There are some apparent deviations from general laws. But these apparent deviations are merely appendages to the great general law, in order that creation may be perfect in all its parts. For instance, there is a general law of what is termed gravitation which causes bodies to fall to the earth from a given height, with the same velocity according to their specific gravity. But there are other local laws which disturb the normal conditions, so far as they extend, of what may be termed the general law. As, for example, the magnet, in its limited sphere, is more powerful than the general law of gravity, it attracting certain matter to itself in opposition to the general law, while the magnet itself is subject to the general law. There is also another principle, called capillary attraction, which causes water and other fluids to ascend in the earth, in tubes, etc. Take away these local agencies and everything resumes its normal condition.

A bird, through the use of its wings, possesses the power of locomotion through the air; let that bird, however, lose its mechanism and power by being maimed or killed, and it is governed by the same law of gravitation and drops to the earth. Balloons will ascend and carry a specified weight with them to great alt.i.tudes, but this is owing to a modification of one part of the law of gravitation; which causes denser bodies to cling with greater tenacity to the earth, and the gas that enters the balloons is more rarified than the atmosphere immediately contiguous to the earth; which dense atmosphere forces the lighter gases to their proper place, causing them to bound upwards; this being done and the equilibrium obtained, if the gas is permitted to escape, the materials of which the balloon is composed, together with its occupants, are precipitated, according to the general laws of gravitation, to the earth.

G.o.d is unchangeable, so are also his laws, in all their forms, and in all their applications, and being Himself the essence of law, the giver of law, the sustainer of law, all of those laws are eternal in all their operations, in all bodies and matter, and throughout all s.p.a.ce. It would be impossible for Him to violate law, because in so doing He would strike at His own dignity, power, principles, glory, exaltation and existence.

The book of Doctrine and Covenants states:

"And again, verily I say unto you, that which is governed by law is also preserved by law, and perfected and sanctified by the same. That which breaketh a law, and abideth not by law, but seeketh to become a law unto itself, and willeth to abide in sin, and altogether abideth in sin, cannot be sanctified by law, neither by mercy, justice, nor judgment. Therefore they must remain filthy still. All kingdoms have a law given: and there are many kingdoms; for there is no s.p.a.ce in the which there is no kingdom; and there is no kingdom in which there is no s.p.a.ce, either a greater or a lesser kingdom. And unto every kingdom is given a law; and unto every law there are certain bounds also and conditions. All beings who abide not in those conditions are not justified; for intelligence cleaveth unto intelligence; wisdom receiveth wisdom; truth embraceth truth; virtue loveth virtue; light cleaveth unto light; mercy hath compa.s.sion on mercy, and claimeth her own; justice continueth its course, and claimeth its own; judgment goeth before the face of him who sitteth upon the throne, and governeth and executeth all things."--Sec. lx.x.xviii, 34-40, p.p. 308, 309.

Hence, the law of atonement had to be met as well as all other laws, for G.o.d could not be G.o.d without fulfilling it.

Jesus said, "If it be possible, let this cup pa.s.s." But it was not possible; for to have done so would have been a violation of the law, and he had to take it. The atonement must be made, a G.o.d must be sacrificed. No power can resist a law of G.o.d. It is omnipresent, omnipotent, exists everywhere, in all things, through all things and round about all things. We read:

"O the greatness of the mercy of our G.o.d, the Holy One of Israel! For he delivereth his saints from that awful monster the devil, and death, and h.e.l.l, and that lake of fire and brimstone, which is endless torment. O how great the holiness of our G.o.d! For he knoweth all things, and there is not any thing, save he knows it. And he cometh into the world that he may save all men, if they will hearken unto his voice; for behold, he suffereth the pains of all men; yea, the pains of every living creature, both men, women, and children, who belong to the family of Adam. And he suffereth this, that the resurrection might pa.s.s upon all men, that all might stand before him at the great and judgment day. And he commandeth all men that they must repent, and be baptized in his name, having perfect faith in the Holy One of Israel, or they cannot be saved in the kingdom of G.o.d. And if they will not repent and believe in his name, and be baptized in his name, and endure to the end, they must be d.a.m.ned; for the Lord G.o.d, the Holy One of Israel, has spoken it; Wherefore he has given a law; and where there is no law given, there is no punishment; and where there is no punishment, there is no condemnation; and where there is no condemnation, the mercies of the Holy One of Israel have claim upon them, because of the atonement; for they are delivered by the power of him; for the atonement satisfieth the demands of his justice upon all those who have not the law given to them, that they are delivered from that awful monster, death and h.e.l.l, and the devil, and the lake of fire and brimstone, which is endless torment; and they are restored to that G.o.d who gave them breath, which is the Holy One of Israel. But wo unto him that has the law given; yea, that has all the commandments of G.o.d like unto us, and that transgresseth them, and that wasteth the days of his probation, for awful is his state."--2 Nephi, ix, 19-27.

