The Seventy's Course in Theology, First Year / Outline History of the Seventy and A Survey of the Books of Holy Scripture

LESSON III.

SCRIPTURE READING EXERCISE.

THE ANCIENT AMERICAN SCRIPTURE—THE BOOK OF MORMON. (Continued.)

NOTES.

1. Jaredite Colony: The Book of Mormon contains the history of two distinct races. The first came from the Tower of Babel and was destroyed a little less than six hundred years before Christ. The story of their national life is given very briefly, but sufficient is said to prove that they were one of the mightiest nations of antiquity, and in the days of their righteousness a people highly blessed of the Lord. Their fall and final destruction were the result of their gross wickedness and rejection of God's Prophets. These people were called the Jaredites, their history in the Book of Mormon is contained in "the Book of Ether." Ether was their last Prophet, and wrote his account of his people on twenty-four plates of gold." (The Myth of the Manuscript Found, p. 43.)

2. The Nephite Colony: The next race that inhabited this continent was of Israelitish origin, the descendants of Joseph and Judah. The Nephites, the ruling branch, were principally the descendants of Manasseh (and Ephraim). By divine guidance their first prophet and ruler, Lehi, was brought out of Jerusalem with a small company of his relatives and friends, eleven years before the Babylonian captivity (B. C. 600). They sailed from south-eastern Arabia across the Indian and Pacific oceans, and landed on the American shore not far from where the city of Valparaiso now stands. In the first year of the captivity another small colony was led out from Jerusalem, Mulek, one of the sons of King Zedekiah, being their nominal leader. This party landed in North America some distance north of the Isthmus of Darien, and soon after migrated into the northern portion of the southern continent, where for nearly four centuries they grew in numbers, but not in true civilization. (Myth of the Manuscript Found, p. 44.)

3. Inter-Continental Movements: In the meantime the descendants of the colonists under Lehi had also grown numerous. Early in their history they had separated into two nationalities; the first, called Nephites, observing the laws of Moses, the teachings of the prophets, and developing in the decencies and comforts of civilized life; the others, called Lamanites (after the cruel, rebellious elder brother of Nephi), sank into barbarism and idolatry. These latter gradually crowded the Nephites northward until the latter reached the land occupied by the descendants of Mulek's colony, now called the people of Zarahemla, with whom they coalesced and formed one nation. From their national birth to B. C. 91, the Nephites had been ruled by kings, but at that time the form of government was changed and a republic founded. The nation was then ruled by judges elected by the people (the Nephite Republic). This portion of the history of the Nephites is a very varied one. One-third of their time they were engaged in actual war with the Lamanites, and at other times they were distracted with internal convulsions and rebellions. About A. D.. 30, the republic was overthrown and the people split up into numerous independent tribes. (Myth of the Manuscript Found, p. 44.)

4. Time of the Departure of Jaredite Colony: The colony of Jared, according to the Book of Mormon, departed from the Tower of Babel about the time of the confounding of the people's language; which, if the Hebrew chronology of the Bible be accepted, was an event that took place 2,247 B. C. Through a special favor to the family of Jared and his brother, Moriancumer, the language of these families, and that of a few of their friends was not confounded. Under divine direction they departed from Babel northward into a valley called Nimrod, and thence were led by the Lord across the continent of Asia eastward until they came to the shore of the great sea—Pacific Ocean—which divided the lands. Here they remained four years; and then by divine appointment constructed eight barges in which to cross the mighty ocean to a land of promise, to which God had covenanted to bring them; to a land "which was choice above all other lands, which the Lord God had reserved for a righteous people.." After a severely stormy passage—continuing for 344 days, the colony landed on the western coast of North America, "probably south of the Gulf of California." Soon after their arrival the people of the colony began to spread out upon the face of the land, and multiply, and till the earth; "and they did wax strong in the land." Previous to the demise of Moriancumer and Jared, the people were called together and a kingly government founded, Orihah, the youngest son of Jared being anointed king.

5. Composition and Number of Lehi's Colony: Lehi was one of the many prophets at Jerusalem who predicted the calamities which befell the Jewish nation on the second invasion of Judea by King Nebuchadnezzar, early in the sixth century B. C. Lehi incurred the wrath of that ungodly people and was warned of God in a vision to depart from Jerusalem with his family, and was also promised that inasmuch as he would keep the commandments of God he should be led to a land of promise. From the wilderness where Lehi temporarily dwelt, two expeditions to the fated city were made by his sons: one, to obtain a genealogy of his fathers, and the Jewish scriptures (which resulted also in adding one more to the colony in the person of Zoram, a servant of one Laban, a keeper of the Jewish records); the second, to induce one Ishmael and his family to join Lehi's Colony in their exodus from Jerusalem and journey to the promised land. In both these expeditions they were successful in achieving their object. The colony now consisted of some eighteen adult persons and a number of children.

6. Direction of Travel and Landing Place of Lehi's Colony: From the Book of Mormon and the word of the Lord to the prophet Joseph Smith, it is learned that Lehi's Colony traveled from Jerusalem nearly a southeast direction until they came to the 19th degree north latitude; thence nearly east to the sea of Arabia. Here the colony built a ship in which to cross the great waters, which as yet separated them from the land of promise. They sailed in a southeasterly direction, and landed on the continent of South America in about 30 degrees south latitude.

7. Conditions in Jerusalem at the Departure of Lehi's Colony: The story of Zedekiah's reign in Jerusalem, the conditions that obtained among the people, and the warnings which God sent by many prophets (Lehi among the rest) is thus told in II Chronicles, chapter xxxvi: "Zedekiah was one and twenty years old when he began to reign; and reigned eleven years in Jerusalem. And he did that which was evil in the sight of the Lord his God, and humbled not himself before Jeremiah the prophet, speaking from the mouth of the Lord. And he also rebelled against King Nebuchadnezzar, who had made him swear by God: but he stiffened his neck, and hardened his heart from turning unto the Lord God of Israel. Moreover, all the chief of the priests, and the people, transgressed very much, after all the abominations of the heathen, and polluted the house of the Lord which he had hallowed in Jerusalem. And the Lord God of their fathers sent to them by his messengers, rising up betimes, and sending; because he had compassion on his people, and on his dwelling places: But they mocked the messengers of God, and despised his words, and misused his prophets, until the wrath of the Lord arose against his people, till there was no remedy."

