An Elder of the Church of Jesus Christ of Latter-day Saints.
"Prove all things: hold fast that which is good."—1 Thess. v, 21.
"And this Gospel of the kingdom shall be preached in all the world for a witness unto nations, and then shall the end come."—Matt. xxiv. 14.
At a time like the present, when all society is impressed with a foreboding of coming changes in the affairs of men, we may, with propriety4, call the attention of those who look to the Scriptures5 for divine guidance to the foregoing important text. It was given by the Savior as a warning, and its fulfillment is to be a sign of the end of the world as it is, under man's dominion6, and of the coming of Jesus Christ, according to the predictions of the Prophets. It is like all other warnings given of God, simple, easy to be understood, and sure to be fulfilled. Let us try to understand its meaning and spirit, without prejudice and in the fear of God.
What is to be understood by this Gospel of the kingdom? Is it possible that another Gospel might have been mistaken for the one of which Jesus spoke7? Paul, in his epistle to the Galatians (1-8, 9), prohibits any one from preaching any other Gospel than he had preached, and, no doubt, it was the danger of a false or perverted8 Gospel being accepted for the true one which led the Savior to express himself as he did, when he said this Gospel. He certainly had reference to the Gospel which he had taught and sent his Apostles to teach, and to none other. Let us try to find it. There is no other religious system like it, and we cannot find it unless we are guided strictly9 by the word of God.
{136} It is important it should be known to us, so that when it is preached as a "sign" of coming judgments10 and of the end of the world, we may be enabled to recognize it. Some may say, "we have had the Gospel preached for generations." Not the Gospel spoken of by Jesus, for its restoration was to be a Latter-day work and a "sign" or warning; something strange and remarkable11. An appeal to the word of God will, however, decide the matter for such as seek the truth, and if we teach not according to the Scriptures, there can be no light in us. Besides, Christianity, as it is called, is represented by many forms and faiths, and without reference to the Bible it would be very difficult to make a distinction with any degree of assurance. We could not accept all the systems of Christianity as the Gospel of Christ, for the Apostle Paul says there is but one faith (Eph. 4-5), and to receive one religious system on the recommendation of its teachers as the true Gospel, and reject all the rest, without a substantial Scriptural reason, would be unwise, as we would still be in doubt. The true Gospel is one, not many systems. All but one are perversions12 of the Gospel of Christ, as truly now as anciently. I submit that the surest way to find the Gospel is to find it from the revelations of God, as taught by Jesus and other inspired men, and accept their doctrines13 even if we must, by so doing, reject the faith of our fathers, as it is God's ways and not man's we should seek and walk in, if we wish to obtain eternal life. Jesus says to his Apostles (Mark 16-15), "Go ye into all the world and preach the Gospel to every creature," and we believe they did so, and will endeavor to find what their instructions were. What effect did Jesus expect from the preaching? faith, for he continues (Mark 16-16) by saying, "he that believeth," etc., shall be saved. Again, Paul, when asked by the jailor what he should do to be saved, says (Acts 16-30, 31), "believe on the Lord Jesus Christ," both of which Scriptures establish the fact that faith is the first principle or condition upon which salvation14 is promised; or, in other words, the first principle of the Gospel of Christ, or the beginning of true Christian worship. Faith must be the first principle of revealed religion as it is the first effect created in us, through the administration of the word. We hear and faith is the first consequence, the most immediate15, natural and unchangeable result. The Scriptures say (Rom. 10-17), "faith cometh by hearing," and our experience confirms this. The principles of the Gospel are always the same, for the same purpose, and invariably taught in the same order.
Repentance16 of all sin is the second principle of the unchangeable {137} plan through which salvation is promised. Peter, the Apostle, tells the gathered multitude on the day of Pentecost, who already believed that Jesus was the Christ, and who then asked what they should do, that they should repent17, and be baptized every one of them. (Acts 2-38). Repentance, according to the Scriptures, follows faith. But is it necessarily so? It is, for we cannot repent before we believe; we cannot repent of sin against God, until we believe that there is a God. We cannot repent of a wrong done by us, against our fellow-man until we believe we have wronged him. The propriety of the advice of the Apostle is very apparent. His hearers, under the influence of the power which rested upon the Apostles, believed that he whom they had crucified was the Christ. Repentance of the part they took in that great wickedness was to be expected. Baptism, being promised after repentance, and the history stating that many were baptized, we must conclude that repentance was a result of the preaching, and that effect agrees with the organization of our natures.