CHAPTER XXIV.

The Results of the Atonement--The Debt Paid--Justice and Mercy-- Extracts from the Teachings of Alma and Others.

From the facts in the case and the testimony presented in the Scriptures it becomes evident that through the great atonement, the expiatory sacrifice of the Son of G.o.d, it is made possible that man can be redeemed, restored, resurrected and exalted to the elevated position designed for him in the creation as a Son of G.o.d: that eternal justice and law required the penalty to be paid by man himself, or by the atonement of the Son of G.o.d: that Jesus offered Himself as the great expiatory sacrifice; that this offering being in accordance with the demands or requirements of the law, was accepted by the great Lawgiver; that it was prefigured by sacrifices, and ultimately fulfilled by Himself according to the eternal covenant. "He was wounded (as prophesied of) for our transgressions, he was bruised for our iniquities, the chastis.e.m.e.nt of our peace was upon him, and with his stripes we are healed."

The Savior thus becomes master of the situation--the debt is paid, the redemption made, the covenant fulfilled, justice satisfied, the will of G.o.d done, and all power is now given into the hands of the Son of G.o.d--the power of the resurrection, the power of the redemption, the power of salvation, the power to enact laws for the carrying out and accomplishment of this design. Hence life and immortality are brought to light, the Gospel is introduced, and He becomes the author of eternal life and exaltation. He is the Redeemer, the Resurrector, the Savior of man and the world; and He has appointed the law of the Gospel as the medium which must be complied with in this world or the next, as He complied with His Father's law; hence "he that believeth shall be saved, and he that believeth not shall be d.a.m.ned."

The plan, the arrangement, the agreement, the covenant was made, entered into and accepted before the foundation of the world; it was prefigured by sacrifices, and was carried out and consummated on the cross.

Hence being the mediator between G.o.d and man, He becomes by right the dictator and director on earth and in heaven for the living and for the dead, for the past, the present and the future, pertaining to man as a.s.sociated with this earth or the heavens, in time or eternity, the Captain of our salvation, the Apostle and High-Priest of our profession, the Lord and Giver of life.

Is justice dishonored? No; it is satisfied, the debt is paid. Is righteousness departed from? No; this is a righteous act. All requirements are met. Is judgment violated? No; its demands are fulfilled. Is mercy triumphant? No; she simply claims her own.

Justice, judgment, mercy and truth all harmonize as the attributes of Deity. "Justice and truth have met together, righteousness and peace have kissed each other." Justice and judgment triumph as well as mercy and peace; all the attributes of Deity harmonize in this great, grand, momentous, just, equitable, merciful and meritorious act.

The Book of Mormon is very explicit on these principles. We read therein:

"And behold, I say unto you, this is not all: For O how beautiful upon the mountains are the feet of him that bringeth good tidings, that is the founder of peace: yea, even the Lord, who has redeemed his people: yea, him who has granted salvation unto his people: For were it not for the redemption which he hath made for his people, which was prepared from the foundation of the world; I say unto you, were it not for this, all mankind must have perished. But behold, the bands of death shall be broken, and the Son reigneth, and hath power over the dead; therefore, he bringeth to pa.s.s the resurrection of the dead. And there cometh a resurrection, even a first resurrection; yea even a resurrection of those that have been, and who are, and who shall be, even until the resurrection of Christ: for so shall he be called. And now, the resurrection of all the prophets, and all those that have believed in their words, or all those that have kept the commandments of G.o.d, shall come forth in the first resurrection; therefore, they are the first resurrection. They are raised to dwell with G.o.d who has redeemed them: thus they have eternal life through Christ, who has broken the bands of death. And these are those who have part in the first resurrection; and these are they that have died before Christ came, in their ignorance, not having salvation declared unto them. And thus the Lord bringeth about the restoration of these; and they have a part in the first resurrection, or have eternal life, being redeemed by the Lord. And little children also have eternal life. But behold, and fear, and tremble before G.o.d; for ye ought to tremble: for the Lord redeemeth none such that rebel against him, and die in their sins; yea, even all those that have perished in their sins ever since the world began, that have wilfully rebelled against G.o.d, that have known the commandments of G.o.d, and would not keep them; these are they that have no part in the first resurrection. Therefore had ye not ought to tremble? For salvation cometh to none such; for the Lord hath redeemed none such; yea, neither can the Lord redeem such; for he cannot deny himself; for he cannot deny justice when it has its claim."--Mosiah, xv, 18-27.

