave to the apostles : " Go ye into all the world and preach the gospel to every creature," &.C., commissions them also ;) he assumed a commission, and went to Ephe- sus and baptized several with a baptism, which he pretended was John's; but never men- tioned the Holy Ghost; consequently when Paul enquired of these disciples, if they had received the Holy Ghost, they said, they had never heard that there was any. Paul no doubt, after sufficient inquiry, learned that their baptism was illegal ; therefore, rebaptized them. The baptism of John, when administered by himself was a valid one, This is evident from tlie fact that Christ was legally baptized.
THE GOSPEL OF CHRIST. 59
of the duties of those who are withia the kingdom ; and also the promised blessings.
Now faith, charity, godliness, patience, virtue, brotherly love, hu- mility, benevolence, and prayer to God, are the characteristics of every faithful Christian. James says, "pure religion and undefiied before God and the Father, is this, to visit the fatherless and widows in their afflictions, and to keep himself unspotted from the world." Indeed, Christians ought to thank God ibr their food, raiment, and for all blessings both temporal and spiritual ; and to earnestly pray for such blessings as they shall need in the future; and, in a word, experimental or vital religion, is absolutely necessary: " Now if any man have not the spit it of Christ he is none of his."
Again it is expedient that the saints meet together often, to raise their ejaculations to heaven for the blessings of God, and also to in- struct each other in the principles of righteousness ; and according to the commandment of Christ, break bread, and administer wine, as the emblems of the broken body, and spilt blood of the Son of God. " 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. But I say unto you, I will not drink henceforth of this fruit of the vine, until that day when I drink it new with you in my father's kingdom." — Math. xxvi. 20-29. (See also, Mark, xiv. 22-25. Luke. xxii. 16-20. John, vi. 53-50. "And they, continuing daily with one accord in the temple, and breaking bread from house to house, did eat their meat with gladness and singleness of heart." — Acts, ii. 46. "And upon the first day of the week, when the disciples come together to break bread, Paul preached unto them, ready to depart on the morrow, and continued his speech until mid- night."— Acts, XX. 7. " I speak as to wise men ; judge ye what I say. The cup of blessing which we bless, is it not the communion of the blood of Christ? the bread which we break, is it not the communion of the body of Christ." — 1 Cor. x. 15, 16. " 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 it, in remembrance of me. For as often as ye eat this bread, and drink this cup, ye do show the Lord's death till he come. 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." — 1 Cor. xi. 23-29.
60 THE GOSPEL OF CHRIST.
Now there are certain blessings and privileges that are promised to the believer on conditions of obedience to the gospel, which we will now proceed to examine.
The reader will still bear in mind that Peter promised the gift of the Holy Ghost to all that are afar off, on conditions of repentance, and bap- tism. This Holy Spirit was bestowed upon the apostles on the day of Pentecost, at which time, or soon after the church was fuliy organized. It is also the spirit of adoption, or of promise, which endows those who are obedient to the first principles of the oracles of God, with power to become the sons and daughters of God." He [Christ] came unto his own, and his own received him not; but as many as received him, to them gave he power to become the sons of God, even to them that believe on his name : which were born, not of blood, nor of the will of the flesh, nor of the will of man, but of God." — John, i. 11-13. It is plain from what we have before said, how men are to receive Christ ; and we know of no power that is promised to the believer, by which he may become a son of God, but he Holy Ghost. Paul is very explicit upon this subject : " But ye are not in the flesh, but in the Spirit, if so be that the Spirit of God dwell in you. Now, if any man have not the Spirit of Christ, he is none of his. And if Christ be in you, the body is dead because of sin ; but the Spirit is life be- cause of righteousness ; but if the Spirit of him that raised up Jesus from the dead dwelt in you, he that raised up Christ from the dead shall also quicken your mortal bodies by his Spirit that dwelleth in you. Therefore, brethren, we are debtors, not to the flesh, to live after the flesh. For if ye live after the flesh, ye shall die: but if ye though the Spirit do mortify the deeds of the body, ye shall live. For
AS MANY AS ARE LED BY THE SpiRIT OF GOD, THEY ARE THE SONS
OF God. For ye have not received the spirit of bondage again to fear ; but ye have received the spirit of adoption, whereby we cry, Abba, Father. The Spirit itself beareth witness with our spirit, that we are the children of God. And if children, their heirs; heirs of God, and joint heirs with Christ : if so be that we suffer with him, that we may be also glorified together." — Rom. viii. 9-17; "But when the fulness of the time was come, God sent forth his Son, made of a wo- man, made under the law, to redeem them that were under the law, that we might receive the adoption of sons. And because ye are sons, God hath sent forth the Spirit of his Son into your hearts, cry- ing, Abba, Father. Wherefore thou art no more a servant, but a son; and if a son, then an heir of God through Christ." — Gal. iv. 4-7. Surely this spirit which God has promised to all the faithful, is the seal of adoption, and is the Holy Unction from on High that enables the saints to say with propriety, Abba, Father; or in other words, my Father and my God. Without it no man in truth can be called a son of God, or lawfully have the right to say, Abba, Father: for, " except we have the spirit of Christ, we are none of his." Again, a man must be faithful, holy, and obedient to the laws of heaven, in
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order to be a fit subject for this Holy Spirit. " The Spirit of God dwelleth not in unholy temples."