8. Mulek's Colony: According to the Bible narrative of King Zedekiah's reign, when Jerusalem fell into the hands of the king of Babylon (588 B. C.), King Zedekiah himself well nigh made his escape. For when the city was broken up, and all the men of war fled by night, by the way of the gate between two walls, which is by the king's garden, the king went the way toward the plain. But his flight being betrayed by an enemy among his own people, the army of the Chaldeans pursued Zedekiah early in the morning and overtook him in the plain near Jericho. The king's army was scattered from him at the time he was captured; for "those friends and captains of Zedekiah who had fled out of the city with him, when they saw their enemies near them, they left him, and dispersed themselves, some one way and some another, and every one resolved to save himself; so the enemy took Zedekiah alive, when he was deserted by all but a few, with his children and his wives." The unfortunate king was taken before the king of Babylon, whose headquarters were then at Riblah, in Syria, where "they gave judgment upon him." The sons of Zedekiah were slain in his presence; after which his eyes were put out; he was bound in fetters and carried to Babylon, where subsequently he died. But among the king's friends who escaped, were a number who carried with them one of Zedekiah's sons, named Mulek; and according to the Book of Mormon, this company "journeyed in the wilderness and were brought by the hand of the Lord across the great waters," into the western hemisphere. It is learned by an incidental remark in the Book of Mormon that the colony of Mulek landed somewhere in the north continent of the western hemisphere; and for that reason the north continent was called Mulek, by the Nephites; and the south continent, Lehi; and this for the reason that the Lord brought the colonies bearing these names to the north and south land respectively.

9. The Government of the Jaredites: Of the nature of Jaredite government little can be learned beyond the fact that after the election of the first king, Orihah, the hereditary principle was recognized; and although there were frequent contestants for the throne, and occasional usurpations of the kingly authority, the legitimate line of hereditary monarchs seems to have been reasonably well maintained. It appears not to have been part of the constitution of the government, however, that the rights of heredity in the royal house should descend to the eldest son. It frequently happened that the son born in the old age of the reigning monarch succeeded to the kingly power, a course which perhaps accounts for the occasional rebellions of their brothers, though the rights of the first born are never urged as the cause of the quarrels.

10. The Nephite Kingdom: What the nature of this kingly government was, what secondary officers existed in it, and what means were employed for the administration of its laws cannot be learned from the Nephite record. For some time the community over which the established government held sway was but a small one, hence the kingly office had no such dignity as attaches to it in more extensive governments; but was most likely akin to the petty kingdoms which existed in Judea at various times and with which Nephi and some few of those who had accompanied him from Jerusalem were acquainted. The Nephites had the scriptures containing the law of Moses, and were taught to some extent in some of the customs of the Jews, but not in all of them. And these customs, and the law of Moses administered with no very great amount of machinery, I apprehend constituted the character of the Nephite government. Under it the Nephites lived for a period of more than four hundred and fifty years.

11. The Nephite Republic: The transition from a kingly form of government to what may be called a democracy was made at the death of Mosiah II; 509 years from the time Lehi left Jerusalem, or 91 years B. C. The Israelitish genius in matters of government inclines them to the acceptance of what men commonly call a theocracy, which is defined as meaning literally "a state governed in the name of God." The election of this form of government by Israelites as most desirable, grows out of the fact of the Mosaic legislation; for Moses received the law by which Israel was governed direct from Jehovah; its regulations were carried out in Jehovah's name by the administration of judges, both during the life time of Israel's great prophet and also after his demise. Living thus under the divine law, administered in the name of Jehovah by judges divinely appointed, was to be governed of God.

12. Civilization and Government Among the Lamanites: The Lamanites in respect of these matters should not be overlooked. It is true that they were idle; that they loved the wilderness and dwelt in tents; that they depended upon the fruits of the chase and such products of the earth as the rich lands they occupied produced without the labor of man, as the principal means of their sustenance; still they came in contact now and then with Nephite civilization, which must have modified somewhat their inclination to utter barbarism. * * * * * That there was some system and regularity in Lamanite government must be apparent from the degree of efficiency to which it must have arisen in order to conduct the protracted wars with the Nephites. The largeness of their armies, the length of the wars, and the extensive scale on which they were projected, would indicate the existence of some strong, central government capable of making its authority respected. That such a government existed among the Lamanites is disclosed through the facts that are brought to light by the mission of the young Nephite princes, the sons of Mosiah II., in the century preceding the birth of Messiah. It appears that at that time what I shall venture to call the Lamanite Empire was divided into a number of petty kingdoms whose kings, as it always the case among semi-civilized peoples, were possessed of great and arbitrary power; but these in turn seem to have been subject to a central ruler whose dominion extended over all, and whose power in his larger sphere was as absolute as that of the petty kings in the smaller states.

LESSON IV.

SCRIPTURE READING EXERCISE.

THE ANCIENT AMERICAN SCRIPTURE—THE BOOK OF MORMON.

SPECIAL TEXT: "Fools mock, but they shall mourn; and my grace is sufficient for the meek. * * * * And if men will come unto me I will show unto them their weaknesses. I give unto men weaknesses that they may be humble; and my grace is sufficient for all men that humble themselves before me."—THE LORD TO MORONI.

NOTES.

1. Religion of the Jaredites: "Relative to the religion that obtained among the Jaredites, we are left in well nigh as much ignorance as we are concerning the nature of the subordinate features of their government. The two brothers, Moriancumr and Jared, seem to have been among the righteous people of Babel; so much so in fact that Moriancumr was a very great prophet of God, and had direct access to the source of revelation; * * * * He so far prevailed with God through faith that he beheld him face to face, and talked with him as a man speaks with his friend. That is, he saw and talked with the pre-existent spirit of the Lord Jesus. * * * * * Moriancumr was commanded, however, not to suffer the things he had seen and heard to go into the world until the Lord Jesus should have lived in the flesh. He was commanded to write what he had both seen and heard, and seal it up that it might be preserved to come forth in due time to the children of men. While Moriancumr was prohibited from making known to his people the great things thus revealed to him, his knowledge of the things of God must have given him wonderful power and influence in teaching his people the righteous truths which are fundamental and universal. * * * * The fifth monarch, Emer, possessed such faith that he, like Moriancumr, had the blessed privilege of seeing "the Son of Righteousness, and did rejoice and glory in his day." And of the whole people it is said, "never could [there] be a people more blessed than were they, and more prospered by the hand of the Lord." All of which is good evidence that the Jaredites at this time (in the reign of Lib, the sixteenth monarch) were a righteous people; and this righteousness was doubtless brought about by the preaching of faith in God and his laws as only Moriancumr and other prophets whom God raised up to the Jaredite nation could preach it.

