The Seventy's Course in Theology, Fifth Year / Divine Immanence and the Holy Ghost

LESSON IX.

(Scripture Reading Exercise.)

UNITY AND DISTINCTIVENESS OF THE PERSONAGES OF THE GODHEAD (Continued).

SPECIAL TEXT: "Whoso believeth in me, believeth in the Father also, and unto him will the Father bear record of me; for he will visit him with fire, and with the Holy Ghost. And thus will the Father bear record of me, and the Holy Ghost will bear record unto him of the Father and me: for the Father and I and the Holy Ghost are one." (III Nephi xi:35, 36.)

DISCUSSION.

1. The Separate and Individual Existence of the Holy Ghost: The proofs which set off the Father and Son as separate and distinct personalities, which present them to us as two separate individuals, also presents the Holy Ghost as a separate and distinct personality. For whether we contemplate these divine personages when the three are represented together, as at the baptism of the Christ,^[A] in the vision of St. Stephen,^[B] in the baptismal formula,^[C] or in the apostolic benediction,^[D] they are always presented in a manner that implies distinctiveness as persons, however closely united in purpose.

[Footnote A: Matt. iii:16, 17.]

[Footnote B: Acts vii:54-56.]

[Footnote C: Matt. xxviii:19.]

[Footnote D: II Cor. xiii:12, 14.]

Jesus clearly ascribes to the Holy Ghost a distinct personality. He represents the Holy Ghost as proceeding from the Father;^[A] as sent forth in the name of the Son;^[B] as abiding;^[C] as teaching and as bearing witness;^[D] as reproving the world of sin, and of righteousness and of judgment;^[E] as guiding into all truth, and revealing the things of God to men.^[F]

[Footnote A: St. John xvi:26.]

[Footnote B: St. John xiv:26.]

[Footnote C: St. John xiv:16.]

[Footnote D: St. John xiv:26 and xv:26, 27.]

[Footnote E: St. John xvi:8.]

[Footnote F: Ibid, verses 13-15.]

The apostles also refer to the Holy Ghost in much the same manner: Peter represents the Holy Ghost as speaking by the mouth of David concerning the treachery of Judas;^[A] he also represents Ananias as having lied to the Holy Ghost;^[B] also he represents the Holy Ghost as bearing witness with himself and his fellow apostle, John, to the divinity of the Christ;^[C] also the Holy Ghost is represented as sending forth men to the ministry: "The Holy Ghost said, Separate me Barnabas and Saul for the work whereunto I have called them * * * so they being sent forth by the Holy Ghost, departed unto Seleucia."^[D]

[Footnote A: II Acts i:16, 17; c. f. Psalms xli:9.]

[Footnote B: Acts v:3.]

[Footnote C: Acts v:29-32.]

[Footnote D: Acts xiii:2-4.]

The Holy Ghost is represented as forbidding Paul and Timothy preaching in Asia, and Bithynia.^[A]

[Footnote A: Acts xvi:6-8: "After they were gone through Phrygia and the region of Galatia and were forbidden of the Holy Ghost to preach in Asia, after they were come to Mysia, they assayed to go into Bithynia, but the Spirit suffered them not."]

The fruit of the Spirit (the Holy Ghost) is said to be "love, joy, peace, longsuffering, gentleness, goodness, faith, meekness, temperance;" and as these things can only proceed from a being possessed of attributes that produce them, we must needs think of the Holy Ghost as loving, as merciful, as patient, as meek, as temperate, as gentle. All which with the other things preceding here said of him, clearly established personality for the third person of the Godhead.

2. The Holy Spirit Distinct from the Father and the Son, Both in Substance and Personal Action: On this subject Elder Orson Pratt has the following very valuable passage: "That the substance of the Holy Ghost is not identical with that of the Father and the Son, is evident from the whole tenor of scripture." Jesus says, "When the Comforter is come whom I will send unto you from the Father, even the Spirit of truth which proceedeth from the Father, he shall testify of me."^[A] This Comforter could not be the Father, because he "proceedeth from the Father." He could not be the Son, because he is sent by the Son. Again, he could not be the Father, because it is contrary to the order of heaven for Jesus to send the Father. And furthermore, he could not be the Son, because he is represented as "another Comforter," to be with the disciples, in the absence of Jesus. "If I go not away," says our Savior, "the Comforter will not come unto you, but if I depart I will send him unto you."^[B] The persons of the Father and Son were to be in one place while the Comforter was to be in another, and therefore, the Comforter must necessarily be a distinct substance from the Father and Son."

[Footnote A: John xv:26.]

[Footnote B: John xvi:7.]

"That the Holy Spirit is something more than the mere power or influence exerted by the Father, is evident from his possessing an understanding, a will, and a power of distinct operation. Jesus says, concerning the Comforter, "Howbeit, when he, the Spirit of truth is come, he will guide you into all truth; for he shall not speak for himself, but whatsoever he shall hear, that shall he speak; and he will show you things to come. He shall glorify me; for he shall receive of mine, and shall show it unto you."^[A] Here the Holy Spirit is represented as a hearer—a speaker—a guide, receiving and showing what is received. Now such acts can only be the acts of a substance, possessing understanding and a will. That this substance is distinct from the Father is evident from his not speaking of himself, but only speaking what he hears, which shows, most plainly, a separate individuality. If the Holy Spirit were the Father, would it be reasonable to say, that he does not speak of himself? Does not the Father speak of himself? If the Holy Spirit be only a power or influence from the Father, what absurdity would run through the whole of the above passage! What nonsense would it be to say a power or influence hears—a power or influence speaks—a power or influence receives and shows! Yet this is the absurdity embraced by the Socinians. We can only think of speaking, and hearing, and willing, as applicable to a perceptive substance, and not to a quality. Again, the Spirit is represented as making intercession for the Saints. "Likewise," says Paul, "the Spirit also helpeth our infirmities; for we know not what we should pray for as we ought; but the Spirit itself maketh intercession for us with groanings which cannot be uttered."^[B] How could a power or influence of the Father intercede with the Father? How could a power or influence groan with groanings unutterable? Would the Father intercede with himself? The absurdity of supposing the Holy Spirit to be a mere property or influence of the Father, instead of being an intelligent agent of himself, is so great, that we do not feel disposed to bring further evidence or proof to establish the distinct identity of the two."^[C]

[Footnote A: John xvi:13, 14.]

[Footnote B: Rom. viii:26.]

[Footnote C: Mill. Star, Vol. XII, pp. 306-7.]

3. The Divinity of the Holy Ghost: There remains to be considered the question, Is the Holy Ghost God? Undoubtedly. The proof is in the fact that he is a member of the Holy Trinity.^[A] Also in the fact that Jesus makes blasphemy against the Holy Ghost a greater sin than blasphemy against himself.^[B] This could not be unless the Holy Ghost were Deity, and in some peculiar way so related to man that makes this sin of blasphemy against him especially heinous.