There are also certain efiects that this Holy Spirit produced in the persons of the primitive saints, whicli distinguished them from other people ; and indued, the same causes the line of demarcation, and is one of the distinctive features that distinguish the " Lalter-Day Saints" from the varions denominations now in existence. Christ promised this Spirit to the apostles and all that should believe on him throuc^h their words, and mentioned some of theeflbcts that it should produce, as follows: " If ye love me, keep my commandments: and I will pray the Father, and he shall give you another Comforter, that he may abide with you for ever; even the spirit of truth ; whom the world cannot receive, because it seeth him not, neither knoweth him : but ye know him; for he dwelleth with you, and shall be in you." " But the Comforter, which is the Holy Ghost, whom the Father will send in my name, he shall teach you all things, and bring all things to youi" remembrance, whatsoever I have said unto you." — John, xiv. 15-17-20. Thus we see the utility of this Spirit, — if the apostles had forgotten any thing that Jesus commanded them to teach the human family, it would have brought it to their remembrance ; that nothing of the kind that was for the benefit of the believer should be forgotten, and kept in the dark. Furthermore Christ said: "Never- theless I tell you the truth ; it is expedient for you that I go away : ior if I go not away, the Comforter will not come unto you ; but if I depart, I will send him unto you. And when he is come, he will re- prove the world of sin, and of righteousness, and of judgment. Of sin, because they believe not on me ; of righteousness, because I go to my Father, and ye see me no more ; of judgement, because the prince of this world is judged. I have yet many things to say unto vou, but ye cannot bear them now. Howbeii when he, the Spirit of truth, is come, he will guide you into all truth : for he shall not speak of himself; but whatsoever he shall hear, that shall he speak ; and he will show you things to come." — John, xvi. 7-13. It is evident from the above that there were many things of importance that Jesus in person did not teach the apostles; but this Spirit which was to guide them into all truth, and which was a Counsellor, Instructor, Guide^ and Comforter, to all the faithful, made these things known unto them, which no doubt gave rise to the saying: " Eye hath not seen, nor ear heard, neither have entered into the heart of man, the things which God hath prepared for them that love him. But God hath revealed ihem unto ws by his Spirit: for the Spirit searcheth all things, yea, the deep things of God. For what man knoweth the things of a man, save the spirit of man which is in him? even so the things of God knoweth no man, but the Spirit of God. Now we have received not the Spirit of the world, but the Spirit which is of God ; that we might know the things that are freely given to us of God. Which things also we speak, not in the words which man's wisdom teacheth, but
