1. In the preceding lectures, we treated of what faith was, and of the
object on which it rested. Agreeably to our plan, we now proceed to
speak of its effects:
2. As we have seen in our former lectures, that faith was the principle
of action and of power in all intelligent beings, both in heaven and
on earth, it will not be expected that we shall, in a lecture of this
description, attempt to unfold all its effects; neither is it necessary
to our purpose so to do; for it would embrace all things in heaven
and on earth, and encompass all the creations of God, with all their
endless varieties: for no world has yet been framed that was not framed
by faith; neither has there been an intelligent being on any of God's
creations who did not get there by reason of faith, as it existed
in himself or in some other being; nor has there been a change or a
revolution in any of the creatures of God, but it has been effected
by faith: neither will there be a change or a revolution unless it is
effected in the same way, in any of the vast creations of the Almighty;
for it is by faith that the Deity works.
3. Let us here offer some explanation in relation to faith, that
our meaning may be clearly comprehended: We ask, then, what are we
to understand by a man's working by faith? We answer: We understand
that when a man works by faith he works by mental exertion instead of
physical force: it is by words instead of exerting his physical powers,
with which every being works when he works by faith--God said, Let
there be light, and there was light--Joshua spake and the great lights
which God had created stood still--Elijah commanded, and the heavens
were stayed for the space of three years and six months, so that it did
not rain: he again commanded and the heavens gave forth rain--all this
was done by faith; and the Saviour says, If you have faith as a grain
of mustard seed, say to this mountain, remove, and it will remove; or
say to that sycamine tree, Be ye plucked up and planted in the midst of
the sea, and it shall obey you. Faith, then, works by words; and with
these its mightiest works have been, and will be, performed.
4. It surely will not be required of us to prove, that this is the
principle upon which all eternity has acted and will act; for every
reflecting mind must know, that it is by reason of this power that
all the hosts of heaven perform their works of wonder, majesty, and
glory: Angels move from place to place by virtue of this power--it is
by reason of it that they are enabled to descend from heaven to earth;
and were it not for the power of faith they never could be ministering
spirits to them who should be heirs of salvation, neither could they
act as heavenly messengers; for they would be destitute of the power
necessary to enable them to do the will of God.
5. It is only necessary for us to say, that the whole visible creation,
as it now exists, is the effect of faith--It was faith by which it
was framed, and it is by the power of faith that it continues in its
organized form, and by which the planets move round their orbits and
sparkle forth their glory: So, then, faith is truly the first principle
in the science of THEOLOGY, and when understood, leads the mind back to
the beginning, and carries it forward to the end; or in other words,
from eternity to eternity.
6. As faith, then, is the principle by which the heavenly hosts
perform their works, and by which they enjoy all their felicity, we
might expect to find it set forth in a revelation from God as the
principle upon which his creatures, here below, must act, in order to
obtain the felicities enjoyed by the saints in the eternal world, and
that when God would undertake to raise up men for the enjoyment of
himself, he would teach them the necessity of living by faith, and the
impossibility there was of their enjoying the blessedness of eternity
without it, seeing that all the blessings of eternity are the effects
of faith.
7. Therefore, it is said, and appropriately too, that without faith
it is impossible to please God. If it should be asked, Why is it
impossible to please God without faith? The answer would be, because,
without faith it is impossible for men to be saved; and as God desires
the salvation of men, he must of course desire that they should have
faith, and he could not be pleased unless they had, or else he could be
pleased with their destruction.
8. From this we learn that the many exhortations which have been given
by inspired men those who had received the word of the Lord, to have
faith in him, were not mere common-place matters, but were for the
best of all reasons, and that was, because, without it there was no
salvation, neither in this world nor in that which is to come. When men
begin to live by faith they begin to draw near to God; and when faith
is perfected they are like him; and because he is saved they are saved
also; for they will be in the same situation he is in, because they
have come to him; and when he appears they shall be like him, for they
will see him as he is.