2. The Religion of the Nephites: Religion among the Nephites consisted in the worship of the true and living God, the Jehovah of the Jews, whose revelations to the children of Israel through Moses and all the prophets to Jeremiah were brought with them into the new world. They therefore accepted into their faith all the Bible truths, and in its historical parts they had before them the valuable lessons which Bible history teaches. They looked forward also to the coming of Messiah, through Prophecy; and when he finally came and taught the gospel in its fulness they accepted it and thus became Christians.

3. Religion of the Lamanites: The religion of Lamanites is more difficult to determine than their government. It is chiefly the absence of religion and of its influence that must be spoken of. Taught to believe that the traditions of their fathers respecting God, the promised Messiah, and the belief in a future life were untrue; persuaded to believe that their fathers had been induced to leave fatherland, and their rich possessions therein because of the dreams of the visionary Lehi; firm in their conviction that the elder sons of Lehi had been defrauded of their right to govern the colony by the younger son, Nephi, and that through the force of the religious influence he learned to wield by following the spiritual example (to them, perhaps, the trickery) of his father—it was in the spirit of hatred of religion that the Lamanites waged wars upon the Nephites, to subvert religion and free men from its influence. But the Lamanites were true to human instincts. They freed themselves, as they supposed, from one superstition, only to plunge into others that were really contemptible—the superstition of idolatry; for they were an idolatrous people. This remark, however, must be understood in a general sense, and as applying to the Lamanites proper previous to the coming of Messiah—of the followers, and the descendants of the followers, of the elder brothers of the first Nephi, Laman and Lemuel. After the coming of Messiah, when in the third century, A. D., the old distinctions of Nephite and Lamanite were revived, after the long period of peace and righteousness following the advent of Christ, they had no reference to race or family distinctions, as they had when first employed; but were strictly party distinctions; used, when adopted again in the period named, to indicate the Church or religious party, and the anti-religious party, respectively.

4. The Priesthood of the Nephites: In order to offer sacrifices and administer in the other ordinances of the law of Moses (which the Nephites were commanded to observe), it was necessary, of course, that they have a priesthood, and this they had; but not the priesthood after the order of Aaron; for that was a priesthood that could only properly be held by Aaron's family and the tribe of Levi; while Lehi was of the tribe of Manasseh. Lehi held the priesthood, however, the higher priesthood, which was after the order of Melchisedek, and was a prophet and minister of righteousness. This he conferred upon his son Nephi, and Nephi shortly after his separation from his elder brothers on the land of promise, consecrated his two younger brothers, Jacob and Joseph, to be priests and teachers unto his people. Jacob, when explaining his calling to his brethren, states that he had been called of God, "and ordained after the manner of his holy order." What the significance of the phrase "his holy order" means, is learned very distinctly from other parts of the Book of Mormon. Alma, for instance, before giving up the chief judgeship of the land, is represented as confining himself "wholly to the holy priesthood of the holy order of God, to the testimony of the word, according to the spirit of revelation and prophecy." Again Alma explains, "I am called * * * * according to the holy order of God, which is in Christ Jesus, yea, I am commanded to stand and testify unto this people." All of which is made still clearer by what Alma says later. Having given an explanation of the plan of redemption which was laid for man's salvation, and which he represents as having been understood from earliest times, he adds: "I would that ye should remember that the Lord God ordained priests after his holy order, which was after the order of his Son (meaning Jesus Christ), to teach these things unto the people. * * * * This holy priesthood being after the order of his Son, which order was from the foundation of the world, or in other words, being without beginning of days or end of years, being prepared from eternity to all eternity. * * * * Thus they become the high priests forever after the order of the Son, the only begotten of the Father, who is full of grace, equity and truth." Alma then admonishes his people to be humble "even as the people in the days of Melchisedek, who was also a high priest after the same order (of which he had spoken). * * * * And he was the same Melchisedek to whom Abraham paid tithes." The Nephite priesthood, then, was not a priesthood after Aaron's order, but of a higher order, even the priesthood after the order of the Son of God; the same kind of priesthood held by Melchisedek, by Moses, by Lehi, and many other prophets in Israel. That this higher priesthood was competent to act in administering the ordinances under what is known as the law of Moses is evident from the fact that it so administered before the Aaronic or Levitical priesthood proper was given; and the fact that there was given the household of Aaron and the tribe of Levi a special priesthood, by no means detracts from the right and power of the higher or Melchisedek priesthood to officiate in the ordinances of the law of Moses; for certainly the higher order of priesthood may officiate in the functions of the lower, when necessity requires it. All the sacrifices and ordinances under the law of Moses, administered by the Nephite priesthood, I say again, were observed with due appreciation of the fact that they were of virtue only as they shadowed forth the things to be done by Messiah when he should come to earth, in the flesh, on his great mission of atonement." (Y. M. M. I. A. Manuals, 1903-5, pp. 137-8.)

LESSON V.

SCRIPTURE READING EXERCISE.

THE ANCIENT AMERICAN SCRIPTURE—THE BOOK OF MORMON. (Continued.)

SPECIAL TEXT: "I ought not to harrow up in my desires the firm decree of a just God, for I know that he granteth unto men according to their desires, whether it be unto death or unto life; yea, I know that he alloteth unto men, according to their wills; whether they be unto salvation or unto destruction."—ALMA.

NOTES.

1. The Witness of the Western Hemisphere: A writer (Rev. John Watson—"Ian Maclaren") held much in esteem by the orthodox Christian world—and deservedly so—in a noble work, "The Life of the Master," issued from the press, 1901, said:

"Were a parchment discovered in an Egyptian mound, six inches square, containing fifty words which were certainly spoken by Jesus, this utterance would count more than all the books which have been published since the first century. If a veritable picture of the Lord could be unearthed from a catacomb, and the world could see with its own eyes what like he was, it would not matter that its colors were faded, and that it was roughly drawn, that picture would have at once a solitary place amid the treasures of art."

If this be true, and I think no one will or can question it, then how valuable indeed must be this whole volume of scripture, the Book of Mormon! Containing not fifty, but many hundred works spoken by Jesus! Containing also an account of the hand dealings of God with the people inhabiting the western hemisphere, from earliest times to the fourth century after Christ. Wherein also are found his revelations to those peoples; his messages by angels sent directly from his presence to declare his word to them; his instructions, admonitions, reproofs, and warnings to them through men inspired by his holy spirit; and last of all, the account of Messiah's appearance and ministry among the people, his very words repeated, and, in some instances, rightly divided for us, that we may the better understand what of his teaching is general, and what special; what universal and permanent, and what local and transient. How insignificant all the discoveries in Egypt, in ancient Babylon, Palestine, and the Sinaitic Peninsula are in comparison with this New Witness of the western world! How paltry, valuable though they are in themselves, seem the Rosetta Stone, the Moabite Stone and the library of brick tablets from old Nineveh, in comparison with this Nephite record—this volume of scripture! How feeble the voice of the testimony of those monuments of the East to the authenticity and credibility of the Bible and the truth of the gospel, in comparison with the testimony found in the Book of Mormon—the voice of departed nations and empires of people speaking through their records for the truth of God—for the verity of the gospel of Jesus Christ—a voice sufficient to overwhelm unbelief and forever make sure the foundations of faith! It was mainly for this purpose that the Nephite records were written, preserved, and finally brought forth to the world. (Y. M. M. I. A. Manual, No. 7, p. 21.)

