--- title: Improvement Era description: Monthly periodical of the Mormon church, 1897 onward. This library holds the issues of November 1897 to December 1930. authors: - Sloan, Lawrence Wells collections: - periodicals tags: - magazine - improvement-era periodical: Improvement Era volume: 20 number: 1 published: 1916-11 publisher: Young Men’s Mutual Improvement Associations publisher_place: Salt Lake City language: en type: magazine reference: 'Lawrence Wells Sloan, "Do You Believe in the Bible?," *Improvement Era* 20, no. 1 (November 1916): 33–49.' source: url: https://archive.org/details/improvementera2001unse transcription: Transcribed from the Internet Archive scan of each issue (the item for each issue is named in the issue's own source); unnumbered advertising leaves are omitted, printed page numbers are kept as page markers. identifier: improvementera2001unse start_page: 33 end_page: 49 rights: status: public-domain basis: US publication 1930 or earlier (published 1916-11) source: https://archive.org/details/improvementera2001unse publication_year: 1916 note: The Internet Archive item metadata carries a blanket "© Copyright by Intellectual Reserve, Inc." notice. The library owner judged it inapplicable because this issue was published in 1916, before 1931; a scan-level notice does not restore copyright. --- # Do You Believe in the Bible? Do You Believe in the Bible? By Lawrence Wells Sloan Have you ever stopped to seriously consider that you are a member of one of the multifarious religious, denominations in — the world one member out of many, and of one sect out of six or seven hundred? Or else you have affiliated yourself with no creed, being bewildered by the vast number, a particular one of which you are at a loss to know how to choose, either because you are skeptical as to the sincerity of any or even all of them; or, search as you have, it has seemed thus far impossible to find one which fits all requirements? We ask in sincerity: have you given this thought any serious consideration? superfluous apparently as the question may seem. Why are you what you are or what you are not, as the case may be? Can you "give a reason for the hope that is within you"? or have you simply accepted that time-worn proverb, good as it may be in some particulars but contemptible when — used as a reason, in others "It was good enough for father, so it's good enough for me?" Whatever your status of mind in regard to religion, whatever your outward profession, remember that inasmuch as you bear a certain relationship to every person with whom you come in contact, it becomes your duty to "prove all things." We are to be searchers for truth, not antagonists, and in order for us to find that which we seek, we must coolly investigate. To assist conscientious investigators is the purpose of this article. One Plan We all realize the fact that Christ established a gospel plan when he was among men on earth, in fact we have abundant evidence to prove that he established only one plan. People of every denomination, and of the other class, are often very proud and even fond of asserting: "I believe in the Bible," evidently not realizing the full importance of such a statement. Surely a person would be throwing himself open to possible contradiction had not a thorough investigation been made of this sacred text, for by so declaring, an individual would certify that he believed (and true belief comprehends works) in all the commandments, in both Old and the New Testament which refer to the means whereby a person may be saved in ; 31 IMPROVEMENT ERA the Kingdom of God, besides a belief tbat the Bible is a compilation of divinely inspired writings. In the first place, by committing yourself in this way, it is necessary that you know for a surety what those requirements are; and, secondly, as already intimated, these must have been put into daily practice. Therefore, by saying, "I believe in the Bible," you make yourself amenable for compliance with a great deal more than actually appears on the surface of such an apparently simple statement. This is a good deal more serious than it looks, when we stop to consider that hundreds, and even thousands 'of people, some of one faith and some of another, make this assertion every day; for it admits the fact immediately that the gospel plan of Christ is not being investigated thoroughly with the assistance of that Spirit which we are told will lead a person into all truth. If it were, there would not be this diversity of creeds; instead, we would be in the condition described by Paul having: "One Lord, one faith, one baptism." Consider also in connection with this the statement often made: "I belong to a Christian church," remembering that it is not so important that you belong to a Christian church as it is that you belong to Christ's Church. The reason for drawing attention to this is that only those who really believe in the Bible can be members of Christ's Church. So, when you of one creed assert, as you do, a belief in the Bible, and your neighbors of another faith teach different doctrines, asserting their belief in the Bible, you will know there is something amiss, because if you all believed in the Bible, you would be of one and identically the same religious conviction, as Paul says; for the Bible offers only one plan, not six or seven hundred, whereby a person may be saved. The gospel of Christ which he instituted and he and his apostles promulgated, during the period of time from the birth of our Savior to the removal of John the Revelator, bears many marked characteristics whereby it may be known. One of the most distinctive and chief of these has been dwelt upon already namely, that there is only one gospel plan taught: "But though we, or an angel from heaven, preach any other gospel unto you than that which we have preached unto you, let him be accursed" (Gal. 1:8). Having taken one step and discovered the first essential, let us investigate what was taught in the gospel. The Godhead We read, "Who [God's Son] being in the express image of —" (Heb. 1:3). A plain statement, indeed, his [God's] person DO YOU BELIEVE IN THE BIBLE? 