[Footnote A: This subject is to be worked out in greater detail in a subsequent lesson.]

[Footnote B: "All manner of sin and blasphemy shall be forgiven unto men, but the blasphemy against the Holy Ghost shall not be forgiven unto men. * * * Whosoever speaketh a word against the Son of Man, it shall be forgiven him, but whosoever speaketh against the Holy Ghost it shall not be forgiven him, neither in this world, neither in the world to come." (Matt. xii:31; also Mark iii:28, 29.)]

"Why hath Satan filled thine heart to lie to the Holy Ghost," said Peter to Ananias, when the latter had dealt deceitfully in the sale of his land and the gift he had made to the Church. "Thou hast not lied unto men," said the chief Apostle, "but to God!"^[A]

[Footnote A: Acts v:1-14.]

From which it is to be concluded that to lie to the Holy Ghost is to lie to God, because the Holy Ghost is God.

I may not more fittingly close this and the two preceding lessons on the Godhead than by quoting a passage upon the subjects of which they treat from the writings of the late venerable Apostle, Orson Pratt, who upon both the oneness and the distinctiveness of the three personages of the Holy Trinity made the following observations:

4. The Persons of the Godhead One Council: "The Godhead may be illustrated by a council, consisting of three men—all possessing equal wisdom, knowledge, and truth, together with equal qualifications in every respect. Each person would be a separate distinct person or substance from the other two, and yet the three would form but one council. Each alone possesses, by supposition, the same wisdom and truth that the three united or the one council possesses. The union of the three men in one council would not increase the knowledge or wisdom of either. Each man would be one part of the council when reference is made to his person; but the wisdom and truth of each man would be the whole wisdom and truth of the council, and not a part. If it were possible to divide truth, and other qualities of a similar nature into fractions, so that the Father should have the third part of truth, the third part of wisdom, the third part of knowledge, the third part of love, while the Son and the Holy Spirit possessed the other two-thirds of these qualities or affections, then neither of these persons could make 'one God, but only a part of a God.' But because the divisibility of wisdom, truth, or love is impossible, the whole of these qualities dwells in the Father—the whole dwells in the Son—the whole is possessed by the Holy Spirit. The Holy Spirit is one part of the Godhead in essence; but the whole of God in wisdom, truth, and other similar qualities. * * * The oneness of the Godhead, as described in the scriptures, never was intended to apply to the essence, but only to the perfections and other attributes."^[A]

[Footnote A: Orson Pratt's Works, "Absurdities of Immaterialism," p. 30.]

LESSON X.

(Scripture Reading Exercise.)

SPECIAL OFFICES OF THE PERSONAGE OF THE HOLY TRINITY.

SPECIAL TEXT: "Go to my brethren, and say unto them, I ascend to my Father and your Father; and to my God and your God." (Jesus—St. John xx:17.)

DISCUSSION.

1. Alikeness and Diversity in the Nature of Divine Beings: Whatever may be said in the scriptures of the union in knowledge, mercy, love, power, and will—in a word, whatever may be said of the alikeness of these holy and divine Personages of the trinity, it should be so understood as to allow of the thought of some difference in office; and of some one or more distinctions in their relations to each other, and in their relationship towards men; and even in their physical natures when compared one with another. I feel encouraged to make this avowal, unusual though it may be, because in nature we may observe both a unity and a diversity. Though a given species of grass may have general characteristics in which all the varieties of grasses are alike, yet men have not yet found two blades of grass precisely alike. In all the leaves of the forest, there have not yet been found two leaves exactly alike; among all the hordes of men—the millions living and the millions dead—no two have yet been found one of which is a precise counterpart of the other. It is so everywhere you look in nature; in animal or plant life; in mountains, rivers or valleys; in the sands or among the shells of the sea shore—everywhere unity of kind, of groups, but infinite variety of individuals. That being the general truth taught throughout nature, may it not hold in reference to Divine Personages as well? Without absolutely insisting upon it, I shall venture to say I think so; and that in some way—in office, in function, in appointment, in some respects even in physical nature also—there are distinctive characteristics in the three divine Personages of the Godhead.

Setting forth, and in profoundest reverence, the Personages of the Godhead with reference to their chief functions as each stands related to man, they appear as God, the Father; God, the Son, Redeemer of man; God, the Holy Ghost, Witness to man of truth, of all truth.

Let us consider each in these capacities respectively.

2. God, the Father: With this conception of God as "Father" there is associated the larger—but not higher—idea of "Creator."

There exists, I think, a real difference between the idea of "father" and "creator," and yet one feels, from our use of terms, and even from the terminology of holy scripture, that each idea may include the other. But first as to the distinctions between "father" and "creator." The term "father" carries with it the notion of generation, begetting from one's own person, springing from one's own nature, and partaking of one's own physical and mental qualities and perhaps likeness, but the term "creator" does not necessarily convey that notion, since a created thing may be external to the nature of the being who created it; as, for example, when God created the heaven and the earth.^[A] In this case the heaven and the earth did not bear the image of God; nor was it made in his likeness, as the result was when God said, "Let us make man in our image, and after our likeness." So in relation to man; he begets a son or a daughter by act of generation; he is a father; and also, in a sense, a creator.^[B]

[Footnote A: Gen. i.]

[Footnote B: Athanasius makes the following distinction between "begotten" and "created," which I believe to be true and of great importance as a truth. "Let it be repeated," he says, "that a created thing is external to the nature of the being who creates it; but a generation, (a begetting, as a father begets a son) is the proper off-spring of the nature." (Quoted in Shedd's Hist, of Christian Doctrine, Vol. I, p. 322.)]

He gathers materials and builds a house; or with various colored pigments, brushes, and stretched canvas he paints a landscape, or from some rude block of marble with mallet and chisel he hews out the image of a man; he is a creator. Creator of the house, the painted landscape, the statue; and also, in a certain sense, after our manner of speech, we could say the father of them. So that in the terms "father" and "creator" there is both a distinction and a sameness.

3. The Dual Idea of "Father" and "Creator:" I said a moment since that scripture terminology justified this dual idea that goes with the use of "father" and "creator." Now to the proof: In Hebrews we find this passage: "We have had fathers of our flesh which corrected us, and we gave them reverence: Shall we not much rather be in subjection to the Father of spirits and live?"^[A] From this it is learned that God is the "Father" of the spirits of men—from which circumstance comes the title—"God, the Father." In the Book of Moses, the Lord, following an account of the creation, says: "I, the Lord God, created all things of which I have spoken spiritually, before they were naturally upon the face of the earth. * * * And I, the Lord God, had created all the children of men; and not yet a man to till the ground; for in heaven created I them. * * * And I, the Lord God, formed man from the dust of the ground, and breathed into his nostrils the breath of life, and man became a living soul, the first flesh upon the earth, the first man also; nevertheless all things were before created; but spiritually were they created and made according to my word."^[B]

[Footnote A: Heb. xii:9.]