The next is a portion of a sermon of the Prophet Amulek, the companion of Alma, to the Zoramites:

"My brother has called upon the words of Zenos, that redemption cometh through the Son of G.o.d, and also upon the words of Zenoch; and also he has appealed unto Moses, to prove that these things are true. And now behold, I will testify unto you of myself that these things are true.

Behold, I say unto you, that I do know that Christ shall come among the children of men, to take upon him the transgressions of his people, and that he shall atone for the sins of the world; for the Lord G.o.d hath spoken it; for it is expedient that an atonement should be made; for according to the great plan of the eternal G.o.d, there must be an atonement made, or else all mankind must unavoidably perish; yea, all are hardened; yea, all are fallen and are lost, and must perish, except it be through the atonement which it is expedient should be made; for it is expedient that there should be a great and last sacrifice; yea, not a sacrifice of man, neither of beast, neither of any manner of fowl; for it shall not be a human sacrifice; but it must be an infinite and eternal sacrifice. Now there is not any man that can sacrifice his own blood, which will atone for the sins of another. Now if a man murdereth, behold will our law, which is just, take the life of his brother? I say unto you nay. But the law requireth the life of him who hath murdered; therefore there can be nothing which is short of an infinite atonement, which will suffice for the sins of the world; therefore it is expedient that there should be a great and last sacrifice; and then shall there be, or it is expedient there should be a stop to the shedding of blood; then shall the law of Moses be fulfilled; yea, it shall be all fulfilled; every jot and t.i.ttle; and none shall have pa.s.sed away. And behold, this is the whole meaning of the law: every whit pointing to that great and last sacrifice; and that great and last sacrifice will be the Son of G.o.d: yea, infinite and eternal; and thus he shall bring salvation to all those who shall believe on his name; this being the intent of this last sacrifice, to bring about the bowels of mercy, which overpowereth justice, and bringeth about means unto men that they may have faith unto repentance. And thus mercy can satisfy the demands of justice, and encircles them in the arms of safety, while he that exercises no faith unto repentance, is exposed to the whole law of the demands of justice; therefore only unto him that has faith unto repentance, is brought about the great and eternal plan of redemption. Therefore may G.o.d grant unto you, my brethren, that ye may begin to exercise your faith unto repentance, that ye begin to call upon his holy name, that he would have mercy upon you."--Alma, x.x.xiv, 7-17.

And again, to quote from the commandments of Alma to his son Corianton:

"And now, my son, I perceive there is somewhat more which doth worry your mind, which ye cannot understand, which is concerning the justice of G.o.d, in the punishment of the sinner; for ye do try to suppose that it is injustice that the sinner should be consigned to a state of misery. Now, behold, my son, I will explain this thing unto thee: for behold, after the Lord G.o.d sent our first parents forth from the Garden of Eden, to till the ground, from whence they were taken; yea, he drew out the man, and he placed at the east end of the Garden of Eden, Cherubim, and a flaming sword which turned every way, to keep the tree of life. Now we see that the man had become as G.o.d, knowing good and evil; and lest he should put forth his hand, and take also of the tree of life, and eat and live for ever, the Lord G.o.d placed Cherubim and the flaming sword, that he should not partake of the fruit; and thus we see, that there was a time granted unto man to repent, yea, a probationary time, a time to repent and serve G.o.d. For behold, if Adam had put forth his hand immediately, and partook of the tree of life, he would have lived for ever, according to the word of G.o.d, having no s.p.a.ce for repentance; yea, and also the word of G.o.d would have been void, and the great plan of salvation would have been frustrated. But behold, it was appointed unto man to die; therefore as they were cut off from the tree of life they should be cut off from the face of the earth, and man become lost for ever; yea, they became fallen man. And now we see by this, that our parents were cut off, both temporally and spiritually, from the presence of the Lord; and thus we see they became subjects to follow after their own will. Now behold, it was not expedient that man should be reclaimed from this temporal death, for that would destroy the great plan of happiness; therefore, as the soul could never die, and the fall had brought upon all mankind a spiritual death as well as a temporal; that is, they were cut off from the presence of the Lord; it was expedient that mankind should be reclaimed from this spiritual death; therefore, as they had become carnal, sensual, and devilish by nature, this probationary state became a state for them to prepare; it became a preparatory state. And now remember, my son, if it were not for the plan of redemption, (laying it aside,) as soon as they were dead, their souls were miserable, being cut off from the presence of the Lord. And now there was no means to reclaim men from this fallen state which man had brought upon himself, because of his own disobedience; therefore, according to justice, the plan of redemption could not be brought about, only on conditions of repentance of men in this probationary state; yea, this preparatory state; for except it were for these conditions, mercy could not take effect except it should destroy the work of justice. Now the work of justice could not be destroyed; if so, G.o.d would cease to be G.o.d. And thus we see that all mankind were fallen, and they were in the grasp of justice; yea, the justice of G.o.d, which consigned them for ever to be cut off from his presence. And now the plan of mercy could not be brought about, except an atonement should be made; therefore G.o.d himself atoneth for the sins of the world, to bring about the plan of mercy, to appease the demands of justice, that G.o.d might be a perfect, just G.o.d, and a merciful G.o.d also. Now repentance could not come unto men, except there were a punishment, which also was eternal as the life of the soul should be, affixed opposite to the plan of happiness, which was as eternal also as the life of the soul. Now, how could a man repent, except he should sin? How could he sin, if there was no law? How could there be a law, save there was a punishment? Now there was a punishment affixed, and a just law given, which brought remorse of conscience unto man. Now if there was no law given if a man murdered he should die, would he be afraid he would die if he should murder?