35 and one which would never have been made had it not been expressive of a fundamental feature of his plan. Here is Paul, the great teacher and apostle, stating specifically what the attributes are of that "God of the universe" and "God of the liv- — ing" that Supreme Being of whose attributes and powers we must have some knowledge, in whom we are to exercise a consistent faith. And further, it was taught by this same Paul and Timotheus: "Let this mind be in you, which was also in Christ Jesus: who, being in the form of God, thought it not robbery to be equal with God: but made himself of no reputation, and took upon him the form of a servant, and was made in the likeness of man; and being found in fashion as a man, he humbled himself, and became obedient unto death, even the death of the cross" (Phil. 2:5-8). The disciples of old, it seems, did not expect such a fundamental doctrine, so simple and concise, ever to be called into question; hence, we do not find any lengthy discourses on the being and attributes of God. "God made man in his own image." What more is necessary? The very fact that the New Testament writers mention the doctrine of the Godhead only incidentally, shows that they understood the literalness of this declaration. If it were not so, it would certainly have needed lengthy explanation. But James taught, as the others, in a list of his splendid philosophy: "The tongue can no man tame: it is an unruly evil, full of deadly poison. Therewith bless we God, even the Father, and therewith curse we men, which are made after the similitude of God" (J as. 3:8-9). The advocates of Christ's message were a unit in believing that God is a personal Deity, and they realized that it was a basic principle. It is therefore a salient feature of the gospel. But aside from this phase of the matter, we may be able to see it more clearly in another light. Our Savior, in his glorious sermon on the mount, suggests — the lofty heights to which mankind may attain even perfection. His words are, "Be ye therefore perfect, even as your Father which is in heaven is perfect" (Matt. 5:48). Think of it! It is within the capability of every soul to become perfect. And how? Why, from the very fact that man was made in the image of his Creator. How would it be possible for anyone to become a perfected being without himself possessing those attributes which through development result in perfection? Therein lies man's nobility, rather than his depravity of soul. It would have been the height of folly for Christ to have made such a promise (for such it is), had not the means been provided for its fulfilment. Perfection could never be attained in any other way, for had we been made in any other image than that of our heavenly Father, we should possess attribtues 36 IMPROVEMENT ERA not divine, and hence not capable of attaining to this so desired end. The only reasonable, scriptural conclusion we can arrive at, therefore, is that our heavenly Father is a personal Being; his Son, likewise, and also the Holy Ghost; and this always has been, is, and always will be the correct teaching of the gospel of Jesus Christ. Justice and Mercy Justice has always been the foreword of God. As, through obedience to his laws and ordinances, blessings have resulted as a natural consequence; so through disobedience, punishment has been the fruit; and, although mercy followed closely at its heels, yet it is a significant fact that mercy has never robbed justice. Could God be less just than nature which is under his Divine hand? You cut your finger; it bleeds and causes pain; but the noticeable feature is, that it is not someone else who suffers, but you, individually. So with the punishment meted out by the Great Judge. It is individual, and falls upon that person who transgresses. We cannot conceive of a Supreme Deity being less just. This, therefore, must be a characteristic of his gospel, especially since Christ and his apostles taught of old: "But I say unto you, that every idle word that men shall speak, they shall give account thereof in the day of judgment. For by thy words thou shalt be justified, and by thy words thou shalt be condemned" (Matt. 12:36-37). And on another occasion: "For the Son of Man shall come in the glory of his Father with his angels; and then he shall reward every man according to his works" (Matt. 16:27). Not according to the works of some other individual, but according to "thy works" and to "his [personal] works." Paul, instructing the Corinthians, states explicitly that "we must all appear before the judgment seat of Christ, that every one may receive the things done in his body according to that he hath done, whether it be good or bad" (2 Cor. 5:10). John the Revelator, in his glorious vision of the time of judgment: "saw the dead, small and great, stand before God; and the books were opened: and another book was opened, which is the book of life: and the dead were judged out of those things which * were written in the books, according to their works. * * They were judged every man according to their works" (Rev. 20:12-13). The foregoing speak for themselves. I am not to be held responsible for the transgression of any other individuals who have dwelt upon the face of the earth. They must reap the DO YOU BELIEVE IN THE BIBLE? 