_The Ancient American Scripture.---The Book of Mormon._
LESSON I.
SCRIPTURE READING EXERCISE.[1]
ANALYSIS. REFERENCES.
_I. The Existence of the Book of Mormon Pearl of Great Price,
Revealed._ Writings of Joseph
1. First Visions and Call of the Smith, pp. 81-100, History
Prophet Joseph Smith. of the Church Vol. I,
2. The Visitation of Moroni. Chaps. i-ii-iii. Myth of
3. The Book of Mormon Delivered the Ms. Found, (Geo.
to the Prophet. Reynolds). Chap. viii.
Note 1. Y. M. M. I. A.
Manual (No. 7), 1903-4,
Chap. i.
_II. History of the Translation._ History of the Church
1. First Attempts at Translation. Vol. I, Chaps. iii, iv, v.
2. Martin Harris and His Visit to Myth of the Ms. Found
Professors Mitchell and Anthon--the (Reynolds), Chap. ix.
lost Mss. Y. M. M. I. A. Manual No. 7,
3. Oliver Cowdery as Amanuensis Chaps. v, vi, viii.
and the Completion of the Translation. Wentworth Letter (Joseph
Smith), Mill. Star Vol. XIX
p. 117-120, Cannon's
Life of the Prophet,
Chaps. iv-xi.
_III. The Manner of Translating the Nephite Y. M. M. I. Manual
Record._ No. 7, Chap. vii. "Defense
1. The Prophet's Description. of the Faith and
2. Whitmer and Harris' Account of the Saints,"[2] Division
the Manner of Translation. on Book of Mormon Controversies.
3. The Translation not a Mechanical Note 6.
Process.
_IV. Publication of the Book._ History of the Church
1. Difficulties of Finding a Publisher. Vol. I, pp. 75-6. Footnote.
2. Precautions Against Imposition.
3. Efforts to Prevent Publication.
4. The Prophet's Success.
_SPECIAL TEXT: And it came to pass that I, Nephi, said unto my father,
I will go and do the things which the Lord hath commanded, for I know
that the Lord giveth no commandments unto the children of men, save he
shall prepare a way for them that they may accomplish the thing which
he commandeth them."_--FIRST NEPHI.
_NOTES._
1. _Moroni's Visit to the Prophet Joseph:_ "On the evening of the 21st
of September, A. D. 1823, while I was praying unto God, and endeavoring
to exercise faith in the previous promises of Scripture, on a sudden
a light like that of day, only of a far purer and more glorious
appearance and brightness, burst into the room, indeed the first sight
was as though the house was filled with consuming fire; the appearance
produced a shock that affected the whole body; in a moment a personage
stood before me, surrounded with a glory yet greater than that with
which I was already surrounded. This messenger proclaimed himself to
be an angel of God, sent to bring the joyful tidings that the covenant
which God made with ancient Israel was at hand to be fulfilled, that
the preparatory work for the second coming of the Messiah was speedily
to commence; that the time was at hand for the Gospel in all its
fulness to be preached in power, unto all nations, that a people might
be prepared for the Millennial reign. I was informed that I was chosen
to be an instrument in the hands of God to bring about some of His
purposes in this glorious dispensation.
2. _Ancient America Revealed:_ "I was also informed concerning the
aboriginal inhabitants of this country and shown who they were, and
from whence they came; a brief sketch of their origin, progress,
civilization, laws, governments, of their righteousness and iniquity,
and the blessings of God being finally withdrawn from them as a
people, was made known unto me; I was also told where were deposited
some plates on which were engraven an abridgement of the records of
the ancient Prophets that had existed on this continent. The angel
appeared to me three times the same night and unfolded the same things.
After having received many visits from the angels of God unfolding the
majesty and glory of the events that should transpire in the last days,
on the morning of the 22nd of September, A. D. 1827, the angel of the
Lord delivered the records into my hands." (Wentworth's Letter--Joseph
Smith, 1842.)
3. _The Wentworth Letter:_ The letter so designated, and from which the
foregoing notes of this lesson are taken, was written at the request of
Mr. John Wentworth, editor and proprietor of the _Chicago Democrat_.