And also, if there was no law given against sin, men would not be afraid to sin. And if there was no law given if men sinned, what could justice do, or mercy either; for they would have no claim upon the creature? But there is a law given, and a punishment affixed, and a repentance granted; which repentance, mercy claimeth; otherwise, justice claimeth the creature, and executeth the law, and the law inflicteth the punishment: if not so, the works of justice would be destroyed, and G.o.d would cease to be G.o.d. But G.o.d ceaseth not to be G.o.d, and mercy claimeth the penitent, and mercy cometh because of the atonement; and the atonement bringeth to pa.s.s the resurrection of the dead; and the resurrection of the dead bringeth back men into the presence of G.o.d; and thus they are restored into his presence, to be judged according to their works; according to the law and justice; for behold, justice exerciseth all his demands, and also mercy claimeth all which is her own; and thus, none but the truly penitent are saved.

What! do ye suppose that mercy can rob justice? I say unto you, nay; not one whit. If so, G.o.d would cease to be G.o.d. And thus G.o.d bringeth about his great and eternal purposes, which were prepared from the foundation of the world. And thus cometh about the salvation and the redemption of men, and also their destruction and misery."--Alma, xlii, 1-26.

In the first place, according to justice men could not have been redeemed from temporal death, except through the atonement of Jesus Christ; and in the second place, they could not be redeemed from spiritual death, only through obedience to His law.

CHAPTER XXV.

The Resurrection--The Universality of the Atonement--The Promises to those who Overcome--The Gospel--Its First Principles--Faith, Repentance, Baptism and the Gift of the Holy Ghost--Its Antiquity-- It is Preached in Various Dispensations, from Adam until the Present--The Final Triumph of the Saints.

The great pre-requisites having been fulfilled, it now becomes our duty to enquire what next had to be done to consummate the great object obtainable through the fulfilment of this law, or what was accomplished by the atonement.

First, the Resurrection. The penalty of the broken law in Adam's day was death; and death is pa.s.sed upon all. The word of the Lord was, "In the day that thou eatest thereof thou shalt surely die." The atonement made by Jesus Christ brought about the resurrection from the dead, and restored life. And hence Jesus said: "I am the Resurrection and the Life; he that believeth in me, though he were dead, yet shall he live;" and Jesus Himself became the first fruits of those who slept.

The next question that arises is, how far does this principle extend and to whom is it applicable? It extends to all the human family; to all men of every nation: as it is written:

"For, if by one man's offence death reigneth by one; much more they which receive abundance of grace, and of the gift of righteousness, shall reign in life by one, Jesus Christ. Therefore, as by the offence of one judgment came upon all men to condemnation, even so by the righteousness of one the free gift came upon all men unto justification of life."--Romans, v, 17, 18.

This will not all take place at once. "But every man in his own order: Christ, the first fruits; afterward they that are Christ's at his coming."--1 Cor., xv, 23. "But the rest of the dead lived not again until the thousand years were finished."--Rev., xx, 5.

Hence what was lost in Adam was restored in Jesus Christ, so far as all men are concerned in all ages, with some very slight exceptions arising from an abuse of privileges. Transgression of the law brought death upon all the posterity of Adam, the restoration through the atonement restored all the human family to life. "For since by man came death, by man came also the resurrection of the dead. For as in Adam all die, even so in Christ shall all be made alive." So that whatever was lost by Adam, was restored by Jesus Christ.