Baptism is the third principle of the Gospel of Christ, and follows repentance; Peter places it there when he says, "Repent and be baptized," and John preached the "Baptism of repentance for the remission of sins." (Mark 1-4). A little reflection will show how consistent the Scriptural citations18 are. Baptism is an ordinance19 of the Gospel, administered for a special purpose—as well as being simply a commandment, namely: for the "remission of sins." It is not reasonable to suppose that any person could receive the remission or forgiveness of sins without repentance, or that any one would desire baptism that his sins might be washed away (Acts 22-10) without having already repented20. Baptism necessarily follows repentance, as through its administration the sins repented of are remitted21: thus our necessities, and the Scriptures are in unison22. This order must be right, as each principle follow as an effect of the one preceding it.
We will trace the Gospel plan a little further. It is a code of divine laws, calculated to improve the human race. Being perfect, every principle is revealed in its order, and for its own special purpose. Faith, Repentance and Baptism, as taught in the foregoing pages, administered by one having authority, prepares a disciple23 to receive the gift of the Holy Ghost, as promised in Acts 2-38, which is the Comforter spoken of by Jesus, that would lead the Saints into all truth. How consistent are the doctrines of Christ, as taught in the word of God. Faith is begotten24 in the human mind by preaching, repentance naturally follows, and baptism is then administered {138} that the sins repented of may be washed away, preparing the sinner for the greatest gifts of God to man, the Holy Spirit, which is the seal of adoption25 into the Kingdom of God. No man can enter into the Kingdom except he be born of the water and of the Spirit (John 3-5).
The Holy Spirit, the Comforter, is given to all those who comply with the conditions herein set forth26, by the laying on of the hands of the Elders of the Church of Christ, according to the ancient practice (Acts 8-18), in explanation of which I will quote from Paul's first epistle to the Corinthians, 12th chap., 4th to the 12th verse:
"Now there are diversities of gifts, by the same Spirit.
"And there are differences of administrations, but the same Lord.
"And there are diversities of operations, but it is the same God which worketh all in all.
"But the manifestation28 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 knowledge 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 divers27 kinds of tongues; to another the interpretation29 of tongues.
"But all these worketh that one and the selfsame Spirit, dividing to every man severally as he will.
"For as the body is one, and hath many members, and all the members of that one body, being many, are one body; so also is Christ."
The fact of these miracles not existing in the so-called Christian churches of the present day, is no reason that we should deny the necessity of their existence. If they were enjoyed by the early Saints, why should not the Saints of God possess them now? If God promised these gifts to all those who kept his commandments in former times, and to their children, and to all that were afar off, even unto as many as the Lord our God should call (Acts 2-39), why should not the Church enjoy them now? If they were necessary for the comfort, encouragement, or edifying30 of the ancient Church (1 Cor. 14-12), why should not the followers31 of Christ be benefitted by them now? To these questions we can only answer, there is no reason. The word of God directs us to seek for and cultivate them (1 Cor. 14-1 & 39). We should therefore be prepared to reject every statement to the effect {139} that our heavenly Father did not intend that they should continue on the earth, as the promises of God are true, and not one jot32 or tittle of them will fall to the ground unfulfilled.
The next question of importance connected with this subject is that of authority; the authority which man must hold from God to make his administrations valid33. We should not be prepared to acknowledge the action of any man who might take upon himself the direction of our affairs, but we ought to be prepared to sustain those whom we send or have commissioned to represent us. We understand this well enough to know that we should not expect a firm or company to be responsible to us for what a pretended agent might promise. It would simply be absurd on our part to do so. How much less then could we look for our heavenly Father to sustain those who administer in holy things without authority from Him? How foolish for us to expect that the special blessings34 of the Almighty35 would follow the pretensions36 of a fraud!
We are instructed by the words of Jesus, when He said, "As my Father sent me, so send I you" (John 20-21). And we are warned by Paul in the following words: "And no man taketh this honor unto himself, but he that is called of God as was Aaron" (Heb. 5-4.) The honor here referred to is the "Priesthood," or the authority to administer in the things of God, as will be seen by reference to the preceding verses. How was Aaron called? We answer by direct revelation from God (Ex. 4, 14 to 16). Modern ministers are now set apart by men who deny the necessity of revelation altogether, or take unto themselves the authority they seem to have, because they feel they are called to preach and administer in the ordinances37 of the House of God. There is in this no higher calling than may be found among the Hindoos, and the anger of the Lord is kindled38 against all those who solemnly attempt to usurp39 the powers and privileges of the holy "Priesthood," and he will destroy their influence among the people.
Beloved friends, be not deceived by those who take unto themselves the "honor" of the Priesthood, and who preach for hire and divine for money, for they are not sent, and they preach not according to the law and the testimony40, and Paul says that if "we or an angel from heaven preach any other Gospel unto you than that which we have preached unto you let him be accursed" (Gal. 1-8).
