Another very important feature of this subject consists in the fact, that there always have been in every gospel dispensation labors to perform of a practical character, such as the building of temples, the gathering of Israel out of Egypt, the building of the Ark of the Covenant, etc., none of which could be accomplished except by direct revelation from God. We may therefore conclude that while the ordinances and doctrines of the gospel are eternal and unchangeable, the circumstances associated with the people in every dispensation of the gospel are constantly changing. The emergencies of this situation must be met, not by the dead letter of ancient Scripture, but by present inspiration and revelation given through living oracles of God.
"By a prophet the Lord brought Israel out of Egypt, and by a prophet was he preserved." (Hosea xii:13.) The prophecies of the Jewish prophets in the Old Testament, pointing to the advent of the Messiah, are clear and explicit. Read the seventh chapter of Isaiah, fourteenth verse; the ninth chapter and sixth verse; the fifty-third chapter of the same book; the fifth chapter of Micah, second verse; and many other passages of the Old Testament. In these we find plain predictions which were verified in the birth, ministry and crucifixion of the Savior, which were read by the Jews but not understood by them, because the light of revelation from God was not the source of their information. This was rather the wisdom of their own learning, which led them to reject the Messiah and discard the great message of life which He brought unto them.
As there were many plain prophecies relating to the first coming of the Savior and the great work associated with His advent, so there are pointed predictions referring to His second coming and a work of great magnitude to precede that great event. I will call attention to a few as proof that more revelation will be given, and that without it these prophecies could never be fulfilled: "Behold, I will send my messenger, and he shall prepare the way before me; and the Lord, whom ye seek, shall suddenly come to His temple, even the Messenger of the covenant, whom ye delight in; behold, He shall come, saith the Lord of hosts. But who may abide the day of His coming? and who shall stand when He appeareth? for He is like a refiners' fire, and like fuller's sore. * * * And He shall purify the sons of Levi," etc. (Mal. iii:1-3.) This prophecy must refer to His second coming. At His first advent He did not come suddenly; He did not come to His temple. The house of the Lord had become "a den of thieves." He did not accept it. He did not purify the sons of Levi. It was a day when they could in their wickedness abide His coming. "Who shall stand when He appeareth" is clearly a condition when He shall come in power and glory to take vengeance on the ungodly.
How could He suddenly come to His temple unless a temple should be built for Him? One could not be built without a chosen people to build it; and how can men build the house of the Lord without revelation to tell them where, when and how to construct such a holy edifice? In Malachi, chapter iv, we have a very striking prophecy of the judgments of the Almighty in the last days, before the coming of the Lord. In the fifth verse the prophet says, "Behold, I will send you Elijah the Prophet, before the coming of the great and dreadful day of the Lord." The great prophet Elijah, who was taken to heaven in a chariot of fire without tasting death, was to visit the earth in the last days. The apostle John, when upon the isle of Patmos, also saw the hour of God's judgement, and uttered the following prediction: "And I 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 nation, and kindred, and tongue, and people, Saying with a loud voice, Fear God and give glory to Him; for the hour of His judgment is come: and worship Him that made heaven, and earth, and the sea, and the fountains of waters." (Rev. xiv:6-7.) From this prophecy we learn that an angel was to visit the earth at a later period than when John uttered the above words. His mission was to be to restore the everlasting gospel, a gospel that does not change; a gospel of apostles, prophets, gifts, visions, revelations, etc.
"The everlasting gospel." Why should an angel bring the gospel if it already existed upon the earth? Why should the call be to worship the God who made the heavens, the earth and the fountains of water, etc., if these creations were brought into existence by a God "without body, parts or passions"? This prophecy of John agrees with Peter's words recorded in the third chapter of Acts, wherein he says: "And He shall send Jesus Christ, which before was preached unto you; whom the heaven must receive until the times of restitution of all things, which God hath spoken by the mouth of all His holy prophets since the world began." (Acts iii: 20-22.) By this we learn that before the advent of the Messiah to reign on earth there should be a grand restitution, bringing back that which was lost; a restoration of revelation, ministry of angels, prophecies, tongues, healings, miracles, etc. Who can believe the Scriptures and yet deny the necessity for more revelation? The quotations here given are only a few compared with many that can be made bearing upon the subject. They all show that direct and continuous revelation from God is an absolute necessity to the welfare, progress and final salvation of the children of men.
FAITH.
In considering the principles of the gospel, it will not be difficult to see that faith occupies the first place in the catalogue of righteous principles which, as a whole, go to constitute the plan of salvation. It is the principle existing in the human soul which goes before all action and leads to good works. It pleases God that man should repent of all sin by ceasing therefrom, thus accomplishing a reformation of life without which remission of sins would not be granted; and as repentance and good works are pleasing to God, we must accept of faith first, for Paul says: "But without faith it is impossible to please Him: for he that cometh to God must believe that He is, and that He is a rewarder of them that diligently seek Him." (Heb. xi:6.)
"Now faith is the substance of things hoped for, the evidence of things not seen." (Heb. xi:1.) The inspired translation by the prophet Joseph Smith renders the word "assurance" instead of "substance," which appears more consistent with the latter clause in the passage, which says, "the evidence of things not seen," not the substance itself, for that would amount to knowledge or the actual possession of the object hoped for. This assurance of things hoped for must come through some evidence, either of a character which can be demonstrated in a tangible manner, or through some impression which gives an assurance to the mind of the individual possessing it, if to no other. This faith prompts to action all intelligent beings. Without the assurance of reaping, the farmer would not sow; the laborer would not commence his daily task unless he believed he would accomplish it; and so it is in religious matters.
Upon the day of Pentecost the multitude never would have appealed to the apostles to know what they should do to be saved unless they first believed in God and in His Son, Jesus Christ—so recently crucified in their midst—and also in the authority of the apostles to teach and administer in the ordinances of eternal life. This faith was based upon the evidence presented by Peter that Jesus was the Christ, sealed upon their hearts by the Spirit of God, and not by the wisdom or ability of man. The result was obedience, and a knowledge of the truth for themselves; for the promise is: "If any man will do His will, he shall know of the doctrine, whether it be of God, or whether I speak of myself." (St. John vii:17.) If Peter had been an impostor, deceiving the people, he might, perchance, have persuaded some to accept his theories; but what would have been the result? The evidence being false, the faith or assurance would have a false foundation to act upon, and disappointment would have been the result. When the evidence is true, the faith resulting and acted upon will bring knowledge.