[Footnote B: Book of Moses (Pearl of Great Price), ch. iii:5, c. f. Doc. and Cov. Sec. xxix:30-34; also Book of Abraham, ch. iii:23. Gen. i:26-27; c. f. Gen. ii:5-7.]

Here we have God saying that he had "created all the children of men," and yet there was not a man to till the earth; "for in heaven I created them," that is, uniting this statement with Paul's passage, he had become the "Father of spirits;" and "Father" and Creator are seen to be used synonymously. Conversely: Nothing is clearer than that God, in the Scriptures, is proclaimed the "Creator:" "Creator of heaven and earth and all things that in them are." And now comes one of our Book of Mormon writers, saying: "and they [i. e., Father and Son, see context] are one God, yea, the very eternal Father of heaven and of earth."^[A] Which can only be understood as "creator of heaven and earth."

[Footnote A: Mosiah xv:4.]

Again: "Is the Son of God the very eternal Father? * * * Yea, he is the very eternal Father of heaven and of earth, and all things which in them is."^[A] In the quotation following the terms are used in combination. Samuel, the Lamanite prophet, was sent unto the people of a certain city, that they "might know of the coming of Jesus Christ, the Son of God, the Father of heaven and of earth, the Creator of all things, from the beginning."^[B] From these passages it is evident that the term "father" is made to include the idea of "Creator."

[Footnote A: Alma xi:38, 39.]

[Footnote B: Helaman xiv:12. Wherein Jesus is referred to as the Creator, the "Father of heaven and earth," it should be understood that he is so under the direction of the God, the Father; "God * * * hath * * * spoken to us by his Son, by whom also he (God the Father) made the worlds" (Hebrews i:3). "To us there is but one God, the Father, of whom are all things,—and we in him: and one Lord, Jesus Christ, by whom are all things, and we by him" (I. Cr. viii:6) " * * * God, who created all things by Jesus Christ" (Eph. iii:9). So that while Jesus was the immediate creator of things he did so under and by the Father's direction, so that the Father may still be regarded as the first mover in the creation drama, Jesus the agency through whom he acted.]

4. "Father" and "Fathering:" The chief characteristic, of the First Personage of the Godhead, then, appears to be that of "Father," "Creator." And with this goes the extended idea inseparably associated with the notion of "Father," viz., "fathering"—caring for, sustaining, upholding. We contemplate this Holy First Personage, then, not only as "Father of spirits;" but one anxious for their welfare, for their progress. And he himself has declared "this is my work and my glory—to bring to pass the immortality and eternal life of man."^[A] And in the creation drama we have God, the "Father of the spirits," standing among them and planning for their advancement. God said unto those who were with him: "We will go down, for there is space there, and we will take of these materials, and we will make an earth whereon these may dwell; and we will prove them herewith, to see if they will do all things whatsoever the Lord their God shall command them; and they who keep their first estate shall be added upon; and they who keep not their first estate shall not have glory in the same kingdom with those who keep their first estate, and they who keep their second estate shall have glory added upon their heads for ever and ever. And the Lord said: Whom shall I send? And one answered like unto the Son of man: Here a. I, send me. And another answered and said: Here am I, send me. And the Lord said: I will send the first."^[B]

[Footnote A: Book of Moses, ch. i:39.]

[Footnote B: Book of Abraham, ch. iii:24-27.]

And so the second personage of the Godhead was chosen for his office of Savior of men. But the first Personage was proposing the plan for "adding upon" these spirits of heaven. He was planning for their increase in honor and glory for ever and ever; and that through development; though increasing their intelligence, knowledge, wisdom and spiritual power; by experiences to be obtained in earth-life among broken harmonies, when fidelity to truth and virtue and God should be tested, where men should find themselves. He was "fathering" them. Just as in being "Creator" he not only creates—causes to exist—but he cares for the "creation," he sustains it; upholds it; guides it to some definite end, to the achievement of some beneficent purpose.

Such must be our thought of this all glorious First Personage of the Godhead-Father, Creator; also Sustaining, Guiding, Loving Power of the Universe.

LESSON XI.

(Scripture Reading Exercise.)

SPECIAL OFFICE OF THE PERSONAGES OF THE HOLY TRINITY (Continued).

SPECIAL TEXT: "But Christ being come an High Priest of good things to come * * * through the Eternal Spirit offered himself without spot to God, purge your conscience from dead works to serve the living God." (Hebrews ix:11, 14.)

DISCUSSION.

1. God, the Son, Redeemer: We have found the chief office or function of the first Personage of the Godhead, so may we find the chief office and function of the second, and much more briefly. More briefly because one Year Book of the Seventy's course in Theology has already been devoted to him and his work. He is the Redeemer of men. To be such was his appointment in heaven, as incidentally, we have seen in Lesson IX; and as it is abundantly declared in the scriptures.

2. Scripture Declaration of the Office of the Christ: "And as Moses lifted up the serpent in the wilderness, even so must the Son of man be lifted up: that whosoever believeth in him should not perish but have everlasting life."^[A]

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

"Hereby perceive we the love of God, because he laid down his life for us."^[A]

[Footnote A: I John iii:16.]

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

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

"For Christ hath also once suffered for sin, the just for the unjust, that he might bring us to God," being put to death in the flesh but quickened by the Spirit.^[A]

[Footnote A: I Peter iii:16.]

"When we were yet without strength in due time Christ died for us. * * * Being now justified by his blood, we shall be saved from wrath through him. * * * When we were enemies we were reconciled to God by the death of his Son."^[A]

[Footnote A: Rom. v:6-10.]

"It hath also been made known unto me, by the power of the Holy Ghost, wherefore I know if there should be no atonement made, all mankind must be lost."^[A]

[Footnote A: Jacob, Book of Mormon, vii:12.]

"Behold, he suffereth the pains of all men; yea, the pains of every living creature both men and women and children, who belong to the family of Adam;"^[A]

[Footnote A: II Nephi ix:21.]

"Surely every man must repent or suffer [i. e. eternal consequence of sin]. . . . For behold, I God, have suffered these things for all, that they might not suffer if they would repent, but if they would not repent, they must suffer even as I, which suffering caused myself, even God, the greatest of all, to tremble because of pain, and to bleed at every pore, and to suffer both body and spirit, and would that I might not drink the bitter cup."^[A]

[Footnote A: Doc. and Cov., Sec. xix:16-18.]

3. The Offering of the Christ Voluntary: The chief office, then, of the Christ is that of Savior, Redeemer. In that work is revealed the love of God. "God so loved the world that he gave his only begotten Son that whosoever believeth on him should not perish but have everlasting life."^[A] And Christ so loved men that he voluntarily made the sacrifice: "As the Father knoweth me, even so know I the Father: and I lay down my life for the sheep [i. e. for men]. . . . Therefore doth my Father love me, because I lay down my life, that I might take it again. No man taketh it from me, but I lay it down of myself."^[B]

[Footnote A: St. John iii:14-18.]