The principles herein explained are true and faithful, and confirmed by Holy Writ41. The Elders of the "Church of Jesus Christ of Latter-day Saints," who preach them, have not discovered {140} them by their own wisdom, for they have been revealed from heaven, by the power of God, through the Prophet Joseph Smith, and are now being preached as a witness of the speedy coming of the Lord Jesus Christ. This Gospel is preached as before without money and without price, by those whom God has sent, who have met with opposition42 in every form, and many of them have suffered even unto death. Still the work is onward43, the kingdom is being set up, and it will grow and increase until it fills the whole earth.
We testify of its divinity, and that it is being preached in fulfillment of the prediction of Christ, as a "witness" to all nations of his near approach. But "as it was in the days of Noah, so shall it be in the days of the coming of the Son of Man" (Matt. 24-37 to 40); many will reject the message and perish.
LIVERPOOL, February 1st, 1879.
We came to this earth that we might have a body and present it pure before God in the Celestial44 Kingdom. The great principle of happiness consists in having a body. The devil has none, and this is his punishment. When cast out by the Savior he asked to go into the herd45 of swine, preferring a swine's body to none.
—Joseph Smith, The Prophet.
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1
primitive
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| adj.原始的；简单的；n.原(始)人，原始事物 | |
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Christian
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| adj.基督教徒的；n.基督教徒 | |
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budge
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| v.移动一点儿；改变立场 | |
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4
propriety
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| n.正当行为；正当；适当 | |
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scriptures
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| 经文，圣典( scripture的名词复数 )； 经典 | |
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dominion
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| n.统治，管辖，支配权；领土，版图 | |
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7
spoke
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| n.（车轮的）辐条；轮辐；破坏某人的计划；阻挠某人的行动 v.讲，谈（speak的过去式）；说；演说；从某种观点来说 | |
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8
perverted
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| adj.不正当的v.滥用( pervert的过去式和过去分词 )；腐蚀；败坏；使堕落 | |
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9
strictly
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| adv.严厉地，严格地；严密地 | |
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10
judgments
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| 判断( judgment的名词复数 )； 鉴定； 评价； 审判 | |
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11
remarkable
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| adj.显著的，异常的，非凡的，值得注意的 | |
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12
perversions
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| n.歪曲( perversion的名词复数 )；变坏；变态心理 | |
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13
doctrines
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| n.教条( doctrine的名词复数 )；教义；学说；（政府政策的）正式声明 | |
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salvation
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| n.（尤指基督）救世，超度，拯救，解困 | |
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immediate
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| adj.立即的；直接的，最接近的；紧靠的 | |
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repentance
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| n.懊悔 | |
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repent
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| v.悔悟，悔改，忏悔，后悔 | |
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18
citations
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| n.引用( citation的名词复数 )；引证；引文；表扬 | |
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ordinance
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| n.法令；条令；条例 | |
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repented
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| 对（自己的所为）感到懊悔或忏悔( repent的过去式和过去分词 ) | |
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21
remitted
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| v.免除（债务），宽恕( remit的过去式和过去分词 )；使某事缓和；寄回，传送 | |
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unison
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| n.步调一致，行动一致 | |
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disciple
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| n.信徒，门徒，追随者 | |
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24
begotten
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| v.为…之生父( beget的过去分词 )；产生，引起 | |
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adoption
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| n.采用，采纳，通过；收养 | |
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forth
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| adv.向前；向外，往外 | |
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divers
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| adj.不同的；种种的 | |
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28
manifestation
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| n.表现形式；表明；现象 | |
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29
interpretation
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| n.解释，说明，描述；艺术处理 | |
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30
edifying
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| adj.有教训意味的，教训性的，有益的v.开导，启发( edify的现在分词 ) | |
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followers
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| 追随者( follower的名词复数 )； 用户； 契据的附面； 从动件 | |
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jot
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| n.少量；vi.草草记下；vt.匆匆写下 | |
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valid
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| adj.有确实根据的；有效的；正当的，合法的 | |
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blessings
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| n.（上帝的）祝福( blessing的名词复数 )；好事；福分；因祸得福 | |
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almighty
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| adj.全能的，万能的；很大的，很强的 | |
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pretensions
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| 自称( pretension的名词复数 )； 自命不凡； 要求； 权力 | |
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ordinances
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| n.条例，法令( ordinance的名词复数 ) | |
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38
kindled
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| （使某物）燃烧，着火( kindle的过去式和过去分词 )； 激起（感情等）； 发亮，放光 | |
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39
usurp
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| vt.篡夺，霸占；vi.篡位 | |
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40
testimony
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| n.证词；见证，证明 | |
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41
writ
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| n.命令状，书面命令 | |
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42
opposition
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| n.反对，敌对 | |
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43
onward
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| adj.向前的，前进的；adv.向前，前进，在先 | |
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44
celestial
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| adj.天体的；天上的 | |
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45
herd
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| n.兽群，牧群；vt.使集中，把…赶在一起 | |
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