2. The Hand Dealings of God with All Men in Relation to Revelation: The following appears in the Book of Mormon, with reference to God's course in making known his mind and will to the children of men:

"I (the Lord) command all men, both in the east and in the west, and in the north, and in the south, and in the islands of the sea, that they shall write the words which I speak unto them; for out of the books which shall be writen I will judge the world, every man according to his works, according to that which is written. "For behold, I will speak unto the Jews, and they shall write it; and I will also speak unto the Nephites, and they shall write it; and I will also speak unto the other tribes of the house of Israel, which I have led away, and they shall write it; and I will also speak unto all nations of the earth, and they shall write it."

Then the Lord proceeds to tell how in the dispensation of the fulness of times he will bring together and unite in testimony the words that he has spoken to these various peoples and nations.

Again, it is writen in the same book:

"Behold, the Lord doth grant unto all nations, of their own nation and tongue, to teach his word; yea, in wisdom, all that he seeth fit that they should have; therefore we see that the Lord doth counsel in wisdom, according to that which is just and true."

This is the "Mormon" theory of God's revelation to the children of men. While the Church of Jesus Christ of Latter-day Saints is established for the instruction of men; and is one of God's instrumentalities for making known the truth, yet he is not limited to that institution for such purposes, neither in time nor place. God raises up wise men and prophets here and there among all the children of men, of their own tongue and nationality, speaking to them through means that they can comprehend; not always giving a fulness of truth such as may be found in the fulness of the gospel of Jesus Christ; but always giving that measure of truth that the people are prepared to receive. "Mormonism" holds, then, that all the great teachers among all nations and in all ages, are servants of God. They are inspired men, appointed to instruct God's children according to the conditions in the midst of which he finds them. Hence it is not obnoxious to "Mormonism" to regard Confucius, the great Chinese philosopher and moralist, as a servant of God, inspired to a certain degree by him to teach those great moral maxims which have governed those millions of God's children for lo! these many centuries. It is willing to regard Gautama, Buddha as an inspired servant of God, teaching a measure of the truth, at least giving to these people that twilight of truth by which they may somewhat see their way. So with the Arabian prophet, that wild spirit that turned the Arabians from worshiping idols to a conception of the Creator of heaven and earth that was more excellent than their previous conception of Deity. And so the sages of Greece and of Rome. So the reformers of early Protestant times. Wherever God finds a soul sufficiently enlightened and pure; one with whom his Spirit can communicate, he makes of him a teacher of men. While the path of sensuality and darkness may be that which most men tread, a few, to paraphrase the words of a moral philosopher of high standing, have been led along the upward path; a few in all countries and generations have been wisdom seekers, or seekers of God. They have been so because the Divine Word of Wisdom has looked upon them, choosing them for the knowledge and service of himself. (Defense of the Faith and the Saints, Art. "Revelation and Inspiration.")

3. The Book of Mormon Ensemble a Witness for the Truth of the Hebrew and Christian Revelation: It is, however, the Book of Mormon as a whole in which its greatest value as a witness for the truth of the Bible, and the truth of the gospel of Jesus Christ, most appears. I mean the Book of Mormon apart from its reference to an abridgement of the ancient record of the Jaredites; and the transcriptions from the ancient record on brass plates carried by Lehi's colony to the western world. In the Book of Mormon so considered we have the record of the hand-dealings of God with the peoples that inhabited the western hemisphere. We have in it the record of those things which occurred in a branch of the house of Israel that God was preparing for the same great event for which he was training the house of Israel in the eastern world, viz., the advent of the Messiah, and the acceptance of the gospel through which all mankind are to be saved. This branch of the house of Israel, broken from the parent tree and planted in the western hemisphere, brought with them the traditions and hopes of Israel; they brought with them as we have already seen, the scriptures, the writings of Moses and the prophets down to the reign of Zedekiah, king of Judah; but what is more important than all this they came to the western world with the favor and blessing of Israel's God upon them, and Israel's peculiar privilege of direct communication with God through inspired dreams, the visitation of angels, and the voice of God. Lehi's colony was led to the western world by prophets, inspired of the Lord, their journey being marked by many and peculiar manifestations of his presence among them. After their arrival in the western world, to them a land of promise, the Lord from time to time raised up prophets among them, who instructed them in the ways of the Lord; who reproved them when overtaken in transgression; who announced judgements against them when persuasion was of no avail for their correction; who warned them by the spirit of prophecy of approaching disasters; and who held continually before them the hope of Israel, the advent of the Messiah, who, by his suffering and death on the cross, would redeem mankind.

It was much in this manner and for the same purpose that God dealt with his people in the eastern world; and the fact that his course with the people on the western hemisphere was substantially the same as that followed with those of the East, establishes at once his justice and mercy towards his children, and bears testimony to the great truths that indeed God is no respecter of persons, and that in every land he raises up for himself witnesses of his power and goodness.

LESSON VI.

SCRIPTURE READING EXERCISE.

THE ANCIENT AMERICAN SCRIPTURE—THE BOOK OF MORMON. (Continued.)

SPECIAL TEXT: "Do not suppose, because it has been spoken concerning restoration, that ye shall be restored from sin to happiness [while remaining in sin]. Behold I say unto you, wickedness never was happiness." ALMA.

NOTES.

