,,the ,,mormon ,,doctrine ,,of ,,deity  
,,the ,,roberts-,,van ,,der ,,donckt    
,,discussion    ,,to ,,which ,,is       
,,added ,a ,,discourse    ,,jesus       
,,christ3 ,,the ,,revelation ,,of ,,god 
,,by ,b4 ,h4 ,,roberts4    ,,also ,a    
,,collection ,,of ,,authoritative       
,,mormon ,,utterances ,,on ,,the ,,being
 ,,and  ,,nature ,,of ,,god4    ,it is  
the first principle of the ,gospel to   
know for a certainty the  character of  
,god2 and to know that we may converse  
with him as one man  converses with     
another4--,joseph ,smith4    ,he who    
possesses a knowledge of ,god1 and a    
knowledge of man1 will not  easily      
commit sin4--,talmud4    ,salt ,lake    
,city1 ,utah4    #aijc4                 
,,preface4    ,in nothing have men so   
far departed from revealed truth as in  
their  conceptions of ,god4 ,therefore1 
when it pleased the ,lord in these last 
days to open again direct communication 
with men1 by a new dispensation  of the 
gospel1 it is not surprising that the   

very first revelation  given was one    
that revealed himself and his ,son      
,jesus ,christ4 ,a  revelation which not
 only made known the being of ,god1 but 
the kind  of a being he is4 ,the        
,prophet ,joseph ,smith1 in his account 
of his first  great revelation1 declares
 that he saw two personages1 resembling 
each other in form and features1 but    
whose brightness and glory defied  all  
description4 ,one of these personages   
addressed the prophet and  said1 as he  
pointed to the other--    ,this is my   
beloved ,son1 hear him4    ,this was the
 revelation with which the work of ,god 
in the last days  began4 ,the revelation
 of ,god1 the ,father2 and of ,god1 the 
,son4 ,they  were seen to be two        
distinct personages4 ,they were like men
 in form2  but infinitely more glorious 
in appearance1 because perfect and      
divine4  ,the ,old ,testament truth was 
reaffirmed by this revelation--,god     
created  man in his own image1 in the   
image of ,god created he him4 ,also the 

truth of the ,new ,testament was        
reaffirmed--,jesus ,christ was shown to 
be  the express image of the ,father's  
person1 hence ,god1 the ,father1 was in 
form like the ,man1 ,christ ,jesus1 who 
is also called the ,son of ,man4        
,again the ,old ,testament truth was    
revealed--,the ,gods said let us  make  
man in our image1 and in our likeness4  
,that is1 more than  one ,god was       
engaged in the work of creation4 ,also  
the truth of the  ,new ,testament was   
again reaffirmed--the ,father and the   
,son are seen to  be two separate and   
distinct persons or individuals2 hence  
the ,godhead  is plural1 a council1     
consisting of three distinct persons1 as
 shown at  the baptism of ,jesus1 and   
throughout the conversations and        
discourses  of ,jesus and his inspired  
apostles4    ,all this1 coming so       
sharply in conflict with the ideas of an
 apostate  ,christendom which had       
rejected the plain anthropomorphism of  
the ,old  and ,new ,testament           

revelations of ,god2 also the scriptural
 doctrine of a  plurality of ,gods1 for 
a false philosophy-created ,god1        
immaterial and  passionless--all this1  
,i say1 could not fail to provoke       
controversy2  for the revelation given  
to ,joseph ,smith challenged the truth  
of the  conception of ,god held by the  
modern world-pagan1 ,jew1 ,mohammedan   
and  ,christian alike4    ,it was not to
 be expected1 then1 that controversy    
could be avoided1  though it has been   
the policy of the ,elders of the ,church
 to avoid  debate as far as             
possible--debate which so often means   
contention1  a mere bandying of         
words--and have trusted in the          
reaffirmation of  the old truths of     
revelation1 accompanied by a humble     
testimony of  their divinity1 to spread 
abroad a knowledge of the true ,god4    
,still1  controversy1 ,i repeat could   
not always be avoided4 ,from the        
beginning1  ,mormon views of ,deity have
 been assailed4 ,they have been         

denounced as  awful blasphemy2 soul     
destroying2 the lowest kind of          
materialism2  destructive of all truly  
religious sentiment2 the worst form of  
pantheism2 the crudest possible         
conception of ,god2 absolutely          
incompatible with spirituality2 worse   
than the basest forms of  idolatry4     
,these are a few of the phrases in which
 ,mormon views of  ,deity have been     
described4 ,defense against these       
attacks has been  rendered necessary    
from time to time2 and whenever ,elders 
of the ,church  of ,jesus ,christ of    
,latter-day ,saints have entered into   
discussions on  the subject of ,deity1  
they have not failed to make it clear   
that the  scriptures sustained their    
doctrine1 although they may not always  
have  been successful in stopping the   
denunciations1 sarcasm1 and ridicule of 
their opponents4 ,this1 however1 is     
matter of small moment1 since making    
clear the truth is the object of        
discussion1 not superior strength in    

denunciation1 bitterness in invective1  
keenness in sarcasm1 or subtilty  in    
ridicule4    ,in the winter and summer  
of #aija1 unusual interest was awakened 
in  ,mormon views of ,deity1 in         
consequence of a series of lectures on  
the subject delivered by a prominent    
sectarian minister of ,salt ,lake       
,city1 and other discourses delivered   
before sectarian conventions of  one    
kind or another held during the summer  
months of the year named4  ,now it so   
happened that for that same year the    
,general ,board of the  ,young ,men's   
,improvement ,associations of the       
,church of ,jesus ,christ of            
,latter-day ,saints had planned a course
 of theological study involving         
consideration of this same subject--the 
being and nature of ,god2  therefore1   
when the ,mutual ,improvement           
,associations of the ,salt ,lake  ,stake
 of ,zion met in conference on the #ahth
 of ,august of that year1 and  the      
writer was invited to deliver an address

 at one of the sessions  of the         
conference1 the time to him seemed      
opportune to set forth as  clearly as   
might be the doctrine of the ,church of 
,christ as to ,god4  ,accordingly the   
discourse1 which makes chapter one in   
this book1 was  delivered4 ,the         
discourse attracted some considerable   
attention1 being  published both in the 
,deseret ,news and ,improvement ,era3 in
 the  latter publication1 in revised    
form4 ,through a copy of this magazine  
the discourse fell into the hands of the
 ,reverend ,c4 ,van ,der ,donckt1 of    
,pocatello1 ,idaho1 a priest of the     
,roman ,catholic ,church2 and he wrote a
  ,reply to it1 which by the courtesy of
 the editors of the ,improvement  ,era  
was published in that magazine1 and now 
appears as chapter two in  this work4   
,it was very generally conceded that    
,rev4 ,van ,der ,donckt's ,reply was  an
 able paper--a view in which ,i most    
heartily concur2 and it had  the        
additional merit of being free from     

offensive personalities or  any         
indulgence in ridicule or sarcasms of   
those principles which the  gentleman   
sought to controvert4 ,some were of     
opinion that the ,rev4  gentleman's     
argument could not be successfully      
answered4 ,this was  a view in which ,i 
did not concur2 for however unequal my  
skill in  debate might be as compared   
with that of the ,rev4 gentleman of the 
,catholic ,church1 ,i had1 and have now1
 supreme confidence in the truth  of the
 doctrines ,i believe and advocate2 and 
,i was sure this advantage  of having   
the truth would more than outweigh any  
want of skill in  controversy on my     
part4 ,in this confidence the ,rejoinder
 was written  and published in the      
,improvement ,era1 and now appears as   
chapter  three in this work4 ,how       
successfully the ,rejoinder meets the   
criticism  upon our doctrines by the    
,rev4 gentleman who wrote the ,reply1   
will1 of  course1 be determined by the  
individual reader4    ,the discourse    

with which this controversy begins      
appears in chapter  one as it did in the
 ,era2 unchanged except by the          
enlargement of  a quotation or two from 
,dr4 ,draper's works1 and ,sir ,robert  
,ball's  writings1 and the addition of  
one or two notes1 with here and there  a
 mere verbal change which in no way     
affects the thought or argument  of the 
discourse1 as ,i recognize the fact that
 any alteration which  would change the 
argument or introduce new matter in the 
discourse1  would be unfair to ,mr4 ,van
 ,der ,donckt4 ,the ,rev4 gentleman's   
,reply is1  of course1 exactly as it    
appeared in the ,improvement ,era for   
,august  and ,september1 #aijb4 ,in the 
,rejoinder ,i have felt more at liberty1
 and  therefore have made some few      
changes in the arrangement of           
paragraphs1  and have here and there    
strengthened the argument1 though even  
in this  division of the discussion the 
changes in the ,era copy are but slight4
    ,in chapter four ,i publish another 

discourse--,jesus ,christ3 the          
,revelation of ,god1 which ,i trust will
 emphasize and render even more  clear  
than my first discourse the belief of   
the ,church that ,jesus  ,christ is the 
complete and perfect revelation of      
,god2--that such as  ,jesus ,christ is1 
,god is4    ,in chapters five1 six1     
seven and eight is a collection of      
utterances  from our sacred scriptures1 
and from some of the prophets in the    
,church1 on the doctrine of ,deity1     
which ,i may say without reserve will   
be found extremely valuable to the      
student of this great subject2  and     
these passages are so arranged as to    
make clear the fact that  our doctrines 
on the subject of ,deity are today what 
they have been  from the commencement2  
and while there may have been an        
unfolding of  the doctrines1 an         
enlargement of our understanding of     
them1 there is  nothing in our doctrines
 on ,deity today but what was germinally
 present  in that first great revelation

 received by the ,prophet ,joseph       
,smith1 in  which ,god made himself     
known once more to a prophet1 who knew  
him1 as  ,moses did1 face to face--as a 
man knows his friend4    ,b4 ,h4        
,roberts4    ,salt ,lake ,city1         
,december1 #aijc4        ,,contents4    
,,chapter ,i4    ,,the ,,mormon         
,,doctrine ,,of ,,deity4    ,form of    
,god4    ,the ,oneness of ,god4    ,the 
,plurality of ,gods4    ,the ,future    
,possibilities of ,man4      ,,chapter  
,,ii4    ,,reply ,,to ,,elder ,,roberts'
 ,,mormon ,,view ,,of ,,deity1 ,,by     
,,rev4 ,c4 ,,van ,,der  ,,donckt1 ,,of  
,,the ,,catholic ,,church1 ,,pocatello1 
,,idaho4    ,philosophical ,proofs of   
,god's ,simplicity or ,spirituality4    
,man ,can ,never ,become as ,god4       
,the ,unity of ,god4      ,,chapter     
,,iii4    ,a ,,rejoinder ,,to ,,rev4 ,c4
 ,,van ,,der ,,donckt',s ,,reply4       
,the ,form of ,god4    ,of ,god ,being  
,invisible4    ,of the ,incarnation of  
the ,son of ,god4    ,mr4 ,van ,der     

,donckt's ,philosophical ,proofs of the 
,form and ,nature of  ,god4    ,of ,mr4 
,van ,der ,donckt's ,premise4    ,of the
 ,doctrine of ,god's ,simplicity ,being 
of ,pagan ,rather than of  ,christian   
,origin4    ,of ,jesus ,christ ,being   
,both ,premise and ,argument ,against   
,mr4 ,van ,der  ,donckt's ,philosophical
 ,argument4    ,more of ,mr4 ,van ,der  
,donckt's ,philosophy4    ,mr4 ,van ,der
 ,donckt's ,contrast ,between ,man and  
,god4    ,behold1 the ,man has ,become  
as ,one of ,us4    ,of the ,unity of    
,god4    ,of the ,father ,alone ,being  
,god4    ,of the ,oneness of the        
,father1 ,son and ,holy ,ghost4 ,is it  
,physical  ,identity8    ,of the ,lord  
our ,god ,being ,one ,god4    ,of our   
,revelations ,from ,god ,being ,local4  
,of ,god ,being ,one in a ,generic      
,sense4    ,of ,god1 the ,spirit of the 
,gods4    ,concluding ,reflections4     
,,chapter ,,iv4    ,,jesus ,,christ3    
,,the ,,revelation ,,of ,,god           
,beliefs in ,india and ,egypt4    ,the  

,religion of ,china4    ,religion in    
,northern ,europe4    ,gods of the      
,greeks and ,romans4    ,epicureans4    
,the ,stoics4    ,the ,jews4    ,god    
,revealed to the ,world in the ,person  
of ,jesus ,christ4    ,evidence of      
,christ's ,divinity from the            
,scriptures4    ,jesus ,christ is called
 ,god in the ,scriptures4    ,jesus     
,declares ,himself to be ,god1 the ,son 
of ,god4    ,jesus ,christ to be        
,worshiped1 ,hence ,god4    ,jesus      
,christ ,equal with ,god the ,father1   
,hence ,god4    ,the ,character of ,god 
,revealed in the ,life of ,jesus        
,christ4    ,the ,humility of ,god4     
,the ,obedience of ,god4    ,the        
,patience of ,god ,under ,temptation4   
,the ,compassion and ,impartiality of   
,god4    ,god's ,treatment of ,sinners4 
,the ,severity of ,god4    ,god         
,completely ,revealed ,through ,christ4 
,,chapter ,v4    ,a ,,collection ,,of   
,,passages ,,from ,,mormon ,,works1     
,,setting ,,forth ,,mormon  ,,views ,,of

 ,,deity4    ,the ,father and the ,son  
are ,represented as ,distinct ,persons1 
and also as  being in the ,form of ,men1
 in the ,first ,vision of the ,prophet  
of the ,new  ,dispensation4    ,the     
,doctrine of the ,godhead ,according to 
the ,book of ,mormon4    ,the ,doctrines
 of the ,godhead and ,man ,according to 
the ,book of ,abraham4    ,the ,godhead 
,according to the ,doctrine and         
,covenants4    ,the ,mormon ,doctrine of
 ,deity as ,set ,forth in the           
,discourses of the  ,prophet ,joseph    
,smith and ,early ,church ,publications4
    ,the ,king ,follett ,sermon1 ,april 
#g1 #ahdd4    ,the ,discourse of ,june  
#af1 #ahdd4    ,use of the word ,elohim4
    ,omnipresence of ,god4              
,,chapter ,,vi4    ,,the ,,prophet      
,,joseph ,,smith',s ,,views ,,in        
,,relation ,,to ,,man ,,and ,,the       
,,priesthood4    ,adam and ,his         
,relation to the ,inhabitants of the    
,earth4    ,the ,living ,god4           
,materiality4      ,,chapter ,,vii4     

,,discourses ,,on ,,deity ,,and ,,man4  
,i4 ,president ,brigham ,young4    ,,ii4
 ,elder ,orson ,pratt4      ,,chapter   
,,viii4    ,i ,,know ,,that ,,my        
,,redeemer ,,lives4    ,president       
,joseph ,f4 ,smith on the ,mormon       
,doctrine of ,deity4    ,gift of the    
,holy ,ghost4    ,jesus the ,father of  
this ,world4    ,glorious ,possibilities
 of ,man4    ,man to ,become ,like      
,christ4    ,personal ,testimony4       
,,the ,,mormon ,,doctrine ,,of          
,,deity4,a    ,footnote ,a3 ,a lecture  
originally delivered before the         
conference of  the ,mutual ,improvement 
,associations of the ,salt ,lake ,stake 
of ,zion1  ,august #ah1 #aija4          
,,chapter ,i4    ,i4    ,,form ,,of     
,,god4    ,,my brethren and sisters1    
there are two things which conjoin to   
make  this conference of the ,young     
,men's and ,young ,women's ,improvement 
,associations of ,salt ,lake ,stake of  
,zion an interesting occasion4 ,one is  
the approaching working season of the   

,young ,men's ,associations4 ,they  will
 this winter take up a course of study  
in ,mormon doctrine--the  first         
principles of the ,gospel1 or at least1 
some of those principles2  and a large  
division of the ,manual which has been  
prepared for their  use will deal with  
the subject of the ,godhead4 ,for this  
reason ,i  thought the time opportune to
 call attention to some of the doctrinal
  features pertaining to this subject4  
,the ,prophet ,joseph ,smith made this  
important statement3 ,it is the first   
principle of the ,gospel to know  for a 
certainty the character of ,god2 then he
 added something which  to some ears is 
a little offensive--and to know that we 
may converse  with him1 as one man      
converses with another4 ,on the same    
occasion1  he also said3 ,god himself   
was once as we are now1 and is an       
exalted  man1 and sits enthroned in     
yonder heavens4,a ,since1 then1 to know 
the character of ,god is one of the     
first principles of the ,gospel1 the    

subject of the ,godhead is given a      
prominent place in the ,manual for our  
,young ,men's ,associations during the  
coming season4 ,this is one thing  which
 makes this conference an interesting   
occasion4    ,footnote ,a3 ,history of  
,joseph ,smith3 ,millennial ,star1 ,vol4
 xxiii1 p4  #bdf4    ,another thing     
which contributes to the interest of    
this conference1 and  also to this      
subject of the ,godhead1 is the         
attention which of late  has been given 
to what is called the ,mormon view of   
,god by sectarian  ministers among us4  
,the interest found expression in a     
course of  lectures during the past few 
months by one of the prominent ministers
  of ,salt ,lake ,city1,a and also in a 
discourse delivered by another  minister
 before the ,teachers' association of   
the ,utah ,presbytery1,b in  which      
certain strictures were offered         
concerning our doctrine of ,god4  ,it   
will perhaps be well to read the report 
of what in substance was  said on that  

occasion by the reverend gentleman who  
thought proper to  take up this subject 
before that association4 ,i read from   
the synopsis  of his discourse published
 in one of the morning papers3          
,footnote ,a3 ,this was ,rev4 ,alfred   
,h4 ,henry1 ,pastor ,first ,m4 ,b4      
,church4    ,footnote ,b3 ,this was ,dr4
 ,paden of the ,presbyterian church1    
,august #af1  #aija4          ,at this  
point ,dr4 ,paden made his address1     
first taking up some      of the        
standard writings on ,mormon doctrine   
and reading from      them the ideas of 
,god as incorporated in the ,mormon     
faith4 ,he      read from the ,catechism
 in relation to the ,godhead1 wherein it
 is      stated that there are not only 
more ,gods than one1 but that ,god      
is a being of parts1 with a body like   
that of a man4 ,he then read      from  
the ,doctrine and ,covenants1 where it  
is stated that the words      of the    
priesthood are the words of ,god4 ,after
 calling attention      to the material 

view of ,god as set forth in these      
teachings1 the      speaker said that he
 thought he could see a tendency towards
 a      more spiritual idea of ,god     
among the younger and more enlightened  
members of the dominant church1 and     
noticed this in the writings      of    
,dr4 ,talmage especially4 ,referring to 
the ,adam-,god idea1 the      speaker   
said that he had not investigated it    
much1 but thought that      the ,mormon 
,church was ashamed of such an idea4 ,he
 placed special      stress on the idea 
that when men attempted to give ,god a  
human      form they fashioned him after
 their own weaknesses and frailties4    
,a carnal man1 he said1 had a carnal    
,god1 and a spiritual man a             
spiritual ,god4 ,the teaching of a      
material ,god1 said he1 and of a        
plurality of ,gods1 ,i think is         
heathenish4 ,the material conception    
of ,god is the crudest possible         
conception4    ,i take it that we may   
classify under three heads the          

complaints here  made against us with   
reference to the doctrine of ,deity4    
,first1 we believe that ,god is a being 
with a body in form like man's2  that he
 possesses body1 parts and passions2    
that in a word1 ,god is an  exalted1    
perfected man4    ,second1 we believe in
 a plurality of ,gods4    ,third1 we    
believe that somewhere and some time in 
the ages to come1  through development1 
through enlargement1 through            
purification until  perfection is       
attained1 man at last1 may become like  
,god--a ,god4    ,i think these three   
complaints may be said to cover the     
whole ground  of what our reverend      
critics regard as our error in doctrine 
on the  subject of ,deity4    ,the task 
before me1 on this occasion1 is to take 
this subject and  present to you what in
 reality the ,church of ,jesus ,christ  
of ,latter day  ,saints teaches with    
reference to the ,godhead4    ,very     
naturally1 one stands in awe of the     
subject1 so large it is1 and  so sacred 

it is4 ,one can only approach it with   
feelings of reverential  awe1 and with a
 deep sense of his own inability to     
grasp the truth  and make it plain to   
the understandings of men4 ,in the      
presence of  such a task1 one feels like
 invoking the powers divine to aid him  
in  his undertaking2 and paraphrasing   
,milton a little1 one could well cry    
aloud1 what in me is dark1 illumine2    
what low1 raise and support1 that  to   
the height of this great argument ,i may
 justify to men the faith we  hold of   
,god4    ,here let me say that we are   
dependent upon that which ,god has been 
pleased to reveal concerning himself for
 what we know of him4 ,today1  as in    
olden times1 man cannot by searching    
find out ,god4,a ,while it  is true that
 in a certain sense the heavens declare 
his glory1 and  the firmament showeth   
his handiwork1 and proclaim to some     
extent his  eternal power and ,godhead1 
yet nothing absolutely definite with    
respect  of ,god may be learned from    

those works of nature4 ,i will narrow   
the  field still more1 and say that such
 conceptions of ,god as we entertain    
must be in harmony with the doctrines of
 the ,new ,testament on this  subject2  
for accepting as we do1 the ,new        
,testament as the word of  ,god--at     
least1 as part of it--any modern        
revelation which we may claim  to       
possess must be in harmony with that    
revelation4 ,consequently1 on  this     
occasion1 all we have to do is to       
consider the ,new ,testament  doctrine  
with reference to the ,godhead4 ,this1  
,i believe1 will simplify  our task4    
,footnote ,a3 ,job ii3#g4    ,start we  
then with the teachings of the ,lord    
,jesus ,christ4 ,it is  to be observed  
in passing that ,jesus himself came with
 no abstract  definition of ,god4       
,nowhere in his teachings can you find  
any argument  about the existence of    
,god4 ,that he takes for granted2       
assumes as  true2 and from that basis   
proceeds as a teacher of men4 ,nay more2

 he  claims ,god as his ,father4 ,it is 
not necessary to quote texts in proof   
of this statement2 the ,new ,testament  
is replete with declarations  of that   
character4 ,what may be of more         
importance for us at the  present moment
 is to call attention to the fact that  
,god himself also  acknowledged the     
relationship which ,jesus claimed4 ,most
 emphatically  did he do so on the      
memorable occasion of the baptism of    
,jesus in the  river ,jordan4 ,you      
remember how the scriptures1 according  
to ,matthew1  tell us that as ,jesus    
came up out of the water from his       
baptism1 the  heavens were opened1 and  
the ,spirit of ,god descended like a    
dove upon  him2 and at the same moment1 
out of the stillness came the voice of  
,god1 saying1 ,this is my beloved ,son1 
in whom ,i am well pleased4 ,on  another
 occasion the ,father acknowledges the  
relationship--at the  transfiguration of
 ,jesus in the mount1 in the presence of
 three of his  apostles1 ,peter and     

,james and ,john1 and the angels ,moses 
and ,elias4  ,the company was           
overshadowed by a glorious light1 and   
the voice of  ,god was heard to say of  
,jesus1 ,this is my beloved ,son2 hear  
him4  ,of this the apostles in          
subsequent years testified1 and we have 
on  record their testimony4 ,so that the
 existence of ,god the ,father1 and  the
 relationship of ,jesus to him1 is most 
clearly shown in these  scriptures4 ,but
 ,jesus himself claimed to be the ,son  
of ,god1 and in this  connection there  
is clearly claimed for him divinity1    
that is to say1  ,godship4 ,let me read 
to you a direct passage upon that       
subject2 it is  to be found in the      
gospel according to ,st4 ,john1 and     
reads as follows3          ,in the      
beginning was the ,word1 and the ,word  
was with ,god1 and the      ,word was   
,god4 99 99 99 ,and the ,word was made  
flesh1 and dwelt among      us1 7and we 
beheld his glory1 the glory as of the   
inly begotten of      the ,father7 full 

of grace and truth4,a    ,footnote ,a3  
,john #a4    ,the identity between      
,jesus of ,nazareth--the ,word made     
flesh--and the  ,word that was with ,god
 from the beginning1 and that was ,god1 
is  so clear that it cannot possibly be 
doubted4 ,so the ,son is ,god1 as well  
as the ,father is ,god4 ,other evidences
 go to establish the fact that  ,jesus  
had the ,godlike power of creation4 ,in 
the very passage ,i have  just read1 it 
is said3          ,all things were made 
by him that is1 by the ,word1 who is    
,jesus2      and without him was not    
anything made that was made4 ,in him was
      life2 and the life was the light  
of men4,a    ,footnote ,a3 ,verses #c1  
#d4    ,one other scripture of like     
import1 but perhaps even more emphatic  
than  the foregoing1 is that saying of  
,paul's in the epistle to the ,hebrews3 
,god1 who at sundry times and in divers 
manners spake in time past      unto the
 fathers by the prophets1 hath in these 
last days spoken      unto us by his    

,son1 whom he hath appointed heir of all
 things1 by      whom also he made the  
worlds4,a    ,footnote ,a3 ,heb4 #a3a-c4
    ,not only one world1 but many       
worlds1 for the word is used in the     
plural ,so that we find that the ,son of
 ,god was ,god the ,father's agent  in  
the work of creation1 and that under the
 ,father's direction he  created many   
worlds4 ,there can be no question then  
as to the divinity1  the ,godship1 of   
,jesus of ,nazareth1 since he is not    
only ,god the ,son1  but ,god the       
,creator also--of course under the      
direction of the ,father4    ,again1 the
 ,holy ,ghost is spoken of in the       
scriptures as ,god4 ,i think1           
perchance1 the clearest verification of 
that statement is to be found  in       
connection with the circumstance of     
,ananias and his wife attempting  to    
deceive the apostles with reference to  
the price for which they had  sold a    
certain parcel of land they owned1 which
 price they proposed  putting into the  

common fund of the ,church2 but         
selfishness asserted  itself1 and they  
concluded to lie as to the price of the 
land1 and only  consecrate a part to the
 common fund ,it was an attempt to get  
credit  for a full consecration of what 
they possessed1 on what was a partial   
dedication of their goods4 ,they        
proposed to live a lie1 and to tell one 
if necessary to cover the lie they      
proposed to live4 ,when ,ananias stood  
in the presence of the apostles1 ,peter 
put this very pointed question  to him3 
,why hath ,satan filled thine heart to  
lie to the ,holy ,ghost8 99  99 99 ,thou
 hast not lied unto men1 but unto       
,god4,a ,to lie to the ,holy  ,ghost is 
to lie to ,god1 because the ,holy ,ghost
 is ,god4 ,and frequently  in the       
,scriptures the ,holy ,spirit is spoken 
of in this way4    ,footnote ,a3 ,acts  
#e4    ,these three1 the ,father1 ,son1 
and the ,holy ,ghost1 it is true1 are   
spoken of in the most definite manner as
 being ,god2 but the distinction  of one

 from the other is also clearly marked  
in the scriptures4 ,take  that          
circumstance to which ,i have already   
alluded--the baptism of  ,jesus4 ,there 
we may see the three distinct           
personalities most clearly4  ,the ,son  
coming up out of the water from his     
baptism2 the heavens  opening and the   
,holy ,spirit descending upon him2 while
 out of heaven  the voice of ,god is    
heard saying1 ,this is my beloved ,son1 
in whom ,i  am well pleased4 ,here three
 ,gods are distinctly apparent4 ,they   
are  seen to be distinct from each      
other4 ,they appear simultaneously1 not 
as  one1 but as three1 each one doing a 
different thing1 so that however        
completely they may be one in spirit1 in
 purpose1 in will1 they are  clearly    
distinct as persons--as individuals4    
,in several instances in the scriptures 
these three personages are  accorded    
equal dignity in the ,godhead4 ,an      
example is found in the  commission     
which ,jesus gave to his disciples after

 his resurrection1  when he sent them   
out into the world to preach the gospel 
to all  nations4 ,he stood in the       
presence of the eleven1 and said3       
,all power is given unto me in heaven   
and in earth4 ,go ye1 therefore      and
 teach all nations1 baptizing them in   
the name of the ,father1      and of the
 ,son1 and of the ,holy ,ghost4,a       
,footnote ,a3 ,matt4 #bh3ah-bj4    ,each
 of the three is here given equal       
dignity in the ,godhead4 ,again1 in  the
 apostolic benediction3          ,may   
the grace of our ,lord ,jesus ,christ1  
the love of ,god1 and the      communion
 of the ,holy ,ghost be with you all4   
,in one particular1 at least1 ,jesus    
came very nearly exalting the  ,holy    
,ghost to a seeming superiority over the
 other personages in the  ,godhead2 for 
he said3          ,all manner of sin and
 blasphemy shall be forgiven unto men2  
but the      blasphemy against the ,holy
 ,ghost shall not be forgiven unto men4 
,and whosoever speaketh a word against  

the ,son of ,man1 it shall be           
forgiven him3 but whosoever speaketh    
against the ,holy ,ghost1 it      shall 
not be forgiven him1 neither in this    
world1 neither in the      world to     
come4,a    ,footnote ,a3 ,matt4         
#ab3ca1cb4    ,i take it1 however1 that 
this seeming superior dignity accorded  
to  the ,holy ,ghost by the ,son of     
,god1 is owing to the nature of the     
third  personage in the ,trinity1 and   
the kind of testimony he can impart unto
  the soul of man because of his being a
 personage of spirit--a testimony  that 
is better than the seeing of the eye1   
more sure than the hearing  of the ear1 
because it is spirit testifying to      
spirit--soul communing  with soul--it is
 the soul of ,god imparting to the soul 
of man2 and if  men1 after receiving    
that ,witness from ,god shall blaspheme 
against him1  farewell hope of          
forgiveness for such a sin1 in this     
world or in the  world to come6         
,these three personages then are of     

equal dignity in the ,godhead1          
according to the teachings of the ,new  
,testament1 which teachings1 ,i  pray   
you keep in mind1 we most heartily      
accept4    ,this simple ,christian      
teaching respecting the ,godhead1 gave  
birth to  what in ecclesiastical history
 is called ,the ,apostles' ,creed4 ,a   
vague  tradition hath it that before the
 ,apostles dispersed to go into the     
world to preach the gospel they         
formulated a creed with respect of the  
,church's belief in ,god4 ,whether that 
tradition be true or not1 ,i do not     
know1 and for matter of that1 it makes  
little difference4 ,suffice it to  say  
that the so-called ,apostles' ,creed1   
for two centuries expressed  the faith  
of the early ,christians upon the       
question of ,god4 ,it stands  as        
follows3          ,i believe in ,god1   
the ,father1 ,almighty2 and in ,jesus   
,christ1 his      only ,begotten ,son1  
our ,lord1 who was born of the ,virgin  
,mary by the      ,holy ,ghost1 was     

crucified under ,pontius ,pilate1       
buried1 arose from      the dead on the 
third day1 ascended to the heavens1 and 
sits at the      right hand of the      
,father1 whence he will come1 to judge  
the living      and the dead2 and in the
 ,holy ,ghost4    ,this was the first   
formulated ,christian creed upon the    
subject of the  ,godhead1 so far as     
known2 and the ancient saints were      
content to allow  this expression of    
their belief to excite their reverence  
without  arousing their curiosity as to 
the nature of ,god4 ,happy1 perhaps1    
for this world1 certainly it would have 
contributed to the honor of             
ecclesiastical history1 had this simple 
formula of the ,new ,testament  doctrine
 respecting ,god been allowed to stand  
sufficient until it  should please ,god 
to raise the curtain yet a little more  
and give  definite revelation with      
respect of himself and especially of his
 own  nature4 ,but this did not satisfy 
the so-called ,christians at the close  

of the third and the beginning of the   
fourth century4 ,by a succession  of    
most bitter and cruel persecutions1 the 
great1 strong characters  among the     
,christians by that time had been       
stricken down2 and1 as some  of our     
historians record it1 only weak and     
timorous men were left  in the church to
 grapple with the rising power of       
science1 falsely  so-called4,a ,for a   
long time the paganization of the       
,christian  religion had been going on4 
,the men who esteemed themselves to be  
philosophers must needs corrupt the     
simple truth of the ,apostles'  ,creed  
respecting the three persons of the     
,godhead1 by the false  philosophies of 
the orient1 and the idle speculations of
 the ,greeks2  until this simple        
expression of ,christian faith in ,god  
was changed from  what we find it in the
 ,apostle's ,creed to the ,athanasian   
,creed1  and those vain philosophizings 
and definitions which have grown out of 
it1 and which reduce the dignity of the 

,godhead to a mere vacuum--to  a being  
impersonal1 incorporeal1 without body1  
without parts1  without passions2 and ,i
 might add also1 without sense or reason
 or any  attribute--an absolute         
nonentity1 which they placed in the seat
 of ,god1  and attempted to confer upon 
this conception divine powers1 clothe it
  with divine attributes1 and give it   
title1 knee and adoration--in a  word1  
divine honors6    ,footnote ,a3 ,see    
,mosheim's ,eccl4 ,hist4 ,cent4 iv4 bk4 
ii1 ch4 i1 7note47    ,let us now       
consider the form of ,god4 ,in those    
scriptures which take us  back to the   
days of creation1 when ,god created the 
earth and all things  therein--,god is  
represented as saying to someone3       
,let us make man in our image1 after our
 likeness4 99 99 99 ,so ,god            
created man in his own image1 in the    
image of ,god created he him1      male 
and female created he them4    ,now1 if 
that were untouched by philosophy1 ,i   
think it would not be  difficult to     

understand4 ,man was created in the     
image and likeness of  ,god4 ,what idea 
does this language convey to the mind of
 man1 except  that man1 when his        
creation was completed1 stood forth the 
counterpart  of ,god in form8 ,but our  
philosophers have not been willing to   
let it  stand so4 ,they will not have   
,god limited to any form4 ,they will not
  have him prescribed by the extensions 
of his person to some line or  other of 
limitation4 ,no2 he must needs be in his
 person1 as well as  in mind or spirit1 
all-pervading1 filling the universe1    
with a center  nowhere1 with a          
circumference everywhere4 ,we must      
expand the person  of ,god out until it 
fills the universe4 ,and so they tell us
 that  this plain1 simple1              
straightforward language of ,moses1     
which says  that man was created in the 
image of ,god--and which everybody can  
understand--means1 not the image of     
,god's personality1 but ,god's moral    
image6 ,man was created in the moral    

image of ,god1 they say4    ,it is      
rather refreshing in the midst of so    
much nonsense that is  uttered upon this
 subject1 in order to hide the truth and
 perpetuate  the false notions of a     
paganized ,christianity1 to find now and
 then a  ,christian scholar who rises   
out of the vagaries of modern           
,christianity  and proclaims the        
straightforward truth4 ,let me read to  
you the words  of such an one--the ,rev 
,dr4 ,charles ,a4 ,briggs2 and this note
 will  be found in the ,manual that your
 ,improvement ,associations will use    
the coming winter4 ,it may be said1 of  
course1 by our ,presbyterian  friends1  
that ,dr4 ,briggs is a heretic2 that he 
has been cast out of  their church4     
,grant it2 but with open arms1 he has   
been received by  the ,episcopal church1
 and ordained into its priesthood2 and  
has an  influence that is considerable  
in the ,christian world1 notwithstanding
  the door of the ,presbyterian church  
was shut in his face4 ,but however      

heretical ,dr4 ,briggs' opinions may be 
considered by his former  ,presbyterian 
brethren1 his scholarship at least      
cannot be challenged4  ,speaking of man 
being formed in the image and likeness  
of ,god1 he says3          ,some        
theologians refer the form to the higher
 nature of man that      is1 to that    
moral image in likeness of which it is  
supposed      man was created2 but there
 is nothing in the text or context to   
suggest such an interpretation4 ,the    
context urges us to think      of the   
entire man as distinguished from the    
lower forms of      creation1--that     
which is essential to man1 and may be   
communicated      by descent to his     
seed4--,the bodily form cannot be       
excluded from      the representation4,a
    ,footnote ,a3 ,messianic ,prophecy1 
p4 #gj4    ,i say it is rather          
refreshing to hear one speak like that  
whose  scholarship1 at least1 is above  
all question4 ,and yet still another    
voice2 and this time from one who stands

 high in scientific circles1  one who   
has written a work on the ,harmony of   
the ,bible and ,science1  which is a    
most valuable contribution to that      
branch of literature4 ,the  gentleman ,i
 speak of is a ,fellow of the ,royal    
,astronomical ,society1 and  principal  
of the ,college at ,highbury ,new ,park1
 ,england4 ,on this subject  of man     
being created in the image of ,god1 he  
says3    ,i think the statement that man
 was made in the ,divine image is       
intended  to be more literal than we    
generally suppose2 for judging from what
 we  read throughout the scriptures1 it 
seems very clear that our ,lord1 as     
well as the angels1 had a bodily form   
similar to that of man1 only far  more  
spiritual and far more glorious2 but    
which1 however1 is invisible  to man    
unless special capabilities of sight are
 given him1 like that  experienced by   
,elisha's servant when1 in answer to the
 prophet's  prayer1 he saw the heavenly 
hosts surrounding the city of ,dothan4  

,after discussing this question at some 
length1 and bringing to bear  upon it   
numerous ,biblical illustrations1 this  
celebrated man--,dr4  ,samuel           
,kinns--whose scientific and scholarly  
standing ,i have already  referred to1  
speaks of the effect of this belief upon
 man1 and thus  concludes his statement 
on that head3          ,i am sure if a  
man would only consider a little more   
the divinity      of his human form1 and
 would remember that ,god has indeed    
created      him in his own image1 the  
thought would so elevate and refine him 
that he would feel it his duty to       
glorify ,god in his body as well      as
 in his spirit4    ,but1 as a matter of 
fact1 ,i care not a fig for the         
statements of  either learned divines or
 scientists on this subject2 for the    
reason  that we have higher and better  
authority to which we can appeal--the   
scriptures4 ,and here ,i pass by that   
marvelous appearance of ,god unto       
,abraham in the plains of ,mamre1 when  

three men came into his tent1  one of   
whom was the ,lord1 who conversed with  
him1 and partook of his  hospitality1   
and disclosed to him his intention with 
reference to the  destruction of ,sodom 
and ,gomorrah4,a    ,footnote ,a3 ,gen4 
#ah4    ,i pass by also that marvelous  
revelation of ,god to ,joshua1 when     
,joshua  drew near to ,jericho and saw a
 person in the form of a man standing   
with sword in hand4 ,joshua approached  
him and said3 ,art thou for us1  or for 
our adversaries8 ,nay1 replied the      
person1 but as captain of  the host of  
the ,lord am ,i now come4 ,and ,joshua  
bowed himself to the  very earth in     
reverence1 and worshiped that august    
warrior4 ,do not tell  me that it was an
 angel2 for had it been an angel1 the   
divine homage  paid by ,israel's grand  
old warrior would have been forbidden4  
,do you  not remember the time when     
,john1 the beloved disciple1 stood in   
the  presence of an angel and awed by   
the glory of his presence he bowed  down

 to worship him1 and how the angel      
quickly caught him up and said3  ,see   
thou do it not2 for ,i am thy           
fellow-servant1 and of thy brethren  the
 prophets1 and of them which keep the   
sayings of this book3 worship  ,god6,b  
,the fact that this personage before    
whom ,joshua bowed to the  earth        
received without protest divine worship 
from him1 proclaims  trumpet-tongued    
that he indeed was ,god4 ,furthermore1  
he bade ,joshua to  remove the shoes    
from his feet1 for even the ground on   
which he stood  was holy4    ,footnote  
,a3 ,joshua #e3ac1ad4    ,footnote ,b3  
,rev4 #bb3h1i4 ,also ,rev4 #ai3aj4    ,i
 also pass by that marvelous vision     
given of the ,son of ,god to the  pagan 
king of ,babylon4 ,this king had cast   
the three ,hebrew children  into the    
fiery furnace1 and lo6 before his       
startled vision were four  men walking  
about in the furnace1 and1 said he1 the 
form of the  fourth is like the ,son of 
,god4,a ,i pass by1 ,i say1 such        

incidents as  these1 and come to more   
important testimony4    ,footnote ,a3   
,dan4 #c3be4    ,the great ,apostle to  
the ,gentiles writing to the ,colossian 
saints1  speaks of the ,lord ,jesus     
,christ1 in whom we have redemption     
through  his blood1 even the forgiveness
 of sins1 as being in the image of the  
invisible ,god4,a ,again1 writing to the
 ,hebrew saints1 and speaking of        
,jesus1 he says3    ,footnote ,a3 ,col4 
#a3ae4          ,who being the          
brightness of his the ,father's glory1  
and the      express image of his the   
,father's person1 and upholding all     
things by the word of his power1 when he
 had by himself purged our      sins1   
sat down on the right band of the       
,majesty on high4    ,footnote ,a3 ,heb4
 #a3a1b4    ,in the face of these       
scriptures1 will anyone who believes in 
the ,bible  say that it is blasphemy to 
speak of ,god as being possessed of a   
bodily  form8 ,we find that the ,son of 
,god himself stood among his fellows a  

man1 with all the limitations as to his 
body which pertain to man's  body2 with 
head1 trunk1 and limbs2 with eyes1 mouth
 and ears2 with  affections1 with       
passions2 for he exhibited anger as well
 as love in  the course of his ministry2
 he was a man susceptible to all that   
man  could suffer1 called by way of     
pre-eminence the man of sorrows1 and    
one acquainted with grief2 for in       
addition to his own1 he bore yours  and 
mine1 and suffered that we might not    
suffer if we would obey his  gospel4    
,and yet we are told that it is         
blasphemy to speak of ,god as  being in 
human form--that it is heathenism4 ,in  
passing1 let me call  your attention to 
the fact that our sectarian friends are 
pretending to  the use of gentle phrases
 now4 ,they do not propose to hurt our  
feelings  at all by harshness4 ,we are  
to be wooed by gentle methods4 ,and yet 
they  denounce a sacred article of our  
faith as heathenism4 ,i think if we     
were to use such language with reference

 to them1 or their creeds1 they  could  
not commend it for its gentleness4      
,but ,i have a text to propose to them3 
,what think ye of ,christ8    ,i suppose
 that thousands of sermons every year   
are preached from that  text by         
,christian ministers4 ,and now ,i       
arraign them before their  favorite     
text1 and ,i ask them1 ,what think ye of
 ,christ8 ,is he ,god8  ,yes4 ,is he    
man8 ,yes--there is no escaping it4 ,his
 resurrection and the  immortality of   
his body as well as of his spirit that  
succeeds his  resurrection is a reality4
 ,he himself attested it in various     
ways4 ,he  appeared to a number of the  
apostles1 who1 when they saw him1 were  
seized with fright1 supposing they had  
seen a spirit2 but he said unto  them1  
,why are ye troubled8 ,and why do       
thoughts arise in your hearts8  ,behold 
my hands and my feet1 that it is ,i     
myself3 handle me and see2  for a spirit
 hath not flesh and bones1 as ye see me 
have4,a ,then1  in further attestation  

of the reality of his existence1 as if  
to put  away all doubt1 he said1 ,have  
ye here any meat8 ,and they brought him 
some broiled fish and honeycomb1 and he 
did eat before them4 ,think of  it6 ,a  
resurrected1 immortal person actually   
eating of material food6 ,i  wonder that
 our spiritually-minded friends do not  
arraign him for such  a material act as 
that after his resurrection6 ,a ,scotch 
,presbyterian  is particularly zealous  
for a strict observance of the ,sabbath4
 ,one  who was a little liberal in his  
views of the law pertaining to the      
,sabbath was once arguing with an       
orthodox brother on the subject1 and    
urged that even ,jesus so far bent the  
law pertaining to the ,sabbath  that he 
justified his disciples in walking      
through the fields of corn  on the      
,sabbath1 and rubbing the ears of corn  
in their hands1 blowing  away the chaff1
 and eating the corn4 ,o weel1 says     
,donald1 mebbe  the ,lord did that2 but 
it doesna heighten him in my opeenion4  

,and so  this resurrected1 second       
personage of the ,godhead ate material  
food  after his resurrection2 but ,i    
take it that the fact does not heighten 
him in the opinion of our ultra         
spiritually-minded folk4 ,it comes in   
conflict1 undoubtedly1 with their       
notions of what life ought to be  after 
the resurrection4    ,footnote ,a3 ,luke
 #bd3cf-ci4    ,footnote ,b3 ,luke      
#bd3da-dc4    ,but not only did he do   
this1 but with his resurrected hands he 
prepared a meal on the sea shore for his
 own disciples1 and invited  them to    
partake of the food which he with his   
resurrected hands had  provided4,a      
,moreover1 for forty days he continued  
ministering to his  disciples after his 
resurrection1 eating and drinking with  
them2,b and  then1 as they gathered     
together on one occasion1 lo6 he        
ascended from  their midst1 and a cloud 
received him out of their sight4        
,presently  two personages in white     
apparel stood beside them and said3 ,ye 

men of  ,galilee1 why stand ye gazing up
 into heaven8 ,this same ,jesus1 which  
is taken up from you into heaven1 shall 
so come in like manner as ye  have seen 
him go into heaven4,c ,what6 ,with his  
body of flesh and  bones1 with the marks
 in his hands and in his feet8 ,shall he
 come  again in that form8 ,the old     
,jewish prophet1 ,zechariah1 foresaw    
that  he would4 ,he describes the time  
of his glorious coming1 when his        
blessed1 nail-pierced feet shall touch  
the ,mount of ,olives again1 and  it    
shall cleave in twain1 and open a great 
valley for the escape of the  distressed
 house of ,judah1 sore oppressed in the 
siege of their great  city ,jerusalem4  
,we are told that ,they shall look upon 
him whom they  have pierced1 and they   
shall mourn for him as one mourneth for 
his only  son1 and one shall look upon  
him in that day and shall say1 ,what are
  these wounds in thy hands and in thy  
feet8 and he shall answer1 ,these  are  
the wounds that ,i received in the house

 of my friends4,d    ,footnote ,a3 ,john
 #ba3i-ac and ,acts #aj3da4    ,footnote
 ,b3 ,acts #aj3ca1 and ,acts #a3b1c4    
,footnote ,c3 ,acts #a3aa4    ,footnote 
,d3 ,zech4 the #abth1 #acth1 and #adth  
chapters4    ,what think ye of ,christ8 
,is he ,god8 ,yes4 ,is he man8 ,yes1    
,will that  resurrected1 immortal1      
glorified man ever be distilled into    
some  bodiless1 formless essence1 to be 
diffused as the perfume of a rose  is   
diffused throughout the circumambient   
air8 ,will he become an  impersonal1    
incorporeal1 immaterial ,god1 without   
body1 without parts1  without passions8 
,will it be8 ,can it be8 ,what think ye 
of ,christ8  ,is he ,god8 ,yes4 ,is he  
an exalted man8 ,yes2 in the name of all
 the  ,gods1 he is4 ,then why do        
sectarian ministers arraign the faith of
 the  members of the ,church of ,jesus  
,christ of ,latter-day ,saints because  
they believe and affirm that ,god is an 
exalted man1 and that he has a  body1   
tangible1 immortal1 indestructible1 and 

will so remain embodied  throughout the 
countless ages of eternity8 ,and since  
the ,son is in the  form and likeness of
 the ,father1 being1 as ,paul tells1 in 
the express  image of his the ,father's 
person--so1 too1 the ,father ,god is a  
man  of immortal tabernacle1 glorified  
and exalted3 for as the ,son is1 so     
also is the ,father1 a personage of     
tabernacle1 of flesh and of bone as     
tangible as man's1 as tangible as       
,christ's most glorious1 resurrected    
body4    ,,ii4    ,,the ,,oneness ,,of  
,,god4    ,there are some expressions of
 scripture to consider which speak of   
the  oneness of ,god4 ,speaking of the  
question which agitated the early       
,christian ,church about eating meats   
which had been offered to idols1  ,paul 
says3 ,we know that an idol is nothing  
in the world1 and that  there is none   
other ,god but one4,a ,moreover1 ,jesus 
himself made this  strange remark--that 
is1 strange until one understands it3 ,i
 and my  ,father are one2 and so much   

one are they that he said3 ,he that hath
  seen me hath seen the ,father4 99 99  
99 ,believest thou not that ,i am in    
the ,father1 and the ,father in me8 the 
words that ,i speak unto you ,i  speak  
not of myself2 but the ,father that     
dwelleth in me1 he doeth the  works4    
,believe me that ,i am in the ,father1  
and the ,father in me4,b  ,consequently 
our philosophers1 especially those who  
lived when the  present ,christian      
creeds concerning ,god were forming1    
thought that by  some legerdemain or    
other they must make the three          
,gods--the ,father1  the ,son1 and the  
,holy ,ghost--just one person--one      
being2 and therefore  they set their    
wits at work to perform the operation4  
,footnote ,a3 ,i ,cor4 #h3d4            
,footnote ,b3 ,john #ad4    ,let us seek
 out some reasonable explanation of the 
language used4 ,i  refer again to the   
passage ,i just quoted from the writings
 of ,paul  with reference to there being
 none other ,god but one4 ,immediately  

following what ,i read on that point    
comes this language3          ,for      
though there be that are called ,gods1  
whether in heaven or in      earth 7as  
there be ,gods many1 and ,lords many74  
,but to us there is      but one ,god1  
the ,father1 of whom are all things1 and
 we in him2 and      one ,lord1 ,jesus  
,christ1 by whom are all things1 and we 
by him4,a    ,footnote ,a3 ,i ,cor4     
#h3d-f4    ,now ,i begin to understand4 
,to us1 that is1 pertaining to us1 there
  is but one ,god4 ,just as to the      
,english subject there is but one       
sovereign1 so to us there is but one    
,god4 ,but that no more denies  the     
existence of other ,gods than the fact  
that to the ,englishman there  is but   
one sovereign denies the existence of   
other rulers over other  lands4 ,while  
declaring that to us there is but one   
,god1 the passage  also plainly says    
that there be ,gods many and ,lords     
many1 and it is a  mere assumption of   
the sectarian ministers that reference  

is made only  to heathen gods4          
,again1 we shall find help in the       
following passage in the #adth chapter  
of ,john3          ,at that day ye shall
 know that ,i am in the ,father1 and ye 
in me1      and ,i in you4    ,observe  
this last scripture1 ,i pray you4 ,i in 
you1 and ye in me1  as well as ,jesus   
being in the ,father4 ,this oneness     
existing between  ,god the ,father and  
,god the ,son can amount to nothing more
 than this3  that ,jesus was conscious  
of the indwelling presence of the       
,spirit of  the ,father within him1     
hence he spoke of himself and his       
,father as  being one1 and the ,father  
within him doing the works4 ,but mark   
you1 not  only are the disciples to know
 that the ,father is in him1 that is1 in
  ,christ1 and that ,jesus is in the    
,father1 but the disciples also are to  
be in ,jesus4 ,in what way8 ,jesus      
himself has furnished the explanation4  
,when the solemn hour of his trial drew 
near1 and the bitter cup was to  be     

drained to the very dregs1 ,jesus sought
 ,god in secret prayer1 and in  the     
course of that prayer he asked for      
strength of the ,father1 not only  for  
himself1 but for his disciples also4 ,he
 said3          ,and now ,i am no more  
in the world1 but these referring to his
      disciples are in the world1 and ,i
 come to thee4 ,holy ,father1 keep      
through thy name those whom thou hast   
given me1 that they may be      one1 as 
we are4,a    ,footnote ,a3 ,john #ag4   
,now ,i begin to see this mystery of    
oneness4 ,what does he mean when he     
prays that the disciples that ,god had  
given him should be one1 as he  and the 
,father are one8 ,think of it a moment1 
and while you are doing  so ,i will read
 you this3          ,neither pray ,i for
 these alone1 but for them also which   
shall      believe on me through their  
word2 that they all may be one3 as      
thou1 ,father1 art in me1 and ,i in     
thee1 that they also may be one      in 
us4,a    ,footnote ,a3 ,john #ag4       

,does that mean that the persons of all 
these disciples1 whose  resurrection and
 individual immortality he must have    
foreknown1 shall  all be merged into one
 person1 and then that one fused into   
him1 or he  into that one1 and then the 
,father consolidated into the oneness of
 the  mass8 ,no2 a thousand times1 no1  
to such a proposition as that4 ,but as  
,jesus found the indwelling ,spirit of  
,god within himself1 so he would  have  
that same ,spirit indwelling in his     
disciples1 as well as in those  who     
should believe on him through their     
testimony1 in all time to come2  and in 
this way become of one mind1 actuated by
 one will4 ,it must have  been thoughts 
such as these that prompted ,paul to say
 to the ,ephesians3          ,for this  
cause ,i bow my knees unto the ,father  
of our ,lord ,jesus      ,christ1 of    
whom the whole family in heaven and     
earth is named1      that he would grant
 you1 according to the riches of his    
glory1 to      be strengthened with     

might by his spirit in the inner man3   
that      ,christ may dwell in your     
hearts by faith2 that ye1 being rooted  
and      grounded in him1 may be able to
 comprehend with all saints what is     
the breadth1 and length1 and depth1 and 
height2 and to know the      love of    
,christ1 which passeth knowledge1 that  
ye might be filled      with all the    
fullness of ,god4,a    ,footnote ,a3    
,eph4 #h3ad-ai4    ,so then1 this       
oneness is not a oneness of persons1 not
 a oneness  of individuals1 but a       
oneness of mind1 of knowledge1 of       
wisdom1 of  purpose1 of will1 that all  
might be uplifted and partake of the    
divine  nature1 until ,god shall be all 
in all4 ,this is the explanation of the 
mystery of the oneness both of the      
,godhead and of the disciples for  which
 ,jesus prayed4    ,,iii4    ,,the      
,,plurality ,,op ,,gods4    ,there are  
several other items in this branch of   
the subject that would  be of interest  
to discuss2 but ,i must pay a little    

attention to the  indictment brought    
against us by sectarian ministers on the
 question of  a plurality of ,gods4     
,we have already shown that the ,father1
 the ,son1 and the ,holy ,ghost are     
three separate and distinct persons1    
and1 so far as personality is           
concerned1 are three ,gods4 ,their      
oneness consists in being possessed  of 
the same mind2 they are one1 too1 in    
wisdom1 in knowledge1 in will  and      
purpose2 but as individuals they are    
three1 each separate and  distinct from 
the other1 and three is plural4 ,now1   
that is a long way  on the road towards 
proving the plurality of ,gods4 ,but1 in
 addition to  this1 ,i would like to    
know from our friends--the critical     
sectarian  ministers who complain of    
this part of our faith--the meaning of  
the  following expressions1 carefully   
selected from the scriptures3    ,the   
,lord your ,god is ,god of ,gods1 and   
,lord of ,lords4 ,that is from          
,moses4,a    ,footnote ,a3 ,deut4       

#aj3ag4    ,the ,lord ,god of ,gods1 the
 ,lord ,god of ,gods1 he knoweth1 and   
,israel he  shall know4 ,that is from   
,joshua4,a    ,footnote ,a3 ,josh4      
#bb3bb4    ,o give thanks unto the ,god 
of ,gods6 99 99 ,o give thanks to the   
,lord of  ,lords6 ,that is ,david4,a    
,footnote ,a3 ,psalm #acg3b1c4    ,and  
shall speak marvelous things against the
 ,god of ,gods4 ,that is  ,daniel4,a    
,footnote ,a3 ,daniel #aa3cf4    ,the   
,lamb shall overcome them3 for he is    
,lord of ,lords1 and ,king of  ,kings4  
,that is the beloved disciple of        
,jesus--,john the ,revelator4,a         
,footnote ,a3 ,rev4 #ag3ad4    ,had ,i  
taken such expressions from the lips of 
the pagan kings or false  prophets who  
are sometimes represented as speaking in
 the scriptures1  you might question the
 propriety of making such quotations in 
support  of the doctrine ,i teach2 but  
since these expressions come from       
prophets  and recognized servants of    
,god1 ,i ask those who criticize our    

faith in  the matter of a plurality of  
,gods to explain away those expressions 
of  the scriptures4 ,furthermore1 there 
is ,paul's language1 in his letter  to  
the ,corinthians1 already quoted1 where 
he says1 that there be ,gods  many and  
,lords many1 whether in heaven or in    
earth4 ,had his expression  been        
confined to those that are called gods  
in earth it is possible  that there     
might be some good ground for claiming  
that he had reference  to the heathen   
gods1 and not true ,gods2 but he speaks 
of those that  are ,gods in heaven as   
well as gods in earth4 ,right in line   
with this  idea is the following passage
 from the ,psalms of the ,prophet       
,david3  ,god standeth in the           
congregation of the mighty2 he judgeth  
among the  ,gods4,a ,these1 undoubtedly1
 are the ,gods in heaven to whom ,paul  
alludes1 among whom the ,god referred to
 stands2 among whom he judges4  ,this is
 no reference to the heathen gods1 but  
to the ,gods in heaven1  the true ,gods4

    ,footnote ,a3 ,psalm #hb3a4    ,in  
this same ,psalm1 too1 is the passage   
which seems to introduce some  telling  
evidence from the ,lord ,jesus ,christ  
himself1 viz3 ,i have  said ye are      
,gods1 and all of you are the children  
of the ,most ,high4  ,you remember how  
on one occasion the ,jews took up stones
 to stone  ,jesus1 and he called a halt 
for just a moment1 for he wanted to     
reason  with them about it4 ,he said3   
,many good works have ,i shown you from 
the ,father2 for which of      these    
works do ye stone me8    ,their answer  
was3          ,for a good work we stone 
thee not2 but for blasphemy2 and because
      that thou1 being a man1 makest    
thyself ,god4    ,what an opportunity   
here for ,jesus to teach them that there
 was but one  ,god6 ,how easily too1 had
 he been so disposed1 he could have     
explained  about his human nature and   
his divine nature1 and shown to them    
the distinction2 for these words have   
become part of the phraseology  of      

,christian polemics4 ,but he did not do 
that4 ,on the contrary1 he  affirmed the
 doctrine of a plurality of ,gods4 ,he  
said to them3          ,is it not       
written in your law1 ,i said1 ,ye are   
,gods8 ,if he called      them ,gods1   
unto whom the word of ,god came1 and the
 scripture      cannot be broken2 say ye
 of him1 whom the ,father hath          
sanctified      and sent into the world1
 ,thou blasphemest2 because ,i said1 ,i 
am the      ,son of ,god8 ,if ,i do not 
the works of my ,father1 believe me not4
 ,but      if ,i do1 though ye believe  
not me1 believe the works4    ,higher   
authority on this question cannot be    
quoted than the ,son of ,god  himself4  
,while there is much more that could and
 doubtless ought to be  said on that    
branch of the subject1 ,i must leave it 
here1 because ,i  have still another    
matter to present to you1 on another    
branch of the  subject2 and that is1 our
 belief that there is a possibility1    
through  development1 through growth1   

through doing what ,jesus admonished his
  disciples to do--,be ye perfect1 even 
as your ,father in heaven is            
perfect--that the sons of ,god1         
somewhere and some time1 may rise to  a 
dignity that the ,father and our ,elder 
,brother have already attained  unto4   
,,iv4    ,the ,future ,possibilities for
 ,man4    ,is there any doubt about men 
being the sons of ,god8 ,if ,i thought  
there  was any in your minds1 ,i would  
like to read to you the words of an     
authority upon this question4 ,paul1 in 
speaking of the unknown ,god to  whom   
the ,athenians had erected an altar1    
said to them3          ,god that made   
the world and all things therein 99 99  
99 hath made      of one blood all      
nations of men for to dwell on all the  
face of      the earth1 and hath        
determined the times before appointed   
and the      bounds of their habitation2
 that they should seek the ,lord1 if    
haply they might feel after him1 and    
find him1 though he be not far      from

 every one of us3 for in him we live1   
and move1 and have our      being2 as   
certain also of your own poets have     
said1 ,for we are also      his         
offspring4 ,forasmuch then as we are the
 offspring of ,god1 we      ought not to
 think that the ,godhead is like unto   
gold1 or silver1      or stone1 graven  
by art and man's device4,a    ,footnote 
,a3 ,acts #ag3bd-bi4    ,why ought they 
not to think that the ,godhead is like  
unto gold or  silver1 graven by art and 
man's device8 ,because the very divinity
  within them1 their own kinship with   
,god1 ought to have taught them  better 
than to bow down to images of wood and  
stone1 the creation of  man's hands4 ,ye
 are the offspring of ,god1 said the    
apostle4 ,and  ,david1 as quoted a      
moment ago1 said3 ,i have said3 ,ye are 
,gods1 and  all of you are children of  
the ,most ,high4 ,upon which passage1 it
 must  be remembered1 ,jesus fixed the  
seal of his approval1 as shown a moment 
ago1 where he quotes it in controversy  

with the ,jews4    ,is it a strange and 
blasphemous doctrine1 then1 to hold that
 men at  the last shall rise to the     
dignity that the ,father has attained8  
,is it  heathenish to believe that the  
offspring shall ultimately be what the  
parent is8 ,my soul1 ,i wonder why men  
at all conscious of the marvelous       
powers within themselves should question
 this part of our faith4 ,think  for a  
moment what progress a man makes within 
the narrow limits of this  life4 ,regard
 him as he lies in the lap of his       
mother1 a mere piece of  organized1 red 
pulp--a new-born babe6 ,there are eyes1 
indeed1 that may  see1 but cannot       
distinguish objects2 ears that may hear1
 but cannot  distinguish sounds2 hands  
as perfectly fashioned as yours or mine1
  but helpless1 withal2 feet and limbs1 
but they are unable to bear the  weight 
of his body1 much less walk4 ,there lies
 a man in embryo1 but  helpless4 ,and   
yet1 within the span of three score     
years and ten1 by the  marvelous working

 of that wondrous power within that     
little mass of  pulp1 what a change may 
be wrought6 ,from that helpless babe may
 arise  one like ,demosthenes or        
,cicero1 or ,pitt1 or ,burke1 or ,fox1  
or ,webster1  who shall compel listening
 senates to hear him1 and by his master 
mind dominate their intelligence and    
their will1 and compel them to  think in
 channels that he shall mark out for    
them4 ,or from such a babe  may come a  
,nebuchadnezzar1 or an ,alexander1 or a 
,napoleon1 who shall  found empires or  
give direction to the course of history4
 ,from such a  beginning may come a     
,lycurgus1 a ,solon1 a ,moses1 or a     
,justinian1 who  shall give             
constitutions and laws to kingdoms1     
empires and republics1  blessing happy  
millions unborn in their day1 and direct
 the course of  nations along paths of  
orderly peace and virtuous liberty4     
,from the  helpless babe may come a     
,michael ,angelo1 who from some crude   
mass of  stone from the mountain side   

shall work out a heaven-born vision that
  shall hold the attention of men for   
generations1 and make them wonder  at   
the ,god-like powers of man that has    
created an all but living and  breathing
 statue4 ,or a ,mozart1 a ,beethoven1 or
 a ,handel1 may come from  the babe1 and
 call out from the silence those        
melodies and the richer  harmonies that 
lift the soul out of its present narrow 
prison house and  give it fellowship for
 a season with the ,gods4 ,out from that
 pulp-babe  may arise a master mind who 
shall seize the helm of the ship of     
state1  and give to a nation course and 
direction through troublesome times1    
and anchor it at last in a haven of     
peace1 prosperity and liberty2  crown it
 with honor1 too1 and give it a proud   
standing among the  nations of the      
earth2 while he1 the savior of his      
country1 is followed  by the            
benedictions of his countrymen4    ,and 
all this may be done by a man in this   
life6 ,nay1 it has been done1  between  

the cradle and the grave--within the    
span of one short life4  ,then what may 
not be done in eternity by one of these 
,god-men8 ,remove  from his path the    
incident of death2 or1 better yet1      
contemplate him as  raised from the     
dead2 and give to him in the full       
splendor of manhood's  estate1          
immortality1 endless existence1 what may
 we not hope that he  will accomplish8  
,what limits can you venture to fix as  
marking the  boundary of his            
development1 of his progress8 ,are there
 any limits that  can be conceived8 ,why
 should there be any limits thought of8 
,grant  immortality to man and ,god for 
his guide1 what is there in the way of  
intellectual1 moral1 and spiritual      
development that he may not aspire  to8 
,if within the short space of mortal    
life there are men who rise up  out of  
infancy and become masters of the       
elements of fire and water  and earth   
and air1 so that they well-nigh rule    
them as ,gods1 what may  it not be      

possible for them to do in a few        
hundreds or thousands of  millions of   
years8 ,what may they not do in         
eternity8 ,to what heights of  power and
 glory may they not ascend8    ,it is   
idle today to ask men to be satisfied   
with the old sectarian  notions of man's
 future life1 where at best he is to be 
but one  of a minstrelsy twanging harps 
and singing to the glory of an          
incorporeal1 bodiless1 passionless1     
immaterial incomprehensible ,god4  ,such
 conceptions of existence no longer     
satisfy the longings of the  intelligent
 or spiritual-minded man4,a    ,footnote
 ,a3 ,on this subject ,sir ,robert      
,ball1 the great ,english  astronomer   
and man of science1 and who is feelingly
 spoken of as a  man with singular      
capacity for popularizing science       
without debasing  it--has the following 
passage3          ,the popular notion   
that man1 once escaped from the         
confinement of      the body1 does      
nothing except sit on a cloud and sing  

psalms to the      glory of a ,god1     
whose glory is so perfect without him   
that he was      content when man was   
not in being1 rests upon no evidence1   
whether      of reason or revelation1   
and seems to us derived either from     
man's long experience of overtoil and   
misery and his enjoyment1               
therefore1 of their absence1 or from the
 inherent ,asiatic dislike      of      
exertion4 ,why should we not work       
forever as well as now8 ,if man      can
 live again1 and grow in that new life1 
and exert himself to      carry out the 
always hidden1 but necessarily          
magnificent purpose of      the         
,creator1 then indeed1 his existence may
 have some importance1      and the     
insignificance of his place of origin be
 forgotten4 ,for he      has an inherent
 quality which does not belong1 so far  
as the mind      can see what must      
always remain partially dark1 even the  
,divine2      he is capable of effort1  
and in the effort and through the       

effort1      not only of growing greater
 than before1 but of adding force to an 
inanimate thing like his own body4 ,what
 if that power of effort      should be 
slowly aggrandized until man1 now a     
little higher than      the monkey1     
became a really great being8 7,self     
,culture for      ,march1 #ahii47       
,growth1 enlargement1 expansion for his 
whole nature1 as he recognizes  that    
nature in its intellectual1 moral1      
spiritual and social demands1  are what 
his soul calls for2 and the systems of  
theology that rise not  to the level of 
these hopes are unworthy man's          
attention4    ,keep these thoughts in   
mind for a moment1 ,i pray you4 ,that   
is1 remember  the powers in man1 what he
 has attained to in this life1 and what 
it is  conceivable for him to attain    
unto after the resurrection of the dead1
  when death shall have been removed    
from his pathway4 ,keep this in mind1   
while ,i bring to bear on the theme     
under consideration another line of     

facts4    ,let us consider1 just for a  
moment1 and in a very simple manner1 the
  universe in which man lives4 ,and let 
us start with what we know1 and  keep   
well within those lines4 ,first of all1 
then1 as to the earth  itself3 ,thanks  
to the knowledge man now has respecting 
the earth it is  no longer regarded as  
the center of the universe1 around which
 revolve  sun and moon and stars1 that  
in the ages of darkness were thought to 
have been created for the sole purpose  
of giving light by day and by  night to 
the earth4 ,no2 man has learned the true
 relation of the earth  to these other  
objects in the universe4 ,he knows that 
the earth is but  one of a number of    
planets--one of a group of eight major  
planets1  and a larger number of minor  
ones1 that revolve regularly around the 
sun--and one of the smallest of the     
group of major planets at that4         
,outside of this group of planets1 with 
whose motions and laws man has  become  
familiar1 is a vast host of what are    

called fixed stars2 that  is1 stars that
 apparently have no motion1 but which   
really do move1  only their orbits are  
so immense that man with the unaided eye
 can  not discern their movements--hence
 we call them fixed stars4,a ,our       
astronomers have learned that these     
fixed stars are not like the  planets   
which move in their orbits about our    
sun1 but1 on the contrary1  are like the
 sun itself1 self-luminous bodies1 and  
doubtless like the  sun the center of   
opaque planetary groups2 or at least we 
may say that  reasoning from analogy1   
that is regarded as a very probable     
fact4    ,footnote ,a3 ,to the          
unassisted eye1 the stars seem to       
preserve the  same relative positions in
 the celestial sphere generation after  
generation4 ,if ,job1 ,hipparchus1 or   
,ptolemy should again look upon  the    
heavens1 he would1 to all appearance see
 ,aldebaran1 ,orion1 and  the ,pleiades 
exactly as he saw them thousands of     
years ago1 without  a single star being 

moved from its place4 ,but the refined  
methods of  modern astronomy1 in which  
the telescope is brought in to measure  
spaces absolutely invisible to the eye1 
have shown that this seeming            
unchangeability is not real1 but that   
the stars are actually in motion1  only 
the rate of change is so slow that the  
eye would not1 in most  cases1 notice it
 for thousands of years4 ,in ten        
thousand years1 quite  a number of      
stars1 especially the brighter ones1    
would be seen to have  moved1 while it  
would take a hundred thousand years to  
introduce a very  noticeable change in  
the aspect of the constellations4       
7,newcomb's  ,astronomy1 pp4 #dfd-e47   
,sir ,robert ,ball in speaking of these 
worlds and the probability of  their    
being inhabited says3          ,we know 
of the existence of thirty millions of  
stars or suns1 many      of them much   
more magnificent than the one which     
gives light to      our system4 ,the    
majority of them are not visible to the 

eye1 or      even recognizable by the   
telescope1 but sensitized photographic  
plates--which are for this purpose eyes 
that can stare unwinking      for hours 
at a time--have revealed their existence
 beyond all      doubt or question1     
though most of them are almost          
inconceivably      distant1 thousands or
 tens of thousands of times as far off  
as our      sun4 ,a telegraphic message1
 for example1 which would reach the sun 
in eight minutes1 would not reach some  
of these stars in eighteen      hundred 
years4 ,the human mind1 of course1 does 
not really conceive      such distances1
 though they can be expressed in formula
 which the      human mind has devised1 
and the bewildering statement is from   
one      point of view singularly       
depressing4 ,it reduces so greatly the  
probable importance of man in the       
universe4 ,it is most improbable1       
almost impossible1 that these great     
centers of light should have      been  
created to light up nothing1 and as they

 are far too distant      to be of use  
to us1 we may fairly accept the         
hypothesis that      each one has a     
system of planets around it like our    
own4 ,taking      an average of only ten
 planets to to each sun1 that hypothesis
      indicates the existence1 within   
the narrow range to which human         
observation is still confined1 of at    
least three hundred millions      of    
separate worlds1 many of them doubtless 
of gigantic size1 and it      is nearly 
inconceivable that those worlds can be  
wholly devoid of      living and        
sentient beings upon them4 ,granting the
 to us impossible      hypothesis that  
the final cause of the universe is      
accident1 a      fortuitous concourse of
 self-existent atoms1 still the accident
      which produced thinking beings    
upon this little and inferior      world
 must have frequently repeated itself3  
while if1 as we hold1      there is a   
sentient ,creator1 it is difficult to   
believe1 without      a revelation to   

that effect1 that he has wasted such    
glorious      creative power upon mere  
masses of insensible matter4 ,god cannot
      love gases4 ,the high probability1
 at least1 is that there are            
millions of worlds--for1 after all1 what
 the sensitized paper sees      must be 
but an infinitesimal fraction of the    
whole--occupied by      sentient        
beings4,a    ,footnote ,a3 ,self        
,culture for ,march1 #ahii4    ,on this 
subject ,richard ,a4 ,proctor1 in his   
,other ,worlds ,than ,ours1  also       
remarks3          ,to sum up what we    
have learned so far from the study of   
the starry      heavens--we see that1   
besides our sun there are myriads of    
other      suns in the immensity of     
space2 that these suns are large and    
massive bodies capable of swaying by    
their attraction systems of      worlds 
as important as those which circle      
around our own sun2 that      these suns
 are formed of elements similar to those
 which constitute      our own sun1 so  

that the worlds which circle round them 
may be      regarded as in all          
probability similar in constitution to  
this      earth2 and that from these    
suns all forms of force which we know   
to be necessary to the existence of     
organized beings on our earth      are  
abundantly emitted4 ,it seems reasonable
 to conclude that these      suns are   
girt round by dependent systems of      
worlds4 ,though we      cannot1 as in   
the case of the solar system1 actual see
 such worlds1      yet the mind presents
 them before us1 various in size1       
various      in structure1 infinitely   
various in their physical condition and 
habitudes4,a    ,footnote ,a3 ,other    
,worlds ,than ,ours1 p4 #bdj4    ,with  
the unaided eye there is ordinarily     
within the range of our vision  some    
five or six thousand of these fixed     
stars4 ,with the aid of the  telescope1 
however1 there is brought within the    
range of man's vision  between forty and
 fifty millions of fixed stars2 with the

 probability  existing that all these1  
as well as those fixed stars of         
sufficient  magnitude to be within the  
range of our unaided vision1 are1 like  
our  own sun1 the centers of groups of  
opaque planets1 which1 because they  are
 opaque1 cannot be seen by us4 ,but this
 is but the beginning of the  story of  
the universe4 ,immense as are the       
numbers of fixed stars to  which ,i have
 called attention1 and their distances  
so great that in  some cases it would   
take a ray of light a million years to  
reach us  from them1 though light moves 
through space at such speed that it will
  travel some eight times around the    
earth in a single second--immense1  ,i  
say1 as are these numbers of fixed stars
 revealed to man by the  telescope1 they
 are after all but as the first street  
lamps of  ,god's great universe--but a  
few of the motes in ,god's sunbeam4 ,let
 me  explain4 ,you have seen a ray of   
sunlight dart into a room through the   
half drawn curtains1 and have observed  

that it reveals the existence  of       
innumerable motes floating about in the 
sunbeam4 ,you know that if  the sunbeam 
should shift into another part of the   
room it will reveal  the existence of   
motes in that part of the room          
also--millions of  them4 ,so you know   
that the atmosphere in the whole room is
 filled  with such motes2 that the      
atmosphere in every room in your house  
is  in the same condition--that is1     
filled with motes2 so all the rooms  in 
all the houses of your friends1 or in   
the city2 so also the whole             
circumambient air of the whole earth4   
,well1 what man has discovered in  space
 pertaining to the existence of fixed   
stars--great1 selfluminous  bodies1     
unquestionably the centers of planetary 
systems the same as  our sun is--all    
this1 ,i say1 is but as the sunbeam     
revealing the  existence of a few of the
 motes that exist in some little corner 
of a  room3 for out on the farthest edge
 of space explored by man's vision      

aided by the most powerful helps he can 
devise1 man in contemplation  can stand 
and conceive of still greater stretches 
of space filled by  still more numerous 
suns1 the centers of planetary systems1 
than has  yet come within the range of  
his vision4 ,and standing thus in the   
midst  of the universe1 he begins to    
comprehend that great truth uttered by  
,joseph ,smith when he contemplated the 
creations of the ,gods3 ,there  is no   
space where there is no kingdom created 
world1 and there is  no kingdom where   
there is no space1 either a greater or a
 lesser  space4,a ,but this is beside   
the subject4    ,footnote ,a3 ,doc4     
,cov4 sec4 #hh3cf1cg4    ,what ,i want  
you to do is to think how small and     
insignificant this  earth of ours is1   
even in comparison with some of the     
planets of  our own system1 some of     
which are hundreds of times larger than 
our  earth4,a ,and then the sun1 the    
center of the system1 itself--what a    
speck it is in the universe6 ,though    

outweighing the combined mass of  all   
the planets of which he is the center   
seven hundred and thirty  times over1   
still he is but a point in the universe6
 ,to quote the words  of an eminent     
author3    ,footnote ,a3 ,the planet    
,jupiter1 for example1 has a diameter of
 about  #he1jjj miles1 while the earth's
 diameter is but about #h1jjj miles4 ,in
  volume ,jupiter exceeds our earth     
about #a1cjj times1 while in mass it    
exceeds it #bac times4 7,see ,newcomb's 
,astronomy1 p4 #cci47          ,as there
 are other globes like our earth1 so1   
too1 there are      other worlds like   
our solar system4 ,there are            
self-luminous suns      exceeding in    
number all computation4 ,the dimensions 
of this earth      pass into nothingness
 in comparison with the dimensions of   
the      solar system1 and that system1 
in its turn1 is only an invisible       
point if placed in relation with the    
countless hosts of other      systems   
which form1 with it1 clusters of stars4 