A friend of his, Mr. Bastow, was engaged in writing a history of New
Hampshire and evidently desired to make some mention of the rise of
Mormonism, and hence he enlisted the good offices of Mr. Wentworth to
get a statement from the Prophet Joseph himself on that subject; and
hence this letter was written. It is one of the most valuable of our
original historical documents, and gives in concise form the very best
statement possible of the rise, progress and doctrines of the Church
up to the time it was written; namely, March, 1842. In addition to the
statements concerning the Book of Mormon quoted in the foregoing notes,
it was in that document that the summary of doctrines believed in by
the Church appears, commonly known as the "Articles of Faith." The
Wentworth letter entire is to be found in the Millennial Star, Vol. 19,
pp. 117-120.
4. _Precautions taken in Printing the Book of Mormon:_ Nothing is said
by the Prophet in his History of the difficulties that arose whilst the
Book of Mormon was in the hands of the printer; nor of the care that
was taken to prevent the manuscript falling into the hands of enemies
of the work. It is proper, however, that these matters should be stated
at this point. It appears that when the arrangements were completed
with Mr. Grandin for printing the Book of Mormon, the Prophet went down
to Harmony, in Pennsylvania. Before taking his departure, however, it
was arranged:
First: that Oliver Cowdery transcribe the whole manuscript; hence it
came about that there were two manuscript copies of the Book of Mormon,
the original, which was taken in charge by the Prophet after the
publication of the book, and the copy made by Oliver Cowdery for the
printer's use, and which finally was given by him into the custody of
David Whitmer, with whose family it remains to this day (1901.) (Since
the above was written the custodian of the Whitmer family has placed
the Ms. in the care of Joseph Smith, son of the Prophet Joseph.)
Second: that the copy made by Cowdery from the original manuscript
only should be taken to the printer's, so that if that should be
destroyed the original would remain in the hands of the Prophet and his
associates, from which it could be replaced; and even this copy was
supplied the printer in small quantities at a time, usually enough only
for a single day's work of the printer.
Third: that in going to and from the office whoever carried the
manuscript--usually it was Oliver Cowdery--should always have a guard
to attend him.
Fourth: that a guard should be kept constantly upon the watch, both
night and day, about the house, to protect the manuscript from
malicious persons, who might seek to destroy it. (The authorities for
the above are: Lucy Smith's "History of the Prophet Joseph," ch. xxxi;
the statements of Stephen S. Harding, who a number of times visited
Grandin's establishment while the Book of Mormon was being printed; his
statement is published in "The Prophet of Palmyra," by Thomas Gregg,
pp. 34-56.) (History of the Church, Vol. I, p. 75.)
5. _The Wisdom of the Prophet's Precautions Vindicated:_
Notwithstanding all the precautions taken by the little group of
brethren engaged in publishing the book, the Nephite record, mutilated
by interlineations of human invention, omissions, and added vulgarisms
intended to destroy the work, came nearly being given to the world
before the Book of Mormon itself was published. This was the work of
one Esquire Cole, ex-justice of the peace, who undertook to publish the
Book of Mormon, in instalments, in a weekly periodical called Dogberry
Paper on Winter Hill. Cole obtained the use of Grandin's press nights
and on Sundays, and surely must have obtained the advanced sheets of
the printed forms of the Book of Mormon, which he was using, with the
knowledge of Mr. Grandin; at least it is difficult to conceive how he
could obtain and use them without his knowledge. Hyrum Smith, feeling
uneasy concerning the security of that part of the Book of Mormon in
the hands of the printer, induced Oliver Cowdery one Sunday to go with
him to the printer's to see if all was well, and there they found
Squire Cole at work on his Dogberry paper, and publishing mutilated
extracts from the Book of Mormon. He refused to desist from his
unlawful course; but Joseph was sent for and came up during that week
from Harmony, and by firmly asserting his rights under the copyright
law, and by threatening to prosecute those who infringed them, Cole was
induced to abandon his intention of publishing the Book of Mormon in
his paper. This difficulty past, another arose. The people of Palmyra
and vicinity held a mass meeting and passed a resolution pledging
themselves not to purchase the Book of Mormon when published, and to
use their influence to prevent others from purchasing it. This had the
effect of causing Mr. Grandin to suspend printing until he could obtain
renewed assurances of receiving the amount agreed upon for printing the
edition of five thousand. Again the Prophet was sent for, and again
he made the journey from Harmony to Palmyra, quieted the fears of Mr.
Grandin by renewed assurances on the part of himself and Martin Harris
that the amount agreed upon would be paid. The work proceeded, and at
last issued from the press, notwithstanding all the difficulties it had
encountered. (See Lucy Smith's "History of the Prophet Joseph," ch.
xxxiii.) (History of the Church, Vol. 1, pp. 75-6.)