1. The Book of Mormon Doctrine of the Fall of Adam: Here, then, stands the truth so far as it may be gathered from God's word and the nature of things: There is in man an eternal, uncreated, self-existing entity, call it "intelligence," "mind," "spirit," "soul"—what you will, so long as you recognize it, and regard its nature as eternal. There came a time when in the progress of things, (which is only another way of saying in the "nature of things") an earth-career, or earth existence, because of the things it has to teach, was necessary to the enlargement, to the advancement of these "intelligences," these "spirits," "souls." Hence an earth is prepared; and one sufficiently advanced and able, by the nature of him to bring to pass the event, is chosen, through whom this earth-existence * * * * may be brought to pass. He comes to earth with his appointed spouse. He comes primarily to bring to pass man's earth-life. He comes to the earth with the solemn injunction upon him: "Be fruitful and multiply, and replenish the earth, and subdue it." But he comes with the knowledge that this earth-existence of eternal "Intelligences" is to be lived under circumstances that will contribute to their enlargement, to their advancement. They are to experience joy and sorrow, pain and pleasure; witness the effect of good and evil, and exercise their agency in the choice of good or of evil. To accomplish this end, the local or earth harmony of things must be broken. Evil to be seen, and experienced, must enter the world, which can only come to pass through the violation of law. The law is given—"of the tree of the knowledge of good and evil, thou shalt not eat of it: for in the day thou eatest of it thou shalt surely die." The woman, forgetful of the purpose of the earth mission of herself and spouse is led by flattery and deceit into a violation of that law, and becomes subject to its penalty—merely another name for its effect. But the man, not deceived, but discerning clearly the path of duty, and in order that earth existence may be provided for the great host of "spirits" to come to earth under the conditions prescribed—he also transgresses the law, not only that men might be, but that they might have that being under the very circumstances deemed essential to the enlargement, to the progress of eternal Intelligences. Adam did not sin because deceived by another. He did not sin maliciously, or with evil intent; or to gratify an inclination to rebellion against God, or to thwart the Divine purposes, or to manifest his own pride. Had his act of sin involved the taking of life rather than eating a forbidden fruit, it would be regarded as a "sacrifice" rather than a "murder." This to show the nature of Adam's transgression. It was a transgression of the law—"for sin is the transgression of the law"—that conditions deemed necessary to the progress of eternal Intelligences might obtain. Adam sinned that men might be, and not only "be," but have that existence under conditions essential to progress.

2. Book of Mormon Doctrine of the Atonement: The atonement, its effects and operation, is dealt with at length in II Nephi ii, and in Alma xli and xlii. According to the doctrine there set down the effect of Adam's transgression was to destroy the harmony of the world. Man as a consequence of his fall was banished from the presence of God, and made subject also to a temporal death—the separation of the spirit and body—which conditions would have remained eternally fixed, the nature of inexorable law—"called the justice of God"—admitting of nothing less. But this was justice untempered by mercy: "And thus we see that all mankind were fallen, and they were in the grasp of justice; yea, the justice of God, which consigned them forever to be cut off from his presence." But mercy must in some way be made to reach man, and that without destroying justice: "And now the plan of mercy could not be brought about, except an atonement should be made; therefore God himself atoneth for the sins of the world, to bring about the plan of mercy, to appease the demands of justice, that God might be a perfect, just God, and a merciful God also." (Alma xlii: 14.) The atonement brings to pass "the resurrection of the dead; and the resurrection of the dead bringeth back men into the presence of God." In other words, the atonement redeems men from the effects of Adam's moral transgression; and also brings the element of mercy into God's moral economy respecting man's earth-life. That is to say, the atonement frees man from the consequences of Adam's transgression; leaves him free to choose good or evil—both of which are in the world—as he shall elect; but he is responsible for the consequences of that individual choice, which is only another way of saying that man is responsible for his own sins. Still under the operation of Mercy, which has been brought into this world's moral economy through the atonement of Christ, man may obtain forgiveness of sin through repentance; for "mercy claimeth the penitent." "A law is given, and a punishment affixed," but "a repentance [is] granted; which repentance mercy claimeth; otherwise justice claimeth the creature, and executeth the law, and the law inflicteth the punishment." (Alma xlii: 23.) (Y. M. Manual, No. 9, chap, vii.)

3. The Book of Mormon Doctrine of Opposite Existences: Of this same class of ideas is what I shall call the Book of Mormon doctrine of "opposite existences," what the scholastics would call "antinomies." Be not disheartened at this statement of the subject; the Book of Mormon presentation of it will be much simpler; that simplicity in fact is part of its originality, an evidence of its being inspired. The statement of the doctrine in question occurs in a discourse of Lehi's on the subject of the atonement. The aged prophet represents happiness or misery as growing out of the acceptance or rejection of the atonement of the Christ, and adds that the misery consequent upon its rejection is in opposition to the happiness which is affixed to its acceptance: "For it must needs be," he continues, "that there is an opposition in all things. If [it were] not so * * * * righteousness could not be brought to pass; neither wickedness; neither holiness nor misery; neither good nor bad. Wherefore [that is, if this fact of opposites did not exist], all things must needs be a compound in one; wherefore, if it [the sum of things] should be one body, it must needs remain as dead, having no life neither death, nor corruption nor incorruption, happiness nor misery, neither sense nor insensibility. Wherefore, it must needs have been created for a thing of naught; wherefore there would have been no purpose in the end of its creation. Wherefore this thing [i. e. the absence of opposite existences which Lehi is supposing] must needs destroy the wisdom of God, and his eternal purposes; and also the power, and the mercy, and the justice of God." This may be regarded as a very bold setting forth of the doctrine of antinomies, and yet I think the logic of it, and the inevitableness of the conclusion unassailable. * * * * * As there can be no good without the antinomy of evil, so there can be no evil without its antinomy, or antithesis—good. The existence of one implies the existence of the other; and, conversely, the non-existence of the later would imply the non-existence of the former. It is from this basis that Lehi reached the conclusion that either his doctrine of antinomies, or the existence of opposites, is true, or else there are no existences. That is to say—to use his own words—"If ye shall say there is no law, ye shall also say there is no sin. If ye shall say there is no sin, ye shall also say there is no righteousness. And if there be no righteousness, there be no happiness. And if there be no righteousness nor happiness, there be no punishment nor misery.. And if these things are not, there is no God, and if there is no God, we are not, neither the earth; for there could have been no creation of things, neither to act nor to be acted upon: wherefore, all things must have vanished away."

But as things have not vanished away, as there are real existences, the whole series of things for which he contends are verities. "For there is a God," he declares, "and he hath created all things, both the heavens and the earth, and all things that in them are: both things to act, and things to be acted upon." (II Nephi ii. For a larger treatment of the theme see Y. M. M. I. A.. Manual, No. 9, chap. xxxix.)

Footnotes

1. This book has been called the "Fifth Gospel," and deservedly so, though he who first used the term tried to disprove its claims. It richly deserves the title, however. Also it has been called the "American Gospel," see Defense of the Faith and the Saints, Art. "The Fifth Gospel."

2. The references under this subdivision, and the notes of this lesson are not intended to be considered as doctrines to be mastered here. The references and notes are given just to be read with a view to fixing in the mind of the student the fact that the Book of Mormon deals with these important subjects and is of value for that reason. The class is not dealing with doctrine now but with the Book of Mormon as Nephite literature; hence teachers will not allow their class to linger over these very attractive subjects, now.