,our solar system1      far from being  
alone in the universe1 is only one of an
 extensive      brotherhood1 bound by   
common laws and subject to like         
influences4      ,even on the very verge
 of creation1 where imagination might   
lay the      beginning of the realms of 
chaos1 we see unbounded proofs of order1
      a regularity in the arrangement of
 inanimate things1 suggesting      to us
 that there are other intellectual      
creatures like us1 the      tenants of  
those islands in the abysses of space4  
,though it may      take a beam of light
 a million of years to bring to our view
 those      distant worlds1 the end is  
not yet4 ,far away in the depths of     
space      we catch the faint gleams of 
other groups of stars like our own4     
,the finger of a man can hide them in   
their remoteness4 ,their vast           
distances from one another have dwindled
 into nothing4 ,they and      their     
movements have lost all individuality2  
the innumerable suns      of which they 

are composed blend all their collected  
lights into      one pale milky glow4   
,thus extending our view from the earth 
to the solar system1 from      the solar
 system to the expanse of the group of  
stars to which we      belong1 we behold
 a series of gigantic nebular creations 
rising      up one above another1 and   
forming greater and greater colonies of 
worlds4 ,no numbers can express them1   
for they make the firmament      a haze 
of stars4 ,uniformity1 even though it be
 the uniformity of      magnificence1   
tires at last1 and we abandon the       
survey1 for our      eyes can only      
behold a boundless prospect and         
conscience tells us      our own        
unspeakable insignificance4,a           
,footnote ,a3 ,draper's ,intellectual   
,development of ,europe1 vol4 #b1 p4    
#bib4    ,and the earth itself1 then1   
what of that8 ,what an insignificant    
thing  it is in the creations of ,god6  
,with all its islands and continents1   
its  rivers1 lakes and mighty oceans2   

its mountains and its valleys2 its      
towns1 cities and all the tribes of men1
 together with all their hopes  and     
fears and petty ambitions--all is but a 
mote in ,god's sunbeam--less  than a    
single grain of sand on the sea shore6  
,what ,i want to ask in the light of    
these reflections is this3 ,is it  such 
a wonderful thing to believe that at the
 last1 one of ,god's sons  shall preside
 over this little earth as the          
,god-president or ,god of it8  ,that our
 ,father ,adam1 the ,grand ,patriarch of
 our race--the ,ancient  of             
,days--,michael1 the ,archangel--give   
him what title you will out  of the many
 which are his--is it so hard to believe
 that he will  eventually attain to the 
dignity of the governorship of this     
earth1  when it is redeemed and         
sanctified and becomes one of the       
glorified  spheres of ,god8    ,some of 
the sectarian ministers are saying that 
we ,mormons are  ashamed of the doctrine
 announced by ,president ,brigham ,young

 to the  effect that ,adam will thus be 
the ,god of this world4 ,no1 friends1 it
 is  not that we are ashamed of that    
doctrine4 ,if you see any change come   
over our countenances when this doctrine
 is named1 it is surprise1              
astonishment1 that any one at all       
capable of grasping the largeness and   
extent of the universe--the grandeur of 
existence and the possibilities  in man 
for growth1 for progress1 should be so  
lean of intellect1 should  have such a  
paucity of understanding1 as to call it 
in question at  all4 ,that is what our  
change of countenance means--not shame  
for the  doctrine ,brigham ,young       
taught4    ,i feel that ,i must have    
wearied you with so long a discourse2 ,i
 know  very well ,i have wearied myself2
 and yet ,i am loth to quit this        
splendid field for thought4 ,the        
subject1 and our conception of it1  must
 ever be grander than it is within our  
ability to express4 ,it is  beyond our  
power to grasp it and make it plain in  

words1 ,i can see in  this ,mormon      
doctrine of ,god the highest            
spirituality that the mind  of man is   
capable of grasping4 ,if our sectarian  
friends think1 that in  us there is any 
drifting away from the teachings of our 
prophets upon  this subject1 any shadow 
of turning1 and that we of modern days  
are  growing more spiritual than were   
they1 it is not that we are changing1   
or leaving the old moorings of our      
faith2 but it is because they           
themselves are giving a little more     
careful attention to our doctrines1  and
 begin to catch their first sight of the
 grand spirituality which  all the while
 has pervaded our belief in the ,gods   
and their government1  and the heights  
of glory to which men--the offspring of 
the ,gods--may  finally attain4         
,,chapter ,,ii4    ,,reply ,,to ,,elder 
,,roberts' ,,mormon ,,views ,,of        
,,deity1,a ,,by ,,rev4 ,c4 ,,van ,,der  
,,donckt1 ,,of ,,the ,,catholic         
,,church1 ,,pocatello1 ,,idaho4         

,footnote ,a3 ,the following note       
preceded ,rev4 ,van ,der ,donckt's      
reply1  when published in the           
,improvement ,era3 ,in the first two    
numbers of  the present volume of the   
,era1 an article on the ,characteristics
  of the ,deity from a ',mormon' ,view  
,point1 appeared from the pen of  ,elder
 ,b4 ,h4 ,roberts4 ,it was natural that 
ministers of the ,christian             
denominations should differ from the    
views there expressed4 ,shortly  after  
its appearance1 a communication was     
received from ,reverend ,van  ,der      
,donckt1 of the ,catholic church1 of    
,pocatello1 ,idaho1 asking that a  reply
 which he had written might be printed  
in the ,era4 ,his article  is a splendid
 exposition of the generally accepted   
,christian views of  ,god1 well written 
and to the point1 and which we think    
will be read  with pleasure by all who  
are interested in the subject4 ,we must1
 of  course1 dissent from many of the   
deductions with which we cannot at all  

agree1 but we think the presentation of 
the argument from the other  side will  
be of value to the ,elders who go forth 
to preach the ,gospel1  as showing them 
what they must meet on this subject4 ,it
 is therefore  presented in full2 the   
,era1 of course1 reserving the right to 
print  any reply that may be deemed     
necessary4--,editors4    ,i4    ,i am   
very grateful for the privilege of being
 allowed space in your  magazine to     
reply to ,mr4 ,b4 ,h4 ,roberts' defense 
of the ,mormon ,views of  the ,deity4   
#a4 ,first1 ,mr4 ,roberts asserts3      
,jesus came with no abstract definition 
of ,god4 ,he certainly gave a partial   
definition of ,god when declaring3  ,god
 is a spirit 7,john #d3bd74 ,now1       
although we must believe whatever  ,god 
reveals to us upon one single word of   
his1 just as firmly as upon  a thousand1
 nevertheless1 ,i will add that ,st4    
,paul1 who solemnly  testifies that he  
received of the ,lord that which he     
delivered unto  the ,christians1 7,i    

,cor4 #aa3bc7 also states3 ,the ,lord is
 a spirit 7,,ii  ,cor4 #c3ag74    ,i am 
well aware that the ,latter-day ,saints 
interpret those texts as  meaning a     
spirit clothed with a body1 but what    
nearly the whole of  mankind1           
,christians1 ,jews1 and ,mohammedans1   
have believed for ages  cannot be upset 
by gratuitous assertions of a religious 
innovator of  this last century4 ,again1
 the context of the ,bible admits of no 
such  interpretation4 ,and if anyone    
should still hesitate to accept the     
universally received meaning of the word
 spirit1 our risen ,savior  settles the 
matter4 ,as his disciples1 upon first   
seeing him after his  resurrection1 were
 troubled and frightened1 supposing they
 beheld a  spirit1 ,jesus reassured     
them1 saying1 ,a spirit hath not flesh  
and  bones as you see me to have 7,luke 
#bd3cg-ci74    #b4 ,another very strong 
and explicit statement is3 ,blessed art 
thou1  ,simon ,bar-,jona son of ,john   
because flesh and blood hath not        

revealed it to thee1 but my ,father who 
is in heaven 7,matt4 #af3ag74  ,as      
,christ has asked1 ,what do men say the 
,son of ,man is 7,matt4 #af3ac74  ,there
 is an evident antithesis and contrast  
between the opinion of  men and the     
profession of ,peter1 which is based    
upon revelation4 ,the  striking         
opposition between men1 flesh and blood1
 and the ,father1  evidently conveys the
 sense that ,god hath not flesh and     
blood like man1  but is a spirit4    #c4
 ,that ,god is a spirit is proved       
moreover by the fact that he is  called 
invisible in the ,bible4 ,all material  
beings are visible4  ,absolutely        
invisible beings are immaterial or      
bodiless3 ,god is  absolutely invisible1
 therefore ,god is immaterial or        
bodiless4    ,moses' unshaken faith is  
thus described by ,st4 ,paul3 ,he was   
strong as  seeing him that is invisible 
7,heb4 #aa3bg74    ,no man hath seen    
,god at any time 7#a ,john #d3ab74      
,the ,king of kings--whom no man hath   

seen nor can see4 7,i ,tim4 #ae3af74    
,in the light of these clear1 revealed  
statements1 how shall we explain  the   
various apparitions of ,god mentioned in
 the ,bible8 ,tertullian1 7,a4  ,d4     
#afj-bde71 ,ambrose 7#ccj-cig71         
,augustine 7#ced-dcj7 and other         
,fathers1  whose deep scholarship is    
acknowledged by ,protestants and        
,catholics  alike1 informs us that ,god 
the ,father is called invisible because 
he  never appeared to bodily eyes2      
whereas the ,son manifested himself as  
an angel1 or through an angel1 and as   
man after his incarnation4 ,he  is the  
eternal revelation of the ,father4 ,it  
is necessary to remark  that whenever   
the eternal ,son of ,god1 or angels at  
,god's behest1  showed themselves to    
man1 they became visible only through a 
body  or a material garb assumed for the
 occasion 7see ,cardinal ,newman's      
,development of ,christian ,doctrine1   
#ith edition1 pp4 #acf and #ach74    ,i 
am well aware of ,st4 ,paul's1 ,we now  

see as through a glass darkly1  but then
 face to face4 7,i ,cor4 #ab3ac47 ,in   
thy light we shall see  light4 7,ps4    
#ce3aj47    ,the first and chief element
 of the happiness of heaven will consist
  in the beatific vision2 that is1 in   
seeing ,god face to face1 unveiled  as  
he really is4 ,the face to face however 
is1 literally true only  of our blessed 
,savior who ascended into heaven with   
his sacred body4  ,otherwise1 as ,god is
 a spirit1 he has no body and           
consequently no face4  ,in paradise1    
spirits 7angels and our souls7 see      
spirits4 ,we shall see  ,god and angels1
 not with the eye of the body1 nor by   
the vibrations of  cosmic light1 but    
with the spiritual eye1 with the soul's 
intellectual  perception1 elevated by a 
supernatural influx from ,god4 ,as in   
ordinary  vision1 the image of an object
 is impressed on the retina1 so in the  
beatific vision1 the perfect image of   
,god will be reflected on the  soul1    
impressing on it a vivid representation 

of him4 ,we shall thus  enjoy an        
intellectual possession of him1 very    
different from our  possession of       
earthly things4    #d4 ,that angels as  
well as ,god are bodiless beings1 is    
also clearly  proved by ,holy ,writ4 ,to
 which of the angels said he at any     
time3 ,sit  on my right hand till ,i    
make thy enemies thy footstool8 ,are    
they not  all ministering spirits sent  
to minister for them who shall receive  
the inheritance of salvation8 7,heb4    
#a3ac1 #ad47 ,again1 ,our wrestling  is 
not against flesh and blood1 but against
 the rulers of the world  of this       
darkness1 against the spirits of        
wickedness 7,eph4 #f3ab74    ,could     
plainer words be found to teach that    
angels1 both good and bad1  are spirits1
 devoid of bodies8 ,now1 the ,creator is
 certainly more  perfect than his       
creatures1 and pure minds are more      
perfect than minds  united to bodies    
7men74 ,the corruptible body is a load  
upon the soul1  and the earthly         

habitation presseth down the mind 7,wis4
 #i3ae47 ,who  shall deliver me from    
this body of death8 7,st4 ,paul74       
,therefore1 the  ,creator is a pure     
spirit4    #e4 ,it is a well known fact 
that all men1 after the example of  the 
inspired ,writings1 make frequent use of
 the figure called  anthropomorphism1   
attributing to the ,deity a human body1 
human members1  human passions1 etc42   
and that is done1 not to imply that ,god
 is  possessed of form1 limbs1 etc41 but
 simply to make spiritual things or     
certain truths more intelligible to man1
 who1 while he tarries in this  world1  
can perceive things and even ideas only 
through his senses or  through bodily   
organs4    ,that even the ,latter-day   
,saints thus understand such expressions
 is  evident from their catechism       
7chapter #e3 ,q4 #i74 ,yet it is from   
certain  expressions of the same        
inspired ,book that they conclude that  
,god has  a body4 ,now ,i contend that1 
if we must understand the ,bible        

literally  in those passages ,god       
created man in his own image1 7,genesis 
#a3bg1 and  ,genesis #cb3bd1 etc41 and  
,exodus #bd3i1 etc47 from which they    
attempt  to prove that ,god has a body1 
we must interpret it literally in other 
similar passages3 so that if ,moses1    
etc41 really saw the feet of ,god       
7,exodus #bd3aj71 then we must hold that
 the real hand of ,god is  meant by     
,david in 7,psalm #ach7 7,hebrew ,bible 
,ps4 #aci2 #ac3i2 #i2 #aj73  ,if ,i take
 my wings early in the morning1 and     
dwell in the uttermost  part of the sea1
 even there shall thy hand lead me1 and 
thy right  hand shall hold me4 ,and as  
the ,psalmist says also3 ,whither shall 
,i flee from thy face8 ,if ,i ascend    
into heaven1 thou art there2 if  ,i     
descend into hell1 thou art there       
7,psalm #aci3g1 #h74 ,have we then      
according to ,mormon standards1 not the 
right to infer that ,god has  such a    
long hand as to extend to the uttermost 
parts of the sea1 and  such an extremely

 long face1 reaching from heaven to     
hell8 ,to this1  ,i am sure1 even the   
gloomiest ,protestants would object4 ,by
 the way1  should we not also conclude  
that ,david had wings8 7,if ,i take my  
wings  early in the morning1 and fly1   
etc47 unless we admit that the royal    
,prophet anticipated our modern         
scientists1 the ,brazilian              
,santos-,dumont1  ,professor ,zahm of   
,notre ,dame1 ,ind41 etc41 in           
experimenting with flying  machines4    
#f4 ,a sixth proof of the truth that    
,god has not a body1 and therefore  is  
not an exalted man1 is the fact of the  
incarnation of the ,son of  ,god4 ,the  
,mormons admit that ,jesus ,christ is   
the ,great ,i ,am1 7from  all eternity  
to all eternity7 therefore1 ,god        
7,doctrine and ,covenants  section #ci74
 ,by the by1 ,i see no mention of this  
fundamental ,christian  truth of the    
incarnation1 in the sacred books of the 
,latter-day ,saints1  not even in their 
catechism4 ,yet what is more capable of 

winning cold  hearted1 careless people  
to the love of ,god than the exposition 
of this  mystery which has been hidden  
for ages and generations1 but now is    
made manifest to his saints3 7,col4     
#a3bf7 ,god so loved the world as to    
give us his only begotten ,son1 that    
whosoever believeth in him may not      
perish but may have everlasting life    
7,john #c3af47    ,so the ,mormons admit
 that ,jesus ,christ is ,god for all    
eternity4 ,the  ,bible teaches that     
,jesus ,christ became a man at a        
specified time2  therefore1 ,jesus      
,christ1 or ,god was not man before that
 specified time4    ,in the beginning   
was the ,word1 and the ,word was with   
,god and the  ,word was ,god4 ,and the  
,word was made flesh and dwelt among us 
7,john  #a3a-ad74 ,it is plain that the 
,son of ,god became flesh only at the   
time of his sojourn on earth4 ,now1 had 
he been flesh1 or man1 before1  as      
,mormons hold1 how could he become what 
he was already from all  eternity8 ,no2 

not from the beginning of the world1 but
 only now once1  at the end of ages1 he 
7,jesus7 hath appeared for the          
destruction of  sin1 by the sacrifice of
 himself4 ,when he came into the world1 
he said3  ,sacrifice and oblation thou  
wouldst not1 but a body thou hast fitted
  to me4 ,then said ,i3 ,behold ,i come 
7,heb4 #i3bf and #aj3e1 #g74 ,let  this 
mind be in you which was also in ,christ
 ,jesus1 who being in the  form 7nature1
 glory1 majesty7 of ,god1 thought it not
 robbery to be  equal with ,god 7deemed 
it not fitting to assume to his human   
nature  the glory and majesty due him   
without labor and suffering7 but emptied
  7stripped7 himself1 taking the form of
 a servant1 being made in the  likeness 
of men and in habit 7in his whole       
exterior7 found as a man  7,philip4     
#b3e71 etc4 ,again3 ,in him 7,christ7   
dwelleth all the fulness  of the        
,godhead corporeally 7,col4 #b3i74 ,had 
,god a body 7,latin  corpus7 what sense 
would there be in ,st4 ,paul's          

corporally or bodily8  ,all save        
,mormons1 understand ,st4 ,paul to mean 
that in ,christ the true  ,god          
manifested himself in the flesh1 or as  
man4    ,because the children are       
partakers of flesh and blood1 he also   
himself  in like manner hath been       
partaker of the same1 that through death
 he  might destroy him who hath the     
empire of death4 ,for nowhere doth he   
take hold of the angels1 but the seed of
 ,abraham1 he taketh hold1  wherefore1  
it behooved him in all things to be made
 like unto his  brethren 7,heb4         
#b3ad-af74 ,every spirit which          
confesseth that ,jesus  ,christ is come 
in the flesh is of ,god 7,i ,john #d3b74
 ,many seducers  are gone out into the  
world who confess not that ,jesus       
,christ is come  in the flesh 7,,ii     
,john #a3g74 ,why do the ,new ,testament
 writers lay so  much stress upon the   
taking of flesh by ,jesus ,christ8      
,evidently we must  see in those        
expressions 7the ,word was made flesh1  

etc47 more than  a ,hebraism1 for ,he   
became man 7,gen4 #f3ab2 ,is4 #dj3e74   
,the inspired  authors want to teach us 
humility by impressing upon our minds   
the  excessive abasement of the ,eternal
 ,son of ,god in uniting his ,divinity1 
not to the nature of an angel1 but to   
that of an inferior creature1 as  man   
is4 ,they have still the further aim of 
impuning the heretics1 of  the early    
days of the ,church the ,docetae1       
,cerinthus1 ,ebion1 etc41 who1          
attributing the flesh to an evil        
principle1 and therefore holding it as  
utterly polluted1 maintained that       
,christ had not a real body of flesh    
but only an apparent body4 ,this we     
learn from ,,ss4 ,irenaeus1 ,jerome1    
,clem4 of ,alex41 etc4    #g4 ,another  
proof that ,god is not an exalted man2  
that is1 that he was  not what we are   
now1 and became perfected into ,god1 is 
the direct  statement of the ,bible3    
,god is not as a man that he should lie1
 nor  as the ,son of man that he should 

be changed 7,num4 #bc3ai74 ,i will not  
execute the fierceness of my wrath      
because ,i am ,god and not man 7,psalm  
#aa3ai74    #h4 ,another most striking  
proof is to be found in ,god's          
immutability4  ,the ,latter day ,saints 
teach that ,god was once imperfect1 as  
man is2  the ,bible teaches the very    
opposite3 ,thou art always the self-same
  7,psalm #aja3bf74 ,i am the ,lord and 
,i change not 7,mal4 #c3f74  ,the       
,father of lights with whom there is no 
change nor shadow of  alteration4 7,the 
,latin alter means other4 ,so the ,lord 
is never  other from all eternity47     
7,james #a3ag47    #i4 ,finally1 the    
,latter-day ,saints' theory of the      
,man-,god supposes a  past and present  
with ,god4 ,the ,bible excludes that    
succession of time1  and speaks of ,god 
as the ,everlasting ,present ,i ,am ,who
 ,am4 ,before  ,abraham was1 ,i am4     
,from eternity and to eternity thou art 
,god 7,psalm  #hi3b74 ,his power is an  
everlasting power 7,daniel #g3ad74      

,,philosophical ,,proofs ,,of ,,god',s  
,,simplicity ,,or ,,spirituality4       
,the ,mormons admit that ,god existed   
from all eternity2 consequently1  there 
was no time at which ,god did not exist4
 ,therefore1 the ,eternal  ,being1 or   
,god1 must be simple4    ,a compound is1
 at least by nature1 posterior to its   
component parts4 ,if  ,god is a         
compound1 he is posterior to his        
component parts4 ,therefore1  he would  
not be eternal2 therefore1 not ,god4    
,illustration4 ,the ,latter-day ,saints 
believe that ,god creates the souls  of 
men1 long before their conception4 ,man 
is a composite being1 spirit  and flesh 
being the component parts4 ,man is      
evidently posterior to his  elements2 in
 other words1 before a human being can  
exist1 there must  first be a spirit1 a 
soul2 and in the second place there must
 be the  embryo 7or foetus72 and1       
thirdly1 both of these existing elements
 must  be united before a human being   
comes into existence4 ,no need of more  

illustration4 ,fancy a clock1 an engine1
 a shoe1 or any composite being4  ,the  
parts must exist before the whole4 ,then
 to have the compound1 some  one or     
something must do the compounding1 or   
put the ingredients or  elements        
together4 ,who then did compound the    
,eternal8 ,not himself1 as  no one can  
work before he exists3 not another      
being1 as no other being  existed before
 it was created by ,god4 ,god is the    
necessary ,being2 i4  e4 who could not  
not exist4 ,something exists2 therefore1
 there exists  the ,necessary ,being4   
,everything that exists is produced or  
unproduced4  ,now all things cannot be  
produced2 for whatever is produced or   
made  is produced by another1 7otherwise
 it would have made itself1 which  is   
impossible1 as nothing can act before it
 exists74 ,this other  7the producer7 is
 either a necessary being or a produced 
being4 ,if  produced1 it must have been 
produced by another4 ,thus we must      
finally  come to a being that was not   

produced1 or a necessary being4 ,that   
necessary being 7who was not made and   
who always existed7 is ,god4    ,if ,god
 were an aggregate of parts1 these parts
 would be either  necessary beings or   
contingent 7that do not necessarily     
exist72 or some  would be necessary and 
some contingent4 ,none of these         
suppositions are  tenable1 therefore1   
,god is not an aggregate of parts4      
,first supposition3 ,if the parts of    
,god were necessary beings there  would 
be several independent beings1 which the
 infinity of ,god  precludes4 ,god would
 not be infinite1 if there were even one
 other  being independent of him1 as his
 power1 etc41 would not reach that      
being4    ,second supposition3 ,the     
,necessary ,being would be the aggregate
 of  several contingent beings4 ,an     
unreasonable supposition3 contingent    
beings cannot by their addition or      
collection lose their essential         
predicate of contingency2 in other      
words1 the nature of the parts  clings  

to the whole4    ,the third supposition 
is equally absurd1 for if some part exit
  necessarily1 it must be infinite in   
every perfection2 therefore1 it  would  
of itself be sufficient to constitute   
,god1 and could not be  improved by the 
addition of other parts4    ,the        
,necessary ,being must be infinite1 or  
illimitable4 ,nothing is done  without a
 cause4 ,no cause of limitation to the  
,necessary ,being can be  found4    ,if 
finite1 or limited1 he must be limited  
by his own essence1 or by  another1 or  
by himself4    a4 ,he cannot be limited 
by his own essence1 for his essence1 is 
actual  ,being or existence3 ,i ,am ,who
 ,am4 ,no perfection is repugnant to    
that  essence2 for every perfection is  
some existence1 something that is4  ,no 
defect necessarily flows from that      
essence1 for defect is in a thing  only 
in as much as that thing is not in some 
sense or regard2 now in  the notion or  
in the concept of him who is ,being     
itself 7,i ,am ,who  ,am7 is not        

contained the concept that he is not in 
some regard2 for  something is limited  
not because it is1 but because it is    
this or that1  for instance1 a stone1 a 
plant1 a man4    b4 ,he cannot be       
limited by another1 because he depends  
on no other1 and  has not received his  
being from another4    c4 ,he could not 
be limited by himself as he is not the  
cause of his  existence1 but the        
sufficient reason thereof4    ,the      
,infinite ,being is most simple1 or not 
compound4 ,were he compound1  his parts 
would be either all finite1 or infinite1
 or one infinite and  the others finite4
 ,none of these suppositions are        
possible1 therefore1  he is not         
compound4    #a4 ,several finite things 
cannot produce an infinite or an        
illimitable1  as there would always be a
 first and a last4    #b4 ,many infinite
 beings are inconceivable2 for1 if there
 were several1  they would have to      
differ from each other by some          
perfection4 ,now from  the moment one   

would have a perfection1 the other one  
lacks1 the latter  would not be         
infinite4 ,therefore1 ,god cannot be a  
compound of infinite  parts4    #c4 ,if 
one is infinite1 nothing can be added to
 it4 ,finite parts could  not belong to 
the infinite essence1 else they would   
communicate their  limitations to ,god4 
,therefore1 the ,infinite ,being is not 
composite1 but simple or  spiritual4    
,therefore1 he is not1 nor ever was1 a  
man1 who is a  composite being4    ,,ii4
    ,above1 ,i proved ,god's            
immutability from the ,bible2 now ,i    
prove it  from philosophy1 or the light 
of reason4    ,mutation or change is the
 passing from one state into another4   
,the ,infinite ,being is not liable to  
change1 as change implies an            
imperfection in the being susceptible of
 it1 as that being had not in  the      
previous state what it has in the       
subsequent1 or vice versa4 ,god  having 
all perfections must be unchangeable4   
,therefore1 he is not a man  grown into 

a ,god4    ,the ,necessary ,being is    
such that he could not exist1 nor exist 
otherwise4 ,he cannot receive his       
existence1 nor lose it4 ,so he cannot   
change with regard to his existence2 nor
 can he change with regard to  his mode 
of existence4 ,his perfections being    
infinite cannot increase2  nor can they 
wane or decrease1 else there would be an
 imperfection in  him1 and he would no  
longer be infinite1 or ,god4 ,therefore1
 ,god is  unchangeable4 ,therefore1 he  
never was what we are4    ,god is pure  
essence 7,i ,am ,who ,i ,am71 pure      
actuality or act4    ,change implies    
potentiality1 liability to become what  
it is not4    ,as ,god is infinitely    
perfect1 all potentiality is excluded   
from him2  in other words1 there is no  
room for growth or more perfection4     
,consequently1 no possibility of change4
 ,therefore1 ,god was never  without the
 fullness of the ,godhead1 consequently1
 never a man4    ,,nor ,,can ,,man      
,,ever ,,become ,a ,,god4    ,man is    

finite or limited in everything1 ever   
changeable and changing1  ever          
susceptible of improvement4 ,what is    
finite can never become  infinite4      
,supposing man grown or improved for    
billions of years2 after  that immense  
period1 he could begin over again       
improving for billions  of years1 and   
yet ever remain short of infinite       
perfection1 as no  number of finite     
things can make the infinite4 ,there is 
and always  shall be a first and a last1
 to which could be added more and more4 
,when a man hath done1 then he shall    
begin1 and when he leaveth off1 he      
shall be at a loss 7,ecclesiasticus     
#ah3b74    ,a being cannot be at the    
same time infinite and finite1 necessary
 and  contingent1 compound and simple1  
unchangeable and changeable1 eternal    
and temporary1 omnipotent and weak1     
actual being and potentiality1  etc41   
etc4    ,now if ,god were an exalted    
man1 he would have all those            
contradictory  attributes at the same   

time1 which is absurd4 ,therefore1 it is
 an utter  impossibility that ,god      
should be an exalted man4    ,as to man 
becoming ,god1 the idea is absurd4 ,with
 far more reason  might we contend that 
the gnat will develop into a lion1 and  
the  animalcules which we swallow in a  
sip of water will grow into gigantic    
giraffes and colossal elephants1 as     
there is infinitely less distance  or   
difference between those respective     
animals than between the most  perfect  
creature and the ,creator1 the finite   
and the infinite4 ,bring  all the       
scientists of the world together1 the   
,darwins1 the ,huxleys1  the ,tyndalls1 
the ,pasteurs1 the ,kochs1 the ,teslas1 
the ,edisons1 etc41  etc41 supply them  
with the most ingenious machinery1 and  
the most  complicated instruments1 and  
with unlimited material1 let them make1 
,i will not say an imitation sun or     
moon1 but simply a little worm as  we   
often unconsciously crush under our     
feet1 or let them produce not  the      

magnificent lily or rose1 but a tiny    
blade of grass4 ,before such  a task1   
apparently so insignificant1 those      
profound mathematicians1  naturalists   
and chemists1 will throw up their hands 
in utter impotence4  ,expert mixers can 
indeed make wines in their laboratories1
 but will  ,president ,roosevelt or     
,emperor ,william1 or other sovereigns1 
ever give  them an order to manufacture 
a little bunch of grapes or a few of the
  commonest berries8    ,what frequent  
accidents are there on our railroads1   
despite most  careful and most attentive
 trainmen6 ,yet a collision never       
occurred  between the millions of suns1 
stars and planets that whirl1 rush1     
tear and bound wildly along their       
prescribed pathways for thousands  or   
millions of years1 at the rate of over  
one thousand miles a minute  7our       
earth71 and three thousand miles a      
minute 7the planet ,arcturus74          
,notwithstanding the bewildering speed  
of their movements1 the stars  and      

planets float through space with such   
regularity and precision1  and along    
such well defined paths1 deviating      
neither to the right nor  to the left1  
that astronomers can foretell to a      
nicety--to within  a minute--at what    
point in the heavens they may be found  
at any  future time1 say1 next month1   
next year1 or even next century4 ,they  
can indeed predict transits and         
eclipses2 but suppose astronomers  from 
,new ,zealand on their way to ,america  
to observe this fall's moon  eclipse1   
meet with an accident in mid-ocean1     
would they at once send  this wireless  
telegram to the ,united ,states'        
star-gazers assembled  say at ,lick     
,observatory3 ,belated by leak4 ,please 
retard eclipse two  hours that we may   
not miss it4 ,as well might all the     
telescopemen in  the world combined1    
attempt to fetch down the rings of      
,saturn for the  construction of a      
royal-race track as pretend to control  
movements of  the heavenly bodies4      

,the helpless babe of yesterday may     
indeed rival ,mozart1 ,hayden and       
,paderewski1 but tomorrow he may rise   
with lame hands and pierced  ear-drums2 
and millions of worshipers of the       
shattered idol are  powerless to restore
 it to the musical world4 ,still ,jesus 
healed the  blind1 the deaf and the     
palsied1 by a mere act of his will1 even
  without speaking a word4    ,we have  
this treasure in earthen vessels 7,,ii  
,cor4 #d3g74    ,seeing ,i have once    
begun1 ,i will speak to my ,lord whereas
 ,i am dust  and ashes 7,genesis        
#ah3bg74 ,in the morning man shall grow 
up like  grass and flourish1 in the     
evening he shall fall1 grow dry and     
wither  7,psalm #hi3f74 ,can man be     
compared with ,god1 even though he were 
of perfect knowledge 7,job #bb3b74 ,none
 is good but ,god alone 7,luke  #ah3ai74
 ,of his greatness there is no end      
7,psalm #add3 #c74 ,all nations  are    
before him as if they had no being at   
all1 and are counted to him  as nothing 

and vanity4 ,to whom then have you      
likened ,god1 or what image  will you   
make for him8 ,it is he that sitteth    
upon the globe of the  earth1 and the   
inhabitants thereof are as locusts3 he  
that stretcheth  out the heavens as     
nothing1 and spreadeth them out as a    
tent to dwell  in4 ,all flesh is grass1 
and all the glory thereof as the flower 
of  the field4 ,the grass is withered1  
and the flower is fallen because  the   
wind of the ,lord had blown upon it4    
,indeed1 the people is grass  7,isaiah  
#dj3ag1 #ah1 #bb1 #f1 #g74 ,he that     
bringeth the searches of secrets  to    
nothing1 that hath made the judges of   
the earth as vanity--hath  measured the 
waters in the hollow of his hand1 and   
weighed the heavens  with his palm8 ,who
 hath poised with three fingers the bulk
 of the  earth1 and weighed the         
mountains in scales1 and the hills in a 
balance  7,isaiah #dj3bc-ab74    ,an    
,ingersoll might sneer and cry out3     
,surely ,isaias had no idea of  the size

 of the earth4 ,even though he did not  
know that the globe is  such an immense 
ball1 and that the volume of the sun is 
one million  two hundred thousand times 
greater than the earth1 and three       
hundred  thousand times its weight1 ,god
 who inspired the prophet knew          
infinitely  more about it than our      
conceited astronomers4    ,i fear ,mr4  
,b4 ,h4 ,roberts will be inclined to    
think ,god jealous because  he gives man
 no show for comparison with him4 ,this 
would certainly be  a less blunder of   
the ,utah man 7,i will not give my glory
 to another7  7,isaiah #db3h7 than his  
contention1 which is a mere echo of     
,satan's  promise in ,paradise2 ,you    
shall be as gods4 7,genesis #c3e47      
,man is indeed capable of progress1 but 
his forward movement is slow1  and in   
some matters his attainments remain     
stationary2 for instance1  nothing has  
been added to philosophy since the days 
of ,aristotle1  and nothing to geometry 
since ,euclid4 ,both of these geniuses  

lived  over three hundred years before  
,christ4 ,conclude we1 then1 with the   
,psalmist3 ,all my bones shall say3     
,lord1 who is like to thee8 7,psalm     
#cd3aj74    ,,the ,,unity ,,of ,,god4   
#a4 ,the first chapter of the ,bible    
reveals the supreme fact that there  is 
,one ,only and ,living ,god1 the        
,creator and moral ,governor of the     
universe4 ,as ,moses opened the sacred  
,writings by proclaiming him1  so the   
,jew in all subsequent generations1 has 
continued to witness  for him1 till from
 the household of ,abraham1 faith in the
 one only  living and true ,god has     
spread through ,jerusalem1 ,christianity
 and  ,mahometanism well-nigh over the  
earth4,a    ,footnote ,a3 ,hours with   
the ,bible1 by ,geikie1 vol4 #a1        
chapters #a1 #b4    ,primeval           
revelations of ,god had everywhere      
become corrupted in the  days of ,moses1
 save among the chosen people4          
,therefore1 the first leaf  of the      
,mosaic record1 as ,jean ,paul says1 has

 more weight than all the  folios of men
 of science and philosophers4    ,while 
all nations over the earth have         
developed a religious tendency  which   
acknowledged a higher than human power  
in the universe1 ,israel is  the only   
one which has risen to the grandeur of  
conceiving this power  as the ,one ,only
 ,living ,god4 ,if we are asked how it  
was that ,abraham  possessed not only   
the primitive conception of the         
,divinity1 as he had  revealed himself  
to all mankind1 but passed through the  
denial of all  other gods1 to the       
knowledge of the ,one ,god1 we are      
content to answer1  that it was by a    
special divine revelation4,a            
,footnote ,a3 ,chips from a ,german     
,workshop1 by ,max ,muller1 vol4 #a1 pp4
  #cde-cgb4    ,the record of this      
divine revelation is to be found in the 
,bible3  ,hear1 ,israel3 ,our ,god is   
one ,lord4 ,i alone am1 and there is no 
other  ,god besides me 7,deut4 #f3d and 
#cb3ci74 ,i am the first and ,i am the  

last1 and after me there shall be none  
7,isaiah #dd3f2 #dc3aj47 ,i will  not   
give my glory to another 7,isaiah #db3h2
 #de3e1 etc41 etc474    ,and as ,mr4    
,roberts admits that our conception of  
,god must be in harmony  with the ,new  
,testament1 it as well as the ,old      
witnesses continually  to ,one ,true    
,god4 ,suffice it to quote3 ,one is     
good1 ,god 7,matthew  #ai3ag27 ,thou    
shalt love the ,lord thy ,god 7,luke    
#aj3bg72 ,my ,father of  whom you say   
that he is your ,god 7,john #h3ed74     
,here ,christ testified  that the ,jews 
believed in only one ,god4    ,the ,lord
 is a ,god of all ,knowledge 7,i ,kings 
#b74 7,mormon ,catechism  v4 ,q4 #aj and
 ,q4 #aa47    ,of that day and hour no  
one knoweth1 no not the angels of       
heaven1  but the ,father alone 7,matthew
 #bd3cf74    ,no one knoweth who the    
,son is but the ,father 7,luke #aj3bb74 
,therefore1 no one is ,god but one1 the 
,heavenly ,father4    ,in another form3 
,the ,all-knowing alone is ,god4 ,the   

,father alone is  all-knowing4          
,therefore the ,father alone is ,god4,a 
,footnote ,a3 ,to the exclusion of      
another or separate divine being1 but   
not to the denial of the distinct       
,divine ,personalities of the ,son and  
the ,holy ,ghost in the ,one ,divine    
,being4    ,from these clear statements 
of the ,divine ,book it is evident that 
all  the texts quoted by ,mr4 ,roberts  
do not bear the inference he draws from 
them2 on the contrary1 they directly    
make against him1 plainly proving  the  
unity of ,god4    ,first1 then1 if ,god 
so emphatically declares1 both in the   
,old and in  the ,new ,testament1 that  
there is but one ,god1 has anyone the   
right to  contradict him and to say that
 there are several or many ,gods8 ,but  
,mr4  ,roberts insists that the ,bible  
contradicts the ,bible2 in other words1 
that ,god1 the author of the ,bible1    
contradicts himself4 ,to say such a     
thing is downright blasphemy4    ,the   
liability to self-contradiction is      

characteristic of human frailty4  ,it is
 incompatible with ,god's infinite      
perfections4 ,therefore1 ,i most        
emphatically protest that there is no   
real contradiction in the  ,bible1      
though here and there may exist an      
apparent one4    ,let me premise that   
the name ,god1 ,elohim1 is applied 7#a7 
to the one  true ,god2 7#b7 to false    
gods and idols2 7#c7 to representatives 
of ,god1  such as angels1 judges1 kings2
 7#d7 to the devil1 at least in this    
phrase3 the god of this world4    ,i beg
 to observe1 first1 that whenever the   
plural gods occurs in  ,holy ,writ1 it  
is in sense 7#b7 or 7#c72 i4 e41 it is  
meant of false gods  or representatives 
of ,god2 secondly1 that plural is       
generally put  in opposition to the     
singular ,jehovah or ,lord1 who is      
emphatically  mentioned as the sovereign
 of the gods in every instance1 alleged 
or  allegable4,a    ,footnote ,a3 ,there
 is none like thee among the gods1 ,o   
,lord 7,psalm  #he3h74 ,our ,god is not 

like their gods 7,deut4 #cb3ca74 ,who is
 ,god  besides the ,lord 7,psalm        
#ag3cb74 ,their gods have no sense      
7,baruch  #f3da74 ,the ,lord is terrible
 over all the ,gods3 because all the    
gods  of the gentiles are devils2 but   
the ,lord hath made the heavens 7,psalm 
#ie3d1 #e74 ,neither is there any nation
 so great that hath gods so nigh  them  
as our ,god is present to all our       
petitions 7,deut4 #d3g74    ,now1 all   
these ,bible expressions point to the   
clear inference that this  ,sovereign or
 ,supreme ,god is the only true ,god4   
,consequently1 these very  texts1       
instead of proving ,mr4 ,roberts'       
contention1 plainly disprove it1        
demonstrating that there is but one     
,god4 ,thou alone art ,god 7,psalm      
#he3aa74    ,two of these texts1 for    
instance1 have the significant          
qualification3  ,being called gods4 ,a  
man must not be a lawyer to know that   
the fact  that not a few quacks and     
clowns are called doctors does not make 

them such4 ,although there be that are  
called gods either in heaven  or on     
earth 7for there be gods many and lords 
many72 yet to us there  is but one ,god 
7,i ,corinthians #h3e1 #f74 ,jesus      
answered1 referring to  ,psalm #hb3f1   
,is it not written in your law3 ,i said 
you are ,gods8 ,if  he called them gods 
to whom the word of ,god was spoken 99  
99 99 7,john  #aj3cd1 #ce74 ,neither    
,christ nor ,paul say that they are or  
were gods1  but simply that they are    
called gods4 ,bear with me for further  
quoting3  ,i have said you are gods1 and
 all of you the sons of the ,most ,high4
  ,but you shall die like men1 etc4     
7,psalm #hb3f1 #g74 ,how unlike the     
true ,god1 the ,immortal ,king of ages4 
,wherever ,elohim occurs in the ,bible  
in sense #a1 7meaning the ,true ,god7   
it is employed with singular verbs and  
singular adjectives4    ,had the ,mormon
 ,church leaders known ,hebrew1 the     
original language  of the ,book of      
,moses1 and nearly the whole of the ,old

 ,testament1 they  would not have been  
guilty of the outrageous blunders       
perpetrated  by the writers of the      
,pearl of ,great ,price and of the      
,catechism1 as  appears on pages #bd1   
#be1 #bf1 #bg1 of the latter book3 ,they
 organized  and formed 7that is1 the    
,gods17 the heavens and the earth 99 99 
99 and the  ,spirit of the ,gods was    
brooding upon 99 99 99 ,what did the    
,gods do on  the second day8 etc4 ,the  
,gods said1 ,let there be light 99 99 99
 and they  the ,gods comprehended the   
light1 for it was bright4 7,whoever     
heard  of a dark light8 ,but even had   
the light lacked brightness1 would the  
gods have been powerless to comprehend  
it87 ,the original had singular  verbs  
in all these sentences and1 unlike our  
imperfect ,english1 which  has the same 
form in the singular and in the plural1 
the ,hebrew1 the  ,greek1 the ,latin1   
the ,syriac1 etc41 have different       
terminations in the  plural from the    
singular4    ,had ,joseph ,smith and his

 partners not been ignorant of those    
ancient  languages in which were written
 the original text and the oldest       
versions of the ,bible1 their           
revelations would1 at least in reference
  to the ,creator have tallied with the 
revelations of ,moses4    ,one of the   
strongest and clearest proofs of the    
unity of ,god1 is ,god's  solemn        
revelation of himself as ,jehovah1      
prefaced by the emphatic  statement3 ,i 
am ,who ,am4 ,thou shalt say to the sons
 of ,israel3 ,i ,am  sent me to you1    
7that is3 ,the one who said1 ,i ,am ,who
 ,am1 sent me to  you7 7,exodus #c3ad74 
,jehovah1 the ,god of your fathers--,i  
am ,jehovah  7,exodus #f3b74    ,if     
there ever was an occasion on which ,god
 should have disclosed his  unity or his
 plurality1 it was certainly then when  
,moses ventured to  demand the          
credentials of his mission4 ,god used   
singular verbs whenever  referring to   
himself4 ,he said3 ,i am1 not we are4   
,he calls himself  by the singular noun 

,jehovah1 which1 unlike the plural      
,elohim1 is  applied only to the one    
true ,god4 ,this name ,jehovah occurs   
one hundred  and sixty times in ,genesis
 alone4,a    ,footnote ,a3 ,j4 ,corluy  
,s4 ,j4 ,spicilegium1 ,volume #a4 ,com4 
#b4 ,see  also ,smith's ,bible          
,dictionary1 word ,god4    ,,ii4 ,the   
,father1 the ,son and the ,holy ,ghost  
are one and the same  identical ,divine 
,essence or ,being4    ,a4 ,i and the   
,father are one 7,john #aj-cj74 ,christ 
asserts his  physical1 not merely moral1
 unity with the ,father4    ,my sheep   
hear my voice 99 99 99 and ,i give them 
everlasting life2 and  they shall not   
perish forever1 and no man shall pluck  
them out of my  hand4    ,the following 
argument by which ,christ proves that no
 man shall pluck  his sheep from his    
hand1 proves his consubstantiality1 or  
the unity of  his nature or essence with
 his ,father's3    ,my ,father who gave 
me the sheep is greater than all men or 
creatures1  7v4 #bi7 and therefore no   

one can snatch the sheep or aught else  
from  his hand4 7,supreme or almighty   
power is here predicated of the         
,father47    ,now1 ,i and the ,father   
are one 7thing1 one being7 v4 #cj4      
7,therefore1 no  one can snatch the     
sheep or aught else from my hand47      
,to perceive the full meaning and       
strength of ,jesus' argument1 one must  
read and understand the original text of
 ,st4 ,john's ,gospel1 that is1  the    
,greek2 or the ,latin translation3 ,ego 
et ,pater unum sumus4    ,if ,christ had
 meant one in mind or one morally and   
not  substantially1 he would have used  
the masculine gender1 ,greek eis1       
7unus7--and not the neuter en1          
7unum7--as he did4 ,no better           
interpreters of our ,lord's meaning can 
be found than his own hearers4  ,had he 
simply declared his moral union with the
 ,father1 the ,jews would  not have     
taken up stones in protest against his  
making himself ,god1  and asserting his 
identity with the ,father4 ,far from    

retracting his  statement or correcting 
the ,jews' impression1 ,jesus insists   
that as he  is the ,son of ,god1 he has 
far more right to declare himself ,god  
than  the ,scripture had to call mere   
human judges gods1 and he corroborates  
his affirmation of his physical unity   
with his ,father by saying3 ,the        
,father is in me1 and ,i am in the      
,father1 which evidently signifies  the 
same as verse #cj3 ,i and the ,father   
are one and the same individual  being1 
the ,one ,god4    ,the preceding        
argument is reinforced by ,john #ad1    
#h-aa3 ,philip saith to  him3 ,lord1    
show us the ,father1 99 99 99 ,jesus    
saith3 ,so long a time have  ,i been    
with you and thou hast not known me4    
,philip1 he that seeth me  seeth the    
,father also4 ,how sayest thou3 ,show us
 the ,father4 ,do you not  believe that 
,i am in the ,father and the ,father in 
me8 ,the words that ,i  speak ,i speak  
not of myself4 ,but the ,father who     
abideth in me1 he doth  the works4      

,believe me that ,i am in the ,father   
and the ,father is in me4  ,what things 
soever the ,father doth1 these the ,son 
also doth likewise  7,john #e3ai74      
,these words are a clear assertion of   
the physical unity of the ,son  and the 
,father4 ,it is plain from the context  
that ,christ means more  than a physical
 resemblance1 no matter how complete1   
between him and  his ,father4 ,of mere  
resemblance and moral union could never 
be said  that one is the other1 and that
 the words uttered by one are actually  
spoken by the other4    ,to see the ,son
 and the ,father at the same time in the
 ,son1 the ,son  and the ,father must be
 numerically one ,being4 ,now ,christ   
says3 ,he  that seeth me seeth the      
,father4 ,therefore1 he and the ,father 
are  numerically one ,being4    ,again1 
if the speech and the acts of the ,son  
are physically the words  and the works 
of the ,father1 the ,son and the ,father
 are physically  one2 indivisible1      
inseparably one principle of action1    

therefore1 one  ,being4 ,now ,christ    
tells us that his words and works are   
physically  the words and works of his  
,father4 ,therefore1 the ,son and the   
,father  are one indivisible1           
inseparable principle1 and therefore    
identical  ,being3 ,let no one object3  
,is not the word and the deed of the    
agent1  the word and the deed of his    
master or employer8 ,christ is more than
  his ,father's agent4 ,an agent could  
indeed say that his utterances  and his 
actions are dictated or prompted by his 
master1 but he could  never say what    
,christ said3 ,the words ,i utter are   
actually1 physically  spoken by my      
,father while ,i speak them2 and the    
works ,i perform are  actually1         
physically1 performed by my ,father4 ,is
 the ,son1 then1 like  the phonograph or
 the machine1 the instrument of the     
,father8 ,nay1 he  is more than that4   
,being together with his ,father1 the   
one equally  intelligent and equally    
efficient principle of action1 the words

 and  works are simultaneously both the 
,son's and the ,father's4    ,there     
remains to prove that the ,holy ,ghost  
is inseparably one with the  ,father and
 the ,son4 ,there are three who give    
testimony in heaven1 and  these three   
are one 7#a ,john #e3h74    ,as ,christ 
proved his identity and unity with the  
,father by texts  quoted3 ,the words    
that ,i speak ,i speak not of myself4   
,but the ,father  who abideth in me he  
doth the works1 so he now shows his     
unity with  the ,holy ,ghost by almost  
the selfsame sentences3 ,when the       
,spirit of  ,truth will have come1 he   
will teach you all truth2 for he will   
not  speak or himself1 but he will speak
 whatever he will hear1 and will        
announce to you the things to come4 ,he 
will glorify me1 because he  will       
receive of mine and announce to you3    
whatever the ,father hath  are mine4,a  
,therefore ,i said3 because he will     
receive of mine and  announce it to you 
7,john #af3ac-ae74    ,footnote ,a3 ,in 

the ,old ,testament1 the foreknowledge  
of future events  was ever spoken of as 
an incommunicable attribute of ,jehovah 
7,isaiah  #da3bb1 #bc2 #dd3g2 #de3aa2   
,daniel #b3bb1 #dg2 #ac2 #db1 etc47 ,as 
whatever the  ,father hath is the       
,son's1 therefore1 also1 the knowledge  
of the future4    ,that the ,holy ,ghost
 is one with the ,son1 or ,jesus1 is    
proved also by  the fact that the       
,christian baptism is indiscriminately  
called the  ,baptism of the ,holy       
,ghost1 the ,baptism in or with the     
,holy ,ghost and  the ,baptism of or in 
,jesus3 ,he ,christ shall baptize in the
 ,holy  ,ghost and fire 7that is the    
,holy ,ghost acting as purifying fire7  
7,matthew #c3aa72 have you received the 
,holy ,ghost8 ,we have not so much  as  
heard whether there be a ,holy ,ghost4  
,he said3 ,in what then in  whose name  
then were you baptized8 ,who said3 ,in  
,john's baptism 99  99 99 ,having heard 
these things they were baptized in the  
name of the  ,lord ,jesus 7,acts #i3b1  

#e74 ,all we who are baptized in ,christ
 ,jesus  7,romans #f3c74    ,b4         
,although the systematic doctrine of the
 ,blessed ,trinity1 that is1  of three  
,divine ,persons 7not three ,gods7 in   
one ,god1 is a gradual  development in  
the ,church1 nevertheless the           
distinction of the human  and divine    
natures in ,christ is found in the      
writings of ,st4 ,ignatius1  disciple of
 the ,apostle ,st4 ,john1 and ,bishop of
 ,antioch1 who1 because  of his faith1  
was devoured by lions by order of       
,trajan1 ,a4 ,d4 #ajg4  ,fifty and sixty
 years later1 different ,fathers1 among 
whom ,tertullian  7,adv4 ,marc ,,iv4    
#be1 and ,adv4 ,wax4 #b71 ,athenagoras  
7,leg #aj3 #bd1  #dd71 and ,clement of  
,alexandria 7,strom ,,iii3 #ab7 are the 
most famous1  taught there are three    
,divine ,persons in one ,god2 that these
 three1 the  ,father1 the ,son and the  
,holy ,ghost1 are equal to each other   
and are one  in substance4,a            
,footnote ,a3 ,the manifestation of the 

three ,divine ,persons at our  ,lord's  
baptism could be interpreted as if there
 were three distinct  beings in ,god1 or
 three ,gods1 if such interpretation    
were not precluded  by ,god's emphatic  
revelation of his ,divine ,unity4 ,there
 was1 on that  memorable occasion1 a    
twofold divine witnessing to ,christ as 
,son of ,god  come in the flesh to      
redeem mankind4 ,in order to find in    
that event  anything in support of the  
,mormon tenets1 there should have       
appeared  above the ,son two glorious   
exalted men both pointing to him2       
whereas1  only a voice was heard1 and a 
dove was seen4 ,nor can we argue from   
the  voice that the ,father must have a 
mouth1 and therefore a body2 with       
greater reason might we maintain that   
the ,holy ,ghost is a pigeon1 as a  dove
 was visible2 whereas1 the organ of the 
voice was not4    ,,iii4 ,pagan ,witness
 to the ,unity of the ,christian's ,god4
    ,as the ,roman historian ,tacitus1  
in his account of the ,jews1 wrote3 ,the

  ,jews have no notion of any more than 
one ,divine ,being1 and that known  only
 to the mind4 ,other pagans bore similar
 testimony concerning the  unity of     
,god4 ,in his letter to the ,emperor    
,trajan1 7,a4 ,d4 #ih-aag7 ,pliny       
governor of ,pontus1 said among other   
things3 ,they the ,christians  assemble 
on certain days before sunrise to sing  
hymns of praise to  ,christ1 their ,god4
 99 99 ,they submit to torture and death
 rather than  invoke the gods4    ,and  
,celsus1 the forerunner of our modern   
infidels1 thus slandered the  early     
,christians3 ,confessing that these are 
worthy of their ,god1  they desire to   
convert but fools1 and vulgar and stupid
 and slavish  women and boys4    ,one   
more4 ,caecilius wrote3 ,what monstrous 
notions 99 99 99 they the  ,christians  
fabricate that that ,god of theirs1 whom
 they can neither  show nor see1 should 
be inquiring diligently into the        
characters1 the  acts1 nay the words and
 secret thoughts of all men6 99 99 99   

,most of you  are in want1 cold1 toil1  
hunger1 and your ,god suffers it4       
,,chapter ,,iii4    ,a ,,rejoinder ,,to 
,,rev4 ,c4 ,,van ,,der ,,donckt',s      
,,reply4    ,i have read with great     
interest and ,i trust with due care the 
,rev4 ,c4  ,van ,der ,donckt's ,reply to
 my discourse on ,mormon ,doctrine of   
,deity4  ,with regard to his ,reply in  
general1 ,i observe three things3 first1
  the ,reverend gentleman labors with   
some pains to demonstrate that  ,mormon 
views of ,deity with respect to the form
 and nature of ,god are  at variance    
with the ,catholic and even the orthodox
 ,protestant views on  that subject2    
second1 the ,mormon views of ,deity are 
in conflict with  the accepted          
,christian philosophy2 third1 that      
,mormon doctrines stand  in sharp       
contrast to both ,catholic and          
,protestant ideas respecting the  unity 
of ,god4 ,all this is easily proved2 and
 would have been conceded  cheerfully   
without proofs4 ,mormons not only admit 

the variances  but glory in them4 ,the  
foregoing1 however1 is not the issue    
between  ,mr4 ,van ,der ,donckt and     
myself4 ,after the variances referred to
 are  admitted1 these questions remain3 
,which is most in agreement with what   
,god has revealed concerning his form   
and nature1 ,mormon or orthodox         
,christian doctrine8 ,which is most in  
harmony with sound reason and  the      
scriptures1 ,mormon doctrine1 or the    
commonly accepted ,christian            
philosophy8 ,which in their teaching    
presents the true doctrine of ,god's    
unity1 ,mormons or orthodox ,christians8
 ,these are the issues2 and so  far as  
the ,reverend gentleman has maintained  
the orthodox ,christian  doctrine       
against the ,mormon doctrine1 ,i        
undertake to controvert his  arguments4 
,i4    ,,the ,,form ,,of ,,god4         
,following the order of my treatise1 the
 gentleman first deals with the  form of
 ,god4 ,his first premise is that ,god  
is a ,spirit1 quoting  the words of the 

,savior 7,john #d3bd27 and ,paul's      
words1 ,the ,lord is  a spirit1 7,,ii   
,cor4 #c3ag47 ,he then argues that a    
spirit is different  from a man1 and    
quotes the remark of ,jesus to his      
disciples1 when he  appeared to them    
after his resurrection3 ,a spirit hath  
not flesh and  bones as ye see me have  
7,luke #bd3cg-ci74 ,also the words of   
,jesus to  ,peter1 ,flesh and blood hath
 not revealed it that is1 that ,jesus   
is the ,christ unto thee1 but my ,father
 who is in heaven4 7,matt4  #af3ag47    
,the gentleman in all this sees a       
striking contrast between  men1 flesh   
and blood1 and the ,father2 which       
conveys the sense that  ,god hath not   
flesh and blood like man1 but is a      
spirit4    ,that ,god is a spirit ,mr4  
,v4 holds is proved also from his being 
called  invisible in the ,bible2 and    
from this premise argues3 ,all material 
beings are visible4 ,absolutely         
invisible beings are immaterial1 or     
bodiless3 and therefore1 to help the    

gentleman out a little1 not like  man in
 form4    ,with reference to the        
passage--,flesh and blood hath not      
revealed  it unto thee1 but my ,father  
who is in heaven1 and the ,reverend     
gentleman's remarks thereon1 ,i wish to 
say1 in passing1 that the  antithesis   
between man and ,god in the passage     
extends merely to the  fact that the    
source of ,peter's revelation was ,god1 
not man2 and is  no attempt at defining 
a difference between the nature of ,god 
and the  nature of man4 ,here also ,i   
may say that the ,latter-day ,saints do 
not  hold that ,god is a personage of   
flesh and blood1 but a personage  of    
flesh and bone1 inhabited by a spirit1  
just as ,jesus was after  his           
resurrection4 ,joseph ,smith taught     
concerning the resurrection that  all   
men will be raised by the power of ,god1
 having spirit in  their bodies1 and not
 blood4,a ,again1 in speaking of the    
general  assembly and church of the     
first born in heaven 7,heb4 #ab3bc71 he 

said3  ,flesh and blood cannot go there2
 but flesh and bones1 quickened by  the 
,spirit of ,god1 can4,b ,so that it must
 be remembered throughout  this         
discussion that the ,latter-day ,saints 
do not believe that ,god is  a personage
 of flesh and blood2 but a personage of 
flesh and bone and  spirit1 united4     
,footnote ,a3 ,discourse delivered at   
,nauvoo1 ,march #bj1 #ahdb4 ,mill4      
,star1 ,vol4 xix1 p4 #bac4    ,footnote 
,b3 ,discourse delivered at ,nauvoo1    
,oct4 #i1 #ahdc4 ,mill4 ,star1  ,vol4   
xxii1 p4 #bca4    ,i would remind the   
reader1 also1 that while ,jesus said1   
,god is a  spirit1 and that a spirit    
hath nor flesh and bone as ye see me    
have1  he nowhere says that a spirit is 
immaterial or not substance4 ,that is  a
 conclusion drawn by the theologians    
from the false philosophy of the        
ancient pagans4    ,but let us examine  
these premises and arguments of ,mr4    
,van ,der ,donckt1  more in detail4 ,the
 inspired apostle says3 ,our ,god is a  

consuming  fire 7,heb4 #ab3bi74 ,now1 to
 use the words of ,mr4 ,v41 although we 
must believe whatever ,god reveals to us
 upon one single word of his1  just as  
firmly as upon a thousand2 nevertheless1
 ,i will add that  ,moses1 who solemnly 
received the word from ,god which he    
delivered  unto ,israel1 also says1 ,the
 ,lord thy ,god is a consuming fire     
7,exod4 #d3bd74 ,is ,mr4 ,v4 ready to   
believe on these solemn assertions of   
scripture--hence of the ,lord--that ,god
 is a fire1 and therefore that  fire is 
,god8 ,or would he insist upon          
interpreting these passages by  others1 
and by reason8 ,would he not want to    
quote ,moses again where  he says1 ,thy 
,god is 99 99 99 as a consuming fire    
7,ex4 #i3c71 and  accept this as a      
reasonable interpretation of the passage
 stating so  definitely that ,god is a  
fire8    ,again1 ,god is light 7,i ,john
 #a3e74 ,would ,mr4 ,v4 from that       
definition  of ,god believe and teach   
that ,god is light1 mere cosmic light8  

,or  would he find an interpretation1 or
 explanation necessary8 ,and still      
again1 ,god is love 7,i ,john #d3g1     
#af74 ,love is an attribute of mind1  of
 spirit2 must one conclude then from    
this definition that ,god is a  mere    
attribute of mind8 ,these reflections   
will demonstrate that these  definitions
 of ,god1 so far as they are such1      
together with the one with  which ,mr4  
,v4 commences his argument1 ,god is a   
,spirit1 need defining4  ,he endeavors  
to anticipate the ,mormon answer to this
 argument by  saying3          ,i am    
well aware that the ,latter-day ,saints 
interpret those texts      as meaning a 
spirit clothed with a body1 but what    
nearly the whole      of mankind1       
,christians1 ,jews1 and ,mohammedans1   
have believed for      ages1 cannot be  
upset by the gratuitous assertions of a 
religious      innovator of this last   
century4    ,at this point ,i will not  
appeal to or quote the gratuitous       
assertions  of a religious innovator of 

this last century--meaning ,joseph      
,smith4  ,there is no need of that4 ,if 
,i were an unbeliever in the true ,deity
  of ,christ1 ,i might take up the      
gentleman's argument in this way3 ,you  
say ,god is a spirit1 and hence         
bodiless1 immaterial8 ,his answer must  
be1 ,yes4 ,but ,jesus says1 a spirit    
hath not flesh and bones as ye  see me  
have--hence ,jesus is not ,god1 because 
he is a personage of  flesh and bone1 in
 the form of man--not bodiless or       
immaterial4 ,this1  of course1 is not my
 point4 ,i merely refer to it in the    
beaten way  of good fellowship1 and by  
way of caution to my ,catholic friend1  
who1  ,i am sure1 in his way1 is as     
anxious to maintain the true ,deity of  
the ,nazarene as ,i am2 but his method  
of handling the text1 ,god is a  spirit1
 might lead him into serious difficulty 
in upholding the truth  that ,jesus was 
and is true ,deity1 if in argument with 
an infidel4    ,but now for the ,mormon 
exposition of the text4 ,is ,jesus      

,christ ,god8  ,was he ,god as he stood 
there among his disciples in his        
glorious and1  to use ,mr4 ,v4's own    
word1 sacred1 resurrected body8 ,there  
is but one  answer that the ,reverend   
,catholic gentleman or any orthodox     
,protestant  can give1 and that is in   
the affirmative--yes1 ,jesus is ,god4,a 
,but ,god is a spirit6 ,true1 he is2 but
 ,jesus is a spirit inside a            
body--inside an immortal1 indestructible
 body of flesh and bone2  therefore1 if 
,jesus is ,god1 and ,god is a spirit1 he
 is an embodied  spirit1 just as the    
,latter-day ,saints teach4    ,footnote 
,a3 ,his acts proved his ,deity2 ,jesus 
is ,jehovah1 and  therefore we sing unto
 him as the ,lord4 ,treasury of ,david  
7,spurgeon74 ,vol4 iv1 p4 #cga4    ,now 
let it be understood that ,latter-day   
,saints are not so foolish as  to       
believe that so much phosphate1 lime1   
carbon1 hydrogen1 and oxygen  as may    
compose the body of a perfected man1 is 
,god4 ,they recognize the  fact that the

 body without the spirit is dead1 being 
alone2 but the  spirit having through   
natural processes gathered to itself a  
body1 and  that body having been        
purified by the power of ,god--who has  
promised  in holy scripture that he will
 change our vile body1 that it may  be  
fashioned like unto his glorious body1  
according to the working  whereby he is 
able even to subdue all things unto     
himself 7,phil4  #c3bj1 #ba7--when this 
is done1 even the body takes upon it    
some of the  divine nature4 ,it indeed  
becomes sacred1 and something more than 
sacred--it becomes incorporated with and
 forever united to1 a spirit  that is   
divine1 and henceforth becomes an       
integral part of ,god4 ,of  which       
process1 of a divine spirit taking on a 
body of flesh and bone1  ,jesus ,christ 
is the most perfect example4    ,at this
 point1 ,i shall pass for the present a 
few items that stand  next in order in  
,mr4 ,van ,der ,donckt's argument1 that 
,i may consider  some statements and    

arguments of his made further on in the 
,reply1  because they are immediately   
related to what has just been said4 ,mr4
 ,v4  holds that it is proved by ,holy  
,writ that angels as well as ,god are   
bodiless beings4 ,after quoting passages
 of scripture in support of  this       
statement1 he then adds3 ,could plainer 
words be found to teach  that angels1   
both good and bad1 are spirits1 devoid  
of bodies8 ,now1 the  ,creator is       
certainly more perfect than his         
creatures1 and pure minds  are more     
perfect than minds united to bodies,a   
7men74 ,in support  of which he quotes  
the following3 ,the corruptible body is 
a load upon  the soul1 and the earthly  
habitation presseth down the mind       
7,wisdom  #i3ae7;,b2 and ,paul's saying1
 who shall deliver me from this body of 
death8,c 7,rom4 #f3bd74 ,therefore the  
,creator is a pure spirit4    ,footnote 
,a3 ,italics are mine4    ,footnote ,b3 
,this is a book received by the         
,catholic ,church on alleged            

apostolical tradition1 but not found in 
the ,hebrew ,bible nor ,protestant      
versions of the ,bible4    ,footnote ,c3
 ,quoted thus by ,mr4 ,v4 ,in both      
,catholic and ,protestant  ,bibles it   
stands3 ,who shall deliver me from the  
body of this death8    ,i fear ,mr4 ,v4 
in these statements has run into more   
difficulty4 ,let us  see4 ,according to 
his doctrine1 ,angels as well as ,god   
are bodiless  beings4 ,angels1 both good
 and bad1 are spirits1 devoid of bodies4
 ,the  ,creator is more perfect than his
 creatures1 and pure minds minds        
separated from bodies are more perfect  
than minds united to bodies4  99 99 99  
,therefore the ,creator is a pure       
spirit4 ,but where does this  leave     
,jesus8    ,was and is ,jesus ,god--true
 ,deity8    ,yes4    ,but ,jesus is a   
spirit and body united into one glorious
 personage4 ,his  mind was and is now   
united to and dwelling in a body4 ,our  
,catholic  friend says1 pure minds i4 e4
 minds not united to bodies are more    

perfect than minds united to bodies4 ,he
 also says1 ,angels1 both good  and bad1
 are spirits 7i4 e4 minds7 devoid of    
bodies4 ,therefore1 it  must follow from
 his premises and argument that angels  
are superior to  ,jesus since his spirit
 is united to a body1 while they are    
minds not  united to bodies6 ,i will not
 press the point1 that the same         
conclusions  could be drawn from his    
premises and argument with reference    
even to  bad spirits1 whom he says are  
bodiless1 and hence1 upon his theory1   
superior to minds or spirits united to  
bodies1 for that would be  ungenerous   
upon my part1 and would lay upon his    
faulty argument the  imputation of awful
 blasphemy1 which ,i am sure was not    
intended and  would be as revolting to  
him as it would be to myself4 ,mr4 ,v41 
,i am  sure1 would contend as earnestly 
as ,i would that ,jesus is superior to  
the angels1 though it is perfectly clear
 that he is a spirit united to  a body4 
,when he had by himself purged our sins1

 ,jesus sat down on  the right hand of  
the majesty on high2 being made so much 
better than  the angels1 as he hath by  
inheritance obtained a more excellent   
name  than they4 99 99 99 ,and again1   
when he bringeth in the first begotten  
into the world1 he saith1 and let all   
the angels of ,god worship him4  ,and of
 the angels he saith1 who maketh his    
angels spirits1 and his  ministers a    
flame of fire4 ,but unto the ,son he    
saith1 ,thy throne1  ,o ,god1 is for    
ever and ever 7,heb4 #a3c-h74 ,in this  
passage the  superiority of ,jesus over 
the angels is manifested in four ways3  
first1  by the direct affirmation of    
,god1 that he was made better than the  
angels2 second1 that by inheritance he  
obtained a more exalted name2  third1   
that the angels are commanded to worship
 him2 fourth1 ,god1 the  ,father1       
addressing ,jesus1 said1 ,thy throne1 ,o
 ,god1 is for ever and  ever4 ,in this  
passage the ,father directly addresses  
,jesus by the  title ,god4 ,and as ,god 

is exalted above all angels1 ,jesus must
 be  superior to angels1 for he is ,god1
 if we may believe the words of the     
,father--whom to disbelieve would be    
blasphemy4    ,mr4 ,van ,der ,donckt    
admits in his argument1'of course1 that 
,jesus is  ,god2 and also admits the    
persistence of him in the physical      
condition  in which he left the earth   
with his resurrected body4 ,for in      
explaining  the scripture passage about 
seeing ,god face to face1 he remarks3   
,the first and chief element of the     
happiness of heaven will      consist in
 the beatific vision2 that is1 in seeing
 ,god face to      face1 unveiled1 as he
 really is4 ,the face to face1 however1 
is      literally true only of our      
blessed ,savior1 who ascended into      
heaven      with his sacred body4       
,otherwise1 as ,god is a spirit1 he has 
no      body1 and1 consequently1 no     
face4    ,from this it is clear that1 in
 the mind of the ,reverend gentleman1   
,jesus not only ascended into heaven    

with his sacred body1 but now  dwells   
there spirit and body united2 and the   
blessed1 who shall inherit  heaven will 
see him there literally face to face4,a 
,otherwise than  this face to face view 
of ,jesus--according to ,mr4 ,v4--we    
shall only  see ,god1 since he is a     
spirit1 with the spiritual eye2 with the
 soul's  intellectual perception1       
elevated by a supernatural influx from  
,god6  ,this admission with reference to
 ,jesus and his existence as an immortal
  personage of flesh and bone1 and our  
literal view of him in heaven  face to  
face1 draws with it some consequences   
which my ,catholic  friend evidently    
overlooked4 ,in the creed usually named 
after ,st4  ,athanasius1 it is said3    
,such as the ,father is1 such is the    
,son4  ,i take it that this1 in the view
 of those who accept the ,athanasian    
creed1 has reference to the substance of
 the ,father1 as well as to  other      
things pertaining to him2 for1 according
 to that creed1 the  substance of the   

,father and ,son is one and undivided4  
,we worship  one ,god in ,trinity1 and  
,trinity in ,unity1 says the creed2     
neither  confounding the persons nor    
dividing the substance4 ,it must be1    
therefore1 according to ,mr4 ,v4's      
creed1 that all the substance of ,god   
there is1 is in ,jesus ,christ1 as well 
as the attributes of ,god4 ,the  terms  
of the creed forbid us believing that   
part of the substance  of ,god was      
enclosed in the flesh and bone body of  
,jesus1 and the  remainder existed      
outside of that body2 for that would be 
dividing the  substance of ,god1 a thing
 the ,athanasian creed forbids3         
therefore1  all the substance of ,god   
inhabits the body of ,jesus ,christ1 and
 he  is wholly ,god4 ,in this view of   
the subject1 there is no ,god except the
  ,deity enclosed in the flesh and body 
of ,jesus ,christ4 ,but that would      
place our ,catholic friend--after all he
 has said about ,god being a  spirit1   
and about the superiority of pure minds 