6. _The Manner of Translating the Book of Mormon:_ The sum of the whole
matter, then, concerning the manner of translating the sacred record
of the Nephites, according to the testimony of the only witnesses
competent to testify in the matter is: With the Nephite record was
deposited a curious instrument, consisting of two transparent stones,
set in the rim of a bow, somewhat resembling spectacles, but larger,
called by the ancient Hebrews "Urim and Thummim," but by the Nephites
"Interpreters." In addition to these "Interpreters" the Prophet Joseph
had a "Seer Stone," possessed of similar qualities to the Urim and
Thummim; that the prophet sometimes used one and sometimes the other of
these sacred instruments in the work of translation; that whether the
"Interpreters" or the "Seer Stone" was used the Nephite characters with
the English interpretation appeared in the sacred instrument; that the
Prophet would pronounce the English translation to his scribe, which
when correctly written would disappear and the other characters with
their interpretation take their place, and so on until the work was
completed. It should not be supposed, however, that this translation
though accomplished by means of the "Interpreters" and "Seer Stone,"
as stated above, was merely a mechanical procedure; that no faith, or
mental or spiritual effort was required on the prophet's part; that
the instruments did all, while he who used them did nothing but look
and repeat mechanically what he saw there reflected. * * * * I repeat,
then, that the translation of the Book of Mormon by means of the
"Interpreters" and "Seer Stone," was not merely a mechanical process,
but required the utmost concentration of mental and spiritual force
possessed by the Prophet, in order to exercise the gift of translation
through the means of the sacred instruments provided for that work.
This might be inferred from the general truth that God sets no premium
upon mental and spiritual laziness; for whatever means God may have
provided to assist man to arrive at the truth, he has always made it
necessary for him to couple with those means his utmost endeavor of
mind and heart." (Y. M. M. I. A. Manual, 1903-5, pp. 68-9.)
Footnotes
1. Let the selection be from the Book of Mormon throughout the Book of
Mormon section of the year's work.
2. This is a new work by Elder B. H. Roberts, just issued from the
Deseret News press, and the question of the manner in which the Book of
Mormon was translated is discussed at great length.
LESSON II.
SCRIPTURE READING EXERCISE.
_THE ANCIENT AMERICAN SCRIPTURE--THE BOOK OF MORMON. (Continued.)_
ANALYSIS. REFERENCES.
_I. The Nephite Plates._ Note 1.
1. Dimensions. Wentworth Letter,
2. Weight and Appearance. Mill. Star Vol. XIX: 117.
_II. Writers of the Book of Mormon._ See Book of Mormon
1. First Group. also Y. M. M. I. A. Manual
2. Second Group. (No. 7), Chap. ix.
_III. Purposes for Which the Book of Ibid (No. 9), Chap. xxxvii.
Mormon was Written._ Doc. & Cov. Sec. iii,
16-20. Book of Mormon--Moroni's
Preface Title Page. Book of
Mormon, Chap. v: 12-15. Ibid
vii, 540, I Nephi, Chap. xiii.
Y. M. M. I. A. Manual
(No. 7), Chap. iii.
_IV. Original Books of the Nephite Record._ Note Ibid.
1. The Small Plates of Nephi. Book of Mormon, pp. 1-157.
2. The Abridgement of Mormon.--Nephite Words of Mormon,
History. Chap. i, p. 158; pp. 160-548.
3. The Abridgement of Moroni--The Book of Mormon, 570-608.
Jaredite History. Y. M. M. I. A. Manual
(No. 7), Chap. ix.
Myth of the Ms Found,
Chap. v.
_NOTES._
1. _Appearance and Dimensions of the Plates of the Book of Mormon:_
"These records were engraven on plates which had the appearance of
gold, each plate was six inches wide and eight inches long, and not
quite so thick as common tin. They were filled with engravings, in
Egyptian characters, and bound together in a volume as the leaves of
a book, with three rings running through the whole. The volume was
something near six inches in thickness, a part of which was sealed. The
characters on the unsealed part were small, and beautifully engraved.
The whole book exhibited many marks of antiquity in its construction,
and much skill in the art of engraving." (Joseph Smith, Wentworth
Letter.)
2. _Summary of the Book of Mormon:_ "In this important and interesting
book the history of ancient America is unfolded, from its first
settlement by a colony that came from the Tower of Babel, at the
confusion of languages to the beginning of the fifth century of the
Christian Era. We are informed by these records that America in ancient
times had been inhabited by two distinct races of people. The first
were called Jaredites, and came directly from the Tower of Babel.