[Footnote B: St. John x:15-18.]

"Thinkest thou that I cannot now pray to my Father, and he shall presently give me more than twelve legions of angels? [i. e. for his deliverance from those who had taken him for the crucifix]. But how then shall the scripture be fulfilled, that thus it must be?"^[A]

[Footnote A: Matt. xxvi:52-54.]

Though in the shadow of the cross he could have found deliverance from his voluntarily accepted mission had he so elected; but thanks be to God, he endured and fulfilled his mission to menward. And in that office of Savior, Redeemer, one recognizes the devotion of the brother and the friend of man; and in this he made manifest the love of God for the world; even also as he manifested the brightness of God's glory, and the express image of his person, being indeed the full and complete revelation of God to the world—"God manifested in the flesh."

4. Christ the Mediator: In this second Personage of the Godhead, then, one may see not only the Redeemer, the Savior, the Revealer of God; but through those offices one may also see the Brother and Friend of man. The Mediator, the one who brings God close to man; the one who brings men close to God. The one who reflects God into the world. The one who banishes the terror which men have had of God, and reveals the love of God, and the mercy and compassion of the Father—the one whom the ages longed for—the need of the world as Mediator between man and violated law—Herald of grace—Christ the Son of God, by way of pre-eminence; Christ, the Brother and Friend of Man.

5. God the Holy Ghost—Witness in the Godhead; Spirit of Truth and Revealer of Truth:^[A] "I give you to understand, that no man speaking by the Spirit of God calleth Jesus accursed; and that no man can say that Jesus is the Lord but by the Holy Ghost,"—Paul.^[B]

[Footnote A: As this Divine Personage of the Holy Trinity is to be the subject of several lessons, and the central thought in this whole treatise here only so much is said of him as will suggest his relationship to the other two personages of the Godhead, and indicate his special office.]

[Footnote B: I Cor. xii:3.]

"Then are ye in the straight and narrow path * * * and ye have received the Holy Ghost, which witnesses of the Father and of the Son."^[A]

[Footnote A: II Nephi xxxi:18.]

"When the Comforter is come, whom I will send unto you from the Father, even the Spirit of Truth which proceedeth from the Father, he shall testify of me."^[A]

[Footnote A: St. John xv:26.]

"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 shew you things to come.

"He shall glorify me; for he shall receive of mine, and shall shew it unto you.

"All things that the Father hath are mine: therefore said I, that he shall take of mine, and shall shew it unto you."^[A]

[Footnote A: St. John xvi:13, 15.]

"But the Comforter, which is the Holy Ghost, whom the Father will send in my name, he shall teach you all things, and bring all things to your remembrance whatsoever I have said unto you."^[A]

[Footnote A: St. John xiv:26.]

In these scriptures we have presented the chief office of the Third Person of the Holy Trinity. The Holy Ghost by way of pre-eminence is the Witness of God, and for the truth of God. The Father's witness; the Son's witness; the Truth's witness; and because of this—as the outgrowth of it—the Guide into all truth; the Comforter, the Assurer, the universal Voice to soul of man of certainty; the universal Eye to the spirit of man, that can and does show him things to come. The Seer Power in the Souls of men. The Witness for God; who is also God, Deity; and the bond of union and communion between God and Souls of men. Spirit Personage of the Godhead; one in moral and spiritual union with God, the Father, and God, the Son, and the cause and special power of union between God, and those who receive the truth.

PART III.

The Holy Ghost.

LESSON XII.

(Scripture Reading Exercise.)

NATURE AND FORM.

SPECIAL TEXT: "Let this mind be in you, which was also in Christ Jesus." (Phil. ii:5 c. f. Acts x:38.)

DISCUSSION.

1. As Heretofore Considered: I have already considered the Holy Ghost as a member of the Trinity; as a separate Personage in that Trinity; and have spoken to a limited extent of his special office as a Witness of the truth. But all that has been said has been to present a view of him in association with the other Personages of the Godhead. It is now proposed to consider him by himself, alone—his nature, his office, the principles upon which men may unite their lives with his life, and thus attain perfect spiritual life.

2. The Spirit of the Inquiry: Most reverently, and rather reluctantly, do I address myself to this task. Certainly no one could approach it lightly, much less arrogantly, as knowing all about it, when really, after all, one knows and can know so little about it; and that only which it has pleased God to reveal in his word, and inspired his prophets to teach. Beyond what is of record in these revelations, the writer may claim no knowledge of the subject. It is merely to set forth what may be learned from these sources, grouping the facts as they may be learned by all in that manner which appeals to him as being most orderly and clear, and that will make for a reverent attitude towards this holy Personage of the Godhead.

3. Distinctions in Nature: It appears that the Holy Ghost differs from the other personages of the Godhead, in this; that while "the Father has a body of flesh and bones as tangible as man's, the Son also;^[A] * * * * the Holy Ghost has not a body of flesh and bones, but is a personage of spirit. Were it not so the Holy Ghost could not dwell in us."^[B]

[Footnote A: For collected evidence of this truth, and the doctrine that as the Son is, so is the Father, see Seventy's Year Book, No. III, Lesson xxiii, notes 7, 8, 11.]

[Footnote B: Doc. and Cov., sec. 130:22.]

Such the declaration of Joseph, the Prophet, in some instruction given to the Church at Ramus, Illinois, April 2nd, 1843;^[A] and admitted into the body of the Doctrine and Covenants as doctrine of the Church.

[Footnote A: Hist. of the Church—the Journal History of the Prophet—Vol. V, p. 325.]

With this also, of course, the teaching of President Young agrees: "The Holy Ghost is the Spirit of the Lord, and issues forth from himself, and may properly be called God's minister to execute his will in immensity; being called to govern by his influence and power; but he is not a person of tabernacle as we are and as our Father in heaven and Jesus Christ are."^[A]

[Footnote A: Journal of Discourses, Vol. I, p. 50.]

4. "Spirit," Its Substantive^[A] Nature: To aid in a proper understanding of the meaning of the Prophet in the passage just quoted, it is necessary to ascertain what is meant by him in using the terms "spirit" and "personage." At Ramus, Illinois, 17th of May, 1843, the Prophet, "speaking of Eternal Duration of Matter," said: "There is no such thing as immaterial matter. All spirit is matter, but is more fine or pure, [i. e. than gross matter] and can only be discerned by purer eyes. We can not see it, but when our bodies are purified, we shall see that it is all matter."^[B] "In tracing the thing to foundation," said the Prophet in an editorial of the Times and Seasons, April, 1842, "and looking at it philosophically, we shall find a very material difference between the body and the spirit; the body is supposed to be organized matter, and the spirit, by many, is thought to be immaterial, without substance. With this latter statement we should beg leave to differ, and state that spirit is a substance; that it is a material, but that it is more pure, elastic and refined matter than the body; that it existed before the body, can exist in the body; and will exist separate from the body, when the body will be mouldering in the dust; and will in the resurrection, be again united with it."^[C]

[Footnote A: Substantive (2) "Having substance or reality." Example of use: "The mind is a substantive existence, possessing a uniform structure of character, however fundamentally different from the bodily structure." G. T. Curtis, Creation and Evolution, p. 470.]