LESSON VII.

SCRIPTURE READING EXERCISE.

(SPECIAL LESSON—TWO SUBJECTS.) Note. I.

SPECIAL TEXT: "Righteousness exalteth a nation, but sin is a reproach to any people.—SOLOMON.

NOTES.

1. Extempore Speech: We are again arrived at our exercise which requires extemporaneous speaking—the method enjoined upon us by the word of the Lord. For he says "neither take ye thought before hand what ye shall say"—he adds in the very same paragraph, however—"treasure up in your mind continually the words of life, and it shall be given you in the very hour that portion which shall be meted to every man." (Doc. & Cov. Sec. lxxxiv: 85). If this counsel is followed the teaching ministry of the church (as it does) will employ the method of extempore speech. But that method does not mean that materials shall not be gathered from the fields of knowledge, and hived with the studious years, to be used "in the very hour" that one has need to use it. Extempore speech does not mean speech without thought, without knowledge, of the matter to be presented. It may even be said that it requires more thorough knowledge of a subject than the written method or the memorized method of speech. Extemporaneous speech to be successful must be speech from a fullness of knowledge of the subject. And as connected with the teaching of the Gospel must be speech arising out of having "treasured up continually the words of life." The true extemporaneous method of speech is not the lazy man's method, on the contrary it requires that those who follow it, shall have their knowledge of things most carefully digested, and their intellectual powers most carefully trained.

2. St. Augustine's Advice to the Preacher: Comparing the advantages of extempore speech with other forms, Mr. Pittenger, in his work already quoted several times, relates the following of the great Christian teacher of the sixth century:

"Augustine, the great Christian writer and preacher, has not left us in ignorance as to which mode of address he preferred. He enjoins the "Christian teacher" to make his hearers comprehend what he says—"to read in the eyes and countenances of his auditors whether they understand him or not, and to repeat the same thing, by giving it different terms, until he perceives it is understood, an advantage those cannot have who, by a servile dependence upon their memories, learn their sermons by heart and repeat them as so many lessons. Let not the preacher," he continues, "become the servant of words; rather let words be servants to the preacher." (Extempore Speech, p. 34-5.)

3. W. E. Gladstone on Methods of Preparation: Mr. Pittenger, our author above quoted, asked the late Mr. W. E. Gladstone for a statement of his method of preparation for public speaking, and in a very courteous letter that gentleman replied, from which I quote the following, which is all he says on the subject of preparation:

"I venture to remark, first, that your countrymen, so far as a very limited intercourse and experience can enable me to judge, stand very little in need of instruction or advice as to public speaking from this side of the water. * * * * Suppose, however, I was to make the attempt, I should certainly found myself mainly on a double basis, compounded as follows: First, of a wide and thorough general education, which I think gives a suppleness and readiness as well as firmness of tissue to the mind not easily to be had without this form of discipline. Second, of the habit of constant and searching reflection on the subject of any proposed discourse. Such reflection will naturally clothe itself in words, and of the phrases it supplies many will spontaneously rise to the lips. I will not say that no other forms of preparation can be useful, but I know little of them, and it is on those, beyond all doubt, that I should advise the young principally to rely." (Extempore Speech, p. 42.)

PART V.

The Modern Scriptures.—(A) The Book of Doctrine and Covenants.—(B) The Pearl of Great Price.

LESSON I.

SCRIPTURE READING EXERCISE.^[1]

(A) THE BOOK OF DOCTRINE AND COVENANTS.

SPECIAL TEXT; Behold, I am God and have spoken it; these commandments are of me, and were given unto my servants in their weakness, after the manner of their language, that they might come to understanding. And inasmuch as they erred it might be made known: and inasmuch as they sought wisdom they might be instructed; and inasmuch as they sinned they might be chastened, that they might repent; and inasmuch as they were humble they might be made strong, and blessed from on high, and receive knowledge from time to time."—THE LORD TO JOSEPH SMITH.

NOTES.

1. The Far-reaching Effect of the First Direct Revelation (Called Joseph Smith's First Vision) in Modern Times: How little that fair-haired boy, standing there in the unpruned forest, with the sunlight stealing through the trees about him, realized the burden placed upon his shoulders that morning by reason of the visitation he received in answer to his prayer! Here is not the place for argument, that is to come later; but let us consider the wide-sweeping effect of this boy's vision upon the accepted theology of Christendom. First, it was a flat contradiction to the assumption that revelation had ceased, that God had no further communication to make to man. Second, it reveals the errors into which men had fallen concerning the personages of the Godhead. It makes it manifest that God is not an incorporeal being without form or body, or parts; on the contrary he appeared to the Prophet in the form of a man, as he did to the ancient prophets. Thus after centuries of controversy the simple truth of the scriptures which teach that man was created in the likeness of God—hence God must be the same in form as man—was re-affirmed; Third, it corrected the error of the theologians respecting the oneness of the persons of the Father and the Son. Instead of being one person as the theologians teach, they are distinct persons, as much so as any father and son on earth; and the oneness of the Godhead referred to in the scriptures, must have reference to unity of purpose and of will; the mind of the one being the mind of the other, and so as to the will and other attributes. The announcement of these truths, coupled with that other truth proclaimed by the Son of God, viz., that none of the sects and churches of Christendom were acknowledged as the church or kingdom of God, furnish the elements for a religious revolution that will affect the very foundations of modern Christian theology. In a moment all the rubbish concerning theology which had accumulated through all the centuries since the gospel and authority to administer its ordinances had been taken from the earth, was grandly swept aside—the living rocks of truth were made bare upon which the Church of Christ was to be founded—a New Dispensation of the gospel was about to be committed to the earth—God had raised up a witness for himself among the children of men. (New Witness for God, Vol. I, pp. 173-4.)

