LITMIR.BIZ

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says an objector, "have we not the Bible, and are not the Holy Scriptures able to make us wise unto salvation?" Yes, provided we obey them. "All Scripture is given by inspiration of God, and is profitable for doctrine, for reproof, for correction, for instruction in righteousness; that the man of God may be perfect, thoroughly furnished unto all good works." The "good works" are the great desideratum. The Bible itself is but the dead letter, it is the Spirit that giveth life. The way to obtain the Spirit is that which is here marked out so plainly in the Scriptures. There is no other. Obedience, therefore, to these principles is absolutely necessary, in order to obtain the salvation and exaltation brought to light through the gospel.

      As to the question of authority, nearly everything depends upon it. No ordinance can be performed to the acceptance of God without divine authority. No matter how fervently men may believe or pray, unless they are endowed with divine authority they can only act in their own name, and not legally nor acceptably in the name of Jesus Christ, in whose name all these things must be done. Some suppose this authority may be derived from the Bible, but nothing could be more absurd. The Bible is but a book containing the writings of inspired men, "profitable for doctrine, for reproof, for correction, for instruction in righteousness," as such we hold it is sacred; but the Spirit, power and authority by which it is written cannot be found within its lids, nor derived from it. "For prophecy came not in old time by the will of man; but holy men of God spake as they were moved by the Holy Ghost." If by reading and believing the Bible this authority could be obtained, all who read the Bible and believed it would have it—one equally with another. I have read the Bible, and I have as good reason for believing it as any other man, and do believe it with all my heart; but this does not give me authority to teach men in the name of the Lord, nor to officiate in the sacred ordinances of the gospel. Were the Scriptures the only source of knowledge, we would be without knowledge for ourselves, and would have to rest our hopes of salvation upon a simple belief in the testimonies and sayings of others. This will not do for me; I must know for myself, and if I act as a teacher of these things, I must be clothed with the same light, knowledge and authority as those were who acted in a similar calling anciently. Else how could I declare the truth and bear testimony as they did? What right would I have to say, "thus saith the Lord," and call upon man to repent and be baptized in the name of the Lord? or, that "This Jesus hath God raised up [from the dead], whereof we all [the apostles] are witnesses?" And, therefore, let all men "know assuredly that God hath made that same Jesus," who was crucified, "both Lord and Christ." No man, without the Holy Ghost, as enjoyed by the ancient apostles can know these things, therefore cannot declare them by authority, nor teach and prepare mankind for the salvation of God. God Almighty is the only source from whence this knowledge, power and authority can be obtained, and that through the operations of the Holy Ghost. The Scriptures may serve as a guide to lead us to God, and hence to the possession of all things necessary to life and salvation, but they can do no more.

      Having profited by this example, and done the works commanded by both Christ and his apostles, ancient and modern, I am happy of the privilege to declare to the inhabitants of the earth that I have received this testimony and witness for myself. I do know that these things are true. Jesus, my Redeemer, lives, and God hath made him both Lord and Christ. To know and to worship the true God, in the name of Jesus—in spirit and in truth—is the duty of man. To aid and qualify him for this service is the duty and office of the Holy Ghost. Man may fail through faltering and unfaithfulness, but the Spirit of God will never fail, nor abandon the faithful disciple. I can say as one who has tried the experiment—for it may be called an experiment to the beginner—that all who will take the course and accept the doctrine thus marked out will, through faithfulness, become acquainted with the truth, and shall know of the doctrine, whether it be of God or of man, and will rejoice in it as all good, faithful Latter-day Saints do.

      Here is an ordinance which we are now administering, the Sacrament of the Lord's supper; it is a principle of the gospel, one as necessary to be observed by all believers, as any other ordinance of the gospel. What is the object of it? It is that we may keep in mind continually the Son of God who has redeemed us from eternal death, and brought us to life again through the power of the gospel. Before the coming of Christ to the earth, this was borne in mind by the inhabitants of the earth to whom the gospel was preached, by another ordinance which was a type of the great sacrifice that should take place in the meridian of time. Hence, Adam, after he was cast out of the garden, was commanded to offer sacrifices to God; by this act, he and all who participated in the offerings of sacrifices, were reminded of the Savior who should come to redeem them from death which, were it not for the atonement wrought out by him, would forever exclude them from dwelling in the presence of God again. But in his coming and death, this commandment was fulfilled; and he instituted the Supper and commanded his followers to partake of this in all time to come, in order that they may remember him, bearing in mind that he had redeemed them, also that they had covenanted to keep his commandments and to walk with him in the regeneration. Hence it is necessary to partake of the Sacrament, as a witness to him that we do remember him, are willing to keep the commandments he has given us, that we may have his Spirit to be with us always—even to the end, and also that we may continue in the forgiveness of sins.

      In various dispensations there are various differences in regard to certain requirements of the gospel. For instance, in the day of Noah, when he preached the gospel to the antediluvian world, he was given a special commandment to build an ark, that in case the people would reject him and the message sent unto him, that himself and all who believed on him might be saved from the destruction that awaited them. In this dispensation there is a principle or commandment peculiar to it. What is that? It is the gathering of the people unto one place. The gathering of this people is as necessary to be observed by believers, as faith, repentance, baptism, or any other ordinance. It is an essential part of the gospel of this dispensation, as much so as the necessity of building an ark by Noah, for his deliverance, was a part of the gospel of his dispensation. Then the world was destroyed by a flood, now it is to be destroyed by war, pestilence, famine, earthquake, storms and tempest, the sea rolling beyond its bounds, malarious vapors, vermin, disease and by fire and the lightnings of God's wrath poured out for destruction upon Babylon. The cry of the angel unto the righteous of this dispensation is, "Come out of her, my people, that ye be not partakers of her sins, and that ye receive not of her plagues." (Revelation 18:4.)

      We believe also in the principle of direct revelation from God to man.

      This is a part of the gospel, but it is not peculiar to this dispensation. It is common in all ages and dispensations of the gospel. The gospel cannot be administered, nor the Church of God continue to exist, without it. Christ is the head of his Church and not man, and the connection can only be maintained upon the principle of direct and continuous revelation. It is not a hereditary principle, it cannot be banded down from father to son, nor from generation to generation, but is a living, vital principle to be enjoyed on certain conditions only, namely—through absolute faith in God and obedience to his laws and commandments. The moment this principle is cut off, that moment the Church is adrift, being severed from its ever-living head. In this condition it cannot continue, but must cease to be the Church of God and, like the ship at sea without captain, compass or rudder, is afloat at the mercy of the storms and the waves of ever contending human passions, and worldly interests, pride and folly, finally to be wrecked upon the strand of priestcraft and superstition. The religious world is in this condition today, ripening for the great destruction which awaits them, but there is an ark prepared for such as are worthy of eternal life, in the gathering of the Saints to the chambers of the Almighty, where they shall be preserved until the indignation of God is passed.

      Marriage is also a principle or ordinance of the gospel, most vital to the happiness of mankind, however unimportant it may seem, or lightly regarded by many. There is no superfluous or unnecessary principle in the plan of life, but there is no principle of greater importance or more essential to the happiness of man—not only here, but especially hereafter, than that of marriage. Yet all are necessary. What good would it be to one to be baptized and receive not the Holy Ghost? And suppose he went a little further and received the Holy Ghost, thereby obtaining the testimony of Jesus, and then stopped at that, what good would it do him? None whatever, but would add to his condemnation, for it would be as burying his talent in the earth. To secure the fulness of the blessings we must receive

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