[Footnote B: "History of the Church," Vol. V, p. 393. The passage, except the introductory sentence, is admitted into the body of the Doctrine and Covenants (sec. cxxxi:7, 8).]

[Footnote C: Hist. Ch, Vol. IV, p. 575.]

From this, one is justified in concluding that because the Prophet refers to the Holy Ghost as a "spirit," he does not thereby mean an immaterial being, or personage; a being not matter; but a being, a personage of finer and more subtle material than flesh and bone, else the Holy Ghost could not dwell in us.^[A]

[Footnote A: An important truth hinges upon this doctrine and is considered later.]

5. Substantive Existence of the Holy Ghost: Upon this line of thought, that is, as to immateriality of spirit, the late Elder Orson Pratt has a most enlightening passage, which I here give at length:

"Some have supposed the Holy Spirit to be merely a power or influence, and not a substance; these are the views of Unitarians: they do not believe that there is a substantive Holy Spirit, but that the Holy Spirit is only a quality or attribute of the Father's substance. We shall first show that the Holy Spirit can have no existence as a mere attribute, or quality, without some substance to which such quality appertains. It is an admitted principle in all sound philosophy, that all qualities or powers must be the qualities or powers of something. Abstract qualities or powers are inconceivable. Motion implies a substance capable of moving or being moved. Force implies a substance capable of exerting a power on itself, or on something external to itself. The various colors of the prism imply a substance capable of producing the sensations of color upon the optic nerve. Sound implies a substance in a certain state or condition, affecting the organ of hearing. Taste implies a substance, exciting its appropriate sensation. As all these qualities and properties imply substance to which they belong, so do wisdom, knowledge, power, goodness, love, and such like qualities, imply substances to which they adhere. And as we cannot conceive of motion, force, color, or sound existing without a substrate, so we cannot conceive of wisdom, knowledge, goodness, or virtue subsisting without a substantive being to which these qualities belong.

"Some writers who have obtained a degree of celebrity among the speculative philosophers of modern times, have advocated a theory (if indeed, it may be called a theory), that power, forces, etc., in the abstract constitute the whole universe. Boscovich and his disciples maintained this idea, and contended that there was no such thing as substance in existence—that the universe was made up, not of substance, but of an infinitude of mathematical points, attracting, repelling, and combining with each other according to certain laws. According to this theory it is assumed that repulsions of a certain degree of intensity produce solidity—that those of less intensity produce liquidity, and that the various degrees of rarity or density depend, not upon substance, but upon the attractions and repulsions of points in different degrees of proximity. A celebrated writer of our own day—Isaac Taylor—is inclined to this theory. After suggesting the idea that substance was not necessary in the constitution of the universe, he says, 'The visible and palpable world then, according to this theory, is motion, constant and uniform, emanating from infinite centres, and springing, during every instant of its continuance from the Creative Energy.' (Isaac Taylor's Physical Theory of Another Life, p. 238.)

"According to this theory, attractions and repulsions must exist without anything to be attracted or rexpelled—motion must exist without anything being moved—there must be 'a springing' from 'infinite centres' continuing 'every instant' without anything to be sprung. Here are energies, forces, and motion, ascribed not to a substance, but to empty space, or nothing. The latter writer, it is true, admits a 'Creative Energy.' What he means by this is, that all those varieties of motions were created. But if there is no substance, there can be nothing but empty space; but space is not capable of motion, therefore, 'Creative Energy' could not create a motion, until there was something in space to be moved. Therefore, to speak of motion where nothing exists is an absurdity, only equaled by the absurdity of the notion of a 'God without body or parts.'

"As it is impossible for motion to exist without a substance, so it is equally impossible and absurd for wisdom, knowledge, goodness, love, power, will, or any other similar attribute or quality to exist separate and apart from substance; hence the 'Creative Energy' itself could not exist unless a substance existed to which it appertained. The most eminent philosophers of modern times, with very few exceptions, have considered substance necessary to the existence of every quality. These were the views of that great master spirit—the renowned Sir Isaac Newton. In the Scholium, at the end of the 'Principia,' when speaking of God, he says, 'He is omnipresent, not by means of his virtue alone, but also by his substance, for virtue cannot subsist without substance.' The Holy Spirit, therefore, is a substance, and must, like all other substances, have parts, bearing relation to space and duration."^[A]

[Footnote A: Millennial Star, Vol. XII, No. 20.]

Then as to "personage:" The Prophet used this term always in the sense of meaning an individual, including bodily form, with all that belongs to it; never in the subtle and vague sense of the philosophers or school men, mediaeval or modern.^[A] This is evident from use of the term in describing his first vision: "I saw two personages whose brightness and glory defy all description."^[B] These two "personages" were the Father and the Son, of the holy Trinity, and whom in later years, as already seen, the Prophet declares to possess bodies of flesh and bone as tangible as man's, and in form like man's. It follows, then, that describing the Holy Ghost as a "personage of Spirit," means only that the Holy Ghost differs from the other glorious personages of the Godhead in the nature of the substance of which, for want of a better term, we may say he subsists, but not necessarily different in form; and of which we can only say—that is, of his substance—he is not flesh and bone as are the tabernacles of the Father and the Son.

[Footnote A: Never, for example, as Calvin uses it: "What I denominate a person is a subsistence of the divine essence which is related to the others and yet is distinguished from them by an incommunicable property." Calvin's Institutes i:13; or as the philosophers use it, where consciousness, thought and will seem to be the essentials of "personality," without any reference to form. (See Evolution in Relation to Religious Thought, Dr. Jos. Le Conte, p. 339.)]

[Footnote B: Pearl of Great Price, Writings of Joseph Smith, ch. ii.]

LESSON XIII.

(Scripture Reading Exercise.)

NATURE AND FORM (Continued).

SPECIAL TEXT: "I beheld that he was in the form of a man; yet, nevertheless, I knew that it was the Spirit of the Lord, and he spake unto me as a man speaketh with another." (II Nephi xi:)

DISCUSSION.

1. A Personage of Spirit Revealed: The Holy Ghost may be as the pre-existent spirit of the Christ was, before the incarnation; and of which we have at least one enlightening revelation in the Book of Mormon.

The brother of Jared having by faith come into the presence of the Christ, that spirit personage, said to him:

"Behold I am he who was prepared from the foundation of the world to redeem my people; * * * and never have I showed myself unto man whom I have created, for never has man believed in me as thou hast. Seest thou that ye are created after mine own image [likeness]. Yea, even all men were created in the beginning after mine own image. Behold this body which ye now behold, is the body of my spirit; and man have I created after the body of my spirit; and even as I appear unto thee to be in the spirit, will I appear unto my people in the flesh."^[A]

[Footnote A: Book of Ether, ch. iii.]

