An Examination into and an Elucidation of the Great Principle of the Mediation Part 9

Sixth, that temples were erected of the same pattern as that of Solomon at Jerusalem, evidently for the reason that they were to be used for the same purposes.

Seventh, that the Gospel was preached in connection with the law, and churches were established and organized according to the Gospel requirements, and that the higher Priesthood, although not fully organized in all its parts, ministered to the Nephites as well as the lesser.

Eighth, it appears indubitable from the two records, the Bible and the Book of Mormon, that the intent and true meaning of the law of Moses, of its sacrifices, etc., were far better understood and comprehended by the Nephites than by the Jews. But in this connection, it must not be forgotten, that a great many most plain and precious things, as the Book of Mormon states, have been taken from the Bible, through the ignorance of uninspired translators or the design and cunning of wicked men.

As might naturally be expected, we find that Lehi, like his forefathers of the Mosaic age, offered sacrifices to the Lord during his journeyings in the wilderness. These sacrifices were occasions of thanksgiving and praise to G.o.d. As examples, we note the occasion of the safe return of Lehi's sons from Jerusalem with the records, when, we are told by Nephi, their parents "did rejoice exceedingly, and did offer sacrifice and burnt offerings unto the Lord; and they gave thanks unto the G.o.d of Israel. And after they had given thanks unto the G.o.d of Israel, my father, Lehi, took the records which were engraven upon the plates of bra.s.s, and he did search them from the beginning."--1 Nephi, v, 9, 10.

Another occasion was when Nephi and his brethren again returned from the Holy City, bringing with them Ishmael and his family. Of this Nephi writes: "After I and my brethren, and all the house of Ishmael, had come down unto the tent of my father, they did give thanks unto the Lord their G.o.d; and they did offer sacrifice and burnt offerings unto him."--1 Nephi, vii, 22.

After the arrival of the colony on the promised land and the death of Lehi, his sons and their families divided into two communities, or nationalities; the one righteous and G.o.dfearing, the other rebellious and debased. Owing to the contentious and quarrelsome disposition of the latter, who recognized Laman, Lehi's eldest son, as their head, the portion who sought to serve the Lord, for the sake of peace and security moved some distance to the northward. Nephi was their leader, and of them he records:

"And all those who were with me, did take upon them to call themselves the people of Nephi. And we did observe to keep the judgments, and the statutes, and the commandments of the Lord in all things, according to the law of Moses. And the Lord was with us: and we did prosper exceedingly."--2 Nephi, v, 9--11.

One of the first things that the Nephites did on their arrival at their new home was to build a temple. They could not keep the judgments, the commandments, and the statutes of the Lord in all things, according to the law of Moses, unless they did so; and necessarily it was fas.h.i.+oned after the one at Jerusalem, for it was to be used for the same purposes; in it the same ordinances were to be performed, the same sacrifices were to be offered. Nephi writes:

"And I, Nephi, did build a temple: and I did construct it after the manner of the temple of Solomon, save it were not built of so many precious things; for they were not to be found upon the land; wherefore, it could not be built like unto Solomon's temple. But the manner of the construction was like unto the temple of Solomon; and the workmans.h.i.+p thereof was exceeding fine."--2 Nephi, v, 16.

Thus the fulfilling of the Divine commandments was provided for; a place was erected where the law of Moses could be carried out, and the sacrifices be offered which formed so important a part of that code.

The Nephites were not left by their Priesthood in ignorance of the intent and symbolism of these ceremonies. They were not unmeaning, burdensome, spiritless performances to them. Nephi and his successors were particularly careful in explaining that these ordinances, like all other rites of the Church of G.o.d, had their value in their a.s.sociation with or being directly typical of the great, infinite sacrifice of atonement to be offered up by the Lamb of G.o.d in His own person. Nephi informs us:

"Behold, my soul delighteth in proving unto my people the truth of the coining of Christ: for, for this end hath the law of Moses been given; and all things which have been given of G.o.d from the beginning of the world, unto man, are the typifying of him."--2 Nephi, xi, 4.

And a little later he writes:

"And notwithstanding we believe in Christ, we keep the law of Moses, and look forward with steadfastness unto Christ, until the law shall be fulfilled; for, for this end was the law given; wherefore the law hath become dead unto us, and we are made alive in Christ, because of our faith; yet we keep the law because of the commandments; and we talk of Christ, we rejoice in Christ, we preach of Christ, we prophesy of Christ, and we write according to our prophecies, that our children may know to what source they may look for a remission of their sins.