7i4 e4 spirits not  united to bodies7   
over minds united to bodies--under the  
necessity  of accepting as ,god1 the    
,supreme1 the ,almighty1 a personage    
that is  a spirit and body united in one
 glorious personage1 and in form like   
man--a thing most abhorrent to our      
friend's principles4    ,footnote ,a3   
,in an article for the ,improvement     
,era1 on the ,doctrines  and ,claims of 
the ,catholic ,church1 ,bishop ,scanlan1
 of ,salt ,lake ,city1  also said of the
 ,divinity of ,christ2 ,the ,catholic   
,church teaches that  ,jesus ,christ is 
not a mere elect child or special       
creation of ,god1 or  in any sense or   
manner a creature1 but that he is the   
eternal and only  ,son of ,god1 ,god of 
,god1 ,light of ,light2 the expression  
of the ,eternal  ,father1 with whom he  
is one in nature and substance1 and to  
whom he is  equal in all divine         
attributes1 power and                   
glory4--,improvement ,era1  vol4 i1 p4  
#ad4    ,on the other hand1 if it be    

contended that besides the ,son of ,god1
  ,jesus1 a personage of flesh and bone 
and spirit1 there exists ,god1  a       
spirit1 then there is likely to arise   
again the conception of the  substance  
being divided1 and the existence of two 
individual ,gods  instead of one4 ,the  
one a spirit unembodied1 and the other a
 spirit  enclosed in a body of flesh and
 bone--the glorified1 exalted ,man1     
,christ4 ,this danger is also increased 
by the part of the creed now  being     
considered1 viz41 ,such as the ,father  
is1 such is the ,son2 for  it must      
follow1 if this be true that such as the
 ,son is1 such is the  ,father also4    
,and this1 must hold with reference to  
,god1 wholly2 to his  substance1        
essence1 personality1 form1 as well as  
to all attributes  possessed1 or else it
 is not true at all4 ,and if true1 since
 we know  that ,jesus is an immortal    
being of flesh and bone and spirit      
united  into one glorious personage 7and
 ,mr4 ,v4 admits that1 and also that the

  blessed in heaven shall see him as    
such a personage1 literally face to     
face71 then ,god the ,father must be the
 same1 a personage of flesh and  bone   
and spirit united--a thing most         
abhorrent to ,mr4 ,v4's principles4     
,at this point1 ,i must complain of the 
gentleman's argument a little4  ,however
 able and fair his article may be       
considered on the whole1 ,i  think1 on  
the question of the form of ,god1 ,i am 
justified in charging  that he has not  
dealt at all with my strong scripture   
proofs relative  to that matter4 ,he    
makes but the very slightest reference  
to the  passage3          ,and ,god     
said1 ,let us make man in our image1    
after our likeness4 99 99      99 ,so   
,god created man in his own image1 in   
the image of ,god created      he him2  
male and female created he them         
7,genesis #a3bf1 #bg74    ,and he       
considered nowhere the very definite    
passage3          ,god 99 99 hath in    
these last days spoken unto us by his   

,son4 99 99 99      who1 being the      
brightness of his glory and the express 
image of      his person1 and upholding 
all things by the word of his power1    
when he hath by himself purged our sins1
 sat down on the right hand      of the 
,majesty on high 7,heb4 #a3c74    ,now1 
to use the solemn words of the ,reverend
 gentleman himself1 we  must believe    
whatever ,god reveals to us upon one    
single word of his1  just as firmly as  
upon a thousand--,i shall hold that it  
was incumbent  upon ,mr4 ,v4 to deal    
with these passages1 and set forth in   
what way they  are to be understood1 if 
not to be understood as they read4,a ,i 
can  think of no language that could    
express the truth more forcibly1 that   
man was created in the form of ,god and1
 therefore1 that ,god in form is  like  
man1 than the language of these two     
passages4 ,when the word of ,god  says3 
,god created man in his own image1 in   
the image of ,god created he  him2 and  
then again1 in speaking of ,jesus1 who  

certainly bore all the  semblance1      
figure and stature of a man--who was a  
man--when the divine  ,spirit1 ,i say1  
in speaking of him1 says that he was the
 express image  of ,god's person--,i    
shall despair of human language         
expressing any fact  whatsoever1 if this
 language does not say that in form ,god
 and man are  alike4 ,and what the word 
of ,god in plainness teaches--so plain  
that he  who runs may read1 so plain    
that wayfaring men though fools need not
  err therein--is not to be set aside by
 the gratuitous assertions of  religious
 innovators of early ,christian         
centuries who corrupted the  plain      
meaning of ,god's word by their vain    
philosophies1 and oppositions  of       
science1 falsely so called4 ,mr4 ,van   
,der ,donckt makes no reference  to this
 plain passage in ,hebrews #a3c2 and ,i 
am under the necessity of  thinking that
 in respect of this passage and the one 
in ,genesis1 he had  no means at his    
command by which he could satisfactorily

 explain away  their force4 ,they stand1
 therefore1 with their strength         
unimpaired1 in  proof of the doctrines  
taught in the discourse at which ,mr ,v4
 leveled  his ,reply4    ,footnote ,a3  
,the meaning of this language from the  
#bfth verse of the  first chapter of    
,genesis is made perfectly clear when   
compared with  the third verse of the   
#eth chapter of ,genesis where it is    
written3  ,and ,adam lived an hundred   
and thirty years1 and begat a son in his
  own likeness1 after his image2 and    
called his name ,seth4 ,what do  these  
words imply but that ,seth was like his 
father in features and  also doubtless  
in intellectual and moral qualities8    
,and if when it  is said ,adam begat a  
son in his own likeness1 after his      
image1 it  simply means that ,seth in   
form and features and intellectual and  
moral  qualities was like his           
father--then there can be no other      
conclusion  formed upon the passage that
 says ,god created man in his own image 

and likeness than that man1 in a general
 way1 in form and feature and           
intellectual and moral qualities was    
like ,god4    ,of ,god ,being           
,invisible4    ,mr4 ,van ,der ,donckt   
thinks he sees further proof of ,god's  
being a  ,spirit1 and therefore         
immaterial or bodiless1 in the fact that
 he  is spoken of in the ,bible as being
 invisible4 ,moses was strong as  seeing
 him that is invisible1 7,heb4 #aa3bg27 
,no man hath seen ,god at  any time 7,i 
,john #d3ab27 ,the ,king of kings--whom 
no man hath seen nor  can see1 7,i ,tim4
 #f3af72 are the passages he relies upon
 for the proof  of his contention4      
,of course1 ,mr4 ,v4 is aware of the    
fact--for he mentions it--that these    
passages are confronted with the        
explicit statement of scripture  that   
,god has been seen by men4 ,moses saw   
him4 ,at one stage of his  experience1  
the great ,hebrew prophet was told that 
he could not see  ,god's face2 for1 said
 the ,lord1 there shall no man see me   

and live4  ,but even at that time1      
,moses was placed in a cleft of the     
rock1 and  thou shalt see my back parts1
 said the ,lord to him2 but my face     
shall  not be seen 7,exodus #bc3ah-bc74 
,on another occasion1 ,moses1 ,aaron1   
,nadab and ,abihu1 and seventy of the   
elders of ,israel1 saw ,god4            
,and they saw the ,god of ,israel2 and  
there was under his feet as it      were
 a paved work of sapphire stone1 and as 
it were the body of      heaven in his  
clearness4 ,and upon the nobles of the  
children of      ,israel he laid not his
 hand3 also they saw ,god1 and did eat  
and      drink 7,ex4 #bd3i-aa74         
,isaiah saw him3 ,i saw the ,lord       
sitting upon a throne1 high and lifted  
up1 and his train filled the temple4 ,at
 the same time the seraphims  proclaimed
 his holiness1 saying1 ,holy1 holy1 holy
 is the ,lord of  hosts2 the whole earth
 is full of his glory4 ,then said       
,isaiah3 ,woe  is me6 for lam undone2   
because ,i am a man of unclean lips1 and

 ,i dwell  in the midst of a people of  
unclean lips2 for mine eyes have seen   
the  ,king1 the ,lord of hosts 7,isaiah 
#f3a-e74    ,to harmonize these         
apparitions of ,god to men with his     
theory of the  invisibility of ,god1    
,mr4 ,v4 appeals to the writings of some
 of the  ,christian fathers1 and        
,cardinal ,newman1 from whose teachings 
he  concludes that ,god the ,father is  
called invisible because he never       
appeared to bodily eyes2 whereas the    
,son manifested himself as an  angel1   
and as a man after his incarnation4 99  
99 99 ,whenever the ,eternal  ,son of   
,god1 or angels at ,god's behest1 showed
 themselves to man1 they  became visible
 only through a body1 or a material garb
 assumed for the  occasion6    ,surely  
,tertullian1 ,ambrose1 ,augustine1 the  
great ,english ,cardinal  of the ,roman 
church1 and ,mr4 ,v4 are in sore straits
 when they must  needs take refuge in   
the belief of such jugglery with matter 
as this1  in order to reconcile         

apparently conflicting scriptures4 ,and 
what a  shuffling off and on of material
 garbs there must have been1 as from    
time to time hosts of angels and spirits
 appeared unto men6    ,it is but the   
materialization of the spiritualist     
mediums on a little  larger scale4 ,but 
there is a better way of harmonizing the
 seeming  contradictions2 and better    
authority for the conclusion to be      
reached  than the ,christian fathers and
 ,cardinal ,newman4 ,i mean the         
scriptures  themselves4    ,take this   
expression of the scripture1 ,no man    
hath seen ,god at any  time 7,i ,john   
#d3ab74 ,standing alone1 it seems       
emphatic and conclusive4  ,and in the   
same connection this also1 from the     
testimony of ,john3  ,no man hath seen  
,god at any time2 the only begotten ,son
 which is in  the bosom of the ,father1 
he hath declared him 7,st4 ,john #a3ah74
 ,but  consider these texts in          
connection with what the ,master himself
 said  on the same subject3 ,it is      

written in the prophets1 ,and they shall
  be all taught of ,god4 ,every man1    
therefore1 that hath heard1 and hath    
learned of the ,father1 cometh unto me4 
,not that any man hath seen the         
,father1 save he which is of ,god1 he   
hath seen the ,father 7,st4 ,john       
#f3de1 #df74 ,now we have the key to the
 matter4 ,no man hath seen ,god  at any 
time1 save except he which is of ,god1  
he hath seen the  ,father4 ,if any one  
shall contend that this he which is of  
,god  has reference to ,jesus only1 the 
complete answer to that will be found   
in the account of the ,martyr ,stephen's
 glorious view of the ,father and  the  
,son together and at one time3 ,but he  
,stephen being full of the  ,holy       
,ghost1 looked up steadfastly into      
heaven1 and saw the glory or  ,god1 and 
,jesus standing on the right hand of    
,god1 and said1 ,behold1  ,i see the    
heavens opened1 and the ton of ,man     
standing on the right  hand of ,god4    
7,acts #g3ee-f74 ,undoubtedly1 for      

reasons that are wise1  ,god the ,father
 has been invisible to men except under 
very special  conditions2 for the most  
part the ,only ,begotten hath declared  
him1  and stood as his representative2  
and in the absence of those special     
conditions1 no man hath seen ,god the   
,father2 no man in the absence of  these
 conditions can see his face and live4  
,he must be of ,god1  as ,stephen was1  
then he may see ,god1 even the ,father1 
as that martyr  evidently did4 ,here1   
too1 may be cited a passage from one of 
the  revelations of the ,lord to ,joseph
 the ,prophet1 which throws more light  
upon the subject4 ,speaking of the      
,higher or ,melchizedek ,priesthood1 the
  ,lord says3          ,this greater    
,priesthood administereth the gospel and
 holdeth the      key of the mysteries  
of the kingdom1 even the knowledge of   
,god2      therefore1 in the ordinances 
thereof1 the power of godliness is      
manifest2 and without the ordinances    
thereof1 and the authority of      the  

,priesthood1 the power of godliness is  
not manifest unto men in      the flesh2
 for without this no man can see the    
face of ,god1 even      the ,father1 and
 live 7,doc4 and ,cov4 sec4 #hd3ai-bb74 
,god1 then1 in the ,bible1 is called    
invisible1 not because he is  absolutely
 so by reason of his nature1 because he 
is immaterial or  bodiless1 but because 
he is not to be seen by men except under
 very  special conditions4 ,the special 
conditions complied with1 however1      
certain holy men have seen ,god2 the    
,father1 and have borne witness  of the 
fact4 ,of course1 it follows that the   
invisibility of ,god as  here set forth 
does not carry with it the idea that    
,god is immaterial  or bodiless2 nor    
would it follow that ,god is immaterial1
 even if  absolutely invisible to human 
eyes in our present existence4 ,mr4 ,v4 
advances a strange doctrine when he says
 that ,all material beings  are visible4
 ,absolutely invisible beings are       
immaterial or bodiless4  ,i take it that

 his assertion is equivalent to saying  
that all material  things are visible2  
and that absolutely invisible things1   
like  invisible beings1 are immaterial  
or bodiless4 ,is that true8 ,is the     
atmosphere visible8 ,no4 ,but it is     
material4 ,it is composed of atoms of   
matter whose weight is such that the    
pressure upon every square inch  amounts
 to fifteen pounds2 and upon the body of
 an ordinary-sized man  some fourteen   
tons2 but notwithstanding this1 man     
could not construct  a microscope       
sufficiently powerful to render these   
atoms visible4,a  ,what of the ether    
extending throughout the universe1 in   
which millions  of suns and their       
attendant planets move as motes in a    
sunbeam2 is  that visible8 ,no2 but it  
is material nevertheless4 ,so with many 
things  that1 notwithstanding they are  
absolutely invisible1 are material for  
all that1 and have some of the qualities
 in common with grosser matter4  ,we    
know but little of substances1 as yet2  

less of their essence2 but  since there 
are many material substances absolutely 
invisible to us1  is it unreasonable to 
believe that there are also beings      
consisting of  substances more refined1 
pure and glorious than the material that
 is  visible to our limited and         
imperfect vision8--beings invisible to  
us1  unless our eyes be quickened by the
 power of ,god1 yet material1 and       
having form1 and limitations and        
relations to other beings and things2   
and also possessed of many other        
qualities common to matter4 ,in view  of
 these facts1 is not ,mr4 ,van ,der     
,donckt a little reckless1 and too      
dogmatic1 in stating the datum from     
which he argues for the absolute        
invisibility of ,god1 and hence also his
 supposed immateriality1 or  bodiless   
state8    ,footnote ,a3 ,samuel ,kinns' 
,harmony of the ,bible and ,science1 p4 
#cch4    ,mr4 ,van ,der ,donckt argues  
that angels and spirits are also        
bodiless or  immaterial4 ,was it a      

bodiless or immaterial angel that       
wrestled with  ,jacob until the breaking
 of the day2 and who1 when he could not 
prevail  against the patriarch1 touched 
the sinew of his thigh that it forthwith
  shrank8 7,gen4 #cb3bc-cb74 ,were they 
immaterial or bodiless angels who       
called at the tent-home of the patriarch
 ,abraham1 on the plains of  ,mamre1 for
 whom ,sarah baked cakes1 and ,abraham's
 servant prepared a  roast of veal2 and1
 when all things were made ready1 the   
patriarch  stood by1 and the three      
heavenly personages--one of them is     
called the  ,lord--did eat 7,gen4       
#ah7--were they immaterial or bodiless8 
,perhaps  the ,reverend gentleman will  
say1 however1 that these cases1 and a   
score  of others of similar nature that 
might be quoted1 are answered by his    
statement--made on the authority of some
 ,christian fathers and ,cardinal       
,newman--that when angels showed        
themselves to man they became visible   
hence materialized1 according to my     

friend's theory of visible and          
invisible beings only through a body1 or
 material garb assumed for  the         
occasion6 ,for which theory1 as         
whimsical as it is nonsensical1 ,i      
venture to tell the ,reverend gentleman 
there is no warrant of divine           
authority2 nothing but the assumptions  
and speculations of churchmen  seeking  
to harmonize ,christian doctrine with   
the vain speculations of  old pagan     
philosophers4 ,i know nothing that      
equals this theory for  absurdity1      
except it be the idea of ,epicurus1 who1
 after affirming that  the gods were of 
human form1 explained--,yet that form is
 not body 7i4  e4 material71 but        
something like body2 nor does it contain
 any blood1  but something like blood6,a
 ,or may ,i say that ,mr4 ,van ,der     
,donckt's  absurdity is really equalled 
by that of ,heracleitus1 who taught that
  the sun was extinguished every evening
 and made new every morning8            
,footnote ,a3 ,tuscul4 ,dispt4 ,cicero1 

p4 #bbg 7,younge's translation74    ,as 
for the rest of ,mr4 ,v4's theory of    
immateriality and invisibility of       
angels and spirits1 ,i shall trust to   
what ,i have said on these subjects  in 
dealing with the invisibility of ,god1  
to be a sufficient answer4    ,of       
,anthropomorphism and understanding the 
,bible ,literally4    ,i must say a word
 upon ,mr4 ,v4's remarks respecting the 
plain  anthropomorphism of the ,bible1  
and the matter of understanding that    
sacred book literally4 ,with reference  
to the first he says3          ,all men 
after the example of the inspired       
writings1 make frequent      use of the 
figure called anthropomorphism1         
attributing to the ,deity      a human  
body1 human members1 human passions1    
etc41 and that is      done1 not to     
imply that ,god is possessed of form1   
limbs1 etc41 but      simply to make    
spiritual things or certain truths more 
intelligible      to man4    ,i would   
like to know upon what authority ,mr4   

,v4 adjudges the inspired  writings not 
to imply that ,god is really possessed  
of form1 limbs1  passions1 etc41 after  
attributing them to him in the clearest 
manner4  ,the inspired writings plainly 
and most forcibly attribute to ,deity  a
 form like man's1 with limbs1 organs1   
etc41 but the ,bible does not  teach    
that this ascription of form1 limbs1    
organs and passions to ,god1  is unreal1
 and simply to make spiritual things or 
certain truths  more intelligible to    
man4 ,on the contrary1 the ,bible       
emphasizes the  doctrine of             
anthropomorphism by declaring in its    
very first chapter  that man was created
 in the image of ,god3 ,so ,god created 
man in his  own image1 in the image of  
,god created he him4 ,the explanation is
  offered that it was necessary to      
attribute human form1 members and       
passions1 to ,god1 in order to make     
spiritual things intelligible to  man2  
but what is the reason for ascribing the
 divine form to man1  as in the passage 

just quoted8 ,was that done to make     
human beings or  certain truths more    
intelligible to ,god8 ,or was it placed 
in the word  of ,god because it is      
simply true8    ,the truth that ,god in 
form is like man is further emphasized  
by the  fact that ,jesus is declared to 
have been in the express image of  the  
,father's person 7,heb4 #a3c72 and until
 ,mr4 ,v4 or some other person  of his  
school of thought1 can prove very       
clearly that the word of ,god  supports 
his theory of the unreality of the      
,bible's description of  form1 organs1  
proportions1 passions and feelings1 to  
,god and other  heavenly beings1 the    
truth that ,god in form is like man will
 stand  secure on the foundation of the 
revelations it has pleased ,god to give 
of his own being and nature4,a          
,footnote ,a3 ,dean ,mansel administers 
a scathing reproof to the ,german       
philosophers ,kant and ,fichte 7and also
 to ,professor ,jowett in his  note xxii
 in ,lecture #a47 for what he calls that

 morbid terror of  what they are pleased
 to call anthropomorphism1 which poisons
 the  speculation of so many modern     
philosophers1 when they attempt to be   
wise above what is written1 and seek for
 a metaphysical exposition of  ,god's   
nature and attributes4 ,these           
philosophers1 while holding in          
abhorrence the idea that ,god has a form
 such as man's--or any form             
whatsoever--parts1 organs1 affections1  
sympathies1 passions or any  attributes 
seen in man's spirit1 are1 nevertheless1
 under the necessity  of representing   
,god as conscious1 as knowing1 as       
determining2 all of  which1 as pointed  
out by ,dean ,mansel in the passage     
which follows1  are1 after all1         
qualities of the human mind as well as  
attributes of  ,deity2 and hence the    
philosophers1 after all their labor1    
have not  escaped from anthropomorphism1
 but have merely represented ,deity to  
our consciousness1 shorn of some of the 
higher qualities of the human  mind1    

which ,god is represented in the        
scriptures as possessing in  their      
perfection--such as love1 mercy1        
justice4 ,as orthodox ,christian        
ministers1 both ,catholic and           
,protestant alike1 including ,mr4 ,v41  
are  afflicted with the same madness1 ,i
 see no reason why the ,dean's reproof  
should not be made to apply to them1 and
 hence quote the passage in  extenso3   
,they may not forsooth1 think of the    
unchangeable ,god as if  he were their  
fellow man1 influenced by human motives1
 and moved by  human supplications4     
,they want a truer1 juster idea of the  
,deity as  he is1 than that under which 
he has been pleased to reveal himself2  
and they call on their reason to furnish
 it4 ,fools1 to dream that man  can     
escape from himself1 that human reason  
can draw aught but a human  portrait of 
,god4 ,they do but substitute a marred  
and mutilated humanity  for one exalted 
and entire3 they add nothing to their   
conception of  ,god as he is1 but only  

take away a part of their conception of 
man4  ,sympathy1 and love1 and fatherly 
kindness1 and forgiving mercy1 have     
evaporated in the crucible of their     
philosophy2 and what is the caput       
mortuum that remains1 but only the      
sterner features of humanity  exhibited 
in repulsive nakedness8 ,the ,god who   
listens to prayer1 we  are told1 appears
 in the likeness of human mutability4   
,be it so4 ,what  is the ,god who does  
not listen1 but the likeness of human   
obstinacy8  ,do we ascribe to him a     
fixed purpose8 ,our conception of a     
purpose is  human4 ,do we speak of him  
as continuing unchanged8 ,our conception
 of  continuance is human4 ,do we       
conceive him as knowing and determining8
  ,what are knowledge and determination 
but modes of human consciousness8  and  
what know we of consciousness itself1   
but as the contrast between  successive 
mental states8 ,but our rational        
philosopher stops short in  his         
reasoning4 ,he strips off from humanity 

just so much as suits his  purpose2 'and
 the residue thereof he maketh a ,god   
less pious in his  idolatry than the    
carver of the graven image1 in that he  
does not fall  down unto it and pray    
unto it1 but is content to stand off and
 reason  concerning it4 ,and why does he
 retain any conception of ,god at all1  
but  that he retains some portions of an
 imperfect humanity8 ,man is still  the 
residue that is left2 deprived indeed of
 all that is amiable in  humanity1 but  
in the darker features which remain1    
still man4 ,man in  his purposes2 man in
 his inflexibility2 man in that relation
 to time  from which no philosophy1     
whatever its pretensions1 can wholly    
free  itself2 pursuing with indomitable 
resolutions a preconceived design2  deaf
 to the yearning instincts which compel 
his creatures to call upon  him4 ,yet   
this1 forsooth1 is a philosophical      
conception of the ,deity1  more worthy  
of an enlightened reason than the human 
imagery of the  ,psalmist3 ',the eyes of

 the ,lord are over the righteous1 and  
his ears  are open unto their prayers4' 
,surely downright idolatry is better    
than this rational worship of a fragment
 of humanity4 ,better is the            
superstition which sees the image of    
,god in the wonderful whole which  ,god 
has fashioned1 than the philosophy which
 would carve for itself a  ,deity out of
 the remnant which man has mutilated4   
,better to realize  the satire of the   
eleatic philosopher1 7,xenophanes7 to   
make ,god in the  likeness of man1 even 
as the ox or the horse might conceive   
gods in the  form of oxen or horses1    
than to adorn some half-hewn ,hermes1   
the head  of a man joined to a misshapen
 block4 ,better to fall down before that
  marvelous compound of human           
consciousness whose elements ,god has   
joined  together1 and no man can put    
asunder1 than to strip reason of those  
cognate elements which together furnish 
all that we can conceive or  imagine of 
conscious or personal existence1 and to 

deify the emptiest  of all abstractions1
 a something or nothing1 with just      
enough of its  human original left to   
form a theme for the disputation of     
philosophy1  but not enough to furnish a
 single ground of appeal to the human   
feelings of love1 of reverence1 and of  
fear4 ,unmixed idolatry is more         
religious than this4 ,undisguised       
atheism is more logical4 7,limits of    
,religious ,thought1 ,mansel1 pp4       
#ef-eh74    ,notwithstanding this       
passage1 however1 it should be remarked 
that  ,dean ,mansel holds on the very   
next page of this treatise that there   
is a principle of truth of which this   
philosophy is the perversion4  ,surely1 
he remarks1 there is a sense in which we
 may not think of  ,god as though he    
were a man2 as there is also a sense in 
which we  cannot help so thinking of    
him4 99 99 99 99 99 ,we feel that there 
is a true  foundation for the system    
which denies human attributes to ,god2  
though  the superstructure1 which has   

been raised upon it1 logically involves 
the denial of his very existence4 ,the  
position of the ,dean1 as is  well      
known1 is that such are the limitations 
of the human mind--such  the limitations
 of religious thought1 that man may not 
hope to  understand the divine nature1  
but as an act of faith must accept what 
is revealed concerning that nature4     
,but the strangest part of the ,reverend
 gentleman's contention on  the matter  
now in hand is that the ,latter-day     
,saints understand the  anthropomorphic 
expressions in the scriptures as he     
explains them2 and  cites our catechisms
 7chapter #e1 question #i7 in proof of  
it6,a ,i quote  the reference given3    
,footnote ,a3 ,this is a thing so       
astonishing for ,mr4 ,van ,der ,donckt  
to  say1 that lest the reader should    
think ,i had misunderstood him4 ,i place
  before him in this note ,mr4 ,van ,der
 ,donckt's statement at length4 ,it  is 
a well known fact that all men after the
 example of the inspired  writings1 make

 frequent use of the figure called      
anthropomorphism1  attributing to the   
,deity a human body1 human members1     
human passions1  etc42 and that is done1
 not to imply that ,god is possessed of 
form1  limbs1 etc41 but simply to make  
spiritual things or certain truths more 
intelligible to man1 who1 while he      
tarries in this world1 can perceive     
things and even ideas only through his  
senses1 or through bodily organs4       
,that even the ,latter-day ,saints thus 
understand such expressions is  evident 
from their catechism 7chapter #e3       
question #i71 etc41 etc4          #i4   
,q4 ,if ,god is a person1 how can he be 
everywhere present8 ,a4 ,his      person
 cannot be in more than one place at the
 same time1 but he is      everywhere   
present by his ,holy ,spirit4    ,this  
is preceded by the following passages   
from the same book and  chapter3        
#a4 ,q4 ,what kind of a being is ,god8  
,a4 ,he is in the form of a man4        
#b4 ,q4 ,how do you learn this8         

,a4 ,the scriptures declare that man was
 made in the image of ,god4 99      99  
99        #c4 ,q4 ,have you any further 
proof of ,god's being in the form of a  
man8        ,a4 ,yes1 ,jesus ,christ was
 in the form of a man1 and was at the   
same      time in the image of ,god's   
person4 99 99 99        #d4 ,q4 ,is it  
not said that ,god is a spirit8         
,a4 ,yes2 the scriptures say so4 7,john 
#d3bd47 99 99 99        #e4 ,q4 ,how1   
then1 can ,god be like man8        ,a4  
,man has a spirit1 though clothed with a
 body1 and ,god is      similarly       
constituted4        #f4 ,q4 ,has ,god a 
body then8        ,a4 ,yes2 like unto   
man's body in figure4        #g4 ,q4 ,is
 the person of ,god very glorious8      
,a4 ,yes2 infinitely glorious4          
#h4 ,q4 ,is ,god everywhere present8    
,a4 ,yes2 ,he is in all parts of the    
universe4    ,then follows1 of course1  
question nine and its answer1 quoted    
above and  by ,mr4 ,v42 and yet the     
gentleman1 in the very face of these    

explicit  statements concerning the     
reality of ,god's form in our faith1    
would  have it believed that the        
,latter-day ,saints understand the      
expressions  of scripture ascribing     
human forms1 limbs and organs to ,god as
 he  explains them--not to imply that   
,god is possessed of form1 limbs1 etc41 
but simply to make spiritual things more
 intelligible to man6 ,this is a        
splendid illustration of ,mr4 ,v4's     
ability to misunderstand4    ,mr4 ,v4   
next takes up the subject of            
understanding the language of the       
,bible literally4 ,he says it is from   
anthropomorphic passages of the  ,bible 
that the ,latter-day ,saints conclude   
that ,god has a body--such  passages as 
speak of the face1 hands feet and other 
limbs and organs of  ,god4 ,he holds    
these passages to be figurative4 ,i     
contend1 he remarks1  that if we must   
understand the ,bible literally in those
 passages  7',god created man in his own
 image'7 from which they attempt to     

prove  that ,god has a body1 we must    
interpret it literally in other similar 
passages4,a ,i assent to that4 ,it is   
well known that the language of  the    
,bible is highly figurative1 almost     
extravagantly so in places1 and  much   
allowance must be made for the          
inclination to imagery of prophetic     
natures1 which1 like poetic             
temperaments1 are given to imagery2 and 
hyperbole is the vice of oriental       
speech4 ,but ,mr4 ,v4 is not true to    
this canon of interpretation he lays    
down1 viz41 the same rule  of           
interpretation must be applied to       
passages that are similar in  character4
 ,after laying down this principle of   
interpretation1 he  proceeds to depart  
from it by placing for comparison very  
dissimilar  passages4 ,what similarity  
is there1 for example1 in the plain1    
matter  of fact statement1 ,god created 
man in his own image1 in the image of   
,god created he him2 and the passage he 
quotes from ,psalms3 ,if ,i take  my    

wings early in the morning1 and dwell in
 the uttermost part of the  sea1 even   
there shall thy hand lead me1 and thy   
right hand shall hold  me8 ,and this    
also3 ,whither shall ,i flee from thy   
face4 ,if ,i ascend  into heaven1 thou  
art there2 ,if ,i descend into hell thou
 art there8  ,has not the ,reverend     
gentleman placed for comparison here the
 most  dissimilar passages that perhaps 
could be found in the whole ,bible8     
,yet he insists that the prosy passage  
from ,genesis must be regarded as       
equally figurative with ,david's poetry1
 and insists that if ,mormons  believe  
literally that ,god made man in his own 
image and likeness1  or that ,moses and 
seventy elders saw the ,god of ,israel1 
as plainly  declared by ,moses1 then    
,they must believe that ,god had such a 
very  long hand as to extend to the     
uttermost parts of the sea2 and such an 
extremely long face1 reaching from      
heaven to hell2 and conclude that       
,david had wings6 ,further remarks on   

this head are not necessary4 ,one  is   
under no obligation to seriously discuss
 nonsense4    ,footnote ,a3 ,italics are
 mine--,r4    ,of the ,incarnation or   
the ,son or ,god4    ,another case of   
misapprehension of ,mormon ideas will be
 found in what  ,mr4 ,van ,der ,donckt  
says with reference to the ,latter-day  
,saints' sacred  books not teaching the 
,christian truth of the incarnation of  
,deity in  the person of ,jesus ,christ4
 ,the sacred books of the ,latter-day   
,saints  may not contain the verbiage of
 so-called ,christian literature on the 
subject2 but if full recognition of the 
fact that ,jesus was in the  beginning  
with the ,father--was the ,word1 and1   
moreover1 the ,word  that was ,god1 and 
afterwards was made flesh and dwelt     
among men--is  to believe in the        
incarnation of the ,son of ,god1 then   
the sacred books  of the ,latter-day    
,saints teach this doctrine1 for over   
and over again  in our sacred books will
 passages to that effect be found       

7especially  section #ic of the         
,doctrine and ,covenants74 ,moreover1   
the ,reverend  gentleman should remember
 that ,mormons include among their      
sacred  books the ,holy ,bible1 and all 
the doctrine of incarnation taught in   
that book is our doctrine4 ,i think the 
main difference between the  ,latter-day
 ,saints and ,christians on the subject 
of incarnation1 is  that the ,latter-day
 ,saints believe that incarnation does  
not stop with  the ,lord ,jesus ,christ4
 ,our sacred books teach that not only  
was ,jesus  ,christ in the beginning    
with ,god1 but that the spirits of all  
men were  also with him in the          
beginning1 and that these sons of ,god1 
as well as  the ,lord ,jesus ,christ1   
became incarnated in bodies of flesh and
 bone  7,doctrine and ,covenants1       
section #ic74 ,but ,mr4 ,v4 thinks he   
discovers  in this doctrine of          
incarnation a proof that ,god has not a 
body and  therefore is not an exalted   
man1 ,it is plain1 says he1 that the    

,son  of ,god became flesh only at the  
time of his sojourn on earth4 ,now had  
he been flesh or man before1 as the     
',mormons' hold1 how could he become    
what he was already from all eternity8  
,this is another instance of ,mr4  ,v4's
 misapprehension of what ,mormons teach4
 ,we nowhere teach that  ,jesus ,christ1
 the ,son of ,god1 was flesh and bone   
from all eternity4    ,when seeking to  
make ,mormonism appear inconsistent with
 itself1 the  ,reverend gentleman is in 
duty bound to keep in mind our whole    
doctrine  on any particular subject he  
is treating4 ,he should remember that   
our theology holds that the ,father1    
,son and ,holy ,ghost are distinct  and 
separate personages1 in the sense that  
they are three distinct  individuals2   
and that the ,father is a personage of  
flesh and bone1 as  ,jesus now is2 but  
previous to ,messiah's birth into the   
world1 he was a  spirit1 the ,first     
,born of the hosts of the spirits in    
heaven1 and was  with the ,father in the

 beginning of the creation of our earth 
and its  heavens4 ,indeed1 under the    
direction of the ,father1 he was the    
creator  of them 7,heb4 #a3c2 ,col4     
#ae3ag2 ,john #a3c72 but he came to the 
earth  to receive a tabernacle1 that in 
all things he might become as his       
,father is--a divine spirit inseparably 
united to a sacred and glorified        
body--one glorious spiritual personage4 
,as much of ,mr4 ,v4's argument on  this
 head is built on a misapprehension of  
our doctrine1 it will not  be necessary 
for me to follow him through the        
interminable windings of  his argument  
with reference to it4 ,there is never a 
proper ending to  reasoning which       
proceeds on a false foundation          
7,cicero74    ,mr4 ,v4 next brings as   
proof against ,god's being an exalted   
man1 what he  calls the direct statement
 of the ,bible1 that ,god is not man3   
,god is  not a man1 that he should lie2 
neither the son of man1 that he should  
be changed 7,numbers #bc3ai74 ,i am ,god

 and not man 7,psalm74 ,these  passages 
simply present the contrast between man 
as he is now1 and with  all his         
imperfections on his head1 and ,god4    
,the ,latter-day ,saints do  not teach  
that man in his present state and       
condition is ,god2 on the  contrary1    
they hold that there is a very1 very    
wide difference between  them1 all the  
difference indicated by the ,bible3 but 
they do believe  that through the       
eternities that will pass over man's    
head1 and with  ,god for guide and      
teacher1 he may become as his ,father in
 heaven is1  and that such is his       
destiny4,a ,it follows that when man    
shall attain  to that destiny1 the      
contrast now so striking between man and
 ,god  will not exist4 ,the contrast    
noted in the scriptures by ,mr4 ,v4 is  
not  between perfected men and ,god1 but
 between very imperfect men--men  who   
lie1 and are changeable--and ,god2 and  
since the ,latter-day ,saints  do not   
hold that man while imperfect is ,god1  

or like ,god1 or ,god like  him1 the    
argument of the gentleman1 based on the 
passages quoted1  is of no force4 ,it   
could be said of some grandly developed1
 noble1  high-minded man1 such as a     
,gladstone1 a ,bismarck1 or a           
,washington3 ,he  is not a child that he
 should halt in reason1 or falter in    
action1 or  be frightened by phantoms of
 the dark4 ,but such a contrast does not
  include the idea that the child may   
not change his status1 and finally      
become all that the great man is with   
whom he is now contrasted4  ,clearly1   
the contrast is one of conditions1 more 
than of natures1 and  at its very       
highest value is the contrast between a 
perfected nature  and one not yet       
perfected4    ,footnote ,a3 ,in a       
discourse in which much of the ,mormon  
doctrine  concerning the ,deity is      
unfolded by the ,prophet ,joseph        
,smith--the ,king  ,follett discourse   
7see chapter #e7--;in a passage dealing 
with the time  in which man may attain  

to some of the contemplated exaltations 
in the  future1 he remarks3 ,when you   
climb up a ladder1 you must begin at the
  bottom and ascend step by step1 until 
you arrive at the top2 and so it  is    
with the principles of the ,gospel--you 
must begin with the first1  and go on   
until you learn all the principles of   
exaltation4 ,but it  will be a great    
while after you have passed through the 
vail of death  before you will have     
learned them4 ,it is not all to be      
comprehended  in this world3 it will be 
a great work to learn our salvation and 
exaltation1 even beyond the grave4      
,the same answer applies to the         
,reverend gentleman's contention based  
on the passage1 ,thou art always the    
selfsame2 ,i am the ,lord and  change   
not2 ,the ,father of lights1 with whom  
there is no change  nor shadow of       
alteration4 ,these passages teach what  
the ,reverend  gentleman calls the      
immutability of ,god1 which he holds to 
preclude  the idea that ,god rose from a

 state of imperfection to that of       
perfection--since he is always the      
selfsame4 ,before answering at  length1 
,i couple with this ,mr4 ,van ,der      
,donckt's final argument on this        
division of the subject--the scriptural 
evidences and arguments on the  form and
 nature of ,god--namely1 ,the ,latter   
day ,saints' theory of the  ,man-,god   
supposes a past and present with ,god4  
,the ,bible excludes that  succession of
 time1 says the ,reverend gentleman1 and
 speaks of ,god  as the everlasting     
present2 ',i ,am ,who am1' ',from       
eternity to eternity  thou art ,god4'   
,against this argument1 based upon      
,god's reputed  unchangeableness1 and   
being always as he now is1 from all     
eternity to  eternity1 ,i wish to say1  
first1 that the ,god-nature is doubtless
  always the same1 without reference to 
those who may attain unto it2 and       
speaking of the ,god-nature1 it is      
always the ,selfsame1 from eternity  to 
eternity2 but after that statement1     

against the ,reverend gentleman's       
argument bottomed on ,god's immutability
 and eternity--and1 in fact1  against   
all his arguments1 from first to last1  
respecting the form and  nature of ,god1
 ,i place ,jesus of ,nazareth1 the      
,messiah1 the revelation  of ,god to    
man1 ,i place him as my premises1 and my
 argument against all  the reverend     
gentleman has said1 or can say1 on this 
division of the  subject4 ,i call       
attention to the fact that neither in my
 discourse  which brought forth ,mr4    
,van ,der ,donckt's ,reply nor in this  
,rejoinder1  have ,i turned to those    
numerous passages of the ,bible that    
speak of the  face1 limbs or organs of  
,god4 ,not that ,i mistrust the force of
 those  passages as evidence1 but       
because ,i have thought it unnecessary  
to  appeal to them1 so long as ,i had in
 ,jesus1 the ,messiah1 a full length    
and complete representation of ,god1 not
 only as to the reality of  his being1  
but as to the kind of being ,god is4    

,and now ,i ask1 as ,i  did in my       
discourse1 is ,jesus ,god8 ,is he a     
manifestation of ,god--a  revelation of 
him8 ,if so1 there must be in him an end
 of controversy2  for whatever ,jesus   
,christ was and is ,god must be1 or     
,jesus ,christ is  no manifestation1 no 
revelation of ,god4 ,is ,jesus ,christ  
in form like  man8 ,is he possessed of a
 body of flesh and bone which is        
eternally  united to him--and now an    
integral part of him8 ,does he possess  
body1  parts and passions8 ,there can be
 but one answer to all these questions1 
and that is1 ,yes2 he possessed and now 
possesses all these things4  ,then ,god 
also possesses them2 for even according 
to both ,catholic and  orthodox         
,protestant ,christian doctrine1 ,jesus 
,christ was and is ,god1  and the       
complete manifestation and revelation of
 ,god the ,father4    ,also the specific
 points of argument based upon ,god's   
unchangeability1  and there being no    
succession of time with ,god--that1 too1

 is answered  in the person and         
experience of ,jesus ,christ4 ,according
 to ,catholic  teaching1 ,jesus was a   
spirit1 identical with ,god the ,father 
in  substance1 before he became man2 but
 at a certain time he became man1  was  
not that a change8 ,by it1 he became    
something he was not before4  ,his      
humanity1 according to their teaching1  
was added to the ,son of  ,god when he  
received his tabernacle of flesh and    
bone2 and he was  certainly changed from
 an unembodied state to an embodied one2
 and  there was a before and after--in  
reference to this great event1 in  the  
,god ,jesus' experience4 ,is it         
thinkable that this change was a        
deterioration8 ,was the ,son of ,god's  
divinity debased to the human1 or  was  
so much of humanity as he took on raised
 to the divine nature1 and  henceforth  
made an integral part of it8    ,the    
orthodox doctrine of ,christianity      
is--,catholic and ,protestant           
alike--that ,jesus ,christ is ,god2 that

 he always was and is ,god1  according  
to both orthodox theology and ,christian
 philosophy4 ,yet it  is said of this   
,jesus that he increased in wisdom and  
stature1 and  in favor with ,god and man
 7,luke #b3eb74 ,here is certainly a    
change in  condition2 here is succession
 of time with ,god--a before and after2 
here is being and becoming2 for whereas1
 he was a spirit1 he became  man2 and in
 becoming man1 he passed through all the
 phases in life from  infancy to        
manhood4 ,it is significant also that it
 was not until ,jesus  had arisen from  
the tomb and stood in the presence of   
his disciples1  a glorified personage1  
body and spirit united1 that he         
exclaimed1  ,all power is given unto me 
in heaven and in earth4 ,if given1      
there must have been a time when he did 
not possess all power in  heaven and in 
earth2 and hence1 a change from         
possessing some power  to the condition 
of possessing all power1 a fullness of  
power--for  it pleased the ,father that 

in him should all fullness dwell 7,col4 
#a3ai74 ,but more of this when ,i come  
to deal with ,mr4 ,van ,der ,donckt's   
philosophical proofs on the subject1 ,i 
shall close this part of my  rejoinder  
with the following summary of the facts 
maintained thus far  in my argument3    
,first3--,while the scriptures declare  
that ,god is a spirit1 it  does not     
follow that he is necessarily an        
unembodied spirit2 on the  contrary1 it 
is clear that he is an embodied spirit2 
for ,jesus ,christ  is ,god1 and he1 we 
know1 is a spirit and body united2 and  
he is said to  be the express image of  
his ,father's person2 therefore1 the    
,father of  ,jesus ,christ1 or ,god the 
,father1 must be just what ,jesus is--a 
spirit  embodied in a tabernacle of     
flesh and bone4    ,second3--,although  
the ,bible says that ,god is a spirit1  
and speaks  of angels as spirits also1  
and points out some differences between 
the nature of men and spirits1 it does  
not follow that spirits are  immaterial 

beings1 and therefore without form4 ,on 
the contrary1 the  evidence of scripture
 is to the effect that angels are very  
substantial  personages4 ,one wrestled  
bodily with ,jacob and lamed him2 while 
three  others did eat of the substantial
 meal provided by ,abraham2 and there   
are many other proofs of angels being   
substantial1 material personages4       
,third3--,it is an assumption absolutely
 unwarranted by authority of  the word  
of ,god to say that when spirits1 or    
angels1 or ,jesus--before  his          
incarnation--showed themselves to men1  
they merely assumed the  material garb  
for the occasion4    ,fourth3--,although
 the ,bible in sundry passages speaks of
 ,god the  ,father as invisible1 it does
 not follow that he is absolutely so1   
nor  invisible from the nature of his   
being2 on the contrary1 it is clear     
from what has been set forth that under 
certain special conditions1  ,god the   
,father as well as ,jesus--before his   
incarnation--and certain  angels1 have  

been seen2 and hence1 the invisibility  
of ,god the ,father1  arises from his   
being invisible to men in their normal  
condition1  unquickened by1 and         
unclothed with1 the power of ,god4      
,fifth3--,the doctrine that all         
absolutely invisible beings are         
immaterial is simply untrue1 being      
contradicted by the fact that a  number 
of absolutely invisible things are known
 to be material1 and yet  possess some  
of the properties of grosser matter2 and
 it is reasonable  to believe that the  
same truth holds as to spiritual beings4
    ,sixth3--,the ,bible distinctly     
ascribes to ,god and angels the form1   
limbs1 organs1 feelings and passions of 
men2 and the ,bible nowhere  leads us to
 believe that this ascription of bodily 
form and organs and  passions to ,god is
 simply to make spiritual things1 or    
certain truths  more intelligible to    
man2 nor does it follow because some    
passages  of the ,bible are figurative1 
and hence not to be taken literally1    

that  all the passages ascribing human  
form1 organs and feelings to ,god  are  
figurative1 and hence not to be taken   
literally4 ,it is only when             
anthropomorphic passages and expressions
 are similarly used as other  clearly   
figurative passages and expressions are1
 that they are to be  adjudged as       
figurative and not to be taken          
literally4    ,seventh3--,and lastly1   
beside all premises and arguments to the
 effect  that ,god is an unembodied     
spirit1 without form1 without limbs1    
organs1  features1 human feelings1 or   
passions1 such as love1 compassion1     
pity1  etc41 etc1--beside all this1 ,i  
place the ,lord ,jesus1 the ,image of   
,god  the ,father's person1 the full    
length representation and revelation of 
,god to men1 as an all sufficient       
answer1 and say that whatsoever ,jesus  
,christ was and is1 so1 too1 has been   
and is ,god1 the ,father2 for such  is  
the teaching of holy scripture4    ,,ii4
    ,,mr4 ,,van ,,der ,,donckt',s       

,,philosophical ,,proofs ,,of ,,the     
,,form ,,and  ,,nature ,,of ,,god4      
,mr4 ,van ,der ,donckt1 at the beginning
 of his argument under his              
philosophical proofs of ,god's          
simplicity or spirituality1 again       
exhibits the fact that he misapprehends 
the doctrines of the ,latter-day        
,saints4 ,he says3 ,the ,latter-day     
,saints believe that ,god created the   
souls of men long before their          
conception4 ,that is not the belief of  
the ,latter-day ,saints2 and his        
misapprehension of what their doctrine  
is relative to man and ,god leads the   
gentleman to make statements1  and      
indulge in lines of argumentation he    
would not have followed had  he         
apprehended aright the teachings of the 
,church of ,jesus ,christ of            
,latter-day ,saints4 ,since his         
philosophical argument has proceeded    
from  a wrong basis1 it becomes         
necessary to state what the ,mormon     
doctrine  is relative to the subject in 

hand1 and then consider so much of his  
argument as may apply to the facts4     
,latter-day ,saints believe that the    
soul of man consists of both his  spirit
 and his body united4 ,the spirit and   
the body is the soul of  man2 and the   
resurrection from the dead is the       
redemption of the soul  7,doc4 and ,cov4
 sec4 #hh3ae1 #af74 ,this1 ,i am aware1 
is not the usually  accepted sense of   
the word soul2 for it generally stands  
for what is  regarded as the incorporeal
 nature of man1 or the principle of     
mental  and spiritual life of him4 ,it  
is used variously in the scriptures4 ,in
  one place1 the ,savior uses it in     
contrast with the body3 ,fear not them  
which kill the body1 but are not able to
 kill the soul3 but rather fear  him    
which is able to destroy both soul and  
body in hell 7,matt4 #aj3bh74  ,but the 
word as used in the passage above quoted
 from the ,doctrine and  ,covenants also
 has warrant of scriptural authority3   
,and the ,lord ,god  formed man of the  

dust of the ground1 and breathed into   
his nostrils  the breath of life2 and   
man became a living soul 7,gen4 #b3g74  
,here body  and breath of life1 the     
spirit1 constitute the soul of man4     
,of course1 ,mr4 ,van ,der ,donckt uses 
the phrase souls of men as we  perhaps  
would use the phrase spirits of men1 and
 evidently makes  reference to our      
doctrine of the pre-existence of        
spirits1 that is1  the doctrine of the  
actual existence of the spirits of men  
long ages  before they tabernacled in   
the flesh1 when he says3 ,the           
,latter-day  ,saints believe that ,god  
creates the souls of men long before    
their  conception4 ,but again           
explanation is necessary1 as that       
statement does  not quite meet our      
belief4 ,our doctrine is that           
,intelligences are  begotten spirits1   
which spirits are in form like men1 and 
are really1  substance1 that is1 matter1
 but of a more subtle and finer nature  
than  the matter composing man's        

tabernacle of flesh and bone4,a         
,christians  believe that the ,word1    
that is1 ,jesus ,christ1 was in the     
beginning  with ,god2 and not only that 
the ,word was with ,god1 but also that  
the  ,word was ,god 7,john #a3a1 #b71   
,latter-day ,saints not only believe    
,jesus  was in the beginning with ,god1 
but it is their doctrine that man was   
also in the beginning with the ,father1 
that which is spirit 7,doc4  and ,cov4  
sec4 #ic3bc74 ,and again3 ,man was also 
in the beginning with  ,god4            
,intelligence1 or the light of truth was
 not created or made1  neither indeed   
can be4 99 99 99 99 ,every man whose    
spirit receiveth not  the light is under
 condemnation for man is spirit4 ,the   
elements are  eternal1 and spirit and   
element1 inseparably connected1 receive 
a  fullness of joy2 and when separated1 
man cannot receive a fullness of  joy4  
,the elements are the tabernacle of     
,god2 yea man is the tabernacle  of     
,god1 even temples 7,doc and ,cov4 sec4 

#ic3bi1 #cb-ce74 ,the point to  be      
observed is that intelligences--whence  
the spirits of men--are not  created or 
made1 nor indeed can they be1 for they  
are eternal--eternal  as ,god the       
,father1 and ,god the ,son are4 ,the    
mind of man--the immortal  spirit--where
 did it come from8 asks the ,prophet    
,joseph ,smith1 in a  discourse         
delivered at ,nauvoo2,b and then        
answers3    ,footnote ,a3 ,the ,prophet 
,joseph teaches that all spirit is      
matter1 but  it is more fine or pure    
than the gross matter tangible to our   
senses  and can only be discerned by    
purer eyes4 ,we cannot see it1 but when 
our  bodies are purified1 we shall see  
that it is all matter4 7,doc4 and  ,cov4
 sec #acg47    ,footnote ,b3 ,april     
#gth1 #ahdd1 ,mill4 ,star1 vol4 xxiii p4
 #bde1 et seq4          ,all learned    
men1 and doctors of divinity1 say that  
,god created      it in the beginning2  
but it is not so2 the very idea lessens 
man      in my estimation4 ,i do not    

believe the doctrine4 ,i know better4   
,hear it1 all ye ends of the world1 for 
,god has told me so4 ,if you      don't 
believe me it will not make the truth   
without effect4 99 99 99      99 ,we say
 that ,god himself is a self-existent   
being4 ,who told you      so8 ,it is    
correct enough1 but who told you that   
man did not exist      in like manner   
upon the same principle8 ,god made a    
tabernacle and      put his man's spirit
 into it1 and it became a living soul4  
,how      does it read in ,hebrew8 ,it  
does not say in ,hebrew that ,god       
created      the spirit of man4 ,it     
says1 ,god made man out of earth and put
 in      him ,adam's spirit1 and so     
became a living body4 ,the mind1 or the 
intelligence which man possesses is     
co-eternal with ,god himself4      99 99
 99 99 99 ,i am dwelling on the         
immortality of the spirit of man4       
,is it logical to say that the          
intelligence of spirits is immortal1    
and yet that it had a beginning8 ,the   

intelligence of spirits had      no     
beginning1 neither will it have an end4 
,that is good logic4      ,that which   
has a beginning may have an end4 ,there 
never was a time      when there were   
not spirits1 for they are co-eternal    
with our      ,father in heaven4 ,i want
 to reason more on the spirit of man2   
for      ,i am dwelling on the body and 
spirit of man--on the subject of the    
dead4 ,i take my ring from my finger and
 liken it unto the mind      of man--the
 immortal part1 because it has no       
beginning4 ,suppose      you cut it in  
two2 then it has a beginning and an end2
 but join      it again1 and it         
continues one eternal round4 ,so with   
the spirit      of man4 ,as the ,lord   
liveth1 if it has a beginning it will   
have an      end4 ,all the fools and    
learned and wise men from the beginning 
of      creation1 who say that the      
spirit of man had a beginning1 prove    
that it must have an end3 and if that   
doctrine is true1 then the      doctrine

 of annihilation would be true4 ,but if 
,i am right1 ,i might      with boldness
 proclaim from the house tops that ,god 
never had      the power to create the  
spirit of man at all1 ,god himself could
      not create himself4 ,intelligence 
is eternal1 and exists upon a           
self-existent principle4 ,it is a spirit
 from age to age1 and there      is no  
creation about it4 99 99 99 99 ,the     
spirit of man is not a created          
being2 it existed from eternity1 and    
will exist to eternity4      ,anything  
created cannot be eternal3 and earth1   
water1 etc41 had      their existence in
 an elementary state1 from eternity4    
,mr4 ,van ,der ,donckt will recognize   
quite a difference between the  doctrine
 here stated as to the spirits of men1  
and the one he states  for us when he   
says1 ,latter-day ,saints believe that  
,god creates the  souls of men long     
before their conception4 ,there is that 
in man1  according to our doctrine1     
which is not created at all2 there is in

 him  an ego--a spirit uncreated1 never 
made1 a self-existent entity1  eternal  
as ,god himself2 and of the same kind of
 substance or essence  with him1 and1   
indeed1 part of him1 when ,god is       
conceived of in the  generic sense4     
,with the doctrine of ,mormonism        
relative to man and ,god thus stated1   
the question is1 what part of ,mr4 ,van 
,der ,donckt's philosophical  argument  
touches it8    ,mr4 ,van ,der ,donckt1  
it must be remembered1 bases his        
philosophical  argument upon the        
absolute simplicity or spirituality of  
,god4 ,i ,am  ,who ,am1 is the          
definition of ,god about which circle   
all his arguments4  ,god is the         
,necessary ,being1 is his contention2   
infinite1 illimitable2  not limited by  
his own essence1 by another1 or by      
himself4 ,from which ,i  understand him 
to mean1 after the philosophers of his  
school1 that ,god1  the very essence of 
him1 is pure being-,actual being or     
existence are  his own words4 7,page    

#ec74    ,this his premise2 and the part
 of his argument which affects our      
doctrine is the following3          ,if 
,god were an aggregation of parts1 these
 parts would be either      necessary   
beings or contingent 7that do not       
necessarily exist71      or some would  
be necessary and some contingent4 ,none 
of these      suppositions are tenable1 
therefore ,god is not an aggregate of   
parts4 99 99 99 99 ,if the parts of ,god
 were necessary beings1 there      would
 be several independent beings1 which   
the infinity of ,god      precludes4    
,god would not be infinite1 if there    
were even one other      being          
independent of him1 as his power1 etc41 
would not reach that      being4        
,the infinite being is most simple1 or  
not compound4 ,were he      compound1   
his parts would be either all finite1 or
 all infinite1 or      one infinite and 
the others finite4 ,none of these       
suppositions are      possible1         
therefore he is not compound4           

,several finite things cannot produce an
 infinite or an illimitable1      as    
there would always be a first and last4 
,many infinite beings are inconceivable1
 for1 if there were several      they   
would have to differ from each other by 
some perfection4 ,now1      from the    
moment one would have a perfection the  
other one lacks1      the latter would  
not be infinite4 ,therefore1 ,god cannot
 be a      compound of infinite parts4  
,if one is infinite1 nothing can be     
added to it4 ,finite parts could        
not belong to the infinite essence1 else
 they would communicate      their      
limitations to ,god4        ,therefore1 
the infinite ,being is not composite1   
but simple or      spiritual4 ,therefore
 he is not1 nor ever was1 a man1 who is 
a      composite being4    ,of ,mr4 ,van
 ,der ,donckt's ,premise4    ,i have to 
do first of all with ,mr4 ,van ,der     
,donckt's premise--the  simplicity or   
spirituality of ,god4    ,so far as it  
is possible to make language do it1 the 

gentleman teaches  that ,god is pure    
being1 most therefore absolutely        
simple--not  compound4 ,he is not only  
infinite1 then1 but infinity4 ,it       
follows that  he is without quality1    
other than being--mere existence--,i ,am
 ,who ,am2  without attributes2 not     
susceptible of division1 or of relation2
 for  if he possessed quality or        
attribute or was susceptible of division
  or of relation1 his absolute          
simplicity--that tremulously precarious 
thing on which1 according to ,mr4 ,v4's 
philosophy1 his very existence  and all 
his excellence depends--would be        
destroyed4 ,it was doubtless  these     
considerations that led the ,church of  
,england--which1 by the way1  is at one 
with the ,roman ,catholic ,church in the
 doctrine of ,god--to  say of the one   
true and living ,god1 that he is without
 body1 parts  or passions4,a ,with which
 also the ,westminster ,confession of   
,faith  agrees1 by saying3 ,there is but
 one only living and true ,god1 who  is 

infinite in being and perfection1 a most
 pure spirit1 invisible1  without body1 
parts or passions1 immutable1 immense1  
eternal1  incomprehensible1 etc4,b      
,footnote ,a3 ,bk4 ,com4 ,prayer1       
,articles of ,religion1 ,art4 #a4       
,footnote ,b3 ,westminster ,confession1 
,art4 #b1 ,sec4 #a4    ,the ,german     
school of philosophy of the eighteenth  
and nineteenth  centuries1 which ends in
 inevitable agnosticism1 went but one   
step  further than these creeds2 a step 
made inevitable by the creeds           
themselves4 ,the creeds postulate ,god  
as pure being--existence  the one who   
could not not exist1 ,mr4 ,v4's         
interpretation of ,i  ,am ,who ,am4 ,but
 existence1 says ,fichte1 implies       
origin1 and ,god  is beyond origin--i4  
e4 beyond being1 existence4 ,schelling  
reached substantially the same          
conclusion when1 by a pathway but       
little divergent from that followed by  
,fichte1 he was led to regard  ,god as  
neither real or ideal2 neither thought  

nor being4 ,while  ,hegel1 by similar   
subtleties1 established the identity of 
,being and  ,non-,being4 ,this ,german  
philosophy1 which but extends the       
philosophy  of the orthodox creeds to   
its legitimate conclusion1 leaves us    
with  the paradox on our hands of       
regarding ,god at once as the most real 
existence1 and as the most absolute     
non-existence4 ,the conclusions from    
the premise are just2 and ,mr4 ,v4's    
most simple1 infinite being1  he who is 
pure existence itself1 vanishes amid the
 metaphysical  subtleties of the learned
 ,germans4,a    ,footnote ,a3 ,existence
 itself1 that so-called highest category
 of  thought1 is only conceivable in the
 form of existence modified in some     
particular manner4 ,strip off its       
modification1 and the apparent paradox  
of the ,german philosopher becomes      
literally true2--pure being is pure     
nothing4 ,we have no conception of      
existence which is not existence in     
some particular manner2 and if we       

abstract from the manner1 we have       
nothing left to constitute the          
existence4 ,those who1 in their horror  
of  what they call anthropomorphism1 or 
anthropopathy1 refuse to represent  the 
,deity under symbols borrowed from the  
limitations of human  consciousness1 are
 bound in consistency1 to deny that ,god
 exists2 for  the conception of         
existence is as human and as limited as 
any other  7,limits of ,religious       
,thought1 ,mansel1 pp4 #ie1 #if74       
,let us examine the effect of this      
,deity-destroying postulate in          
,england4 ,mr4 ,van ,der ,donckt's      
,infinite being1 most simple or not     
compound1 is identical with the         
absolute1 the unconditioned2 the  first 
cause1 hence the uncaused4 ,these terms1
 it is well known1 ,mr4  ,herbert       
,spencer seized upon1 in his volume on  
,first ,principles1 and  ran them down  
to logical absurdity1 showing them to be
 unthinkable1  and that ultimate        
religious ideas 7arising from the       

postulates of  orthodox creeds7 lead to 
the ,unknown6 ,in reaching this         
conclusion  he was wonderfully helped by
 ,henry ,l4 ,mansel1 some time ,dean of 
,st4  ,paul's1 who in his celebrated    
,bampton ,lecture arrives at            
substantially  the same conclusion--with
 an exception to be noted later4,a      
,indeed1  so nearly at one are the      
churchman and the philosopher1 in their 
methods of thought1 in their deductions1
 that the latter reaches his            
conclusions from the data and reasoning 
of the former1 whom he quotes  with     
approval and at great length4 ,i select 
from these writers a few  typical       
passages tending to show the absurdity  
of ,god's simplicity1  or spirituality1 
as held by ,mr4 ,van ,der ,donckt1      
reminding the reader  that ,mr4 ,v4's   
,infinite ,being1 most simple or not    
compound1 is  identical with the        
absolute1 unconditioned1 the first      
cause1 the  uncaused of both ,mr4       
,mansel and ,mr4 ,spencer4    ,footnote 

,a3 ,page #aji4    ,mr4 ,spencer1 after 
showing that the ,first ,cause cannot be
 finite1  nor dependent1 reaches the    
conclusion that it must be infinite and 
independent2 and then proceeds3         
,but to think of the ,first ,cause as   
totally independent is to think      of 
it as that which existed in the absence 
of all other existence2      seeing that
 if the presence of any other existence 
is necessary1 it      must be partially 
dependent on that other existence1 and  
so cannot      be the ,first ,cause4    
,not only1 however1 must the ,first     
,cause be a      form of being which has
 no necessary relation to any other form
 of      being1 but it can have no      
necessary relation within itself4 ,there
      can be nothing in it which        
determines change1 and yet nothing which
      prevents change4 ,for if it       
contains something which imposes such   
necessities or restraints1 this         
something must be a cause higher        
than the ,first ,cause1 which is absurd4

 ,thus the ,first ,cause must be      in
 every sense perfect1 complete1 total2  
including within itself      all power1 
and transcending all law4 ,or to use the
 established      word1 it must be      
absolute4,a    ,footnote ,a3 ,first     
,principles 7,spencer7 pp4 #bi1 #cj2    
#ahif edition1 ,d4  ,appleton  ,co41 ,n4
 ,y4    ,thus far the philosopher2 and  
even ,mr4 ,van ,der ,donckt1 ,i think1  
could  not complain that he has not     
stated the simplicity of the ,first     
,cause most clearly4 ,but at this point 
the philosopher1 ,mr4 ,spencer1         
introduces the churchman1 ,dean ,mansel1
 to abolish the structure of the  ,first
 ,cause1 the simple or spiritual being1 
or ,god1 as held by  ,mr4 ,v4 and all   
orthodox ,christians4 ,i quote ,mr4     
,mansel3          ,but these three      
conceptions--the ,cause1 the ,absolute1 
the      ,infinite--all equally         
indispensable1 do they not imply        
contradiction to each other1 when viewed
 in conjunction1 as      attributes of  

one and the same ,being8 ,a ,cause      
cannot1 as such1 be      absolute3 the  
,absolute cannot as such be a cause4    
,the cause1      as such1 exists only in
 relation to its effect2 the effect is  
an      effect of the cause4 ,on the    
other hand1 the conception of the       
,absolute implies a possible existence  
out of all relation4 ,we      attempt to
 escape from this apparent contradiction
 by introducing      the idea of        
succession in time4 ,the ,absolute      
exists first by      itself1 and        
afterwards becomes a cause4 ,but here we
 are checked by      the third          
conception1 that of the infinite4 ,how  
can the infinite      become that which 
it was not from the first8 ,if          
,causation is a      possible mode of   
existence1 that which exists without    
causing is      not infinite2 that which
 becomes a cause has passed beyond its  
former limits4 99 99 ,supposing the     
,absolute to be a cause1 it will        
follow that it operates by means of free

 will and consciousness4      ,for a    
necessary cause cannot be conceived as  
absolute and infinite4      ,if         
necessitated by something beyond itself1
 it is thereby limited      by a        
superior power3 and if necessitated by  
itself1 it has in its      own nature a 
necessary relation to its effect4 ,the  
act of causation      must therefore be 
voluntary1 and volition is only possible
 in a      conscious being4 ,but        
consciousness again is only conceivable 
as a      relation4 ,there must be a    
conscious subject and an object of which
      he is conscious4 ,the subject is a
 subject to the object2 the object      
is an object to the subject2 and neither
 can exist by itself as the             
absolute4 ,this difficulty1 again1 may  
be for the moment evaded1 by            
distinguishing between the absolute as  
related to another and the      absolute
 as related to itself4 ,the absolute1 it
 may be said1 may      possibly be      
conscious provided it is only conscious 

of itself4 ,but      this alternative   
is1 in ultimate analysis1 no less       
self-destructive      than the other4   
,for the object of consciousness1       
whether a mode of      the subject's    
existence or not1 is either created in  
and by the act      of consciousness1 or
 has an existence independent of it4 ,in
 the      former case the object depends
 upon the subject1 and the subject      
alone is the true absolute4 ,in the     
latter case1 the subject depends        
upon the object1 and the object alone is
 the true absolute4 ,or1      if we     
attempt a third hypothesis1 and maintain
 that each exists      independently of 
the other1 we have no absolute at all1  
but only      a pair of relatives2 for  
coexistence1 whether in consciousness or
      not1 is itself a relation4        
,the corollary from this reasoning is   
obvious4 ,not only is the      absolute1
 as conceived1 incapable of a necessary 
relation to      anything else1 but it  
is also incapable of containing1 by the 

constitution of its own nature1 an      
essential relation within      itself2  
as a whole1 for instance composed of    
parts1 or as a      substance consisting
 of attributes1 or as a conscious       
subject in      antithesis to an object4
 ,for1 if there is in the absolute any  
principle of unity1 distinct from the   
mere accumulation of parts      or      
attributes1 this principle alone is the 
true absolute4 ,if1      on the other   
hand1 there is no such principle1 then  
there is no      absolute at all1 but   
only a plurality of relatives4 ,the     
almost      unanimous voice of          
philosophy1 in pronouncing that the     
absolute      is both one and simple1   
must be accepted as the voice of reason 
also1 as far as reason has any voice in 
the matter4 ,but this      absolute     
unity1 as indifferent and containing no 
attributes1 can      neither be         
distinguished from the multiplicity of  
finite beings      by any characteristic
 feature1 nor be identified with them in

      their multiplicity4 ,thus we are  
landed in an inextricable dilemma4      
,the absolute cannot be conceived as    
conscious1 neither can it      be       
conceived as unconscious3 it cannot be  
conceived as complex1      neither can  
it be conceived as simple2 it cannot be 
conceived      by difference1 neither   
can it be conceived by the absence of   
difference3 it cannot be identified with
 the universe1 neither can      it be   
distinguished from it4 ,the ,one and the
 ,many1 regarded as the      beginning  
of existence1 are thus alike            
incomprehensible4        ,let us1       
however1 suppose1 for an instance1 that 
these difficulties      are surmounted1 
and the existence of the ,absolute      
securely      established on the        
testimony of reason4 ,still we have not 
succeeded      in reconciling this idea 
with that of a ,cause3 we have done     
nothing towards explaining how the      
absolute can give rise to the           
relative--the infinite to the finite4   

,if the condition of causal             
activity is a higher state than that of 
quiescence1 the ,absolute1      whether 
acting voluntarily or involuntarily1 has
 passed from      a condition of        
comparative imperfection to one of      
comparative      perfection2 and1       
therefore1 was not originally perfect4  
,if the      state of activity is an    
inferior state to that of quiescence1   
the      ,absolute1 in becoming a cause1
 has lost its original perfection4      
,there remains only the supposition that
 the two states are      equal1 and the 
act of creation one of complete         
indifference4      ,but this supposition
 annihilates the unity of the absolute1 
or      it annihilates itself4 ,if the  
act of creation is real1 and yet        
indifferent1 we must admit the          
possibility of two conceptions of       
the absolute--the one as productive1 the
 other as non-productive4      ,if the  
act is not real1 the supposition itself 
vanishes4 99 99 99        ,again1 how   

can the relative be conceived as coming 
into being8 ,if      it is a distinct   
reality from the absolute1 it must be   
conceived      as passing from          
non-existence into existence4 ,but to   
conceive an      object as non-existent 
is again a self-contradiction2 for that 
which is conceived exists1 as an object 
of thought1 in and by that              
conception4 ,we may abstain from        
thinking of an object at all2      but1 
if we think of it1 we cannot but think  
of it as existing4 ,it      is possible 
at one time not to think of an object at
 all1 and at      another to think of it
 as already in being2 but to think of it
 in      the act of becoming1 in the    
progress from not being into being1 is  
to think that which1 in the very        
thought1 annihilates itself4 99 99 99   
,to sum up briefly this portion of my   
argument3        ,the conception of the 
absolute and the infinite1 from whatever
 side      we view it1 appears          
encompassed with contradictions4        

,there is a contradiction in supposing  
such an object to exist1      whether   
alone or in conjunction with others2 and
 there is a      contradiction in       
supposing it not to exist4        ,there
 is a contradiction in conceiving it as 
one2 and there is a      contradiction  
in conceiving it as many4        ,there 
is a contradiction in conceiving it as  
personal2 and there is      a           
contradiction in conceiving it as       
impersonal4        ,it cannot1 without  
contradiction1 be represented as active1
 nor1      without equal contradiction1 
be represented as inactive4        ,it  
cannot be conceived as the sum of all   
existence2 nor yet can it      be       
conceived as a part only of that sum4,a 
,footnote ,a3 ,first ,principles        
7,spencer7 pp4 #dj-dd4 ,limits of       
,religions  ,thoughts1 lecture ,,ii1    
first ,american edition1 #ahge4         
,after thus running to absurdity the    
prevalent conceptions of the  ,infinite1
 the ,absolute1 the ,uncaused1 ,mr4     

,v4's ,most simple or  not compound     
,being1 the churchman does what all     
orthodox ,christians  do1 he commits a  
violence against all human understanding
 and good  sense--he arbitrarily        
declares1 in the face of his own        
inexorable logic  and its inevitable    
deductions1 that1 it is our duty to     
think of ,god  as personal2 and it is   
our duty to believe that he is infinite2
 that  is1 it is our duty to think of   
the infinite as at once limited and     
unlimited2 as finite and                
infinite--which1 to use a phrase dear to
 ,mr4  ,van ,der ,donckt1 is absurd1 and
 therefore not to be entertained4 ,at   
this point1 the philosopher and the     
churchman reach the parting of the      
ways1 and this is the exception1 in the 
conclusion of the two1 noted a  few     
pages back4,a    ,footnote ,a3 ,page    
#aje4          ,some do indeed allege   
says ,mr4 ,spencer that though the      
,ultimate      ,cause of things cannot  
really be thought of by us as having    

specified attributes1 it is yet         
incumbent upon us to assert these       
attributes4 ,though the forms of our    
consciousness are such that the         
,absolute cannot1 in any manner or      
degree1 be brought within them1      we 
are nevertheless told that we must      
represent the ,absolute to              
ourselves under these forms6 99 99 99   
,that this is not the conclusion        
here adopted1 needs hardly be said4 ,if 
there be any meaning in the             
foregoing arguments1 duty requires us   
neither to affirm nor deny              
personality4 ,our duty is to submit     
ourselves with all humility to      the 
established limits of our intelligence1 
and not perversely to      rebel against
 them4 ,let those who can1 believe there
 is eternal      war between our        
intellectual faculties and our moral    
obligations4      ,i1 for one1 admit no 
such radical vice in the constitution of
      things4,a    ,footnote ,a3 ,first 
,principles1 p4 #aaj4    ,yet ,mr4      

,mansel1 in the inconsistent and        
illogical course he pursues1 is  not    
more inconsistent1 illogical1 and       
unphilosophical than all orthodox       
,christians4 ,the postulates of their   
creeds concerning the nature of  ,god   
leads them to affirm what they call his 
,spirituality1 ,infinite  ,being1       
,simplicity1 etc4 7which are but the    
equivalents of the  philosopher's       
absolute1 infinite1 and the uncaused72  
and yet the  necessities of their faith 
in revelation make it imperative that   
they  regard him as existing in some    
relation to the universe and to man1    
which destroys his alleged simplicity4  
,to ascribe to him attributes  is to    
destroy that simplicity,a which orthodox
 creeds affirm1 and for  which ,mr4 ,van
 ,der ,donckt so stoutly argues4 ,nor   
does it help matters  when it is said   
that these attributes are               
existences--the attitude  of ,mr4 ,v41  
for he says3 ,every perfection goodness1
 mercy1 justice1  etc4--attributes of   