9. As all the visible creation is an effect of faith, so is
salvation, also. (We mean salvation in its most extensive latitude of
interpretation, whether it is temporal or spiritual.) In order to have
this subject clearly set before the mind, let us ask what situation
must a person be in, in order to be saved? or what is the difference
between a saved man and one who is not saved? We answer from what we
have before seen of the heavenly worlds, they must be persons who can
work by faith, and who are able, by faith to be ministering spirits
to them who shall be heirs of salvation. And they must have faith to
enable them to act in the presence of the Lord, otherwise they cannot
be saved. And what constitutes the real difference between a saved
person and one not saved, is the difference in the degree of their
faith: one's faith has become perfect enough to Lay hold upon eternal
life, and the other's has not. But to be a little more particular, let
us ask, Where shall we find a prototype into whose likeness we may
be assimilated, in order that we may be made partakers of life and
salvation? or in other words, where shall we find a saved being? for if
we can find a saved being, we may ascertain, without much difficulty,
what all others must be, in order to be saved--they must be like that
individual to be saved: we think, that it will not be a matter of
dispute, that two beings, who are unlike each other, cannot both be
saved; for whatever constitutes the salvation of one, will constitute
the salvation of every creature which will be saved: and if we find
one saved being in all existence, we may see what all others must be,
or else not be saved. We ask, then, where is the prototype? or where
is the saved being? We conclude, as to the answer of this question,
there will be no dispute among those who believe the bible, that it is
Christ: all will agree in this, that he is the prototype or standard
of salvation; or, in other words, that he is a saved being. And if we
should continue our interrogation, and ask how it is that he is saved?
the answer would be, because he is a just and holy being; and if he
were anything different from what he is he would not be saved; for his
salvation depends on his being precisely what he is and nothing else;
for if it were possible for him to change, in the least degree, so sure
he would fail of salvation and lose all his dominion, power, authority
and glory, which constitutes salvation; for salvation consists in the
glory, authority, majesty, power and dominion which Jehovah possesses,
and in nothing else; and no being can possess it but himself or one
like him: Thus says John, in his first epistle, 3:2 and 3: Behold, now
are we the sons of God, and it doth not yet appear what we shall be;
but we know that, when he shall appear we shall be like him; for we
shall see him as he is. And any man that hath this hope in him purifies
himself, even as he is pure.--Why purify themselves as he is pure?
because, if they do not they cannot be like him.
10. The Lord said unto Moses, Leviticus, 19:2: Speak unto all the
congregation of the children of Israel, and say unto them, Ye shall be
holy: for I the Lord your God am holy. And Peter says, first epistle,
1:15 and 16: But as he which hath called you is holy, so be ye holy in
all manner of conversation; because it is written, Be ye holy; for I
am holy. And the Saviour says, Matthew, 5:48: Be ye therefore perfect,
even as your Father which is in heaven is perfect. If any should ask,
why all these sayings? the answer is to be found from what is before
noted from John's epistle, that when he (the Lord) shall appear, the
saints will be like him: and if they are not holy, as he is holy, and
perfect as he is perfect, they cannot be like him; for no being can
enjoy his glory without possessing his perfections and holiness, no
more than they could reign in his kingdom without his power.
11. This clearly sets forth the propriety of the Saviour's saying,
recorded in John's testimony, 14:12: Verily, verily, I say unto you,
he that believeth on me, the works that I do shall he do also; and
greater works than these, because I go unto my Father.--This taken in
connection with some of the sayings in the Saviour's prayer, recorded
in the 17th chapter, gives great clearness to his expressions: He says
in the 20, 21, 22, 23, and 24: Neither pray I for these alone, but for
them also who shall believe on me through their words; that they all
may be one; as you, Father, art in me, and I in thee, that they also
may be one in us: that the world may believe that thou hast sent me.
And the glory which thou gavest me, I have given them; that they may be
one, even as we are one; I in them, and thou in me, that they may be
made perfect in one; and that the world may know that thou hast sent
me, and hast loved them, as thou hast loved me. Father, I will that
they also whom thou hast given me be with me where I am: that they may
behold my glory which thou hast given me; for thou lovedest me before
the foundation of the world.