Wherefore, we speak concerning the law, that our children may know the deadness of the law; and they, by knowing the deadness of the law, may look forward to the life which is in Christ, and know for what end the law was given. And after the law is fulfilled in Christ, that they need not harden their hearts against him, when the law ought to be done away."--2 Nephi, xxv, 24-27.

Which agrees with the statement of Paul: "Wherefore the law was our schoolmaster, to bring us unto Christ, that we might be justified by faith."

So firm a foundation having been laid for the faith of the Nephite people, we find that in every period of their history they retained their reverence for the law of Moses, though disputations sometimes arose, by reason of iniquity, with regard to its symbolism or its saving quality. The apostates, who separated themselves from the Church, occasionally fell into the grievous error ef exalting the law above the Gospel, and, whilst maintaining its divine origin, they ignored its typical value and denied that it was a preparatory system leading to a higher, holier and more perfect law; they refused to recognize it as a schoolmaster to bring them to Christ. The first of these apostacies occurred in the days of Jacob, the brother of Nephi.

With regard to the people in general, he writes:

"Behold, they believed in Christ and wors.h.i.+pped the Father in his name, and also we wors.h.i.+p the Father in his name. And for this intent we keep the law of Moses, it pointing our souls to him; and for this cause it is sanctified unto us for righteousness, even as it was accounted unto Abraham in the wilderness, to be obedient unto the commandments of G.o.d in offering up his son Isaac, which is a similitude of G.o.d and his only begotten Son."--Jacob, iv, 5.

But while the majority of the Nephites fully recognized these saving truths, there arose a man named Sherem, who disputed and denied that the law pointed the souls of men to Christ, as the great Propitiator for sin and the Redeemer of the world.

This Sherem declared unto the people that there should be no Christ, and his flatteries and sophistries led away many people. Of him and his doings Jacob writes:

"And it came to pa.s.s that he came unto me; and on this wise did he speak unto me, saying: Brother Jacob, I have sought much opportunity that I might speak unto you: for I have heard and also know, that thou goest about much, preaching that which you call the gospel, or the doctrine of Christ; and ye have led away much of this people, that they pervert the right way of G.o.d, and keep not the law of Moses, which is the right way: and convert the law of Moses into the wors.h.i.+p of a being, which ye say shall come many hundred years hence. And now behold, I, Sherem, declare unto you, that this is blasphemy; for no man knoweth of such things; for he cannot tell of things to come. And after this manner did Sherem contend against me. But behold, the Lord G.o.d poured in his Spirit into my soul, insomuch that I did confound him in all his words. And I said unto him, Deniest thou the Christ who should come? And he said, If there should be a Christ, I would not deny him; but I know that there is no Christ, neither has been, nor ever will be. And I said unto him, Believest thou the scriptures? And he said, Yea. And I said unto him, Then ye do not understand them; for they truly testify of Christ. Behold, I say unto you, that none of the prophets have written, nor prophesied, save they have spoken concerning this Christ. And this is not all: it has been made manifest unto me, for I have heard and seen and it also has been made manifest unto me by the power of the Holy Ghost; wherefore, I know, if there should be no atonement made, all mankind must be lost."--Jacob, vii, 6-12.

Somewhat similar was the argument that took place between the martyr Abinadi and the apostate priests of the iniquitous Noah, king of the land of Lehi-Nephi. They officiated in the Temple, observed the outward forms of the Mosaic law, but revelled in licentiousness, covetousness, gluttony and all manner of iniquity. To them was Abinadi sent to warn them and their king of the results of their mutual wrong doing. In the account of this mission of Abinadi we read that he said:

"Ye have not applied your hearts to understanding; therefore, ye have not been wise. Therefore, What teach ye this people? And they said, We teach the law of Moses. And again he said unto them, If ye teach the law of Moses why do ye not keep it? Why do ye set your hearts upon riches? Why do ye commit wh.o.r.edoms and spend your strength with harlots, yea, and cause this people to commit sin, that the Lord has cause to send me to prophesy against this people, yea, even a great evil against this people? Know ye not that I speak the truth? Yea, ye know that I speak the truth; and you ought to tremble before G.o.d. And it shall come to pa.s.s that ye shall be smitten for your iniquities: for ye have said that ye teach the law of Moses. And what know ye concerning the law of Moses? Does salvation come by the law of Moses?

What say ye? And they answered and said, that salvation did come by the law of Moses. But now Abinadi said unto them, I know if ye keep the commandments of G.o.d ye shall be saved; yea, if ye keep the commandments which the Lord delivered unto Moses in the mount of Sinai."--Mos., xii, 27-33.