,god is some existence1 something that  
is4 ,if  this be granted1 then it       
follows that ,god must be the sum of all
 these  existences1 therefore a         
compound1 not simple4 ,and not only does
  orthodox belief in revelation compel  
those who follow it to concede the      
existence of attributes in ,god1 but    
personality also4 ,but if ,god be       
conceived as a personality1 his         
simplicity or spirituality1 as held  by 
,mr4 ,v41 vanishes1 because1 when       
recognized as personality1 ,god is no   
longer being--but a being4    ,footnote 
,a3 ,the rational conception of ,god is 
that he is1  nothing more4 ,to give him 
an attribute is to make him a relative  
,god4 99 99 99 ,we cannot attribute to  
him any quality1 for qualities are      
inconceivable apart from matter4 ,origin
 and ,development of ,religious         
,beliefs--,christianity4--7,s4          
,baring-,gould1 p4 #aab47 ,it was held  
by well nigh the whole medieval school  
of theologians that ,god was  unknowable

 because the absolute simplicity of the 
divine essence was  incompatible with   
the existence of distinctions therein4  
7,see art4  ,theism1 ,ency4 ,brit41 and 
the references there given47    ,mr4    
,van ,der ,donckt himself says3         
,something is limited1 not because it   
is i4 e4 exists3 but because it is this 
or that2 for instance1  a stone1 a      
plant1 a man--or a person1 ,i suggest4  
,for if ,god has  personality1 he is a  
person1 a some-thing1 and hence limited1
 according  to ,mr4 ,v4's philosophy2 if
 limited1 as he must be when conceived  
of  as this or that1 as a person1 for   
instance1 then of course not  infinite  
being2 and thus my friend's doctrine of 
,god's simplicity  is destroyed the     
moment he ascribes personality to       
,deity4 ,nor does  the difficulties of  
,mr4 ,van ,der ,donckt and all orthodox 
,christians  end here4 ,not only does   
revelation as they view it demand belief
 in  the personality of ,god1 but it    
demands the belief that in ,god are     

three persons--the ,father1 the ,son and
 the ,holy ,ghost4 ,this further        
complicates the matter1 and removes     
orthodox ,christians still further  from
 the postulate of simplicity they affirm
 of ,god2 for if there are  three       
persons in ,god1 by no intellectual     
contortions whatsoever can  this        
conception of three be harmonized with  
the orthodox ,christian  postulate of   
,god's simplicity4 ,for the ,son1 if he 
exists at all1 must  exist in virtue of 
some distinction from the ,father2 so   
also the ,holy  ,ghost must exist in    
virtue of some distinction from both the
 ,father and  the ,son4 ,each must have 
something distinct from the other2 must 
be what  the other is not1 in some      
particular299 and if each one has       
something  the other has not1 and each  
lacks something which the other has1 how
  can it be said that each of these     
persons is ,god1 and each infinite as   
he must be in order to be ,god1 under   
,mr4 ,v4's doctrine8    ,footnote ,a3   

,distinction is necessarily limitation2 
for1 if one object  is to be            
distinguished from another1 it must     
possess some form of  existence which   
the other has not1 or it must not       
possess some form  which the other has4 
,dean ,mansel1 ,limits of ,religious    
,thoughts4    ,if the three be conceived
 as one ,god--yet each with that about  
him  which distinguishes him from the   
other--how can ,god be regarded as      
simple1 not compound8 ,the orthodox     
creeds of ,christendom1 moreover1       
require us to believe that while the    
,father is a person1 the ,son a  person1
 and the ,holy ,ghost a person1 yet     
there are not three persons1  but one   
person4 ,so with each being eternal and 
almighty4 ,so with  each being ,god3    
,the ,father is ,god1 the ,son is ,god1 
the ,holy ,ghost  is ,god3 and yet there
 are not three ,gods but one ,god,a ,no 
wonder  the whole conception is given up
 as incomprehensible4 ,their mode  of   
subsistence i4 e41 the subsistence of   

the three persons in the  one substance1
 says the ,commentary on the ,confession
 of ,faith1  must ever continue to us a 
profound mystery1 as it transcends all  
analogy4,b ,so the ,douay ,catechism    
7,catholic71 ch4 i3    ,footnote ,a3    
,see the creed of ,st4 ,athanasius1 a   
copy is published in  the ,history of   
the ,church1 vol4 ,i1 ,introduction1 p4 
#hg4    ,footnote ,b3 ,this ,commentary 
is by ,rev4 ,a4 ,a4 ,hodges1 ,d4,d41    
,,ll4,d41 p4  #eh4          ,q4 ,in what
 do faith and law of ,christ consist8   
,a4 ,in two principal      mysteries1   
namely1 the ,unity and ,trinity of ,god1
 and the      incarnation and death of  
our ,savior4    ,to think that ,god is1 
as we think him to be1 is blasphemy1 is 
the lofty assertion behind which some of
 the orthodox hide when hard  pressed   
with the inconsistency of their creed2  
and if ,i mistake not1 ,a  ,god         
understood is a ,god dethroned1 has long
 been an aphorism of the  ,church of    
which ,mr4 ,van ,der ,donckt is a       

priest4    ,but what is the sum of my   
argument thus far on ,mr4 ,van ,der     
,donckt's  premise of ,god's absolute   
simplicity or spirituality8 ,only this3 
,first1 his premise is proven to be     
unphilosophical and untenable1  when    
coupled with his creed1 which ascribes  
qualities1 attributes and  personality  
to ,god4 ,either the gentleman must     
cease to think of ,god as  infinite     
being1 most simple1 not compound1 or he 
must surrender  the ,god of his creed1  
who is represented by it to be three    
persons  in one substance2 and1         
moreover1 persons possessed of          
attributes and  qualities which bring   
,god into relations with men and the    
universe1  a mode of being which        
destroys simplicity4 ,either one or the 
other  of these beliefs must be given   
up2 they cannot consistently be held    
simultaneously1 as they destroy each    
other4 ,if ,mr4 ,v4 holds to the ,god   
of his creed1 what becomes of all his   
philosophy8 ,if he holds to his         

philosophy1 what becomes of the ,god of 
his creed4    ,second1 as affecting this
 discussion1 the matter at this point   
stands  thus3 ,since the gentleman's    
premise of ,god's absolute simplicity is
  proved to be illogical and            
unphilosophical1 it affords no sound    
basis  of argument against the          
,latter-day ,saints' views of ,deity1   
wherein they  hold him to be something  
different from absolute being--more than
  a mere1 and1 ,i may say1 bare and     
barren existence1 a metaphysical        
abstraction4 ,mr4 ,v4's premise of      
absolute simplicity affords no          
consistent basis of argument against our
 view that ,god is a person in  the     
sense of being an individual1 in form   
like man1 and possessed of  attributes  
which bring him within the nearest and  
dearest relations to  men that it is    
possible to conceive4    ,of the        
,doctrine of ,god's ,simplicity ,being  
of ,pagan ,rather than of  ,christian   
,origin4    ,the next step in my        

argument is to prove that this doctrine 
of ,god  being most simple1 not         
compound1 pure being--without body 7i4  
e41  not material71 parts or            
passions--hence1 without attributes1 is 
not  a doctrine of the ,christian       
scriptures1 but comes from the old      
,pagan  philosophies4    ,clearly the   
data for this doctrine of ,god's        
absolute simplicity  did not come from  
the ,old ,testament1 for that teaches   
the plainest  anthropomorphic ideas     
respecting ,god4 ,it ascribes to him a  
human form1  and many qualities and     
attributes possessed by man1 which1 in  
the minds  of philosophers of ,mr4 ,v4's
 school1 limit him who must be1 to their
  thinking1 without any limit           
whatsoever2 and ascribes relativity to  
him  who must not be relative but       
absolute4    ,the data for the doctrine 
of ,god's absolute simplicity--contended
  for by ,mr4 ,v4--does not come from   
the ,new ,testament1 for the writers  of
 that volume of scripture accept the    

doctrine of the ,old ,testament         
respecting ,god1 and even emphasize its 
anthropomorphic ideas1 by  representing 
that the man ,christ ,jesus was in the  
express image of  ,god1 the ,father's1  
person2 was1 in fact1 ,god manifest in  
the flesh  7,i ,tim4 #c3af72 the image  
of the invisible ,god 7,col4 #a3e72     
,god1  the ,word1 who was made flesh1   
and dwelt among men1 who beheld his     
glory 7,st4 ,john #a3a-ad74 ,hence ,mr4 
,van ,der ,donckt's doctrine of ,god's  
simplicity cannot claim the warrant of  
,new ,testament authority4    ,plato1 in
 his ,timaeus1 7,jowett's translation1  
page #ecj17 incidentally  referring to  
,god1 in connection with the creation of
 the universe1 says3          ,we say   
indeed that he was1 he is1 he will be2  
but the truth      is that he is alone  
truly expresses him1 and that was and   
will be are only to be spoken of        
generation in time4    ,here1 then1 is  
,mr4 ,v4's pure being1 most simple1 not 
compound4  ,again3          ,we must    

acknowledge that there is one kind of   
being which is always      the same1    
uncreated and indestructible1 never     
receiving anything      into itself from
 without1 nor itself giving out to any  
other1 but      invisible and           
imperceptible by any sense1 and of which
 the sight is      granted to           
intelligence only 7,ibid4 p4 #ded74     
,here ,mr4 ,v4 may find his ,god1 who   
cannot change with regard to his        
existence1 nor with regard to his mode  
of existence4 ,also his ,god who  can   
only be seen with the soul's            
intellectual perception1 elevated by  a 
supernatural influx from ,god4 ,dr4     
,mosheim1 in his account of ,plato's    
idea of ,god1 says3 ,he considered the  
,deity1 to whom he gave the  supreme    
governance of the universe1 as a being  
of the highest wisdom  and power1 and   
totally unconnected with any material   
substance4,a    ,footnote ,a3 ,mosheim's
 ,historical ,commentaries on the ,state
 of  ,christianity1 ,during the ,first  

,three ,hundred ,years1 vol4 #a4 p4 #cg4
    ,to the same effect1 also1 ,justin  
,martyr 7second ,christian century7     
generalizes and accepts as doctrine what
 may be gathered from the sixth  book of
 ,plato's ,republic1 with reference to  
,god4 ,to the ,jew1 ,trypho1  ,justin   
remarks3          ,the ,deity1 father1  
is not to be viewed by the organs of    
sight1      like other creatures1 but he
 is to be comprehended by the mind      
alone1 as ,plato declares1 and ,i       
believe him4 99 99 99 99 ,plato tells   
us that the eye of the mind is of such a
 nature1 and was given ,us      to such 
an end1 as to enable us to see with it  
by itself1 when      pure1 that ,being  
who is the source of whatever is an     
object of      the mind itself1 who has 
neither color1 nor shape1 nor size1 nor 
anything which the eye can see1 but who 
is above all essence1 who      is       
ineffable1 and undefinable1 who is alone
 beautiful and good1 and      who is at 
once implanted into those souls who are 

naturally well      born1 through their 
relationship to and desire of seeing    
him4    ,athanasius 7third ,christian   
century7 quotes the same definition     
7,contra  ,gentes1 ch4 #b71 almost      
verbatim4 ,turning again to the ,timaeus
 of  ,plato1 this question is asked3    
,what is that which always is and has no
 becoming2 and what is that      which  
is always becoming and has never any    
being8 ,that which is      apprehended  
by reflection and reason ,god always is2
 and is the      same2 that on the other
 hand which is conceived by opinion1    
with      the help of sensation without 
reason the material universe1 is in     
a process of becoming and perishing but 
never really is4 99 99 99 ,was      the 
world universe1 always in existence and 
without beginning8 or      created and  
having a beginning8 ,created1 ,i reply4 
,in this1 the orthodox ,christians and  
,mr4 ,v4 may find their ,god of pure    
being1 that never is becoming1 but      
always is2 also the creation  of the    

universe out of nothing4 ,the fact is   
that orthodox ,christian  views of ,god 
are ,pagan rather than ,christian4      
,in his great work on the ,history of   
,christian ,doctrine1 ,mr4 ,william  ,g4
 ,t4 ,shedd says3,a ,the early ,fathers1
 in their defenses of  ,christianity    
against their pagan opponents1 contend  
that the better  pagan writers          
themselves agree with the new religion  
in teaching that  their is one ,supreme 
,being4 ,lactantius 7,institutiones1 #a1
 #e71 after  quoting the ,orphic poets1 
,hesiod1 ,virgil1 and ,ovid1 in proof   
that the  heathen poets taught the unity
 of the supreme deity1 affirms that the 
better pagan philosophers agree with    
them in this4 ',aristotle1' he  says1   
'although he disagrees with himself1 and
 says many things that  are             
self-contradictory1 yet testifies that  
one supreme mind rules over  the world4 
,plato1 who is regarded as the wisest   
philosopher of them  all1 plainly and   
openly defends the doctrine of a divine 

monarchy1 and  denominates the supreme  
being1 not ether1 nor reason1 nor       
nature1 but  as he is1 ,god2 and asserts
 that by him this perfect and admirable 
world was made4 ,and ,cicero follows    
,plato1 frequently confessing the       
deity1 and calls him the supreme being1 
in his ,treatise on the ,laws4'         
,footnote ,a3 ,vol #a1 p #ef4    ,it is 
conceded by ,christian writers that the 
,christian doctrine of ,god  is not     
expressed in ,new ,testament terms1 but 
in the terms of ,greek  and ,roman      
metaphysics1 as witness the following   
from the very able  article in the      
,encyclopedia ,britannica on ,theism1 by
 the ,rev4 ,dr4  ,flint1 ,professor of  
,divinity1 ,university of ,edinburgh3   
,the proposition  constitutive of the   
dogma of the ,trinity--the propositions 
in the  symbols of ,nice1               
,constantinople and ,toledo1 relative to
 the immanent  distinctions and         
relations in the ,godhead--were not     
drawn directly  from the ,new           

,testament1 and could not be expressed  
in ,new ,testament  terms4 ,they were   
the product of reason speculating on a  
revelation to  faith--the ,new          
,testament representation of ,god as a  
,father1 a ,redeemer  and a             
,sanctifier--with a view to conserve and
 vindicate1 explain and  comprehend it4 
,they were only formed through centuries
 of effort1 only  elaborated by the aid 
of the conceptions1 and formulated in   
the terms  of ,greek and ,roman         
metaphysics4 ,the same authority says3  
,the massive  defense of theism1 erected
 by the ,cambridge school of philosophy1
  against atheism1 fatalism1 and the    
denial of moral distinctions1 was       
avowedly built on a ,platonic           
foundation4    ,in method of thought    
also1 no less than in conclusions1 the  
most  influential of the ,christian     
fathers on these subjects followed the  
,greek philosophers rather than the     
writers of the ,new ,testament4,a       
,platonism1 and ,aristotelianism1 says  

the author of the ,history of           
,christian ,doctrine1 exerted more      
influence upon the intellectual  methods
 of men1 taking in the whole time since 
their appearance1 than  all other       
systems combined4 ,they certainly       
influenced the ,greek mind1  and        
,grecian culture1 more than all the     
other philosophical systems4  ,they     
re-appear in ,roman philosophy--so far  
as ,rome had any philosophy4  ,we shall 
see that ,plato1 ,aristotle1 and        
,cicero1 exerted more influence  than   
all other philosophical minds united1   
upon the greatest of the  ,christian    
,fathers3 upon the greatest of the      
,schoolmen2 and upon the  theologians of
 the ,reformation1 ,calvin and          
,melanchthon4 ,and if we look  at       
,european philosophy as it has been     
unfolded in ,england1 ,germany  and     
,france1 we shall perceive that all the 
modern theistic schools  have discussed 
the standing problems of human reason1  
in very much the  same manner in which  

the reason of ,plato and ,aristotle     
discussed them  twenty-two centuries    
ago4 ,bacon1 ,des ,cartes1 ,leibniz1 and
 ,kant1 so  far as the first principles 
of intellectual and moral philosophy are
  concerned1 agree with their ,grecian  
predecessors4 ,a student who has        
mastered the two systems of the ,academy
 and ,lyceum will find in modern        
philosophy 7with the exception of the   
department of natural science7  very    
little that is true1 that may not be1   
found for substance1 and  germinally1 in
 the ,greek theism4,b    ,footnote ,a3  
,especially compare ,plato's methods of 
arising from  the conception of the     
finite and variable1 to the infinite and
  unchangeable2 from the relatively     
beautiful and good1 to the absolutely   
beautiful and good1 in the sixth and    
seventh books of the ,republic1  with   
,st4 ,augustine's manner of arriving at 
the conception of ,that  which          
is--,god4--,confessions ,st4 ,augustine1
 book seven4    ,footnote ,b3 ,history  

of ,christian ,doctrine1 by ,william ,g4
 ,t4 ,shedd2  ,vol4 ,i1 p4 #eb4    ,it  
is hoped that enough is said here to    
establish the fact that the  conception 
of ,god as pure being1 immaterial1      
without form1 or  parts or passions1 as 
held by orthodox ,christianity1 has its 
origin in  ,pagan philosophy1 not in    
,jewish nor ,christian revelation4      
,of ,jesus ,christ ,being ,both ,premise
 and ,argument against ,mr4 ,van ,der   
,donckt's ,philosophical ,argument4     
,and now as to the whole question of    
,god being existence1 pure  being1 most 
simple1 not compound2 also his          
immutability1 as set  forth in ,mr4 ,van
 ,der ,donckt's philosophical argument4 
,what of it8  ,this of it3 ,whatever    
simplicity1 immutability1 or other      
quality  that is ascribed to ,god1 must 
be in harmony with what ,jesus ,christ  
is3 ,i meet ,mr4 ,v4's philosophical    
argument as ,i meet his scriptural      
argument4 ,i appeal to the being and    
nature of ,jesus ,christ1 as a          

refutation of his philosophical         
conclusions4 ,is ,jesus ,christ ,god8   
,yes1 must be my friend's answer4 ,very 
well1 this is my premise4 ,jesus  is    
,god in his own right and person1 and he
 is a revelation of what ,god  the      
,father is4 ,he is not only a revelation
 of the being of ,god1 but  of the kind 
of being ,god is4 ,and now ,i test ,mr4 
,v4's argument by the  revelation of    
what ,god is1 as revealed in the person 
and nature of the  ,son of ,god4 ,while 
,i am doing so1 let it be remembered    
that ,jesus is  now and will ever be    
what he was at the time of his glorious 
ascension  from the midst of his        
disciples on ,mount ,olivet--,god1      
possessed of  all power in heaven and in
 earth1 a glorious personage of flesh   
and  bone and spirit4 ,and now1 is      
,jesus ,christ without form8 ,no2 he is 
in  form like man4 ,is ,jesus ,christ   
illimitable8 ,not as to his glorious    
body2 that has limitations1 dimensions1 
proportions4 ,is ,jesus ,christ  without

 parts8 ,not as to his person2 his body 
is made up of limbs1  trunk1 head2 and  
parenthetically ,i may remark1 a whole  
without parts  is inconceivable4 ,then  
it follows that ,god's infinity1 so far 
as it  is spoken of in scripture1 does  
not refer to his person1 but evidently  
to the attributes of his mind--to his   
intelligence1 wisdom1 power1  patience1 
mercy1 and whatsoever other qualities of
 mind or spirit he  may possess4 ,if it 
is argued that it is illogical and      
unphilosophical  to regard ,god in his  
person as finite1 but infinite in       
faculties1 that  is finite in one       
respect and infinite in another1 my     
answer is that it  is a conception of   
,god made necessary by what the divine  
wisdom has  revealed concerning himself1
 and it is becoming in man to accept    
with  humility what ,god has been       
pleased to reveal concerning his own    
nature1  being assured that in ,god's   
infinite knowledge he knows himself1 and
  that which he reveals concerning      

himself is to be trusted far beyond     
man's philosophical conception of him4  
,but to resume our inquiry3 ,is ,jesus  
,christ immutable1 unchangeable8 ,is  he
 ,plato's that which always is and has  
no becoming8 or ,mr4 ,van ,der          
,donckt's necessary ,being 99 99 99 that
 cannot change with regard to his       
existence1 nor can he change with regard
 to his mode of existence1  and         
therefore could never be anything other 
than he was from eternity8  ,it is      
inconceivable how any being can be a son
 and not have a beginning  as such4     
,whatever of eternity may be ascribed to
 the existence of the  ,lord ,jesus1 he 
must have had a beginning as a son2 that
 term implies a  relation1 let it be    
brought about how it may1 and that      
relation must  have had a beginning4    
,while there may never have been a time 
when ,jesus  was not in respect of his  
existence as an ,intelligence1 there    
must  have been a time when he was not  
as ,son4 ,so that he doubtless became   

,son1 hence changed his relation from   
not ,son to ,son2 hence changed  in his 
relations1 in his mode of existence4 ,we
 know there was a time  when he was not 
man1 that is1 not man of flesh and bone 
made of the  materials of this world2   
and he became man2 another change4      
,there was  a time when he was mortal   
man1 by which ,i mean1 man subject to   
death2  and he became1 and is now1      
immortal man2 another change4 ,there was
 a  time when all power in heaven and in
 earth was given to him2 7,matt4        
#bh3ah7 hence1 there must have been a   
time when he did not possess it2  hence 
another change1 a change from the       
condition of holding some  power to that
 of possessing all power4 ,these facts  
attested by  ,holy ,writ are against    
,mr4 ,v4's doctrine of ,god's           
immutability1 so  far at least as       
relates to the impossibility of changing
 his mode of  existence4 ,and if ,mr4   
,v4's doctrine of the immutability of   
,god means  that ,god cannot change in  

his relations1 then ,i put these facts  
in the  career of the ,lord ,jesus      
against his argument1 and say that not  
only  did ,jesus pass through these     
changes of conditions and relations1 but
  that ,god the ,father could1 and very 
likely did1 pass through similar        
relations and changes4 ,else of what    
significance are the following          
passages8          ,the ,son can do     
nothing of himself1 but what he seeth   
the ,father do2      for what things    
soever he doeth1 these also doeth the   
,son likewise      7,st4 ,john #e3ai74  
,the ,prophet ,joseph ,smith quoting the
 substance of ,st4 ,john #e3bf1 also    
says3          ,as the ,father hath     
power in himself1 even so hath the ,son 
power--to do what8 ,why1 what the       
,father did4 ,the answer is             
obvious--in a manner to lay down his    
body and take it up again4      ,jesus1 
what are you going to do8 ,to lay down  
my body as my      ,father did1 and take
 it up again4 ,do you believe it8 ,if   

you do not      believe it1 you do not  
believe the ,bible4,a    ,footnote ,a3  
,millennial ,star1 ,vol4 #bc3 p4 #bdg4  
,it is the accepted doctrine of the     
orthodox ,christian creeds that ,jesus  
,christ1 the ,son of ,god1 is as the    
,father is--7,creed of ,st4 ,athanasius7
  that is1 of the same nature and       
essence4 ,very well1 then2 as ,god1 the 
,father1 begot ,jesus1 the ,son1 may not
 the ,son in time also beget a son  or  
sons8 ,or1 after ascribing to the ,son  
the same nature and the same  power as  
is ascribed to the ,father1 will our    
orthodox friends insist  upon limiting  
the ,son by denying him productive      
virtue1 and contend  that ,jesus must   
endure without the exercise of it8 ,if  
the existence  of the ,son was essential
 to the perfection of ,god1 the         
,father--and  it cannot be thought of in
 any other light--may it not be1 since  
the  ,son is of the same nature as the  
,father1 that the fact of fatherhood  is
 necessary to the perfection of the     

,son8 ,to deny him the power of         
attaining it would be to limit his      
power1 which may not be done even       
according to orthodox ,christian        
doctrine4 ,is it not likely1 nay1 would 
it not be so8 that the same cause or    
impulse1 or necessity1 or what          
influence or consideration soever it was
 that led ,god1 the ,father1 to  beget a
 ,son1 create a world1 and provide for  
its redemption1 would  impel the ,son1  
since he is of the same nature as the   
,father1 to do  these same things8 ,and 
where was the beginning of such         
proceedings8 and  where will be the end 
of them8    ,but now1 to resume again   
our measuring of ,mr4 ,v4's philosophy  
by ,jesus  ,christ as ,god4    ,is      
,jesus ,christ without passions8 ,no2   
his deathless love for his  friends1 so 
beautifully manifested by word and deed 
throughout his  mortal life1 together   
with his love for mankind1 which led him
 to  give his life for the world1 as    
also his explicitly declared hatred  of 

that which is sin and evil1 forbid us   
thinking of him as without  passions4,a 
,as in him dwelt all the fulness of the 
,godhead bodily1  so in him necessarily 
are gathered all these qualities1       
attributes  and perfections that go to  
the making of ,god4 ,does possession of 
these qualities1 together with          
,messiah's mode of existence in the     
form and person of ,jesus ,christ1 come 
in conflict with the notion of  ,god's  
simplicity1 immutability1 and eternity1 
as conceived by  philosophers8 ,so much 
the worse1 then1 for the faulty and     
merely human  conceptions of those      
qualities1 as relating to ,god4 ,better 
mistrust  the accuracy of metaphysical  
reasoning2 better throw aside ,plato and
  his philosophy as untrustworthy1 than 
to be moved ever so slightly  from the  
great truth of revelation that ,jesus1  
the ,messiah1 is ,god2  and that such as
 he is1 ,god is1 as to essence1         
attributes1 existence1  and the mode of 
existence4 ,jesus ,christ1 then1 once   

accepted as ,god1  and the manifestation
 of ,god to men1 is a complete answer to
 ,mr4 ,van  ,der ,donckt's philosophical
 argument for the absolute simplicity or
  spirituality or immutability of ,god4 
,footnote ,a3 ,god is angry with the    
wicked every day 7,ps #g3aa47    ,more  
of ,mr4 ,van ,der ,donckt's ,philosophy4
    ,i must not neglect ,mr4 ,van ,der  
,donckt's philosophy that forbids us    
believing that several finite things can
 produce an infinite1 or  an            
illimitable1 as there would always be a 
first and last4 ,also his  finite parts 
could not belong to the infinite        
essence1 else they  would communicate   
their limitations to ,god4 ,also1 his   
many infinite  beings are inconceivable2
 for1 if there were several1 they would 
have  to differ from each other by some 
perfection4 ,and his from the moment    
one would have a perfection1 the other  
one lacks1 the latter would not  be     
infinite4 ,therefore1 ,god cannot be a  
compound of infinite parts4    ,can any 

one1 can ,mr4 ,van ,der ,donckt himself1
 be quite sure of all  this8 ,who knows 
how the infinite is constituted8 ,when  
men speak of  the infinite1 are they not
 treating of that which is beyond the   
comprehension of the mind of man1 at    
least in his present state of  limited  
intellectual powers2 for whatever may be
 the heights to which  the mind of man  
may rise1 when freed from his present   
earth-bound  conditions1 here and now he
 must recognize his intellectual        
limitations3 for1 as in ,christ's       
humiliation 7i4 e4 in his earth-life7   
his judgement was taken away 7,acts     
#h3cc71 that is1 his divine1 supreme1   
intellectual and spiritual powers were  
veiled--so with man1 in this  same world
 of trial and limitations4 ,whatever his
 power as an eternal  ,intelligence may 
have been1 or what it may be hereafter1 
he is now  compelled to admit that he   
sees but as through a glass darkly1 and 
therefore imperfectly4 ,men1 ,i hold1   
though they be philosophers1 cannot     

comprehend the infinite1 much less say  
how it is constituted4 ,but let  us     
reflect a little upon the several       
propositions ,mr4 ,v4 submits to us3    
#a--,several finite beings cannot       
produce the infinite4    ,so far as it  
is possible for the human intellect to  
conceive the  infinite1 the material    
universe is infinite1 eternal1 without  
beginning  and without end4 ,it is      
inconceivable that the universe could   
have had  a beginning1 could have been  
produced from nothing4 ,all the apparent
  proofs1 remarks ,herbert ,spencer1    
that something can come out of  nothing1
 a wider knowledge has one by one       
cancelled4 ,the comet that is  suddenly 
discovered in the heavens and nightly   
waxes larger1 is proved  not to be a    
newly created body1 but a body that was 
until lately beyond  the range of       
vision4 ,the cloud which in course of a 
few minutes forms  in the sky1 consists 
not of substance that has just begun to 
be1 but of  substance that previously   

existed in a more diffused and          
transparent  form4 ,and similarly with a
 crystal or precipitate in relation to  
the  fluid depositing it 7,first ,prin41
 p4 #agg47 ,mr4 ,spencer holds it       
impossible to think of nothing becoming 
something1 for the reason  that nothing 
cannot become an object of consciousness
 7,ibid pp4  #afa-b47 ,in like manner1  
he holds that matter is indestructible1 
and  hence1 that the universe cannot be 
annihilated4 ,the doctrine that  matter 
is indestructible has become a          
common-place1 he remarks4 ,the  seeming 
annihilations of matter turn out1 on    
close observation1 to be  only changes  
of state4 ,it is found that the         
evaporated water1 though it  has become 
invisible1 may be brought by            
condensations to its original  shape4   
,the indestructibility of matter1 ,mr4  
,spencer holds to be a  datum of        
consciousness1 which he thus            
illustrates3          ,conceive the     
space before you to be cleared of all   

bodies save      one4 ,now imagine the  
remaining one not to be removed from its
      place1 but to lapse into nothing  
while standing in that place4 ,you      
fail4 ,the place that was solid you     
cannot conceive becoming empty1         
save by the transfer of that which made 
it solid 99 99 99 ,however      small   
the bulk to which we conceive a piece of
 matter reduced1      it is impossible  
to conceive it reduced into nothing4    
,while we      can represent to         
ourselves the parts the matter as       
approximated1      we cannot represent  
to ourselves the quantity of matter as  
made      less4 ,to do this would be to 
imagine some of the constituent         
parts compressed into nothing2 which is 
no more possible than to      imagine   
compression of the whole into nothing4  
,our inability to      conceive matter  
becoming non-existent1 is immediately   
consequent      on the nature of        
thought4 ,thought consists in the       
establishment      of relations4 ,there 

can be no relation established1 and     
therefore      no thought framed1 when  
one of the related terms is absent from 
consciousness4 ,hence1 it is impossible 
to think of something      becoming     
nothing1 for the same reason that it is 
impossible to      think of nothing     
becoming something4 7,first ,prin41 p4  
#aha47    ,the material universe1 then1 
is eternal1 it always existed1 and how  
many changes soever it may pass through1
 it will never be annihilated4  ,not one
 atom can be added to the sum total of  
its substance1 nor one  blotted out of  
existence--it is everywhere existing1   
and1 so far as  the mind of man can     
conceive infinity1 it is infinite4 ,yet 
we know  that this whole is made up of a
 great variety of substances and objects
  which are finite2 and our             
philosophers1 for the most part1 hold   
that  matter is divisible into ultimate 
atoms4 ,not that such a fact has been   
demonstrated or is demonstrable2 but    
granted the existence of matter1  its   

existence as an aggregation of such     
ultimate things as atoms seems  to be a 
necessary truth4 ,i say necessary truth1
 because the mind of  man cannot        
conceive to the contrary1 and hence1    
science assumes matter  to be composed  
of atoms4 ,but atoms are                
things--material things2 and  in the    
mind must necessarily be thought of as  
having dimensions--an  upper and lower  
part1 also a hither and thither side2 or
 if spherical  then a circumference and 
diameter2 in other words1 atoms are     
finite1  material things1 and in the    
aggregate constitute the material       
universe1 which1 so far as the wit of   
man can conceive1 is infinite2  and     
hence1 we may say the infinite universe 
is composed of finite  atoms2 or1       
several finite things--,mr4 ,v4's       
philosophy to the contrary              
notwithstanding--produce the infinite4  
#b--,many infinite beings are           
inconceivable2 for if there were        
several1  they would have to differ from

 each other by some perfection4 ,now1   
the  moment one would have a perfection 
the other one lacks1 the latter  would  
not be infinite4    ,that may be true in
 relation to absolute infinity4 ,but we 
have  already seen that ,god cannot be  
considered as absolutely infinite1      
because we are taught by the facts of   
revelation that absolute infinity       
cannot hold as to ,god2 as a person1    
,god has limitations1 and that which    
has limitations is not absolutely       
infinite4 ,if ,god is conceived of as   
absolutely infinite1 in his substance as
 in his attributes1 then all  idea of   
personality respecting him must be given
 up2 for personality  implies           
limitations4 ,if the idea of personality
 in respect of ,god be  retained1 then  
the idea of absolute infinity regarding 
him must be  abandoned4 ,that infinite  
which does not include all things and   
all  qualities is not absolutely        
infinite4 ,the only persons who         
consistently  hold to the absolute      

infinity of ,god are those who identify 
,god with  the universe--regarding ,god 
and the universe as one and the same4   
,so  long as orthodox ,christians regard
 ,god as distinct from what they call   
the material universe1 that long they   
teach but a modified infinity           
respecting ,god4 ,they really mean that 
,god is only infinite after  his kind4  
,one of ,spinoza's definitions may help 
us here4 ,he says a  thing is finite    
after its kind when it can be limited by
 another  thing or the same nature1 as  
one body is limited by another 7,ethics 
,def4 ii47 is not a thing infinite after
 its kind1 then1 when it is  not limited
 by anything of the same nature8 ,is not
 this the necessary  corollary of       
,spinoza's definition of the finite     
after its kind8 and  do not those who   
regard ,god as distinct from the        
universe1 and at  the same time ascribe 
infinity to him1 mean only that he is   
infinite  after his kind8 ,there may be1
 then1 many infinites after their kind2 

and this view is sustained by the fact  
that such infinites do exist4  ,duration
 or time is infinite after its kind1    
because not limited by  anything of the 
same nature4 ,space is infinite after   
its kind1 for the  same reason2 so1 too1
 are force and matter4 ,if there may be 
two or  four things infinite after their
 kind1 because not limited by anything  
of the same nature1 are many infinites  
inconceivable8 ,moreover1 when  infinity
 is thus understood--and it can be      
understood when relating  to ,god in no 
other way--the difficulty raised by the 
latter part of  ,mr4 ,v4's proposition1 
viz41 that1 if there were several       
infinite  beings1 they would differ from
 each other by some perfection1 and when
  one would have a perfection that the  
other lacked1 the latter would  not be  
infinite1 etc4--disappears2 for when    
beings are infinite after  their kind1  
they are only limited by things of a    
different nature1 and  therefore the    
perfections possessed by those beings of

 a different  nature will constitute no 
limitation to their infinity4           
#c--;,if one is infinite nothing can be 
added to it4    ,this maybe true of the 
absolutely infinite2 for that which is  
absolutely infinite must be the sum     
total of all existence4 ,to say1        
therefore1 that something existed in    
addition to this sum total1  and could  
be added to it1 would be illogical4 ,but
 infinity in this  conception cannot be 
ascribed to ,god2 for we have seen that 
,god is only  infinite in faculties and 
power1 not in person1 hence not         
absolutely  infinite2 therefore1 this   
statement in the gentleman's philosophy 
can  have no bearing on the controversy 
in which we are engaged4    #d--;,finite
 parts could not belong to the infinite 
essence1 else they  would communicate   
their limitations to ,god4    ,when the 
,son of ,god1 ,jesus1 took on a human   
body of flesh and bone1  was not that   
which is finite1 his body1 added to the 
infinite  in ,jesus ,christ8 ,did the   

finite body1 taken on by the spirit of  
,jesus1 communicate its limitations to  
,god8 ,and is ,jesus1 now in his        
resurrected1 immortal body of flesh and 
bones1 less infinite than  before his   
spirit was united to his body8 ,if one  
accepts ,mr4 ,v4's  doctrine of the     
absolute infinity of ,god1 then one must
 believe that  ,jesus the ,word1 who was
 in the beginning with ,god1 who was    
,god--was not made flesh2 that is1 did  
not take on a body of flesh  and bone2  
for the body of ,jesus was finite2 it   
had1 in fact1 all the  limitations of a 
man's body1 and ,mr4 ,v4's doctrine     
tells us that if  one is infinite1      
nothing can be added to it--therefore   
the ,word1  who was ,god1 could not have
 been made flesh4 ,if1 on the other     
hand1  one accepts the fact1 so well    
attested by holy scriptures1 viz41 that 
,jesus1 the ,word1 who was ,god1 was    
made flesh1 did take on a  body that was
 flesh and bones1 even though that body 
was finite1 then  one must reject the   

philosophy of ,mr4 ,v41 which says the  
infinite may  not take on finite parts1 
for the reason that they would          
communicate  their limitations to the   
infinite1 and thus destroy its infinity4
    ,it is not difficult to see that    
something is wrong with the philosophy  
of ,mr4 ,van ,der ,donckt1 which thus   
constantly brings us in conflict  with  
the revelations of ,god in the          
scriptures1 and especially in the       
revelation of ,god in ,jesus ,christ4   
,in what state do these considerations  
leave the argument8 ,mr4 ,van ,der      
,donckt reaches the conclusion1 from the
 premise that several finite  things    
cannot produce the infinite1 that ,god  
cannot be a compound  of finite parts4  
,yet we have seen that what is called   
the material  universe1 so far as it is 
possible for the mind of man to         
apprehend  infinity1 answers to his     
conception of the infinite2 and we know 
that  the universe is made up of finite 
parts2 and that in its last analysis1   

it is but the aggregation of finite     
atoms4    ,from the premise that many   
infinite beings are inconceivable1 ,mr4 
,v4 reaches the conclusion that ,god    
cannot be a compound of infinite  parts4
 ,but upon principles of sound reason1  
we have seen that things  are infinite  
after their kind when not limited by    
anything of the same  nature2 and his   
premise of a number of infinites being  
inconceivable is  destroyed by the      
actual existence of a number of         
infinites after their  kind1 such as    
duration1 space1 matter1 spirit1 and    
hence the absolute  infinite1 if        
existing at all1 must be composed of an 
aggregation of  infinities after their  
kind4    ,from the premise that if one  
is infinite nothing can be added to  it1
 the gentleman implies the conclusion   
that ,god is infinite and  therefore    
nothing can be added to him4 ,still1    
since ,jesus was the  ,word1 and the    
,word was and is ,god1 we have seen that
 something was  added to whatever of    

infinity there was in ,god1 the ,word1  
viz41 what  orthodox ,christians call   
his humanity--that is1 the pre-existent1
  divine spirit of ,jesus took on a     
tabernacle of flesh--something finite   
was added to the infinite of ,god1 the  
,word1 and that1 too1 let me say1       
without communicating any limitations to
 the infinity possessed of ,god4    ,on 
these several premises1 ,mr4 ,van ,der  
,donckt bases his general  conclusion3--
          ,therefore1 the infinite      
,being is not composite1 but simple or  
spiritual4 ,therefore1 he is not1 nor   
ever was1 a man1 who is a      composite
 being4    ,but since the premises      
themselves have been shown to be utterly
  untenable1 as relating to ,god1 as    
revealed in the scriptures1 and in  the 
person and nature of ,jesus ,christ1 the
 conclusions are wrong2 and  the facts  
established are that while ,god in mind1
 faculties and in  power is doubtless   
infinite1 in person he is finite2 and as
 his spirit  is united to a body1 he is 

composite1 not simple2 and as ,jesus    
,christ  was ,god manifested in the     
flesh1 the express image of ,god the    
,father's  person1 the counterpart of   
his nature1 and yet at the same time was
 a  man--it is neither unscriptural1 nor
 unphilosophical to hold that ,god1     
even the ,father1 is also a perfected1  
exalted man4    ,,iii4    ,,mr4 ,,van   
,,der ,,donckt',s ,,contrasts ,,between 
,,man ,,and ,,god4    ,of the           
,intellectual ,powers of ,man4    ,mr4  
,van ,der ,donckt insists that man can  
never become a ,god1 because  he is     
finite or limited in everything2 ever   
changeable and changing1  ever          
susceptible of improvement4 ,granting   
that man is ever susceptible  of        
improvement1 ought not the gentleman to 
proceed with some caution  before       
dogmatically asserting that there are to
 be limitations to  man's enlargement1  
to his progress1 and to his attainments8
 ,given  the susceptibility to improve1 
never ending duration through which  the

 processes of improvement shall         
continue1 and ,god to direct such       
processes1 who can dogmatize upon the   
limitations of the ,intelligences  now  
known as men8 ,it is not enough to say  
in reply to this that the  finite can   
never become infinite2 nor to argue that
 if ,god were an  exalted man he would  
possess contradictory attributes1 such  
as being  both finite and infinite1     
compound and simple4 ,we have already   
seen  that when one undertakes to treat 
of the infinite1 he is dealing with  the
 unknown1 dealing with terms that stand 
for the names of things of  which the   
mind can form no adequate or            
satisfactory conception4 ,but  so far as
 the ,father and the ,son are           
concerned--personages held out  to us in
 the scriptures as ,gods--we have seen  
that absolute infinity  may not be      
predicted of them4 ,in person1 form and 
the general nature  of their physical   
being1 they have limitations2 and       
whatever of  infinity or simplicity is  

ascribed to them must be ascribed to    
mind  and attributes1 not to            
personality4 ,seeing then1 that the     
revelation  of ,god in the scriptures1  
and especially in the revelation of ,god
 in  the person and character of ,jesus 
,christ1 forces upon us a conception  of
 ,god that represents him as concrete   
rather than abstract1 finite  in some   
respects1 and infinite in others2 and as
 compound rather  than simple--it       
follows that urging the apparent        
absurdity of such  characteristics in   
,deity as these is of no avail against  
the facts in  the revelations ,god has  
given of himself4 ,and now1 as the      
limitations  found in man1 as to his    
physical person1 nature1 etc41--and     
which are  supposed by ,mr4 ,v4 to      
forever bar man from attaining          
divinity--are  found also in ,god the   
,father and in ,god the ,son1 it is     
quite clear that  these physical        
limitations may not be urged as         
insuperable obstacles  to man attaining 

divinity4 ,as for the spirit of man--the
 mind--who  can say what its metes and  
bounds are1 much less what they shall   
be8  ,who comprehends its powers8 ,who  
dare say that it is not potentially     
infinite8 and shall be hereafter        
actually infinite after its kind8 ,i    
have already called attention to the    
fact that it is said of ,messiah  that  
in his humiliation1 his judgment was    
taken away1 which doubtless  means that 
in his earth-life his intellectual and  
spiritual powers  were somewhat veiled2 
and with man doubtless it is the same2  
in his  earth-life that intellectual    
excellence which he enjoyed as a spirit 
in the mansions of the ,father is       
veiled2 but veiled as it is1 there  is  
of its manifestations sufficient to     
inspire one with awe1 and make  him     
hesitate ere pronouncing dogmatically   
upon its nature or its  limitations4 ,to
 illustrate my thought3 ,i am this      
moment sitting at my  desk1 and am      
enclosed by the four walls of my        

room--limited as to my  personal        
presence to this spot4 ,but by the mere 
act of my will1 ,i find  ,i have the    
power to project myself in thought to   
any part of the world4  ,instantly ,i   
can be in the crowded streets of the    
world's metropolis4  ,i walk through its
 well remembered thoroughfares1 ,i hear 
the rush and  roar of its busy          
multitudes1 the rumble of vehicles1 the 
huckster's  cries1 the cab-man's calls1 
sharp exclamations and quick retorts in 
the  jostling throngs1 the beggar's     
piping cry1 the sailor's song1 fragments
  of conversation1 broken strains of    
music1 the blare of trumpets1 the       
neighing of horses1 ear-piercing        
whistles1 ringing of bells1 shouts1     
responses1 rushing trains and all that  
mingled din and soul-stirring  roar that
 rises in clamor above the great town's 
traffic4    ,at will1 ,i leave all this 
and stand alone on mountain tops in     
,syria1  ,india1 or overlooking old     
,nile's valley1 wrapped in the awful    

grandeur  of solemn silence4 ,here ,i   
may bid fallen empires rise and pass in 
grand procession before my mental vision
 and live again their little  lives3    
fight once more their battles2 begin    
again each petty struggle  for place1   
for power1 for control of the world's   
affairs2 revive their  customs3 live    
again their loves and hates1 and preach 
once more their  religions and their    
philosophies--all this the mind may do1 
and that  as easily and as quickly as in
 thought it may leave this room1 cross  
the street to a neighbor's home1 and    
there take note of the familiar  objects
 within his habitation4 ,nor does this  
begin to indicate all  the power of the 
mind in these respects4 ,though the sun 
is ninety-two  millions of miles away1  
on the instant1 in thought1 one may     
stand  upon it within its resplendent   
atmosphere4 ,in the same manner and     
with equal ease1 one may project himself
 to the ,pole ,star1 though it  is so   
distant that it requires forty years for

 a ray of light to pass  through the    
intervening space between that star and 
our earth1 and  still light travels at  
the rate of one hundred and eighty-six  
thousand  miles per second6 ,nor is the 
end yet4 ,in like manner and with equal 
ease one may instantly project himself  
in thought from within the four  walls  
of his room to those more distant       
constellations of stars known  to exist 
out in the depths of space1 whence it   
would require a ray  of light a million 
years to reach our earth2 yet standing  
there in a  world so distant from ours1 
one would find himself still centered in
  the universe1 and out beyond him1 in a
 straight line from the earth  whence he
 has traveled1 would extend other realms
 in splendor no less  magnificent4 ,from
 the vasty deep of these realms1 he     
could call up  other worlds1 and people 
them with creatures of his thought1 as  
one may  call up empires to pass in     
mighty procession before him in the     
,nile or  in the ,ganges valley4        

,distance1 then1 to the mind of man1 is 
as nothing4 ,the infinity of  extension1
 and of duration also1 is matched by the
 infiniteness of  man's mind1 though    
that mind has a local habitation and a  
name within  a tabernacle of flesh and  
bone4 ,this is but a glimpse at the     
infinite  powers of the mind of man in  
one direction1 and under circumstances  
that somewhat veil the splendor of his  
intellectual and spiritual  glory2 what 
those powers may be in all particulars  
when man shall  be made free from the   
restricting and depressing environment  
of the  present earth-life1 no one may  
say2 but enough may be seen from  what  
is here pointed out to establish the    
firm belief that1 as the  intellectual  
powers in man rise to match the         
infinitudes of extension  and duration1 
as indicated1 so1 too1 in all other     
respects shall the  mind of man1 when   
free1 rise to the harmony of all the    
infinities that  make up the universe4  
,and it is not inconceivable 7in view of

 the great  spiritual and intellectual  
powers even now discernible in him7 that
  the time will come when man will not  
only be able to project himself  in     
thought to any part of the universe1 no 
matter how distant1 but  in his future  
immeasurably exalted state he may       
project both thought  and consciousness 
equally to all points of the universe at
 once1  steadfastly maintain them there1
 and thus be all-knowing1 everywhere    
present in thought1 in consciousness--in
 spirit in fact--as ,god now  is2 and   
if1 as it is reasonable to believe will 
be the case1 his power  equals his      
knowledge2 and his freedom of volition  
equals his knowledge  and his           
power--then1 indeed1 will man be a      
spiritual and intellectual  force       
immanent in the universe1 both to will  
and to do1 even as ,god4    ,jesus      
prayed that his disciples might be one  
with each other even as  he and the     
,father are one 7,st4 ,john #ag3aa72    
that they all might be  one2 and as the 

,father was in ,christ1 and as ,christ  
was in the ,father1  so also would      
,messiah have the disciples to be one in
 him and in the  ,father1 that they     
might all be one with the ,father and   
the ,son1 and  with each other1 even as 
the ,father and the ,son are one 7,st4  
,john  #ag2 #ba1bb47 ,but for the       
disciples to be one with the ,father and
  the ,son1 in the complete sense in    
which the ,messiah here prayed for  that
 oneness1 necessarily means to be like  
the ,father1 and that  likeness can rise
 to the full height of its perfection   
only when it  reaches equality with     
those with whom the disciples are to be 
one or  like4 ,if man may not rise to   
the height of divinity1 how shall this  
prayer of the ,christ be realized8 ,or  
must we believe that the divine  wisdom 
in the ,son of ,god exercised itself in 
praying for that which  is unattainable1
 that which is not only absurd but      
impossible8 ,it is  unthinkable that the
 divine nature shall be brought down to 

be one  with men2 so that if the oneness
 which also involves likeness1 be       
realized1 in fulfilment of ,messiah's   
prayer1 it must be by men rising  to    
divinity1 ,mr4 ,van ,der ,donckt's      
impossibilities to the contrary         
notwithstanding4    ,behold the ,man    
,has ,become as ,one of ,us4    ,to     
illustrate his contention that man can  
never rise to the quality  of divinity1 
,mr4 ,van ,der ,donckt indulges in      
comparisons between man  and ,god2 and1 
to emphasize that contrast1 challenges  
well-known men  of science to the       
exercise of creative powers1 contrasts  
the frequent  collisions upon our       
railroads with the order1 regularity1   
and safety  of the movements among the  
planetary systems where never a         
collision  occurs2 and then indulges in 
such folly as this3          ,they      
7astronomers7 can indeed predict        
transits and eclipses2 but      suppose 
astronomers from ,new ,zealand1 on their
 way to ,america      to observe this   

fall's moon eclipse1 meet with an       
accident in      mid-ocean1 would they  
at once send this wireless telegram to  
the      ,united ,states' stargazers    
assembled say at ,lick ,observatory3    
,belated by leak4 ,please retard eclipse
 two hours that we may      not miss it4
 ,as well might all the telescope men in
 the world      combined1 attempt to    
fetch down the rings of ,saturn for the 
construction of a royal race track1 as  
pretend to control movements      of the
 heavenly bodies4    ,the gentleman also
 points out how precarious are the      
powers of man3          ,the helpless   
babe of yesterday may indeed rival      
,mozart1 ,haydn1 and      ,paderewski1  
but tomorrow he may rise with lame hands
 and pierced      ear-drums2 and        
millions of worshipers of the shattered 
idol are      powerless to restore it to
 the musical world4    ,this part of the
 gentleman's argument sinks far below   
the general  high level of his ,reply1  
and is unworthy of his intelligence4 ,i 

have  already pointed out1 that         
,latter-day ,saints do not teach that   
man  in his present state and condition 
is a ,god4 ,on the contrary1 they  admit
 man's narrowness1 weakness1            
imperfections and limitations2 and  also
 recognize the great gulf stretching    
between man in his present  state and   
that dignity of divinity to which       
somewhere and sometime  in the          
eternities it is within his province and
 power to attain4 ,mr4  ,van ,der       
,donckt's comparisons1 therefore1       
between ,god and man1 in the  latter's  
present condition1 are not in point1 for
 the reason that the  ,latter-day       
,saints do not claim that man is now a  
,deity1 only as he may  be thought      
potentially one4 ,taking the highest    
type of man to start  with1 consider him
 as raised from the dead and hence      
immortal2 give  him ,gods for guides1   
teachers1 and companions1 with the      
universe for  the field of his          
operations1 then let ,mr4 ,v4 or anyone 

else1 say what  man's attainments will  
be one thousand millions of years hence2
 and  that period1 let it be remembered1
 long as it may seem to man's petty     
methods of computing duration1 is but as
 a moment in the existence of  an       
immortal being4 ,let ,mr4 ,van ,der     
,donckt institute his comparisons  from 
that point of man's career1 instead of  
from the present point of  man's        
weakness and mortality1 and then say if 
ultimately divinity seems  so           
unattainable as now4 ,if he shall say he
 is unable to institute his  comparisons
 at the point proposed1 because what man
 will then be is  unknown1 ,i shall     
agree with him2 but let him acknowledge1
 as perforce  he must1 that man will be 
immeasurably advanced beyond what he is 
now2  also let him admit the injustice  
he does our doctrine by insisting upon  
making his comparisons between ,god and 
man as the latter now stands1  under the
 effects of the fall1 and in his        
humiliation and weakness4    ,after     

indulging in the aforesaid comparisons1 
,mr4,v4 further remarks3          ,i    
fear ,mr4 ,b4 ,h4 ,roberts will be      
inclined to think ,god jealous          
because he gives man no show for        
comparison with him4 ,this would        
certainly be a less blunder of the ,utah
 man1 7,i will not give my      glory to
 another--,isaiah #db3h7 than his       
contention1 which is a      mere echo of
 ,satan's promise in ,paradise3 ,you    
shall be as ,gods4      7,genesis #c3e47
    ,to which ,i answer1 not so2 the    
contention of the ,utah man is not the  
echo of ,satan's promise1 ye shall be as
 ,gods4 ,on the contrary1 the  ,utah    
man's contention is bottomed on the     
august and sure word of ,god1  uttered  
in ,eden1 when he said of the man       
,adam--,behold the man is  become as one
 of us1 to know good and evil 7,genesis 
#c3bb7--;a passage  which the ,reverend 
gentleman seems to have overlooked4     
,,of ,,the ,,unity ,,of ,,god4    ,there
 remains to be considered the ,unity of 

,god4    ,the ,latter-day ,saints       
believe in the unity of the creative and
  governing force or power of the       
universe as absolutely as any orthodox  
,christian sect in the world4 ,one      
cannot help being profoundly impressed  
with the great truth that creation1     
throughout its whole extent1 bears      
evidence of being one system1 presents  
at every point unity of  design1 and    
harmony in its government4 ,nor am ,i   
unmindful of the  force there is in the 
deduction usually drawn from these      
premises1  viz41 that the ,creator and  
,governor of the universe1 must         
necessarily  be one4 ,but ,i am also    
profoundly impressed by another fact    
that comes  within the experience of    
man1 at least to a limited extent1 viz41
 the  possibility of intelligences      
arriving at perfect agreement1 so as to 
act in absolute unity4 ,we see          
manifestations of this principle in     
human governments1 and other human      
associations of various kinds4 ,and     

this1 too1 is observable1 viz1 that the 
greater and more perfect the            
intelligence the more perfect can the   
unity of purpose and of effort  become3 
so that one needs only the existence of 
perfect intelligences  to operate       
together in order to secure perfect     
oneness1 whence shall  come the one     
system evident in the universe1         
exhibiting at every  point unity of     
design1 and perfect harmony in its      
government4 ,in  other words1 oneness   
can be the result of perfect agreement  
among  ,many ,intelligences as surely as
 it can be the result of the existence  
of ,one ,only ,intelligence4 ,also1 the 
decrees and purposes of the  perfectly  
united ,many can be as absolute as the  
decrees and purposes of  the ,one ,only 
,intelligence4 ,one is also confronted  
with the undeniable  fact that inclines 
him to the latter view as the reasonable
 explanation  of the ,oneness that is   
evidently in control of the             
universe--the  fact that there are in   

existence many ,intelligences1 and1     
endowed as  they are with free will1 it 
cannot be denied that they influence1 to
  some extent1 the course of events and 
the conditions that obtain4  ,moreover1 
it will be found1 on careful inquiry1   
that the explanation  of the ,oneness   
controlling in the universe1 on the     
theory that it  results from the perfect
 agreement or unity of ,many            
,intelligences1,a  is more in harmony   
with the revelations of ,god on the     
subject than the  theory that there is  
but ,one ,only ,intelligence that enters
 into its  government4 ,this theory ,mr4
 ,van ,der ,donckt1 of course1 denies1  
and this  is the issue between us that  
remains to be tested4    ,footnote ,a3  
,john ,stuart ,mill1 in his ,essay on   
,theism1 in speaking of  the evident    
unity in nature1 which suggests that    
nature is governed by  ,one ,being1     
comes very near stating the exact truth 
in an alternative  statement to his     
first remark1 viz43 ,at least1 if a     

plurality be  supposed1 it is necessary 
to assume so complete a concert of      
action  and unity of will among them1   
that the difference is for most purposes
  immaterial between such a theory and  
that of the absolute unity of the       
,godhead 7,essays on ,religion--,theism1
 p4 #acc74    ,the ,reverend gentleman  
affirms that the first chapter of the   
,bible  reveals the supreme fact that   
there is but ,one ,only and ,living     
,god4  ,this ,i deny2 and affirm the    
fact that the first chapter of the      
,bible  reveals the existence of a      
plurality of ,gods4    ,it is a matter  
of common knowledge that the word       
translated ,god in  the first chapter of
 our ,english version of the ,bible1 in 
the ,hebrew1  is ,elohim--plural of     
,eloah--and should be rendered ,gods--so
 as to  read ,in the beginning the ,gods
 created the heavens and the earth1     
etc4 99 99 99 ,the ,gods said1 ,let     
there be light4 99 99 99 ,the ,gods said
  ,let us make man1 etc41 etc4 ,so      

notorious is the fact that the ,hebrew  
plural1 ,elohim1 is used by ,moses1 that
 a variety of devices have  been        
employed to make the first chapter of   
,genesis conform to the  ,one ,only ,god
 idea4 ,some ,jews in explanation of it1
 and in defense  of their belief in ,one
 ,only ,god1 hold that there are several
 ,hebrew  words which have a plural form
 but singular meaning--of which ,elohim 
is  one--and they quote as proof of this
 the word maim1 meaning water1  shamaim1
 meaning heaven1 and panim1 meaning the 
face or surface of  a person or thing4  
,but1 says a ,christian ,jewish         
scholar1,a if we  examine these words1  
we shall find that though apparently    
they may have  a singular meaning1 yet1 
in reality1 they have a plural or       
collective  one2 thus1 for instance1    
'maim1' water1 means a collection of    
waters1  forming one collective whole2  
and thus again 'shamaim1' heaven1 is    
also1 in reality as well as form1 of the
 plural number1 meaning what we  call in

 a similar way in ,english1 'the        
heavens2' comprehending all the  various
 regions which are included under that  
title4    ,footnote ,a3 ,this is ,rev4  
,r4 ,highton1 ,m4 ,a41 and ,fellow of   
,queen's  ,college1 ,oxford4 ,i quote   
from his lecture on ,god a ,unity and   
,plurality1 published in a ,christian   
,jewish periodical called ,the  ,voice  
of ,israel1 ,february number1 #ahdd4    
,other ,jewish scholars content         
themselves in accounting for this       
inconvenient plural in the opening      
chapter of ,genesis1 by saying  that in 
the ,hebrew1 ,elohim better represents  
the idea of ,strong1  ,mighty1 than the 
singular form would1 and for this reason
 it was  used--a view accepted by not a 
few ,christians4 ,thus1 ,dr4 ,elliott1  
,professor of ,hebrew in ,lafayette     
,college1 ,easton1 ,pennsylvania1  says3
 ,the name ,elohim 7singular ,eloah7 is 
the generic name of  ,god1 and1 being   
plural in form1 is probably a plural of 
excellence  and majesty4,a ,dr4         

,havernick derives the word ,elohim from
 a  ,hebrew root now lost1 ,coluit1 and 
thinks that the plural is used  merely  
to indicate the abundance and           
super-richness contained in the  divine 
,being4,b ,rabbi ,jehuda ,hallevi       
7twelfth century7 found in the  usage of
 the plural ,elohim a protest against   
idolators1 who call  each personified   
power ,eloah and all collectively       
,elohim4 ,he  interpreted it as the most
 general name of the ,deity1            
distinguishing  him as manifested in the
 exhibition of his power without        
reference to  his personality or moral  
qualities1 or any special relations     
which he  bears to man4,c ,a number of  
,christian scholars attempt to account  
for the use of the plural ,elohim by    
saying that it foreshadows the  doctrine
 of the ,christian ,trinity1 that is1 it
 recognizes the existence  of the three 
persons in one ,god4 ,it is expressive  
of omnipotent  power2 and by its use    
here 7first chap4 ,genesis7 in the      

plural form  is obscurely taught at the 
opening of the ,bible1 a doctrine       
clearly  revealed in other parts of it1 
viz41 that though ,god is one1 there is 
a plurality of persons in the           
,godhead--,father1 ,son and ,spirit1 who
  were engaged in the creative work4,d  
,this view was maintained at  length by 
,rev4 ,h4 ,highton1 in the ,christian   
,jewish periodical1 ,the  ,voice of     
,israel1 before quoted4 ,but ,calvin1   
,mercer1 ,dresius and  ,ballarmine1 says
 ,dr4 ,hackett1,e of the ,theological   
,institution of  ,newton1               
,massachusetts--editor of ,smith's      
,bible ,dictionary--have given  the     
weight of their authority against an    
explanation so fanciful and  arbitrary4 
,footnote ,a3 ,vindication of ,mosaic   
,authorship of ,pentateuch1 p4 #fe4     
,footnote ,b3 ,see ,kitto's ,biblical   
,literature1 ,art4 ,god1 ,vol4 #a1 p4   
#ggg4    ,footnote ,c3 ,smith's ,bible  
,dict4 7,hackett edition71 ,art4        
,jehovah1 p4  #abdb4    ,footnote ,d3   

,critical and ,explanatory ,commentary  
7,jamieson1 ,faussett  and ,brown7 ,gen4
 #a3a1 #b4    ,footnote ,e3 ,smith's    
,bible ,dictionary 7,hackett edition71  
,art4 ,jehovah1  ,vol4 #b1 p4 #abdb4    
,others explain the use of the plural we
 or us1 by saying that  in the first    
chapter of ,genesis ,moses represents   
,god as speaking of  himself in that    
manner1 in imitation of the custom of   
kings1 who speak  of themselves as we1  
instead of in the singular1 ,i4 ,in     
other words1  it is the royal we1 or us4
 ,this theory1 however1 is answered1 as 
pointed out by ,rev4 ,h4 ,highton1 by   
the fact that the use of what is  called
 the royal plural is a modern1 not an   
ancient1 custom2 and  reference to the  
usage of the kings of the ,bible        
discloses the fact  that they always    
speak of themselves as ,i or me1 not as 
we or  us4,a    ,footnote ,a3 ,voice of 
,israel1 p4 #ie4    ,modern ,bible      
criticism1 usually denominated ,the     
,higher ,criticism1  is to a great      

extent--so far as criticism of the five 
books of ,moses  is concerned--based    
upon the exclusive use of the plural    
,elohim in  one section1 and the use of 
,jehovah1 singular1 in another4 ,the    
,pentateuch1 therefore1 it is asserted1 
is composed of two different  documents1
 the one ,elohistic1 and the other      
,jehovistic1 consequently it  cannot be 
the work of a single author4,a          
,footnote ,a3 ,vindication of ,mosaic   
,authorship of the ,pentateuch          
7,elliott7 p4 #fd47    ,with the various
 devices for accounting for the use of  
the plural form  ,elohim in the first   
chapter of the ,bible1 ,i have nothing  
to do here4  ,they are simply pointed   
out as showing the wide recognition that
 is  given to the fact of the use of the
 plural form ,elohim that should  be    
rendered in ,english ,gods2 and also the
 perplexity the use of  this plural     
occasions among those whose principles  
call upon them to  harmonize its use    
with the belief in ,one ,only ,god4 ,mr4

 ,van ,der ,donckt  admits the use of   
the plural ,elohim1 but undertakes to   
explain away  the force of its use as   
follows3          ,whenever ,elohim     
occurs in the ,bible1 in sense #a1      
7meaning      the ,true ,god7 it is     
employed with singular verbs and        
singular      adjectives4    ,relative  
to this1 a friend,a directs my attention
 to ,genesis  #a3bf3 ,let us make man in
 our image1 etc41 which in ,hebrew is   
,maach--we will make1 first person      
plural future of the verb ,asah3        
betsalmaun--be in2 tselem1 image2 ,nu1  
our1 possessive  adjective1 first person
 plural4 ,so that in ,genesis #a3bf1 we 
have a  case where ,elohim is used in   
connection with a plural verb and also  
a plural possessive adjective1 and ,mr4 
,van ,der ,donckt will not say  that    
,elohim does not1 in ,genesis #a3bf1    
refer to true ,gods4 ,again in  ,genesis
 #c3bb--,man is become as one of us1    
,mr4 ,ramseyer suggests  that here1     
again1 the pronoun used is in the first 

person plural4 ,i  find this view of    
both these passages sustained by ,rev4  
,h4 ,highton in  the lecture before     
quoted4 ,first he says3    ,footnote ,a3
 ,prof4 ,a4 ,ramseyer1 of the           
,latter-day ,saints' ,university4       
,the ,hebrew word meaning ,god1 is      
itself a plural word1 implying          
thereby1 as we contend1 a plurality of  
persons in the ,godhead 99 99      ,we  
find the plural word ,elohim1 or ,god1  
most usually1 though      not always1   
coupled with a singular verb or         
adjective4 99 99 99 but      lest from  
the constant use of the word ,elohim    
with the singular      number1 we should
 be led to suppose that ,god is in no   
sense a      plurality1 it has pleased  
him by the inspiration of his ,holy     
,spirit1 to cause that it should be     
sometimes used with a plural      verb  
or adjective4 ,i will mention some of   
the clearest passages      in which it  
is so used1 that you may be enabled to  
refer to them      in the ,hebrew4 ,you 

will find it used in a plural verb in   
,genesis      #bj3ac4 ,and it came to   
pass1 when ,god caused me to wander from
 my      father's house1 etc42 and again
 in ,genesis #ce3g1 ,and he built       
there an altar1 and called the place    
,el-,bethel3 because their ,god         
appeared unto him4 ,and with a plural   
adjective in ,joshua #cd3ai1      and   
again in ,deut4 #e3bf 7in the original  
,hebrew1 #e3bc74        ,but we have not
 merely the plural use of the word      
,elohim to      mention in this part of 
the argument2 we have some very distinct
      passages1 still more directly     
implying the plurality of persons4      
,there is a very remarkable place of the
 kind in ,eccle4 #ab3a1 where      it   
says3 ,remember now thy ,creator in the 
days of thy youth4 ,in      the original
 ,hebrew the word is in the plural1 and 
if translated      literally1 would be  
,remember now thy ,creators1 etc4 99 99 
99 ,in      connection with this        
expression of ,solomon about man's      

,creators1      it is a very remarkable 
circumstance1 that in the account of the
      creation of man1 given by ,moses  
in the book of ,genesis1 the plural     
is also directly used1 for it is there  
recorded1 ,genesis #a1 #bf1      ,and   
,god said let us make etc41 or we will  
make1 etc41 so      that ,moses as well 
as ,solomon very emphatically declares  
that the      great ,creator of man     
consists of more than one person2 for   
whom      could ,god have been          
addressing when he said1 ,let us make1  
etc48 ,i know that in order to escape   
the obvious conclusion to be      drawn 
from the passage1 it has been asserted  
that ,god was here      addressing and  
taking counsel with the angels but this 
explanation      cannot in any degree   
bear the test of an accurate examination
 of      the passage2 for is there the  
slightest ground for supposing that     
the angels took any part in the creation
 of man1 when ,god said1      ,let us   
make8 or shall we say that man was made 

in the image and      likeness of the   
angels1 when ,god said1 ,let us make    
etc41 in      our image8 ,surely not1   
for ,moses expressly adds1 7v4 #bg7 ,so 
,god created man in his own image1 in   
the image of ,god created he      him1  
male and female created he them4 ,but   
there are some other      passages which
 we ought to examine1 where ,god in the 
same way      speaks of himself in the  
plural number4 ,thus in ,genesis #c3bb1 
,and      the ,lord ,god said1 ,behold  
the man is become as one of us1 to      
know good and evil2 and now1 lest he put
 forth his hand and take      also of   
the tree of life1 and eat and live      
forever1 etc4 ,there      are no words  
which ,i know which could more          
distinctly assert the      plurality of 
persons in ,god than these1 where he    
says one of us4      ,m4 ,leeser1 of    
,philadelphia1 the editor of the        
,occident1 which      is the ,american  
,jewish magazine1 in his sermon on the  
,messiah1      explains this passage as 

spoken to the angels--one of us1 meaning
      himself and the angels2--but never
 can ,i believe that the ,great         
,everlasting ,creator could thus put    
himself on a level with the      created
 angels1 and say one of us1 99 99 99 he 
would either have      said to the      
angels1 ,behold1 man has become as one  
of you1 or else      have said1 ,behold1
 the man has become like me1 to know    
good and      evil4    ,this view of    
,genesis #a3bf is also maintained by    
,prof4 ,w4 ,h4 ,chamberlin1  of ,brigham
 ,young ,college1 ,logan1 ,utah1 in the 
,era for ,november1 #aijb4  ,he says3   
,that ,elohim was used in the plural    
sense is shown in the  twenty-sixth     
verse1 where the ,elohim1 in referring  
to themselves  use the plural suffix ,nu
 our1 twice1 and they also use the      
plural  form of the verb ,naaseh1 let us
 make4 ,the ,professor also adds the    
illustration of ,genesis #aa3g3 where   
,nerdhah1 let us descend1 and  ,nabhlah1
 let us confuse1 two verbs in the       

plural1 proceed from the  mouth of      
,god4,a    ,footnote ,a3 ,i commend     
,professor ,chamberlin's whole article  
to the  reader as most worthy of his    
attention at this point2 and personally1
 ,i  wish to thank the ,professor for it
 as a most timely contribution to the   
controversy4 ,the whole article is      
published in ,chapter v4    ,in the     
light of these facts1 the statement of  
,mr4 ,v4 that whenever  ,elohim occurs  
in the ,bible1 as meaning the true ,god1
 it is employed  with singular verbs and
 singular adjectives1 seems to have been
  made without that careful             
consideration which the importance of   
the  declaration required4 ,the facts   
adduced in the foregoing stand also     
against ,mr4 ,v4's contention that      
whenever the plural gods occurs  in     
,holy ,writ1 it applies only to false   
gods and idols2 or to  representatives  
of ,god1 such as angels1 judges1 kings4 
,they were not  false gods nor          
representatives of ,god merely1 who     

said3 ,let us  make man in our image    
7,genesis i3#bf72 nor false gods1 or    
mere  representatives of ,god merely1   
who said3 ,the man has become as one of 
us 7,genesis #b3g72 and so also with    
other passages in the quotation  from   
,rev4 ,highton's lecture4    ,here it   
may be as well to note the remarks of   
,mr4 ,van ,der ,donckt with  reference  
to the ,mormon ,church leaders'         
knowledge of ,hebrew4 ,the ,rev4        
gentleman is of the opinion that1       
,had the ,mormon ,church leaders known  
,hebrew1 the original language      of  
the book of ,moses and nearly the whole 
of the ,old ,testament1      they would 
not have been guilty of the outrageous  
blunders of the      ,pearl of ,great   
,price and of the ,catechism4    ,mr4   
,v4 then quotes from our ,catechism the 
account of the creation  taken from the 
,pearl of ,great ,price1 in which the   
plural ,gods is  used instead of the    
singular form ,god4 ,it is probable that
 the  ,mormon ,church leaders were      

better acquainted with ,hebrew than ,mr4
  ,v4 gives them credit for4 ,a number  
of years ago 7#ahgj7 a certain  chaplain
 of the ,united ,states ,senate presumed
 not a little on the  ignorance of a    
,mormon ,church leader--,elder ,orson   
,pratt--respecting  ,hebrew1 and        
ventured1 in the notable debate held by 
them in the  ,mormon ,tabernacle1 at    
,salt ,lake ,city1 to parade the few    
,hebrew  stem-words1 and their          
derivatives1 which he had conned with   
care  before leaving ,washington1 with a
 view of making them effective in       
support of the marginal reading of      
,leviticus #ah and #ah in our common    
,english version4 ,to the chaplain's    
surprise1 the ,mormon apostle was  able 
to follow him in the discussion of the  
original ,hebrew text1  and demonstrated
 that he had a knowledge of ,hebrew     
which made his  opponent's special      
preparation of a few ,hebrew words and  
passages  look very much like a cheap   
bid for a reputation for learning1 which

  the chaplain's knowledge of ,hebrew1  
at least1 did not warrant4 ,nor is  that
 all the story4 ,elder ,pratt--having   
observed the stress which the  chaplain 
had laid upon the marginal rendering of 
,leviticus #ah3ah1 in  a discourse      
delivered in ,washington1 ,d4 ,c41      
before ,president ,grant1  members of   
his cabinet1 and members of             
,congress--to call ,dr4 ,newman  out1 to
 give him confidence to introduce his   
defense of the marginal  rendering of   
the passage in the debate at ,salt ,lake
 ,city--,elder ,pratt  quoted the       
marginal reading of an unimportant      
passage1 and thus invited  the          
discussion of the text in the ,hebrew4  
,the ,elder's bait took1 the  discussion
 largely turned1 after that1 upon the   
text in question1 much  to the chagrin  
of the ,senate's chaplain2 and          
,leviticus #ah3ah has been  somewhat    
historical hereabouts1 and in           
,washington1 ever since4    ,but how    
came ,orson ,pratt acquainted with      

,hebrew8 ,the fact is1 that  in the     
winter of #ahce-f a school of languages 
was established by the  ,church1 at     
,kirtland1 which many of the leading    
,elders of the ,church  attended1       
,joseph ,smith and ,orson ,pratt being  
among the number2 and  ,professor       
,joshua ,seixas1 of ,hudson1 ,ohio1 was 
employed as teacher4 ,the  ,elders were 
enthusiastic in their study of ,hebrew1 
and after ,prof4  ,seixas' term as      
teacher had expired1 the class was      
continued with  ,joseph ,smith as       
instructor1 ,orson ,pratt continuing in 
attendance on the  school4 ,the ,mormon 
,church leaders1 ,i repeat1 were better 
acquainted  with ,hebrew than ,mr ,van  
,der ,donckt gives them credit for2     
besides1 the  blunders which ,mr4 ,van  
,der ,donckt has made in his assertions 
concerning  the use of the plural       
,elohim1 in the ,old ,testament1 makes  
it rather  clear that he is scarcely    
competent to be a judge of anybody's    
,hebrew4  ,moreover1 the passage he     

quotes from our ,catechism1 where1 in   
the  account of creation1 the plural    
,gods is used1 is not a quotation from  
the ,bible at all2 but a translation    
from a record called the ,book of       
,abraham1 which came into the hands of  
the ,prophet ,joseph ,smith from  the   
catacombs of ,egypt4 ,so that ,mr4 ,v4's
 attempted criticism of what he         
evidently takes to be extracts of       
translations from parts of the ,bible1  
is not in point at all1 since they are  
translated extracts from a book  that   
forms no part of the ,bible4 ,and is it 
not evident throughout  that ,mr4 ,van  
,der ,donckt has rushed into the        
discussion without being  sufficiently  
informed concerning the doctrines upon  
which he undertakes  to animadvert8     
,of the ,father ,alone1 ,being ,god4    
,referring to the admission in my       
discourse that conceptions of ,god1 to  
be true1 must be in harmony with the    
,new ,testament1 ,mr4 ,van ,der ,donckt 
proceeds to quote passages from the ,new