The penalty of the transgression of the law was the death of the body.

The atonement made by Jesus Christ resulted in the resurrection of the human body. Its scope embraced all peoples, nations and tongues.

"For all my Lord was crucified, For all, for all my Savior died."

This is one part of the restoration. This is the restoration of the body. The next question for us to examine is, How, and in what manner are men benefitted by the atonement and by the resurrection? In this, that the atonement having restored man to his former position before the Lord, it has placed him in a position and made it possible for him to obtain that exaltation and glory which it would have been impossible for him to have received without it; even to become a son of G.o.d by adoption; and being a son then an heir of G.o.d, and a joint heir with Jesus Christ; and that, as Christ overcame, He has made it possible, and has placed it within the power of believers in Him, also to overcome; and as He is authorized to inherit His Father's glory which He had with Him before the world was, with His resurrected body, so through the adoption, may we overcome and sit down with Him upon His throne, as He has overcome and has sat down upon His Father's throne. And as he has said, "I and the Father are one," so are the obedient saints one with Him, as He is one with the Father, even as He prayed:

"That they all may be one; as thou, 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."--John, xvii, 21-23.

Being the sons of G.o.d through the atonement and adoption, and through faith in Jesus Christ, they rise to the dignity and glory of the G.o.dhead, even to be G.o.ds; as it is promised:

"Him that overcometh, will I make a pillar in the temple of my G.o.d, and he shall go no more out: and I will write upon him the name of my G.o.d, and the name of the city of my G.o.d, which is new Jerusalem, which cometh down out of heaven from my G.o.d: and I will write upon him my new name."--Rev., iii, 12.

Again, "To him that overcometh will I grant to sit with me in my throne, even as I also overcame, and am set down with my Father in his throne."--Rev., iii, 21.

Yet again, "He that overcometh shall inherit all things; and I will be his G.o.d, and he shall be my son."--Rev., xxi, 7.

Hence, through His atonement, believers in Christ, and those who obey His law, partake of His glory and exaltation, and are inheritors of the G.o.dhead; whilst those who do not obey His law although resurrected cannot inherit this exaltation; they are raised from the dead, but cannot inherit a celestial glory without being obedient to a celestial law, and thus we come again to a scripture quoted before. Jesus said, "Thus it is written, and thus it behooved Christ to suffer, and to rise from the dead the third day: and that repentance and remission of sins should be preached in his name among all nations, beginning at Jerusalem."

Having noticed the great blessings, privileges, powers and exaltations that are placed within the reach of man, through the atonement of Jesus Christ, it next becomes our duty to enquire what is required of man to place him in possession of them.

That the world might be benefitted through the redemption brought about by Jesus Christ, He called and ordained twelve Apostles, and commanded them to go forth into all the world, and preach the Gospel to every creature, saying, "He that believeth and is baptized shall be saved; but he that believeth not shall be d.a.m.ned," or condemned. Thus placing it within the reach of every man to obtain the glory and exaltation referred to above, and leaving all men without excuse who would not obey the law and be subject to the conditions imposed. The penalty of Adam's sin having been removed through the atonement, it now became the privilege of all men, in all nations, to partake of the salvation provided by the great Mediator.

And this provision applies not only to the living, but also to the dead, so that all men who have existed in all ages, who do exist now, or who will exist while the earth shall stand, may be placed upon the same footing, and that all men may have the privilege, living or dead, of accepting the conditions of the great plan of redemption provided by the Father, through the Son, before the world was; and that the justice and mercy of G.o.d may be applied to every being, living or dead, that ever has existed, that does now exist, or that ever will exist.

The conditions required of the human family to enable them to obtain the high exaltation which the atonement makes it possible for them to receive, are: First, Faith in G.o.d as our Father and the great Supreme Ruler of the universe; in whose hands are the destinies of the human family; in whom we live and move and have our being. And in His Son Jesus Christ, as the Lamb slain from before the foundation of the world, as the great Mediator and great propitiatory sacrifice provided by the Father before the creation, and consummated by the offering of Himself upon the cross. For "G.o.d so loved the world, that he gave his only begotten Son, that whosoever believeth in him should not perish, but have everlasting life." Or, to use the words of the Nephite King Benjamin:

"Believe in G.o.d; believe that he is, and that he created all things, both in heaven and in earth; believe that he has all wisdom, and all power, both in heaven and in earth; believe that man doth not comprehend all the things which the Lord can comprehend."