37 fruits of their own labors. I shall reap the fruits of mine; Adam will of his, Judas of his, Peter of his, and you of yours. Is not this justice? It is a striking characteristic of God's plan. The Atonement Nevertheless, the price for Adam's sin was paid in Christ, and it was through the atonement of our Savior that we are freed from the bonds of death. Still, the gospel teaches clearly that to escape the second death and gain eternal salvation, it will be necessary to conduct our lives according to the laws of God, and in this respect we are compelled to exert our birthright, free agency. We are not responsible for the death which passed upon mankind by the transgression of one, but we are held responsible for our individual actions. Thus: "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" (1 Cor. 15:21-22). Nevertheless: "If we say that we have fellowship with him, and walk in darkness, we lie, and do not the truth. But if we walk in the light as he is in the light, we have fellowship one with another, and the blood of Jesus Christ his Son cleanseth us from all sin" (I Jno. 1:6-7). Moreover: "as Moses lifted up the serpent in the wilderness, even so must the Son of man be lifted up That whosoever believeth in : him should not perish but have eternal life" (Jno. 3:14-15). From these teachings of Christ and his disciples, we are made aware of the two-fold nature of his atonement: Its universality and its individuality. Certainly this is an unmistakable feature of the pure gospel of Christ. It comprehends a plan of salvation for all mankind, and no theological contrivance is complete unless it takes into consideration the welfare and final destiny of all of God's children. Christ's plan could not do less. We will see further development of this characteristic farther on. Fundamentals Laws being necessarv for us to exert our free-agency, in order to gain salvation, they would naturallv have a place of pre-eminence in our Savior's teachings and those of his fellowers. Being; the measure, so to speak, which will be placed upon us at the day of judgment, the people need have been instructed especially in those things to apply to their daily walks of life, in order to come up to the standard of measurement. In fact, was it not the purpose of Christ's advent here among men, to lav before the world a plan whereby we, in the world, will be able to find our way back into the presence of our Master? And did not the establishment of the fundamental laws governing — 38 IMPROVEMENT ERA that journey, find its consummation in the words of Christ, "It is finished"? If such is the case, and in this you will acquiesce to be sure, these instructions will form the greater part of the text of every one of God's servants in the dispensation we are receiving. Whole discourses are devoted to expounding the principles of faith, repentance and baptism. These are so apparently fundamental and characteristic of our Savior's teachings and that of his disciples, that their importance is not disputed. The author of the epistle to the Hebrews tells us: "Therefore leaving the principles of the doctrine of Christ, let us go on unto perfection; not laying again the foundation of repentance from dead works, and of faith toward God" (Heb. 6:1). It is noticeable, however, that the teachers of this doctrine of faith were careful to emphasize the fact that : "Faith, if it hath not works, is dead, being alone" (Jas. 2:17). Faith in God comprehends works. It comprehends the best effort on the part of the individual to keep the commandments of God. It inspires the individual to accomplish tasks seemingly superior to human power of accomplishment. It even affects directly their accomplishment, as in the case of miracles; faith, then, is not only the first and greatest incentive to action, but also the greatest principle of power. James in one of his many references to the subject says: "Yea, a man may say, thou hast faith, and I have works: show me thy faith without thy works, and I will show thee my faith by my works" (Jas. 2:18). Faith such as this, having been instilled into the people, the next instruction they received was to repent; indeed, repentance so naturally follows faith that instruction in this principle seems almost superfluous to true believers, because we would desire to change and correct our conduct of life toward a being in whom we have a "living faith." Peter commanded, on the day of Pentecost, to those who had come to a belief and faith in his words "by hearing": "Repent, and be baptized every one of you in the name of Jesus Christ" (Acts 2:38). This doctrine was characterized by a whole-souled sincerity. "Eleventh hour repentance" did not suffice, for if it were so, mercy would be robbing justice, which is never to be the case. John the Baptist taught the repentance of the gospel of Christ that which is efficacious: "But when he saw many of the Pharisees and Sadducees come to his baptism, he said unto them, generation of vipers, who hath warned you to flee from the wrath to come? Bring forth therefore fruits meet for repentance" (Matt. 3:7-8). The test of sincerity in repentance, as we see from the foregoing, is by its application. As has been noted, no doubt, the first two principles have a logical relationship to each other. A person having faith in God DO YOU BELIEVE IN THE BIBLE? 