VOL. I. KO. 111. — 2
62 THE GOSPEL OF CHRIST.
which the Holy Ghost teacheth ; comparing spiritual things with spi- ritual. But the natural man receiveth not the things of the Spirit of God: for they are foolishness unto him ; neither can he know them, because they are spiritually descended. But he that is spiritual judgeth all things, yet he himsell is judged of no man. For who hath known the mind of the Lord, that he may instruct him ? but we have the mind of Christ." — 1 Cor. ii. 9-lG. Now it is evident that this Spirit is the mind, and will of the Father and the Son. It is also thatwhich enabled the prophets to foretel future events : " He will show you things to come." Indeed, the greater the degree of this Spirit that is bestowed upon a person the more he will be like God ; for all Chris- tians admit that all things from all eternity to all etcrnitv, are present before the Lord. The prophets when they received the Spirit of God,, or when the prophetic vision rolled before their minds, things that were in the future were present before them, and they were enabled to unfold to the people the vista of unborn time, and describe the second coming of Christ ; the gathering of Israel, and the time when the kingdoms of this world will become the kingdom of our Lord, and iiis Christ. Indeed, this Spirit was bestowed upon all the prophets, or in other words this was the religion they enjoyed. It made known to Paul the awful apostacy of the church from the pure principles ot~ the gospel, which we have been investigating. It also discovered to Peter the flagitiousness of the false teachers of the last days. It caused the mind of John the Revelator to penetrate the ages of unborn time ; and enabled him to portray the grevious persecutions of the .saints ; the rise of the beast that made war with the saints, and ovei-- come them ; the time when God would send another angel flying through the midst of heaven, having the everlasting gospel to preach to them that dwell on the earth; also the downfall of great Babylon, the city of confusion; the second coming of Christ, and the resurrec- tion of the saints, and their reign with him a thousand years ; the consummation of all things ; the New Jerusalem that will come down from God out of heaven ; and the time when there shall be no more death ; and when every saint will receive his inheritance in the Celestial kingdom of God. God is the author of this religion that the ajjcient saints enjoyed; and O ! how different it was, and is, from the various religions of the present time. Men now-a-days embrace creeds, and confessions of faith, which chain their minds down to priestcraft, bigotry, and superstition. The latter contracts the mind and infuses a party spirit, which is in opposition to the Spirit of Christ. The former expanded the minds of the saints and prophets, and caused them to soar aloft amidst the eternal world, and by faith to gaze upon the hallowed throng; and like John to hear them joyfully tune their lyres and sing anthems of praise to God and the Lamb, and to learn the rules of the society of God and the holy angels. Indeed, such a religion as this is worth having. And who, after an understanding of .the blessings that are promised, would not be willing to give up all
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for Christ ? But the god of this world blinds the minds of thousands, Jest the light of the glorious gospel of Christ, who is the image of God, should shine forth into their hearts. This Holy Spirit elevated the minds of the saints above the low and trifling things of this world, and fixed' them upon the things of eternity; — they looked upon the banqueting of kings, and the sporting and pleasures of the noble. as fading and transitory things: for, indeed, the majesty of kings i? no comparison to the glory that is promised to those who shall hold out faithful to the end. They considered the wisdom of this world nothing but foolrshness with God ; and esteemed the reproach o1 Christ, greater riches than all the treasures of the earth : "They took jo^'fully the spoiling of their goods knowing that in heaven they had a more enduring substance ;" they looked forward, and with joyful aa- licipations, hailed the day of rest, when peace shall flow like a river to all the people of God. This Spirit brightened their hope, and m-ade it like an anchor to the soul botli sure and steadfast, entering to that within the veil. And supported by this Spirit they patiently endured the toil, and were comforted in the time of affliction. And when per- secution came upon them like a whirlwind, it spoke peace to their souls, saying, fear not them that can kill the body. If yoc lav dow.v
VOUR LIVES FOR MY SAKE YOU WILL FIND THEM AGAIff.
" You need not {car, the cause is good, Come who'll enlist and be a soldier ; In this cause the martyrs bled, And shouted victory in the fire."
Instead of this Spirit confining the minds of the faithful to the nar- row contracted creeds and opinions of men, it portrayed to them the future glories, which encouraged them to persevere to the end : hence, Paul writes thus: " But ye are come unto Mount Sion, and unto the city of the living God. the heavenly Jerusalem, and to an innumerable company of angels, to the general assembly and church of the first- born, which are written in heaven, and to God the Judge of all, and to the spirits of just men made perfect, and to Jesus the mediator of the new covenant, and to the blood of sprinkling, that speaketh better things than that of Abel." — Heb. xii. 22-24. " It is not expedient for me doubtless to glory ; I will come to visions and revelations of the Lord. I knew a man in Christ above fourteen years ago, (whether in the body, I cannot tell ; or whether out of the body, 1 cannot tell : God knoweth ;) such an one caught up to the third heaven." " How that he was caught up into paradise, and heard unspeakable words, which it is not lawful for a man to utter." " And lest I should be exalted above measure through the abundance of the revelations, there was given to me a thorn in the flesh, the messenger of satan to buffet me, lest I should be exalted above measure." — 2 Cor. xii. 1, 2, 4, 7. It is evident from the foregoing quotations, that visions, revela- tions, and administration of angels, were the enjoyments of the