I do not say that the spirit-personage of this passage and the "personage of spirit," the Holy Ghost, is declared to be by the Prophet Joseph Smith, of like essence or substance, or even that they are similar in the nature of their substances; they may be very different. But the passage in Ether informs us what a spirit-personage may be. He may be as Jesus was, a spirit in the form of a man.

2. The Holy Ghost Revealed: In his "Articles of Faith," Elder James E. Talmage says:

"That the Holy Ghost is capable of manifesting himself in the true form and figure of God, after which image man is shaped, is indicated by the wonderful interview between the Spirit and Nephi, in which he revealed himself to the Prophet, questioned him concerning his desires and belief, instructed him in the things of God, speaking face to face with the man. 'I spake unto him,' says Nephi, 'as a man speaketh; for I beheld that he was in form of a man, yet nevertheless I knew that it was the Spirit of the Lord; and he spake unto me as a man speaketh to another.'"^[A]

[Footnote A: Articles of Faith, p. 164; and I Nephi xi:22. Elder Orson Pratt refers to the same passage in 1850, and makes the following comment: "Whether this Spirit that Nephi saw 'in the form or a man' was the person of the Holy Spirit, or the personal Spirit of Jesus, which, about six hundred years afterwards took upon himself flesh, is not definitely stated. The brother of Jared, some two thousand years before Christ, saw the personal Spirit of Christ, which was in the form of a man. Nephi might have seen the same; but we are rather inclined to believe from the context, that he saw the personage of the Holy Spirit; if so, this establishes, beyond doubt, the personality of the Holy Spirit."]

Of this evidence for the personality and even the individuality of the Holy Ghost, in human form, it might be said that since the pre-existent spirit of the Christ, and doubtless the spirits of all men, existed in human form, some one of these of sufficient excellence and holiness could by appointment have ministered unto Nephi, and be called the "Spirit of the Lord." But a close consideration of the context of the quoted passage will, I think, dispel that idea and leave established the view of the author of the "Articles of Faith," and that view to which Elder Orson Pratt more especially inclined, viz.: that on the above occasion there was given to the Prophet Nephi a view of the spirit-personage of the Holy Trinity, known to us in the word of God as the Holy Ghost. The considerations which lead me to that conclusion are that in the chapter preceding the one in which it is declared that the "Spirit of the Lord" was "in the form of a man," Nephi had expressed his desire to see and hear, and know of these things by the power of the Holy Ghost, "which is the gift of God unto all those who diligently seek him."^[A] Then in a subsequent verse he remarks: "And the Holy Ghost giveth authority that I should speak these things, and deny them not."^[B] Then follows the narrative in which occurs the statement that the "spirit of the Lord," which conversed with Nephi, was "in the form of a man" This juxtaposition of the terms "Holy Ghost" and the "Spirit of the Lord," "in the form of a man," is too significant to doubt of identity of personage.

[Footnote A: I Nephi x:17.]

[Footnote B: Ibid 18.]

3. The New Testament on the Personality of the Holy Ghost: It is also clear from the New Testament scriptures that the Holy Ghost is a "spiritual personage" in the sense presented in this lesson, for the reason that he is referred to as a personage, and as doing those things which only a personage, in the sense of that personage being an individual, would do. In these scriptures the Holy Ghost is quite generally "HE" rather than "IT." "I will pray to the Father," said Jesus, "and he will give you another Comforter, * * * 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."^[A] "But the Comforter, which is the Holy Ghost, * * * he shall teach you all things;"^[B] "* * * He shall testify of me."^[C] 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. He shall glorify me for he shall receive of mine and shall show it unto you."^[D] "And when he is come, he will reprove the world of sin, and of righteousness and of judgment."^[E]

[Footnote A: John xiv:16, 17.]

[Footnote B: John xiv:26.]

[Footnote C: John xv:26.]

[Footnote D: John xvi:13, 14.]

[Footnote E: John xvi:8.]

Moreover, as we have seen in a previous lesson, the Holy Ghost does those things, performs those offices which may be done only by a "person" in the sense here considered, viz. He is represented as proceeding from the Father; as sent forth in the name of the Son; as abiding; as teaching; as bearing witness; as reproving the world; as guiding; and revealing.^[A]

[Footnote A: See Lesson viii, this treatise where citation to scripture for all these things is given.]

It is, however, proper that attention should be called to the fact that in some cases the Holy Ghost is represented by the neuter pronoun "It" and "Itself." "The spirit itself beareth witness with our spirit."^[A] John calls the Holy Spirit "the anointing;" "But the anointing which ye have received of him abideth in you, and ye need not that any man teach you; but as the same anointing teach you all things, and is truth, and is no lie, and even as it hath taught, ye shall abide in him."^[B] Here we see that the neuter pronoun "it" is applied to the Spirit which "teacheth all things."^[C] "That this anointing," says Orson Pratt, "referred to the Holy Spirit is evident, not only from its 'teaching all things,' but the word is so applied by Peter: 'God anointed Jesus of Nazareth with the Holy Ghost and with power.'"^[D] Elder Pratt also cites the following instances from the Book of Mormon: "The Book of Mormon in two places uses the neuter pronoun 'it' when speaking of the Holy Ghost. Nephi says, 'Behold, there are many that harden their hearts against the Holy Spirit, that it hath no place in them.' And again, he says, 'If ye will enter in by the way, and receive the Holy Ghost, it will show unto you all things what we should do.' In another place the Book of Mormon represents the Spirit of the Lord as a person. Nephi says of this spirit, 'I spake unto him as a man speaketh; for I beheld that he was in the form of a man; yet, nevertheless, I knew that it was the Spirit of the Lord; and he spake unto me as a man speaketh with another.'"

[Footnote A: Rom, viii:16.]

[Footnote B: I John ii:27.]

[Footnote C: Acts x:38.]

[Footnote D: Mill. Star, Vol. XII, p. 307.]

It is, in his described activities, however, that one may find the best idea of the nature of the personal quality of the Holy Ghost, and these activities can only obtain, as we hope is abundantly set forth in these lessons, in connection with a personality, and in the sense of that personality being an individual spirit.