 ,testament1 in support of the  idea    
that there is but one ,god3             
,one is good1 ,god 7,matt4 #ai3ag74     
,thou shalt love the ,lord thy ,god     
7,luke #aj3bg74 ,my ,father of whom you 
say that he is your ,god 7,john         
#h3ed74 ,here ,christ testified that the
 ,jews believed in only one ,god4       
,the ,lord is a ,god of all knowledge   
7,i ,kings #b74 7,mormon ,catechism     
,v4 ,q4 #aj and #b4aa74        ,of that 
day and hour no one knoweth1 no not the 
angels of heaven1      but the ,father  
alone 7,matthew #bd3cf74        ,no one 
knoweth who the ,son is but the ,father 
7,luke #aj3bb74        ,therefore1 no   
one is ,god but one1 the ,heavenly      
,father4        ,in another form3 the   
,all-knowing alone is ,god4 ,the ,father
 alone is      all-knowing4 ,therefore1 
the ,father alone is ,god4    ,in the   
conclusion of the syllogism1 ,therefore1
 the ,father alone  is ,god1 ,mr4 ,v4   
himself seems to have become suddenly   
conscious of  having stumbled upon a    

difficulty which he ineffectually seeks 
to  remove in a foot note4 ,if it be    
true1 as ,mr4 ,v4 asserts it is1 that   
the ,father alone is ,god1 then it must 
follow that the ,son of ,god1  ,jesus   
,christ1 is not ,god2 that the ,holy    
,ghost is not ,god6 ,yet  the ,new      
,testament1 in representing the ,father 
as addressing ,jesus1  says--,thy       
throne1 ,o ,god1 is forever and forever 
7,heb4 #a3h74 ,here is  the positive    
word of the ,father that ,jesus1 the    
,son1 is ,god2 for he  addresses him as 
such4 ,to say1 then1 that the ,father   
alone is ,god1  is to contradict the    
,father4 ,slightly paraphrasing the     
rather stern  language of ,mr4 ,v41 ,i  
might ask3 ,if ,god the ,father so      
emphatically  declares that ,jesus is   
,god1 has any one the right to          
contradict him  by affirming that the   
,father alone is ,god8 ,but ,mr4 ,v4    
insists that  the ,bible contradicts the
 ,bible2 in other words1 that ,god1 the 
author  of the ,bible1 contradicts      

himself3 ,to say such a thing1 is       
downright  blasphemy6 ,but ,mr4 ,v4 will
 say he has explained all that in his   
foot  note4 ,has he8 ,let us see4       
,therefore the ,father alone is ,god1 is
 the  conclusion of his syllogism2 and  
the foot note--,to the exclusion of     
another or separate divine being1 but   
not to the denial of the distinct       
divine personalities of the ,son and the
 ,holy ,ghost in the ,one ,divine       
,being4 ,but that is the mere assumption
 of my ,catholic friend4 ,when he  says 
that the ,father alone is ,god1 it must 
be to the exclusion of  every other     
being1 or part of being1 or person1 and 
everything else1  or language means     
nothing4 ,mr4 ,v4's foot note helps him 
out of his  difficulty not at all4      
,the creed to which ,mr4 ,van ,der      
,donckt subscribes--the                 
,athanasian--says3  ,so the ,father is  
,god1 the ,son is ,god1 and the ,holy   
,ghost is ,god4 ,now1  if the quality of
 all-knowing is essential to the        

attributes of true  ,deity1 then ,jesus 
and the ,holy ,ghost must be            
all-knowing1 or else not  true deity4   
,but what of the difficulty presented by
 ,mr4 ,v4's contention3 ,the            
,all-knowing alone is ,god1 the ,father 
alone is ,all-knowing1 therefore1  the  
,father alone is ,god8 ,mr4 ,v4         
constructs this mighty syllogism  upon a
 very precarious basis4 ,it reminds one 
of a pyramid standing on  its apex4 ,he 
starts with the premise that ,the ,lord 
is a ,god of all  knowledge3 then he    
discovers that there is one thing that  
,jesus1 the  ,son of ,god does not      
know--the day and hour when ,jesus will 
come to  earth in his glory--,of that   
day and hour no one knoweth2 no1 not the
  angels of heaven1 but the ,father     
alone 7,matt #bd3cf7--therefore1 the    
,father alone is ,god6 ,in consideration
 of facts such as are included in  ,mr4 
,v4's middle term1 one is bound1 in the 
nature of things1 to take  into account 
time1 place and circumstances4 ,in the  

case in question1  the ,twelve disciples
 had come to ,jesus1 and among other    
questions asked  him what should be the 
sign of his own glorious coming to earth
 again4  ,the ,master told them the     
signs1 but said of the day and hour of  
that  coming no one knew1 but his       
,father only4 ,hence1 ,jesus did not    
know1  hence ,jesus did not possess all 
knowledge1 hence1 according to ,mr4 ,v41
  ,jesus was not ,god6 ,but ,jesus was  
referring to the state of matters at    
the particular time when he was         
speaking2 and it does not follow that   
the ,father would exclude his ,son      
,jesus forever1 or for any considerable 
time1 from the knowledge of the time of 
the glorious advent of the ,son  of ,god
 to the earth4 ,as ,jesus rose to the   
possession of all power in  heaven and  
in earth 7,matt4 #bh3ah71 so also1      
doubtless1 he rose to the  possession of
 all knowledge in heaven and in earth2  
,for the ,father  loveth the ,son1 and  
showeth him all things that he himself  

doeth 7,john  #e3bj71 and1 in sharing   
with the ,son his power1 and his        
purposes1 would  doubtless make known to
 him the day and hour of the glorious   
advent of  ,christ to the earth4    ,of 
the ,oneness of the ,father1 ,son and   
,holy ,ghost4 ,is it ,physical          
,identity8    ,i next consider ,mr4 ,van
 ,der ,donckt's argument concerning the 
,father1  the ,son and the ,holy ,ghost 
being the same identical ,divine        
,essence4  ,mr4 ,v4 bases this part of  
his argument on the words of            
,messiah--,i and  my ,father are one    
7,john #aj3cj72 and claims that here    
,christ asserts  his physical1 not      
merely moral1 union with the ,father4   
,he holds also  that in the ,latin      
translation of the words of ,jesus is   
better exhibited  the construction he   
contends for3 hence1 ,i give the ,latin 
and his  remarks upon it1 that we may   
have his contention before us at its    
very  best4 ,ego et ,pater unum         
sumus--,i and my ,father are one4       

,if ,christ had meant one in mind or one
 morally and not      substantially1 he 
would have used the masculine gender1   
,greek      eis1 7unus7--and not the    
neuter en1 7unum7--as he did4 ,no       
better interpreters of our ,lord's      
meaning can be found than his own       
hearers4 ,had he simply declared his    
moral union with the ,father1      the  
,jews would not have taken up stones in 
protest against him      making himself 
,god1 and asserting his identity with   
the ,father4 ,far      from retracting  
,his statement or correcting the ,jews' 
impression1      ,jesus insists that1 as
 he is the ,son of ,god he had far more 
right      to declare himself ,god than 
the scripture had to call mere human    
judges gods1 and he corroborates his    
affirmation of his physical      unity  
with his ,father by saying3 ,the ,father
 is in me1 and ,i am in      the        
,father1 which evidently signifies the  
same as verse #cj3 ,i and      the      
,father are one and the same individual 

being1 the ,one ,god4    ,it is amusing 
sometimes to observe how the learned    
disagree about the  meaning of          
words--especially in the languages      
called dead4 ,it must  be admitted in   
favor of ,mr4 ,v4's contention that the 
,fathers of the  ,council of ,sardica1  
,a4 ,d4 #cdg1 expressly scouted the     
opinion that the  union of the ,father  
and ,son consisted in consent and       
concord only1 and  apprehended the      
oneness of the ,father and the ,son to  
be a strict unity  of substance2,a      
still1 before that time1 a number of the
 so-called  ,christian ,fathers1 some   
among the most influential1 too1 held to
 a  contrary opinion1 as the following  
from ,dr4 ,priestley's ,history of the  
,corruptions of ,christianity1 with the 
accompanying references to the  works of
 the ,christian ,fathers themselves1    
will show3    ,footnote3 ,theodoret1    
,book ,,ii1 ,chap4 #h4                  
,notwithstanding the supposed derivation
 of the ,son from the ,father1      and 

therefore their being of the same       
substance1 most of the early            
,christian writers thought the text1 ,i 
and my ,father are one1      was to be  
understood of an unity or harmony of    
disposition only4      ,thus            
,tertullian,a observes1 that the        
expression is unum1 one      thing1 not 
one person2 and he explains it to mean  
unity1 likeness1      conjunction1 and  
of the love that the ,father bore to the
 ,son4      ,origen says1 let him       
consider the text1 ,all that believe    
were of      one unum heart and of one  
unum soul1 and then he will             
understand this1 ,i and my ,father are  
one1,b unum4 ,novatian      says3 ,one  
thing 7unum7 being in the neuter gender1
 signifies an      agreement of society1
 not an unity of person1 and he explains
 it      by this passage in ,paul3 ,he  
that planteth and he that watereth are  
both one unum,c4    ,footnote ,a3       
,against ,prexas1 ,chap4 #bb1 p4 #eac4  
,footnote ,b3 ,against ,celsum1 ,lib4   

#h1 p4 #chf4    ,footnote ,c3 ,ibid1    
,chap4 #bg1 p4 #ii4    ,relative to     
,messiah's hearers being the best       
interpreters of our ,lord's  meaning in 
this case1 ,i suggest that ,mr4 ,v4 has 
limited himself too  exclusively to this
 one passage for their interpretation of
 ,messiah's  meaning4 ,mr4 ,v4's        
argument is that if ,jesus had only     
declared his  moral not his physical    
union with ,god1 the ,jews would not    
have taken  up stones in protest against
 his making himself ,god1 and asserting 
his  identity with the ,father4 ,let us 
see4 ,the passage quoted by ,mr4 ,v4 is 
not the only one in which ,jesus asserts
 his divinity4 ,jesus healed a  man on  
the ,sabbath4 ,the ,jews sought to slay 
him because he had done  this thing on  
the ,sabbath day4 ,but ,jesus answered  
them1 ,my ,father  worketh hitherto1 and
 ,i work4 ,therefore the ,jews sought   
the more to  kill him1 because he not   
only had broken the ,sabbath day1 but   
said  also that ,god was his ,father1   

making himself equal with ,god 7,john   
#e3ae-ah74 ,observe that this is the    
same witness that ,mr4 ,v4 quotes--,st4 
,john2 and the offense for which they   
seek to kill ,jesus is not because  he  
asserts his identity with the ,father1  
but because he makes himself  equal with
 ,god4 ,hence1 the argument of ,mr4 ,v41
 based on the  assumption that ,jesus   
asserted not his moral but his physical 
union or  identity with ,god2 and his   
claim that the ,jews would not have     
sought  ,messiah's life but for the     
reason that he claimed physical identity
  with the ,father1 falls to the ground1
 for the reason that we find that  the  
,jews were eager to kill him for        
asserting not his physical union  with  
,god1 but his equality with ,god4       
,but ,i shall test ,mr4 ,v4's exegesis  
of the passage in question by the       
examination of another passage involving
 the same ideas1 the same  expressions2 
and this in the ,latin as well as in the
 ,english4 ,jesus  prayed for his       

disciples as follows3    ,holy ,father1 
keep through thine own name those whom  
thou hast given me1  that they may be   
one1 as we are4 99 99 99 99 ,neither    
pray ,i for these  the disciples alone1 
but for them also which shall believe on
 me  through their word2 that they all  
may be one3 99 99 99 that they may be   
one1 even as we are one4,a    ,footnote 
,a3 ,st4 ,john #ag3aa1 #bj1 #ba1 #bb4   
,in ,latin1 the clauses written in      
,italics in the above1 stand3 ,ut  sint 
unum1 sicut et nos 7verse #aa71 that    
they may be one1 just as  we4 ,so in    
verse #bb3 ,ut sint unum1 sicut et nos  
unum sumus2 that  they may be one in us1
 even as we one are4 ,here unum1 one1 is
 used  in the same manner as it is in   
,st4 ,john1 #aj3cj--;,ego et ,pater unum
  sumus4 ,i and ,father one are4 ,mr4   
,v4 says that unum in the last  sentence
 means1 one thing1 one essence2 hence1  
,christ's physical union1  or identity  
of substance1 with the ,father2 not     
agreement of mind1 or  concord of       

purpose1 or moral union4 ,very well1 for
 the moment let us  adopt his           
exposition1 and see where it will lead  
us4 ,if unum in the  sentence1 ,ego et  
,pater unum sumus1 means one thing1 one 
substance1  or essence1 and denotes the 
physical union of the ,father and ,son  
in  one substance1 then it means the    
same in the sentence--ut sint unum1     
sicut et nos2 that is1 that they the    
disciples may be one unum  just as we   
are4 ,so in the other passage before    
quoted where the same  words occur4     
,again1 to ,messiah's statement3 ,ego et
 ,pater unum sumus--,i and  my ,father  
are one4--,mr4 ,v4 thinks his view of   
this passage--that it  asserts the      
identity or physical union of the       
,father and the ,son--is  strengthened  
by the fact that it is followed with    
these remarks of  ,jesus3 ,the ,father  
is in me1 and ,i am in the ,father4     
,which evidently  signifies1 says ,mr4  
,v41 the same as verse #cj 7,john #aj73 
,i and the  ,father are one and the same

 individual being1 the one ,god4    ,but
 the passage from the prayer of ,jesus  
concerning the oneness of the  disciples
 with the ,father and the ,son1 is      
emphasized by well-nigh the  same words 
in the context as those which occur in  
,john #aj3cj1 and upon  which ,mr4 ,v4  
lays so much stress as sustaining his   
exposition of the  physical union1 viz3 
,the ,father is in me1 and ,i in him    
7verse #ch74  ,which evidently          
signifies1 ,mr4 ,v4 remarks1 the same as
 verse #cj3 ,i  and my ,father are one4 
,good2 then listen3 ,holy ,father1 keep 
through  thine own name those whom thou 
hast given me1 that they may be one as  
we are3 99 99 as thou ,father1 art in   
me1 and ,i in thee1 that they may  be   
one in us4 ,there can be no doubt now   
but what the union between  the         
disciples and the ,father and ,son is to
 be of the same nature as  that         
subsisting between the ,father and ,son4
 ,if the ,father and ,son are           
physically one substance or essence1 so1

 too1 if the prayer of ,jesus  is to be 
realized--as surely it will be--then the
 disciples are to be  physically united 
with ,god1 in one essence or            
substance--not just the  ,twelve        
disciples1 either1 for whom ,jesus      
immediately prayed1 but those1  also1 in
 all generations who shall believe on   
,christ through the words  of his first 
disciples2 that is1 all the faithful    
believers through all  generations are  
to become physically united with ,god1  
become the same  substance or essence as
 ,god himself6 ,is ,mr4 ,van ,der       
,donckt prepared to  accept the         
inevitable conclusion of his own        
exposition of ,john #aj3cj8  ,if so1    
then what advantage has the ,christian  
over the ,hindoo whom he  has called a  
heathen for so many generations8 ,the   
sincerest desire  of the ,hindoo is to  
be physically united with ,god1 even if 
that  involve a blowing out1 or the     
attainment of ,nirvana--annihilation--to
  encompass it4 ,of course1 we had all  

hoped for better things from the        
,christian religion4 ,we had hoped for  
the immortality of the individual  man2 
for his persistence through the ages1 as
 an individual entity1  associated with 
,god in loving converse and dearest     
relations of moral  union2 but not      
absorbed1 or lost in absolute physical  
union with him4  ,but if ,mr4 ,v4's     
exposition of ,john #aj3cj be correct1  
and a physical  union is meant by the   
words--,i and my ,father are one1 then  
all  ,christians are to be made         
physically one with ,god under the      
prayer of  ,christ--,that they may be   
one1 as we are--i4 e4 as the ,father and
  ,son are one4    ,if1 however1 this   
doctrine of physical union should be    
defended up  to the point of asserting  
the physical union of all ,christians   
with  each other and with ,god--and my  
comparison of this position with  that  
of the heathen ,hindoo resented1 because
 that in the case of the  ,christian    
after his physical union with1 or       

absorption into ,god1 ,god  would still 
remain1 whereas1 with the ,hindoo       
nothing would remain1  for his ,nirvana 
is but annihilation--,i could still ask1
 what is the  difference8 for the terms 
that describe the ,nirvana of the       
,hindoo  describe also the ,god of the  
,christian4 ,nirvana is represented as  
something which has no antecedent cause1
 no qualities1 no locality4 ,it  is     
something of which the utmost we may    
assert is1 'that it is4',a  ,in all of  
which one may see ,mr4 ,v4's ,that which
 is2 ,i ,am who ,am2  ,infinite ,being2 
,god1 most simple1 or not               
compound--whose essence  is actual being
 or existence4    ,footnote ,a3 ,max    
,muller1 ,chips from a ,german          
,workshop1 vol4 ,i1 p4  #bhe4    ,my    
point is1 that the text1 ,i and my      
,father are one1 refers to a  moral     
union--to a perfect union of purpose and
 will--not to a unity  or identity of   
substance1 or essence3 and any other    
view than this is  shown from the       

argument to be absurd4    ,but ,mr4 ,van
 ,der ,donckt would cry out against the 
physical union  of man with ,god4 ,both 
his interpretation of scripture and his 
philosophy--especially the latter--would
 require it4 ,man and ,god1 in  his     
philosophy1 are not of the same nature4 
,god is not physical1 while  man is4    
,god is not material1 but spiritual1    
that is1 according to ,mr4  ,v41        
immaterial1 while man is material4 ,man 
is finite1 ,god infinite2  nothing can  
be added to the infinite1 therefore1 man
 cannot be added  to the infinite in    
physical union4 ,the nature of the parts
 would  cling to the whole1 and the     
infinity of ,god would be marred by the 
physical union of finite parts to him2  
hence1 the oneness of ,christians  with 
,christ and ,god the ,father is not a   
physical oneness4 ,but if the  union of 
the ,christians with ,christ and ,god is
 not to be physical1  then neither is   
the union of ,christ and ,god the       
,father physical1 for  the oneness in   

the one case1 is to be the same as the  
oneness in the  other--that they all may
 be one2 as thou ,father1 art in me1 and
 ,i  in thee1 that they may also be one 
in us 99 99 99 99 that they may be one  
even as we are one 7,john #ag3ba1 #bb74 
,the doctrine of physical union between 
the ,father and the ,son1  contended for
 by ,mr4 ,v41 must be abandoned4 ,there 
is no help for it1  unless he is        
prepared to admit also the physical     
union of all the  disciples with ,god--a
 thing most repugnant to ,mr4 ,v4's     
principles4 ,with  the doctrine of      
physical identity gone1 the oneness of  
the ,father  and the ,son1 that ,mr4 ,v4
 contends for1 goes also1 and two       
separate and  distinct personalities1 or
 ,gods1 are seen1 in the ,father and the
 ,son1  whose oneness consists not of   
physical identity1 but of agreement of  
mind1 concord of will1 and unity of     
purpose2 a oneness born of perfect      
knowledge1 equality of power and        
dominion4 ,but if a perfect oneness1 as 

above set forth1 may subsist between two
 persons1 it may subsist with  equal    
consistency among any number of persons 
capable of attaining to  the same degree
 of intelligence and power1 and thus    
there would appear  some reason for the 
prayer of ,christ1 that all his         
disciples might be  one1 even as he and 
the ,father are one4 ,and thus one may  
account for  the saying of ,david3 ,god 
standeth in the congregation of the     
mighty3  he judgeth among the ,gods     
7,psalm #hb3a72 for such congregations  
existed  in heaven before the           
foundations of the earth were laid2 and 
such a  congregation may yet be made up 
of the redeemed from our own earth1     
when attaining to perfect union with    
,god and ,christ4    ,of ,the ,lord ,our
 ,god ,being ,one ,god4    ,but ,i shall
 be asked how all this is to be         
reconciled with the  scriptures quoted  
by ,mr4 ,v41 and relied upon as the     
basis of his  argument in this part of  
the discussion--,hear1 ,o ,israel3 ,the 

,lord our  ,god is one ,lord 7,deut4    
#f3d72 and ,i alone am1 and there is no 
other  ,god beside me 7,deut4 #cb3ci72  
and1 also coming to the ,new ,testament1
  ,there is none good but one1 that is  
,god 7,matt4 #ai3ag74    ,the whole     
apparent difficulty is explained by     
,paul1 who1 ,i think1  will be accepted 
as a remarkably good theologian4 ,he    
says3 ,for  though there be that are    
called ,gods1 whether in heaven or in   
earth  7as there be ,gods many and      
,lords many71 but to us there is but one
  ,god1 the ,father 7,i ,cor4 #h3e1 #f74
 ,that is1 pertaining to us1 as  ,joseph
 ,smith explains1 there is but one ,god4
 ,ah1 but ,mr4 ,v4 has  explained all   
that1 and destroyed all the force of    
,mormon argument1  based upon this      
,corinthian letter passage1 by saying   
that a man  must not be a lawyer to know
 that the fact that not a few quacks and
  clowns are called doctors does not    
make them such2 and then follows        
this--,neither ,christ nor ,paul say    

that they are or were ,gods1 but  simply
 that they were called ,gods6    ,one   
wonders at this1 when he takes into     
account the evident carefulness  of ,mr4
 ,v4 as a writer4 ,jesus1 whom he quotes
 as saying1 the beings  referred to as  
,gods are but called ,gods1 not that    
they are so1  really fails to give due  
weight to the ,psalm which ,jesus       
quotes3 ,i  have said ye are ,gods1 and 
all of you are children of the ,most    
,high  7,psalm #hb3f74 ,of this         
scripture1 ,jesus says3 ,is it not      
written in  your law1 ,i said1 ye are   
,gods1 and he quotes with evident       
approval  these inspired words of       
,david1 for he adds--the scripture      
cannot be  broken 7,john #aj3cc72 that  
is1 the scripture of ,david saying1 ye  
are ,gods1 is true1 it cannot be        
gainsaid4 ,nor is this indorsement of   
,david's utterance weakened by the      
subsequent remark of ,jesus1 ,if he     
called them ,gods unto unto whom the    
word of ,god came1 etc42 for1  when     

considered in the light of all the      
,psalmist said1 and all that  ,jesus    
said1 the called them ,gods by no manner
 of means signifies  that they were not 
,gods4 ,david said1 ye are ,gods1 and   
all of you  are children of the ,most   
,high 7,psalm #hb3f74 ,the ,jews accused
 ,jesus  of blasphemy1 because he had   
said he was the son of ,god 7,john      
#aj3cf72  in defense1 ,jesus quoted the 
passage from the ,psalms where it is    
said  of men1 ye are ,gods2 and all of  
you are children of the ,most ,high--as 
showing that he was but claiming for    
himself the relationship that in  the   
law of the ,jews was accorded to        
men--sons of ,god1 children of the      
,most ,high1 and hence1 he was not a    
blasphemer4 ,in other words1 if the     
,psalmist could say to those he         
addressed1 all of you are children of   
the ,most ,high1 why should he1 the     
,christ1 be considered a blasphemer     
because he called himself the ,son of   
,god8    ,surely1 also1 the gentleman   

has overlooked ,paul's very emphatic    
declaration in the parenthetical part of
 the sentence he quotes3  viz41 ,there  
,,be ,gods many and ,lords many2 yet to 
us there is but one  ,god4    ,now1     
consider with this explanation of       
,paul's the following3    ,hear1 ,o1    
,israel3 the ,lord our ,god is one      
,lord4--,moses4    ,the head of the     
,gods appointed one ,god for            
us4--,joseph ,smith4,a    ,footnote ,a3 
,from discourse delivered #ajth ,june1  
#ahdd4 ,mill4 ,star1  vol4 #bd1 p4 #ajh 
et seq4    ,he ,aaron shall be to thee  
instead of a mouth1 and thou shalt be to
  him instead of ,god4--,the ,lord to   
,moses 7,exodus #d3af74    ,see1 ,i have
 made thee a ,god unto ,pharaoh4--,the  
,lord unto ,moses  7,exodus #g3a74    ,i
 believe those ,gods that ,god reveals  
as ,gods1 to be sons of ,god1 and  all  
can cry ',abba1 ,father4'--,joseph      
,smith4,a    ,footnote ,a3 ,sixteenth of
 ,june sermon1 #ahdd4 ,mill4 ,star1 vol4
 #bd1 p4  #adj4    ,it is evident from  

the above passages 7,exodus #d3af1 and  
,exodus #g3a7  that ,god does appoint   
men to be ,gods1 even in this world4    
,why then  should it be considered error
 to believe that from the congregation  
of the ,mighty1 where ,god judgeth among
 the ,gods 7,psalm #hb3a71 there  should
 be appointed ,one who should be our    
,god8 ,and is it strange  that from     
henceforth1 the true servants of ,god   
should stand up for the  dignity and    
honor and exclusiveness of the power and
 authority of that  ,one ,god over this 
earth against the claims1 and to the    
exclusion of  all gods and powers1 that 
men in their vain imaginings set up     
against  this ,god of heaven and earth1 
as did ,moses1 ,paul and ,joseph ,smith8
 ,no  wonder that ,moses sent ringing   
down through the centuries that clarion 
sentence3 ,hear1 ,o ,israel1 ,our ,god  
is one ,lord2 that the ,hebrew race     
stood as the witness of that one ,god1  
and fashioned their nomenclature        
accordingly2 or that ,paul said1 ,though

 there be that are called ,gods1        
whether in heaven or in earth--as there 
,,be ,gods many1 and ,lords  many--but  
to us there is but one ,god2 or that    
,joseph ,smith1 in the  ,dispensation of
 the ,fullness of ,times1 should take up
 the same refrain  as these ancient     
servants of ,god1 and say1 ,pertaining  
to us1 there is  but one ,god2 ,those   
,gods whom ,god reveals as ,gods1 are   
sons of ,god1  and all can cry ,abba1   
,father6    ,of ,our ,revelations ,from 
,god ,being ,local4    ,i suggest1 as a 
further evidence1 that the view here    
presented  concerning our ,god1 and the 
assertion of his oneness1 that the      
revelations in the ,bible are           
revelations1 in the main1 concerning our
  earth and the heavens pertaining to   
it2 that these revelations do not       
attempt to deal with or furnish an      
explanation of conditions that  obtain  
throughout the universe2 that they do   
not attempt to give us  any explicit    
information concerning conditions in the

 constellations  of the ,pleiades1      
,orion1 ,cassiopeia1 or ,ursa ,major1 to
 say nothing of  those galaxies of      
worlds which lie beyond the vision of   
men1 even when  aided by the mightiest  
telescope4 ,in other words1 the         
revelations  of the ,bible are1 in the  
main1 local2,a it is only here and there
  that a glimpse of things is given     
outside of our heaven and our  earth4   
,that being the case1 the revelation of 
,god to the ,hebrew race  was made in a 
nomenclature accordant with the facts to
 be expressed1  hence--,hear1 ,o1       
,israel3 our ,god is one ,lord4 ,this   
idea is  emphasized in the ,book of     
,moses1 found in the ,pearl of ,great   
,price4 ,the  ,lord revealed to ,joseph 
,smith some of the writings of ,moses in
 which  the ,hebrew prophet makes known 
the source of his knowledge concerning  
the creations of ,god1 but it was       
concerning our earth and its heavens  of
 which ,moses was commanded to write3   
,footnote ,a3 ,in support of this view  

,i may here quote the ,prophet  ,joseph 
,smith4 ,everlasting covenant was made  
between three personages  before the    
organization of this earth1 and relates 
to their  dispensation of things to men 
on the earth3 these personages1         
according  to ,abraham's record1 are    
called ,god the first1 the ,creator2    
,god the  second1 the ,redeemer2 and    
,god the third1 the witness or ,testator
 7,see  ,richards' and ,little's        
,compendium1 ,gems1 #bhi74              
,worlds without number have ,i created1 
99 99 99 but only an account      of    
this earth1 and the inhabitants thereof1
 give ,i unto you4 ,for      behold1    
there are many worlds that have passed  
away by the word of      my power4 ,and 
there are many that now stand1 and      
innumerable are      they unto man2 but 
all things are numbered unto me1 for    
they are      mine1 and ,i know them4   
,and it came to pass that ,moses spake  
unto      the ,lord1 saying3 ,be        
merciful unto thy servant1 ,o ,god1 and 

tell      me concerning this earth1 and 
the inhabitants thereof1 and also       
the heavens1 and then thy servant will  
be content4 ,and the ,lord      spake   
unto ,moses1 saying3 ,the heavens1 they 
are many1 and cannot      be numbered   
unto man2 but they are numbered unto me1
 for they      are mine4 99 99 99 ,and  
now1 ,moses1 my son1 ,i will speak unto 
thee      concerning this earth upon    
which thou standest2 and thou shalt     
write the things which ,i shall speak4  
,and again the ,lord said to ,moses3    
,and it came to pass that the ,lord     
spake unto ,moses1 saying3 ,behold1     
,i will reveal unto you concerning this 
heaven1 and this earth2      write the  
words which ,i speak4    ,so far as the 
,hebrews were concerned1 however1 they  
permitted the  truth of the one ,god    
idea committed to them to degenerate    
into mere  superstition4 ,through race  
pride1 and vain glory in their          
guardianship  of the name of the one    
,god1 they hedged it about with such    

secrecy  and superstition that1 under   
the pretext of not using the name of    
,god in vain1 they prohibited its       
pronounciation except by the ,high      
,priest 7and he was to pronounce it but 
once a year1 and that on the  day of    
,atonement1 when he entered the ,holy of
 ,holies72 finally they  lost the true  
pronunciation of the name entirely4 ,the
 historian of the  ,jews1 ,josephus1    
when writing the antiquities of his     
people for the  information of the      
,gentiles1 stated that it was not lawful
 for him1  though a priest1 to utter    
it4,a ,it is a singular fact1 but       
abundantly  demonstrated in the history 
alike of individuals and nations1 that  
when  the adversary of men's souls fails
 in keeping the truth from mankind1  he 
seeks to destroy the effect of that     
truth by converting it into a  mere     
human superstition4 ,the late ,erastus  
,snow1 an ,elder in the ,church  of     
,jesus ,christ of ,latter-day ,saints1  
used to present this truth by a  very   

effective figure4 ,addressing himself to
 a congregation that had  been carried  
into some excesses of superstitious     
observances1 he said3  ,we will suppose 
that drawn immediately in front of you  
is the line of  your exact duty4 ,satan 
will make every effort to hold you back 
from  that line4 ,when he discovers that
 it is impossible to hold you back1  his
 next effort will be to push you as far 
beyond it as possible2 and1  being      
forced beyond the line of duty into     
superstitious observances1  is liable to
 get you into as much difficulty as     
being held back from  toeing it         
squarely4    ,footnote ,a3 ,smith's     
,dictionary of the ,bible 7,hackett     
,edition71 vol4  #b1 art ,jehovah4 ,also
 ,antiquities of the ,jews 7,josephus71 
book #b1 chap4  #ab4    ,such was the   
case with the ,jews1 with reference to  
their being made  witnesses of the one  
,god idea for our earth4 ,when ,lucifer 
could no  longer blind their eyes by the
 false polytheism of the pagan world1   

he rushed them over the line of the     
truth to the other extreme--into  the   
superstitions that have gathered about  
monotheism1 until  finally1 through such
 teachers as ,aristobulus 7#aej ,b4 ,c47
 and ,philo  7contemporary with         
,messiah71 they were brought to accept  
many of the  vagaries of the ,grecian   
pagan philosophy1 which1 afterwards1 as 
we have  seen1 were engrafted into the  
,christian theology4    ,of ,god being  
,one in the ,generic ,sense4    ,there  
is also another sense in which the      
,oneness of ,god may be  apprehended2   
and yet be in harmony with the doctrines
 contended for in  this ,rejoinder1 and 
the discourse it defends4 ,i have       
already stated  the doctrines of the    
,church of ,christ respecting the       
immortality of  the ego1 the            
intelligence of man2 saying that it is  
self-existent1  uncreated1 and as       
eternal as ,god is2 indeed1 it is the   
divine in man1  it is part of the       
,eternal2 and now the time has come to  

say something  further in reference to  
this matter4 ,i find a word on the      
subject fitly  spoken by the late ,orson
 ,pratt1 in a discourse delivered in    
#ahee1 in  ,salt ,lake ,city4 ,he said3 
,there is one revelation that this      
people are not generally      acquainted
 with4 ,i think it has never been       
published1 but probably      it will be 
in the ,church ,history4 ,it is given in
 questions and      answers4 ,the first 
question is1 ,what is the name of ,god  
in the      pure language8 ,the answer  
says1 ,ahman4 ,what is the name of the  
,son of ,god8 ,answer1 ,son ,ahman1 the 
greatest of all the parts of      ,god1 
excepting ,ahman4 ,what is the name of  
men8 ,sons ,ahman1      is the answer4  
,what is the name of angels in the pure 
language8      ,anglo-man4 ,the         
revelation goes on to say that ,sons    
,ahman are      the greatest of all the 
parts of ,god excepting ,son ,ahman1 and
      ,ahman1 and that ,anglo-man are   
the greatest of all the parts of ,god   

excepting ,sons ,ahman1 ,son ,ahman and 
,ahman1 showing that the angels      are
 a little lower than man4,a ,what is the
 conclusion to be drawn      from this8 
,it is that these intelligent beings are
 all parts of      ,god4,b    ,footnote 
,a3 ,it may be thought1 at the first    
reading of this statement1  the angels  
are a little lower than man1 is in      
conflict with the  scripture1 ,thou     
madest him man a little lower than the  
angels 7,heb4  #b3g74 ,but ,i call      
attention to the marginal rendering of  
the passage  in ,king ,james'           
translation1 ,thou madest him a little  
while inferior  to the angels4 ,without 
stopping here to consider which is the  
better  translation of the passage1 it  
may be said of the latter that it is in 
better harmony with the context of the  
passage as it stands here1 in  ,hebrews1
 and also in ,psalms1 than the preferred
 rendering of it in the  regular text2  
for in both places it says of man1 ,thou
 crownedst him  with glory and honor1   

and didst set him over the works of thy 
hands3  thou hast put all things in     
subjection under his feet4 ,for in that 
he put all things in subjection under   
him1 he left nothing that is  not put   
under him4 ,but now we see not yet all  
things put under him4  ,moreover1 we see
 the same thing is said of ,jesus that  
is said of man3  ,we see ,jesus who was 
made a little lower than the angels1 for
 the  suffering of death1 crowned with  
glory and honor 7,heb4 #b3i74 ,surely   
made a little lower than the angels1    
when said of ,jesus could be but  for a 
little while inferior to1 etc42 and that
 only in the matter  of the suffering of
 death4 ,so1 too1 with man2 he is made a
 little  while inferior to the angels1  
after which period he would rise to the 
dignity of his place1 when it would be  
seen1 as said in the text with  which   
this note deals1 the angels are a little
 lower than man2 that  is1 of course1   
when man shall have attained unto his   
exaltation and  glory4    ,footnote ,b3 

,journal of ,discourses1 ,vol4 #b1 p4   
#cdb4    ,this1 it will be said1 is a   
bold doctrine2 and indeed it is bold4 ,i
  love it for its boldness1 but not so  
much for that1 as for the reason  that  
it is true4 ,it is in harmony with      
another revelation given through        
,joseph ,smith1 wherein it is said3     
,man was also as well as ,jesus in the  
beginning with ,god4      ,intelligence1
 or the light of truth1 was not created 
or made1      neither indeed can be4 99 
99 99 ,for man is spirit4 ,the elements 
are      eternal1 and spirit and        
element1 inseparably connected1 receive 
a      fullness of joy2 and when        
separated1 man cannot receive a fullness
      of joy4 ,the elements are the     
tabernacle of ,god2 yea1 man is the     
tabernacle of ,god1 even temples 7,doc4 
and ,cov41 sec4 #ic3bi-ce74    ,nor is  
the doctrine less in harmony with the   
,jewish scriptures3          ,for it    
became him1 for whom are all things and 
by whom are all      things1 in bringing

 many sons unto glory1 to make the      
captain      of their salvation perfect 
through suffering4 ,for both he that    
sanctifieth and they who are sanctified 
are all of one2 for which      cause he 
is not ashamed to call them brethren4   
,in this same chapter of ,hebrews1      
,jesus1 as well as man1 is spoken of  as
 being made a little while inferior to  
the angels 7verses #g and #i  marginal  
reading72 and he is spoken of by the    
same apostle in another  place as being 
but the first born among many brethren  
7,rom4 #h3bi74  ,also in his great      
discourse in ,mars ,hill1 ,paul not only
 declares that  ,god hath made of one   
blood all nations of men--but he also   
quoted  with approval the ,greek poet   
,aratus,a1 where the latter says3 ,for  
we are also his ,god's offspring2 and to
 this the apostle adds3  ,for as much1  
then1 as we are the offspring of ,god   
hence of the same  race and nature1 we  
ought not to think that the ,godhead is 
like unto  gold1 or silver1 or stone1   

graven by art after man's device 7,acts 
#ag3bf-cj74 ,the nature of our own      
being1 one might add1 in continuation   
of the apostle's reasoning1 should teach
 those who recognize men as the         
offspring of ,god1 better than to think 
of the ,godhead as of gold1 or  silver1 
or stone1 graven by art after man's     
device1 since the nature of  the        
offspring partakes of the nature of the 
parent2 and our own nature  teaches us  
that men are not as stocks and stones1  
though the latter be  graven by art     
after the devices of men4    ,footnote  
,a3 ,he was a poet of ,cilicia1 of which
 province ,tarsus1 ,paul's  native city1
 was the capital4 ,he wrote about four  
hundred years before  ,paul's time4     
,paul might also have quoted the great  
,hebrew poet3 ,god standeth in the      
congregation of the mighty2 he judgeth  
among the ,gods4 99 99 99 ,i have  said 
ye are ,gods2 and all of you are        
children of the ,most ,high 7,ps4       
#hb3a1 #f1 #g72 and though he adds1 ,but

 ye shall die like men1 and fall  like  
one of the princes1 it does not detract 
from the assertion1 and  all of you are 
children of the ,most ,high2 for ,jesus 
died1 even as men  die2 but he was the  
,son of ,god1 nevertheless1 and he      
himself a ,deity4    ,the matter is     
clear1 then1 men and ,gods are of the   
same race2 ,jesus  is the ,son of ,god1 
and so1 too1 are all men the offspring  
of ,god1 and  ,jesus but the first born 
of many brethren4 ,eternal              
,intelligences are  begotten of ,god1   
spirits1 and hence are sons of ,god--a  
dignity that  never leaves them4        
,beloved1 said one of old1 now are we   
the sons of  ,god1 and it doth not yet  
appear what we shall be2 but we know    
that when  he ,christ shall appear1 we  
shall be like him2 for we shall see him 
as he is 7,i ,john #c3b74    ,here1 in  
the way of anticipating an objection1 ,i
 shall pause to remark1                 
parenthetically1 that ,i am not         
unmindful of the array of evidence that 

may be massed to prove that it is       
chiefly through adoption1 through       
obedience to the ,gospel of ,christ1    
that man in the scripture is spoken  of 
as being a son of ,god4 ,but this does  
not weaken the evidence for the  fact   
for which ,i am contending1 viz41 that  
man is by nature the son  of ,god4 ,he  
becomes alienated from his ,father and  
the ,father's kingdom  through sin1     
through the transgression of the law of 
,god2 hence the  need of adoption into  
the heavenly kingdom1 and into sonship  
with  ,god4 ,but though alienated from  
,god through sin1 man is nevertheless   
by nature the ,son of ,god1 and needs   
but the adoption that awaits him        
through the gospel of ,jesus ,christ to 
cry again in renewed and perfect        
fellowship1 ,abba1 ,father6    ,return  
we now from this brief digression4 ,man 
being by the very nature  of him a son  
of ,god1 and a participant in the       
,divine ,nature--he  is properly a part 
of ,god2 that is1 when ,god is conceived

 of in  the generic sense1 as made up of
 the whole assemblage of divine         
,intelligences that exist in all heavens
 and all earths4    ,of ,god1 the       
,spirit of the ,gods4    ,from the      
presence of the ,gods goes out the      
influence and power men  sometimes call 
,god1 or the ,spirit of ,god2 from whose
 presence ,david  could not flee3       
,if ,i ascend up into heaven1 thou art  
there3 if ,i make my bed in      hell1  
behold thou art there4 ,if ,i take the  
wings of the morning1      and dwell in 
the uttermost parts of the sea2 even    
there shall thy      hand lead me1 and  
thy right hand shall hold me4 ,yea the  
darkness      hideth not from thee2 but 
the light shineth as the day2 the       
darkness and the light are both alike to
 thee 7,ps4 #aci3g-ab74    ,this ,spirit
 is that ,something sacred and sublime1 
which men recognize  as moving wool-shod
 behind the worlds2 weighing the stars2 
weighing  the deeds of men4,a ,this that
 ,spirit that permeates all space2 that 

makes all presence bright2 all motion   
guides2 the ,power unchanged  through   
time's all-devastating flight2 that     
upholds and sustains  all worlds4 ,hence
 it is said1 in one of the most         
beautiful of the  revelations ,god has  
given in this last dispensation3        
,footnote ,a3 ,edward ,markham4         
,as also he is in the moon1 and is the  
light of the moon1 and the      power   
thereof by which it was made1 ,as also  
the light of the stars1      and the    
power thereof by which they were made4  
,and the earth also1      and the power 
thereof2 even the earth upon which you  
stand4 ,and the      light which now    
shineth1 which giveth you light1 is     
through him who      enlighteneth your  
eyes1 which is the same light that      
quickeneth      your understandings2    
,which light proceedeth forth from the  
presence      of ,god to fill the       
immensity of space4 ,the light which is 
in all      things2 which giveth light  
to all things2 which is the law by which

      all things are governed3 even the 
power of ,god who sitteth upon his      
throne1 who is in the bosom of eternity1
 who is in the midst of all      things2
 99 99 99 ,the earth rolls upon her     
wings1 and the sun giveth      his light
 by day1 and the moon giveth her light  
by night1 and the      stars also give  
their light1 as they roll upon their    
wings in their      glory1 in the midst 
of the power of ,god4 99 99 99 ,behold1 
all these      are kingdoms1 and any man
 who hath seen any or the least of      
these1      hath seen ,god moving in his
 majesty and power 7,doc4 and ,cov41    
sec4      #hh3h-ac and #de1 #dg74       
,this1 then1 is ,god1 who is not far    
removed from every one of us2 in  whom  
we live1 and move1 and have our being4  
,this is ,god immanent in  nature4      
,and as we dwell in him1 so1 too1 dwells
 he in us2 and1 as man more  expands    
towards divinity1 more and more of the  
divine enters into his  being1 until he 
attains unto a fullness of light and    

truth2 of power  and glory2 until he    
becomes perfectly one in ,god1 and ,god 
in him4 ,this  the meaning of the       
,messiah's prayer1 made for all those   
who become his  disciples--,that they   
all may be one1 as thou1 ,father1 art in
 me1 and  ,i in thee3 that they also may
 be one in us 7,john #ag3ba74    ,to the
 same effect ,paul also prayed3         
,for this cause ,i bow my knees unto the
 ,father of our ,lord ,jesus            
,christ1 of whom the whole family in    
heaven and earth is named1      that he 
would grant you1 according to the riches
 of his glory1 to      be strengthened  
with might by his ,spirit in the inner  
man2 that      ,christ may dwell in your
 hearts by faith2 that ye1 being rooted 
and      grounded in love1 may be able  
to comprehend with all ,saints what     
is the breadth1 and length1 and depth1  
and height2 and to know the      love of
 ,christ which passeth knowledge1 that  
ye may be filled with      all the      
fullness of ,god 7,eph4 #c3ad-ai74      

,then again he said3          ,let this 
mind be in you which was also in ,jesus 
,christ3 who being      in the form of  
,god1 thought it not robbery to be equal
 with ,god      7,philippians #b3e1 #f74
    ,it is possible for the mind of ,god
 to be in man1 to will and to do1  as   
seemeth him ,god good4 ,the nature of   
the ,whole clings to the  ,parts1 and   
they may carry with them the light and  
truth and glory of  the ,whole4         
,moreover1 by appointment1 any ,one or  
,three of the unit  ,intelligences may  
become the embodiment and representative
 of all  the power and glory and        
authority of the sum total of the       
,divine  ,intelligences2 in which       
capacity either the ,one or the ,three  
would no  longer stand only in their    
individual characters as ,gods1 but they
  would stand also as the sign and      
symbol of all that is divine--and  would
 act as and be to all intents and       
purposes ,the ,one ,god4 ,and  so in    
every inhabited world1 and in every     

system of worlds1 a ,god  presides4     
,deity in his own right and person1 and 
by virtue of the  essence of him2 and   
also by virtue of his being the sign and
 symbol of  the ,collectivity of the    
,divine ,intelligences of the universe4 
,having  access to all the councils of  
the ,gods1 each individual ,deity       
becomes  a partaker of the collective   
knowledge1 wisdom1 honor1 power1        
majesty1  and glory of the ,body        
,divine--in a word1 the embodiment of   
the ,spirit  of the ,gods whose         
influence permeates the universe4       
,this doctrine of ,deity teaches a      
divine government for the world that  is
 in harmony with our modern knowledge of
 the universe2 for1 as ,i  have remarked
 elsewhere in effect3,a ,an infinitude  
of worlds and  systems of worlds rising 
one above another in ever-increasing    
splendor1  in limitless space and       
eternal duration1 have1 as a            
concomitant1  an endless line of exalted
 men to preside over and within them1 as

  ,priests1 ,kings1 ,patriarchs1 ,gods6 
,nor is there confusion1 disorder1  or  
strife in their vast dominions2 for they
 all govern upon the  same righteous    
principles that characterize the        
government of ,god  everywhere4 ,the    
,gods have attained unto the excellence 
that ,jesus  prayed for in behalf of his
 apostles1 and those who might believe  
on  their word1 when he said3 ,holy     
,father1 keep through thine own name    
those whom thou hast given me1 that they
 may be one as we are4 ,i say  the ,gods
 have attained unto the excellence of   
oneness that ,jesus prayed  his         
disciples might possess1 and since the  
,gods have attained unto it1  and all   
govern their worlds and systems of      
worlds by the same spirit1  and by the  
same principles1 there is a unity in    
their government that  makes it one even
 as they are one4 ,let worlds and       
systems of worlds1  galaxies of systems 
and universes1 extend as they may       
throughout  limitless space1 ,joseph    

,smith has revealed the existence of a  
divine  government which1 while         
characterized by unity1 is co-extensive 
with  all these worlds and              
world-systems4    ,footnote ,a3 ,new    
,witness for ,god1 pp4 #dgc-e4          
,concluding ,reflections4    ,the       
subject enlarges as one enters into it2 
but ,i feel that here ,i may  let the   
matter rest4 ,i do not fear the effect  
of ,mr4 ,van ,der ,donckt's  criticism  
of our doctrine of ,deity4 ,placed side 
by side with the few  positive truths   
which ,god has so clearly revealed      
through the great  prophet1 seer and    
revelator1 in these last days--,joseph  
,smith--yet  to be recognized by the    
world as one of ,god's choicest and     
greatest  of prophets--the vagaries of  
an apostate ,christendom will have no   
attraction for the youth of ,israel4 ,it
 was generous in the ,editors of  the   
,era1 to give place to the really able  
article of ,mr4 ,van ,der  ,donckt4 ,i  
am glad they did so1 for several        

reasons3 ,first1 because  it was a      
courteous and generous act in itself2   
second1 it stands out  in marked        
contrast to the treatment accorded us in
 sectarian religious  periodicals2      
third1 because it must demonstrate to   
our youth1 that we  have no fear of     
placing our principles where they may be
 tested by the  religious doctrines and 
philosophies of men2 and although the   
elders  of the ,church of ,christ may   
not be equal in learning and polemical  
skill with the champions of other       
systems1 yet we have the truth1 and  our
 confidence is that it will hold its own
 in the conflicts that may  beat upon   
it4 ,we have the truth1 ,i repeat1 on   
this subject2 that is1 we  have the     
truth so far as ,god has been pleased to
 reveal it4 ,all truth  respecting ,god 
is not yet revealed1 even to the ,church
 of ,christ2 but  so much as he has     
revealed is true4 ,our feet in the      
matter have been  set in the right path2
 we have lines of truth placed in our   

hands1  which1 if we and our children   
but follow patiently and with becoming  
humility1 ,i am sure will lead us into  
that fullness of truth wherein  is no   
incompleteness1 but all is truth--,god's
 truth1 and all the truth  about ,god4  
,,chapter ,,iv4    ,i4    ,,jesus       
,,christ3 ,,the ,,revelation ,,of       
,,god4,a    ,footnote ,a3 ,a discourse  
delivered in the ,tabernacle1 ,ogden1   
,utah1  ,tuesday evening1 ,april #bb1   
#aijb1 under the auspices of the ,young 
,men's  ,mutual ,improvement            
,association of the ,weber ,stake of    
,zion4    ,and this is life eternal1    
that they might know thee1 the only true
  ,god1 and ,jesus ,christ1 whom thou   
hast sent 7,st4 ,john's ,gospel #ag3c74 
,and we know that the ,son of ,god is   
come1 and hath given us an              
understanding1 that we may know him that
 it true1 and we are in him  that is    
true1 even in his ,son ,jesus ,christ4  
,this is the true ,god1 and  eternal    
life 7,i ,john #e3bj74    ,it will be   

taken for granted1 ,i have no doubt1    
that the primary object  in the         
earth-mission of the ,lord ,jesus       
,christ was to redeem mankind1  to be   
the ,savior of the world4 ,we have the  
warrant of scripture for  that4 ,it is  
shadowed forth in the words that ,god   
spoke in ,eden to the  ,serpent1 and    
having in mind the ,lord ,jesus3        
,and ,i will put enmity between thee and
 the woman1 and between thy      seed   
and her seed2 it shall bruise thy head1 
and thou shalt bruise      his heel4,a  
,footnote ,a3 ,gen4 #c3 #ae4    ,turning
 to the ,new ,testament1 we read3       
,for ,god so loved the world1 that he   
gave his only begotten ,son1      that  
whosoever believeth in him should not   
perish1 but have      everlasting life4 
,for ,god sent not his ,son into the    
world to      condemn the world1 but    
that the world through him might be     
saved4      ,a    ,footnote ,a3 ,st4    
,john #c3af1 #ag4    ,i say to be the   
,savior of the world was the primary    

purpose of ,christ's  mission4 ,but     
there is another purpose spoken of in   
scripture concerning  the mission of the
 ,lord ,jesus4 ,to one of the old       
prophets in ,israel it  was said3       
,behold1 a virgin shall conceive1 and   
bear a son2 and shall  'call his name   
,immanuel4,a--which1 says ,matthew in   
his ,gospel1  being interpreted1 is ,god
 with us4,b    ,footnote ,a3 ,isaiah    
#g3ad4    ,footnote ,b3 ,matt4 #c3bc4   
,in connection with this there is one   
more scripture to which ,i desire  to   
call your attention3          ,great is 
the mystery of godliness3 ,god was      
manifest in the flesh1      justified in
 the spirit1 seen of angels1 preached   
unto the      ,gentiles1 believed on in 
the world1 received up into glory4,a    
,footnote ,a3 ,i ,tim4 #c3af4    ,that  
this passage has direct reference to the
 ,lord ,jesus ,christ no one  can doubt2
 for to none but to him does the        
language apply4 ,here let me  say with  
reference to the ,bible statement that  

,christ was ,god manifest  in the flesh1
 that some scholars hold that the ,greek
 word translated  manifest1 in our      
,english ,bible1 should be rendered     
manifested1 a  stronger word2 so that   
,jesus ,christ1 if this rendering of the
 ,greek be  true1 according to the      
teachings of ,paul1 was ,god manifested 
in the  flesh4    ,with this brief      
scriptural introduction to the subject1 
and with the  statement clearly before  
you that ,jesus ,christ is ,god1 and1   
moreover1  is ,god manifested in the    
flesh1 ,i desire to call your attention 
to the  ideas prevailing in the world   
respecting ,deity at the time of        
,messiah's  advent among men2 and this  
to show you there certainly was a very  
great  necessity for a revelation of    
,god being given2 for men knew him not2 
nor had they by searching been able to  
find him out4 ,men were without  the    
knowledge of ,god1 when it pleased ,god 
to reveal himself to them  through his  
only begotten ,son1 ,jesus1 the ,christ4

    ,beliefs in ,india and ,egypt4    ,i
 first direct your attention to ,india  
and ,egypt4 ,in these two  countries    
what is commonly called ,pantheism      
prevailed4 ,now1 ,i know that  word     
represents complex rather than simple   
ideas to you1 and needs a  little       
explanation4 ,pantheism1 speaking in a  
general way1 is of two  kinds3 ,first1  
the ,pantheism that sinks all nature    
into one substance1  one essence1 and   
then concludes that that one substance  
or essence is  ,god4 ,such ,pantheism as
 this is the purest ,monism--that is1   
the one  substance theory2 and is spoken
 of by some of our philosophers as the  
purest ,theism--that is1 faith in one   
,god4 ,indeed1 ,pantheism1 in this      
aspect of it1 is looked upon as a sort  
of exaggerated ,theism2 for it  regards 
,god as the only substance1 of which the
 material universe and  man are but     
ever-changing manifestations4 ,it is the
 form of ,pantheism  which identifies   
mind and matter1 the finite and         

infinite1 making them  but              
manifestations of one universal being2  
but in effect it denies  the            
personality1 by which ,i mean the       
individuality1 of ,god4 ,this was1  and1
 for matter of that1 is now1 the general
 belief of many millions  in ,india4    
,the ,pantheism which expands the one   
substance into all  the variety of      
objects that we see in nature1 is the   
second kind of  ,pantheism referred to a
 moment since1 and regards those various
 parts  as ,god1 or ,god expanded into  
nature4 ,this leads to the grossest kind
 of  idolatry1 as it did in ,egypt1 at  
the time of which ,i am speaking4 ,under
  this form of ,pantheism men worshiped 
various objects in nature2 the  sun1    
moon1 stars2 in fact1 anything and      
everything that bodied forth to  their  
minds1 some quality1 or power1 or       
attribute of the ,deity4 ,this  was the 
,pantheism of ,egypt1 and led to the    
abominable and disgusting  idolatry of  
that land4    ,the ,religion of ,china4 

,turn your attention now northward from 
,india1 and take into account  those    
great masses of our race inhabiting     
,china2 and you will find  there1       
according to the statement of ,max      
,muller1          ,a colorless and      
unpoetical religion2 a religion we might
 almost      venture to call            
monosyllabic1 consisting of the worship 
of a host      of single spirits1       
representing the sky2 the sun1 storms   
and      lightning1 mountains and       
rivers2 one standing by the side of the 
other without any mutual attraction1    
without any higher principle      to    
hold them together4 ,in addition to this
 we likewise meet in      ,china with   
the worship of ancestral spirits1 the   
spirits of the      departed1 who are   
supposed to retain some cognizance of   
human      affairs1 and to possess      
peculiar powers which they exercise for 
good or evil4 ,this double worship of   
human and natural spirits               
constitutes the old and popular religion

 of ,china1 and it has      lived on to 
the present day1 at least in the lower  
ranks of      society1 though there     
towers above it a more elevated range of
 half      religious and half           
philosophical faith1 a belief in two    
higher      ,powers1 which1 in the      
language of philosophy1 may mean ,form  
and      ,matter1 in the language of    
ethics1 ,good and ,evil1 but which in   
the      original language of religion  
and mythology are represented as        
,heaven and ,earth4,a    ,footnote ,a3  
,science of ,religion 7,muller7 pp4 #fa1
 #fb4    ,such was the ancient religion 
of ,china2 and such1 to a very large    
extent1 is the religion of ,china to    
this day4 ,it must be remembered  that  
the great ,chinese philosopher          
,confucius did not disturb this  ancient
 religious belief4 ,he did not1 in fact1
 profess to be a teacher  of religion at
 all1 but was content if he could but   
influence men to  properly observe human
 relations4 ,on one occasion he was     

asked how the  spirits could be served1 
to which he made answer1 ,if we are not 
able to serve men1 how can we serve the 
spirits8 ,on another occasion  he said  
to his followers1 ,respect the gods1 and
 keep them at a  distance4,a            
,footnote ,a3 ,ibid p4 #hg4    ,religion
 in ,northern ,europe4    ,let us now   
enter ,northern ,europe1 among the      
,germanic tribes1 and make  inquiry as  
to what conceptions of ,god they held4  
,here you find a  shadowy1 undefined1   
and not well understood belief in the   
existence of  an all-pervading          
influence1 or spirit2 a ,supreme ,being1
 to whom the  ,goths1 at least1 gave the
 name of ,alfader1 meaning the ,father  
of  all2 yet1 strange to say1 they paid 
him no divine honors1 gave him no       
worship1 but contented themselves in    
worshiping inferior deities1 their  old 
war heroes in the main1 whom they had   
apotheosized and who1 it must  be       
acknowledged1 represented the national  
qualities of that people at  that time4 

,gods of the ,greeks and ,romans4       
,having thus briefly mentioned the faith
 of the people of north  ,europe--and ,i
 can do no more than this in each       
instance--,i next invite  your attention
 to the ideas about ,god that obtained  
among the highly  civilized ,romans4    
,and1 by the way1 the ,romans accepted1 
for the most  part1 the mythology and   
the religion of the ,greeks1 so that    
when we  consider the ideas that        
prevailed among the ,romans about ,god1 
it must  be remembered that we are at   
the same time considering the views of  
,god  that were entertained by the      
,greeks--a people noted for the subtlety
 of  their intellect1 for their powers  
both of analysis and of synthesis3  and 
for intuition of intellect which made   
them well nigh prophets1 at  least of an
 intellectual1 if not of a spiritual    
order4 ,the ,romans for  the most part  
were divided into the two great schools 
of philosophy1  the ,epicurean and the  
,stoic4 ,some of our young students will

 be telling  me perhaps that ,i have    
overlooked the ,academics4 ,i do not    
mention them  as a school of philosophy 
for the reason that1 in my judgment1    
they  had no philosophy2 they advocated 
nothing2 they were the agnostics of     
their time--that is1 they were people   
who did not know1 and like our  modern  
agnostics1 had a strong suspicion that  
nobody else knew4 ,they  represented    
merely the negative attitude of mind in 
their times4 ,still  they numbered in   
their following some of the most        
considerable men of  ,rome1 ,cicero     
being among the number4 ,by the way1 it 
is through the  writings of             
,cicero--especially through his         
,tusculan ,disputations--that  we become
 best acquainted with the theories of   
the two chief schools  of philosophy ,i 
have mentioned4 ,and it is from his     
writings that ,i  shall here condense   
what ,i have to say of the creeds of    
these schools  of philosophy1 or at     
least that part which concerns us       

here--the part  relating to their       
conceptions of ,deity1 and first as to  
the ,doctrine of  ,epicurus4            
,epicureans4    ,the ,epicureans held   
that there were ,gods in existence4     
,they accepted  the fact of their       
existence from the constant and         
universal opinion of  mankind1          
independent of education1 custom or law4
 ,it must necessarily  follow1 they     
said1 that this knowledge is implanted  
in our minds1 or1  rather1 innate in us4
 ,their doctrine was3 ,that opinion     
respecting  which there is a general    
agreement in universal nature must      
infallibly  be true2 therefore it must  
be allowed that there are ,gods4    ,of 
the form of the ,gods1 they held that   
because the human body is  more         
excellent than that of other animals1   
both in beauty and for  convenience1    
therefore the ,gods are in human form4  
,all men are told by  nature that none  
but the human form can be ascribed to   
the ,gods2 for  under what other image  

did it ever appear to anyone either     
sleeping or  waking8 ,ye these forms of 
the ,gods were not body1 but something  
like body2 nor do they contain blood1   
but something like blood4 ,nor  are they
 to be considered as bodies of any      
solidity1 or reducible to  number4 ,nor 
is the nature or power of the ,gods to  
be discerned by  the senses1 but by the 
mind4 ,they held1 moreover1 that the    
universe  arose from chance2 that the   
,gods neither did nor could extend their
  providential care to human affairs4   
,the duty of worshiping the ,gods was   
based upon the fact of their            
superiority to man4 ,the superior and   
excellent nature of the ,gods  requires 
a pious adoration from men1 because it  
is possessed of  immortality1 and the   
most exalted felicity2 for whatever     
excels has a  right to veneration4 ,yet 
all fear of the power and anger of the  
,gods  should be banished2 for we must  
understand that anger and affection  are
 inconsistent with the nature of a happy

 and immortal being4 ,these             
apprehensions being removed1 no dread of
 the superior power remains4  ,on the   
same principles that the existence of   
the ,gods was allowed1 that  is1 on the 
pre-notion and universal belief of their
 existence1 it was  held that the ,gods 
were happy and immortal1 to which the   
,epicurians  added this doctrine3 ,that 
which is eternally happy cannot be      
burdened  with any labor itself1 nor can
 it impose any labor on another2 nor    
can it be influenced by resentment or   
favor2 because things which are  liable 
to such feelings must be weak and frail4
    ,it was generally held by the       
opponents of ,epicurus that1 as a matter
 of  fact1 he did not believe in the    
existence of the ,gods at all2 but dared
  not deny their existence for fear of  
the ,athenian law against impiety1  and 
because such denial would render him    
unpopular4 ,but after becoming          
acquainted with his views as to the     
nature of the ,gods1 one is prepared  to

 accept the criticism of his doctrines  
which ,cicero puts in the mouth  of     
,cotta1 in his ,tusculan ,disputations1 
viz41 ,epicurus has allowed  a deity in 
words but destroyed him in fact4 ,he    
rendered his ,gods as  intangible1 as   
useless1 as far removed from exciting   
adoration1 or of  controlling the       
universe1 as have the orthodox          
,christian sects their  ,deity1 who is  
said to be without body1 or parts1 or   
passions2 which1  if such be his nature1
 leaves him without quality through     
which he may  affect humanity or the    
universe either for good or evil4       
,the ,stoics4    ,i next take up the    
school of ,stoics4 ,the ,stoics believed
 7#a7 that there  were ,gods2 7#b7 they 
undertook to define their character and 
nature2  7#c7 they held that the        
universe is governed by them1 and 7#d7  
that they  exercise a superintendency   
over human affairs4    ,the evidence for
 the existence of the ,gods they saw    
primarily in the  universe itself4 ,what

 can be so plain and evident1 they      
argued1 when  we behold the heavens1 and
 contemplate the celestial bodies1 as   
the  existence of some supreme1 divine  
intelligence by which these things  are 
governed8 ,were it otherwise1 they      
added1 ,ennius would not with  universal
 approbation have said1        ,look up 
to the refulgent heavens above          
which all men call unanimously ,jove--  
99 99 99 ,of ,gods and men the sire4    
,of the nature of the ,deity they held  
two things3 ,first of all1 that  he is  
an animated though impersonal being2    
secondly1 that there is  nothing in all 
nature superior to him4 ,i do not see1  
says one well  versed in their          
doctrines1 what can be more consistent  
with this  idea and pre-conception than 
to attribute a mind and divinity to the 
world1 the most excellent of all beings4
 ,the ,god of the ,stoics is  further   
described as a corporeal being1 united  
to matter by a necessary  connection2   
and1 moreover1 as subject to fate1 so   

that he can bestow  neither rewards nor 
punishments4 ,that this sect held to the
 extinction  of the soul at death1 is   
allowed by all the learned4 ,the ,stoics
 drew  their philosophy mainly from     
,socrates and ,aristotle4 ,their        
cosmology  was pantheistic1 matter and  
force being the two ultimate principles1
  and ,god being the working force of   
the universe1 giving it unity1  beauty  
and adaptation4    ,the ,jews4    ,i    
shall finish this brief review of the   
prevailing ideas about ,deity at  the   
advent of ,messiah by reference to the  
state of belief respecting  ,god among  
the ,jews at this period4 ,i have       
reserved the consideration  of their    
views upon the subject until the last   
advisedly1 chiefly for  the reason that 
to their ancestors1 in very ancient     
times1 a knowledge  of the true ,god was
 revealed4 ,their ancestors constituted 
a nation1 a  people1 peculiarly related 
to ,god2 chosen by him1 it would seem1  
to  stand as his witnesses among the    

nations of the earth4 ,but at the time  
of the advent of ,jesus ,christ1 the    
,jews were in an apostate condition1    
and ready to reject their ,god when he  
should come4 ,moreover1 their  leading  
teachers1 especially in the two         
centuries preceding the coming  of the  
,messiah1 were taking every step that   
their ingenuity could  devise for       
harmonizing the truths which ,god had   
made known to them with  the more       
fashionable conceptions of ,god as      
entertained by one or the  other of the 
great sects of philosophy among the     
,romans4 ,the way had  been prepared for
 the achievement of this end1 in the    
first place1 by  the translation of the 
,hebrew ,scriptures into the ,greek     
language1 which  version of the ,old    
,testament is usually called the        
,septuagint1 or the  ,,lxx4 ,this latter
 name is given to it because of a       
tradition that the  translation was     
accomplished by seventy1 or about       
seventy1 elders of  the ,jews4 ,the most

 generally accepted theory concerning   
it1 however1  is that it was a work     
accomplished at various times between   
#bhj ,b4 ,c4  and #aej ,b4 ,c4 ,the     
books of ,moses being first translated  
as early as  the time of ,ptolemy       
,philadelphus1 #bhd-bdf ,b4 ,c1 while   
the ,prophets and  ,psalms were         
translated somewhat later4 ,it is not1  
however1 the time or  manner in which   
the translation was accomplished that we
 are interested  in1 but the character  
of the translation itself2 and of this1 
,alfred  ,edersheim1 in his ,life and   
,times of ,jesus1 the ,messiah1 in the  
division of his work which treats of the
 preparation for the ,gospel1  says of  
the ,septuagint3          ,putting aside
 clerical mistakes and misreadings1 and 
making      allowance for errors of     
translation1 ignorance1 and haste1 we   
note      certain outstanding facts as  
characteristic of the ,greek version4   
,it bears evident marks of its origin in
 ,egypt1 in its use of      ,egyptian   

words and references1 and equally       
evident traces of its      ,jewish      
composition4 ,by the side of slavish and
 false literalism      there is great   
liberty1 if not license1 in handling the
 original2      gross mistakes occur    
along with happy renderings of very     
difficult      passages1 suggesting the 
aid of some able scholars4 ,distinct    
,jewish elements are undeniably there1  
which can only be explained      by     
reference to ,jewish tradition1 although
 they are much fewer      than some     
critics have supposed4 ,this we can     
easily understand1      since only those
 traditions would find a place which at 
the early      time were not only       
received1 but in general circulation4   
,the      distinctly ,grecian elements1 
however1 are at present of chief        
interest to us4 ,they consist of        
allusions to ,greek mythological        
terms1 and adaptations of ,greek        
philosophical ideas4 ,however few1      
even one well-authenticated instance    

would lead us to suspect      others1   
and in general give to the version the  
character of ,jewish      ,hellenising4 
,in the same class we reckon what       
constitutes the      prominent          
characteristics of the ,,lxx version1   
which1 for want of      better terms1 we
 would designate as rationalistic and   
apologetic4      ,difficulties--or what 
seemed such--are removed by the most    
bold      methods1 and by free handling 
of the text2 it need scarcely be        
said1 often very unsatisfactorily4 ,more
 especially1 a strenuous      effort is 
made to banish all anthropomorphisms1 as
 inconsistent      with their ideas of  
the ,deity4,a    ,footnote ,a3 ,jesus1  
the ,messiah1 by ,edersheim1vol4 ,i1 pp4
 #bg-h1  eighth edition4    ,later the  
same authority points out the fact that 
the ,septuagint  version of the ,hebrew 
scriptures became really the people's   
,bible to  that large ,jewish world     
through which ,christianity was         
afterwards to  address itself to        

mankind4 ,it was part of the case1 he   
adds1 that  this translation should be  
regarded by the ,hellenists as inspired 
like  the original4 ,otherwise it would 
have been impossible to make final      
appeal to the very words of the ,greek2 
still less to find in them a  mystical  
and allegorical meaning4,a    ,footnote 
,a3 ,ibid1 p4 #bi4    ,the foundation   
thus laid for a superstructure of false 
philosophy  there was not wanting       
builders who were anxious to place a    
pagan  structure upon it4 ,about the    
middle of the second century ,b4 ,c41   
one  ,aristobulus1 a ,hellenist ,jew of 
,alexandria1 sought to so explain the   
,hebrew scriptures as to bring the      
,peripatetic philosophy out of the  law 
of ,moses1 and out of the other         
,prophets4 ,following is a sample1      
according to ,edersheim1 of his         
allegorizing3 ,thus1 when we read that  
,god stood1 it meant the stable order of
 the world2 that he created the  world  
in six days1 the orderly succession of  

time2 the rest of the  ,sabbath1 the    
preservation of what was created4 ,and  
in such manner could  the whole system  
of ,aristotle be found in the ,bible4   
,but how was this  to be accounted for8 
,of course1 the ,bible had not learned  
of ,aristotle1  but he and all other    
philosophers had learned from the       
,bible4 ,thus1  according to            
,aristobulus1 ,pythagoras1 ,plato1 and  
all the other sages1  had really learned
 from ,moses1 and the broken rays found 
in their  writings were united in all   
their glory in the ,torah4,a            
,footnote ,a3 ,jesus1 the ,messiah1     
,edersheim1 vol4 #a1 p4 #cf4            
,following ,aristobulus in the same kind
 of philosophy was ,philo1 the  learned 
,jew of ,alexandria1 born about the year
 #bj ,b4 ,c4 ,he was supposed  to be a  
descendant of ,aaron1 and belonged to   
one of the wealthiest  and most         
influential families among the merchants
 of ,egypt2 and he  is said to have     
united a large share of ,greek learning 

with ,jewish  enthusiasm4 ,he followed  
most worthily in the footsteps of       
,aristobulus4  ,according to him1 the   
,greek sages had learned their          
philosophy from  ,moses1 in whom alone  
was all truth to be found4 ,not indeed1 
in the  letter1 says ,edersheim1 but    
under the letter of ,holy ,scripture4   
,if  in ,numbers #bc3ai we read ',god is
 not a man1' and in ,deut4 #a3ca that   
the  ,lord was 'as a man1' did it not   
imply on the one hand the revelation  of
 absolute truth by ,god1 and on the     
other1 accommodation to those who  were 
weak8 ,here then1 was the principle of a
 two-fold interpretation  of the ,word  
of ,god--the literal and the            
allegorical4 99 99 99 ,to begin  with   
the former3 the literal sense must be   
wholly set aside1 when it  implies      
anything unworthy of the                
,deity--anything unmeaning1 impossible1 
or contrary to reason4 ,manifestly this 
canon1 if strictly applied1  would do   
away not only with all                  

anthropomorphisms1 but cut the knot     
wherever difficulties seemed            
insuperable4 ,again1 ,philo would find  
an  allegorical1 along with the literal1
 interpretation indicated in the        
reduplication of a word1 and in         
seemingly superfluous words1 particles1 
or expressions4 ,these could1 of course1
 only bear such a meaning  on ,philo's  
assumption of the actual inspiration of 
the ,septuagint  version4,a    ,footnote
 ,a3 ,when one thinks of the mischief   
that may arise from such  perversions of
 scripture by the application of        
,philo's principles of  interpretation1 
we do not marvel that some of the ,jews 
regarded the  translation of the        
,seventy to have been as great a        
calamity to ,israel  as the making of   
the golden calf4    ,edersheim admits1  
however1 that in the ,talmudic canon1   
the  interpretation where any repetition
 of what had been already stated1  would
 point to something new2 and holds that 
these are comparatively  sober rules of 

exegesis4 ,not so the license1 he       
remarks1 which he  ,philo claimed1 of   
freely altering the punctuation of      
sentences1 and  his notion that1 if one 
from among several synonymous words was 
chosen  in a passage1 this pointed to   
some special meaning attaching to it4   
,even more extravagant was the idea that
 a word which occurred in the           
,septuagint might be interpreted        
according to every shade of meaning     
which it bore in the ,greek1 and that   
even another meaning might be  given it 
by slightly altering the letters4 ,of   
,philo's further efforts  at harmonizing
 the revelations of ,god to the ,jews   
with the teachings of  the ,greeks1 it  
will only be necessary to read the      
following quotation  from an authority  
upon such subjects3          ,philo's   
doctrine starts from the idea that ,god 
is being      absolutely bare of all    
quality4 ,all quality in finite beings  
has      limitation1 and no limitation  
can be predicated of ,god1 who is       

eternal1 unchangeable1 simple substance1
 free1 self-sufficient4      ,to        
predicate any quality of ,god would be  
to reduce him to the      sphere of     
finite existence4 ,of him we can only   
say that he is1      not what he is1 and
 such purely negative predictions as to 
his      being appear to ,philo 99 99 99
 the only way of securing his absolute  
elevation above the world that is1 above
 and outside of the      material       
universe4 ,a consistent application of  
,philo's abstract      conception of    
,god would exclude the possibility of   
any active      relation of ,god to the 
world1 and therefore of religion2 for a 
being absolutely without quality and    
movement cannot be conceived      as    
actively concerned with the multiplicity
 of individual things4      ,and so1 in 
fact1 ,philo does teach that the        
absolute perfection1      purity and    
loftiness of ,god would be violated by  
direct contact      with imperfect1     
impure1 and finite things4 ,but the     

possibility      of a connection between
 ,god and the world is reached through a
      distinction which forms the most  
important point in his theology      and
 cosmology4 ,the proper being of ,god is
 distinguished from the      infinite   
multiplicity of divine ideas or forces3 
,god himself is      without quality1   
but he disposes of an infinite variety  
of divine      forces1 through whose    
mediation an active relation of ,god to 
the world is brought about4 ,in the     
details of his teaching as to      these
 mediating entities1 ,philo is guided   
partly by ,plato and      partly by the 
,stoics2 but at the same time he makes  
use of the      concrete religious      
conceptions of heathenism and ,judaism4 
,following      ,plato1 he first calls  
them ,ideas1 or patterns of all things2 
they are thoughts of ,god1 yet possess a
 real existence1 and were      produced 
before the creation of the sensible     
world1 of which they      are the keys4 
99 99 99 ,philo maintains that the      

divine forces are      identical with   
the demons of the ,greeks and the angels
 of the      ,jews1 i4 e41 servants and 
messengers of ,god1 by means of which   
he communicates with the finite world4  
99 99 99 ,philo regards all             
individual ideas as comprehended in one 
highest and most general      idea or   
force--the unity of the individual      
idea--which he calls      the logos or  
reason of ,god1 and which is again      
regarded as      operative reason4 ,the 
logos1 therefore1 is the highest        
mediator      between ,god and man1 the 
world1 the first-born son of ,god1 the  
archangel1 who is the vehicle of all    
revelation1 and the high      priest who
 stands before ,god on behalf of the    
world4 ,through whom      the world was 
created4,a    ,footnote ,a3 ,professor  
,e4 ,schurer1 of ,university of         
,giessen1 art4  ,philo in ,encyclo4     
,brit4    ,in all this one may see only 
too plainly the effort to harmonize     
,jewish  theology with ,greek           

philosophy--an effort to be rid of the  
plain  anthropomorphism of the ,hebrew  
scriptures for the incomprehensible     
being of ,greek metaphysics4    ,thus   
the ,jews--the people who had been      
chosen to be witnesses for  ,god to the 
world--appeared to have grown weary of  
the mission given  to them4 ,tired were 
they of standing in a position where    
their hands  seemed to be raised against
 all men1 and all men's hands against   
them4  ,they had lost the spirit that   
had supported their fathers1 and hence  
were searching out these cowardly       
compromises by which harmony could  be  
shown to exist between the philosophy of
 the ,gentiles and the  revelations of  
,god to their fathers4    ,god ,revealed
 to the ,world in the ,person of ,jesus 
,christ4    ,this completes the survey  
,i intended to make of this field4      
,nowhere  have we found a knowledge of  
the true and living ,god4 ,nowhere a    
teacher  who comes with definite        
knowledge of this subject of all        

subjects--a  subject so closely related 
to eternal life1 that to know ,god is   
said  in the scriptures to be life      
eternal2 and of course1 the corollary   
naturally follows1 viz1 not to know ,god
 is not to possess eternal  life4 ,we   
can form no other conclusion from the   
survey we have taken of  the world's    
ideas respecting the existence and      
nature of ,god1 than that  forced upon  
us--the world stood in sore need of a   
revelation of ,god4  ,he whom the       
,egyptians and ,indians sought for in   
their ,pantheism1 must  be made known4  
,god1 whom ,confucius would have men    
respect1 but keep  at a distance1 must  
draw near4 ,the ,alfader of the ,goths1 
undefined1  incomprehensible to them1   
must be brought out of the northern     
darkness  into glorious light4 ,the     
,god-idea that prevailed among the      
,greek  philosophers must be brought    
from the mists of their idle            
speculations  and made to stand before  
the world1 ,he whom the ,jews were      

seeking to  deny and forsake must be    
revealed again to the children of men4  
,and  lo6 when the vail falls from the  
revelation that ,god gives of himself1  
what form is that which steps forth from
 the background of the world's          
ignorance and mystery8 ,a ,,man1 as ,god
 lives6 ,jesus of ,nazareth--the  great 
,peasant ,teacher of ,judea4 ,he is ,god
 revealed henceforth to the  world4     
,they who thought ,god impersonal1      
without form1 must know him  henceforth 
as a person in the form of man4 ,they   
who have held him to be  without        
quality1 must henceforth know him as    
possessed of the qualities  of ,jesus of
 ,nazareth4 ,they who have regarded him 
as infinitely  terrible1 must henceforth
 know him also as infinitely gentle4    
,those  who would hold him at a         
distance1 will now permit him to draw   
near4  ,this is the world's mystery     
revealed4 ,this is ,god manifested in   
the  flesh4 ,this is the ,son of ,god1  
who comes to reveal the ,father1 for he 

is the express image and likeness of    
that ,father's person1 and the          
reflection of that ,father's mind4      
,henceforth when men shall say1 ,show   
us the ,father1 he shall point to       
himself as the complete revelation of   
the ,father1 and say1 ,he that hath seen
 me1 hath seen the ,father also4        
,henceforth1 when men shall dispute     
about the being and nature  of ,god1 it 
shall be a perfect answer to uphold     
,jesus ,christ as the  complete1 perfect
 revelation and manifestation of ,god1  
and through all  the ages it shall be   
so2 there shall be no excuse for men    
saying they  know not ,god1 for all may 
know him1 from the least to the         
greatest1 so  tangible1 so real a       
revelation has ,god given of himself in 
the person  and character of ,jesus     
,christ4 ,he lived his life on earth--a 
life of  sorrow and of gentleness1 its  
pathway strewn with actions fraught with
  mercy1 kindness1 and love4 ,a man he  
was1 approved of ,god among men1 by     

miracles1 and wonders and signs which   
,god did by him4 ,being delivered  by   
the determinate counsel and             
foreknowledge of ,god1 men took and by  
wicked hands crucified and slew him1 but
 ,god raised him up1 having  loosed the 
pains of death1 because it was not      
possible that he should  be holden of   
it2 and exalted him on high at the right
 hand of ,god1  whence he shall come to 
judge the quick and the dead4,a         
,footnote ,a3 ,this synopsis of the     
,christ's life is in ,acts #b4    ,mark 
you1 in all this there is not a word    
about the mysterious1  ineffable        
generation of the ,son of ,god from the 
,father1 together with  all the         
mysteries that men have gathered        
together in their learned  disquisitions
 about ,god4 ,no question is raised as  
to whether ,jesus  was made out of      
nothing or begotten by ineffable        
generation from the  substance of the   
,father4 ,whether he is consubstantial1 
that is1 of the  same substance with the