39 is willing to do his bidding, and so brings forth "fruits meet for repentance." But simply having repented sincerely was evidently inadequate; for, as already partially stated, Peter said: "Be baptized every one of you in the name of Jesus Christ for the remission of sins." The principles would not be fully consistent, and the logical sequence broken, if the plan was not completed whereby these "fruits meet for repentance" would receive recognition. The plan was therefore provided whereby the sins repented of could be "wiped off," and a person's "slate cleaned" in the sight of God. Except in a few special instances by our Savior himself, we do not find any other method given by which sins were remitted. Regarding this ordinance, Christ himself said "Go ye into : all the world, and preach the gospel to every creature. He that believeth and is baptized shall be saved: but he that believeth not shall be damned" (Mark 16:15-16). On another occasion when accosted by Nicodemus, Christ made the following unequivocal and unalterable assertion: "Verily, verily, I say unto thee, except a man be born of water and of the Spirit, he cannot enter into the Kingdom of God" (John 3:5). At the conversion of Cornelius, the centurion, he was told to send for Peter, who would tell him words "whereby thou and all thy house shall be saved" (Acts 11:14). Peter's "words" were a command "to be baptized in the name of the Lord" (Acts 10:48). Finally, we have the record of Jesus himself being baptized by John in Jordan (Matt. 3:13-15). Hence, Christ and his apostles gave commands to be baptized. They taught baptism by water for the remission of sins. They taught that it is an irrevocable law of God, essential to salvation; that every one must "be born of water and of the Spirit" before he can enter the eternal kingdom of our heavenly Father; that faith and repentance always precede baptism, to determine the sincerity of the applicant; that a person entering the waters of baptism must of necessity, therefore, be accountable for his or her own acts, or in other words, be capable of committing sin; and they taught that it was by obedience to this ordinance that the blessing of remission of sins is granted. The Holy Ghost He who is generally referred to as the third member of the Godhead, or the Holy Ghost, occupied a most important position in the work of Christ and his apostles. He is a character to be dealt with if we are "true believers." To get an idea of the importance of this Member, note the words of Jesus: "And whosoever speaketh a word against the Son of Man, it shall be forgiven him, but whosoever speaketh against the Holy Ghost, it — ; 40 IMPROVEMENT ERA shall not be forgiven him, neither in this world, neither in the world to come" (Matt. 12:32). Instruction concerning the operations of the Holy Ghost was not neglected by the ministers of the gospel in the meridian of time, neither were those operations and manifestations lacking. The conferring of the Holy Ghost upon an individual who has — been cleansed from sin by baptism for the Spirit of God can- — not dwell in an unclean tabernacle was that "birth of the Spirit" which John, who baptized with water, promised should be given by Him whose shoe latchets he was unworthy to loose. It is well to notice that this gift was conferred after baptism in nearly every instance except that of Cornelius, and then for the special purpose of making known that the Gentiles were to have the gospel preached to them as well as the Jews. How logically this follows: The first step, faith; then repentance, followed by a desire to have the sins repented of, remitted by baptism, and being thus cleansed, becoming a fit receptacle for the Holy Ghost who "shall teach you all things" (John 14:26) testify of Christ (John 15:26) "guide you into all truth" (John ; 16:13); instruct you what to say when brought before magistrates and rulers for his sake (Luke 12:11-12) bear witness that ; you are literally a child of God (Rom. 8:16) grant unto you the ; gifts of the Spirit and the numerous, glorious blessings which are promised as signs to those who actually believe in Jesus Christ (1 Cor. 1 !:4-ll; Mark 16:17-18), which was attested by the experience f.'f those believers in Christ's day: "The Lord working with then and confirming the word with signs following" (Mark , 16:20). Surely there must be some "true believers" in Jesus Christ today, but where do we find these "signs following?" They were used to confirm the word of God then, and were among the greatest evidences that the gospel was among men. Can we then reasonably say that without such manifestations — without the Holy Grost and its operations any religion can possibly be the gospel of Jesus Christ? One other important thing to pav attention to, in this connection, is the manner in which the Holy Ghost was conferred. In perfect keeping with God's law of order and organization in all things, is the bestowing of this gift by the laying on of hands. It is not in harmony with his way of doing things to deal haphazardly with the conferring of blessings or inflictions of pun- — ishment upon his children which lesson was forcibly impressed upon one Simon, who "thought to purchase the gift of God with money" (Acts 8:14-20). The Dead As stated above, no man-made theological contrivance can possibly be complete, particularly could not that One Plan or- DO YOU BELIEVE IN THE BIBLE? 