12. All these sayings put together, give as clear an account of the
state of the glorified saints as language could give--the works that
Jesus had done they were to do, and greater works than those which
he had done among them should they do, and that because he went to
the Father. He does not say that they should do these works in time;
but they should do greater works because he went to the Father. He
says, in the 24th verse: Father, I will that they also, whom thou hast
given me, be with me where I am; that they may behold my glory. These
sayings, taken in connection, make it very plain, that the greater
works, which those that believed on his name, were to do, were to be
done in eternity, where he was going, and where they should behold his
glory. He had said, in another part of his prayer, that he desired of
his Father, that those who believed on him should be one in him, as
he, and the Father were one in each other: Neither pray I for these
(the apostles) alone, but for them also who shall believe on me through
their words; that they all may be one: that is, they who believe on him
through the apostles' words, as well as the apostles themselves: that
they all may be one, as thou, Father, art in me and I in thee; that
they also may be one in us.
13. What language can be plainer than this? The Saviour surely intended
to be understood by his disciples: and he so spake that they might
understand him; for he declares to his Father, in language not to be
easily mistaken, that he wanted his disciples, even all of them, to
be as himself and the Father: for as he and the Father were one so
they might be one with them. And what is said in the 22nd verse is
calculated to more firmly establish this belief, if it needs any thing
to establish it. He says, And the glory which thou gavest me, I have
given them, that they may be one, even as we are one. As much as to
say, that unless they have the glory which the Father had given him,
they could not be one with them: For he says he had given them the
glory that the Father had given him, that they might be one; or, in
other words, to make them one.
14. This fills up the measure of information on this subject, and shows
most clearly, that the Saviour wished his disciples to understand that
they were to be partakers with him in all things: not even his glory
excepted.
15. It is scarcely necessary here to observe what we have previously
noticed: that the glory which the Father and the Son have, is because
they are just and holy beings; and that if they were lacking in one
attribute or perfection which they have, the glory which they have,
never could be enjoyed by them; for it requires them to be precisely
what they are in order to enjoy it: and if the Saviour gives this glory
to any others, he must do it in the very way set forth in his prayer
to his Father: by making them one with him, as he and the Father are
one.--In so doing he would give them the glory which the Father has
given him; and when his disciples are made one with the Father and Son,
as the Father and the Son are one, who cannot see the propriety of the
Saviour's saying, The works which I do, shall they do; and greater
works than these shall they do, because I go to my Father?
16. These teachings of the Saviour most clearly show unto us the nature
of salvation; and what he proposed unto the human family when he
proposed to save them--That he proposed to make them like unto himself;
and he was like the Father, the great prototype of all saved beings;
and for any portion of the human family to be assimilated into their
likeness is to be saved; and to be unlike them is to be destroyed: and
on this hinge turns the door of salvation.
17. Who cannot see, then, that salvation is the effect of faith? for,
as we have previously observed, all the heavenly beings work by this
principle; and it is because they are able so to do that they are
saved: for nothing but this could save them. And this is the lesson
which the God of heaven, by the mouth of all his holy prophets, has
been endeavouring to teach to the world. Hence we are told, that
without faith it is impossible to please God; and that salvation is of
faith, that it might be by grace to the end, the promise might be sure
to all the seed. Romans 4:16--And that Israel, who followed after the
law of righteousness, has not attained to the law of righteousness.
Wherefore? because they sought it not by faith, but as it were by the
works of the law; for they stumbled at that stumbling stone. Romans
9:32. And Jesus said unto the man who brought his son to him, to get
the devil who tormented him, cast out, If you canst believe, all things
are possible to him that believeth. Mark, 9:23. These with a multitude
of other scriptures, which might be quoted, plainly set forth the
light in which the Saviour, as well as the Former Day Saints, viewed
the plan of salvation.--That it was a system of faith--it begins with
faith, and continues by faith; and every blessing which is obtained,
in relation to it, is the effect of faith, whether it pertains to
this life or that which is to come.--To this, all the revelations of
God bear witness. If there were children of promise, they were the
effects of faith: not even the Saviour of the world excepted: Blessed
is she that believed, said Elizabeth to Mary, when she went to visit
her;--for there shall be a performance of those things which were told
her from the Lord; Luke, 1:45: Nor was the birth of John the Baptist