64 THE GOSPEL OF CHRIST.
primitive saints. " Wherefore I cease not to give thanks for you, making mention of you in my prayers ; that the God of our Lord Jesus Christ, the Father of glory, may give unto you the spirit of wisdom, and revelation in the knowledge of him." — Eph. i. 16, 17. " Be not for- getful to entertain strangers : for thereby some have entertained angels unawares." — Heb. xiii. '^. We infer from this latter quotation, that the people of God were anciently frequented with heavenly messengers. But, O! how changed the scene! Christians once conversed with angels, as freely as we converse with friends! but now, controversies, warring about creeds, party spirit, persecution, pride, supporting the doctrines of men, denying the spiritual gifts and administration ot angels, and rejecting any thing like the voice of inspiration, are the characteristics of many who profess Christianity. But says the rea- der, why all this change ? The answer is, that apostacy and infidelity are the cause. But to return to the subject.
Christ said, these signs shall follow them that believe: " And these signs shall follow them that believe: in my name siiall they cast out devils ; they shall speak with new tongues ; they shall take up serpents ; and if they drink any deadly thing, it shall not hurt them; they shall lay hands on the sick, and they shall recover." — Mark, xvi. 17. But says the objector, these signs, or spiritual gifts, were only for the be- liever during the first ages of Christianity. To this we say, the words of Christ do not limit these gifts to those ages. Christ was speak- ing to the apostles saying: " Go ye into all the world and preach the gospel to every ci-eature : he that believeth and is baptized shall be saved, &c., and these signs shall follow them that believe; that is, those that believed on him from the testimony of the apostles. The believer here is in the third person being spoken of. Indeed, there is as much propriety in limiting faith, salvation, and condemnation, from the above quotation, to the first ages of Christianity, as there is to limit these signs. Surely, they were for the believer in all the world. " Verily, verily I say unto you, he that believeth on me, the works that I do shall he do also; and greater works than these shall he do; because I go unto my Father." — John xiv. 12.
The apostles spoke several difl'erent languages on the day of Pen- tecost, which Peter said was the Spirit that Joel spoke of, or the effects of it; and he also referred it to the last days saying: "And it shall come to pass in the last days saith God, I will pour out of my Spirit upon all flesh : and your sons, and your daughters shall prophesy, and your young men shall see visions, and your old men shall dream dreams." Peter and John healed the lame man, who sat at the beau- tiful gate of the temple. (See Acts, iii. 6-8.) Philip also worked miracles at Samaria. And indeed, no person who believes the New Testament, disputes but what these signs followed the apostles. But Christ said these signs should follow them that believe; therefore the {Spirit produced the same effect, or caused these signs to follow others besides the apostles ; which is evident from the following : " Paul, unto
THE GOSPEL OF CHRIST. 65
Ihc church of God at Corinth, to them that are sanctified in Christ Jesus, called to be saints, with all that in every place call upon the name of Jesus Christ our Lord, both theirs and ours:" " 1 thank my God always on your behalf, for the grace of God, which is given you by Jesus Christ :" " So that ye come behind in no gift ; waiting for the coming of our Lord Jesus Christ." — 1 Cor. i. 2-4-7. It is evident from the above that the apostle wrote this epistle, which he directed to the Corinthians, for the benefit of all the saints in every place, and nation: and in the ]2th chapter of this epistle he mentions several of tbe spiritual gifts, or signs that followed the primitive saints. To save the reader the trouble of finding it in the bible, we will insert the whole chapter.