41 dained not of man but of God — unless it takes into account the welfare and final destiny of all of our heavenly Father's children. The real seriousness of this phase of the question can be more readily conceived of, perhaps, if we consider the fact that today the majority of the people inhabiting this earth of ours (about seventy -three per cent) are actual non-believers in Him — through whom salvation may be obtained an appalling fact, but nevertheless true. Even if all these could be brought to a knowledge of the gospel sufficiently for them to accept it now, what can be said of the countless millions who have passed beyond, in that condition, before our generation, and those yet unborn who will inherit a similar condition? Was God's great plan ordained for a mere chosen handful? — Would this be exhibiting one of his greatest attributes justice? "Ah," says one, "but they will all be taken into consideration by the mercy of God." And so they have been already; but to treat the weighty matter thus lightly without any further thought or consideration is simply an evasion of the main question. Surely, we cannot pass by such a momentous consideration in so off-handed a manner. The first law of heaven is order. An orderly plan must therefore have been conceived of and adopted for these children of God; and as the Christian world claims to have this plan of salvation, it must comprehend the means whereby all of these children may fulfil the purpose of their existences and eventually reap salvation. Such is not to be obtained, however, in ignorance of his laws and ordinances. God is an intelligent Being, and to dwell with him, we must also be intelligent, at least to the degree that we understand his fundamental laws; in other words, the plan he has had at sundry times in the world's history given to man. But before such can be accepted, it must be heard, and "for this cause was the gospel preached also to them that are dead, that they might be judged according to men in the flesh, but live according to God in the Spirit" (1 Peter 4:6) — which work our Savior was engaged in after "being put to death in the flesh, but quickened by the Spirit: by which also he went and preached unto the spirits in prison; which sometime were disobedient, when once the longsuffering of God waited in the days of Noah, while the ark was a preparing" (I Peter 3:18-20). Thus, if the plan is and was taught for the purpose of their being judged "according to men in the flesh," they cannot consistently be exempted from the further requirements made of "men in the flesh," namely, baptism, the reception of the Holy Ghost, etc., but not being able to do such for themselves, "living according to God in the Spirit," one duly authorized must act as proxy. Thus is made understandable the teaching of Paul: 42 IMPROVEMENT ERA "Else what shall they do which are baptized for the dead, if the dead rise not at all? Why are they then baptized for the dead" (I Cor. 15:29)? This is in harmony with our Savior's own words, already mentioned, to the effect that no man may enter into the Kingdom of God except he be "born of water and of the Spirit." Think not lightly of this. Our Master provided a general salvation from the "fall" of our "first parents," granting immortality and eternal life, which we in and of ourselves can not obtain. Why then should not you and I be the means of granting to someone, possibly our "fathers" (Malachi 4:5-6), an individual salvation through this vicarious work? It is manifestly unfair to say that after they have heard the gospel and accepted of it, that the "key" to their salvation cannot be turned. If this were so, what would be the object of preaching it to them at all? Our heavenly Father's plan is by no means narrow, especially does it become comprehensive when we understand the purpose he has of giving us schooling in a mortal existence with earthly experience as our teacher. How great the purpose of bringing to pass the "immortality and eternal life of man." Authority, Organization, Order The sick may be healed by the laying on of hands and proper anointing; the Spirit of truth may be received, the working of miracles may be performed; the gospel in its purity may be taught; devils may be cast out; wisdom and intelligence ob- — tained provided the person or persons officiating in such acts of bestowal are duly authorized servants of God. "No man taketh this honor unto himself, but he that is called of God, as was Aaron" (Heb. 5:4). It is of such chosen men that the Church of Jesus Christ was made up while he walked upon the earth. He chose apostles and emphatically declared: "Ye have not chosen me, but I have chosen you, and ordained you that ye should go and bring forth fruits, and that your fruit should remain" (John 15:16). But the apostles alone did not constitute his entire organization, for he "appointed other Seventy also, and sent them two and two before his face, into every city and place whither he himself would come" (Luke 10:1) : "And when they had ordained them elders in every church, and had prayed with fasting, they commended them to the Lord, on whom they believed" (Acts 14:23). "There was in the days of Herod, the king of Judea, a certain priest named Zacharias, of the course of Abia" (Luke 1:5); "there were in the church that was at Antioch certain prophets DO YOU BELIEVE IN THE BIBLE? 