Mystery of Godliness

(Continued from page 314.)

If we turn attention to ceremonial law-the divers washings, anointings, sprinklings, sacrifices, feasts and ordinances, that were performed under the Mosaic economy, we find as much difficulty in accounting for it, philosophically; or in other words, according to the limited philosophy of men. If we could comprehend that philosophy which controls the elements, regulates the universe, that organized and sustains the spheres-if we could commune with angels, unravel the secrets of eternity, and comprehend the intelligence that dwells in the bosom of God, the mystery would be solved, the difficulty would pass away, and our skepticism, and ignorance, would be buried in everlasting oblivion.

We here might refer to the atonement of Jesus Christ-his appearing in human nature-his death and resurrection, ascension and glorification, as being necessary for the salvation of the human family-who can comprehend it? Paul exclaims, "great is the mystery of godliness; God was manifested in the flesh, justified in the spirit, seen of angels, preached unto the Gentiles, believed on by the world, received up to glory." In fact, the whole plan of salvation, from the first to last, is of that nature which demands our faith in the word, works, and revelations of God-and without which it would, to us, be entirely incomprehensible.

We have been lead to make these remarks on account of the many queries that we frequently hear expressed, both by the world and by the church, concerning the things of God, particularly when anything is advanced with which we are not familiar, which is contrary to our prepossessed opinions, or our long established usages. We try to reconcile everything to our reason; and if we should fail this, we think if we only had a precedent for it in the scriptures, we should have some faith in it.

Concerning the first of these, we are positively told that, "no man knows the things of God, but by the spirit of God." Now, if we do not, or cannot, by our own understanding, comprehend the things of God, and if the productions of our most enlarged capacities; our refined ideas, and the greatest stretch of human wisdom is called folly by God: and if the foolishness of God is greater than the wisdom of men, how consummate is that folly which would reject the counsel of God, because we cannot comprehend it? And relative to their being no precedent, if any circumstances should transpire, for which there is no precedent, would that alter the course of God? or do away with a correct principle? Verily no. What precedent had Noah for building an Ark? or what scripture testimony? Where was it written in the scriptures that Sodom and Gomorrah should be destroyed? and that Lot and his friends were to leave it? or where could Moses find it written in the scriptures that he was to lead the children of Israel form Egypt to Palestine? If these men had waited until they had some scriptural proof, they never would have accomplished the work which they did. It was by faith that men waxed valiant in fight, escaped the edged of the sword, put to flight the armies of the aliens, received their dead to life, were translated, overcome the world, resisted the fiery flames, and obtained a celestial inheritance; and not by blind unbelief, or the false reasoning of men.

Under these circumstances, what consummate folly it is for men, who profess to believe in the Bible, to reject everything which they cannot comprehend. We had like to have said that this reasoning might become an Infidel-but could not in anywise comport with the professed faith of a Christian. But even here we should fail. The Infidel philosopher could not make his more ignorant brother understand many philosophical truisms that he would be capable of demonstrating. Would this unlearned man be justified in rejecting everything he could not comprehend? Certainly not.

Let us carry the thing further, and we shall find that the most wise comprehend but little. Who can tell us how a blade of grass, or an ear of corn grows? or yet less, how a grain of sand i sformed [is formed]? Who can inform us how this world is organized? point out the chambers of light and heat; or tell us how the body and spirit of man is united? Yet, however inexplicable to us, those things do exist; and if we

could comprehend them, are governed by certain powers, are under the direction of given laws, and are organized, limited, governed, constrained and directed according to the strictest principles of true philosophy.

We are told frequently by unbelievers, that they do not understand certain principles, and consequently cannot receive them. The scriptures, however, which those persons profess to believe, say that "no man knoweth the things of God, but by the spirit of God." If, therefore, they have not obeyed the gospel, and obtained the spirit of God through obedience, they are not, and cannot be competent judges, according to their own acknowledged rule.-With more plausibility will many of our brethren come forward and say, we cannot understand, and yet we have obeyed the form of doctrine delivered unto us-we have been baptised [baptized], have had hands laid on us, have received the gift of the Holy Ghost, and perhaps have had the gift of tongues, the gift of healing, and many other gifts, and yet there are many things which we do not understand. How are we to reconcile this? Paul says, "to one is given the gift of faith; to another the gift of tongues; to another the gift of prophesy; to another the gift of wisdom," &c., and then further asks, "do all prophesy? do all speak in tongues? do all interpret?" If they do not, then of course, one cannot understand another's gift. And why? Because it is not his gift, and he cannot understand it. The body is not one member, but many, and all these members make the one body. The hand is not the head, nor the foot the ear-each member performs its proper office in the body. The foot cannot hear, nor the hand see, yet are they members of the body, and perform their proper functions-and if this is the situation of the natural body, so it is in regard to the spiritual. All do not prophesy; all do not speak in, or interpret tongues; all do not possess the gift of wisdom and knowledge; all are not acquainted with the mysteries of the kingdom-and consequently cannot comprehend them.-But we fear that there is a greater difficulty than this in the way, and one that is of our own making. We are plainly told that "every good and perfect gift proceeds from the father of lights, in whom there is no variableness, nor shadow of turning." The question very naturally arises, how are we to get in possession of these gifts, graces and blessings?