He then rehea.r.s.ed to them the commandments; after which he again inquired:

"Have ye taught this people that they should observe to do all these things? for to keep these commandments? I say unto you nay; for if ye had, the Lord would not have caused me to come forth and to prophesy evil concerning this people. And now ye have said that salvation cometh by the law of Moses. I say unto you that it is expedient that ye should keep the law of Moses as yet; but I say unto you, that the time shall come when it shall no more be expedient to keep the law of Moses. And moreover, I say unto you, that salvation doth not come by the law alone; and were it not for the atonement which G.o.d himself shall make for the sins and iniquities of his people, that they must unavoidably perish, notwithstanding the law of Moses. And now I say unto you, that it was expedient that there should be a law given to the children of Israel, yea, even a very strict law; for they were a stiff-necked people; quick to do iniquity, and slow to remember the Lord their G.o.d; therefore there was a law given them, yea, a law of performances and of ordinances, a law which they were to observe strictly, from day to day, to keep them in remembrance of G.o.d, and their duty towards him. But behold, I say unto you, that all these things were types of things to come. And now, did they understand the law? I say unto you, Nay, they did not all understand the law; and this because of the hardness of their hearts; for they understood not that there could not any man be saved, except it were through the redemption of G.o.d. For behold, did not Moses prophesy unto them concerning the coming of the Messiah, and that G.o.d should redeem his people, yea, and even all the prophets who have prophesied ever since the world began? Have they not spoken more or less concerning these things?"--Mos., xiii, 25-33.

At this time the righteous Nephites in the land of Zarahemla were keeping the law of Moses strictly, so far as its outward ordinances were concerned, and understandingly with regard to its symbolism and similitudes. When the obedient Nephites were led out of the land of Nephi by Mosiah, they found in the land, afterwards called Zarahemla, a people who proved to be a branch of the house of Israel, but who, owing to the fact that they had no records nor scriptures, had corrupted their language, failed to observe the law of Moses, and had so far fallen that they actually denied the existence of G.o.d. Mosiah and the Nephites amalgamated with this people, taught them their language, instructed them in the wors.h.i.+p of G.o.d and built a temple in that land, which indeed they made their permanent home. Mosiah had a son called Benjamin, who ruled in righteousness all the days of his long life. Shortly before his death he instructed his son Mosiah to gather the people to the temple, that he might give them a charge and nominate his successor. It is written:

"After Mosiah had done as his father had commanded him, and had made a proclamation throughout all the land, that the people gathered themselves together throughout all the land, that they might go up to the temple to hear the words which king Benjamin should speak unto them. And there were a great number, even so many that they did not number them; for they had multiplied exceedingly, and waxed great in the land. And they also took of the firstlings of their flocks, that they might offer sacrifice and burnt offerings, according to the law of Moses."--Mos., ii, 1-3.

Here we observe that the law in relation to sacrifices and burnt offerings was still faithfully observed, although nearly five hundred years had pa.s.sed since Lehi left Jerusalem; for the colony which he led started on their eventful journey six hundred years before the birth of Christ, whilst this gathering took place one hundred and twenty-five years before that same most important appearing.

During the days that the Judges ruled the Nephites the righteous portion of that people continued to observe the requirements of this law. We will simply give two quotations from the Book of Alma on this point, though the references are numerous. The first is:

"Yea, and they did keep the law of Moses; for it was expedient that they should keep the law of Moses as yet, for it was not all fulfilled. But notwithstanding the law of Moses, they did look forward to the coming of Christ, considering that the law of Moses was a type of his coming, and believing that they must keep those outward performances, until the time that he should be revealed unto them. Now they did not suppose that salvation came by the law of Moses; but the law of Moses did serve to strengthen their faith in Christ; and thus they did retain a hope through faith, unto eternal salvation, relying upon the spirit of prophecy, which spake of those things to come."--Alma, xxv, 15, 16.

With this the words of Paul, when speaking on this subject, precisely agree: "But before faith came, we were kept under the law, shut up unto the faith, which should afterwards be revealed. Wherefore the law was our schoolmaster to bring us unto Christ, that we might be justified by faith."--Gal., iii, 23, 24.

The second quotation is:

"Therefore it is expedient that there should be a great and last sacrifice; and then shall there be, or it is expedient that 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."--Alma, x.x.xiv, 13, 14.

