If there is any class of people in the world that has reason to be liberal and generous towards their fellow creatures, it is the Latter-day Saints; and that our liberality and generosity are not shown more than they are, is in consequence of the pressure of circumstances with which we are surrounded, restraining us from the exercise thereof; but we expect to be hereafter in situations when we will have the privilege and opportunity of doing as we desire in this respect. However, in regard to this, whether circumstances shall so change or not, we know that we are in possession of a system of progression. We might speak in reference to the increase of knowledge to individuals who receive and obey the doctrines we teach; but that which is most interesting to us is the progression of the Latter-day Saints themselves in the system we have received.
Our faith, views and the principles we have obeyed, all coincide perfectly with those of former-day Saints, which we find recorded in the Bible. Were ministers of the present day to stand in their pulpits and announce doctrines in reference to the progression of Saints, as they were preached in former days, the doctrines would be considered at least very startling, and a committee of investigation would undoubtedly be required at once, by their congregations, to ascertain whether or not they had seceded from their previously avowed principles. For instance, let a Methodist, Presbyterian or Baptist minister arise in his pulpit and suggest to his congregation, as Paul did on a certain occasion: "Let this same mind be in you which is also in Christ Jesus, who, having the form of God, thought it not robbery to be equal with God," it would be a startling announcement; so also would the doctrine of John, the Revelator, on a certain occasion, when he says: "Now are we the sons of God: it does not appear what we shall be, but we know that when He (Christ) shall appear, we shall be like Him, for we shall see Him as He is; and every man that has this hope in him purifies himself even as God is pure." That would be a startling announcement of doctrine. Did any one present, acquainted with the Baptist, Methodist, Presbyterian or Episcopalian societies, ever hear suggestions or doctrines like these? I never did, and I was well acquainted formerly with these societies. "Let this same mind be in you which was in Christ Jesus, who, finding Himself in the form of God, thought it not robbery to be equal with God;" and, "He that has this hope in him purifies himself even as God is pure;" and again, "When He shall appear, we shall be like Him, for we shall see Him as He is."
We were born in the image of God our Father; He begat us like unto Himself. There is the nature of Deity in the composition of our spiritual organization. In our spiritual birth, our Father transmitted to us the capabilities, powers and faculties which He possessed, as much so as the child on its mother's bosom possesses, although in an undeveloped state, the faculties, powers and susceptibilities of its parent.
"Apostles, Prophets, Evangelists, Pastors and Teachers," we are told, were, in former days in the church, "for the perfecting of the Saints, for the work of the ministry, for the edifying of the body of Christ, until we all come to the unity of the faith, and of the knowledge of the Son of God, unto the perfect man." What is meant by this—"the perfect man?" And again, "Unto the measure of the stature of the fulness of Christ." A system was known in those days, through which a Saint could become perfect in the Lord Jesus—a system by which Saints could advance in the knowledge of the things of God—to an understanding of His purposes, of their own natures and characters, of their relationship to the Almighty, and of the ordeals necessary for them to pass through, that they might be perfected as the Son of God was perfected.
This system, taught by Christ and His Apostles, was not at that time first introduced; it was known ages before—it was established before the foundations of the earth were laid. I will now quote a passage from the Book of Doctrine and Covenants, which will be found on page 85, section 4, paragraph 6:
"He that receiveth me (saith the Lord), receiveth my Father, and he that receiveth my Father, receiveth my Father's kingdom; therefore, all that my Father hath shall be given unto him; and this is according to the oath and covenant which belongeth to the Priesthood. Therefore, all who receive the Priesthood, receive this oath and covenant of my Father, which He cannot break, neither can it be moved; but whoso breaketh this covenant, after he hath received it, and altogether turneth therefrom, shall not have forgiveness of sins in this world nor in the world to come."
This is a revelation given to the Latter-day Saints, and so far as respects its provisions in reference to those who receive it, it is precisely in keeping with those passages I have quoted from the New Testament. They were the burden of the teachings of the Apostles in former days; but were they presented now to the Christian world by their ministers and teachers, they would be considered blasphemy. This system was known to Adam after he was expelled from the Garden of Eden; it was well known to Noah, and he preached it to the antediluvians one hundred and twenty years; it was also known in the days of Moses—he preached it to the Israelites, on the banks of the Red Sea. "I would not have you ignorant," says the Apostle, in reference to this point, "how that our fathers all passed through the sea—were all under the cloud, all ate of the same spiritual meat, all drank the same spiritual drink, for they drank of that spiritual rock which followed them, and that rock was Christ."
It is evident from this that the Gospel of life was known and practiced there; but we are told that in consequence of wickedness and unbelief, the Gospel was taken from the people in the time of Moses, because it did not profit them, and instead thereof a system called the "schoolmaster to bring them to Christ" was introduced. On account of their wickedness and hardness of heart, they refused to avail themselves of the privileges within their reach; for when the Lord proposed to come down into their midst and talk with them face to face, as He did with Moses, they requested Moses to officiate for them and speak with the Lord; and being filled with unbelief and unwillingness to become acquainted with God, their Father, the Gospel and all its privileges were withdrawn. Thus we see this Gospel has been introduced at various times into the world. It was known to the Prophets; they understood plainly and distinctly that Jesus was the Lamb slain from the foundation of the world, and that in due season He would manifest Himself to the children of men—that He would die for their sins and be crucified, in order to complete the plan of salvation. The Prophets had the Gospel and its advantages; and the Holy Spirit, that is ever connected with it, was poured out upon them in fulness.
There was a certain blessing connected with obedience to the Gospel—the gift of the Holy Ghost. When people received the ordinances of the Gospel, they were promised that they should receive the gift of the Holy Ghost. The Savior, who undoubtedly knew best about the nature and character of this gift, said it should lead all who received it into all truth, and show them things to come. It should do more than that Spirit which proceeds from God, filling the immensity of space and enlightening every man that comes into the world; the Holy Ghost should lead into all truth and show them things to come. Furthermore, in speaking of its effects, the Apostle says: "The Spirit is given to every man to profit withal. To one is given faith." Not a common, ordinary faith to which some people pretend at the present day; but a faith which enables its possessors to be sawn asunder—to be cast into dens of lions, fiery furnaces, and to undergo tortures of every description. This was the kind of faith the Holy Ghost conferred upon those who possessed it, enabling them to stand in the midst of every difficulty, defy every opposition, and even sacrifice life, if necessary, for the cause they had espoused. There was an omnipotent, inspiring power in this faith, given by the Almighty through the Holy Ghost, which no other principle could communicate.
To one was given faith, to another knowledge; not that which is gained by reading books merely, but knowledge from the Eternal Father. A self-inspiring principle was conferred on them, which was tangible, giving them a knowledge of the cause they had espoused. They knew by revelation from God that the Gospel they had obeyed was true; it was revealed to them in a manner they could not dispute, and they knew for themselves. They were then established upon the rock of revelation.