43 and teachers (Acts 13:1); "likewise must tbe deacons be grave, not double-tongued" (1 Tim. 3:8). And now, what is it we observe in all this? Simply one of the most effective means our heavenly father has of maintaining order, a law of heaven. That means is organization. Where there is no organization, there will exist chaos and confusion. The blade of grass has its parts organized, if it were otherwise there would be no order in the vegetable kingdom. Organization is essential to order; so we see why "he gave some apostles, and some prophets, and some evangelists, and some pastors and teachers; for the perfecting of the Saints, for the work of the ministry, for the edifying of the body of Christ till we all come : to a unity of the faith, and of the knowledge of the Son of God, unto a perfect man, unto the measure of the stature of the fulness of Christ: that we henceforth be no more children, tossed to and fro, and carried about with every wind of doctrine, by the sleight of men, and cunning craftiness, whereby they lie in wait to deceive ; but speaking the truth in love, may grow up into him in all things, which is the Head, even Christ: from whom the whole body fitly joined together and compacted by that which every joint supplieth, according to the effectual working in the measure of every part, maketh increase of the body unto the edifying of itself in love" (Eph. 4:11-16). A noble purpose, indeed, has the organization of the Church of Christ, to be accomplished by the harmonious working of every member of this very wonderful body of apostles, seventies, elders, prophets, evangelists, priests, teachers, deacons, etc. Each has his own part to play, his own position to fill. There is always room for the worker, while the impressive beauty and consistency of this "perfect body" is that one member cannot say to another: "I have no need of thee" (1 Cor. 12:14-27). And why wouldn't it be possible for this organization to fulfil the measure of its existence, since it was so perfected and clothed upon by the authority of God? The correct organization of the Church, with the gifts, powers, and authority, was essential in the days of our Savior; in fact, what would the Church have been without a visible organization? Could there be a Church of Jesus Christ unless it consisted of harmoniously working parts, the officers having been chosen by revelation as was Aaron, and had hands laid on them by those already possessing authority? Or could it be his Church without his twelve apostles, quorums of seventies, elders, priests, teachers and deacons? It scarcely seems possible. This, therefore, must be a distinctive "mark" by which the true Church of Christ may be known in all ages ; for the express purpose of the organization was and is "for the perfecting of the Saints, for the work of the ministry, for the edifying of the body 44 IMPROVEMENT ERA of Christ, till we all come in the unity of the faith, and of the knowledge of the Son of God unto a perfect man" which height we are yet hoping to attain. Revelation The foundation of an edifice is* essential in its construction, and to its stability when completed. Without a solid foundation, a building would soon totter and fall. So also, if after the building is erected, and then the foundation removed, the building cannot stand, and although it may be "propped up for a time, or a false foundation laid to take the place of the original, it soon weakens, the fallacies of poor workmanship and material appear, and the building is doomed to eventual destruction its — downfall is inevitable. When, therefore, we come to such a passage of Scripture as the following, we will recognize in it immediately, a fundamental: "And I say also unto thee, that thou art Peter, and upon this rock I will build my Church; and the gates of hell shall not prevail against it" (Matt. 16:18). Upon what rock or foundation is the Church of Christ builded? By solving this question, we shall discover a sure characteristic of the gospel, which will furnish us with another evidence whereby we may determine the course of our quest. On the occasion of the utterance of these words of our Lord he was instructing his disciples, teaching them words of life and truth; and, as in the case of all great teachers, he utilized those things with which his hearers were acquainted to make his teachings clear. So he asked them whom men said that he was, and received the answer that some thought he was John the Baptist arisen, others Elias, etc. "But whom say ye that I am?" Then Peter spoke and bore solemn testimony that: "Thou art the Christ, the Son of the living God." The contrast was complete, the lesson could then be pointed out, so Jesus said: "Blessed art thou, Simon Barjona, for flesh and blood hath not revealed it unto thee, but my Father which is in heaven,", and then followed the statement already quoted to the effect that it was upon this rock that the Church of Christ is founded. "The testimony of Jesus is the spirit of prophecy" (Rev. 19:10). The principle of revelation, then, is this foundation upon which the Church of Jesus Christ must be built. In harmony with this, we would naturally look to the fulfilment of the following prophecies: (1) John the Revelator, viewing in vision things "which must shortly come to pass," "saw another angel fly in the midst of heaven, having the everlasting gospel to preach unto them that dwell on the earth, and to every ; DO YOU BELIEVE IN THE BIBLE? 