 ,father1 or only of a similar          
substance4 ,nor  is there any question  
raised as to whether ,jesus was begotten
 before  or after time began4 ,all these
 and a hundred other questions arose    
after the ,christian doctrine of ,deity 
began to come in contact with the       
,greek and other philosophies4 ,jesus   
accepted the existence of ,god as a     
settled fact1 and proclaimed himself to 
be the ,son of ,god3 offending  the     
,jews1 by so doing1 for they saw that he
 made himself equal with  ,god2,a and   
being a man1 held forth himself to be   
,god4,b ,slow indeed  were they to learn
 the great truth plainly revealed in    
,jesus ,christ1  that ,god is a perfect 
man4 ,such was ,jesus ,christ1 and he   
was ,god  manifested in the flesh4 ,was1
 did ,i say8 ,nay1 is1 ,i should have   
said2 and such will he remain forever2 a
 spirit he is1 clothed with  an immortal
 body1 a resurrected body of tangible   
flesh and bones made  eternal1 and now  
dwelling in heaven with his ,father1 of 

whom he is  the express image and       
likeness2 as well now as when he was on 
earth2  and hence the ,father also must 
be a personage of flesh and bones1 as   
tangible as the exalted man1 ,christ    
,jesus the ,lord4    ,footnote ,a3 ,john
 #e3ah4    ,footnote ,b3 ,john          
#aj3cj-cc4    ,,ii4    ,,evidence ,,of  
,,christ',s ,,divinity ,,from ,,the     
,,scripture4    ,it is my desire on this
 occasion to place in the hands of the  
,elders of  ,israel such tangible proofs
 from the ,scriptures concerning ,jesus 
,christ  being ,god manifested in the   
flesh1 that they will be able hereafter 
to maintain the doctrine taught upon    
this subject by the ,church2 it is  my  
desire to cite you evidence from which  
our young men may maintain  the doctrine
 that ,god is an exalted man4 ,for be it
 known unto you1 that  plain and from   
the scriptures indisputable as this     
doctrine of ours is1  there are those   
who scorn it1 who call it blasphemy1 and
 who roundly  denounce the ,church of   

,jesus ,christ of ,latter-day ,saints   
for teaching  it4    ,i call your       
attention then1 first of all1 to the    
fact that    ,jesus ,christ is ,called  
,god in the ,scriptures4    ,the first  
proof ,i offer for this statement is    
from the writings of  ,isaiah4 ,you     
remember perhaps my former quotation    
from ,isaiah1 wherein  that prophet     
says1 ,behold1 a virgin shall conceive  
and bear a son1 and  shall call his name
 ,immanuel1,a the interpretation of     
which name is1  according to ,matthew1  
,god with us4,b ,so that this man-child1
 born  of a woman1 and called ,immanuel1
 is ,god2 and1 moreover1 is ,god with   
us--that is1 with men4 ,the same prophet
 also says3    ,footnote ,a3 ,isaiah    
#g3ad4    ,footnote ,b3 ,matt4 #a3bc4   
,for unto us a child is born1 unto us a 
son is given2 and the      government   
shall be upon his shoulder2 and his name
 shall be called      ,wonderful1       
,counselor1 ,the ,mighty ,god1 the      
,everlasting ,father1 the      ,prince  

of ,peace4,a    ,footnote ,a3 ,isaiah   
#i3f4    ,all concede that this is in   
plain allusion to ,jesus ,christ1 and   
the  scriptures here directly call ,him 
,the ,mighty ,god4 ,he is also called   
,god in the testimony of ,john4 ,mark   
this language1 for it is a passage      
around which many ideas center1 and to  
which we shall have occasion to  refer  
several times4 ,in the preface to his   
,gospel1 ,john says3          ,in the   
beginning was the ,word1 and the ,word  
was with ,god1 and the      ,word was   
,god4 ,the same was in the beginning    
with ,god4 99 99 99 ,and      the ,word 
was made flesh1 and dwelt among us1 7and
 we beheld his      glory1 the glory as 
of the only begotten of the ,father7    
full of      grace and truth4    ,there 
can be no question but direct reference 
is here made to the ,lord  ,jesus       
,christ1 as being the ,word2 and the    
,word1 or ,jesus being with  the ,father
 in the beginning1 and the ,word1 or    
,jesus ,christ1 also  being ,god4 ,the  

,word1 then1 as used here by ,john1 is  
one of the titles  of ,jesus in his     
pre-existent estate4 ,why called the    
,word ,i know not1  unless it is that by
 a word we make an expression2 and since
 ,jesus  ,christ was to be the          
expression of ,god1 the revelation of   
,god to the  children of men1 he was for
 that reason called the ,word4,a        
,footnote ,a3 ,since the delivery of the
 above discourse ,i note the  following 
in a revelation to ,joseph ,smith3 ,in  
the beginning the ,word  was1 for he    
,christ was the ,word1 even the         
,messenger of ,salvation4  7,doc4 and   
,cov4 ,sec4 #ic47 ,that is1 it appears  
that ,messiah was  called the ,word     
because ,he was the ,messenger--the     
,messenger of  ,salvation4    ,jesus    
,declares ,himself to be ,god--the ,son 
of ,god3    ,jesus was crucified on the 
charge that he was an impostor--that he1
  being a man1 said that ,god was his   
,father1 making himself equal with  ,god
 7,john #e3ah74    ,and again3 ,for a   

good work we stone thee not1 but for    
blasphemy1 and  because that thou being 
a man1 makest thyself ,god 7,john       
#aj3cc74    ,again3 when accused before 
,pilate1 who declared he could find no  
fault  in him1 the ,jews answered him1  
,we have a law1 and by our law he ought 
to die1 because he made himself the ,son
 of ,god4 ,moreover1 the high  priest1  
in the course of his trial before the   
,sanhedrim of the ,jews1  directly said 
to ,jesus1 ,i adjure thee by the living 
,god1 that thou  tell us whether thou be
 the ,christ1 the ,son of ,god4 ,jesus  
said unto  him1 ,thou hast said3        
nevertheless1 ,i say unto you1          
,hereafter shall ye  see the ,son of man
 sitting on the right hand of power1 and
 coming in  the clouds of heaven 7,matt 
#bg3fc1 #fd74    ,and finally1 when     
,jesus appeared to the eleven disciples 
after his  resurrection1 he said unto   
them1 ,all power is given unto me1 in   
heaven  and in earth1 go ye therefore   
and teach all nations1 baptizing them in

  the name of the ,father1 and of the   
,son1 and of the ,holy ,ghost 7,matt4   
#bh3ah1 #ai74 ,a clearer proclamation of
 his divinity could not be made  than in
 the statement1 all power is given unto 
me in heaven and in  earth1 especially  
when it is followed by placing himself  
on equal  footing with the ,father and  
the ,holy ,ghost1 which he does when he 
commands his disciples to baptize in the
 name of the ,father1 and of the  ,son1 
and of the ,holy ,ghost4 ,nothing can be
 added to this1 except it be  the words 
of ,god the ,father directly addressed  
to ,jesus1 when he says1  ,thy throne1  
,o ,god1 is for ever and ever 7,heb4    
#a3h74    ,jesus ,christ to be          
,worshiped1 hence ,god4    ,jesus       
,christ is to be worshiped by men and   
angels2 and worship is an  honor to be  
paid only to true ,deity4 ,the angels of
 heaven refuse the  adoration we call   
worship4 ,you remember when the ,apostle
 ,john was on  the isle of ,patmos1 and 
,god sent a heavenly messenger to him1  

how  the ,apostle overawed by the       
brightness of his glory fell upon his   
face to worship him1 and the angel said3
 ,see thou do it not3 for ,i  am thy    
fellow servant1 and of thy brethren the 
prophets1 and of them  which keep the   
sayings of this book3 ,worship ,god4,a  
,so you see the  angels refuse divine   
honors4 ,but the scriptures prove that  
,jesus was  especially to be worshiped2 
hence he must be ,deity3                
,footnote ,a3 ,rev4 #ai3aj4        ,for 
unto which of the angels said he at any 
time1 ,thou art my      son1 this day   
have ,i begotten thee8 ,and again1 ,i   
will be to him a      ,father1 and he   
shall be to me a ,son4 ,and again1 when 
he bringeth in      the ,first ,begotten
 into the world1 he saith1 let all the  
angels of      ,god worship him4,a      
,footnote ,a3 ,heb4 #a3e1 #f4    ,the   
same doctrine is taught in the epistle  
to the ,philippians3          ,wherefore
 ,god also hath highly exalted him1 and 
given him a name      which is above    

every name3 ,that at the name of ,jesus 
every knee      should bow1 of things in
 heaven1 and things in earth1 and things
      under the earth2 and that every   
tongue should confess that ,jesus       
,christ is ,lord1 to the glory of ,god  
the ,father4,a    ,footnote ,a3 ,phil4  
#b3i1 #aj4    ,there are other passages 
to the same effect1 but it is perhaps   
unnecessary for me to turn to each of   
these since the ones here quoted  will  
be sufficient to establish in your minds
 the fact contended for4    ,jesus      
,christ is the ,creator1 hence ,god4    
,jesus ,christ is the ,creator4         
,evidence of this is found in the       
testimony  of ,john from which ,i have  
already quoted4          ,in the        
beginning was the ,word1 and the ,word  
was with ,god1 and the      ,word was   
,god4 ,the same was in the beginning    
with ,god4 ,all things      were made by
 him1 and without him was not any thing 
made that was      made4 ,in him was    
life2 and the life was the light of     

men4,a    ,footnote ,a3 ,john #a3a-d4   
,again in the epistle to the            
,colossians3          ,the ,father 99 99
 99 hath delivered us from the power of 
darkness1 and      hath translated us   
into the kingdom of heaven 99 99 who is 
the image      of the invisible ,god1   
the firstborn of every creature4 ,for by
 him      were all things created1 that 
are in heaven1 and that are in earth1   
visible and invisible1 whether they be  
thrones or dominions1 or                
principalities1 or powers3 all things   
were created by him1 and for      him4,a
    ,footnote ,a3 ,col4 #a3ab-ag4       
,again in ,hebrews3    ,god1 who at     
sundry times and in divers manners spake
 in times past unto  the fathers--by the
 prophets1 hath in these last days      
spoken unto us  by his ,son1 whom he    
hath appointed heir of all things1 by   
whom also he  made the worlds4    ,now  
we begin to see the relation of the     
,father and the ,son2 for though  the   
,word be ,god1 though ,immanuel is ,god1

 that is1 ,god with us1 ,he  does not   
displace ,god the ,father1 but stands in
 the relationship of a  son to him4     
,under the direction of the ,father1 he 
created worlds1 and  in this manner is  
the ,creator of our earth1 and the      
heavens connected  with the earth4 ,and 
everywhere the scriptures command that  
men should  worship the ,creator4 ,in   
fact the burden of the cry of that angel
 who is  to restore the gospel in the   
hour of ,god's judgment is1             
,fear ,god1 and give glory to him2 for  
the hour of his judgment is      come3  
and worship him that made heaven and    
earth and the seas and      the         
fountains of waters4,a    ,footnote ,a3 
,rev4 #ad3g4    ,jesus ,christ equal    
with ,god the ,father1 hence ,god4      
,after the resurrection1 ,jesus appeared
 unto his disciples1 and said to  them1 
as recorded in the closing chapter of   
,matthew3          ,all power is given  
unto me in heaven and in earth4 ,go ye1 
therefore1 and teach all nations1       

baptizing them in the name of the       
,father1 and of the ,son1 and of the    
,holy ,ghost2 teaching them to          
observe all things whatsoever ,i have   
commanded you4,a    ,footnote ,a3 ,matt4
 #bh3ah1 #ai4    ,observe that the ,lord
 ,jesus ,christ is placed upon a footing
 of equal  dignity with ,god the        
,father1 and with the ,holy ,ghost4     
,this brings to  mind the scripture of  
,paul1 where he says1 speaking of       
,jesus3          ,who1 being in the form
 of ,god1 thought it not robbery to be  
equal      with ,god4,a    ,footnote ,a3
 ,phil4 #b3f4    ,so also is ,christ    
given equal station with the ,father and
 with the ,holy  ,ghost in the apostolic
 benediction over and over again4       
,may the grace of the ,lord ,jesus      
,christ1 the love of ,god and the       
communion of the ,holy ,ghost be with   
you all4    ,in these several passages  
we have ,jesus ,christ1 after his       
resurrection1  asserting that all power 
had been given unto him1 both in heaven 

and  in earth2 he is placed upon a      
footing of equal dignity with ,god the  
,father in the holy ,trinity--in the    
,grand ,triumvirate which constitutes   
the ,presiding ,council or ,godhead     
reigning over our heavens and our       
earth--hence ,god4    ,i now wish to    
give you the proof that ,jesus ,christ  
is the express  image of the ,father2   
the express image of his person1 as well
 as the  revelation of the attributes of
 ,god4 ,following that language in      
,hebrews  where ,jesus is spoken of as  
having created worlds under the         
direction  of the ,father1 it is said3  
,who being the brightness of his the    
,father's glory1 and the      express   
image of his person1 and upholding all  
things by the word      of his power1   
when he had by himself purged our sins1 
sat down at      the right hand of the  
,majesty on high4,a    ,footnote ,a3    
,heb4 #c3c4    ,so ,paul to the         
,corinthians3          ,the ,god of this
 world hath blinded the minds of those  

which believe      not1 lest the light  
of the glorious ,gospel of ,christ1 who 
is the      image of ,god1 should shine 
unto them4,a    ,footnote ,a3 ,,ii ,cor4
 #d3d4    ,so also1 in his letter to the
 ,colossians1 when speaking of ,christ  
,paul  says3          ,who is the image 
of the invisible ,god1 the first born of
 every      creature4,a    ,footnote ,a3
 ,col4 #a3e4    ,being the express image
 of his person1 then the image of the   
invisible ,god1 ,jesus becomes a        
revelation of the person of ,god to  the
 children of men1 as well as a          
revelation of his character and         
attributes4 ,again1 you have the        
scriptures saying3          ,for it     
pleased the ,father that in him ,christ 
,jesus should all      fullness dwell4  
99 99 99 ,for in him dwelleth all the   
fullness of the      ,godhead bodily4,a 
,footnote ,a3 ,col4 #a3ai1 #b3i4    ,all
 there is1 then1 in ,god1 there is in   
,jesus ,christ4 ,all that ,jesus        
,christ is1 ,god is1 ,and ,jesus ,christ

 is an immortal man of flesh and  bone  
and spirit1 and with his ,father and the
 ,holy ,spirit will reign  eternally in 
the heavens4    ,,iii4    ,,the         
,,character ,,of ,,god ,,revealed ,,in  
,,the ,,life ,,of ,,jesus ,,christ4     
,having proved from the scriptures that 
,jesus ,christ is ,god1 and the         
revelation of ,god to man1 ,i come to   
another branch of my subject4 ,i now    
wish to show you that ,jesus ,christ    
manifested ,god also in his life2 and   
although ,i have been addressing you for
 some time1 ,i am quite sure you        
yourselves would not be entirely        
satisfied with the treatise upon this   
subject1 unless ,i pointed out how ,god 
would act under the variety of          
circumstances in which it is our        
privilege to behold him placed4    ,the 
,humility of ,god4    ,first of all1 ,i 
call your attention to the deep1 the    
profound humility  of ,god2 his great   
condescension in living among men1 as he
 did1 for our  instruction2 and from    

that circumstance would draw to your    
attention  the lesson of humility his   
life teaches4 ,the heights of glory to  
which ,jesus had attained1 the power and
 dignity of his position in  the        
heavenly kingdom1 of course1 cannot be  
comprehended by us in our  present      
finite condition1 and with our limited  
knowledge of things4  ,great and exalted
 as we might think him to be1 you may   
depend upon it  he was exalted          
infinitely higher than that4 ,then when 
you think of one  living and moving in  
the courts of heaven and mingling in the
 councils  of the ,gods1 consenting to  
come down to this earth and pass through
  the conditions that ,jesus passed     
through1 do you not marvel at his       
humility8 ,to be born under such        
circumstances as would enable wicked    
man to cast reflection upon his very    
birth6,a ,to be born1 too1 in a  stable1
 and to be cradled in a manger6 ,to grow
 up a peasant1 with a  peasant's labor  
to perform1 and a peasant's fare to     

subsist upon from  childhood to         
manhood--do you not marvel at this great
 humility1 at this  great condescension 
of ,god8 ,and by his humility1 are not  
men taught  humility1 as they are taught
 it by no other circumstance whatsoever6
    ,footnote ,a3 ,st4 ,john #h3da4     
,the ,obedience of ,god4    ,of his     
youth1 we know but little2 but the      
little we know reveals a  shining       
quality1 either for ,god or man to      
possess4 ,you must remember1  in all our
 consideration of the life of ,messiah1 
one truth1 which comes  to us from the  
scriptures in an incidental way1 viz41  
that ,in his  humiliation his judgment  
was taken from him4,a ,as the veil is   
drawn  over our minds when our          
pre-existent spirits come into this     
world1 and  we forget the ,father and   
mother of the spirit world1 and the     
positions  we occupied there1 so1 too1  
with ,jesus2 in his humiliation his     
judgment  was taken from him2 he knew   
not at first whence he came1 nor the    

dignity of his station in heaven4 ,it   
was only by degrees that he felt  the   
,spirit working within him and gradually
 unfolding the sublime idea  that he was
 peculiarly and pre-eminently the ,son  
of ,god in very deed4  ,when at         
,jerusalem1 about twelve years of age1  
he began to be conscious  of the        
suggestions of the ,spirit within him1  
and hence allowed the  caravan with     
which he had come from distant ,galilee 
to ,judea to start  upon the return     
journey without him1 much to the        
perplexity and sorrow  of his supposed  
father1 ,joseph1 and his mother ,mary4  
,they missing him1  returned and found  
him in the temple disputing with the    
doctors and  lawyers4 ,they reprimanded 
him1 as they would reprimand any boy    
guilty  of similar conduct2 but when    
they reproved him1 he answered1 ,wist ye
  not that ,i must be about my ,father's
 business4 ,he began to understand  his 
mission4 ,the spirit promptings were at 
work in his soul4 ,and while  ultimately

 the spirit was given without measure   
unto him1,b it was  not so at first1 for
 ,he received not of the fullness at the
 first1  but received grace for grace4,c
 ,the child ,jesus grew1 and waxed      
strong in spirit1 filled with wisdom3   
and the grace of ,god was upon  him4 99 
99 99 ,and ,jesus increased in wisdom   
and stature1 and in favor with  ,god and
 man4,d ,but notwithstanding ,jesus1 at 
twelve years of age1  and earlier1 began
 to experience the operations of the    
,spirit calling  his soul to his        
mission1 still we are told that he      
returned with his  parents to ,galilee1 
and was subject unto them4 ,he who had  
given the  law1 ,honor thy father and   
thy mother1 in this act exemplified the 
honor that he entertained for that law1 
in his practice of it4    ,footnote ,a3 
,acts #h3cc4    ,footnote ,b3 ,st4 ,john
 #c3cd4    ,footnote ,c3 ,doc4 and      
,cov41 ,sec4 #ic3ab1 #ac    ,footnote   
,d3 ,luke #b3dj1 #eb4    ,we next see   
him coming to the banks of ,jordan1     

where a prophet of ,god  is             
baptizing--one of those strange1        
eccentric men1 who lived for the  most  
part in the wilderness1 whose food was  
locusts and wild honey1  and whose      
clothing was the skins of wild animals2 
and yet through  all this eccentricity1 
through all this oddness of character1  
shone  the divine powers of ,god in this
 messenger1 and multitudes of people    
gathered to his preaching by the        
,jordan1 where he baptized them for the 
remission of their sins4 ,by and by1    
,jesus comes and demands baptism at     
this man's hands2 and as he enters the  
water1 the prophet stays him1  and says1
 ,i have need to be baptized of thee1   
and comest thou to me8  ,already1       
doubtless1 shining1 through this        
expression of ,god1--this  ,jesus of    
,nazareth1--the servant of the ,lord1 in
 attune1 through the  spirit of         
inspiration1 with the very ,god who was 
approaching him1  felt the divinity of  
his presence1 and would fain acknowledge

 his own  inferiority4 ,what was the    
reply8 ,suffer it to be so now3 for thus
 it  becometh us to fulfill all         
righteousness4 ,he who had said that men
  must be baptized for the remission of 
sins1 though himself sinless1  would    
honor that law by obedience unto it4    
,thus we learn that ,god can  not only  
give law1 but he can obey law4 ,indeed1 
only those who know how  to obey law are
 qualified to make it4    ,the ,patience
 of ,god ,under ,temptation4    ,next we
 shall see how ,god1 in the person of   
,jesus ,christ1 manages  himself under  
temptation4 ,after his baptism1 he was  
driven of the  spirit into the          
wilderness1 where he fasted forty days  
and forty  nights4 ,there under the     
quiet stars1 and in the desert1 he was  
consecrating his life to the service of 
,god the ,father1 and gathering  to     
himself those spiritual forces1 and     
calling up those divine powers1  that   
should carry him through the three years
 of storm and tempest that  must be his 

in the fulfillment of his mission4 ,when
 he had reached his  greatest point of  
weakness1 when an hungered1 and fainting
 from his  long fast1 whom do you       
suppose came into his presence to tempt 
him8  ,no other than his arch-enemy2 the
 one with whom he contended in the      
councils of ,god before the foundations 
of this earth were laid1 when  the great
 plan of life and salvation was being   
discussed--,lucifer1  in the full pride 
of his strength and glory came tempting 
him4 ,i say  ,lucifer came in the       
fullness of his strength and glory2 for 
,i take it  that at this time he had    
well-nigh reached the pinnacle of his   
power4  ,we have seen that he had       
blinded all the races of men respecting 
,god4  ,truly1 he held the nations of   
the world and their glory within his    
own hands3 and the knowledge of the true
 ,god was not had among men4  ,proudly1 
therefore1 he steps to the side of the  
weakened ,god1 to  propound certain     
questions to him4 ,in substance1 he     

said1 ,you have had  whisperings of the 
,spirit that you are ,deity1 that you   
are the ,son of  ,god4 ,if so1 exercise 
your creative power1 turn these stones  
into bread1  and satisfy your hunger4   
,come1 since you are a ,god1 you must   
needs have  creative powers2 try it upon
 these stones and hunger no more4 ,god1 
in the presence of his arch-enemy1 still
 retained his humility1 and  answered   
out of the scriptures3 ,it is written1  
,man shall not live by  bread alone4    
,after that1 ,lucifer takes the ,christ 
to the pinnacle of the temple1  and     
tries him upon another side--a side upon
 which good men are  particularly       
vulnerable1 the side of their vanity1   
that prompts them  to believe they are  
the special favorites of heaven1 and    
that ,god  had given his angels charge  
concerning them4 ,christ's tempter said1
  ,if thou be the ,son of ,god1 cast    
thyself down3 for it is written1  he    
shall give his angels charge concerning 
thee3 and in their hands  they shall    

bear thee up1 lest at any time thou dash
 thy foot against  a stone4 ,again the  
,son of ,god answers in humility1 and   
still out of  the scriptures3 ,it is    
written also1 ,thou shalt not tempt the 
,lord thy  ,god4 ,because ,god has given
 you certain promises1 you apostles1 and
  prophets1 and men of ,god2 because    
you1 by your righteousness1 perchance   
have made yourselves of the elect of    
,god1 it is not becoming that you       
should be putting ,god constantly upon  
trial4 ,thou shalt not tempt the  ,lord 
thy ,god4 ,walk your pathway in the     
light of common sense1 and be  not      
puffed up with vanity because there is  
something special in your  relationship 
with ,god4    ,lucifer next approaches  
,jesus upon the side most vulnerable of 
all1 in  quick and mighty spirits--on   
the side of ambition4 ,i take it that   
there  have been but few strong men who 
have not felt the desire to rule1 to    
govern2 and not always selfishly1       
either1 or for personal ends1 but       

sometimes out of an honest thought that 
they can do somewhat of good to         
humanity4 ,even good men may love power1
 and may aspire to the righteous        
exercise of it4 ,it was upon this side  
that ,lucifer sought to break in  upon  
the virtue of ,jesus4 ,he unveils the   
kingdoms of the world2 which  he holds  
in his thraldom2 he reveals their glory1
 and the might and  majesty to which men
 may attain1 if only they can grasp the 
sceptre of  some great empire4 ,now1    
says he1 ,all these things will ,i give 
thee1 if  thou wilt fall down and       
worship me4 ,he who has answered in     
tones so  humble up to this point2 and  
has endured the taunts and questionings 
of his great enemy with becoming modesty
 and humility1 now1 evidently1  feels   
stirring within him some of those master
 powers that may shake  the world and   
send the stars out of their courses1    
,get thee hence1  ,satan1 said he1 for  
it is written1 ,thou shalt worship the  
,lord thy  ,god1 and him only shalt thou

 serve4 ,the spirit of the ,son of ,god 
was  aroused1 it was time for ,lucifer's
 departure1 and so he left ,jesus1 and  
angels came and ministered unto him4 ,so
 ,god deports himself under trial  and  
temptation4 ,how splendid the lesson for
 man6    ,the ,compassion and           
,impartiality of ,god4    ,jesus was    
possessed of infinite compassion4 ,the  
incidents that ,i shall  relate to you1 
in support of this statement1 are in    
quotations that  are free1 and yet1 ,i  
think1 justified by the spirit of the   
several  occasions4 ,after all1 it is   
the spirit that giveth life2 the letter 
killeth2 so let us look at these things 
in the spirit of them4 ,you see  him one
 day with some of his disciples         
approaching the little village  of      
,nain1 his raiment dusty and his sandals
 worn4 ,as they draw near1  the gate is 
opened and a funeral procession marches 
out4 ,the mother of  the young man whose
 body is being borne by his neighbors to
 the final  resting place1 walks feebly 

and weeping beside the bier1 desolate   
in her loneliness4 ,as ,jesus saw that  
poor woman in the midst of her  sorrow1 
his heart--,i pray you think of it1 for 
we are speaking of ,god  when we speak  
of ,jesus ,christ1 the ,creator of      
heaven and earth--the  heart of ,god1 is
 moved with compassion towards this     
woman4 ,he stops the  bier1 takes the   
dead by the hand1 and says1 ,young man1 
,i say unto you1  ,arise4 ,and he arose4
 ,jesus ,christ gave this woman back her
 son4 ,it  was an act of beautiful      
compassion1 one of many1 which          
illustrates how  tender and sympathetic 
is the heart of our ,god6    ,nor was   
his ministry confined exclusively to the
 poor1 to the widows1  to the lonely4   
,he despised not rulers1 nor the rich1  
because they were  rich2 but was        
willing1 if only they could put         
themselves in a position  to receive the
 manifestations of his compassion--he   
was willing to  minister unto them4     
,this is proved in the case of ,jairus1 

one of the  rulers of the ,jews1 and a  
man of great wealth4 ,you will remember 
that  he came running to the ,master    
with his sorrow--his daughter was lying 
dangerously ill at home2 and such was   
his faith that if the ,master  would but
 speak the word1 she would be healed4   
,while yet he spake1 one  of his        
servants came running1 saying1 ,thy     
daughter is dead3 trouble  not the      
,master4 ,but ,jesus heeded not the word
 of the servant4 ,he had  heard ,jairus'
 cry of faith1 and responsive to that   
faith-cry1 he made  his way to the home 
of the ruler1 put out those who were    
unbelieving1  and taking the maid by the
 hand1 gave her back to the gladness of 
life1  into the arms of the joyous      
father4 ,the faith of that rich man was 
as  great as the faith of any we meet   
with in all the ministry of the ,lord4  
,so1 wealth is not necessarily a        
hindrance to faith4 ,god is as close  to
 the faithful rich as to the faithful   
poor1 and as ready to grant  them his   

mercy1 according to their faith4 ,i     
sometimes think we make a  mistake when 
we would flout those who are rich and   
put them outside the  pale of ,god's    
mercy and goodness because of what may  
be nothing but a  prejudice--which in   
reality may be our envy--of the rich4   
,while on the way to the ruler's house1 
another incident happened that  is very 
remarkable4 ,a woman in the throng1 a   
long time afflicted with  a grievous    
ailment1 said in her heart as she saw   
him pass1 ,if ,i may  but touch his     
garment1 ,i shall be whole4 ,accordingly
 she crowded her  way forward1 dropped  
upon her knee1 clutched the garment1 and
 received  the divine power from him    
which cleansed her body and healed her  
completely4 ,jesus1 observing that      
something had happened to him1 turned   
to the apostles and said1 ,who touched  
me8 ,they replied1 ,master1 the         
multitude throng thee and press thee1   
and sayest thou1 ,who touched  me8 as if
 that was not to be expected in such a  

crowd1 ,ah6 said  ,jesus1 but ,i        
perceive that virtue is gone out of me4 
,what was it8  ,simply that through this
 poor woman's faith--who supposed       
herself so  far removed from ,god that  
she dare--not come into his presence and
 ask  for the blessing she desired1 but 
undertook to obtain it by indirect      
means--through her faith and touching   
the garment of the ,lord1 the  healing  
virtues passed from ,god to her in such 
a tangible manner that  he felt their   
departure1 just as some of you elders1  
when administering  to one who was full 
of faith have felt your spiritual       
strength and  life go out from you      
leaving you weak and almost helpless1   
but giving  healthful life to the       
afflicted4 ,i speak to men who have     
experience in  these things1 and ,i know
 that scores of you could bear witness  
to the  truth of this phenomenon4 ,if   
our lives can but touch the life of     
,god1  such is his nature that we shall 
partake of the virtues that go out  from

 him4    ,what shall ,i say of lepers   
that crowded into ,messiah's presence1  
and  who1 notwithstanding the           
loathsomeness of their disease1 found   
sympathy  and help from contact with    
him8 ,what of the blind1 the lame1 the  
halt8  ,why1 let us not speak of them2  
for though it is a great thing that     
their bodies should be healed1 and they 
should go through the community  singing
 the praises of him who had restored    
them1 there are better  things to speak 
of--the healing of men's souls1 the     
purifying of their  spirits4    ,god's  
,treatment of ,sinners4    ,let us ask1 
rather1 how did ,jesus                  
,christ--,god--deal with sinners8 ,i    
take one incident that has always       
appealed very strongly to me1 and       
illustrates the spirit in which ,christ 
deals with sinners2 for this ,god  of   
ours is peculiarly the friend of        
sinners1 not because of their sins1     
however1 but in spite of them2 and      
because of his compassion upon those  so

 unfortunate as to be under the bondage 
of sin4 ,the over-righteous  ,pharisees 
of ,christ's time would not for the     
world come in contact with  sinful men1 
lest they themselves should be polluted4
 ,they gathered the  robes of their     
sanctity about them1 and considered     
themselves in such  close relation with 
,god that they could afford to despise  
his poor1  unfortunate1 sinful children1
 instead of holding out the hand that   
would bring them from the kingdom of    
darkness into the brightness and  glory 
of the kingdom of ,god4 ,but not so with
 ,jesus ,christ4 ,when he was  accused  
by this class of men of mingling with   
publicans and sinners1  his answer to   
them was1 ,they that are whole need not 
a physician2 but  they that are sick4 ,i
 came not to call the righteous1 but    
sinners to  repentance4 ,as if he had   
said1 you who are righteous and have no 
need  of healing for sin1 stand by      
yourselves2 my mission is not to you1   
but to those who have need of ,god's    

help4 ,such was the spirit of his       
answer4 ,the incident to which ,i refer 
as illustrative of his compassion  for  
sinners1 is this3 ,the ,jews were always
 on the alert to entrap the  ,messiah's 
feet and bring him into contradiction   
with the law of ,moses4  ,the law of    
,moses1 as first given to ,israel1 was  
that if any should  be found in adultery
 they should be stoned to death2 but the
 ,rabbis1  by nice discriminations of   
words1 practically had rendered that law
  a dead letter1 by reason of which the 
adulterers in ,israel escaped  the      
punishment that ,god had decreed against
 them4 ,therefore1 they  thought if they
 could take a person who unquestionably 
had been guilty  of this crime and bring
 him or her into the presence of ,jesus1
 they  would either bring him in        
conflict with the law of ,moses1 or with
 the  tradition of the elders1 and in   
either case would have sufficient cause 
to denounce him before the people4 ,so  
they found a woman1 caught in the  act2 

they dragged her through the streets1   
and cast her at his feet4  ,master1 said
 they1 this woman was taken in adultery1
 in the very  act4 ,now ,moses in the   
law commanded us1 that such should be   
stoned3  but what sayest thou8 ,he      
replied1 ,he that is without sin among  
you1  let him first cast a stone at her4
 ,one by one they slunk away1 until  the
 woman was left alone with ,jesus4 ,when
 ,jesus looked around1 and saw  none but
 the woman1 he said to her1 ,woman1     
where are thine accusers8  hath no man  
condemned thee8 ,no man1 ,lord1 she     
said4 ,then ,jesus said3  ,neither do ,i
 condemn thee3 go and sin no more4 ,that
 is how ,god deals  with sinners4 ,it is
 written that ,god cannot look upon sin 
with the  least degree of allowance1 and
 that is true1 he cannot2 but how about 
the sinner8 ,why1 he may look upon the  
sinner with infinite compassion4  ,while
 sin must always be hateful1 yet will he
 help and love the sinner1  if he will  
but go his way and sin no more4 ,such is

 our human weakness1  and so nearly the 
level upon which we all move1 that there
 is none of  us but will plead mightily 
for mercy2 and1 thank ,god1 we shall not
  plead in vain2 for1 while our ,judge  
cannot look upon sin with any  degree of
 allowance1 his heart goes out in       
compassion and love to men  and he will 
help them to overcome sin1 to fight a   
good fight1 to keep  the faith1 and at  
last enable them to win the crown in the
 kingdom of  our ,god4    ,god's ,spirit
 of ,toleration4    ,jesus1 moreover1   
was tolerant4 ,you will recall the      
circumstance of his  having to go       
through ,samaria1 and you remember that 
the ,samaritans  hated the ,jews1 and   
,jesus was a ,jew4 ,some of his         
disciples went into  a village of       
,samaria1 through which ,jesus would    
have to pass1 and  sought to make       
arrangements for the ,master to stay    
over night2 but the  ,samaritans closed 
their doors against him4 ,they had heard
 of him2 he  was a ,jew2 and in the     

narrowness of their minds they would not
 admit  the hated ,jew into their homes4
 ,this very much angered the disciple   
,john1 who loved ,jesus dearly4 ,he was 
one of the sons of thunder1  and        
possessed of a spirit that could love2  
and being strong in love1  as is often  
the case--,i was going to say as is     
always the case--he  was likewise strong
 in hating4 ,he was the type of man that
 does both  heartily4 ,hence1 he went to
 the ,master and asked him if he might  
not  call down fire from heaven upon    
those ,samaritans for thus rejecting    
the ,master4 ,jesus replied3 ,ye know   
not what spirit ye are of4 ,the ,son  of
 ,man came to save1 not to destroy4 ,a  
broadness1 a liberality truly  glorious4
    ,jesus was properly broad           
minded--liberal4 ,on one occasion some  
of the  disciples found one casting out 
devils in the name of ,jesus1 and they  
forbade him1 because he followed not the
 ,master4 ,when they came into  the     
presence of ,jesus1 they reported this  

case and told what they had  done4      
,jesus said1 ,forbid him not3 for there 
is no man which shall do  a miracle in  
my name1 that can lightly speak evil of 
me4 ,then he gave  us the other half of 
that truth1 ,he that is not for me is   
against me1  by saying1 ,for he that is 
not against us is for us4 ,thus he      
corrected  the narrow-mindedness of his 
own apostles4    ,the ,severity of ,god4
    ,but notwithstanding all his mercy1 
his tolerance1 his patience and         
gentleness1 there were times when he1   
who was so infinitely merciful  could   
also be infinitely just2 he who was so  
infinitely compassionate  could be      
infinitely severe4 ,i give you an       
instance of it4 ,he had  struggled long 
and hard with those hypocrites1 the     
,scribes and  ,pharisees2 and finally   
the voice of justice and reproof1 as it 
is to be  found in ,god1 speaks forth   
through ,jesus ,christ1 and this is what
 he  said3          ,woe unto you1      
scribes and ,pharisees1 hypocrites6 for 

ye shut up the      kingdom of heaven   
against men3 for ye neither go in       
yourselves1      neither suffer ye them 
that are entering to go in4 ,woe unto   
you1      scribes and ,pharisees1       
hypocrites6 for ye devour widows'       
houses1      and for a pretense make    
long prayers3 therefore ye shall receive
      the greater damnation4    ,that is
 not so gentle1 is it8 ,listen again3   
,woe unto you1 scribes and ,pharisees1  
hypocrites6 for ye compass sea      and 
land to make one proselyte1 and when he 
is made1 ye make him      twofold more  
the child of hell than yourselves4 ,woe 
unto you1 ye      blind guides1 which   
say1 ,whosoever shall swear by the      
temple1 it is      nothing2 but         
whosoever shall swear by the gold of the
 temple1 he is      a debtor6 ,ye fools 
and blind3 for whether is greater1 the  
gold1 or      the temple that           
sanctifieth the gold8 ,and1 ,whosoever1 
shall swear      by the altar1 it is    
nothing2 but whosoever sweareth by the  

gift      that is upon it1 he is guilty4
 ,ye fools and blind3 for whether is    
greater1 the gift1 or the altar that    
sanctifieth the gift8 99 99 99      ,ye 
blind guides1 which strain at a gnat1   
and swallow a camel4 ,woe      unto you1
 scribes and ,pharisees6 for ye make    
clean the outside of      the cup and of
 the platter1 but within they are full  
of extortion      and excess4 ,thou     
blind ,pharisee1 cleanse first that     
which is within      the cup and        
platter1 that the outside of them may be
 clean also4      ,woe unto you1 scribes
 and ,pharisees1 hypocrites6 for ye are 
like      unto whited sepulchres1 which 
indeed appear beautiful outward1        
but are within full of dead men's bones1
 and of all uncleanness4      ,even so  
ye also outwardly appear righteous unto 
men1 but within      ye are full of     
hypocrisy and iniquity4 ,woe unto you1  
scribes and      ,pharisees1 hypocrites6
 because ye build the tombs of the      
prophets1      and garnish the          

sepulchres of the righteous1 and say1   
,if we had      been in the days of our 
fathers1 we would not have been         
partakers      with them in the blood of
 the prophets4 ,wherefore ye be         
witnesses      unto yourselves1 that ye 
are the children of them which killed   
the      prophets4 ,fill ye up then the 
measure of your fathers4 ,ye serpents1  
ye generation of vipers1 how can ye     
escape the damnation of hell8    ,and   
this from that gentle1 compassionate    
man6 ,the voice of ,god in its  severity
 speaks through these tones1 and bids us
 understand that it  must be a terrible 
thing to fall under the displeasure of  
,god4 ,think of  the infinite difference
 between that sweet compassion which he 
has for  the penitent sinner1 and this  
severe but just arraignment of those who
  persist in their sins6 ,a warning to  
all men to beware of the justice of     
,god1 when once it shall be aroused6    
,god ,completely ,revealed ,through     
,christ4    ,my friends1 this ,jesus    

,christ is ,god manifested in the flesh1
 proved  to be so from the scripture2   
the character of ,god is revealed in the
  wonderful life that ,jesus1 the ,son  
of ,god1 lived on earth2 in it we  see  
,god in action2 and from it we see the  
gentleness1 the compassion1  and also   
the justice and severity of ,god4 ,jesus
 ,christ is ,god2 and he  is also man2  
but ,i take no stock in those sectarian 
refinements which  try to tell us about 
the humanity of ,jesus being separate   
from the  divinity of ,jesus4 ,he       
himself made no such distinctions4 ,he  
was divine1  spirit and body1 and spirit
 and body was exalted to the throne of  
his  ,father1 and sits there now with   
all the powers of the ,godhead residing 
in him bodily1 an immortal1 glorified1  
exalted man6 ,the express image  and    
likeness ,god of the ,father2 for as the
 ,son is1 so is the ,father4  ,yet when 
we announce to the world that we believe
 ,god to be an exalted  man1 we are told
 that we are blasphemers4 ,but as long  

as the throne of  ,jesus ,christ stands 
sure1 so long as his spirit remains in  
his immortal  body of flesh and bones1  
glorified and everlasting1 shall keep   
his  place by the side of the ,father1  
so long will the doctrine that ,god  is 
an exalted man hold its place against   
the idle sophistries of the  learned    
world4 ,the doctrine is true4 ,it cannot
 be enthroned4 ,a truth  is a solemn    
thing4 ,not the mockery of ages1 not the
 lampooning of the  schoolmen1 not the  
derision of the multitude1 not the      
blasphemy of the  world1 can affect it2 
it will always remain true4 ,and this   
doctrine1  announced by ,joseph ,smith  
to the world1 that ,god is an exalted   
man1  that ,jesus ,christ is the        
revelation of ,god to the world1 and    
that he is  just like his ,father1 and  
that those who are his brethren may     
become as  he is1 when they have walked 
in his footsteps--that is a doctrine    
that  will stand sure and fast as the   
throne of ,god itself4 ,for ,jesus      

,christ  was ,god manifested in the     
flesh4 ,he was the revelation of ,god to
 the  world4 ,he was and is and ever    
will remain an exalted man4 ,he is1 and 
always will remain1 ,god4               
,,chapter ,v4    ,a ,,collection ,,of   
,,passages ,,from ,,mormon ,,works1     
,,setting ,,forth ,,mormon  ,,views ,,of
 ,,deity4    ,in this chapter ,i present
 a collection of ,mormon utterances on  
the  subject of ,deity1 of man1 and of  
his relationship to ,god4 ,they are     
selected from discourses and other      
writings of the ,prophet ,joseph        
,smith1 from the ,book of ,mormon1 the  
revelations in the ,doctrine and        
,covenants1 the ,pearl of ,great ,price1
 some of the earlier ,church            
publications1 and last of all1 ,i give1 
by permission1 a recent  discourse by   
,president ,joseph ,f4 ,smith4 ,these   
utterances are arranged  in an order1   
and with the view of establishing the   
fact that from the  beginning of what   
the world calls ,mormonism1 the views   

contended for  in the body of this work1
 have been the doctrine of the ,church4 
,the ,father and the ,son are           
,represented as ,distinct ,persons1 and 
also  as ,being in the ,form of ,men1 in
 the ,first ,vision of the ,prophet of  
the  ,new ,dispensation4    ,it is well 
known that while the ,prophet ,joseph   
,smith was a lad1 but  fourteen years of
 age1 he became much exercised on the   
subject of  religion1 and very much     
perplexed in consequence of the division
 and  strife existing among the         
religious sects1 by which he was        
surrounded4  ,and now his own account as
 to how he sought wisdom and obtained a 
very  important revelation1 in which he 
learned very important truths1 both     
concerning ,god and the state of the    
religious world3          ,in the midst 
of this war of words and tumult of      
opinions1 ,i often      said to myself3 
,what is to be done8 ,who of all these  
parties are      right2 or1 are they all
 wrong together8 ,if any one of them be 

right1 which is it1 and how shall ,i    
know it8 ,while ,i was laboring         
under the extreme difficulties caused by
 the contests of these      parties of  
religionists1 ,i was one day reading the
 ,epistle of      ,james1 first chapter 
and fifth verse1 which reads3        ,if
 any of you lack wisdom1 let him ask of 
,god1 that giveth to all      men       
liberally1 and upbraideth not2 and it   
shall be given him4        ,never did   
any passage of scripture come with more 
power to the      heart of man than this
 did at this time to mine4 ,it seemed to
 enter      with great force into every 
feeling of my heart4 ,i reflected on    
it again and again1 knowing that if any 
person needed wisdom from      ,god1 ,i 
did2 for how to act ,i did not know1 and
 unless ,i could get      more wisdom   
than ,i then had1 ,i would never know2  
for the teachers      of religion of the
 different sects understood the same    
passages of      scripture so           
differently as to destroy all confidence

 in settling      the question by an    
appeal to the ,bible4        ,at length 
,i came to the conclusion that ,i must  
either remain in      darkness and      
confusion1 or else ,i must do as ,james 
directs1 that      is1 ask of ,god4 ,i  
at length came to the determination to  
ask of      ,god1 concluding that if he 
gave wisdom to them that lacked wisdom1 
and would give liberally1 and not       
upbraid1 ,i might venture4        ,so1  
in accordance with this1 my             
determination to ask of ,god1 ,i        
retired to the woods to make the        
attempt4 ,it was on the morning of      
a beautiful clear day1 early in the     
spring of eighteen hundred and          
twenty4 ,it was the first time in my    
life that ,i had made such an           
attempt1 for amidst all my anxieties1 ,i
 had never as yet made the      attempt 
to pray vocally4        ,after ,i had   
retired to the place where ,i had       
previously designed to      go1 having  
looked around me1 and finding myself    

alone1 ,i kneeled      down and began to
 offer up the desires of my heart to    
,god4 ,i had      scarcely done so when 
immediately ,i was seized upon by some  
power      which entirely overcame me1  
and had such an astonishing influence   
over me1 as to bind my tongue so that ,i
 could not speak4 ,thick      darkness  
gathered around me1 and it seemed to me 
for a time as if ,i      were doomed to 
sudden destruction4        ,but1        
exerting all my powers to call upon ,god
 to deliver me out of      the power of 
this enemy which had seized upon me2 and
 at the very      moment when ,i was    
ready to sink into despair and abandon  
myself to      destruction--not to an   
imaginary ruin1 but to the power of some
      actual being from the unseen      
world1 who had such marvelous power as  
,i had never before felt in any         
being--just at this moment of great     
alarm1 ,i saw a pillar of light exactly 
over my head1 above the      brightness 
of the sun1 which descended gradually   

until it fell upon      me4 ,it no      
sooner appeared than ,i felt myself     
delivered from the      enemy which held
 me bound4        ,when the light rested
 upon me ,i saw two personages1 whose   
brightness and glory defy all           
description1 standing above me in       
the air4 ,one of them spake unto me1    
calling me by name1 and said1           
pointing to the other3 ,this is my      
beloved ,son1 hear ,him6        ,my     
object in going to enquire of the ,lord1
 was to know1 which1      of all the    
sects1 was right2 that ,i might know    
which to join4 ,no      sooner1         
therefore1 did ,i get possession of     
myself1 so as to be able      to speak1 
than ,i asked the personages who stood  
above me in the      light1 which of all
 the sects1 was right--and which ,i     
should join4        ,i was answered that
 ,i must join none of them1 for they    
were all      wrong1 and the personage  
who addressed me said that all their    
creeds were an abomination in his sight2

 that those professors were      all    
corrupt2 that they draw near to me with 
their lips1 but their      hearts are   
far from me2 they teach for doctrines   
the commandments      of men1 having a  
form of godliness1 but denying the power
 thereof4        ,he again forbade me to
 join with any of them2 and many other  
things      did he say unto me1 which ,i
 cannot write at this time4,a           
,footnote ,a3 ,pearl of ,great ,price1  
pp4 #hc-he4 ,also ,history of ,church   
,vol4 ,i1 pp4 #d-f4    ,of the          
importance of this vision1 and the      
effects growing out of it1 ,i  have     
elsewhere said3    ,first1 it is a flat 
contradiction to the sectarian          
assumption that  revelation had ceased2 
that ,god had no further communication  
to make to  man4    ,second1 it reveals 
the errors into which men had fallen1   
concerning  the personages of the       
,godhead4 ,it makes it manifest that    
,god is not an  incorporeal being       
without form1 or body1 or parts2 on the 

contrary he  appeared to the ,prophet in
 the form of a man1 as he did to the    
ancient  prophets4 ,thus1 after         
centuries of controversy1 the simple    
truth of  the ,scriptures1 which teach  
that man was created in the likeness of 
,god--hence ,god must be the same in    
form as man--was re-affirmed4    ,third1
 it corrected the error of the          
theologians respecting the oneness  of  
the persons of the ,father and the ,son4
 ,instead of being one person1  as the  
theologians teach1 they are distinct in 
their personality2  and there is a      
plurality of ,gods1 for the ,father and 
the ,son are two  individuals1 as much  
so as any father and son on earth2 and  
the oneness  of the ,godhead referred to
 in the scriptures1 must have reference 
to  unity of purpose and of will2 the   
mind of one being the mind of the       
other1 and so as to will and other      
attributes4 ,in other words1 the        
oneness of the ,godhead is a moral and  
spiritual union1 not a physical  one4   

,the announcement of these truths1      
coupled with that other truth           
proclaimed by the ,son of ,god1 viz3    
that none of the sects and  churches of 
,christendom were acknowledged as the   
church or kingdom of  ,god1 furnish the 
elements for a religious revolution that
 will affect  the very foundations of   
modern ,christian theology4 ,in a       
moment1 all  the rubbish concerning     
theology1 which had accumulated through 
all the  centuries since the gospel and 
authority to administer its ordinances  
had been taken from the earth1 was      
grandly swept aside--the living  rocks  
of truth were made bare upon which the  
,church of ,christ was to be  founded--a
 ,new ,dispensation of the gospel was   
about to be committed to  the           
earth--,god had raised up a witness for 
himself among the children  of men4,a   
,footnote ,a3 ,new ,witnesses for ,god1 
vol4 ,i1 pp4 #agc-d4    ,,the ,,doctrine
 ,,of ,,the ,,godhead ,,according ,,to  
,,the ,,book ,,of ,,mormon4    ,the     

,book of ,mormon is not a formal        
treatise on the subject of theology4    
,it is in the main an abridgment of     
ancient ,nephite and ,jaredite  records1
 and recounts the hand-dealings of ,god 
with these ancient  peoples4 ,the       
existence of ,god it takes for granted1 
and1 of course1  since its revelations  
are local1 that is1 they pertain to this
 earth  and its inhabitants only1 it has
 reference to our ,godhead alone4 ,it   
makes reference1 therefore1 only to our 
,god1 and speaks of him in the  singular
 number--as being one4 ,but             
notwithstanding this1 the three  persons
 of the ,godhead are frequently spoken  
of as being separate and  distinct      
personalities1 as the following passages
 will illustrate4 ,a  ,nephite prophet1 
reasoning upon the subject of the       
resurrection and the  restoration that  
will be brought about in connection     
therewith1 says3          ,but all      
things shall be restored to their       
perfect frame1 as they      are now1 or 

in the body1 and shall be brought and be
 arraigned      before the bar of       
,christ the ,son1 and ,god the ,father1 
and the ,holy      ,spirit1 which is one
 eternal ,god1 to be judged according to
 their      works1 whether they be good 
or whether they be evil4,a    ,footnote 
,a3 ,alma1 #aa3dd4    ,again1 the       
,savior when instructing the ,nephites  
in the manner of  baptizing1 said3      
,and now behold1 these are the words    
which ye shall say1 calling      them   
those to be baptized by name2 saying3   
,having authority given      me of      
,jesus ,christ1 ,i baptize you in the   
name of the ,father1 and of      the    
,son1 and of the ,holy ,ghost4 ,amen4 99
 99 99 ,and after this manner      shall
 ye baptize in my name1 for behold1     
verily ,i say unto you2      that the   
,father1 and the ,son1 and the ,holy    
,ghost are one2 and ,i am      in the   
,father1 and the ,father in me1 and the 
,father and ,i are one4      99 99 99 99
 ,and this is my doctrine1 and it is the

 doctrine which the      ,father hath   
given unto me2 and ,i bear record of the
 ,father1 and the      ,father beareth  
record of me1 and the ,holy ,ghost      
beareth record of      the ,father and  
me4 99 99 99 99 ,this is my doctrine1   
and ,i bear record      of it from the  
,father2 and whoso believeth in me1     
believeth in the      ,father also1 and 
unto him will the ,father bear record of
 me2 for he      will visit him with    
fire1 and with the ,holy ,ghost4,a      
,footnote ,a3 ,,iii ,nephi1 #aa3bd-bg2  
#cb1 #ce4    ,also the ,prophet ,mormon1
 speaking of the work of ,christ1 says3 
,and he hath brought to pass the        
redemption of the world1 whereby      he
 that is found guiltless before him at  
the judgment day1 hath it      given    
unto him to dwell in the presence of    
,god in his kingdom1 to      sing       
ceaseless praises with the choirs above1
 unto the ,father and      unto the     
,son1 and unto the ,holy ,ghost1 which  
are one ,god4,a    ,footnote ,a3        

,mormon1 #g3g4    ,seeing1 then1 that   
reference is so frequently made to the  
members of  the ,godhead as separate and
 distinct persons1 it is clear that the 
,book of ,mormon is in harmony with the 
views contended for in the body  of this
 work1 as to the plurality of ,gods1 and
 the doctrine receives  increased       
emphasis from other passages of the     
work4 ,the ,prophet ,alma1  for         
instance1 says3          ,he ,god gave  
commandments unto men1 they having first
 transgressed      the first            
commandments as to things which were    
temporal1 and      becoming as ,gods1   
knowing good from evil1 etc4,a          
,footnote ,a3 ,alma1 #ab3ca4    ,then   
again1 the ,savior when instructing the 
,nephite apostles1 said to  them3       
,ye shall be judges of this people1     
according to the judgment which      ,i 
shall give unto you1 which shall be     
just2 therefore1 what manner      of men
 ought ye to be8 ,verily ,i say unto    
you1 even as ,i am4 99 99 99      99    

,and ye shall sit down in the ,kingdom  
of my ,father2 yea1 your joy      shall 
be full1 even as the ,father hath given 
me fullness of joy2      and ye shall be
 even as lam1 and ,i am even as the     
,father2 and the      ,father and ,i are
 one4,a    ,footnote ,a3 ,,iii ,nephi1  
#bg3bg2 #bh3aj4    ,if the disciples    
became as ,christ1 and ,christ1 we are  
assured1 is as  the ,father is1 then    
these words of ,jesus contemplate that  
these men  will become as ,god now is1  
and hence ,gods1 and hence a plurality  
of  ,gods4    ,with reference to the    
form of ,god1 the ,book of ,mormon has  
two very  important and very emphatic   
passages on the subject4 ,the first     
,nephi1  in a great vision given to him 
of the future1 was attended by a spirit 
who gave him explanations1 as the       
several parts of his vision passed      
before him4 ,and now ,nephi's account3  
,and it came to pass that the ,spirit   
said unto me1 ,look6 and ,i      looked1
 and beheld a tree2 99 99 99 99 and the 

beauty thereof was      far beyond1 yea1
 exceeding all beauty1 and the whiteness
 thereof      did exceed the whiteness  
of the driven snow4 ,and it came to pass
      after ,i had seen the tree1 ,i    
said unto the ,spirit3 ,i behold thou   
hast shown unto me the tree which is    
precious above all4 ,and he      said   
unto me3 ,what desirest thou8 ,and ,i   
said unto him3 ,to know the             
interpretation thereof2 for ,i spake    
unto him as a man speaketh2      for ,i 
beheld that he was in the form of a man2
 yet1 nevertheless1 ,i      knew that it
 was the ,spirit of the ,lord2 and he   
spake unto me as a      man speaketh    
with another4,a    ,footnote ,a3 ,i     
,nephi1 #aa3h-aa4    ,the second passage
 alluded to is found in the book of     
,ether4 ,the  ,prophet ,moriancumr1 the 
brother of ,jared1 when about to depart 
with his  colony in barges across the   
great deep1 had prepared certain stones 
which he prayed the ,lord to make       
luminous1 that they might have light  in

 the barges while on their journey4 ,he 
had approached the ,lord with  great    
faith1 and expressed full confidence in 
the power of ,god to do  the thing for  
which he prayed2 and now the ,book of   
,mormon statement of  the matter3       
,and it came to pass that when the      
brother of ,jared had said these        
words1 behold the ,lord stretched forth 
his hand and touched the      stones1   
one by one with his finger2 and the vail
 was taken from      off the eyes of the
 brother of ,jared1 and he saw the      
finger of      the ,lord2 and it was as 
the finger of a man1 like unto flesh and
      blood2 and the brother of ,jared  
fell down before the ,lord1 for he      
was struck with fear4 99 99 99 99 ,and  
the ,lord said unto him1 arise1      why
 hast thou fallen8 ,and he said unto the
 ,lord1 ,i saw the finger      of the   
,lord1 and ,i feared lest he should     
smite me2 for ,i knew not      that the 
,lord had flesh and blood4 ,and the     
,lord said unto him1      ,because of   

thy faith thou hast seen that ,i shall  
take upon me flesh      and blood2 and  
never has man come before me with such  
exceeding      faith as thou hast2 for  
were it not so1 you could not have seen 
my finger4 99 99 99 99 ,and when he had 
said these words1 behold1 the      ,lord
 shewed himself unto1 him1 and said1    
,because thou knowest these      things1
 you are redeemed from the fall2        
therefore you are brought      back into
 my presence2 therefore ,i shew myself  
unto you4 ,behold1 ,i      am he who was
 prepared from the foundation of the    
world to redeem      my people4 ,behold1
 ,i am ,christ4 ,i am the ,father and   
the ,son4,a      ,in me shall all       
mankind have light1 and that eternally1 
even they      who shall believe on my  
name2 and they shall become my sons and 
my      daughters4 ,and never have ,i   
shewed myself unto1 man whom ,i have    
created1 for never has man believed in  
me as thou hast4 ,seest thou      that  
thou art created after mine own image8  

,yea1 even all men were      created in 
the beginning1 after mine own image4    
,behold1 this body1      which you now  
behold1 is the body of my spirit2 and   
man have ,i      created after the body 
of my spirit2 and even as ,i appear unto
 thee      to be in the spirit1 will ,i 
appear unto my people in the flesh4,b   
,footnote ,a3 ,this expression made     
several times in the ,book of ,mormon1  
should not confuse the reader4 ,jesus is
 spoken of in this passage as  both     
,father and ,son for the reason that he 
received of the fullness of  the        
,father2 that is1 a fullness of his     
glory1 his power1 and dominion1  hence  
,jesus represented ,god in his          
completeness--in him dwelleth all  the  
fullness of the ,godhead bodily 7,col4  
#b3i72 hence ,deity complete1  hence    
both ,father and ,son4 ,in another sense
 also is ,jesus the very  eternal       
,father of heaven and earth3 he is the  
immediate creator of  them3 and to the  
extent that a creator may be regarded as

 a father1  ,jesus may be regarded as   
the very eternal ,father of heaven and  
earth4  ,he is called the ,son because  
he tabernacled in the flesh1 and1 in his
  earthly career1 received not a        
fullness of the ,godhead at first4 ,see 
,doctrine and ,covenants1 ,sec4 #ic4    
,also ,mosiah #ae3a-d1 and the remarks  
of  ,president ,joseph ,f4 ,smith in    
this chapter4    ,footnote ,b3 ,ether   
#c3f-af4    ,from this it will be seen  
that the ,book of ,mormon is in harmony 
with  the ,bible's plain                
anthropomorphism2 as also the one is in 
harmony with  the other in affirming the
 necessary plurality of ,gods4    ,,the 
,,doctrines ,,of ,,the ,,godhead ,,and  
,,man ,,according ,,to ,,the ,,book ,,of
  ,,abraham4    ,the book of ,abraham   
came into the hands of the ,prophet     
,joseph ,smith  in the form of ,egyptian
 papyrus1 in the summer of #ahce4 ,the  
following  winter in his history the    
,prophet frequently speaks of working   
upon the  translation of this ancient   

record4 ,the translation was not        
completed  and published1 however1 until
 ,march1 #ahdb1 at ,nauvoo1 when it     
appeared  in the ,times and ,seasons1   
numbers #i and #aj1 ,vol4 ,,iii4 ,in his
 writings  and teachings the ,prophet   
frequently refers to this ancient record
  with every mark of approval4 ,in the  
first publication of the work the       
introductory heading declared it to be  
the ,book of ,abraham1 written  by his  
own hand upon papyrus4 ,it will be      
understood1 then1 that its  doctrines   
are those of the great                  
prophet-patriarch1 ,abraham4 ,the book  
gives an account of the call of ,abraham
 from ,ur of the ,chaldees and his      
sojourn and adventures in ,egypt4 ,the  
extracts from it here given deal  with  
the revelations of ,god to the patriarch
 concerning the planetary  system1      
pre-existence and nature of man1 and the
 creation of the earth  by the          
,gods--for ,abraham throughout his      
account of creation uses the  plural1   

the ,gods said let there be light2 the  
,gods said let us make  man in our      
image1 etc41 etc41 hence it is clear    
that the doctrine of  the plurality of  
,gods was plainly taught through this   
sacred scripture  in the days of ,joseph
 ,smith1 for he translated it1 and it   
was published  by him in the ,times and 
,seasons while he was the editor of that
  journal4 ,and now a few extracts from 
the book itself3          ,and ,i1      
,abraham1 had the ,urim and ,thummim1   
which the ,lord my ,god      had given  
unto me1 in ,ur of the ,chaldees2 and ,i
 saw the stars1      that they were very
 great1 and that one of them was nearest
 unto      the throne of ,god2 and there
 were many great ones which were near   
unto it2 and the ,lord said unto me3    
,these are the governing ones2      and 
the name of the great one is ,kolob1    
because it is near unto      me1 for ,i 
am the ,lord thy ,god3 and ,i have set  
this one to govern      all those which 
belong to the same order as that upon   

which thou      standest4 ,and the ,lord
 said unto me1 by the ,urim and         
,thummim1 that      ,kolob was after the
 manner of the ,lord1 according to its  
times      and seasons in the           
revolutions thereof2 that one revolution
 was      a day unto the ,lord1 after   
his manner of reckoning1 it being one   
thousand years according to the time    
appointed unto that whereon      thou   
standest4 ,this is the reckoning of the 
,lord's time1 according      to the     
reckoning of ,kolob4 99 99 99 99        
,and the ,lord said unto me3 ,now1      
,abraham1 these two facts exist1        
behold thine eyes see it2 it is given   
unto thee to know the times      of     
reckoning1 and the set time1 yea1 the   
set time of the earth upon      which   
thou standest1 and the set time of the  
greater light which      is set to rule 
the day1 and the set time of the lesser 
light which      is set to rule the     
night4 ,now the set time of the lesser  
light is      a longer time as to its   

reckoning than the reckoning of the time
      of the earth upon which thou      
standest4 ,and where these two facts    
exist1 there shall be another fact above
 them1 that is1 there shall      be     
another planet whose reckoning of time  
shall be longer still2      and thus    
there shall be the reckoning of the time
 of one planet      above another1 until
 thou come nigh unto ,kolob1 which      
,kolob is      after the reckoning of   
the ,lord's time1 which ,kolob is set   
nigh      unto the throne of ,god1 to   
govern all those planets which belong to
      the same order as that upon which 
thou standest4 ,and it is given         
unto thee to know the set time of all   
the stars that are set to      give     
light1 until thou come near unto the    
throne of ,god4 ,thus ,i1      ,abraham1
 talked with the ,lord face to face1 as 
one man talketh with      another2 and  
he told me of the works which his hands 
had made3 and      he said unto me3 ,my 
son1 my son1 7and his hand was stretched

 out17      behold ,i will show you all 
these4 ,and he put his hand upon mine   
eyes1 and ,i saw those things which his 
hand had made1 which were      many2 and
 they multiplied before mine eyes1 and  
,i could not see the      end thereof4  
99 99 99 99        ,and it was in the   
night time when the ,lord spake these   
words unto      me3 ,i will multiply    
thee1 and thy seed after thee1 like unto
 these2      and if thou canst count the
 number of sands1 so shall be the number
      of thy seeds4 ,and the ,lord said 
unto me3 ,abraham1 ,i show these        
things unto thee before ye go into      
,egypt1 that ye may declare      all    
these words4 ,if two things exist1 and  
there be one above the      other1 there
 shall be greater things above them2    
therefore ,kolob      is the greatest of
 all the ,kokaubeam 7stars7 that thou   
hast seen1      because it is nearest   
unto me4 ,now1 if there be two things1  
one      above the other1 and the moon  
be above the earth1 then it may be      

that a planet or star may exist above   
it2 99 99 99 as1 also1 if there      be 
two spirits1 and one shall be more      
intelligent than the other1      yet    
these two spirits1 notwithstanding one  
is more intelligent than      the other1
 have no beginning2 they existed before1
 they shall have      no end1 they shall
 exist after1 for they are gnolaum1 or  
eternal4      ,and the ,lord said unto  
me3 ,these two facts do exist1 that     
there are      two spirits1 one being   
more intelligent than the other2 there  
shall      be another more intelligent  
than they2 ,i am the ,lord thy ,god1 ,i 
am      more intelligent than them all4 
99 99 99 99        ,i dwell in the midst
 of them all2 ,i now1 therefore1 have   
come down      unto thee to deliver unto
 thee the works which my hands have     
made1      wherein my wisdom excelleth  
them all1 for ,i rule in the heavens    
above1 and in the earth beneath1 in all 
wisdom and prudence1 over      all the  
intelligences thine eyes have seen from 

the beginning2 ,i      came down in the 
beginning in the midst of all the       
intelligences      thou hast seen4      
,now the ,lord had shown unto me1       
,abraham1 the intelligences that        
were organized before the world was2 and
 among all these there were      many of
 the noble and great ones2 and ,god saw 
these souls that they      were good1   
and he stood in the midst of them1 and  
he said3 ,these ,i      will make my    
rulers2 for he stood among those that   
were spirits1      and he saw that they 
were good2 and he said unto me3         
,abraham1 thou      art one of them2    
thou wast chosen before thou wast born4 
,and there      stood one among them    
that was like unto ,god1 and he said    
unto those      who were with him3 ,we  
will go down1 for there is space there1 
and we will take of these materials1 and
 we will make an earth      whereupon   
these may dwell2 and we will prove them 
herewith1 to see      if they will do   
all things whatsoever the ,lord their   