2. The Book of Commandments: By the middle of September, 1831, the revelations which had been received by the Prophet for the direction of individuals and the Church had amounted to quite a number; and as the Church about that time assembled in Conference at Hiram, Portage County, Ohio, and authorized W. W. Phelps to purchase a printing press to be set up at Independence, Missouri, it was resolved to make a collection of these revelations and publish them in book form under the title "The Book of Commandments." A special conference was held on this business on the first of November, at Hiram, on which occasion the "Lord's Preface" to the Book of Commandments was received by revelation through the Prophet. (This is now the Lord's Preface to the Book of Doctrine and Covenants, and stands as section 1.) The Prophet asked the conference what testimony they were willing to attach to this "Book of Commandments," which would shortly be sent to the world. A number of the brethren arose and said that they were willing to testify to the world that they knew that the revelations were of the Lord, and on the succeeding day—for the conference continued through two days—the brethren arose in turn and bore witness of the truth of the Book of Commandments. (History of the Church, Vol. I, p. 222, note.) The Prophet also received by inspiration the formal testimony which it was the intention evidently to have the brethren in attendance at the conference sign, (see note 3), but as the book was never completely printed, this testimony was not published, and its publication seems to have been neglected in subsequent collections and publications of the revelations. It was also resolved by the conference that the number of copies in the first edition to be printed at Independence, Missouri, should be 10,000, but finally in 1832, when the printing was begun, it was considered prudent only to print an edition of 3,000. (Church History, Vol. I, p. 270.) The work of printing began and was continued until 160 pages had been printed, when, on the 20th day of July, 1833, mob violence broke out at Independence, the house of W. W. Phelps, which contained the printing establishment, was thrown down and the printing materials taken possession of by the mob. Many papers were destroyed, and the family furniture thrown out of doors. A number of copies of the Book of Commandments, however, so far as printed, was saved by members of the Church, and one of these coming into the possession of the late President Wilford Woodruff, he deposited it with the Church Historian, in whose possession it now is, and accounted as among the precious documents of the collection of rare books and manuscripts in the Historian's office.

3. The Testimony to the Truth of the Book of Commandments: "The testimony of the witnesses to the book of the Lord's commandments, which he gave to his Church through Joseph Smith, Jun., who was appointed by the voice of the Church for this purpose; we therefore feel willing to bear testimony to all the world of mankind, to every creature upon the face of all the earth and upon the islands of the sea, that the Lord has borne record to our souls through the Holy Ghost, shed forth upon us, that these commandments were given by inspiration of God, and are profitable for all men, and are verily true. We give this testimony unto the world, the Lord being our helper; and it is through the grace of God, the Father, and his Son, Jesus Christ, that we are permitted to have this privilege of bearing this testimony unto the world, that the children of men may be profited thereby." (History of the Church, Vol. I, p. 226.)

4. The Doctrine and Covenants: Having been hindered by their enemies from completing the publication of the "Book of Commandments," the Church renewed its efforts to publish the revelations in Kirtland, Ohio. In September, 1834, a committee on compilation and arrangement was appointed consisting of Joseph Smith, the Prophet, Oliver Cowdery, Sidney Rigdon and Frederick G. Williams. About one year later this committee completed its labors, and on the 17th of August, 1835, a general assembly of the Church convened in Kirtland, the quorums of the priesthood were arranged in the order of their standing as then understood. President Joseph Smith and Frederick G. Williams were absent in Michigan, and the Twelve were absent in the East, visiting the churches. The "Doctrine and Covenants" was presented to the quorums separately for their acceptance, and voted upon by them; after which it was presented to and accepted by the general assembly by unanimous vote as the "Doctrine and Covenants" of their faith.

After this action, W. W. Phelps presented an article (not a revelation) on "Marriage," and Oliver Cowdery one on "Government and Laws in General," both of which were ordered printed in the book of "Doctrine and Covenants." There was also printed in the book a series of Seven Lectures on Faith, that had previously been delivered before a theological class in Kirtland. So that the Doctrine and Covenants then comprised the Articles of Faith, seven in number, the two Articles on Marriage and Government and a collection of Revelations, (not all that had been given, by the way,) the last forming the body and greater part of the book. (See History of the Church, Vol. II, chapter xviii.)

5. In What Light the Various Parts of the Doctrine and Covenants are to be Regarded: It is only the Revelations of God that are to be regarded as setting forth the absolute truth, the final word, so far as it is written, as the doctrine and the covenants of the Church. Hence the parts of the "Doctrine and Covenants" that are not revelations are not of the same rank with the revelations, and are only of binding force as they are in agreement with these revelations. The following note on these Lectures on Faith is from the History of the Church, Vol. II, p. 176:

"These 'Lectures on Theology' here referred to were afterwards prepared by the Prophet (see page 180), and published in the Doctrine and Covenants under the title 'Lectures on Faith.' They are seven in number, and occupy the first seventy-five pages in the current editions of the Doctrine and Covenants. They are not to be regarded as of equal authority in matters of doctrine with the revelations of God in the Doctrine and Covenants, but as stated by Elder John Smith, who, when the book of Doctrine and Covenants was submitted to the several quorums of the Priesthood for acceptance (August 17, 1835), speaking in behalf of the Kirtland High Council, 'bore record that the revelations in said book were true, and that the lectures were judicially written and compiled, and were profitable for doctrine." The distinction which Elder John Smith here makes should be observed as marking the difference between the Lectures on Faith and the revelations of God in the Doctrine and Covenants." (History of the Church, Vol. II, p. 176.)

6. Testimony of the Twelve Apostles: As stated in note 4, the Twelve Apostles were not present at the general assembly of the Church, held on the 17th of August, 1835, at which time the Doctrine & Covenants was accepted by the Church, but previous to their departure on their missions to the churches in the East, their testimony to the truth of the revelations was written and read by W. W. Phelps to the Saints in conference assembled, and stands as follows:

"The testimony of the Witnesses to the Book of the Lord's Commandments, which commandments he gave to his Church through Joseph Smith, Jun., who was appointed, by the voice of the Church, for this purpose.

"We therefore feel willing to bear testimony to all the world of mankind, to every creature upon the face of all the earth, that the Lord has borne record to our souls, through the Holy Ghost shed forth upon us, that these Commandments were given by inspiration of God, and are profitable for all men, and are verily true. We give this testimony unto the world, the Lord being our helper; and it is through the grace of God the Father, and his Son Jesus Christ, that we are permitted to have this privilege of bearing this testimony unto the world, in the which we rejoice exceedingly, praying the Lord always that the children of men may be profited thereby."

The Twelve Apostles of the Church at the time were: Thomas B. Marsh, David W.. Patten, Brigham Young, Heber C. Kimball, Orson Hyde, Wm. E. McLellin, Parley P. Pratt, Luke S. Johnson, William Smith, Orson Pratt, John F. Boynton, Lyman E. Johnson. (History of the Church, Vol. II, p. 245.)

Footnotes

1. The reading should now be from the Doctrine and Covenants, and so continued through the lessons dealing with that book.

LESSON II.

SCRIPTURE READING EXERCISE.

(A) THE BOOK OF DOCTRINE AND COVENANTS.

SPECIAL TEXT: "Behold, I will tell you in your mind and in your heart, by the Holy Ghost, which shall come upon you and which shall dwell in your heart. Now behold this is the Spirit of revelation; behold this is the Spirit by which Moses brought the children of Israel through the Red Sea, on dry ground.."—THE LORD TO OLIVER COWDERY.

NOTES.