4. Mode of Union Between the Holy Ghost and Men: The question will be asked, however, how the doctrine of the personality of the Holy Ghost, in the sense of his being a spirit-personage, in the form of man, is to be made compatible with the idea that the Holy Ghost operates simultaneously upon the minds of many persons; in fact becomes an indwelling influence and power in them. "Receive ye the Holy Ghost," is said to all those who accept the ordinances of the gospel—both the first and second part of the Christian baptism; and the theory is that though these become an innumerable host, such as no man can number, there would still be for each a personal relationship with the Holy Ghost. Each would receive him; each would be baptized of the Spirit; and that which each would receive would be his bond of fellowship with God, his union with the divine life, his re-established communion with God, hitherto severed by sin. To each the Holy Ghost would be his special source of knowledge, as we have seen, of God the Father, and Jesus the Son;^[A] the Holy Ghost would be the life of God in the life of each; the power by which he would be conformed to the very image and likeness of God—inducted in fact into the divine nature. How can all this be if the Holy Ghost be regarded as a personage, in the sense of his being an individual; and necessarily limited by the laws of form and substance? That is to say, that as a personage, he is not everywhere present; as a personage, not capable of being in two places at the same moment of time; as a personage, limited as to the amount of substance or spiritual essence of which he subsists; as a personage, not of unlimited or inexhaustible substance, extending throughout the universe. These conclusions are inevitable from the nature of beings, however refined of substance or essence, or however exalted in office and power, or however glorious, if to them we ascribe form; or if God in his word prescribes form to them, as in this case. These conclusions are inevitable where form is the mode of existence.

[Footnote A: No man can say that Jesus is the Lord but by the Holy Ghost. I Cor. xii:3. "I bear record of the Father, and the Father beareth record of me, and the Holy Ghost beareth record of the Father and me." III Nephi xi:32.]

Happily the task does not devolve upon the writer to advance a positive theory with reference to this difficulty. Frankly he confesses himself inadequate to such a task. If the Son of God, so far the Master Teacher in this world, felt it necessary to say, "The wind bloweth where it listeth, and thou hearest the sound thereof, but canst not tell whence it cometh, and whither it goeth; so is every one that is born of the Spirit"^[A]—if the Master Teacher said this, surely it is becoming in this writer not to attempt in any positive way to give an exposition of that which our Lord saw proper to leave in the above status. Still, reverently, and subject to correction that may come with the further unfolding of God's revealed word, one may without presumption suggest how conception of the Holy Ghost as a personal spirit may not be incompatible with effectual, personal contact with each one that shall obey the commandment to be born both of the water and of the Spirit; and how the Holy Ghost may become an indwelling power in each of such persons regardless of numbers.

[Footnote A: St. John iii:8.]

In Lesson II of this treatise I discussed the immanence of God in the world, and developed the thought, I trust clearly, that there was both with human and divine persons an influence radiating forth from them. And that so far as divine persons were concerned, since they had attained to participation in the divine nature, which is essentially one, their influence was one, with others likewise so developed, and divine; and that so blended into one spiritual atmosphere this influence or "Spirit of God" became the Immanent Deity, the Light which lighteth every man that cometh into the world, and through which God is everywhere present and a power in his creations, throughout the immensity of space.^[A]

[Footnote A: It is suggested that the student refresh his mind by reading again Lesson II.]

The point to be made here by reference to the discussion in Lesson II is, that if other Divine Intelligences radiate a spiritual influence and power, is it not conformable to reason to think that the Holy Ghost will also radiate a spiritual influence and power from himself that will be all sufficient to bring him in personal contact with the soul of every man who obeys the gospel—the conditions essential to fellowship with the Holy Ghost? And may it not be, and indeed from the nature of the revealed knowledge we have of this Spirit, are we not under the necessity of believing that such is his peculiar nature—wholly spiritual, as we have seen—that he acts more immediately, and more powerfully upon the consciousness and soul of man than any other spiritual power whatsoever? And is not this the explanation of the fact that he who sins against the testimony which union with the Holy Ghost gives, is under greater condemnation than for any other sin whatsoever?^[A]

[Footnote A: "He that shall blaspheme against the Holy Ghost hath never forgiveness." (St. Mark iii:28.) "It is impossible for those who were once enlightened and have tasted of the heavenly gift, and were made partakers of the Holy Ghost, and have tasted the good word of God, and the powers of the world to come, if they shall fall away, to renew them again unto repentance; seeing they crucify to themselves the Son of God afresh, and put him to an open shame." (Hebrew vi:6).]

Illustration; Analogy: Let us see if analogy will not help us here. We know that self-luminous bodies send forth vibrations that in turn produce light waves; and these acting upon the organs of sight render visible the objects from which the vibrations proceed. The sun is such a luminous body; and though its material body is some 92,000,000 of miles distant, yet to us men it is a glorious earth-presence, this sun, flooding the earth with light and warmth and life-giving power, without which all life would languish and die. And it is possible, and to this writer's thought very probable, that not only to the planet earth of our solar system, but to some of the other major planets of the system, though by many hundreds of millions of miles more distant from the sun than our earth, the sun may perform the same kindly office for them, not only in the matter of giving them light, which we know to be the case, but also the warmth and vital energy essential to their forms of life. But with this we need not concern ourselves now.

The analogy I suggest is this, and I press it no further than illustration: If a physical, luminous body can send forth from its presence an energy into such immense space depths, as we know our sun does, and conveys its essential qualities of light and heat and vital force to planets at least so distant as our earth is from the sun; may it not be that a spirit of such dignity and power as we have a right from what is revealed of him to believe the Holy Ghost is, cannot he, more abundantly, and even to infinity, give forth spiritual energy that shall unite to himself all those who are born again—those who obey the gospel? And as one may not separate the ray of light from the luminous object whence it proceeds, so one may not, or so it would seem—fail to be completely united with the spirit-personage of the Holy Ghost by the direct spiritual energy proceeding forth from his divine presence.

This conclusion is not given, be it remembered, as a positive dictum as to the mode of union of man with God through the fellowship or possession of the Holy Ghost. It is only a tentative suggestion as to a possible mode of that union, to meet the question as to how it can be possible to regard the Holy Ghost as a spirit-personage in the sense of his being an individual—a conclusion forced upon the understanding by the revelations of God which present him to us—and at the same time accept the notion—also forced upon the understanding by what is revealed of the Holy Ghost—that he is in conscious union with unnumbered millions of minds who have been brought into fellowship with God through the spiritual birth. But for the matter itself, as to any dogmatizing about it—"The wind bloweth where it listeth, * * * * ye know not whence it cometh, nor whither it goeth: so is every one that is born of the Spirit."

LESSON XIV.

(Scripture Reading Exercise.)

OFFICES (I. E., FUNCTIONS) OF THE HOLY GHOST.

SPECIAL TEXT: "When the Comforter is come, whom I will send unto you from the Father, even the Spirit of truth, which proceedeth from the Father, he shall testify of me." (St John xv.26.)

DISCUSSION.

1. Review of Former Statement: It has already been pointed out in Lesson X, when considering the Holy Ghost in association with the Father and the Son in the Godhead, that his chief office, in the sense of function, is to be a witness for the two other divine personages of the Godhead, and for the truth of God—for the whole volume of it. That description of his office, however, was merely incidental, as explained in a footnote at the time, and followed only so far as was necessary to indicate merely the chief work of this divine Spirit.