Peter in his second epistle, after speaking of the precious faith which the church had obtained, to whom he wrote, 'through the righteousness of God, and our Savior Jesus Christ,' gives us some very useful instruction on this point, in the following words:

2d Peter, I; 4-9 "Whereby are given unto us exceeding great and precious promises: that by these ye might be partakers of the divine nature, having escaped the corruption that is in the world through lust. And besides this, giving all diligence, add to your faith virtue, and to virtue knowledge; and to knowledge temperance; and to temperance patience; and to patience godliness; and to godliness brotherly kindness; and to brotherly kindness charity.-For if these things be in you and abound, they make you that ye shall neither be barren nor unfruitful in the knowledge of our Lord Jesus Christ. But he that lacketh these things is blind, and cannot see afar off, and hath forgotten that he was purged from his old sins."

From this it would seem that however pure our faith may have been, and however glorious our privileges, yet if we ourselves do not add to our faith virtue, temperance, knowledge, patience, brotherly kindness, charity and godliness, we shall yet be ignorant; we shall yet be 'blind and cannot see afar off,' and we shall in all probability forget that we were once purged from our sins. If, therefore, we were to show more anxiety after virtue, patience, brotherly kindness, charity and those cardinal virtues mentioned by the apostle, we should exhibit a more christian-like conduct, be of more benefit to society, and be a greater blessing to the Church of Jesus Christ, to our families and to the world, than by puzzling ourselves with obstruce questions; things which are beyond our reach, and striving to unravel mysteries that we cannot comprehend. If we know things, it must be through the channel ordained of God, and not prematurely, or by a prying, captious or quarrelsome disposition.-And if we should be ever so pure, virtuous and sincere in our intention, it takes time and experience to put us in possession of a knowledge of the things of God. There must be a progression, 'first the blade then the ear, and then the full corn in the ear,' children, young men, and fathers. John says, 'I write unto you little children, because your sins are forgiven you, for his names' sake. I write unto you young men, because ye are strong and have overcome the wicked one. I write unto you fathers, because ye have known him that is from the beginning.'

Here then are the various gradations, and we cannot expect a child to act like, nor possess the knowledge of a man; and if we see a man acting like a child, we say he ought to 'put away childish things.'

But independent of all these things, godliness is said to be a mystery, a great mystery; there are lengths and breadths, and heights, and principalities, and powers, visions and revelations, the ministering of angels, and of the spirits of just men made perfect; and gifts and ordinances,

and blessings, and things concerning ourselves in eternity, which we cannot conceive of, unless revealed to us. We have made very little proficiency in some of these things, compared with what the Hebrew church had. Paul says, Heb. XII: 22, 24; "But ye are come unto Mount Sion, and unto the city of the living God, the heavenly Jerusalem, and to an innumerable company of angels."-"And to Jesus the mediator of the new covenant, and to the blood of sprinkling, that speaketh better things than that of Abel." Those saints by faith, diligence, and perseverance, had come into the presence of angels, the spirits of just men made perfect, to Jesus the mediator of the new covenant, and to God the judge of all. They had witnessed his glory, seen his power, associated with his angels, beheld the spirits of just men made perfect, and had the heavens opened to their view. These were men of like passions with us, encompassed about with infirmities and weakness, but by faith, virtue, perseverance, had attained those blessings, and have left us a pattern that we should treat in their steps.

We repeat it again, it would be more wise for us to seek God in his own appointed way, than to puzzle ourselves about questions that we cannot understand. How do we know, but that men, in this day, may be similarly situated with Paul, in his day? He said that he was 'caught up into the third heavens, and saw things which were not lawful for man to utter.' But it may be said they were heavenly pure, glorious, and why not lawful? We must leave Paul to answer that question, and content ourselves with knowing that he has said it;-and if God was to reveal himself in these days to persons, as he did to Paul, there might be something too great, incomprehensible and mysterious for man in general to understand, and for society to be acquainted with; it might be as unlawful to utter now, as in Paul's day; and might, by coming in contact with their prejudices, prepossessions and habits, prove a stumbling-block, even to the Latter Day Saints. But if we act wisely, prudently and judiciously, and walk in the steps of Paul, we may obtain the same intelligence, in the same way, and then instead of stumbling at others, or being ourselves a stumbling-block, 'our path will be that of the just which shineth brighter and brighter, unto the perfect day;' and after warring a good warfare, by patient continuance in well doing, we 'shall be crowned with glory, honor, immortality, and eternal life.'