1. How the Revelations were Received: The Prophet Joseph Smith received revelations in every way that the Lord communicates his mind and will to man. Like Moses he knew the Lord face to face, stood in his very presence, and heard his voice, as in the first communication the Lord made to him, usually called the Prophet's first vision (See History of the Church, Vol. I, chapter 1, also Pearl of Great Price, p. 85), as also in the vision given in the Kirtland Temple where he and Oliver Cowdery saw the Lord standing on the breastwork of the pulpit and heard him speak to them. He received communications from angels as in the case of Moroni, who revealed to him the Book of Mormon; John the Baptist, who restored the Aaronic Priesthood; and Peter, James and John, who restored the Melchisedek priesthood; also the communications of the angels mentioned in what is usually called, the Kirtland Temple Vision. (See Doc. & Cov., Sec. 110.)

He received communications through Urim and Thummim, for by that means he translated the Book of Mormon and received a number of the revelations in the Doctrine and Covenants, among others sections 3, 6, 10, 11, 12, 14, 16, 17. He received divine intelligence by open visions, such intelligence as is contained in section 76, and section 107. He also received revelations through the inspiration of God, operating upon his mind; and indeed the larger number of the revelations in the Doctrine and Covenants were received in this manner. Speaking of the revelations which were compiled preparatory to the publication of the Book of Commandments, he desired that the labors of himself and brethren who had been associated with him from the early days of the Church up to that time should be acknowledged and made a matter of record, saying, "If this conference thinks these things worth according to the mind of the spirit, for by it these things [the collected revelations] were put into my heart, which I know to be the Spirit of truth." This indicates the medium through which most of the revelations came—from the inspired mind of the Prophet. (See also Doc. & Cov. Secs. 8, 9.)

2. The Manner of Inditing Revelations: Elder Parley P. Pratt gives the following description of the manner in which a revelation was given through the Prophet in his presence.

"After we had joined in prayer in his translating room he dictated in our presence the following revelation: Each sentence was uttered slowly and very distinctly, and with a pause between each, sufficiently long for it to be recorded, by an ordinary writer, in long hand. This was the manner in which all his written revelations were dictated and written. There was never any hesitation, reviewing, or reading back, in order to keep the run of the subject; neither did any of these communications undergo revisions, interlinings, or corrections. As he dictated them so they stood, so far as I have witnessed; and I was present to witness the dictation of several communications of several pages each. (Autobiography of Parley P. Pratt, pp. 65-6.)

The statement of Elder Pratt needs modifying, at least to the extent of saying, that additions were made sometimes to the revelations, as a comparison between the revelations as they appeared in so much of the "Book of Commandments" as was published at Independence, in 1833, and the same revelations as they stand in the Book of Doctrine and Covenants. Indeed in the Doctrine and Covenants additions are sometimes noted (see section 20, verses 65-67, and foot-note, also section 27, introduction; also sec. 42, verses 31 and 34 and footnote). In the main, however, the statement of Elder Pratt may be taken as not only applying to the revelations which he witnessed the dictation of, but to all that the Prophet received.

3. The Divers Manners in which Revelations were Given in Ancient Times: As to the various ways in which the prophets in olden times received revelations, (agreeing with the various ways in which God communicated his mind and will to Joseph Smith) I quote the following from the "Annotated Bible," published in 1859.

"The divine communications were made to the prophets in divers manners; God seems sometimes to have spoken to them in audible voice; occasionally appearing in human form. At other times he employed the ministry of angels, or made known his purposes by dreams. But he most frequently revealed his truth to the prophets by producing that supernatural state of the sentient, intellectual, and moral faculties which the scriptures call 'vision.' Hence prophetic announcements are often called 'visions,' i. e., things seen; and the prophets themselves are called 'seers.' Although the visions which the prophet beheld and the predictions of the future which he announced were wholly announced by the divine Spirit, yet the form of the communication, the imagery in which it is clothed, the illustrations by which it is cleared up and impressed, the symbols employed to bring it more graphically before the mind—in short, all that may be considered as its garb and dress, depends upon the education, habits, association, feelings and the whole mental, intellectual and spiritual character of the prophet. Hence the style of some is purer, more sententious, more ornate, or more sublime than others."

Also the Reverend Joseph Armitage Robinson, D. D., Dean of Westminster and Chaplain of King Edward VII of England, respecting the manner in which the message of the Old Testament was received and communicated to man, said, as late as 1905:

"The message of the Old Testament was not written by the divine hand, nor dictated by an outward compulsion; it was planted in the hearts of men, and made to grow in a fruitful soil. And then they were required to express it in their own language, after their natural methods, and in accordance with the stage of knowledge which their time had reached. Their human faculties were purified and quickened by the divine Spirit; but they spoke to their time in the language of their time; they spoke a spiritual message, accommodated to the experience of their age, a message of faith in God, and of righteousness as demanded by a righteous God." (Defense of the Faith and the Saints, p. 266-7.)

4. The Spirit of Revelation: In one of the revelations there is given a description as to the manner in which revelations are given through the operation of the spirit of the Lord upon the mind of man, "for, verily," as Job puts it, "there is a spirit in man and the inspiration of the Lord giveth them understanding." The revelation alluded to, is one given to Oliver Cowdery in relation to his having the privilege of translating ancient records, by means of Urim and Thummim. The Lord said concerning such translation:

"Behold, I will tell you in your mind and in your heart, by the Holy Ghost, which shall come upon you and which shall dwell in your heart. Now, behold, this is the Spirit of revelation; behold, this is the Spirit by which Moses brought the children of Israel through the Red Sea on dry ground." (Doc. & Cov. Sec. 8.)

Oliver's faith, however, seems to have failed him in the matter, and in explanation of that failure, the Lord said to him:

"And, behold, it is because that you did not continue as you commenced, when you began to translate, that I have taken away this privilege from you. Do not murmur, my son, for it is wisdom in me that I have dealt with you after this manner. Behold, you have not understood; you have supposed that I would give it unto you, when you took no thought, save it was to ask me; but, behold, I say unto you, that you must study it out in your mind; then you must ask me if it be right, and if it is right I will cause that your bosom shall burn within you; therefore, you shall feel that it is right; but if it be not right, you shall have no such feelings, but you shall have a stupor of thought, that shall cause you to forget the thing which is wrong; therefore you cannot write that which is sacred, save it be given you from me." (Doc. & Cov.. Sec. 8.)

From this, it appears, that the co-operation of the mind of man by mighty effort is necessary to the obtaining of the spirit of revelation. Prophets are not mere automations, who repeat, machine like, what is given them. There must be striving for the Spirit of truth, and the power to express it.