,god shall      command them2 and they  
who keep their first estate shall be    
added      upon2 and they who keep not  
their first estate shall not have glory 
in the same kingdom with those who keep 
their first estate2 and      they who   
keep their second estate shall have     
glory added upon their      heads for   
ever and ever4 ,and the ,lord said3     
,whom shall ,i send8 ,and      one      
answered like unto the ,son of ,man3    
,here am ,i1 send me4 ,and      another 
answered and said3 ,here am ,i1 send me4
 ,and the ,lord said3      ,i will send 
the first4 ,and the second was angry1   
and kept not his      first estate2 and1
 at that day1 many followed after him4  
,and then      the ,lord said3 ,let us  
go down4 ,and they went down at the     
beginning1      and they1 that is1 the  
,gods1 organized and formed the heavens 
and the earth4 ,and the earth1 after it 
was formed1 was empty and      desolate1
 because they had not formed anything   
but the earth2 and      darkness reigned

 upon the face of the deep1 and the     
,spirit of the      ,gods was brooding  
upon the face of the waters4 ,and they  
7the ,gods7      said3 ,let there be    
light2 and there was light4 ,and they   
7the ,gods7      comprehended the light1
 for it was bright2 and they divided the
      light1 or caused it to be divided1
 from the darkness4 ,and the ,gods      
called the light ,day1 and the darkness 
they called ,night1 ,and it      came to
 pass that from the evening until       
morning they called night2      and from
 the morning until the evening they     
called day2 and this      was the first1
 or the beginning1 of that which they   
called day and      night4 ,and the     
,gods also said3 ,let there be an       
expanse in the midst      of the waters1
 and it shall divide the waters from the
 waters4      ,and the ,gods ordained   
the expanse1 so that it divided the     
waters      which were under the expanse
 from the waters which were above the   
expanse2 and it was so1 even as they    

ordained4 7,pearl of ,great      ,price1
 pp4 #fj-fg47    ,and thus the account  
of creation proceeds throughout the     
seven periods  thereof1 and it is always
 the ,gods did this or that until the   
whole  work of creation was prepared for
 man4    ,,the ,,godhead ,,according    
,,to ,,the ,,doctrine ,,and ,,covenants4
    ,the book of ,doctrine and          
,covenants in the main is a collection  
of  revelations given through the       
,prophet ,joseph ,smith4 ,it is not a   
formal treatise upon theology4 ,this    
collection of revelations assumes  the  
existence of ,god1 and only incidentally
 treats of ,his being and  attributes4  
,and since the revelations pertain to   
our earth1 and its  heavens1 and our    
,god1 the singular number is used in    
speaking of ,god2  and yet in these     
revelations the persons of the ,godhead 
are spoken of  as being distinct from   
one another in the sense of being       
separate and  distinct individuals1 as  
the following passages illustrate3      

,there is a ,god in heaven1 who is      
infinite and eternal1 from              
everlasting to everlasting1 the same    
unchangeable ,god1 the framer      of   
heaven and earth1 and all things which  
are in them2 and that      he created   
man1 male and female1 after his own     
image and his own      likeness1 created
 he them and gave unto them commandments
 that they      should love and serve   
him1 the only living and true ,god1 and 
that      he should be the only being   
whom they should worship4 ,but by the   
transgression of these holy laws1 man   
became sensual and devilish1      and   
became fallen man4 ,wherefore the       
,almighty ,god gave his ,only           
,begotten ,son1 as it is written in     
those scriptures which have      been   
given of him4 ,he suffered temptations  
but gave no heed unto      them2 he was 
crucified1 died1 and rose again the     
third day2 and      ascended into       
heaven1 to sit down on the right hand of
 the ,father1      to reign with        

almighty power according to the will of 
the ,father1      that as many as would 
believe and be baptized in his holy     
name1 and      endure in faith to the   
end1 should be saved2 not only those who
      believed after he came in the     
meridian of time1 in the flesh1 but     
all those from the beginning1 even as   
many as were before he came1      who   
believed in the words of the holy       
prophets1 who spake as they      were   
inspired by the gift of the ,holy       
,ghost1 who truly testified of      him 
in all things1 should have eternal life1
 as well as those who      should come  
after1 who should believe in the gifts  
and callings of      ,god by the ,holy  
,ghost1 which beareth record of the     
,father1 and of      the ,son2 which    
,father1 ,son1 and ,holy ,ghost are one 
,god1 infinite      and eternal1 without
 end4 ,amen4,a    ,footnote ,a3 ,doc4   
and ,cov4 ,sec4 #bj3ag-bh4    ,so also  
in section ninety-three the distinction 
between ,father and ,son  and ,holy     

,spirit is clearly made2 and man        
declared to be of the same  race with   
,god4 ,indeed one may say that the      
supposed gulf of separation  is swept   
away2 that on the one hand the divinity 
of man is proclaimed1  and on the other1
 the humanity of ,god4 ,that is1 there  
is identity of  race between ,gods and  
men2 though man is now in a fallen      
state1 working  upward towards ,god1    
through the plan of redemption in       
,christ ,jesus3          ,every soul who
 forsaketh his sins and cometh unto me1 
and calleth      on my name1 and obeyeth
 my voice1 and keepeth my commandments1 
shall see my face and know that ,i am1  
and that ,i am the true light      that 
lighteth every man that cometh into the 
world2 and that ,i am      in the       
,father1 and the ,father in me1 and the 
,father and ,i are one3      the ,father
 because he gave me of his fullness1 and
 the ,son because      ,i was in the    
world and made flesh my tabernacle1 and 
dwelt among      the sons of men4 ,i was

 in the world and received of my        
,father1      and the works of him were 
plainly manifest2 and ,john saw and bore
      record of the fullness of my      
glory1 and the fullness of ,john's      
record is hereafter to be revealed3 and 
he bore record1 saying1 ,i      saw his 
glory that he was in the beginning      
before the world was2      therefore in 
the beginning the ,word was1 for he was 
the ,word1 even      the messenger of   
salvation the light and the ,redeemer of
 the world2      the ,spirit of truth1  
who came into the world1 because the    
world was      made by him1 and in him  
was the life of men and the light of    
men4      ,the worlds were made by him2 
men were made by him3 all things were   
made by him1 and through him1 and of    
him4 ,and ,i1 ,john1 bear record        
that ,i beheld his glory1 as the glory  
of the ,only ,begotten of the           
,father1 full of grace and truth1 even  
the ,spirit of truth1 which      came   
and dwelt in the flesh1 and dwelt among 

us4 ,and ,i1 ,john1 saw      that he    
received not of the fullness at the     
first1 but received      grace for      
grace3 and he received not of the       
fullness at first1      but continued   
from grace to grace1 until he received a
 fullness2      and thus he was called  
the ,son of ,god1 because he received   
not of      the fullness at the first4  
,and ,i1 ,john1 bear record1 and lo1 the
      heavens were opened1 and the ,holy
 ,ghost descended upon him in the       
form of a dove1 and sat upon him1 and   
there came a voice out of      heaven   
saying1 ,this is my beloved ,son4 ,and  
,i1 ,john1 bear record      that he     
received a fullness of the glory of the 
,father2 and he      received all power1
 both in heaven and on earth1 and the   
glory of      the ,father was with him1 
for he dwelt in him4 99 99 99 ,and ,i   
give unto      you these sayings that ye
 may understand and know how to worship1
      and know what you worship1 that   
you may come unto the ,father in      my

 name1 and in due time receive of his   
fullness4 99 99 99 ,and now1      verily
 ,i say unto you1 ,i was in the         
beginning with the ,father1 and      am 
the first-born4 99 99 99 ,ye were also  
in the beginning with the      ,father2 
that which is ,spirit1 even the ,spirit 
of truth4 99 99 99 ,man      was also in
 the beginning with ,god4 ,intelligence1
 or the light of      truth1 was not    
created or made1 neither indeed can be4 
,all truth is      independent in that  
sphere in which ,god has placed it1 to  
act for      itself1 as all intelligence
 also1 otherwise there is no existence4 
,behold1 here1 is the agency of man1 and
 here is the condemnation      of man1  
because that which was from the         
beginning is plainly      manifest unto 
them1 and they receive not the light4   
,and every      man whose spirit        
receiveth not the light is under        
condemnation1      for man is spirit4   
,the elements are eternal1 and spirit   
and      element1 inseparably connected1

 receive a fullness of joy2 and         
when separated1 man cannot receive a    
fullness of joy4 ,the elements      are 
the tabernacle of ,god2 yea man is the  
tabernacle of ,god1 even      temples2  
and whatsoever temple is defiled1 ,god  
shall destroy that      temple4,a       
,footnote ,a3 ,doc4 and ,cov4 ,sec4     
#ic3a-ce4    ,again3          ,the      
,father has a body of flesh and bones as
 tangible as man's2 the      ,son also3 
but the ,holy ,ghost has not a body of  
flesh and bones1 but      is a personage
 of ,spirit4 ,were it not so1 the ,holy 
,ghost could not      dwell in us4,a    
,footnote ,a3 ,ibid ,sec4 #acj3bb4      
,since then there is in these           
revelations1 a recognition of the       
distinction between the persons of the  
,godhead1 it is clear that the  doctrine
 of a plurality of ,gods is recognized4 
,it is also incidentally  recognized in 
other passages of the ,doctrine and     
,covenants4 ,in section  seventy-six1   
where a description is given of the     

blessedness of those  who believe and   
obey the gospel1 it is said3            
,they are they who are the church of the
 first born4 ,they are they      into   
whose hands the ,father has given all   
things4 ,they are they      who are     
,priests and ,kings1 who have received  
of his fullness1 and      of his glory1 
and are ,priests of the ,most ,high1    
after the order of      ,melchizedek1   
which was after the order of ,enoch1    
which was after      the order of the   
,only ,begotten ,son2 wherefore1 as it  
is written1      they are ,gods1 even   
the sons of ,god--wherefore all things  
are      theirs2 whether life or death1 
or things present1 or things to         
come1 all are theirs and they are       
,christ's and ,christ is ,god's4,a      
,footnote ,a3 ,doc4 and ,cov4 ,sec4     
#gf3ed-ei4    ,the revelation in which  
the above passage appears was first     
published  in the ,evening and ,morning 
,star1 ,july1 #ahcb4 ,again1 in a prayer
 and  prophecy written by ,joseph ,smith

 while in ,liberty prison1 ,march1      
#ahci1  in the course of describing the 
power and glory and blessedness to be   
revealed in the dispensation of the     
,fullness of ,times1 the prophet        
declares that all things shall be made  
known--          ,according to that     
which was ordained in the midst of the  
,council      of the ,eternal ,god of   
all other ,gods1 before this world      
was4,a    ,footnote ,a3 ,doc4 and ,cov4 
,sec4 #aba3cb4    ,again1 in speaking of
 those who fall short of complete       
obedience to  the fullness of the       
,gospel of ,jesus ,christ1 and          
describing their  limitations the       
,prophet says3          ,from henceforth
 they are not ,gods1 but are angels of  
,god1 forever      and ever4,a          
,footnote ,a3 ,doc4 and ,cov4 ,sec4     
#acb3ag4    ,on the other hand he       
declares that all those who obey the    
fullness of  the gospel--               
,shall pass by the angels1 and the      
,gods1 99 99 99 to their exaltation     

and glory in all things4 99 99 99 ,then 
shall they be ,gods1 because      they  
have no end2 therefore shall they be    
from everlasting to      everlasting1   
because they continue2 then shall they  
be above all1      because all things   
are subject unto them4 ,then shall they 
be      ,gods1 because they have all    
power1 and the angels are subject unto  
them4,a    ,footnote ,a3 ,doc4 and ,cov4
 ,sec4 #acb3ai1 #bj4    ,thus the       
revelations of ,god to the ,church from 
the earliest times1 and  now collected  
in the ,doctrine and ,covenants1 teach  
that men and ,gods  are identical in    
race1 and that there is a plurality of  
,gods4    ,,the ,,mormon ,,doctrine ,,of
 ,,deity ,,as ,,set ,,forth ,,in ,,the  
,,discourses ,,of ,,the  ,,prophet      
,,joseph ,,smith ,,and ,,early ,,church 
,,publications4    ,from the ,king      
,follett ,sermon1 ,april #g1 #ahdd4;,a  
,footnote ,a3 ,millenial ,star1 vol4    
xxiii1 p4 #bde et seq4          ,it is  
necessary for us to have an             

understanding of ,god himself in        
the beginning4        99 99 99 99       
,there are but a very few beings in the 
world who understand      rightly the   
character of ,god4 ,the great majority  
of mankind do not      comprehend       
anything1 either that which is past1 or 
that which is to      come1 as respects 
their relationship to ,god4        99 99
 99 99        ,if men do not comprehend 
the character of ,god1 they do not      
comprehend themselves4        99 99 99  
99        ,what sort of a being was ,god
 in the beginning8 ,open your ears and  
hear1 all ye ends of the earth4 99 99 99
 ,god himself was once as      we are   
now1 and is an exalted ,man1 and sits   
enthroned in yonder      heavens6 ,that 
is the great secret4 ,if the vail was   
rent today1 and      the great ,god who 
holds this world in its orbit2 and who  
upholds      all worlds and all things  
by his power1 was to make himself       
visible--,i say1 if you were to see him 
today1 you would see him      like a man

 in form--like yourselves1 in all the   
person1 image1      and very form as a  
man2 for ,adam was created in the very  
fashion1      image1 and likeness of    
,god1 and received instructions from1   
and      walked1 talked1 and conversed  
with him1 as one man talks and          
communes with another4        99 99 99  
99        ,it is necessary we should    
understand the character and being of   
,god1 and how he came to be so2 for ,i  
am going to tell you how ,god      came 
to be ,god4 ,we have imagined and       
supposed that ,god was ,god from        
all eternity4 ,i will refute that idea1 
and will take away the vail1      so    
that you may see4 99 99 99 ,it is the   
first principle of the gospel      to   
know for a certainty the character of   
,god1 and to know that we      may      
converse with him as one man converses  
with another1 and that      he was once 
a man like us2 yea1 that ,god himself1  
the ,father of us      all1 dwelt on an 
earth1 the same as ,jesus ,christ       

himself did4        99 99 99 99         
,the scriptures inform us that ,jesus   
said1 ,as the ,father hath power      in
 himself1 even so hath the ,son         
power--to do what8 ,why1 what the       
,father did4 ,the answer is obvious--in 
a manner to lay down his body      and  
take it up again4 ,jesus1 what are you  
going to do8 ,to lay down      my life1 
as my ,father did1 and take it up again4
 ,do you believe it8      ,if you do not
 believe it1 you do not believe the     
,bible4,a        99 99 99 99            
,footnote ,a3 ,the argument here made by
 the ,prophet is very much  strengthened
 by the following passage3 ,the ,son can
 do nothing of  himself1 but what he    
seeth the ,father do2 for what things   
soever he  the ,father doeth1 these also
 the ,son doeth likewise 7,st4 ,john    
#e3ai74          ,here1 then1 is eternal
 life3 to know the only wise and true   
,god2      and you have got to learn how
 to be ,gods yourselves1 and to be      
kings and priests to ,god1 the same as  

all ,gods have done before              
you--namely1 by going from one small    
degree to another1 and from a      small
 capacity to a great one2 from grace to 
grace1 from exaltation      to          
exaltation1 until you attain to the     
resurrection of the dead1      and are  
able to dwell in everlasting burnings1  
and to sit in glory1      as do those   
who sit enthroned in everlasting power4 
99 99 99 99        ,how consoling to the
 mourners when they are called to part  
with      a husband1 wife1 father1      
mother1 child or dear relative1 to know 
that although the earthly tabernacle is 
laid down and dissolved1      they shall
 rise again to dwell in everlasting     
burnings1 in immortal      glory1 not to
 sorrow1 suffer1 or die any more2 but   
they shall be      heirs of ,god and    
joint heirs with ,jesus ,christ4 ,what  
is it8 i4 e41      to be joint heirs    
with ,jesus ,christ4 ,to inherit the    
same power1      the same glory1 and the
 same exaltation1 until you arrive at   

the      station of a ,god and ascend   
the throne of eternal power1 the same   
as those who have gone before4 ,what did
 ,jesus do8 ,why1 ,i do the      things 
,i saw my ,father do when worlds came   
rolling into existence4      ,my ,father
 worked out his kingdom with fear and   
trembling1 and ,i      must do the same2
 and when ,i get my kingdom1 ,i shall   
present it to      my ,father1 so that  
he may obtain kingdom upon kingdom1 and 
it will      exalt him in glory4 ,he    
will then take a higher exaltation1 and 
,i      will take his place1 and thereby
 become exalted myself4 ,so that        
,jesus treads in the tracks of his      
,father1 and inherits what ,god did     
before2 and ,god is thus glorified and  
exalted in the salvation and            
exaltation of all his children4 ,it is  
plain beyond disputation1 and      you  
thus learn some of the first principles 
of the gospel1 about      which so much 
has been said4        99 99 99 99       
,when you climb up a ladder1 you must   

begin at the bottom1 and      ascend    
step by step1 until you arrive at the   
top2 and so it is      with the         
principles of the gospel--you must begin
 with the first1      and go on until   
you learn all the principles of         
exaltation4 ,but      it will be a great
 while after you have passed through the
 vail      before you will have learned 
them4 ,it is not all to be comprehended 
in this world3 it will be a great work  
to learn our salvation and              
exaltation1 even beyond the grave4      
99 99 99 99        ,i shall comment on  
the very first ,hebrew word in the      
,bible2 ,i      will make a comment on  
the very first sentence of the history  
of the creation in the ,bible4          
,berosheit3 ,i want to analyze      the 
word4 ,baith--in1 by1 through1 etc4     
,rosh--the head4                        
,sheit--grammatical termination4 ,when  
the inspired man wrote it1      he did  
not put the bath there4 ,a ,jew1 without
 any authority1 added      the word3 he 

thought it too bad to begin to talk     
about the head6      ,it read at first1 
,the head one of the ,gods brought forth
 the      ,gods4 ,that is the true      
meaning of the words4 ,baurau signifies 
to bring forth4 ,if you do not believe  
it1 you do not believe the      learned 
man of ,god4 99 99 99 ,thus the head    
,god brought forth the      ,gods in the
 grand council4 99 99 99 ,the head ,god 
called together the      ,gods1 and sat 
in grand council to bring forth the     
world4 ,the grand      ,councilors sat  
at the head in yonder heavens1 and      
contemplated the      creation of the   
worlds which were created at that time4 
99 99 99 ,in      the beginning1 the    
head of the ,gods called a council of   
the ,gods1      and they came together  
and concocted a plan to create the world
 and      people it4        99 99 99 99 
,from the ,discourse of ,june #af1      
#ahdd4;,a    ,footnote ,a3 ,mill4 ,star 
,vol4 #bd1 p4 #ajh1 et seq4    ,the     
,prophet's text was3 ,and hath made us  

kings and priests unto ,god  and his    
,father3 to him be glory and dominion   
forever and ever1 ,amen4  7,revelation  
of ,st4 ,john #a3f47          ,it is    
altogether correct in the translation4  
,now1 you know that of      late some   
malicious and corrupt men have sprung up
 and apostatized      from the ,church  
of ,jesus ,christ of ,latter-day        
,saints1 and they      declare that the 
,prophet believes in a plurality of     
,gods2 and1 lo      and behold6 we have 
discovered a very great secret1 they    
cry--,the      ,prophet says there are  
many ,gods1 and this proves that he has 
fallen4        99 99 99 99        ,i    
will preach on the plurality of ,gods4  
,i have selected this text      for the 
express purpose4 ,i wish to declare ,i  
have always1 and in      all            
congregations when ,i have preached on  
the subject of the ,deity1      it has  
been the plurality of ,gods4 ,it has    
been preached by the      ,elders       
fifteen years4 ,i have always declared  

,god to be a distinct      personage1   
,jesus ,christ a separate and distinct  
personage from ,god      the ,father1   
and that the ,holy ,ghost was a distinct
 personage and a      spirit2 and these 
three constitute three distinct         
personages and      three ,gods4 ,if    
this is in accordance with the ,new     
,testament1 lo and      behold6 we have 
three ,gods anyhow1 and they are plural2
 and who can      contradict it8 ,the   
text says--,and hath made us kings and  
priests      unto ,god and his ,father4 
,the ,apostles have discovered that     
there      were ,gods above1 for ,paul  
says ,god was the ,father of our ,lord  
,jesus ,christ4 ,my object was to preach
 the ,scriptures1 and preach      the   
doctrine they contain1 there being a    
,god above the ,father of      our ,lord
 ,jesus ,christ ,i am bold to declare4  
,i have taught all the      strong      
doctrines publicly1 and always teach    
stronger doctrines in      public than  
in private4 ,john was one of the men1   

and the ,apostles      declare they were
 made kings and priests unto ,god the   
,father of our      ,lord ,jesus        
,christ4 ,it reads just so in the       
,revelations4 ,hence1 the      doctrine 
of a plurality of ,gods is as prominent 
in the ,bible as any      other         
doctrine4 ,it is all over the face of   
the ,bible4 ,it stands      beyond the  
power of controversy4 ,a wayfaring man1 
though a fool1      need not err        
therein4        99 99 99 99        ,paul
 says there are ,gods many1 and ,lords  
many1 99 99 but to us there      is but 
one ,god--that is1 pertaining to us2 and
 he is in all and      through all4 ,but
 if ,joseph ,smith says there are ,gods 
many1 and      ,lords many1 they        
cry3--,away with him6 ,crucify him1     
crucify him6      99 99 99 ,paul1 if    
,joseph ,smith is a blasphemer1 you are4
 ,i say there      are ,gods many1 and  
,lords many1 but to us only one2 and we 
are to be      in subjection to that    
one4 99 99 99 ,some say ,i do not       

interpret the      ,scriptures the same 
as they do4 ,they say it means the      
heathen's      gods4 ,paul says there   
are ,gods many1 and ,lords many2 and    
that makes      a plurality of ,gods1 in
 spite of the whims of all men4 ,you    
know1      and ,i testify1 that ,paul   
had no allusion to the heathen gods4 ,i 
have it from ,god4 99 99 99 ,i have a   
witness of the ,holy ,ghost1 and a      
testimony that ,paul had no allusion to 
the heathen gods in the text4        ,i 
will show from the ,hebrew ,bible that  
,i am correct1 and the      first word  
shows the existence of a plurality of   
,gods4 99 99 99      ,berosheit baurau  
,eloheim ait aushamayeen vehau auraits1 
rendered      by ,king ,james'          
translators1 ,in the beginning ,god     
created the      heavens and the earth4 
,i want to analyze the word ,berosheit3 
,rosh1 the head2 ,sheit1 a grammatical  
termination4 ,the ,baith      was not   
originally put there when the inspired  
man wrote it1 but      it has been since

 added by a ,jew4 ,baurau signifies to  
bring      forth2 ,eloheim is from the  
word1 ,eloi1 ,god1 in the singular      
number2 and by adding the word heim1 it 
renders it ,gods4 ,it read              
first--,in the beginning the head of the
 ,gods brought forth the      ,gods1 or1
 as others have translated it--,the head
 of the ,gods      called the ,gods     
together4        99 99 99 99        ,the
 head ,god organized the heavens and the
 earth4 99 99 99 ,in the      beginning 
the heads of the ,gods organized the    
heavens and the      earth4 99 99 99 99 
,if we pursue the ,hebrew text further  
it reads      ,berosheit baurau ,eloheim
 ait aushamayeen vehau auraits4-,the    
head      one of the ,gods said1 ,let us
 make man in our own image4 ,i once     
asked a learned ,jew if the ,hebrew     
language compels us to render      all  
words ending in heim in the plural1 why 
not render the first1      ,eloheim1    
plural8 ,he replied1 ,that is the rule  
with few exceptions2      but in this   

case it would ruin the ,bible4 ,he      
acknowledged ,i was      right4         
99 99 99 99        ,in the very         
beginning the ,bible shows there is a   
plurality of ,gods      beyond the power
 of refutation4 99 99 99 ,the word      
,eloheim ought to      be in the plural 
all the way through--,gods4 ,the head of
 the ,gods      appointed one ,god for  
us2 and when you take a this view of the
      subject1 it sets one free to see  
all the beauty1 holiness1 and           
perfection of all the ,gods4            
,many men say there is one ,god2 the    
,father1 the ,son1 and the ,holy        
,ghost are only one ,god6 ,i say that is
 a strange ,god1 three in one1      and 
one in three6 ,it is a curious          
organization4 ,father1 ,i pray not      
for the world2 but ,i pray for them     
which thou hast given me4 99 99 99      
99 ,i want to read the text to you      
myself--,holy ,father1 keep through     
thine own name those whom thou hast     
given me1 that they may be one1      as 

we are4 ,i am agreed with the ,father   
and the ,father is agreed      with me1 
and we are agreed as one4 ,the ,greek   
shows that it should      be agreed4    
,father1 ,i pray for them which thou    
hast given me out of the world1      and
 not for these alone1 but for them also 
which shall believe      on me through  
their word1 that they may all be agreed1
 as thou1      ,father1 art agreed with 
me1 and ,i with thee1 that they also may
 be      agreed with us1 and all come to
 dwell in unity1 and in all the         
glory and everlasting burnings of the   
,gods2 and then we shall see      as we 
are seen1 and be as our ,god1 and he is 
as his ,father4        99 99 99 99      
,i want to reason a little on this      
subject4 ,i learned it by               
translating the ,egyptian papyrus which 
is now in my house4 ,i      learned a   
testimony concerning ,abraham1 and he   
reasoned concerning      the ,god of    
heaven4 ,in order to do that1 said he1  
suppose we      have two facts3 that    

supposes another fact may exist--two men
 on      the earth1 one wiser than the  
other1 would logically show that        
another who is wiser than the wisest may
 exist4 ,intelligences      exist one   
above another1 so that there is no end  
to them4 ,if      ,abraham reasoned     
thus--,if ,jesus ,christ was the ,son of
 ,god1 and ,john      discovered that   
,god1 the ,father of ,jesus ,christ1 had
 a ,father1 you      may suppose that he
 had a ,father also4 ,where was there   
ever a      son without a father8 ,and  
where was there ever a father without   
first being a son8 ,whenever did a tree 
or anything spring into      existence  
without a progenitor8 ,and everything   
comes in this way3      ,paul says that 
which is earthly is in the likeness of  
that which      is heavenly4 ,hence1 if 
,jesus had a ,father1 can we not believe
 that      he that ,father had a ,father
 also8 ,i despise the idea of being     
scared to death at such doctrine1 for   
the ,bible is full of it4 99 99      99 

,jesus said that the ,father wrought    
precisely in the same way as      his   
,father had done before him4 ,as the    
,father had done before1 he      laid   
down his life1 and took it up the same  
as his ,father had done      before him4
        99 99 99 99        ,they found  
fault with ,jesus ,christ because he    
said he was the ,son      of ,god1 and  
made himself equal with ,god4 99 99 99  
,what did ,jesus say1      ,is it not   
written in your law1 ,i said1 ,ye are   
,gods8 ,if he called      them ,gods1   
unto whom the word of ,god came1 and the
 ,scriptures      cannot be broken1 say 
ye of him whom the ,father has          
sanctified and      sent into the world1
 ,thou blasphemest1 because ,i said ,i  
am the ,son      of ,god8 ,it was       
through him that they drank of the      
spiritual rock4      99 99 99 99 ,jesus1
 if they were called ,gods unto whom the
 word of ,god      came1 why should it  
be thought blasphemy that ,i should say 
,i am the      ,son of ,god8        99  

99 99 99        ,they who obtain a      
glorious resurrection from the dead are 
exalted      far above principalities1  
powers1 thrones1 dominions1 and angels1 
and are expressly declared to be heirs  
of ,god and joint heirs      with ,jesus
 ,christ1 all having eternal power4 ,the
 ,scriptures are a      mixture of very 
strange doctrines to the ,christian     
world1 who are      blindly led by the  
blind4 ,i will refer to another         
,scripture4 ,now1      says ,god1 when  
he visited ,moses in the bush1 99 99 99 
,thou shalt be      a ,god unto the     
children of ,israel4 ,god said3 ,thou   
shalt be a ,god      unto ,aaron1 and he
 shall be thy spokesman4 ,i believe     
those ,gods      that ,god reveals as   
,gods1 to be sons of ,god1 and all can  
cry ,abba1      ,father6 ,sons of ,god  
who exalt themselves to be ,gods1 even  
from      before the foundation of the  
world1 and are the only ,gods ,i have a 
reverence for4 ,john said he was a king4
 ,and from ,jesus ,christ1 who      is  

the faithful witness1 and the first     
begotten of the dead1 and      the      
,prince of the kings of the earth4 ,unto
 him that loved us1 and      washed us  
from our sins in his own blood1 and hath
 made us kings      and priests unto    
,god and his ,father2 to him be glory   
and dominion      forever and ever4     
,amen4 ,o thou ,god who art ,king of    
kings and ,lord      of lords1 the      
sectarian world1 by their actions1      
declare--,we      cannot believe thee4  
,,use ,,of ,,the ,,word ,,elohim4,a     
,,by ,,professor ,w4 ,h4 ,,chamberlin1  
,,of ,,the ,,brigham ,,young ,,college1 
,,logan1  ,,utah4    ,footnote ,a3      
,during the progress of the discussion  
between the ,rev4  ,c4 ,van ,der ,donckt
 and myself1 as published in the        
,improvement ,era1  ,professor ,william 
,h4 ,chamberlin of the ,brigham ,young  
,college1 ,logan1  ,utah1 contributed   
the following brief though valuable     
paper on the  use of the word ,elohim in
 the ,bible1 which by his kind consent  

,i am  permitted to publish here4       
,two words1 ,el1 of which ,elim was the 
plural form1 and ,eloah1  of which      
,elohim was the plural1 were applied    
generally to ,deity by  the ,hebrew     
people4 ,all these forms are found in   
the other ,semitic  languages1 and are1 
therefore1 very ancient in origin4      
,under severest discipline the people of
 ,israel were educated in the  school of
 monotheism1 in order that ,god's nature
 might be revealed to  man1 and in order
 that unity might be introduced into the
 moral life of  man4 ,under this        
discipline1 the people of ,israel must  
have learned to  apply the plural form  
,elohim1 which their fathers had used of
 ,deity1 in  speaking of the one ,god   
whom they had been taught to serve4     
,the ,hebrew language would allow them  
to do this1 for a few nouns1 when  used 
by them in the plural1 seemed to magnify
 the original idea4 ,in  such cases the 
plural form was treated grammatically as
 singular4 ,an  example may be found in 

,job #dj3ae1 where the plural form      
behemoth is  used to intensify the image
 of the animal there being described1 as
 is  shown by context4 ,in the same     
verse1 the behemoth is referred to by   
the  singular pronoun he4    ,but the   
use of ,elohim1 in this sense1 by the   
later writers of ,israel1  is not       
necessarily opposed to the view that in 
the earliest documents  or writings     
which the ,hebrews possessed1 it was    
applied to a plurality  of ,gods4       
,the objection to this view has been    
made that1 with the plural form         
,elohim1 in ,gen4 #a1 the singular verb 
is used4 ,such a use of a  singular     
predicate with a plural subject is1     
however1 common in ,hebrew4  ,on page   
#aaa of ,harper's ,hebrew ,syntax we    
find the following rule  covering the   
case1 viz3 ,when the predicate precedes 
the subject it  may agree with the      
subject in number or it may assume the  
primary  form1 viz43 third masculine    
singular1 whatever be the number of the 

following subject4 ,so the plural form  
,elohim after a singular verb1  the     
construction found in ,gen4 i1 and      
elsewhere1 is no proof that it is       
singular in any sense4 ,similar         
constructions are found with other words
  in ,gen4 i3#ad1 where the singular of 
the verb haya1 be1 is followed by  the  
plural noun meoroth1 lights2 in ,gen4   
#da3ej1 where the singular  verb        
yullodh1 was born1 is followed by the   
plural noun sheney  banim1 two sons2 in 
,job #db3ae1 where the singular verb    
nimtsa1 was  found1 is followed by the  
plural noun nashim1 women4 ,many similar
  examples might be given to illustrate 
the rule4    ,that ,elohim was used in  
the plural sense in ,gen4 #a1 is shown  
in the  #bfth verse1 where the ,elohim  
in referring to themselves use the      
plural suffix1 nu1 our1 twice2 and they 
also use the plural form of  the verb   
naaseh1 let us make4 ,also in ,gen4     
#aa3g1 where nerdhah1  let us descend1  
and nabhlah1 let us confuse1 two verbs  

in the plural  form1 proceed from the   
mouth of ,god1 ,in ,gen #c3e4 the plural
 construct  participle1 yodhe1 knowers  
of1 modifies the noun1 ,elohim1 which   
therefore is also plural4 ,it is just   
possible that this participle is        
predicated of the subject you1 but the  
participle would then follow the  finite
 verb1 giving a very unusual            
construction for the early ,hebrew      
writers4 ,one such construction is1     
however1 found in ,gen4 #d3ag1 he       
became 7one7 building a city4    ,the   
thought of the possibility of ,god's    
having with him great  associates was   
alive even to the time of ,isaiah1 as is
 shown in ,isaiah  #f3h1 where ,jehovah 
said1 ,whom shall ,i send1 and who will 
go for us8  ,jehovah was a personal name
 applied to the ,being who guided       
,israel1  and afterwards lived on the   
earth as ,jesus ,christ4 7,,iii ,nephi1 
#ae3e1  ,doc4 and ,cov4 sec4 #aaj47     
,probably few of the ,jews were ever    
able to  distinguish ,jehovah from      

,elohim1 as it was latterly used1 i4 e41
 in  the singular sense1 and so when    
late writers wrote down the portion of  
,genesis where the name of ,jehovah     
began to be used1 they placed next to   
it1 for the same purpose for which we   
now place the marginal reading1  the    
word ,elohim4 ,so we have in ,gen4 #b3d2
 #c3bd1 and in some other  places1 the  
expression ,jehovah ,elohim1 translated 
the ,lord ,god4 ,the  words were put    
together late in ,israel's history when 
,elohim had come  to be used in the     
singular2 ,jehovah ,elohim meant        
,jehovah1 i4 e41 ,god4  ,later the      
explanatory use of the word ,elohim was 
forgotten1 and the  two words combined  
to apply to ,god4 7,see page #bai of    
,brown's ,hebrew  ,lexicon1 the most    
authoritative lexicon in ,english1 for  
the above  explanation47    ,the use of 
the singular noun ,eloah is almost      
confined to poetry4 ,it  is used in     
,psalm #ah and in ,deut4 #cb4 ,there is 
ground for saying that  the ,savior on  

the cross in crying out to his ,father1 
used the singular  form ,eloah4 ,in     
combining ,eloah with the suffix i1     
meaning my1 and  expressing the result  
in ,greek the h would be dropped1 for   
there is  no letter h in the ,greek     
alphabet4 ,a1 which was merely          
introduced to  assist the ,hebrew to    
pronounce the h1 would also be dropped4 
,the result  would give us ,eloi1 the   
form given in the basic gospel1 in ,mark
  #ae3cd4 7,see also ,judges #e3e1 of   
the ,septuagint74    ,in the year #ahcj1
 we find ,joseph ,smith1 in the face of 
the tradition  of the whole world1      
daring to render the word ,elohim in    
,gen i1 et  seq41 in the plural4 ,it is 
one great evidence of the divinity of   
the  ,church of ,jesus ,christ restored 
in these last days that its prophet     
said many things1 in the day in which he
 lived1 that a progressive  people are  
beginning to appreciate as true2 and so 
we find learned  men sympathizing with  
the daring position taken above4 ,with  

reference  to ,gen4 #a3bf1 and similar  
passages1 we find as one explanation in 
the  lexicon mentioned above1 a lexicon 
based on the work of ,gesenius1 the     
great ,german ,hebrew scholar1 that ,god
 was in consultation with angels4  ,now1
 since the term angel1 a term used      
loosely by the scholars1 is  made there 
to mean and refer to superhuman beings  
sufficiently advanced  in intelligence  
to be included in a consultation with   
,god1 we have our  prophet's explanation
 exactly4 ,in conclusion ,i shall quote 
the words of  the great ,biblical       
scholar1 the ,rev4 ,a4 ,b4 ,davidson of 
,edinburgh1 in  explanation of the same3
 ,the use of 'us' by the divine speaker 
7,gen4  #a3bf1 #c3bb1 #aa3ag7 is        
strange1 but is perhaps due to his      
consciousness  of being surrounded by   
other beings of a loftier order than men
 7,is4  #e3h74 7,see ,hasting's         
,dictionary of the ,bible1 page #bje47  
,,omnipresence ,,of ,,god4,a    ,,by    
,,elder ,,william ,,henry ,,whittall4   

,footnote ,a3 ,millennial ,star ,vol4   
xxiii ,no4 #ai1 p4 #bib4    ,in         
comparing the ideas of others with our  
own upon any subject1 with  a view of   
coming to a clear understanding and just
 conclusion on the  points discussed1 it
 is both important and necessary that a 
clear  definition of terms be given and 
received4 ,most of the disputes which   
arise in all classes of society1        
religious and secular1 would be  avoided
 to a great extent1 if the disputants   
clearly understood and  attended to each
 other's terms1 and clearly defined     
their own4    ,words are frequently used
 in such different sense--sometimes     
primary1  and sometimes                 
secondary--sometimes literal1 and       
sometimes figurative1  that a           
misconception is often likely to arise1 
which might be easily  prevented1 were a
 plain definition of terms given at the 
outset4  ,opposite parties are too apt  
to place their own constructions on each
  other's expressions4    ,omnipresence 

as all will admit means presence        
everywhere4    ,now1 strictly speaking1 
matter1 in its most extensive and       
comprehensive sense1 is the only thing  
that can be said to be literally        
everywhere4 ,there are various kinds and
 degrees of matter2 but matter  as a    
whole1 and in a general sense1 is the   
only thing that we can  conceive of as  
being everywhere present1 and nowhere   
absent4    ,one reservation1 however1   
must here be made1 for the sake of      
scientific  accuracy1--namely1 that     
wherever matter exists and moves1 there 
is of  necessity a corresponding or     
proportionate extent of space wherein to
  move4    ,there is no such thing1     
however1 in all the creations of ,god1  
as what  is called empty space4    ,but 
this fact does not in the least affect  
our argument2 for the motion  of matter 
is merely the displacement of one thing 
by another--one  particle occupying the 
space which had been previously occupied
 by  another4 ,thus1 if ,i thrust my    

hand into a mass of sand1 ,i do not     
penetrate the grains of sand1 7although 
,i do penetrate the sand as a  mass17   
the hand merely going between1 or making
 its way by displacing  the grains with 
which it comes in contact4 ,no particle 
of matter  can occupy the same identical
 space as another at the same time2     
consequently1 no portion of matter can  
in an exclusive and strictly  literal   
sense be omnipresent4    ,the nearest   
approach to a literal omnipresence1 that
 we can conceive  of1 is that of the    
particles of one kind and degree of     
matter  commingling with those of       
another4    ,the following may serve as 
a simple illustration3 ,in a homely cup 
of  tea1 we find the particles of the   
tea itself intimately mingling with     
those of the water2 those of the sugar  
mingling with those of the other  two   
elements2 and then1 again1 there are the
 particles of caloric or  heat          
everywhere present throughout the whole4
 ,yet no one particle  of either water1 

7itself a compound of gases71 or tea1 or
 sugar1 or  cream1 can occupy the same  
space as any other particle4 ,this      
simple  illustration1 however homely and
 commonplace1 may serve as an example1  
on a small scale1 of the nearest idea   
that can be formed of a literal         
omnipresence1 or presence everywhere4   
,the plainer the simile1 the  better for
 ease and clearness of thought4    ,we  
have now to define what we mean by the  
term ,god4    ,this word1 like many     
others1 is frequently used to represent 
different  ideas4 ,we sometimes employ  
it in reference to ,deity as a person4  
,one  of the old prophets saw ,god      
sitting on a throne4 ,of course1 then1  
according to this personal sense of the 
word1 ,god could not have been          
everywhere present2 for he was on a     
throne4 ,we often read of ,god as       
sitting down1 standing up1 walking      
about1 c4 ,now1 a person1 when  sitting 
down1 does not occupy the same space as 
when standing up4 ,he  always occupies  

the same amount of space1 but no more1  
whatever posture  he may place himself  
in1 or however much he may change his   
relative  positions by moving hither and
 thither4    ,hence it is utterly       
impossible for ,god to be personally    
omnipresent4    ,but we sometimes speak 
of ,god in reference to his attributes  
of love1  wisdom1 goodness1 influence1  
power1 authority1 c4    ,the next       
question1 then1 is1 ,can he be said to  
be omnipresent in these  respects8      
,yes1 undoubtedly so2 but not literally4
    ,as these are all abstract terms1 it
 is evident that they cannot be used  in
 a strictly literal sense4 ,love1 power1
 goodness1 wisdom1 c41 are  not things  
which occupy space4 ,we cannot measure  
knowledge by the yard1  wisdom by the   
pint1 influence by the inch1 or power by
 the gallon4 ,we  cannot speak of       
authority as occupying so many square or
 cubic feet of  space1 or describe the  
height1 depth1 length1 or width of      
intelligence  or faith4 ,these are all  

abstract terms2 and in describing the   
extent  of any attribute of ,god or man1
 we are bound to speak figuratively4 ,we
  thus speak of infinite power1 of      
boundless love1 of illimitable  wisdom1 
of unbounded influence1 of unlimited    
authority1 of  infinite goodness1 c4 ,if
 we examine such expressions closely1 we
  cannot but see that they are used in a
 relative and figurative sense1  and not
 in a strictly literal one4 ,we cannot  
find room for all these  things         
everywhere4 ,if one thing occupied all  
space literally1 we  certainly could not
 locate half a dozen everywhere6 ,the   
absurdity of  the thing only proves the 
fallacy of the idea of literal ubiquity 
in  reference to any attribute1 the     
terms1 expressive of which cannot be    
literalized4    ,but again3 ,we often   
speak of ,god in reference to his       
agents4 ,for  example1 the ,apostle     
,paul says1 ,no man taketh this honor   
unto himself1  but he that is called of 
,god1 as was ,aaron4 ,moses1 who called 

and  ordained ,aaron1 was ,god's agent4 
,all the servants of the ,lord are      
called by his agents acting in his name 
and by his authority4 ,when a  man is   
called and ordained to certain functions
 of the ,priesthood1 we  say that ,god  
called him1 and that he is a servant of 
,god4 ,thus1 in  a relative sense1 ,god 
may be and is said to be present where  
he is  personally absent1 just as her   
,majesty the ,queen may be said to be   
present throughout all her dominions by 
her official and representative  agents4
 ,she is not literally1 but virtually or
 officially1  representatively or       
vicariously present wherever her regal  
authority  is swayed4 ,it is not        
actually she who is present1 but her    
agents or  authorities1 who act in her  
name in her various principalities and  
colonies4    ,again3 ,we often use the  
term ,god in reference to his ,spirit1  
whereby he is said to be omnipresent4   
,but we also frequently use the term    
,spirit in more sense than one4         

,sometimes we speak of the ,holy ,spirit
 or ,holy ,ghost as a person4 ,the      
,father1 the ,son1 and the ,spirit are  
three distinct persons1--the first  two 
being personages of tabernacle1 and the 
last a personage of spirit4  ,in this   
sense the ,spirit can be no more        
spatially extended1 and no more         
omnipresent1 than the ,father or the    
,son4 ,if1 indeed1 either of the  three 
could be personally and substantially   
present everywhere--that  is1 filling   
all space1 it would puzzle the astutest 
intellect to  conceive where the other  
two could be located6    ,the spirit of 
,god1 then1 or the ,holy ,ghost1 as a   
personage1 cannot be  literally         
omnipresent1 although we may 7as we     
often do7 speak of him  as being present
 here and there by his influence1       
authority1 and power4    ,but we also   
frequently speak of the ,spirit of ,god 
as a divine substance  or influence1 of 
power diffused throughout the spiritual 
and physical  universe1 giving vitality1

 activity1 and force to the various     
things  around us1 according to certain 
spiritual and natural laws4    ,it is1  
indeed1 the inherent life and soul of   
all things--the inner  and eternal      
principle of life and being4 ,whether we
 speak of ,nature  or of the ,god of    
nature1 we mean the same thing1 unless1 
by way  of distinction1 we connect with 
the latter expression the idea of       
personality4 ,in the former sense1 ,god 
is everywhere4    ,president ,young1    
upon this subject1 says--,it is the     
,deity within us  that causes increase4 
99 99 99 ,he is in every person upon the
 face of  the earth4 ,the elements that 
every individual is made of and lives in
  possess the ,godhead 99 99 ,the ,deity
 within us is the great principle that  
causes us to increase and to grow in    
grace and truth4    ,it will thus be    
evident that ,god is1 by his ,spirit1 in
 this sense1  omnipresent4 ,indeed1 we  
arrive at the conclusion that ,god      
7although  local in personality7 may be 

said1 in various ways and in different  
senses of the word1 to be everywhere    
present4 ,president ,young says--,he  is
 omnipotent1 and fills immensity by his 
agents1 by his influence1 by  his       
,spirit1 and by his ministers4 ,so that1
 go wheresoever we may1 ,god  is there1 
in some way or other4 ,if we ascend to  
the heavens above1 he  is there2 if we  
make the grave our bed1 he is there2 if 
we fly to any  part of the earth or sea1
 he is there1 and his providence will   
protect  the just4        ,,chapter     
,,vi4    ,,the ,,prophet ,,joseph       
,,smith',s ,,views ,,in ,,relation ,,to 
,,man ,,and ,,the ,,priesthood4    ,as  
in the ,mormon doctrine of ,deity       
discussed in these pages1 man is  an    
important factor1 and as his relations  
to ,god1 and the possibilities  that are
 open to him in the never-ending future 
are a part of the  discussion between   
the ,reverend ,mr4 ,van ,der ,donckt and
 myself1 the  following remarks of the  
,prophet respecting man and his         

relations  to ,god1 and the relationship
 of certain leading men to each other1  
in the several dispensations of the     
,gospel which have been given1  cannot  
fail to be an interesting and           
instructive contribution to this        
chapter4 ,the remarks under division ,i 
are taken from a discourse by  the      
,prophet delivered in ,june1 #ahci1 in  
answer to some inquiries  concerning    
,priesthood4 ,the ,prophet's remarks    
under division ,i appear  in the        
,millennial ,star1 vol4 xvii1 pages     
#caj1 #caa4 ,those in division  ,,ii are
 from an article on ,priesthood prepared
 by the ,prophet1 and read  by ,robert  
,b4 ,thompson at the general conference 
of the ,church held at  ,nauvoo1        
,october #e1 #ahdj1 and are to be found 
in the ,millennial ,star1  vol xviii1   
pages #afd1 #afe3    ,i4    ,the        
,priesthood was first given to ,adam2 he
 obtained the ,first  ,presidency1 and  
held the keys of it from generation to  
generation4  ,he obtained it in the     

creation1 before the worlds were formed1
 as in  ,genesis #a3bj1 #bf1 #bh4 ,he   
had dominion given him over every living
  creature4 ,he is ,michael1 the        
,archangel1 spoken of in the            
,scriptures4  ,then to ,noah1 who is    
,gabriel2 he stands next in authority to
 ,adam in  the ,priesthood2 he was      
called of ,god to this office1 and was  
the ,father  of all living in his day1  
and to him was given the dominion4      
,these men  held keys first on earth1   
and then in heaven4    ,the ,priesthood 
is an everlasting principle1 and existed
 with ,god from  eternity1 and will to  
eternity1 without beginning of days or  
end of  years4 ,the keys have to be     
brought from heaven whenever the ,gospel
 is  sent4 ,when they are revealed from 
heaven it is by ,adam's authority4      
,daniel #g speaks of the ,ancient of    
,days2 he means the oldest man1 our     
,father ,adam1 ,michael2 he will call   
his children together and hold a        
council with them to prepare them for   

the coming of the ,son of ,man4 ,he     
7,adam7 is the father of the human      
family and presides over the spirits  of
 all men1 and all that have had the keys
 must stand before him in  this grand   
council4 ,this may take place before    
some of us leave this  stage of action4 
,the ,son of ,man stands before him1 and
 there is given  ,him glory and         
dominion4 ,adam delivers up his         
stewardship to ,christ1  that which was 
delivered to him as holding the keys of 
the universe1  but retains his standing 
as head of the human family4    ,the    
spirit of man is not a created being2 it
 existed from eternity1  and will exist 
to eternity4 ,anything created cannot be
 eternal2 and  earth1 water1 etc41 had  
their existence in an elementary state1 
from  eternity4 ,our ,savior speaks of  
children and says1 their angels always  
stand before my ,father4 ,the ,father   
called all spirits before him at  the   
creation of man1 and organized them4 ,he
 7,adam7 is the head1 and  was told to  

multiply4 ,the keys were first given to 
him1 and by him to  others4 ,he will    
have to give an account of his          
stewardship and they to  him4    ,the   
,priesthood is everlasting4 ,the        
,savior1 ,moses1 and ,elias1 gave the   
keys to ,peter1 ,james1 and ,john1 on   
the mount1 when ,he was transfigured    
before them4 ,the ,priesthood is        
everlasting--without beginning of days  
or end of years2 without father1 mother1
 etc4 ,if there is no change of         
ordinance1 there is no change of        
,priesthood4 ,wherever the ordinances of
  the ,gospel are administered1 there is
 the ,priesthood4    ,how have we come  
at the ,priesthood in the last days8 ,it
 came down1 in  regular succession4     
,peter1 ,james1 and ,john had it given  
to them1  and they gave it to others4   
,christ is the great ,high ,priest3     
,adam  next4 ,paul speaks of the ,church
 coming to an innumerable company of    
angels--to ,god1 the ,judge of all--the 
spirits of just men made perfect2  to   

,jesus1 the ,mediator of the new        
covenant1 etc4 7,heb4 #c3bc74    ,i saw 
,adam in the valley of                  
,adam-ondi-,ahman4 ,he called together  
his  children and blessed them with a   
patriarchal blessing4 ,the ,lord        
appeared in their midst1 and he 7,adam7 
blessed them all1 and foretold  what    
should befall them to the latest        
generation4 7,see ,doc4 and ,cov41  sec4
 cvii3 #ec1 #ef47    ,this is why       
,abraham blessed his posterity2 he      
wanted to bring them into  the presence 
of ,god4 ,they looked for a city1 etc4  
,moses sought to bring  the children of 
,israel into the presence of ,god1      
through the power of  the ,priesthood1  
but he could not4 ,in the first ages of 
the world they  tried to establish the  
same thing2 and there were ,eliases     
raised up  who tried to restore these   
very glories1 but did not obtain them1  
but  they prophesied of a day when this 
glory would be revealed4 ,paul spoke  of
 the ,dispensation of the ,fullness of  

,times1 when ,god would gather  together
 all things in one1 etc42 and those men 
to whom these keys have  been given1    
will have to be there1 and they without 
us cannot be made  perfect4    ,these   
men are in heaven1 but their children   
are on earth4 ,their  bowels yearn over 
us4 ,god sends down men for this reason 
7,matt4  #ac3da74 ,and the ,son of ,man 
shall send forth his angels1 etc4 ,all  
these  authoritative characters will    
come down and join hand in hand in      
bringing about this work4    ,,ii4      
,in order to investigate the subject of 
the ,priesthood1 so important to  this  
as well as every succeeding generation1 
,i shall proceed to trace  the subject1 
as far as ,i possibly can1 from the ,old
 and ,new ,testaments4    ,there are two
 ,priesthoods spoken of in the          
,scripture1 viz41 the  ,melchizedek and 
the ,aaronic or ,levitical4 ,although   
there are two  ,priesthoods1 yet the    
,melchisedek ,priesthood comprehends the
 ,aaronic  or ,levitical ,priesthood1   

and is the grand head1 and holds the    
highest  authority which pertains to the
 ,priesthood1 and the keys of the       
,kingdom  of ,god in all ages of the    
world to the latest posterity on the    
earth1  and is the channel through which
 all knowledge1 doctrine1 the plan of   
salvation1 and every important matter is
 revealed from heaven4    ,its          
institution was prior to the foundations
 of this earth1 or the  morning stars   
sang together1 or the sons of ,god      
shouted for joy1 and  is the highest and
 holiest ,priesthood1 and is after the  
order of the  ,son of ,god1 and all     
other ,priesthoods are only parts1      
ramifications1  powers1 and blessings   
belonging to the same1 and are held1    
controlled1  and directed by it4 ,it is 
the channel through which the ,almighty 
commenced revealing his glory at the    
beginning of the creation of this       
earth1 and through which he has         
continued to reveal himself to the      
children of men to the present time1 and

 through which he will make  known his  
purposes to the end of time4            
,commencing with ,adam1 who was the     
first man1 who is spoken of in  ,daniel 
as being the ,ancient of ,days1 or1 in  
other words1 the first  and oldest of   
all1 the great grand progenitor1 of whom
 it is said  in another place he is     
,michael1 because he was the first and  
father  of all1 not only by progeny1 but
 the first to hold the spiritual        
blessings1 to whom was made known the   
plan of ordinances for the  salvation of
 his posterity unto the end1 and to whom
 ,christ was first  revealed1 and       
through whom ,christ has been revealed  
from heaven1 and  will continue to be   
revealed from henceforth4 ,adam holds   
the keys of  the ,dispensation of the   
,fullness of ,times1 i4 e4 the          
dispensation  of all the times1 have    
been and will be revealed through him   
from  the beginning to ,christ1 and from
 ,christ to the end of all the          
dispensations that are to be revealed3  

,ephesians1 #ast chap41 #ith and  #ajth 
verses--,having made known unto us the  
mystery of his will1  according to his  
good pleasure which he hath purposed in 
himself3 that  in the dispensation of   
the fullness of times he might gather   
together  in one all things in ,christ1 
both which are in heaven and which are  
on  earth1 even in him4    ,now the     
purpose in himself in the winding-up    
scene of the last  dispensation is that 
all things pertaining to that           
dispensation should  be conducted       
precisely in accordance with the        
preceding dispensations4    ,and again3 
,god purposed in himself1 that there    
should not be eternal  fullness until   
every dispensation should be fulfilled  
and gathered  together in one1 and that 
all things whatsoever that should be    
gathered together in one in those       
dispensations unto the same fullness    
and eternal glory1 should be in ,christ 
,jesus2 therefore he set the  ordinances
 to be the same for ever1 and set ,adam 

to watch over them1  to reveal them from
 heaven to man1 or to send angels to    
reveal them3  ,hebrews #a3ad--;,are they
 not all ministering spirits1 sent forth
 to  minister to those who shall be     
heirs of salvation8    ,these angels are
 under the direction of ,michael or     
,adam1 who acts under  the direction of 
the ,lord4 ,from the above quotation we 
learn that ,paul  perfectly understood  
the purposes of ,god in relation to his 
connection  with man1 and that glorious 
and perfect order which he established  
in  himself1 whereby he sent forth      
power1 revelations1 and glory4    ,god  
will not acknowledge that which he has  
not called1 ordained1 and  chosen4 ,in  
the beginning ,god called ,adam by his  
own voice4 ,see ,genesis  #crd chap41   
#ith and #ajth verses--,and the ,lord   
called unto ,adam1 and  said unto him1  
,where art thou8 ,and he said1 ,i heard 
thy voice in the  garden1 and ,i was    
afraid because ,i was naked1 and hid    
myself4 ,adam  received commandments and

 instruction from ,god2 this was the    
order from  the beginning4    ,that he  
received revelations1 commandments and  
ordinances at the  beginning is beyond  
the power of controversy2 else1 how did 
they  begin to offer sacrifices to ,god 
in an acceptable manner8 ,and if they   
offered sacrifices they must be         
authorized by ordination4 ,we read in   
,gen4 #dth chap41 #dth v41 that ,abel   
brought of the firstlings of the  flock 
and the fat thereof1 and the ,lord had  
respect to ,abel and to his  offering4  
,and again3 ,hebrews #aa3d--;,by faith  
,abel offered unto ,god a  more         
excellent sacrifice than ,cain1 by which
 he obtained witness that  he was       
righteous1 ,god testifying of his gifts2
 and by it he being dead1  yet speaketh4
 ,how doth he yet speak8 ,why1 he       
magnified the ,priesthood  which was    
conferred upon him1 and died a righteous
 man1 and therefore  has become an angel
 of ,god by receiving his body from the 
dead1 holding  still the keys of his    

dispensation2 and was sent down from    
heaven unto  ,paul to minister consoling
 words1 and to commit unto him a        
knowledge of  the mysteries of          
,godliness4    ,and if this was not the 
case1 ,i would ask1 how did ,paul know  
so much  about ,abel1 and why should he 
talk about his speaking after he was    
dead8 ,hence1 that he spoke after he was
 dead must be by being sent down  out of
 heaven to administer4    ,this1 then1  
is the nature of the ,priesthood2 every 
man holding the  presidency of his      
dispensation1 and one man holding the   
presidency of  them all1 even ,adam2 and
 ,adam receiving his presidency and     
authority  from the ,lord1 but cannot   
receive a fullness until ,christ shall  
present  the ,kingdom to the ,father1   
which shall be at the end of the last   
dispensation4    ,,of ,,adam ,,and ,,his
 ,,relation ,,to ,,the ,,inhabitants    
,,of ,,the ,,earth4    7,from the       
,doctrine and ,covenants47    ,in       
,march1 #ahcb1 the ,lord gave a         

revelation to the ,church commanding    
them to effect an organization for the  
betterment of their material  condition1
 that the poor might be better cared    
for1 and all the ,saints  be more equal 
in the possession of earthly things1 and
 then adds3          ,that you may come 
up to the crown prepared for you1 and be
 made      rulers over many kingdoms1   
saith the ,lord ,god1 the ,holy ,one of 
,zion1 who hath established the         
foundations of ,adam-ondi-,ahman2       
who hath appointed ,michael your prince1
 and established his feet1      and set 
him upon high1 and given unto him the   
keys of salvation      under the counsel
 and direction of the ,holy ,one1 who is
 without      beginning of days or end  
of life4 ,verily1 verily1 ,i say unto   
you1      ye are little children1 and ye
 have not as yet understood how great   
blessings the ,father hath in his own   
hands and prepared for you2      and ye 
cannot bear all things now2             
nevertheless1 be of good cheer1      for

 ,i will lead you along2 the kingdom is 
yours1 and the blessings      thereof   
are yours1 and the riches of eternity   
are yours 7,doc4 and      ,gov41 sec4   
#gh3ae-ah74    ,who the ,michael here   
spoken of is1 who is appointed our      
prince1  and unto whom the keys of      
salvation are given under the counsel   
and direction of the ,holy ,one1 is made
 very plain afterwards in a  revelation 
given ,march #bh1 #ahce1 from which ,i  
quote the following3          ,three    
years previous to the death of ,adam1 he
 called ,seth1 ,enos1      ,cainan1     
,mahalaleel1 ,jared1 ,enoch1 and        
,methuselah1 who were all high          
priests1 with the residue of his        
posterity who were righteous1      into 
the valley of ,adam-ondi-,ahman1 and    
there bestowed upon them      his last  
blessing4 ,and the ,lord appeared unto  
them1 and they rose      up and blessed 
,adam1 and called him ,michael1 the     
,prince1 the      ,archangel4 ,and the  
,lord administered comfort unto ,adam1  

and said      unto him1 ,i have set thee
 to be at the head--a multitude of      
nations      shall come of thee1 and    
thou art a prince over them for ever4   
,and      ,adam stood up in the midst of
 the congregation1 and notwithstanding  
he was bowed down with age1 being full  
of the ,holy ,ghost1 predicted          
whatsoever should befall his posterity  
unto the latest generation4      ,these 
things were all written in the ,book of 
,enoch1 and are to be      testified of 
in due time 7,doc4 and ,cov41 sec4      
#ajg3ec-eg74    ,from this it will      
appear that the ,prophet ,joseph ,smith 
understood that  ,adam would stand at   
the head of his posterity in this earth2
 that he  would be their ,prince and    
hold the keys of salvation under the    
counsel  and direction of the ,holy     
,one1 who is without beginning of days  
or end  of life4 ,doubtless it was this 
which led the ,prophet to say-after     
referring to the fact that the ,lord    
said to ,moses1 ,thou shalt be a  god   

unto the children of ,israel1 and again1
 ,thou shalt be a god unto  ,aaron1 and 
he shall be thy spokesman--it was these 
considerations1 ,i  repeat1 which led   
the ,prophet to say1 ,i believe those   
,gods that ,god  reveals as ,gods to be 
sons of ,god1 and all can cry1 ',abba1  
,father6'  sons of ,god1 who exalted    
themselves to be ,gods even before the  
foundation of the world1 and are the    
only ,gods ,i have a reverence for      
7,discourse of ,june #af1 #ahdd1        
,millennial ,star1 vol4 xxiv1 p4 #adj74 
,,the ,,living ,,god4,a    7,from the   
,times and ,seasons47    ,footnote ,a3  
,the article under this title1 is an    
editorial in the  ,times and ,seasons1  
published at ,nauvoo1 ,feb4 #ae1 #ahde1 
presumably  written by the late         
,president ,john ,taylor1 who1 at the   
time it was  written1 was both editor   
and proprietor of the ,times and        
,seasons4    ,there is no subject among 
men1 that engrosses so much time and    
attention1 and1 at the same time1 is so 

little understood1 as the  being1       
knowledge1 substance1 attributes1 and   
disposition of the living  ,god4 ,in the
 first place1 ,christians and believers 
in ,christianity1  with a few           
exceptions1 believe in one ,god2 or1    
perhaps we should say1  in their own    
language1 that the ,father1 ,son1 and   
,holy ,ghost1 are one  ,god4 ,but to be 
obedient unto the truth1 we will not    
thus transgress  upon reason1 sense and 
revelation4 ,it will then be necessary  
to treat  the subject of the ,living    
,god1 in contradiction to a dead ,god1  
or1  one that has no body1 parts or     
passions1 and1 perhaps it may be well   
enough to say at the outset1 that       
,mormonism embraces a plurality of      
,gods1 as the apostle said1 there were  
,gods many and ,lords many4 ,in  doing  
which1 we shall not deny the scripture  
that has been set apart  for this world1
 and allow one ,god1 even ,jesus        
,christ1 the very eternal  ,father of   
this earth2 and1 if ,paul tells the     

truth--by him the worlds  were made4    
,it was probably alluded to by ,moses1  
when the children of ,israel  were      
working out their salvation1 with fear  
and trembling1 in the  wilderness1 at   
the time that he spake these words3     
7,deut4 #e3bc-bf47  ,and it came to pass
 when ye heard the voice out of the     
midst of the  darkness 7for the mountain
 did burn with fire17 that ye came near 
unto  me1 even all the heads of your    
tribes1 and your elders4 ,and ye said3  
,behold1 the ,lord our ,god hath showed 
us his glory1 and greatness1 and  we    
have heard his voice out of the midst of
 the fire2 we have seen  this day that  
,god doth talk with man1 and he liveth4 
,now1 therefore1  why should we die8    
,for this great fire will consume us4   
,if we hear the  voice of the ,lord our 
,god any more1 then we shall die4 ,for  
who is there  of all flesh1 that had    
heard the voice of the living ,god      
speaking out  of the midst of the fire1 
as we have1 and lived8    99 99 99 99   

,the first line of ,genesis1 purely     
translated from the original1  excluding
 the first ,baith 7which was added by   
the ,jews17 would  read3--,rosheit 7the 
head7 baurau1 7brought forth17 ,eloheim 
7the  ,gods7 ate 7with7 hah-shau-mahyiem
 7the heavens7 veh-ate1 7and  with7     
hauaurates1 7the earth47 ,in simple     
,english1 the ,head brought  forth the  
,gods1 with the heavens and with the    
earth4 ,the ,head must  have meant the  
living ,god1 or ,head ,god2 ,christ is  
our head4 ,the term  ,eloheim1 plural of
 ,elohah1 or ale1 is used alike in the  
first chapter  of ,genesis1 for the     
creation1 and the quotation of ,satan4  
,in the second  chapter1 and fourth     
verse1 we have this remarkable history3 
,these are  the generations of the      
heavens and of the earth1 when they were
 brought  forth2 in the day that the    
,lord of the ,gods made earth and       
heavens4  ,the ,hebrew reads so4        
,truly ,jesus ,christ created the       
worlds1 and is ,lord of ,lords1 and1 as 

the ,psalmist said3 ,judges among the   
,gods4 ,then ,moses might have said     
with propriety1 he is the living ,god1  
and1 ,christ1 speaking of the  flesh    
could say3 ,i am the ,son of man2 and1  
,peter1 enlightened by the  ,holy       
,ghost3 ,thou art the ,son of the       
,living ,god1 meaning our ,father in    
heaven1 who is the ,father of all       
spirits1 and who1 with ,jesus ,christ1  
his first begotten son and the ,holy    
,ghost1 are one in power1 one in        
dominion1 and one in glory1 constituting
 the first presidency of this  system1  
and this eternity4 ,but they are as much
 three distinct persons  as the sun1    
moon1 and earth are three different     
bodies4    ,again1 the twelve kingdoms1 
which are under the above mentioned     
presidency of the ,father1 ,son1 and    
,holy ,ghost1 are governed by the  same 
rules1 and destined to the same honor   
7,book ,doc4  ,cov4 p4 #ace1  sec4 #ac74
 ,for ,behold1 ,i will liken these      
kingdoms unto a man having  a field1 and

 he sent forth his servants into the    
field1 to dig in the  field2 and he said
 unto the first1 go ye and labor in the 
field1 and in  the first hour ,i will   
come unto you1 and ye shall behold the  
joy of my  countenance2 and he said unto
 the second1 go ye also into the field1 
and in the second hour ,i will visit you
 with the joy of my countenance2  and   
also unto the third1 saying1 ,i will    
visit you3 and unto the fourth1  and so 
on unto the twelfth4    ,without going  
into the full investigation of the      
history and excellency  of ,god1 the    
,father of our ,lord ,jesus ,christ1 in 
this article1 let us  reflect that      
,jesus ,christ1 as ,lord of ,lords1 and 
,king of ,kings1 must  have a noble race
 in the heavens1 or upon the earth1 or  
else he can  never be as great in power1
 dominion1 might1 and authority1 as the 
scriptures declare4 ,but hear2 the      
mystery is solved4 ,john says 7,rev4    
#ad3a17 ,and ,i looked1 and lo1 a ,lamb 
stood on the mount ,zion1 and  with him 

an hundred forty and four thousand1     
having his ,father's name  written in   
their foreheads4    ,their ,father's    
name1 bless me6 that is ,,god6 ,well    
done for ,mormonism2  one hundred and   
forty-four thousand ,gods1 among the    
tribes of ,israel1  and1 two living     
,gods and the ,holy ,ghost1 for this    
world6 ,such knowledge  is too wonderful
 for men1 unless they possess the spirit
 of ,gods4 ,it  unravels the little     
mysteries1 which1 like a fog1 hides the 
serene  atmosphere of heaven1 and looks 
from world to world2 from system to     
system2 from universe to universe1 and  
from eternity to eternity1  where1 in   
each and all1 there is a presidency of  
,gods1 and ,gods many1  and ,lords many2
 and1 from time to time1 or from        
eternity to eternity1  ,jesus ,christ   
shall bring in another world1 regulated 
and saved as this  will be1 when he     
delivers it up to the ,father2 and ,god 
becomes all in  all4 ,and1 as ,john the 
,revelator says 7#bb3c1 #d73 there shall

 be no  more curse3 but the throne of   
,god and of the ,lamb shall be in it2   
and  his servants shall serve him1 and  
they shall see his face2 and his name   
shall be in their foreheads4    ,his    
name in their foreheads1 undoubtedly    
means ,god on the front  of their       
crowns2 for1 when all things are created
 new1 in the celestial  kingdom1 the    
servants of ,god1 the innumerable       
multitude are crowned1  and1 are perfect
 men and women in the ,lord1 one in     
glory1 one in  knowledge1 and one in    
image2 they are like ,christ1 and he is 
like ,god2  then1 ,o1 then1 they are all
 ,living ,gods1 having passed from death
  unto life1 and possess the power of   
eternal lives6    ,,materiality4,a      
7,from the ,prophet47    ,footnote ,a3  
,this article on the nature of ,god1    
man1 and angels appears  in the         
editorial columns of the ,prophet for   
,may #bd1 #ahde4 ,the  ,prophet was     
published in ,new ,york and ,boston1 and
 at the time of the  appearance of this 

article ,elder ,parley ,p4 ,pratt was   
the editor1 and  hence it was doubtless 
written by him4    ,god1 the ,father1 is
 material4    ,jesus ,christ is         
material4    ,angels are material4      
,spirits are material4    ,men are      
material4    ,the universe is material4 
,space is full of materiality4          
,nothing exists which is not material4  
,the elementary principles of the       
material universe are eternal2 they     
never originated from nonentity1 and    
they never can be annihilated4          
,immateriality is but another name for  
nonentity--it is the negative of  all   
things1 and beings--of all existence4   
,there is not one particle of proof to  
be advanced to establish its  existence4
 ,it has no way to manifest itself to   
any intelligence in  heaven or on earth4
 ,neither ,god1 angels nor men1 could   
positively  conceive of such a          
substance1 being or thing4 ,it possesses
 no property  or power by which to make 
itself manifest1 to any intelligent     

being in  the universe1 reason and      
analogy never scan it1 or even conceive 
of  it4 ,revelation never reveals it1   
nor do any of our senses witness its    
existence4 ,it cannot be seen1 heard1   
tasted1 or smelled1 even by the         
strongest organs1 or of the most acute  
sensibilities4 ,it is neither  liquid or
 solid1 soft or hard1--it can neither   
extend nor contract4 ,in  short1 it can 
exert no influence whatever--it can     
neither act1 nor be  acted upon4 ,and   
even if it does exist1 it is of no      
possible use4 ,it  possesses no one     
desirable property1 faculty or use1 yet1
 strange to  say1 ,immateriality is the 
modern ,christian's ,god1 his           
anticipated  heaven1 his immortal       
self--his all4    ,o sectarianism6 ,o   
atheism66 ,o annihilation666 ,who can   
perceive the nice  shades of difference 
between the one and the other8 ,they    
seem alike all  but in name4 ,the       
atheist has no ,god4    ,the sectarian  
has a ,god without body or parts4 ,who  

can define the  difference8 for our part
 we do not perceive a difference of a   
single  hair2 they both claim to be the 
negative of all things which exist--and 
both are equally powerless and unknown4 
,the atheist has no after life1 or      
conscious existence beyond the grave4   
,the sectarian has one1 but it is       
immaterial like his ,god2 and without   
body or parts4 ,here again both are     
negative1 and both are at the same      
point4 ,their faith and hope amount to  
the same1 only they are expressed  by   
different terms4    ,again1 the atheist 
has no heaven in eternity4    ,the      
sectarian has one1 but it is immaterial 
in all its proprieties1 and  is         
therefore the negative of all riches in 
substance4 ,here again they  are equal1 
and arrive at the same point4    ,as we 
do not envy them the possession of all  
they claim1 we will now  leave them in  
the quiet and undisturbed enjoyment of  
the same and  proceed to examine the    
portion still left for the poor ,mormons

 to  enjoy4    ,what is ,god8 ,he is a  
material intelligence1 possessing both  
body and  parts4 ,he is in the form of  
man1 and is in fact of the same species2
  and is a model1 or standard of        
perfection to which man is destined to  
attain3 he being the great ,father1 and 
head of the whole family4    ,he can go1
 come1 converse1 reason1 eat1 drink1    
love1 hate1 rejoice1  possess and enjoy4
 ,he can also travel space with all the 
ease and  intelligence necessary1 for   
moving from planet to planet1 and from  
system to system4    ,this being cannot 
occupy two distinct places at once4     
,therefore1 he  cannot be 7in person7   
everywhere present4 ,for evidence and   
illustration  of this ,god1 and his     
personal powers1 and attributes1 we     
refer to the  scriptures of the ,old and
 ,new ,testament which speak            
substantially of  his body1 parts1      
passions1 powers1 and of his conversing1
 walking1  eating1 drinking1 etc42 for  
instance1 his taking dinner with        