But some of those who apostatized from the Nephites and organized churches of their own ceased to keep this law. Such a sect were the Zoramites, of whom it is written:

"Now the Zoramites were dissenters from the Nephites; therefore they had the word of G.o.d preached unto them. But they had fallen into great errors, for they would not observe to keep the commandments of G.o.d, and his statutes, according to the law of Moses; neither would they observe the performances of the church, to continue in prayer and supplication to G.o.d daily, that they might not enter into temptation; yea, in fine, they did pervert the ways of the Lord in very many instances."--Alma, x.x.xi, 8-11.

Shortly after the appearance of the signs that betokened the birth of the Savior at Bethlehem, there arose a few among the Nephites who endeavored "to prove by the Scriptures that it was no more expedient to observe the law of Moses. Now in this thing they did err, having not understood the Scriptures. But it came to pa.s.s that they soon became converted, and were convinced of the error which they were in, for it was made known unto them that the law was not yet fulfilled."--3 Nephi, i, 24, 25.

After His resurrection, Jesus, in His ministrations in the midst of the Nephites, perceiving that they wondered regarding the fulfilment of the law of Moses, said unto the listening mult.i.tude, "Behold, I say unto you that the law is fulfilled that was given unto Moses. Behold, I am he that gave the law, and I am he who covenanted with my people Israel; therefore the law in me is fulfilled, for I have come to fulfil the law; therefore it hath an end. Behold, I do not destroy the prophets, for as many as have not been fulfilled in me, verily I say unto you, shall all be fulfilled. And because I said unto you that old things hath pa.s.sed away, I do not destroy that which hath been spoken concerning things which are to come. For behold, the covenant which I have made with my people is not all fulfilled; but the law which was given unto Moses hath an end in me."--3 Nephi, xv, 4-8.

CHAPTER XV

The Offering of Sacrifice in the Times of the Rest.i.tution of all Things--Teachings of the Prophet Joseph Smith thereon--The Sons of Levi--Malachi's Prophecy--The Dispensation of the Fulness of Times.

It would appear that, when everything shall have been accomplished pertaining or relating to the sacrifice and atonement of the Son of G.o.d, in the time of the rest.i.tution of all things the sons of Levi will offer up an acceptable offering unto the Lord; what this offering will be does not distinctly appear. There are many things a.s.sociated with the final salvation of man, and the working out and accomplishment of the purposes of G.o.d in relation to the human family, which lie yet in the future: the peculiar position which the children will occupy, also the position of the heathen who have died without law, and of those who have been translated, and who it would appear have a specified labor to perform a.s.sociated with their mission to the terrestrial worlds; the letting loose of Satan after the thousand years, and many other things which it is not permitted for us at the present time to comprehend in full. These will all be revealed in the due time of the Lord. The Prophet Joseph makes the following statement with regard to the offerings above referred to:

"Thus we behold the keys of this Priesthood consisted in obtaining the voice of Jehovah, that He talked with him [Noah] in a familiar and friendly manner, that He continued to him the keys, the covenants, the power and the glory with which He blessed Adam at the beginning; and the offering of sacrifice, which also shall be continued at the last time; for all the ordinances and duties that ever have been required by the Priesthood, under the directions and commandments of the Almighty, in any of the dispensations, shall all be had in the last dispensation; therefore all things had under the authority of the Priesthood at any former period, shall be had again, bringing to pa.s.s the restoration spoken of by the mouth of all the holy Prophets; then shall the sons of Levi offer an acceptable sacrifice to tho Lord. See Malachi, iii, 3: 'And he shall sit as a refiner and purifier of silver, and he shall purify the sons of Levi, and purge them as gold and silver, that they may offer unto the Lord.' It will be necessary here to make a few observations on the doctrine set forth in the above quotation, as it is generally supposed that sacrifice was entirely done away when the Great Sacrifice was offered up, and that there will be no necessity for the ordinance of sacrifice in future; but those who a.s.sert this are certainly not acquainted with the duties, privileges, and authority of the Priesthood, or with the Prophets. The offering of sacrifice has ever been connected with and forms a part of the duties of the Priesthood. It began with the Priesthood, and will be continued until after the coming of Christ, from generation to generation. We frequently have mention made of the offering of sacrifice by the servants of the Most High in ancient days, prior to the law of Moses; which ordinances will be continued when the Priesthood is restored with all its authority, power and blessings.