The second race came directly from the city of Jerusalem, about six
hundred years before Christ. They were principally Israelites, of the
descendants of Joseph. The Jaredites were destroyed about the time that
the Israelites who succeeded them in the inheritance of the country,
came from Jerusalem. The principal nation of the second race fell in
battle towards the close of the fourth century. The remnant are the
Indians that now inhabit this country. This book also tells us that our
Savior made his appearance upon this [the American] continent after his
resurrection; that he planted the gospel here in all its fulness, and
richness, and power, and blessing; that they had Apostles, Prophets,
Pastors, Teachers, and Evangelists; the same order the same Priesthood,
the same ordinances, gifts, powers, and blessings, as were enjoyed on
the eastern continent; that the people were cut off in consequence
of their transgressions; that the last of their Prophets who existed
among them was commanded to write an abridgement of their prophecies,
history, etc., and to hide it up in the earth, and that it should
come forth and be united with the Bible for the accomplishment of the
purposes of God in the last days." (Joseph Smith, Wentworth Letter.)
3. _Book of Mormon Writers:_ As indicated in the lesson analysis, the
Book of Mormon writers may be divided into two groups, separated by a
period of nearly a thousand years. The first group consists of nine
writers:
I Nephi, who writes 127 1/2 pages.
Jacob, brother of Nephi, 21 1/2 pages.
Zenos, son of the above Jacob, 2 1/2 pages.
Jarom, son of the above Zenos, 2 pages.
In the book of Omni there are but 3 1/2 pages, but there are five
writers, each of whom records merely a few lines. The names follow:
Omni, son of the above Omni.
Amaron, son of the above Omni.
Chemish, brother of the above Amaron.
Abinadom, son of Chemish.
Ameleki, son of the above Abinadom.
Amaleki writes about 2 1/2 pages, out of the three pages and a half
that comprise the Book of Omni.
Altogether this first group gives us 157 pages.
The second group consists of Mormon and his son Moroni.
Mormon's abridgement of the various books written upon "the large
plates of Nephi," comprises 390 1/2 pages.
Mormon's personal account of events that occur in his own day, 14 1/2
pages, making a total of 405 pages.
Moroni's writings, consisting of the completion of his father's
personal record, the abridgement of the Jaredite history and his own
book, called the Book of Moroni, 61 pages, making a total of 623 pages
of our current editions.
4. _Purpose for which the Book of Mormon was Written:_ The following
is a summary of the purposes for which the Book of Mormon was written,
gathered from the book itself and from the Doctrine and Covenants. (See
references accompanying Lesson analysis.)
First, to show unto the remnant of the house of Israel what great
things the Lord has done for their fathers.
Second, to teach them the covenants of the Lord made with their
fathers, that the remnants may know that they are not cast off forever.
Third, that this record may convince both Jews and Gentiles that Jesus
is the Christ, the Eternal God, and that he manifests himself to all
nations.
Fourth, that the knowledge of a Savior might come especially to the
remnants of the house of Israel on the western hemisphere, through
the testimony of the Nephites and Lamanites as well as through the
testimony of the Jews, that they might more fully believe the gospel.
Fifth, that the Jews might have the testimony of the Nephites as well
as that of their fathers, that Jesus is the Christ, the Son of the
living God.
Sixth, and I think mainly, to be a witness for the truth of the Bible,
to establish its authenticity, and its credibility by bringing other
witnesses to testify to the _same great truths_ that are contained
in the sacred pages of the Bible; to restore to the knowledge of
mankind many plain and precious truths concerning the gospel which
men have taken out of the Jewish scriptures, or obscured by their
interpretations; for which cause many have stumbled and fallen into
unbelief. In a word, it is the mission of the book of Mormon to be
a witness for Jesus, the Christ; for the truth of the Gospel as the
power of God unto salvation; for that purpose it was written, preserved
from destruction and has now come forth to the children of men through
the goodness and mercy and power of God. (Y. M. M. I. A. Manuals,
1903-1905, p. 26-7.)
LESSON III.
SCRIPTURE READING EXERCISE.
_THE ANCIENT AMERICAN SCRIPTURE--THE BOOK OF MORMON. (Continued.)_
ANALYSIS. REFERENCES.
_I. Ancient Migrations to America._ Myth of the Ms Found
1. The Jaredite Colony. (Reynolds), Chap. v.
2. Lehi's Colony. Y. M. M. I. A. Manual
3. Colony of Mulek. (No. 7), Chap. x.
Notes 1, 2, 3, 4, 5, 6.