45 nation, and kindred and tongue and people" (Rev. 14:6;; and surely such a revelation to mankind would be unnecessary if any nation, any kindred, any tongue, or any people possessed that gospel at the time of which John spoke. (2) Daniel the prophet, interpreting the dream of Nebuchadnezzar concerning the great image of gold, silver, iron, brass and clay (Dan. 2:28-45; 7:27) foresaw kingdoms which should arise, and the little stone "cut from the mountain without hands," rolled forth and smiting into — pieces the image and filling the whole earth which "little — stone," Daniel informs us, is the "kingdom of God" set up in the days of these kings, "which kingdom" shall stand forever and not be left to other people." (3) The prophetic words of Malachi: "Behold I will send you Elijah the prophet before the coming of the great and dreadful day of the Lord, and he shall turn the heart of the fathers to the children, and the heart of the children to their fathers, lest I come and smite the earth with a curse" (Mai. 4:5-6). (4) Jeremiah, the prophet, writing concerning the work of the Lord: "Behold, I will bring it health and cure, and I will cure them, and will reveal unto them the abundance of peace and truth" (Jer. 33:6). (5) The Lord, speaking through Isaiah, tells of a nation that "shall be brought down" and "shall speak out of the ground" and whose "speech shall whisper out of the dust" (Isaiah 29:4). (6) Two "sticks," or records, one of which, the Bible or "stick of Judah," which is to us the word of God, spoken of by Ezekiel ; and the other stick, that of Ephraim, to be joined with the "stick of Judah" for "thus saith the Lord God, behold, I will take the stick of Joseph, which is in the hand of Ephraim, and the tribes of Israel his fellows, and will put them with him, even with the stick of Judah, and make them one stick, and they shall be one in mine hand" (Ezek. 37:16-19). Therefore, we would look for this record of Ephraim to be revealed, that it might be placed with the record of Judah, the Bible, and they be one in the hand of the Lord. How consistent, too, with this wonderful principle of revelation, that we may learn continuously concerning his kingdom, his commandments for our advancement and his purposes with respect to our destinies. Israel Previous to the time of Christ upon earth, his people, the Jews, had been scattered, driven, enslaved and in bondage not once, but many times, due to their disobedience to the laws of God. This was the condition spoken of by nearly all of the ancient prophets. They could foretell by divine inspiration the result of Israel's waywardness. For example, Ezekiel records: : 46 IMPROVEMENT ERA "I lifted up mine hand unto them in the wilderness, that I would scatter them among the heathen, and disperse them through the countries, because they had not executed my judgments, but had despised my statutes, and had polluted my Sabbaths, and their eyes were after their father's idols" (Ezek. 20:23-24). That the scattering of Israel was complete and literal there can be no dispute. History, aside from the Scriptures, avers that fact, and even more conclusive is our own observation. Evidently, however, Israel was not to remain in this condi- . tion for all time, for Jeremiah tells us that "he that scattered Israel will gather him and keep him, as a shepherd doth his flock" (Jer. 31:10); and furthermore, "Behold, I will gather them out of all countries, whither I have driven them in mine — anger, and in my fury and in great wrath and they shall be my people, and I will be their God" (Jer. 32:37-38). This "gathering" did not take place at the time of the Savior, "but in the last days it shall come to pass, that the mountain of the house of the Lord shall be established in the top of the mountains, and it shall be exalted above the hills, and people shall flow unto it. And many nations shall come, and say, Come, and let us go up to the mountain of the Lord, and to the house of the God of Jacob; and he will teach us of his ways, and we will walk in his paths; for the law shall go forth of Zion, and the word of the Lord from Jerusalem" (Mic. 4:1-2). Isaiah prophesied the same thing (Is. 2:2-3), and in another place declared "And he shall set up an ensign for the nations, and shall : assemble the outcasts of Israel, and gather together the dispersed of Judah from the four corners of the earth" (Isa. 11:12). Thus is it taught that in the last days (the present time) the gathering of Israel will be conducted just as literally as her dispersion, and her gathering place where the "House of the Lord" is reared, shall be in the top of the mountains. Furthermore, contemporaneous with this, the "gospel of the kingdom shall be preached in all the world for a witness unto all nations and then shall the end come" (Matt. 24:14). The only logical conclusion that can be drawn, is that the gospel shall go forth into all nations, and be the power of gathering scattered Israel to "her last abode." This is the work for the Church of Christ to perform— its in the world. A church which slights its divine mission could not possibly be the plan possessing the "power of God unto salvation" (Rom. 1:16). Toleration Our Savior sent his apostles and seventies out in the world to declare the message of truth to every nation, kindred, tongue and people. His life was devtoted, in both word and deed, to DO YOU BELIEVE IN THE BIBLE? 47 teaching the inhabitants of earth the way back to God, though the most of them were of an entirely different faith. These people, a great many of them, considered it the height of presumption. He had truth for them, and they rejected it. He came to benefit man, and his efforts were scorned and sneered at. They would not tolerate him, at the very same time he was teaching them the lesson of toleration they so needed to learn, though they were completely blinded to his admonitions. He was doing — the antithesis to what they were doing tolerating their wicked and idolatrous worship. They had the privilege to worship God, or gods, according to the dictates of their own consciences, and he recognized this birthright; at the same time, he pleaded with them to give him the chance to show them the error of their ways, and lead them to something better. Had he forced them to believe as he did, robbing them thereby of their free agency to select between right and wrong, "he would have ceased to be God." But no, he tolerated