" Now concerning spiritual gifts, brethren, I would not have you ignorant. Ye know that ye were Gentiles, carried away unto these dumb idols, even as ye were led. Wherefore I give you to under- stand, that no man speaking by the Spirit of God calleth Jesus ac- cursed ; and that no man can say that Jesus is the Lord, but by tbe Holy Ghost. Now there are diversities of gifts, but the same Spirit. And tiiere are diflerences of administrations, but the same Lord. And there are diversities of operations, but it is the same God which workcth ail in all. But the manifestation of the Spirit is given to every man to profit withal. For to one is given by the Spirit the word of wisdom ; to another the word of knovcledge by the same Spirit ; to another faith by the same Spirit ; to another the gifts of healing by the same Spirit ; to another the working of miracles ; to another prophecy ; to another discerning of spirits; to another divers kinds of tongues ; to another the interpretation of tongues : But all these vvorketh that one and the selfsame Spirit, dividing to every man severally as he will. For as the body is one, and hath many mem- bers, and all the members of that one body, beir^ many, are one body ; so also is Christ. For by one Spirit are we all baptized into one body, whether we be Jews or Gentiles, whether we be bond ©r free ; and have been all made to drink into one Spirit. For the body is not one member, but many. If the foot shall say, because I am not the hand, I am not of the body ; is it therefore not of the body ? And if the ear shall say, because I am not the eye, I am not of the body ; is it therefore not of the body ? If the whole body were an eye, where were the hearing? If the whole were hearing, where were the smelling? But now hath God set the members every one of them in the body, as it hath pleased him. And if they were all one member, where were the body? But now are they many members, yet but one body. And the eye cannot say unto the hand, I have no need of thee: nor again the head to the feet, I have no need of you. Nay, much more those members of the body, which seem to be more feeble, are necessary ; and those members of the body, which we think to be less honourable, upon these we bestow more abundant honour, and our uncomely parts have more abundant comeliness. For our comely
jro. 3.-2*
66 THE GOSPEL OF CHRIST.
parts have no need: but God hath tempered the body together, having given more abundant honour to that part which lacked : that there should be no schism in the body ; but that the members should have the same care one for another. And whether one member suffer, all the members suffer with it; or one member be honoured, all the members rejoice with it. Now ye are the body of Christ, and members in par- ticular. And God hath set some in the church ; first, apostles ; second- arily, prophets ; thirdly, teachers ; after that miracles, then gifts of heal- ings, helps, governments, diversities of tongues. Are all apostles? are ■all prophets ? are all teachers 1 are all workers of miracles ? Have all the gifts of healing? do all speak with tongues? do all interpret? But covet earnestly the best gifts : and yet shew I unto you a more cxeellent way."
In the above, the apostle says that no man can say that Jesus Christ is the Lord, except it is by the Holy Ghost, or in other words, no man can say that he knows Jesus Christ, to be the Son of God, except it is by this Spirit. Therefore it is evident that the Holy Spirit is a Spirit of revelation. He further adds that there are diversities of gifts ; but all are the effects of the same Spirit. And also that a manifesta- tion of the Spirit was given to every man, or all the saints, to profit withal. Not that one member of the church received all these spiri- tual gifts ; but they were diffused among them severally as God saw fit. The apostle here mentions no less than nine different spiritual gifts, which he declared to be the effects of the Holy Spirit; — we will ex- amine them separately.
First: "For to one is given by the Spirit the word of Wisdom." AH Christendom acknowledge the gift of wisdom to be a necessary one ; but it is plain that the apostle had no allusion to the wisdom of the world ; but such as was revealed to the faithful by the Spirit ol God. " For it is written, I will destroy the wisdom of the wise, and ■will bring to nothing the understanding of the prudent." " Hath not God made foolish the wisdom of this world ? For after that, in the ■wisdom of God, the world by wisdom knew not God." — 1 Cor. i. 19- 21. " Howbeit wo speak wisdom among them that are perfect; yet not the wisdom of this world, nor of the princes of this world, that come to naught : but we speak the wisdom of God in a mystery, even the hidden wisdom, which God ordained before the world unto our glory."— 1 Cor. ii. 6, 7.
Second : " To another the word of knowledge by the same Spirit." We have before said that the Spirit of God is to guide the saints into all truth, and that no man can know that Christ is the true Messiah, except it is