,abraham4    ,what is ,jesus ,christ8   
,he is the son of ,god1 and is every way
 like his  father1 being the brightness 
of his father's glory1 and the express  
image of his person4 ,he is material    
intelligence1 with body1 parts  and     
passions2 possessing immortal flesh and 
immortal bones4 ,he can and  does eat1  
drink1 converse1 reason1 love1 move1 go1
 come1 and in short1  perform all things
 even as the ,father--possessing the    
same power and  attributes4 ,and he1    
too1 can travel space1 and go from world
 to world1  and from system to system1  
precisely like the ,father2 but cannot  
occupy  two places at once4    ,what are
 angels8 ,they are intelligences of the 
human species4 ,many of  them are       
offsprings of ,adam and ,eve4 ,that is  
they are men1 who have1  like ,enoch or 
,elijah1 been translated2 or1 like      
,jesus ,christ1 been  raised from the   
dead2 consequently they possess a       
material body of  flesh and bones1 can  
eat1 drink1 walk1 converse1 reason1     

love1 fight1  wrestle1 sing1 or play on 
musical instruments4 ,they can go or    
come  on foreign missions1 in heaven1   
earth1 or hell2 and they can travel     
space1 and visit the different worlds1  
with all the ease and alacrity  with    
which ,god and ,christ do the same1     
being possessed of similar              
organizations1 powers and attributes in 
a degree4    ,what are spirits8 ,they   
are material intelligences1 possessing  
body and  parts in the likeness of the  
temporal body2 but not composed of flesh
  and bones1 but of some substance less 
tangible to our gross senses  in our    
present life2 but tangible to those in  
the same element as  themselves4 ,in    
short they are men in                   
embrio--intelligences waiting to  come  
into the natural world and take upon    
them flesh and bones1 that  through     
birth1 death1 and the resurrection they 
may also be perfected  in the material  
organization4 ,such was ,jesus ,christ1 
and such were  we before we came into   

this world1 and such we will be again1  
in the  intervening space between death 
and the resurrection4    ,what are men8 
,they are offspring of ,god1 the        
,father1 and brothers of  ,jesus        
,christ4 ,they were once intelligent    
spirits in the presence of  ,god1 and   
were with him before the earth was      
formed4 ,they are now in  disguise as it
 were1 in order to pass through the     
several changes1 and  the experience    
necessary to constitute them perfect    
beings4    ,they are capable of         
receiving intelligence and exaltation to
 such a  degree1 as to be raised from   
the dead with a body like that of ,jesus
  ,christ's1 and to possess immortal    
flesh and bones1 in which they  will    
eat1 drink1 converse1 reason1 love1     
walk1 sing1 play on musical             
instruments1 go on missions from planet 
to planet1 or from system to  system3   
being ,gods1 or sons of ,god1 endowed   
with the same powers1  attributes1 and  
capacities that their heavenly ,father  

and ,jesus ,christ  possess4    ,what   
are all these beings taken together1 or 
summed up under one head8  ,they are one
 great family1 all of the same species1 
all related to  each other1 all bound   
together by kindred ties1 interests     
sympathies1  and affections4 ,in short  
they are all ,gods2 or rather1 men are  
the  offspring or children of the ,gods1
 and destined to advance by degrees1    
and to make their way by a progressive  
series of changes1 till they  become    
like their ,father in heaven1 and like  
,jesus ,christ their elder  brother4    
,thus perfected1 the whole family will  
possess the material universe1  that is1
 the earth1 and all other planets1 and  
worlds1 as an  inheritance incorruptible
 undefiled and that fadeth not away4    
,they  will also continue to organize1  
people1 redeem1 and perfect other       
systems which are now in the womb of    
chaos1 and thus go on increasing  their 
several dominions1 till the weakest     
child of ,god which now  exists upon the

 earth will possess more dominion1 more 
property1 more  subjects1 and more power
 and glory than is possessed by ,jesus  
,christ or  by his ,father2 while at the
 same time ,jesus ,christ and his       
,father1 will  have their dominion1     
kingdoms1 and subjects increased in     
proportion4    ,such are the riches1    
glories1 blessings1 honors1 thrones1    
dominions1  principalities1 and powers1 
held out by the system of materialism4  
,such the wealth1 the dignity1 the      
nobility1 the titles and honors to      
which ,mormons aspire4 ,such the        
promises of him whose word can never    
fail4    ,with these hopes and prospects
 before us1 we say to the ,christian    
world1 who hold to immateriality1 that  
they are welcome to their  ,god--their  
life--their heaven1 and their all4      
,they claim nothing but that which we   
throw away1 and we claim nothing  but   
that which they throw away4 ,therefore1 
there is no ground for  quarrel1 or     
contention between us4        ,,chapter 

,,vii4    ,,discourses ,,on ,,deity     
,,and ,,man4,a    ,footnote ,a3 ,in     
these discourses1 it will be observed   
that in speaking  of man reference is   
made only to the pre-existence of his   
spirit1 and  his being begotten a spirit
 by the heavenly ,father2 no reference  
is  made to the eternal intelligence of 
man1 the ego that was not created  or   
made1 neither indeed can be1 as set     
forth at pages #ii to #ajb4 ,the        
brethren in these discourses are not    
dealing with that phase of the  subject2
 their purpose is met by referring      
merely to the pre-existence  of the     
spirits of men4    ,this remark also    
opens a way for a word which really     
should have been  spoken when explaining
 our views in relation to the           
immortality of  man1 at pages #ii to    
#ajb4 ,i mean the distinction that      
exists between  generation and creation2
 between a being begotten1 and a thing  
created1 or made4 ,and here1 somewhat to
 my surprise1 ,i may quote  with        

approval one of the very eminent        
,christian ,fathers4 ,let it be         
repeated1 he remarks1 that a created    
thing is external to the nature  of the 
being who creates2 but a generation is  
the proper offspring of  the nature of  
him who begets it4 ,and this            
,athanasius1 the ,christian  ,father    
referred to1 puts forth in explaining   
how the ,son of ,god is  consubstantial1
 i4 e41 of the same substance1 or       
essence1 with the  ,father1 ,and he     
remarks further1 by way of illustration3
 ,it were  madness to say that a house  
is co-essential or con-substantial with 
the builder3 or a ship with the         
shipwright2 but it is proper to say1    
that every son is co-essential or       
consubstantial with his father4  7,the  
foregoing extracts from ,athanasius are 
quoted by ,shedd1 ,history  ,christian  
,doctrine1 ,vol4 ,i1 p4 #cbb47    ,i    
call attention to this distinction that 
when in our literature we  say ,god     
created the spirits of men1 it is       

understood that they were  begotten1 ,we
 mean generation1 not creation4         
,intelligences1 which  are eternal1     
uncreated1 self-existing beings1 are    
begotten spirits1  and these afterwards 
begotten men4 ,when intelligences are   
begotten  spirits they are of the nature
 of him who begets them--sons of ,god1  
and  con-substantial with their ,father4
    ,i4    ,,president ,,brigham        
,,young4,a    ,to ,know ,god is ,eternal
 ,life4    ,footnote ,a3 ,this discourse
 was delivered in the ,tabernacle1 ,salt
 ,lake  ,city1 ,february #h1 #aheg4     
,journal of ,discourses1 ,vol4 ,,iv1 pp4
 #bae et  seq4    ,it is one of the     
first principles of the doctrine of     
salvation to  become acquainted with our
 ,father and our ,god4 ,the ,scriptures 
teach  that this is eternal life1 to    
know thee1 the only true ,god1 and      
,jesus  ,christ whom thou hast sent2    
this is as much as to say that no man   
can  enjoy or be prepared for eternal   
life without that knowledge4    ,you    

hear a great deal of preaching upon this
 subject2 and when people  repent of    
their sins1 they will get together1 and 
pray and exhort each  other1 and try to 
get the spirit of revelation1 try to    
have ,god their  ,father revealed to    
them1 that they may know him and become 
acquainted  with him4    ,there are some
 plain1 simple facts that ,i wish to    
tell you1 and ,i have  but one desire in
 this1 which is1 that you should have   
understanding to  receive them1 to      
treasure them up in your hearts1 to     
contemplate upon  these facts1 for they 
are simple facts1 based upon natural    
principles2  there is no mystery about  
them when once understood4    ,i want to
 tell you1 each and every one of you1   
that you are well  acquainted with ,god 
our heavenly ,father1 or the great      
,eloheim4 ,you are  all well acquainted 
with him1 for there is not a soul of you
 but what  has lived in his house and   
dwelt with him year after year2 and yet 
you  are seeking to become acquainted   

with him1 when the fact is1 you have    
merely forgotten what you did know4 ,i  
told you a little last ,sabbath  about  
forgetting things4    ,there is not a   
person here today but what is a son or a
 daughter of  that ,being4 ,in the      
spirit world their spirits were first   
begotten and  brought forth1 and they   
lived there with their parents for ages 
before  they came here4 ,this1 perhaps1 
is hard for many to believe1 but it is  
the greatest nonsense in the world not  
to believe it4 ,if you do not  believe  
it1 cease to call him ,father2 and when 
you pray1 pray to some  other character4
    ,it would be inconsistent in you to 
disbelieve what ,i think you know1  and 
then to go home and ask the ,father to  
do so and so for you4 ,the  ,scriptures 
which we believe have taught us from the
 beginning to call  him our ,father1 and
 we have been taught to pray to him as  
our ,father1  in the name of our eldest 
brother whom we call ,jesus ,christ1 the
 ,savior  of the world2 and that        

,savior1 while here on earth1 was so    
explicit  on this point1 that he taught 
his disciples to call no man on earth   
father1 for we have one which is in     
heaven4 ,he is the ,savior1 because  it 
is his right to redeem the remainder of 
the family pertaining to the  flesh on  
this earth2 if any of you do not believe
 this1 tell us how and  what we should  
believe4 ,if ,i am not telling you the  
truth1 please to  tell me the truth on  
this subject1 and let me know more than 
,i do know4  ,if it is hard for you to  
believe1 if you wish to be ,latter-day  
,saints1  admit the fact1 as ,i state   
it1 and do not contend against it4 ,try 
to  believe it1 because you will never  
become acquainted with our ,father1     
never enjoy the blessings of his        
,spirit1 never be prepared to enter     
into his presence1 until you most       
assuredly believe it2 therefore you  had
 better try to believe this great       
mystery about ,god4    ,i do not marvel 
that the world is clad in mystery1 to   

them he is an  unknown ,god2 they cannot
 tell where he dwells nor how he lives1 
nor  what kind of a being he is in      
appearance or character4 ,they want to  
become acquainted with his character and
 attributes1 but they know  nothing of  
them4 ,this is in consequence of the    
apostasy that is now in  the world4     
,they have departed from the knowledge  
of ,god1 transgressed  his laws1 changed
 his ordinances1 and broken the         
everlasting covenant1  so that the whole
 earth is defiled under the inhabitants 
thereof4  ,consequently it is no mystery
 to us that the world knoweth not ,god1 
but it would be a mystery to me1 with   
what ,i now know1 to say that we  cannot
 know anything of him4 ,we are his      
children4    ,to bring the truth of this
 matter close before you1 ,i will       
instance  your fathers who made the     
first permanent settlement in ,new      
,england4  ,there are a good many in    
this congregation whose fathers landed  
upon  ,plymouth ,rock in the year #afbj4

 ,those fathers began to spread abroad2 
they had children1 those children had   
children1 and their children had        
children1 and here are we their         
children4 ,i am one of them1 and many of
  this congregation belong to that      
class4 ,now ask yourselves this simple  
question upon natural principles1 has   
the species altered8 ,were not  the     
people who landed at ,plymouth ,rock the
 same species with us8 ,were  they not  
organized as we are8 ,were not their    
countenances similar to  ours8 ,did they
 not converse1 have knowledge1 read     
books8 ,were there not  mechanics among 
them1 and did they not understand       
agriculture1 etc41 as  we do8 ,yes1     
every person admits this4    ,now follow
 our fathers further back and take those
 who first came to  the island of ,great
 ,britain1 were they the same species of
 beings as  those who came to ,america8 
,yes1 all acknowledge this2 this is upon
  natural principles4 ,thus you may     
continue and trace the human family     

back to ,adam and ,eve1 and ask1 are we 
of the same species with ,adam  and     
,eve8 ,yes1 every person acknowledges   
this2 this comes within the  scope of   
our understanding4    ,but when we      
arrive at that point1 a vail is dropt1  
and our knowledge  is cut off4 ,were it 
not so1 you could trace back your       
history to the  ,father of our spirits  
in the eternal world4 ,he is a being of 
the same  species as ourselves3 he lives
 as we do1 except the difference that   
we are earthly1 and he is heavenly4 ,he 
has been earthly1 and is of  precisely  
the same species of being that we are4  
,whether ,adam is the  personage that we
 should consider our heavenly ,father1  
or not1 is  considerable of a mystery to
 a good many4 ,i do not care for one    
moment  how that is2 it is no matter    
whether we are to consider him our ,god1
 or  whether his ,father1 or his        
,grandfather1 for in either case we are 
of  one species--of one family--and     
,jesus ,christ is also of our species4  

,you may hear the divines of the day    
extol the character of the ,savior1     
undertake to exhibit his true character 
before the people1 and give an  account 
of his origin4    ,now to the facts in  
the case2 all the difference between    
,jesus ,christ  and any other man that  
ever lived on the earth1 from the days  
of ,adam  until now1 is simply this1 the
 ,father1 after he had once been in the 
flesh1 and lived as we live1 obtained   
his exaltation1 attained to  thrones1   
gained the ascendancy over              
principalities and powers1 and had  the 
knowledge and power to create--to bring 
forth and organize the  elements upon   
natural principles4 ,this he did after  
his ascension1 or  his glory1 or his    
eternity1 and was actually classed with 
the ,gods1  with the beings who create1 
with those who have kept the celestial  
law while in the flesh1 and again       
obtained their bodies4 ,then he was     
prepared to commence the work of        
creation1 as the ,scriptures teach4  ,it

 is all here in the ,bible2 ,i am not   
telling you a word but what is          
contained in that book4    ,things were 
first created spiritually2 the ,father  
actually begat the  spirits1 and they   
were brought forth and lived with him4  
,then he  commenced the work of creating
 earthly tabernacles1 precisely as he   
had been created in this flesh himself1 
by partaking of the coarse  material    
that was organized and composed this    
earth1 until his system  was charged    
with it1 consequently the tabernacles of
 his children were  organized from the  
coarse materials of this earth4    ,when
 the time came that his first-born1 the 
,savior1 should come into  the world and
 take a tabernacle1 the ,father came    
himself and favored  that spirit with a 
tabernacle instead of letting any other 
man do  it4 ,the ,savior was begotten by
 the ,father of his spirit1 by the same 
,being who is the ,father of our        
spirits1 and that is all the organic    
difference between ,jesus ,christ and   

you and me4 ,and the difference  there  
is between our ,father and us consists  
in that he has gained his  exaltation1  
and has obtained eternal lives4 ,the    
principle of eternal  lives is an       
eternal existence1 eternal duration1    
eternal exaltation4  ,endless are his   
kingdoms1 endless his thrones and his   
dominions1 and  endless are ,his        
posterity2 they never will cease to     
multiply from this  time henceforth and 
forever4    ,to you who are prepared to 
enter into the presence of the ,father  
and  the ,son1 what ,i am now telling   
will eventually be no more strange  than
 are the feelings of a person who       
returns to his father's house1          
brethren1 and sisters1 and enjoys the   
society of his old associates1  after an
 absence of several years upon some     
distant island4 ,upon  returning he     
would be happy to see his father1 his   
relatives and  friends4 ,so also if we  
keep the celestial law when our spirits 
go to  ,god who gave them1 we shall find

 that we are acquainted there and       
distinctly realize that we know all     
about that world4    ,tell me that you  
do not know anything about ,god6 ,i will
 tell you one  thing1 it would better   
become you to lay your hands upon your  
mouths  and them in the dust1 and cry1  
unclean1 unclean4    ,whether you       
receive these things or not1 ,i tell you
 them in simplicity4  ,i lay them before
 you like a child1 because they are     
perfectly simple4  ,if you see and      
understand these things1 it will be by  
the ,spirit of  ,god2 you will receive  
them by no other spirit4 ,no matter     
whether they  are told to you like the  
thunderings of the ,almighty1 or by     
simple  conversation2 if you enjoy the  
,spirit of the ,lord1 it will tell you  
whether they are right or not4    ,i am 
acquainted with my ,father4 ,i am as    
confident that ,i understand  in part1  
see in part1 and know and am acquainted 
with him in part1 as  ,i am that ,i was 
acquainted with my earthly father who   

died in ,quincy1  ,illinois1 after we   
were driven from ,missouri4 ,my         
recollection is  better with regard to  
my earthly father than it is in regard  
to my  heavenly ,father2 but as to      
knowing of what species he is1 and how  
he is  organized1 and with regard to his
 existence1 ,i understand it in part  as
 well as ,i understand the organization 
and existence of my earthly  father4    
,that is my opinion about it1 and my    
opinion to me is just as  good as yours 
is to you2 and if you are of the same   
opinion you will be  satisfied as ,i am4
    ,i know my heavenly ,father and     
,jesus ,christ whom he has sent1 and    
this  is eternal life4 ,and if we will  
do as we have been told this morning1   
if you will enter into the spirit of    
your calling1 into the principle  of    
securing to yourselves eternal lives1   
eternal existence1 eternal  exaltation1 
it will be well with you4    ,,ii4      
,,elder ,,orson ,,pratt4,a    ,salvation
 ,tangible--,personality and ,character 

of ,god--,jesus our ,elder              
,brother--,transformation of the        
,earth--,its ,final ,destiny4           
,footnote ,a3 ,this discourse was       
delivered in the ,tabernacle1 ,salt     
,lake  ,city1 ,nov4 #ab1 #ahgf4    ,as a
 people the ,latter-day ,saints have    
passed through many scenes  trying and  
afflicting to their natures1 and they   
have endured them  because of the       
anxiety of their hearts to obtain       
salvation4 ,people  who are sincere will
 manifest their sincerity in undergoing 
great  tribulation1 if necessary1 for   
the sake of being saved4 ,this mortal   
life is of small consideration1 compared
 with eternal salvation in  the kingdom 
of the ,father4 ,there is nothing       
pertaining to the things  of this       
present life that is worthy of being    
named1 in contrast with  the riches of  
eternal life4 ,jesus1 in speaking upon  
this subject when  he was on the earth1 
asks this question3 ,for what is man    
profited1  if he gain the whole world1  

and lose his own soul8 ,or what shall a 
man give in exchange for his soul8      
,there is nothing so precious1  nothing 
of so great importance1 as that of      
securing in this life1 the  salvation of
 our souls in the world to come4 ,far   
better is it if we  can gain salvation  
by passing through various scenes of    
affliction  and persecution in this     
world1 than to give way to its pleasures
 and  vanities1 which can only be       
enjoyed for a season1 and afterwards    
lose  that eternal reward which ,god has
 in store for the righteous4    ,it is  
true we look upon our future reward in  
quite a different light  from the       
religious world generally4 ,we look for 
something tangible1  something we can   
form some degree of rational conception 
of1 having a  resemblance in some       
measure to the present life4 ,but how   
very imaginary  are the ideas of the    
religious world6 ,i do not now refer to 
the heathen  world1 but to the          
enlightened ,christian nations1 the two 

hundred  million of ,christians now     
existing on the earth4 ,if you ask these
  people about the future state of man1 
some will give you one idea and  some   
another1 all more or less1 perhaps1     
differing from each other1  but in the  
main they all agree1 namely1 that it is 
a state entirely  spiritual1 that is1   
unconnected with anything tangible like 
this  present life1 an existence which  
cannot be conceived of by mortals4      
,you may think ,i am misrepresenting our
 ,christian friends4 ,i will  therefore 
say that for many years now ,i have been
 engaged1 more  or less1 in the study of
 religion1 and have therefore read quite
  extensively the ideas of the religious
 world4 ,i have not accepted  the ideas 
of a few individuals belonging to the   
various sects1 but ,i  have appealed to 
their standard writings1 their articles 
of faith1  which are adopted by the     
various religious bodies and known as   
their  creeds4 ,for instance1 in the    
articles of faith of a great many of the

  religious sects1 an idea like this is 
set forth--that there is a ,being  who  
is entirely spiritual1 called ,god1 and 
that ,being is described as  consisting 
of three persons1 and these three       
persons are without body1  without      
parts1 without passions4 ,such is the   
,god that is worshiped by  the          
,methodists--a people whom ,i highly    
respect1 and whose meetings  ,i attended
 in my early youth more than those of   
any other religious  denomination4 ,the 
three persons that compose this one ,god
 are the  ,father1 the ,son1 and the    
,holy ,ghost1 all of whom are said to be
 without  bodies or passions2 and in    
connection with this1 one of the        
cardinal  doctrines of their faith1 they
 tell us that one of this holy ,trinity1
  namely ,jesus1 was crucified1 dead and
 buried1 and that on the third day  he  
arose again from the dead and ascended  
into heaven4    ,when ,i was a boy1     
attending the ,methodist meetings1 as   
many now do who  are of maturer years1  

,i accepted sincerity for truth4 ,but   
when ,i grew  to manhood my attention   
was called to this article of faith2 ,i 
tried  in all earnestness to comprehend 
it1 but could not and cannot to this    
day4 ,it is one of those                
incomprehensible things which cannot be 
grasped  by the human mind4 ,you1 my    
hearers1 try now with me for a few      
moments  to comprehend1 if you can1 a   
being consisting of three persons1 and  
these three persons without any body1   
parts or passions4 ,i had been  taught1 
when studying the exact sciences1 that  
everything that existed  was composed of
 parts1 that there could not exist      
anything as a whole  unless it existed  
as parts4 ,i could not1 therefore1      
understand how it  was that one of these
 three persons could be crucified if he 
had no  body2 how it was possible1 and  
be consistent with reason1 for him to   
lay down his body--something he never   
possessed--and arise again from  the    
tomb1 taking up that same body4 ,this is

 indeed a mystery4    ,now it so happens
 that the ,scriptures do not teach      
anything so absurd1  so irreconcilable  
and so contrary to our senses4 ,this is 
a man-made  doctrine1 the creation of   
uninspired men4 ,the ,methodists did not
  originate this doctrine--it existed   
and was widely believed in before  the  
days of the good man1 ,john ,wesley4    
,the ,latter-day ,saints believe that   
there is a true and living ,god1  that  
this true and living ,god consists of   
three separate1 distinct  persons1 which
 have bodies1 parts and passions1 which 
belief is in  direct opposition to this 
man-made doctrine4 ,we believe that     
,god1 the  ,eternal ,father1 who reigns 
in yonder heavens1 is a distinct        
personage  from ,jesus ,christ1 as much 
so as an earthly father is distinct in  
his  existence from his son4 ,that is   
something ,i can comprehend1 which ,i   
conceive to be the doctrine of          
revelation4 ,we read about ,jesus having
  been seen after he arose from the     

dead4 ,stephen the ,martyr1 just before 
he was stoned to death1 testified to the
 ,jewish people that were  standing     
before him at the time1 saying1 ,behold1
 ,i see the heavens  opened1 and the    
,son of ,man standing on the right hand 
of ,god4 ,here1  then1 the ,father and  
,jesus1 two distinct personages1 were   
seen1 and  both had bodies4 ,we find    
numerous other authorities bearing out  
this  same idea1 ,i do not intend to    
dwell upon this subject1 because the    
greater portion of this congregation    
understand the scriptural view of  this 
subject2 hence it is not necessary to   
speak lengthily on it4 ,we  may1        
however1 say a few things with regard to
 the passions of these  personages4     
,it is declared1 as part of the belief  
of the ,methodists1 that ,god is        
without passions4 ,love is one of the   
great passions of ,god4 ,love is        
everywhere declared a passion1 one of   
the noblest passions of the human       
heart4 ,this principle of love is one of

 the attributes of ,god4 ,god is  love1 
says the ,apostle ,john1 and he that    
dwelleth in love dwelleth in  ,god1 and 
,god in him4 ,if1 then1 this is one of  
the great attributes of  ,jehovah1 if he
 is filled with love and compassion     
towards the children  of men1 if his son
 ,jesus ,christ1 so loved the world that
 he gave his  life to redeem mankind    
from the effects of the fall1 then1     
certainly1  ,god the ,eternal ,father   
must be in possession of this passion4  
,again1 he  possesses the attribute of  
justice1 which is sometimes called      
anger1  but the real name of this       
attribute is justice4 ,he executeth     
justice1  says the ,psalmist2 also1     
,justice and judgment are the habitation
  of thy throne4 ,justice is one of the 
noble characteristics of our  heavenly  
,father2 hence another of his passions  
7attributes74    ,we have it recorded   
too in this sacred ,bible1 that ,god was
 seen by  ancient men of ,god4 ,jacob   
testifies as follows3 ,for ,i have seen 

,god  face to face4 ,i know that there  
are other passages of ,scripture1 which 
would seem to militate against this     
declaration4 ,for instance there is  one
 passage which reads1 ,no man hath seen 
,god at any time4 ,this is  in direct   
contradiction to the testimony of       
,jacob4 ,the way ,i reconcile  this is  
that no natural man can see the face of 
,god the ,father and  live1 it would    
overpower him2 but one quickened by the 
,spirit1 as old  father ,jacob was1     
could look upon ,god and converse with  
him face to  face1 as he says he did1 he
 must have seen a personage1 a being1 in
 his  general outlines like unto        
himself2 man1 as ,moses informs us1     
having  been created in the image of    
,god4    ,we might refer to many other  
passages of ,scripture1 bearing on this 
subject4 ,the ,prophet ,isaiah saw ,god2
 he saw not only the ,lord1 but a  great
 congregation in connection with him1 so
 that his train filled  the ,temple4 ,he
 is always represented by those who have

 seen him as a  personage in the form of
 man4    ,having cited a very few       
evidences1 let us inquire into the      
character  and being of ,god1 the       
,eternal ,father4 ,we are the offspring 
of the ,lord1  but the rest of animated 
nature is not2 we are just as much the  
sons  and daughters of ,god as the      
children in this congregation are the   
sons  and daughters of their parents4   
,we are begotten by him4 ,when8 ,before 
we were born in the flesh2 this limited 
state of existence is not our  origin1  
it is merely the origin of the          
tabernacle in which we dwell4  ,the mind
 we are possessed of1 the being that is 
capable of thinking  and reflecting1    
that is capable of acting according to  
the motives  presented to it1 that being
 which is immortal1 which dwells within 
us1 which is capable of reasoning from  
cause to effect1 and which can          
comprehend1 in some measure1 the laws of
 its ,creator1 as well as trace  them   
out as exhibited in universal nature1   

that being1 which we call  the ,mind1   
existed before the tabernacle4    ,but  
says one1 that does not look reasonable4
 ,why not8 ,do you not  believe that the
 spirit will endure forever8 ,o1 yes4   
,you may ask1 what  becomes of the      
spirit1 separated from the body of flesh
 and bones1 when  this body lies in the 
grave8 ,has it life and intelligence and
 power to  think and reflect8 ,let us   
hear what was said by those who sat     
under the  altar1 who were slain for the
 word of ,god1 and for the testimony    
which  they held1 as seen and heard by  
,john while on ,patmos3 ,and they cried 
with a loud voice1 saying1 ,how long1 ,o
 ,lord1 holy and true1 dost thou  not   
judge and avenge our blood on them that 
dwell on the earth8 ,the  ,lord tells   
them that they should rest yet for a    
little season4 ,these  faithful servants
 of ,god are anxiously awaiting the time
 when the ,lord  will avenge their      
blood4 ,why8 ,because that will be the  
time when their  bodies will be         

redeemed1 they look forward with great  
anxiety to the  time when they shall be 
again identified with the fleshly       
tabernacle  with which they were known  
and distinguished while on the          
earth-hence  this prayer4    ,here we   
find another and further existence for  
the spirits of men  who exist in heaven1
 who are capable of thinking1 of using  
language1  of understanding the future1 
and of anticipating that which was to   
come4 ,now1 if they could exist after   
they leave this tabernacle1 while  the  
tabernacle lies mouldering in the dust1 
why not exist before the  tabernacle had
 any existence8 ,was it not just as easy
 for an existence  to be given to       
spiritual personages before they took   
possession of  bodies as it is for them 
to exist after the body decays8 ,yes1   
and these  are our views1 founded upon  
new revelation2 not the views of        
uninspired  men1 but founded upon direct
 revelation from ,god4    ,where did we 
exist before we came here8 ,with ,god4  

,where does he exist8  ,in the place    
,john denominated heaven4 ,what do we   
understand heaven to  be8 ,not the place
 described by our ,christian friends1   
beyond the bounds  of time and space1   
for there is no such place1 there never 
was1 nor  ever will be2 but ,i mean a   
tangible world1 a heaven that is        
perfect1  a heaven with materials that  
have been organized and put together1   
sanctified and glorified as the         
residence and world where ,god resides4 
,born there8 ,yes1 we were born there4  
,even our great ,redeemer whose  death  
and sufferings we are this afternoon    
celebrating1 was born up in  yonder     
world before he was born of the ,virgin 
,mary4 ,have you not read1  in the ,new 
,testament1 that ,jesus ,christ was the 
first-born of every  creature8 ,from    
this reading it would seem that he was  
the oldest of the  whole human family1  
that is1 so far as his birth in the     
spirit world is  concerned4 ,how long   
ago since that birth took place is not  

revealed2 it  might have been unnumbered
 millions of years1 for aught we know4  
,but we  do know that he was born and   
was the oldest of the family of spirits4
  ,have you not also read in the ,new   
,testament that he is called our elder  
brother8 ,does this refer to the birth  
of the body of flesh and bones8  ,by no 
means1 for there were hundreds of       
millions who were born upon  our earth  
before the body of flesh and bones was  
born whom we call  ,jesus4 ,how is it1  
then1 that he is your elder brother8 ,we
 must go back  to the previous birth1   
before the foundation of this earth2 we 
have to  go back to past ages1 to the   
period when he was begotten of the      
,father  among the great family of      
spirits4 ,he became1 by his birthright1 
the  great ,creator4 ,god1 through him1 
created not only this little world1     
this speck of creation1 but by him the  
worlds were made and created4  ,how many
 we know not1 for it has not been       
revealed4 ,suffice it to say1  a great  

many worlds were created by him4 ,why by
 him8 ,because he had  the birth right1 
he being the oldest of his father's     
family1 and this  birthright entitles   
him1 not only to create worlds1 but to  
become the  ,redeemer of those worlds1  
not only the ,redeemer of the           
inhabitants of  this our earth1 but of  
all the others whom he created by the   
will and  power of his ,father4    ,but 
says one1 ,by that expression one would 
infer that other worlds  had fallen as  
well as our own1 having doubtless been  
placed in a state  of temptation1 and if
 so it would be fair to presume that    
there was  a ,garden of ,eden to each of
 these worlds1 containing all kinds of  
fruit1 among which was the ,tree of     
,knowledge of good and evil1 and  that  
they became fallen precisely in the same
 manner as ours did1 and  consequently  
they would need a ,redeemer2 and1       
therefore1 the people of  these worlds  
would be redeemed and saved according to
 their diligence  and faithfulness in   

keeping the commandments of ,god8 ,have 
you not read  in the first chapter of   
,genesis of two persons appearing on    
this earth  before man was made1 when   
one who was ,god1 said to the other1    
,let  us make man in our image1 after   
our likeness8 ,does not that bespeak  a 
pre-existence of another personage      
besides the ,almighty8 ,and have  you   
not read too in the same chapter that   
,god created man in his own  image2 male
 and female created he them8 ,when8 ,it 
is said to have been  on the sixth      
period1 or1 according to ,king ,james'  
translation1 on the  sixth day4 ,do you 
mean to say we were all in existence on 
the sixth  day8 ,yes4 ,but on the       
seventh day1 we are told in the         
following chapter1  there was not a man 
to till the ground4 ,is it not very     
singular that  all should have an       
existence on the sixth day1 and on the  
following  day there was not a man in   
existence to till the ground8 ,why not8 
,because man was not yet placed in this 

temporal creation1 but he had  an       
existence then in heaven1 where we were 
begotten4 ,you and ,i were  present when
 this world was created and made--you   
and ,i then understood  the nature of   
its creation1 and ,i have no doubt that 
we rejoiced and  sang about it4 ,indeed1
 the ,lord put a very curious question  
to the  ,patriarch ,job1 apropos of     
this4 ,he said to him1 ,where wast thou 
when  ,i laid the foundation of the     
earth8 ,where wast thou when the morning
  stars sang together1 and all the sons 
of ,god shouted for joy8    ,supposing  
,job to be living now1 and this same    
question put to him1  and supposing1    
too1 that1 instead of answering it      
himself1 he were to  seek to the learned
 ,christian world for enlightenment on  
the subject1  what do you think would be
 the nature of the answer he would      
receive8  ,it would be1 in effect1 ,why 
,job1 when the ,lord laid the foundation
  of the earth1 you had no existence1   
for you were not born4 ,why did  not    

,job so answer the ,lord8 ,it was       
because he understood something  about  
man's previous estate4 ,he was wise in  
making no reply to the  ,lord1 for      
doubtless he felt himself unable to do  
so4 ,but we find that  ,moses understood
 the subject1 for at the time the       
children of ,israel  transgressed he and
 his brother ,aaron fell upon their     
faces before the  ,lord1 and ,moses     
pleading with great power and faith in  
behalf of the  children of ,israel1 used
 these words1 ,o ,god1 the ,god of the  
spirits of  all flesh1 etc4 ,he         
understood that ,god was the ,father of 
our spirits1  and he addressed him as   
such4 ,i think too that the apostles in 
ancient  days must have had an idea of  
the pre-existence of man1 judging from  
a certain question which they put to the
 ,savior4 ,it is said that as  ,jesus   
passed by1 he saw a man which was blind 
from his birth4 ,and his  disciples     
asked him1 saying1 ,master1 who did sin1
 this man1 or his  parents1 that he was 

born blind8    ,let us now consider this
 question in connection with present    
modern  ideas1 and we shall at once     
perceive how utterly foolish it will    
appear4 ,to state the question fairly in
 other words we might say1  ,master1 was
 this man born blind because he had     
sinned8 ,the very nature  of this       
question would indicate to those even   
who do not believe in  the principle1   
that this blind man had an existence    
before he was born  into this world1 and
 that he was capable1 too1 of committing
 sin4 ,to  show yet more clearly that   
the principle of man's pre-existence is 
founded on ,biblical authority1 ,i will 
quote you part of the ,savior's  prayer 
to the ,father1 just prior to his       
crucifixion--,and now1 ,o ,father       
glorify thou me with thine own self1    
with the glory which ,i had with  thee  
before the world was4 ,here we find     
,jesus actually referring to  the time  
he dwelt with his ,father before he took
 upon himself a body of  flesh and      

bones4 ,he also says1 ,for ,i came down 
from heaven1 not to do  mine own will1  
but the will of him that sent me4 ,he   
came down from the  presence and abode  
of his ,father4 ,on another occasion    
while addressing  the ,jews1 he says1   
,verily1 verily1 ,i say unto you1 before
 ,abraham  was1 ,i am4 ,he was1 in fine1
 the first-born of every creature1 and  
consequently the eldest of our ,father's
 family4    ,if1 therefore1 it be now   
admitted that our ,elder ,brother had a 
previous  existence with the ,father1   
why should it be thought unreasonable   
that  the rest of the family should have
 a pre-existence as well as the  ,first 
,born8 ,he was born according to man in 
the flesh1 and why not his  younger     
brethren have a similar birth with him  
in the spirit8    ,but now this carries 
us back still further1 and invites us to
 ascertain  a little in relation to his 
,father4 ,a great many have supposed    
that ,god  the ,eternal ,father1 whom we
 worship in connection with his ,son1   

,jesus  ,christ1 was always a           
self-existing1 eternal being from all   
eternity1  that he had no beginning as a
 personage4 ,but in order to illustrate 
this1 let us inquire1 ,what is our      
destiny8 ,if we are now the sons and    
daughters of ,god1 what will be our     
future destiny8 ,the ,apostle ,paul1  in
 speaking of man as a resurrected being1
 says3 ,who 7,jesus7 shall  change our  
vile body1 that it might be fashioned   
like unto his glorious  body 7,phil4    
#c3ba71 which harmonizes with what ,john
 says1 ,it doth not  yet appear what we 
shall be1 but we know that when he shall
 appear we  shall be like him 7,i ,john 
#c3b74 ,our bodies will be glorified in 
the  same manner as his body is2 then we
 shall be truly in his image and        
likeness1 for as he is immortal1 having 
a body of flesh and bone1 so we  will be
 immortal1 possessing bodies of flesh   
and bones4 ,will we ever  become gods8  
,let me refer you to the answer of the  
,savior to the ,jews  when accused of   

blasphemy because he called himself the 
,son of ,god4  ,says he1 ,is it not     
written in your law1 ,i said1 ,ye are   
,gods8 ,if ye  called them gods1 unto   
whom the word of ,god came1 and the     
,scriptures  cannot be broken4 ,this    
clearly proves to all ,bible believers  
that in  this world1 in our imperfect   
state1 being the children of ,god1 we   
are  destined1 if we keep his           
commandments1 to grow in intelligence   
until we  finally become like ,god our  
,father4 ,by living according to every  
word  which proceeds from the mouth of  
,god1 we shall attain to his likeness1  
the same as our children grow up and    
become like their parents2 and1 as      
children through diligence attain to the
 wisdom and knowledge of their  parents1
 so may we attain to the knowledge of   
our ,heavenly parents' and  if they be  
obedient to this commandment they will  
not only be called  the sons of ,god1   
but be gods4    ,in the first verse of  
the #adth chapter of ,revelation1 we are

 told that  ,john saw one hundred and   
forty-four thousand persons standing    
with the  ,lamb upon ,mount ,zion1 and  
they had a peculiar name written in     
their  foreheads--even their ,father's  
name1 him whom we call1 in our language1
  ,god4 ,then there will be written upon
 the foreheads of these hundred and     
forty-four thousand this insignia1 the  
,father's name1 and they will be  gods2 
and they will associate with him as do  
tho ,father and his ,only  ,begotten1   
that is1 his only son begotten in the   
flesh4    ,from this we can draw the    
conclusion that ,god our ,eternal       
,father1 who  is a spiritual being1 has 
a body of flesh and bones1 the same as  
his  children will have after the       
resurrection4    ,says one1 to carry it 
out still further1 if we become gods and
 are  glorified like unto him1 our      
bodies fashioned like unto his most     
glorious body1 may not he have passed   
through a mortal ordeal as we  mortals  
are now doing8 ,why not8 ,if it is      

necessary for us to gain  experience    
through the things that are presented   
before us in this  life1 why not those  
beings who are already exalted and      
become gods1  obtain their experience in
 the same way8 ,we would find1 were we  
to  carry this subject from world to    
world1 from our world to another1 even  
to the endless ages of eternity1 that   
there never was a time but what  there  
was a ,father and ,son4 ,in other words 
when you entertain that  which is       
endless1 you exclude the idea of first  
being1 a first world2  the moment you   
admit of a first1 you limit the idea of 
endless4 99 99 99    ,says one1 this is 
incomprehensible4 ,it may be so in some 
respects4  ,we can admit1 though1 that  
duration is endless1 for it is          
impossible  for man to conceive of a    
limit to it4 ,if duration is endless    
there  can never be a first minute1 a   
first hour1 or first period2 endless    
duration in the past is made up of a    
continuation of endless successive      

moments--it had no beginning4 ,precisely
 so with regard to this endless         
succession of personages2 there never   
will be a time when fathers1  and sons1 
and worlds will not exist2 neither was  
there ever a period  through all the    
past ages of duration1 but what there   
was a world1 and  a ,father and ,son1 a 
redemption and exaltation to the        
fullness and power  of the ,godhead4    
,this is what ,jesus prayed for1 and he 
did not limit his  prayer to his        
,apostles1 but he said1 ,neither pray ,i
 for these alone1  but for them also    
which shall believe on me through their 
word2 that  they all may be one1 as     
thou1 ,father1 art in me1 and ,i in     
thee1 that  they also may be one in us4 
,but1 says one1 ,does not that oneness  
mean one person8 ,no2 ,jesus meant  that
 those who believed in him through his  
servants1 might be able to  come up to  
that fullness and glory and power and   
exaltation which he  inherited1 even to 
the fullness of the celestial glory1 to 

be crowned  with ,god the ,eternal      
,father1 and with his ,only ,begotten1  
to be made  equal1 as it were1 with     
them1 in power and dominion2 agreeing   
with some  modern revelations ,god has  
given through the ,prophet ,joseph      
,smith4 ,he  said all they that receive 
this ,priesthood1 that is1 those who    
receive  the testimony of the servants  
of ,god1 they receive me2 and whosoever 
receives my ,father1 receives my        
,father's kingdom2 whereupon all that my
  ,father hath shall be given to him4   
,this is a glorious promise1 to be      
joint heirs with the ,son of ,god in the
 inheritance of all things1 even  the   
fullness and glory of the celestial     
world1 their bodies eventually  to      
become glorified1 spiritual bodies of   
flesh and bones1 the same as  ,god the  
,father4    ,before the earth was rolled
 into existence we were his sons and    
daughters4 ,those of his children who   
prove themselves during this  probation 
worthy of exaltation in his presence1   

will beget other  children1 and1        
precisely according to the same         
principle1 they too will  become fathers
 of spirits1 as he is the ,father of our
 spirits2 and thus  the works of ,god   
are one eternal round--creation1        
glorification1 and  exaltation in the   
celestial kingdom4    ,how many         
transformations this earth had before it
 received its present  form of creation1
 ,i do not know4 ,geologists pretend to 
say that this  earth must have existed  
many millions of years1 and this        
assertion  is generally made by men who 
do not believe in ,god or the ,bible1 to
  disprove the history of the creation  
of the world1 as given by the  ,prophet 
,moses4 ,we will go further than        
geologists dare to go1 and say  that the
 materials of which the earth is        
composed are eternal1 they  will never  
have an end4    ,what is meant by       
creation8 ,merely organization4 ,in six 
days we are  told1 ,god created this    
world1 also every living thing that then

  existed4 ,did he create any of these  
things out of nothing8 ,did the         
materials then originate8 ,no2 there is 
no ,scripture to be found within  the   
lids of the ,old and ,new ,testament1 or
 ,book of ,mormon1 or ,doctrine  and    
,covenants1 or in any of the revelations
 of ,god1 ancient or modern1  that even 
intimates such a thing1 for such was not
 the case2 but go  to the creeds of men 
and you will find these things taught4  
,i was  taught them in my youth2 they   
were instilled into my young mind1 and1 
of course1 ,i believed them4 ,but as ,i 
matured in years and thought1           
especially after ,i began to study the  
,hebrew language1 ,i learned that  the  
material of which this earth was made   
always did exist1 and that it  was only 
an organization or formation which took 
place1 during the time  spoken of by    
,moses4    ,how many transformations    
this earth passed through before the one
  spoken of by ,moses1 ,i do not know1  
neither do ,i particularly care4 ,if  it

 had gone through millions on millions  
of transformations1 it is  nothing to   
us4 ,we are willing1 for the sake of    
argument1 to admit that  the materials  
themselves are as old as geologists dare
 to say they  are2 but then1 that does  
not destroy the idea of a ,god1 that    
does not  destroy the idea of a great   
,creator1 who1 according to certain     
fixed  and unalterable laws1 brought    
these materials1 from time to time1 into
  a certain organization1 and then by   
his power completed the worlds that     
were thus made1 by placing thereon      
intelligent and animated beings1        
capable of thinking and having an       
existence2 and then again1 for  various 
reasons1 he destroys their earthly      
existence1 until finally he  exalts them
 from their former condition1 and makes 
them celestial in  their nature4        
,this is the destiny of this globe of   
ours2 it will eventually attain a  state
 of organization that will no more be   
destroyed4 ,when8 ,after ,god  has      

fulfilled and accomplished his purposes1
 after it has rested from  wickedness   
one thousand years1 during which time   
,satan will not have  power to tempt the
 children of men1 during which time the 
faithful will  reign1 as kings and      
priests on the earth in their           
resurrected bodies1  when1 too1 the     
kingdom and the greatness of the kingdom
 under the  whole heaven will be in     
possession of the ,saints of the ,most  
,high2 not  only in the possession of   
those who are mortal ,saints1 but also  
in the  possession of those who are     
immortal ,saints1 appearing as they will
 in  their resurrected bodies1 rising up
 as rulers1 as kings1 and priests1  upon
 the face of our globe4    ,a government
 administered by such men will be one   
that can be depended  on2 in that       
respect it will be very different from  
the political  nations of mortal man4   
,then there will not be the contention  
we now  have1 for all things pertaining 
to the government of ,god's kingdom will

  be conducted in order and on the      
eternal principles of righteousness4    
,the ,twelve ,apostles who were called  
by ,jesus1 and who ministered in  his   
name while they tarried on the earth1   
will sit upon twelve thrones  hereafter1
 and judge the twelve tribes of ,israel4
 ,there will be nothing  intangible or  
etherial about these thrones1 they will 
be just as real  as any kingly throne of
 the earth4 ,and the ,twelve ,apostles  
will rule  over the twelve tribes of    
,israel for the space of a thousand     
years1  having1 as they will have1 their
 celestial bodies1 and they will eat    
and drink at the table of the ,lord4 ,he
 will be here also1 he will be  ,king of
 kings1 before whom all must bow1 all   
must acknowledge his  power--and that   
will be for the space of a thousand     
years4    ,by and by1 when the time     
comes for this earth to die--for there  
has  been a great deal of wickedness    
here--,satan will be loosed to go forth 
again to deceive1 for there will still  

be some of the ,saints mortal1  who will
 be subject to temptation1 and even     
,satan will not only try  to deceive the
 mortal ,saints1 but he will gather     
together his armies  around the camp of 
the ,saints4    ,then another time      
comes1 when a great white throne will   
appear1 and he  who sits thereon will be
 glorious in his majesty and power1 from
 before  whose face the earth will flee 
away and no place be found for it4 ,will
  he annihilate it8 ,no1 not a particle 
of the earth will be annihilated1  not a
 particle of the earth was ever         
originated1 consequently not a  particle
 of it will go out of existence1 but it 
will flee away to its  original element 
in the same manner as the human body    
would were it  burned at the stake4 ,the
 elements would be diffused among       
original  matter1 so with the elements  
of our earth when it undergoes its      
change4  ,john was not satisfied with   
only seeing the earth pass away1 but he 
saw still further even until he beheld a

 new heaven and a new earth1  for1 said 
he1 the first heaven and the first earth
 were passed away  and there was no more
 sea4 ,again1 he testifies further1     
saying1 ,and  ,i1 ,john1 saw the holy   
city1 new ,jerusalem1 coming down from  
,god1 out  of heaven1 prepared as a     
bride adorned for her husband4 ,and ,i  
heard a  great voice out of heaven      
saying1 ,behold the tabernacle of ,god  
is with  men1 and he will dwell with    
them1 and they shall be his people1 and 
,god  himself shall be with them1 and be
 their ,god1 ,and ,god shall wipe away  
all tears from their eyes2 and there    
shall be no more death1 neither  sorrow1
 nor crying1 neither shall there be any 
more pain2 for the  former things are   
passed away4 ,and he that sat upon the  
throne said1  ,behold1 ,i make all      
things new4    ,this creation1 when made
 new1 will be inhabited by immortal     
beings1  who will no more be subject to 
death1 consequently there will be no    
more pain or sorrow1 nothing to mar     

their peace or to prevent them from     
entering into the fullness of happiness 
and joy4    ,this1 ,i say1 is the       
destiny of this earth1 and the ,lord has
 told  us that the time is nigh at hand4
 ,in other words1 this is the last      
dispensation and we are preparing for   
the work of the ,millennium4 ,when  the 
thousand years are passed1 the earth    
will be made new--it will then  become a
 heaven1 the habitation of the ,former  
and ,latter-day ,saints1 as  well as all
 they who prove themselves faithful who 
will be born during  the ,millennium4   
,how long will they inhabit it8         
,forever4    ,when ,i was a boy1        
nineteen years old1 ,i first saw ,joseph
 ,smith2 ,i  attended a conference of   
the ,church of ,jesus ,christ of        
,latter-day  ,saints1 on the #bnd of    
,january1 #ahca4 ,at that conference the
 people  desired him to inquire of the  
,lord for them--they were anxious to    
know  his mind and will4 ,they were at  
that time comparatively few in number1  

not being more than two hundred4 ,joseph
 ,smith sat down at a table1 and        
received a great revelation1 which is   
now contained in this ,book of          
,doctrine and ,covenants4 ,part of it1  
in relation to a land of promise1  reads
 as follows3          ,and ,i will give 
it unto you for the land of your        
inheritance1 if      you seek it with   
all your hearts3 and this shall be my   
covenant      with you1 ye shall have it
 for the land of your inheritance1 and  
for the inheritance of your children for
 ever1 while the earth      shall stand1
 and ye shall possess it again in       
eternity1 no more to      pass away4,a  
,footnote ,a3 ,doc4 and ,cov4 ,sec4 #ch2
 #ai-bj4    ,when ,i sat and heard that 
revelation1--it was uttered by the      
,prophet  ,joseph1 and written by his   
scribe1--,i thought to myself1 that is a
  very curious doctrine1 for ,i had not 
then learned that this earth was  to    
become our future home and heaven1 and  
,i did not think ,joseph ,smith  knew   

it4 ,but it seemed so curious to me to  
bring myself to believe  that the ,lord 
was going to give us part of this earth1
 to possess it1  and our children after 
us1 while time should last1 and to      
retain it  through all eternity1 never  
more to pass away4 ,this was so         
different  from anything ,i had been    
taught--,i was utterly confounded--to   
think  that my ,father in heaven would  
come and live here on this earth6 ,but  
when ,i came to read the ,bible on this 
subject and found how numerous  the     
passages were promising that the ,saints
 should inherit the earth  forever1 ,i  
was perfectly astonished that ,i had    
never thought of it  before4 ,blessed   
are the meek1 says the ,savior1 for they
 shall  inherit the earth4,a ,the meek  
have been driven into the dens and      
mountains of the earth1 having had to   
hide themselves up from their           
persecutors while the wicked1 the proud1
 and the haughty have inherited  the    
earth4 ,yet here is a promise that the  

meek shall inherit this  earth1 which   
all of course would readily admit has   
never had its  fulfillment4 ,then again 
,i was still more confirmed in the truth
 of  this doctrine1 when finding other  
corroborative passages4 ,david1 for     
instance1 in the #cgth ,psalm1 says1    
,the wicked shall be cut off4 ,the      
righteous shall inherit the land1 and   
dwell thereon for ever4 ,i go  back to  
the ,books of ,moses and there ascertain
 that the earth is  promised to the     
,saints for ever4 ,i came to the ,acts  
of the ,apostles1  wherein the martyr   
,stephen1 in answering the charge of    
blasphemy1  tells of ,abraham1 how he   
came to leave his own country1 and how  
the  ,lord had promised him a land for  
an inheritance1 which he would give  to 
him for a possession1 and to his seed   
after him1 and yet he never  possessed  
any of it1 no1 not so much as to set his
 foot on1 and  this same promise was    
confirmed to ,isaac and ,jacob4 ,and    
when ,i read  in the ,revelations of    

,john about the new song that he heard  
them sing  in heaven about their coming 
back to the earth 7,rev4 #e3 #i1 #aj71  
,i was  fully confirmed that the new    
revelation was from ,god4 ,one portion  
of  the song which ,john heard the      
angels sing1 was1 ,for thou wast slain1 
and hast redeemed us to ,god by thy     
blood out of every kindred1 and  tongue 
and people1 and nation2 and hast made us
 unto our ,god kings and  priests2 and  
we shall reign on the earth4            
,footnote ,a3 ,matt4 #e3e4    ,how very 
plain it is when we once learn about our
 future heaven4 ,we  do not have to     
pray1 according to the ,methodists1 for 
the ,lord to  take us to a land beyond  
time and space1 the ,saints' secure     
abode4  ,how inconsistent to look for a 
heaven beyond space6 ,the heaven of  the
 ,saints is something we can look       
forward to in the confident hope  of    
realizing our inheritances and enjoying 
them forever1 when the  earth becomes   
sanctified and made new4 ,and there1 as 

here1 we will  spread forth1 and        
multiply our children4 ,how long8 ,for  
eternity4 ,what1  resurrected ,saints   
have children8 ,yes1 the same as our    
,god1 who is the  ,father of our        
spirits2 so you1 if you are faithful to 
the end1 will  become fathers to your   
sons and daughters1 who will be as      
innumerable  as the sands upon the sea  
shore2 they will be your children1 and  
you  will be their heavenly fathers1 the
 same as our heavenly ,father is        
,father to us1 and they will belong to  
your kingdoms through all the  vast ages
 of eternity1 the same as we will belong
 to our father's  kingdom4    ,he that  
receiveth my father1 says the ,savior1  
receiveth my ,father's  kingdom1        
wherefore all that my father hath shall 
be given to him4 ,it  is a kind of joint
 stock inheritance1 we are to become    
joint heirs  with ,jesus ,christ to all 
the inheritances and to all the worlds  
that  are made4 ,we shall have the power
 of locomotion2 and like ,jesus1 after  

his resurrection1 we shall be able to   
mount up and pass from one world  to    
another4 ,we shall not be confined to   
our native earth4 ,there are  many      
worlds inhabited by people who are      
glorified1 for heaven is not  one place1
 but many1 heaven is not one world but  
many4 ,in my ,father's  house are many  
mansions4 ,in other words--,in my       
,father's house there  are many worlds1 
which in their turn will be made        
glorified heavens1  the inheritance of  
the redeemed from all the worlds1 who1  
having been  prepared through similar   
experience to our own1 will inhabit     
them2  and each one in its turn will be 
exalted through the revelations and     
laws of the ,most ,high ,god1 and they  
will continue to multiply their         
offspring through all eternity1 and new 
worlds will be made for their  progeny4 
,amen4        ,,chapter ,,viii4    ,i   
,,know ,,that ,,my ,,redeemer ,,lives4,a
    ,president ,joseph ,f4 ,smith on the
 ,mormon ,doctrine of ,deity4           

,footnote ,a3 ,this discourse was       
delivered in the ,tabernacle1 ,salt     
,lake  ,city1 ,march #af1aijb1 and by   
the kind permission of ,president ,smith
 ,i am  allowed to reproduce it here4   
,my beloved brethren and sisters1 while 
listening to the singing of the  last   
hymn1 my mind reverted to a revelation  
contained in the ,book of  ,doctrine and
 ,covenants1 and ,i feel impressed to   
read a portion of it1  and then make a  
few remarks concerning it1 if ,i am led 
to do so4 ,this  revelation was given   
through the ,prophet ,joseph ,smith1 at 
,kirtland1 in  ,may1 #ahcc3             
,verily1 thus saith the ,lord1 it shall 
come to pass that every soul      who   
forsaketh his sins and cometh unto me1  
and calleth on my name1      and obeyeth
 my voice1 and keepeth my commandments1 
shall see my      face and know that ,i 
am4    ,you will remember that the hymn 
which was sung by the choir begins thus3
        ,i know that my ,redeemer lives1
      ,what comfort this sweet sentence 

gives6      ,he lives1 he lives1 who    
once was dead2      ,he lives1 my       
ever-living ,head4    ,it occurs to me  
that in the words ,i have just read from
 the revelation  there is a key given to
 us1 as the people of ,god1 by which we 
may  know how to obtain the knowledge   
which is spoken of by the poet in  this 
hymn--,i know that my ,redeemer lives4  
,the conditions are stated  by which we 
may secure this knowledge4 ,furthermore1
 every soul who  observeth these        
conditions shall not only know that he  
is1 but he shall  know also--           
,that ,i am the true light that lighteth
 every man that cometh into      the    
world2        ,and that ,i am in the    
,father1 and the ,father in me1 and the 
,father      and ,i are one4    ,this is
 not speaking of the greater light which
 is especially bestowed  upon those who 
are born again2 for not every man that  
cometh into the  world is born again and
 entitled to receive the greater light  
by the  gift of the ,holy ,ghost4       

,perhaps it may be well for me to make a
 few  remarks in relation to this       
distinction between the light of ,christ
  that lighteth every man that cometh   
into the world1 and that light  which   
comes after repentance and baptism for  
the remission of sins4    ,it is by the 
power of ,god that all things are made  
that have been made4  ,it is by the     
power of ,christ that all things are    
governed and kept in  place that are    
governed and kept in place in the       
universe4 ,it is the  power which       
proceeds from the presence of the ,son  
of ,god throughout  all the works of his
 hands1 that giveth light1 energy1      
understanding1  knowledge1 and a degree 
of intelligence to all the children of  
men1  strictly in accordance with the   
words in the ,book of ,job1 ,there is  a
 spirit in man2 and the inspiration of  
the ,almighty giveth them               
understanding4 ,it is this inspiration  
from ,god1 proceeding throughout  all   
his creations that enlighteneth the     

children of men2 and it is  nothing more
 nor less than the spirit of ,christ1   
that enlighteneth  the mind1 that       
quickeneth the understanding1 and that  
prompteth the  children of men to do    
that which is good and to eschew that   
which is  evil2 which quickens the      
conscience of man and gives him         
intelligence  to judge between good and 
evil1 light and darkness1 right and     
wrong4  ,we are indebted to ,god for    
this intelligence that we possess4 ,it  
is by  the spirit which lighteth every  
man that cometh into the world that our 
minds are quickened and our spirits     
enlightened with understanding and      
intelligence4 ,and all men are entitled 
to this4 ,it is not reserved for  the   
obedient alone2 but it is given unto all
 the children of men that  are born into
 the world4    ,gift of the ,holy       
,ghost4    ,but the gift of the ,holy   
,ghost1 which bears record of the       
,father and  the ,son1 which takes of   
the things of the ,father and shows them

 unto  men1 which testifies of ,jesus   
,christ1 and of the ever-living ,god1   
the  ,father of ,jesus ,christ1 and     
which bears witness of the truth--this  
,spirit1 this intelligence is not given 
unto all men until they repent  of their
 sins and come into a state of          
worthiness before the ,lord4  ,then they
 receive it by the laying on of the     
hands of those who are  authorized of   
,god to bestow ,his blessings upon the  
heads of the  children of men4 ,the     
,spirit spoken of in that which ,i have 
read is  that ,spirit which will not    
cease to strive with the children of men
  until they are brought to the         
possession of the greater light and     
intelligence4 ,though a man may commit  
all manner of sin and blasphemy1  if he 
has not received the testimony of the   
,holy ,ghost he may be  forgiven by     
repenting of his sins1 humbling himself 
before the ,lord1  and obeying in       
sincerity the commandments of ,god4 ,as 
it is stated here1  ,every soul who     

forsaketh his sins and cometh unto me1  
and calleth on  my name1 and obeyeth my 
voice1 and keepeth my commandments1     
shall see  my face and know that ,i am4 
,he shall be forgiven1 and receive of   
the  greater light2 he will enter into a
 solemn covenant with ,god1 into a      
compact with the ,almighty1 through the 
,only ,begotten ,son1 whereby he        
becomes a son of ,god1 and heir of ,god1
 and a joint heir with ,jesus  ,christ4 
,then1 if he shall sin against the light
 and knowledge he has  received1 the    
light that was within him shall become  
darkness1 and oh1  how great will be    
that darkness6 ,then1 and not till then1
 will this  ,spirit of ,christ that     
lighteth every man that cometh into the 
world  cease to strive with him1 and he 
shall be left to his own destruction4   
,this is in accordance with the doctrine
 of ,christ as it is revealed  in the   
,new ,testament2 it is in accordance    
with the word of ,god as it  has been   
revealed in the latter-day through the  

,prophet ,joseph ,smith4  ,god will not 
condemn any man to utter destruction1   
neither shall any  man be thrust down to
 hell irredeemably1 until he has been   
brought to  the possession of the       
greater light that comes through        
repentance and  obedience to the laws   
and commandments of ,god2 but if1 after 
he has  received light and knowledge1 he
 shall sin against that light and will  
not repent1 then1 indeed1 he becomes a  
lost soul1 a son of perdition6    ,the  
question is often asked1 ,is there any  
difference between the  ,spirit of the  
,lord and the ,holy ,ghost8 ,the terms  
are frequently used  synonymously4 ,we  
often say the ,spirit of ,god when we   
mean the ,holy  ,ghost2 we likewise say 
the ,holy ,ghost when we mean the       
,spirit of ,god4  ,the ,holy ,ghost is a
 personage in the ,godhead1 and is not  
that which  lighteth every man that     
comes into the world4 ,it is the ,spirit
 of ,god  which proceeds through ,christ
 to the world1 that enlightens every    

man that comes into the world1 and that 
strives with the children of  men1 and  
will continue to strive with them1 until
 it brings them to  a knowledge of the  
truth and the possession of the greater 
light and  testimony of the ,holy       
,ghost4 ,if1 however1 he receive that   
greater  light1 and then sin against it1
 the ,spirit of ,god will cease to      
strive  with him1 and the ,holy ,ghost  
will wholly depart from him4 ,then will 
he  persecute the truth2 then will he   
seek the blood of the innocent2 then    
will he not scruple at the commission of
 any crime1 except so far as he  may    
fear the penalties of the law1 in       
consequence of the crime1 upon  himself4
    ,jesus1 the ,father of this ,world4 
,i will read a little further3          
,and that ,i am in the ,father1 and the 
,father in me1 and the ,father      and 
,i are one4    ,i do not apprehend that 
any intelligent person will construe    
these  words to mean that ,jesus and his
 ,father are one person1 but merely that

  they are one in knowledge1 in truth1  
in wisdom1 in understanding1 and  in    
purpose2 just as the ,lord ,jesus       
himself admonished his disciples to  be 
one with him1 and to be in him1 that he 
might be in them4 ,it is in  this sense 
that ,i understand this language1 and   
not as it is construed  by some people1 
that ,christ and his ,father are one    
person4 ,i declare to  you that they are
 not one person1 but that they are two  
persons1 two  bodies1 separate and      
apart1 and as distinct as are any father
 and son  within the sound of my voice4 
,yet1 ,jesus is the ,father of this     
world1  because it was by him that the  
world was made4 ,he says3          ,and 
the ,father and ,i are one3        ,the 
,father because he gave me of his       
fulness1 and the ,son because ,i        
was in the world and made flesh my      
tabernacle1 and dwelt among the         
sons of men4        ,i was in the world 
and received of my ,father1 and the     
works of him      were plainly manifest2

        ,and ,john saw and bore record  
of the fulness of my glory3 and the     
fulness of ,john's record is hereafter  
to be revealed3        ,and he bore     
record1 saying1 ,i saw his glory that he
 was in the      beginning before the   
world was2        ,therefore in the     
beginning the ,word was1 for he was the 
,word1 even      the messenger of       
salvation4        ,the light and        
redeemer of the world2 the ,spirit of   
truth1 who came      into the world1    
because the world was made by him1 and  
in him was      the life of men and the 
light of men4        ,the worlds were   
made by him3 men were made by him3 all  
things were      made by him1 and       
through him1 and of him4        ,and ,i1
 ,john1 bear record that ,i beheld his  
glory1 as the glory of      the ,only   
,begotten of the ,father1 full of grace 
and truth1 even the      ,spirit of     
truth1 which came and dwelt in the      
flesh1 and dwelt among      us4         
,and ,i1 ,john1 saw that he received not

 the fulness at first1 but      received
 grace for grace2        ,and he        
received not of the fulness at first1   
but continued from      grace to grace1 
until he received a fulness3        ,and
 thus he was called the ,son of ,god1   
because ,he received not of      the    
fulness at the first4    ,glorious      
,possibilities of ,man4    ,what a      
glorious thought is inspired in the     
heart when we read  sentiments like     
this1 that even ,christ himself was not 
perfect at  first2 he received not a    
fulness at first1 but he received grace 
for  grace1 and he continued to receive 
more and more until he received a       
fulness4 ,is not this to be so with the 
children of men8 ,is any man  perfect8  
,has any man received a fulness at once8
 ,have we reached a  point wherein we   
may receive the fulness of ,god1 of his 
glory and his  intelligence8 ,no2 and   
yet if ,jesus1 the ,son of ,god1 and the
 ,father of  the heavens and the earth  
in which we dwell1 received not a       

fulness at  the first1 but increased in 
faith1 knowledge1 understanding and     
grace  until he received a fulness1 is  
it not possible for all men that are    
born of women to receive little by      
little1 line upon line1 precept  upon   
precept1 until they shall receive a     
fulness1 as he has received a  fulness1 
and be exalted with him in the presence 
of the ,father8    ,the revelation      
continues3          ,and ,i1 ,john1 bear
 record1 and lo1 the heavens were       
opened1 and      the ,holy ,ghost       
descended upon him in the form of a     
dove1 and sat      upon him1 and there  
came a voice out of heaven saying1 ,this
 is my      beloved son4        ,this   
voice out of heaven came from ,god1 the 
,father of our ,lord and      ,savior   
,jesus ,christ4        ,and ,i1 ,john1  
bear record that he received a fulness  
of the glory of      the ,father2       
,and he received all power both in      
heaven and on earth1 and the      glory 
of the ,father was with him1 for he     

dwelt in him4        ,and it shall come 
to pass1 that if you are faithful you   
shall      receive the fulness of the   
record of ,john4        ,i give unto you
 these sayings that ye may understand   
and know how      to worship1 and know  
what you worship1 that you may come unto
 the      ,father in my name1 and in due
 time receive of his fulness4           
,for if you keep my commandments you    
shall receive of his fulness1      and  
be glorified in me as ,i am in the      
,father2 therefore1 ,i say unto         
you1 you shall receive grace for grace4 
,and now1 verily ,i say unto you1 ,i was
 in the beginning with the      ,father3
 and am the first-born4        ,and all 
those who are begotten through me are   
partakers of the      glory of the same1
 and are the church of the first-born4  
,ye were also in the beginning with the 
,father1 that which is      ,spirit1    
even the ,spirit of truth1        ,and  
truth is knowledge of things as they    
are1 and as they were1 and      as they 

are to come2        ,and whatsoever is  
more or less than this1 is the spirit of
 that      wicked one who was a liar    
from the beginning4        ,the spirit  
of truth is of ,god4 ,i am the spirit of
 truth1 and ,john      bore record of   
me1 saying--,he receiveth a fulness of  
truth1 yea1      even of all truth4     
,and no man receiveth a fulness unless  
he keepeth his commandments4        ,he 
that keepeth his commandments receiveth 
truth and light1 until      he is       
glorified in truth and knoweth all      
things4        ,man was also in the     
beginning with ,god4 ,intelligence1 or  
the light      of truth1 was not created
 or made1 neither indeed can it be4     
,all truth is independent in that sphere
 in which ,god has placed it1      to   
act for itself1 as all intelligence     
also1 otherwise there is no             
existence4        ,behold1 here is the  
agency of man1 and here is the          
condemnation of      man2 because that  
which was from the beginning is plainly 

manifest      unto them and they receive
 not the light4        ,and every man   
whose spirit receiveth not the light is 
under      condemnation4        ,for man
 is spirit4 ,the elements are eternal1  
and spirit and      element1 inseparably
 connected1 receive a fulness of joy3   
,and when separated1 man cannot receive 
a fulness of joy4    ,man to ,become    
,like ,christ4    ,in other words1 the  
spirit without the body is not perfect1 
and the  body without the spirit is     
dead4 ,man was ordained in the beginning
 to  become like ,jesus ,christ1 to     
become conformed unto his image4 ,as    
,jesus  was born of woman1 lived and    
grew to manhood1 was put to death and   
raised from the dead to immortality and 
eternal life1 so it was decreed  in the 
beginning that man should be1 and will  
be1 through the atonement  of ,jesus1 in
 spite of himself1 resurrected from the 
dead4 ,death came  upon us without the  
exercise of our agency2 we had no hand  
in bringing  it originally upon         

ourselves2 it came because of the       
transgression of  our first parents4    
,therefore1 man1 who had no hand in     
bringing death  upon himself1 shall have
 no hand in bringing again life unto    
himself2  for as he dies in consequence 
of the sin of ,adam1 so shall he live   
again1 whether he will or not1 by the   
righteousness of ,jesus ,christ1  and   
the power of his resurrection4 ,every   
man that dies shall live  again1 and    
shall stand before the bar of ,god1 to  
be judged according  to his works1      
whether they be good or evil4 ,it is    
then that all will  have to give an     
account for their stewardship in this   
mortal life4 ,the  word of ,god is      
spoken to the children of men4 ,it has  
been revealed  from the heavens4 ,it is 
extant in the world4 ,it is in force    
upon the  people4 ,those that reject it 
will have to answer for it before ,god1 
the  judge of the quick and the dead2   
while those that receive and obey the   
word of the ,lord and keep his          

commandments1 as ,i have read1 shall not
  only come to a knowledge of the truth1
 but shall look upon the face of  the   
,redeemer and shall see and know him as 
he is4 ,furthermore1 they  will         
acknowledge that it is through the      
atonement and power of the  ,savior that
 they are brought again unto life       
immortal1 to enjoy eternal  felicity in 
the celestial kingdom of ,god1 provided 
they have been  obedient to his         
commandments4 ,the ,lord continues3     
,the elements are the tabernacle of     
,god2 yea1 man is the tabernacle      of
 ,god1 even temples2 and whatsoever     
temple is defiled1 ,god shall           
destroy that temple4        ,the glory  
of ,god is intelligence1 or1 in other   
words1 light and      truth4            
,light and truth forsake that evil one4 
,every spirit of man was innocent in the
 beginning1 and ,god having             
redeemed man from the fall1 men became  
again in their infant state1            
innocent before ,god4        ,and that  

wicked one cometh and taketh away light 
and truth1      through disobedience1   
from the children of men1 and because of
 the      tradition of their fathers4   
,the word of the ,lord is truth4 ,you   
ask1 ,what is truth8 ,it is the truth   
that ,god lives4 ,what more is truth8   
,it is the truth that ,jesus ,christ  is
 the ,son of ,god1 the ,redeemer of the 
world2 that he atoned for the  sin of   
,adam1 and that through our repentance  
and obedience to him we  shall receive a
 forgiveness of our own sins1 and shall 
be cleansed  therefrom1 and exalted     
again in the presence of ,god1 from     
whence we  came4 ,it is truth that ,god 
has revealed to the world that except a 
man  be born again he cannot see the    
kingdom of heaven4 ,it is eternal truth 
that except a man be born of the water  
and of the ,spirit he cannot  enter into
 the kingdom of heaven4 ,these are the  
,almighty's truths  that he has revealed
 to the children of men1 and upon these 
we will  stand4 ,we propose to bear our 

testimony to these truths1 and to       
declare  these principles to the        
children of men1 as long as ,god will   
give us  his ,spirit1 and we are        
entrusted with this mission to declare  
,jesus  ,christ and him crucified and   
risen from the dead1 and ,joseph ,smith 
raised up by the power of ,god to       
restore the fulness of the everlasting  
,gospel and the authority of the ,holy  
,priesthood to the earth in the         
dispensation of the fulness of times4   
,we bear this testimony to the  world1  
and we know that our testimony is true2 
for we have received of  that ,spirit of
 truth which is of ,god1 and of which   
,jesus speaks here  through the ,prophet
 ,joseph ,smith4 ,therefore1 our        
testimony is in force  upon the world4  
,especially is it in force upon those   
who have yielded  obedience to the      
message of salvation as it has been     
restored to the  earth and declared unto
 you4    ,personal ,testimony4    ,now1 
my brethren and sisters1 ,i know that my

 ,redeemer lives4 ,i feel it  in every  
fiber of my being4 ,i am just as        
satisfied of it as ,i am of my  own     
existence4 ,i cannot feel more sure of  
my own being than ,i do that  my        
,redeemer lives1 and that my ,god lives1
 the ,father of my ,savior4 ,i  feel it 
in my soul2 ,i am converted to it in my 
whole being4 ,i bear  testimony to you  
that this is the doctrine of ,christ1   
the ,gospel of  ,jesus1 which is the    
power of ,god unto salvation4 ,it is    
,mormonism4 ,but  there is much more    
that could be said in relation to these 
matters4  ,mormonism has been           
interpreted by one who was inspired to  
mean more  good4 ,we have accepted the  
term ,mormon4 ,it having been applied to
  us by our enemies simply because we   
believed in the ,book of ,mormon1  and  
we are not ashamed of it--we are not    
ashamed of more good4 ,we  believe in   
every principle and precept of the      
,gospel1 and in all the  law of ,god4   
,we believe that every principle is     

essential4 ,we believe  that we should  
do our duty to ,god and to our          
fellowmen4 ,we should do  unto others as
 we would have them do to us4 ,we should
 observe the laws  of chastity1 honesty 
and uprightness1 deal justly with our   
neighbors1  and kindly and mercifully   
with the erring4 ,we should seek to do  
good at  all times and under all        
circumstances4 ,the feeling should      
predominate  in our hearts that we are  
here1 not to do evil1 but to do good2   
not to  increase error1 but to diminish 
it and to increase the knowledge of the 
truth2 to make men happy1 and to spread 
happiness abroad in the world  by       
persuading men to do that which is      
right4 ,there is no real happiness  in  
wickedness4 ,there is no real enjoyment 
in sin and transgression4  ,the only    
source of real enjoyment and perfect    
happiness is in the  observance of the  
laws of truth and righteousness4    ,the
 ,lord bless you and help us all to live
 our religion and to keep the           

commandments of ,god1 that we may look  
upon his face1 and that we may  see the 
,redeemer when he shall come to the     
earth again2 for he will  come1 and when
 he does come again he will not come as 
the meek and  lowly ,nazarene1 without  
where to lay his head1 and without      
respect  and honor1 but he will come as 
,god out of heaven1 clothed with power1 
glory1 justice1 judgment and truth4 ,he 
will come with the hosts of  heaven1 and
 he will receive those who have kept his
 commandments in the  earth as the      
church prepared for the ,bridegroom1    
while he will take  vengeance upon the  
ungodly4    ,this is not my doctrine2 it
 is the declaration of the ,bible1 of   
the  ancient prophets1 and also of the  
modern prophets1 who have spoken by     
inspiration4 ,i am but repeating their  
words1 and ,i tell you nothing  new4    
,god bless you and keep you in the path 
of duty1 and deliver us all  from evil1 
and help us to be steadfast and faithful
 to the covenants  that we have made1   

and to the cause of ,zion and of        
redemption for the  living and the dead1
 is my prayer in the name of ,jesus4    
,amen4        ,transcriber's ,note      
,some apparent printer's errors1        
especially spelling errors and unclosed 
quotation marks where a correct reading 
was obvious1 have been resolved  as     
seemed reasonable4 7,the 'scanctity' of 
the ,pharisees was a personal           
favorite47