_II. Ancient Nations of America._ Y. M. M. I. A. Manual
1. Jaredite Empire, Its Center of (No. 7), Chap. xiii. Notes
National Life--Form of Government. 8, 9, 10.
2. Nephite Kingdom, When and
How Established--Character of
Government.
3. Nephite--Zarahemla Kingdom,
How Formed, Nature of Its Laws.
4. The Nephite Republic. Distinction
Between this Form of Government
and the Monarchy.
5. Lamanite Confederation, Evidence
of such Confederation--Its
Extent and Nature.
_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._
ANALYSIS. REFERENCES.
_I. Civilization in Ancient America._ Book of Mormon. Book
1. Jaredite, Extent and Nature of. of Ether.
2. Nephite, Character of.
3. Lamanite Civilization, Extent and
Character of.
_II. Religion Among the Ancient Nations Y. M. M. I. A. Manual
of America._ (No. 7), Chap. xiii.
1. Among the Jaredites. Notes 1, 2, 3.
2. The Nephites.
3. The People of Zarahemla.
4. The Lamanites.
_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.)_
ANALYSIS. REFERENCES.
_I. The Value of the Book of Mormon._ Y. M. M. I. A. Manual
(No. 7), Chap. ii.
1. As a Witness to the Authenticity The Gospel, Chap. vii
and Credibility of the Bible. and viii.
(a) Of Parts of the Old Testament. I Nephi, v: 10-16, and
(b) Of Parts of the New Testament. Comments Y. M. M. I. A.
(c) Of the Whole Gospel Story. Manual (No. 7), pp. 14, 15.
Note.
2. As Contributing Larger Views of II Nephi, xxix. Alma,
the Justice and Mercy of God in xxxix: 1-8. See also "Defence
His Hand-Dealings with the Human of the Faith and
Race in Respect of Revelation. the Saints" Art. Revelation
(a) With the Ancient Americans--Jaredite and Inspiration, also
and Nephites. note.
(b) With the Gentiles.
(c) With All Nations and Races
of Men.
_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.)_
ANALYSIS. REFERENCES.
_I. The Value of the Book of Mormon
(Continued.)_
1. As Giving a Supplementary and Book of Ether, Chap. iii.
a Very Definite Revelation of III Nephi--the whole
Jesus Christ. book.[1]
(a) To the Brother of Jared.
(b) To the Nephites.
2. As Revealing Very Great and Important
Doctrines.[2]
(a) The Reason for Man's Fall. Y. M. M. I. A. Manual
(b) The Purpose of Man's Existence. (No. 9), chap. vii. The
(c) The True Immortality of whole chapter is devoted
Man. to Book of Mormon Doctrines.
(d) The Agency of Man. II Nephi, ii. Alma xli,
(e) The Antiquity of the Gospel. vlii.
(f) The Necessity of--Opposite
Existences.
_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._
SUBJECTS. REFERENCES.
_I. The Conditions on Which the Gentile I Nephi, xiii, also Chap. xiv,
Races May Continue Their Chap. xxii.
Freedom and Prosperity in the II Nephi, Chap. i, and
Americas--the Land of Zion._ Chap. x.
1. The Land of America a Choice III Nephi, xxi. Book of
and Promised Land. Ether, Chap. ii. "Defense
2. The Inheritance Rights of the of the Faith and the
Gentiles in the Land of Zion. Saints" Art. Mormon
3. The Decrees of God Concerning Views of America.
the Land of Zion.
_II. Meet the Charge of Mormon Disloyalty
from Book of Mormon Premises._
_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._
ANALYSIS. REFERENCES.
_I. The First of Direct Modern Revelations--Joseph History of the Church,
Smith's First Vision._ Vol 1, Chap. 1. Pearl of
_II. The First Compilation of Modern Great Price, pp. 81-7.
Revelations--The "Book of Commandments."_ Note 1. Preface of Book
of Commandments. History
of the Church, Vol. I,
pp. 221-226. Ibid 234-236,
270. New Witness for
God, Chap. x. Note 2 and
3.
_III. The Book of Doctrine and Covenants._
1. History of the Book. History of the Church,
2. Character of the Book, its Composition. Vol 11, Chap. xviii.
3. Testimonies respecting it. Y. M. M. I. Manual (No. 10),
pp. 21-27.
_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_.