the less a matter of faith; for in order that his father Zacharias
might believe he was struck dumb. And through the whole history of
the scheme of life and salvation, it is a matter of faith: every man
received according to his faith: according as his faith was, so were
his blessings and privileges; and nothing was withheld from him when
his faith was sufficient to receive it. He could stop the mouths of
lions, quench the violence of fire, escape the edge of the sword, wax
valiant in fight, and put to flight the armies of the aliens; women
could, by their faith, receive their dead children to life again; in a
word, there was nothing impossible with them who had faith. All things
were in subjection to the Former Day Saints, according as their faith
was--By their faith they could obtain heavenly visions, the ministering
of angels, have knowledge of the spirits of just men made perfect, of
the general assembly and church of the first born, whose names are
written in heaven, of God the judge of all, of Jesus the Mediator of
the new covenant, and become familiar with the third heavens, see and
hear things which were not only unutterable, but were unlawful to
utter. Peter, in view of the power of faith, 2nd epistle, 1:1,2 and 3,
says to the Former Day Saints: grace and peace be multiplied unto you,
through the knowledge of God, and of Jesus our Lord, according as his
divine power hath given unto us all things that pertain unto life and
godliness, through the knowledge of him that hath called us unto glory
and virtue. In the first epistle, 1:3,4 and 5, he says, Blessed be the
God and Father of our Lord Jesus Christ, who according to his abundant
mercy, hath begotten us again unto a lively hope by the resurrection
of Jesus Christ from the dead, to an inheritance incorruptible and
undefiled, and that fadeth not away, reserved in heaven for you, who
are kept by the power of God through faith unto salvation, ready to be
revealed in the last time.
18. These sayings put together, show the apostle's views most clearly,
so as to admit of no mistake on the mind of any individual. He says
that all things that pertain to life and godliness were given unto them
through the knowledge of God and our Saviour Jesus Christ. And if the
question is asked, how were they to obtain the knowledge of God? (for
there is a great difference between believing in God and knowing him:
knowledge implies more than faith. And notice, that all things that
pertain to life and godliness were given through the knowledge of God;)
the answer is given, through faith they were to obtain this knowledge;
and, having power by faith to obtain the knowledge of God, they could
with it obtain all other things which pertain to life and godliness.
19. By these sayings of the Apostle we learn, that it was by obtaining
a knowledge of God, that men got the knowledge of all things which
pertain to life and godliness, and this knowledge was the effect of
faith. So that all things which pertain to life and godliness are the
effects of faith.
20. From this we may extend as far as any circumstances may require
whether on earth or in heaven, and we will find it the testimony of
all inspired men, or heavenly messengers, that all things that pertain
to life and godliness are the effects of faith and nothing else; all
learning, wisdom and prudence fail, and every thing else as a means
of salvation but faith. This is the reason that the fishermen of
Galilee could teach the world--because they sought by faith and by
faith obtained. And this is the reason that Paul counted all things
but filth and dross--what he formerly called his gain he called his
loss; yea, and he counted all things but loss for the excellency of
the knowledge of Christ Jesus the Lord. Phil 3:7,8,9 & 10. Because,
to obtain the faith by which he could enjoy the knowledge of Christ
Jesus the Lord, he had to suffer the loss of all things: this is the
reason that the Former Day Saints knew more, and understood more of
heaven, and of heavenly things than all others beside, because this
information is the effect of faith--to be obtained by no other means.
And this is the reason, that men, as soon as they lose their faith,
run into strifes, contentions, darkness, and difficulties; for the
knowledge which tends to life disappears with faith, but returns when
faith returns; for when faith comes, it brings its train of attendants
with it--apostles, prophets, evangelists, pastors, teachers, gifts,
wisdom, knowledge, miracles, healings, tongues, interpretation of
tongues, &c. All these appear when faith appears on the earth, and
disappear when it disappears from the earth. For these are the effects
of faith, and always have, and always will, attend it. For where faith
is, there will the knowledge of God be also, with all things which
pertain thereto revelations, visions, and dreams, as well as every
other necessary thing, in order that the possessors of faith may be
perfected and obtain salvation; for God must change, otherwise faith
will prevail with him. And he who possesses it will, through it, obtain
all necessary knowledge and wisdom, until he shall know God, and the
Lord Jesus Christ, whom he has sent: whom to know is eternal life: Amen.
Transcriber's Note
This version of the Lectures on Faith is meant to match the relevant
portion of the 1835 edition of the Doctrine and Covenants. Scans are
available, for example, at
http://www.josephsmithpapers.org/paper-summary/doctrine-and-covenants-1835/13