Elijah was the last Prophet that held the keys of this Priesthood, and who will, before the last dispensation, restore the authority and deliver the keys of this Priesthood, in order that all the ordinances may be attended to in righteousness. It is true that the Savior had authority and power to bestow this blessing, but the sons of Levi were too prejudiced. 'And I will send Elijah the Prophet before the great and terrible day of the Lord,' etc., etc. Why send Elijah? Because he holds the keys of the authority to administer in all the ordinances of the Priesthood, and without the authority is given, the ordinances could not be administered in righteousness. It is a very prevalent opinion that the sacrifices which were offered were entirely consumed.

This was not the case; if you read Leviticus, second chapter, second and third verses, you will observe that the priest took a part as a memorial and offered it up before the Lord, while the remainder was kept for the maintenance of the priests, so that the offerings and sacrifices are not all consumed upon the altar, but the blood is sprinkled, and the fat and certain other portions are consumed. These sacrifices, as well as every ordinance belonging to the Priesthood, will, when the Temple of the Lord shall be built, and the sons of Levi be purified, be fully restored and attended to in all their powers, ramifications and blessings. This ever did and will exist when the powers of the Melchizedek Priesthood are sufficiently manifest, else how can the rest.i.tution of all things spoken of by all the holy Prophets be brought to pa.s.s? It is not to be understood that the law of Moses will be established again with all its rites and variety of ceremonies. This has never been spoken of by the Prophets, but those things which existed prior to Moses' day, namely, sacrifice, will be continued. It may be asked by some, What necessity for sacrifice, since the Great Sacrifice was offered? In answer to which, if repentance, baptism and faith existed prior to the days of Christ, what necessity for them since that time? The Priesthood has descended in a regular line from father to son, through their succeeding generations. See Book of Doctrine and Covenants."--History of Joseph Smith, Deseret News, Vol. IV., No. 30.

The remarks of President Joseph Smith are very plain and explicit, and are a strong confirmation of the pa.s.sage he himself refers to, pertaining to the times of the rest.i.tution of all things; which will embrace all systems, doctrines, ordinances, dispensations, and Priesthoods connected with the Church and Kingdom of G.o.d. That there will be a full manifestation of all these things, relating to the various times and dispensations, is a.s.sured; yet, as Joseph Smith has very properly said, the details of those rituals and observances cannot now be fully defined. But as ancient Israel preserved in the Ark of the Covenant memorials of G.o.d's power, goodness and mercy, manifested during the exodus from Egypt, in the two tables of stone and the pot of manna; and of the recognition of the Aaronic Priesthood in Aaron's rod that budded; and as the sword of Laban, the sacred plates already revealed, as well as numerous others yet to be made manifest, and a Urim and Thummim were preserved on this continent; so will there be an exhibition an evidence, a memorial, and an actual manifestation of matters pertaining to laws, ordinances, ceremonies and dispensations, from the commencement of the world to the present time, preserved and manifested in the dispensation that the Lord in His loving kindness has now inaugurated. This will be in accordance with the eternal plans and purposes of G.o.d, and with the rights, ceremonies and ordinances belonging to the Priesthoods of G.o.d in the different ages, pertaining to the organization of this world, the proposed mediation and atonement of the Son of G.o.d, the manifestations and developments of the Melchizedek Priesthood, as the Prophet Joseph has referred to, as well relating to sacrifices in early days as in other matters, the introduction of the Aaronic Priesthood, together with the Ark and the Tabernacle, which we are told were made after the patterns shown unto Moses in the mount--patterns which existed in the heavens; the eternal existence, authority and power of both Priesthoods as connected with G.o.d and administering in time and eternity; the attempts of Satan to overthrow the dynasty, power and authority of Jehovah and his complete failure and discomfiture; exhibiting in a panorama all the leading, prominent details of the creation, atonement, redemption, salvation and exaltation of the world and man, the organization of a new heaven and a new earth, and all the purposes of G.o.d, His plans and ordinances, manifested through the Priesthood from the first inception of the organization of the world to the final consummation, purification and exaltation of the world and its inhabitants, according to the foreknowledge and determinate counsel of the Almighty.

For as these memorials of the atonement were used by the ancient Patriarchs and Prophets to manifest to G.o.d their faith in the plan of redemption and in the coming Redeemer; so will these great types be again introduced as exhibiting the sacrifice of the great ant.i.type, Jesus, the Mediator of the New Covenant, and as a perpetual recognition of the eternal salvation and exaltation wrought out by Him for the human family by the sacrifice of Himself. (See also 3 Nephi, xv, 4-8, previously quoted.)

CHAPTER XVI.

Brief Retrospect of the History of Sacrifice and its Symbolism--The Pa.s.sover and the Lord's Supper--Christ's Relation to both these Ordinances--The Last Supper.