their practices and beliefs, and even respetced them in their worship, but as for subscribing to them, or accepting of their form of devotion, such a thing is not to be imagined. In short, Christ's toleration rested on a broad platform of religious freedom of thought and action, always recognizing that man has his free agency to worship according to the dictates of his own conscience, at the same time trying to show man by his teachings, without compulsion, a better way to live. This has ever been the "tone" of Christ's Christianity. It is necessary, because man abuses his birthright of freeagency, to institute laws and governments to maintain order in society. This does not take his free agency from him, if the government is established on correct principles, for he is the one who controls the enactment of the laws by which he is governed. Therefore, he must be subservient and loval to that earthly government. This is part of the gospel. Paul says: "For for this cause pay ye tribute also: for they are God's ministers, attendin 48 IMPROVEMENT ERA of heaven is established on earth to supersede man-made governments. The Law of Christ There are many people today who take the attitude that if a person doesnt do certain things which are "catalogued" as wicked, he will be perfectly assured of salvation. Such live the negative law; and those who do so will say that all that is necessary is to be good. This was the law of Moses. Had that been sufficient, what would have been the necessity for Christ's advent? He told the people of his day that he came to fulfil the law, not to destroy it. In other words his message was not only to be good and refrain from doing evil, but do good as well, by helping your brother to refrain from falling into transgression. Christ's law far surpassed the old law in ethical attainment. Whereas, on one hand, the law of ancient Israel taught: "Thou shalt not kill," Christ's taught: "Whosoever hateth his brother is a murderer." Theft in Israel's time was coveting your neighbor's property for personal gain; the law of Christ taught that he that "climbeth up some other way, the same is a thief and a robber." "Thou shalt not commit adultery" was the injunction placed upon the children of Israel; "he that looketh upon a woman to lust after her, hath committed adultery with her already in his heart," Christ taught. The first said, "Thou shalt have no other gods before me," the second that service should be rendered to your neighbor, "that you should love your neighbor as yourself." Such is the contrast between the two sets of laws. We see from the foregoing that the gospel of Jesus Christ is one of doing. He has given commandments to be obeyed. This is what constitutes the plan. It consists of laws and ordinances. Its moral code is to be kind, virtuous, honest, true and charitable, but the most important thing which the gospel enjoins on us is to do, i. e., live the commandments our heavenly Father has given us through his Son and his prophets, in every dispensation of the world's history. The moral side of religion is absolutely essential, but it is woefully incomplete without the other principles and ordinances. The two are inseparable. Conclusion. Some of the most important principles of the gospel of Jesus Christ have been dealt with briefly here. We have found them to be contained in the Holy Scriptures. The Bible is the word of God; so let the question once more be asked: "Do you believe in the Bible?" // you do. you believe: — In God the Eternal Father, and in his Son Jesus Christ, and in the Holv Ghost. : DO YOU BELIEVE IN THE BIBLE? 49 —That men will be punished for their own sins, and not for Adam's transgression. —That, through the atonement of Christ, all mankind may be saved by obedience to the laws and ordinances of the gospel. —That the first principles and ordinances of the gospel are First, faith in the Lord Jesus Christ; second, repentance; third, baptism by immersion for the remission of sins; fourth, the laying on of hands for the gift of the Holy Ghost. —That a man must be called of God, by "prophecy and by the laying on of hands," by those who are in authority, to preach the gospel and administer in the ordinances thereof. —In the same organization that existed in the primitive church, namely, apostles, prophets, pastors, teachers, evangelists, etc. —In the of tongues, prophecy, revelation, gift healvisions, ing, interpretation of tongues, etc. — the word of God far It is as translated correctly, as it is but you also believe other sacred writings to be the word of God. — All that God has revealed, all that he does now reveal, and that he will yet reveal many great and important things pertaining to the kingdom of God. — In the literal gathering of Israel, and in the restoration of the Ten Tribes. That Zion will be built upon this continent. ' That Christ will reign personally upon the earth, and that the earth will be renewed and receive its paradisiacal glory. —In claiming the privilege of worshiping Almighty God according to the dictates of your own conscience, and allowing all men the same privilege, let them worship how, where or what they may. —In being subject to kings, presidents, rulers and magistrates, in obeying, honoring and sustaining the law. —In being honest, true, chaste, benevolent, virtuous, and in doing good to all men; indeed you may say that you follow the admonition of Paul, you believe all things, hope all things, have endured many things, and hope to be able to endure all things. If there is anything virtuous, lovely, or of good report or praiseworthy, you seek after these things. Providence, R. I.