2. Chief Function of the Holy Ghost—Witness for God: It was there emphasized, however, that the chief function of the Holy Ghost was to be Witness for God the Father, and for Jesus Christ:

"Ye have received the Holy Ghost, which witnesses of the Father and of the Son."^[A] "No man can say that Jesus is the Lord but by the Holy Ghost"^[B]

[Footnote A: II Nephi xxxi:18.]

[Footnote B: I Cor. xii.]

"But when the Comforter is come ... he shall testify of me."^[A]

[Footnote A: St. John v;26.]

These passages were relied upon to emphasize that conclusion; and to these the following may be added: "I bear record of the Father," said Jesus to the Nephites, "and the Father beareth record of me, and the Holy Ghost beareth record of the Father and me." "Whoso believeth in me, believeth in the Father also, and unto him will the Father bear record of me: for he will visit him with fire and with the Holy Ghost. And thus will the Father bear record of me and the Holy Ghost will bear record unto him of the Father and me; for the Father, and I and the Holy Ghost are one."^[A]

[Footnote A: III Nephi xi:32-36.]

This chief office of the Holy Ghost established, we may now proceed to the consideration of other functions of this Divine Personage.

3. Comforter: As the time drew near for Jesus to make his great sacrifice, and then depart from the immediate presence of his disciples, he manifested a great desire to comfort them, and this he did by promising to send to them from the Father, the Holy Ghost, that he (the Holy Ghost) might abide with them forever.

"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."^[A]

[Footnote A: St. John xiv:16, 17. It will doubtless be of interest to note in this connection another promise following immediately upon this one relative to the Holy Ghost as a Comforter, and very generally overlooked even by Christians, namely, a promise that both the Father and Son would also take up their abode with those who keep the commandments. "I will not leave you comfortless," said the Christ in the verse following the one given in the text above, "I will come unto you. Yet a little while, and the world seeth me no more; but ye see me: because I live, ye shall live also. At that day ye shall know that I am in my Father, and ye in me, and I in you. He that hath my commandments, and keepeth them, he it is that loveth me: and he that loveth me shall be loved of my Father, and I will love him, and will manifest myself to him. Judas saith unto him, not Iscariot, Lord, how is it that thou wilt manifest thyself unto us, and not unto the world? Jesus answered and said unto him. If a man love me, he will keep my words: and my Father will love him, and we will come unto him, and make our abode with him." When Orson Hyde gave a "spiritual interpretation" to the last statement, to the effect that it is "our privilege to have the Father and Son dwelling in our hearts," the Prophet Joseph answered: "When the Savior shall appear, we shall see him as he is. We shall see that he is a man like ourselves, and that the same sociality which exists among us here will exist among us there, only it will be coupled with eternal glory, which glory we do not now enjoy. The appearing of the Father and the Son, in that verse (John xiv:23) is a personal appearance; and the idea that the Father and the Son dwell in a man's heart is an old sectarian notion, and is false." (Doc. and Cov., Sec. cxxx.)]

4. The Holy Ghost as Teacher: Continuing his discourse on the Comforter, Jesus said:

"But the Comforter, which is the Holy Ghost, whom the Father will send in my name, he shall teach you all things, and bring all things to your remembrance, whatsoever I have said unto you."^[A]

[Footnote A: John xiv:26.]

In continuation of his remarks on this subject, to the disciples, he told them he had many things to say unto them, but they could not bear them at that time. "Howbeit," said he, "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. He shall glorify me: for he shall receive of mine, and shall show it unto you. All things that the Father hath are mine: therefore said I, that he shall take of mine, and shall show it unto you."^[A]

[Footnote A: John xvi:13-15.]

From these passages four important things are learned respecting the powers of the Holy Ghost:

(1) That he will teach all things; and, what is equivalent, "guide into all truth." (2) He will bring all things to remembrance, that is, whatsoever things have been stored in the mind. (3) He will show things to come. (4) He will take of the things of God and reveal them unto men.

Of the excellence and importance of these several powers it is scarcely needful to speak, since their excellence is evident upon the mere enumeration of them, yet one cannot refrain from looking at them more in detail. How excellent a thing it is to have a teacher competent to teach "all things," and "guide into all truth." In view of the fact that the saints possessed the Holy Ghost, and that the Holy Ghost has these powers, one can understand the reasonableness of John's remarks to the saints, in which he says:

"But ye have an unction from the Holy One, and ye know all things. * * * The anointing which ye have received of him abideth in you, and ye need not that any man teach you: but as the same anointing teacheth you of all things, and is truth, and is no lie, and even as it hath taught you, ye shall abide in him."^[A]

[Footnote A: John ii;20, 27.]

Moreover, to the extent that a man is guided into all truth, he is preserved from all error. There is no danger of his being deceived, or led astray by every wind of doctrine, or the cunning craftiness of false teachers, so long as he is in possession of that Spirit which guides into all truth. So taught Isaiah, who, in speaking of the time when the house of Israel should possess this Spirit, said:

"And though the Lord give you the bread of adversity, and the water of affliction, yet shall not thy teachers be removed into a corner any more, but thine eyes shall see thy teachers;

"And thine ears shall hear a word behind thee, saying, This is the way, walk ye in it, when ye turn to the right hand, and when ye turn to the left."^[A]

[Footnote A: Isaiah xxx:20, 21.]

5. The Holy Ghost as Remembrancer: As to the second power enumerated, viz.: the power to bring all things to remembrance; it is a most practical and important function, as it would be impossible for man to live the law of the Gospel without some such grace being conferred upon him by the Lord. The law of the Gospel requires men not only to do good to those who do good to them, but to do good to those who despitefully use them; not only to lend to those who lend to them, but to lend to those of whom they may not hope to receive anything in return; to revile not those who may revile them—in a word, the law of the Gospel is summed up in this: "Be not overcome of evil, but overcome evil with good."^[A]

[Footnote A: Romans xii:21. See also Matt. v, vi.]

However fine this may be in theory, to carry it practically into the affairs of life is difficult. When reviled it seems but natural to answer railing with railing, blows with blows, and for injury inflicted, return as much in kind as is within one's power to inflict. And unless in possession of this grace bestowed by the Holy Ghost, viz., having brought to one's recollection the things of Christ's Gospel, being reminded in the very moment of temptation of these laws—when smarting under a sense of injustice, or suffering under wrongs heaped upon one—it would be difficult if not impossible to live up to these heaven-given precepts. But by having the Holy Spirit as one's prompter in the moments of temptation, and by cultivating the Christian virtue of patience, this law of the Gospel, so contravening the natural disposition of man, may be complied with, and the follower of Christ, like his Master, may be able to say for those who inflict injury upon him, "Father, forgive them; for they know not what they do."

6. President Brigham Young on the Same: Along this line of thought the late President Brigham Young left on record, in a discourse delivered on the 28th of August, 1852, [Journal of Discourses, Vol. I], a very choice deliverance, in which he urged righteousness upon the ministry of the Church everywhere and at all times, through constant possession of the Holy Ghost. The passage follows: