LECTURES

ON

THE ARTICLES OF FAITH

OF THE CHURCH OF JESUS CHRIST OF LATTER-DAY SAINTS.



 LECTURE V.

FAITH AND REPENTANCE.

     =Article 4.=--We believe that the first principles and ordinances
     of the Gospel are (1) Faith in the Lord Jesus Christ; (2)
     Repentance; ...


FAITH.

=1. Nature of Faith.=--The predominating sense in which the term faith
is used throughout the scriptures is that of full confidence and trust
in the being, purposes, and words of God. Such trust, if it be
implicit, will remove all doubt concerning things accomplished or
promised of God, even though such things be not apparent to or
explicable by the ordinary senses of mortality; hence arises the
definition of faith given by Paul: "Now faith is the substance [i.e.
confidence, or assurance] of things hoped for, the evidence
  [i.e. the demonstration or proof] of things not seen."[268] It is
  plain that such a feeling of trust may exist in different persons
  in varying degrees; indeed, faith may manifest itself from the
  incipient feeble state which is little more than mere belief,
  scarcely free from hesitation and fear, to the strength of abiding
  confidence that sets doubt and sophistry at defiance.

  [268] Heb. xi, 1.

=2. Belief, Faith, and Knowledge=, while intimately related and
ofttimes regarded as one, are in reality not identical. The terms
faith and belief are sometimes used as synonyms, nevertheless each of
them has a specific and definite meaning in our language, although in
early English there was virtually no distinction between them, and
therefore the words are used interchangeably in the ancient
scriptures. Belief may consist in a merely intellectual assent, whilst
faith implies such confidence and conviction as will impel to action.
Dictionary authority justifies us in drawing a distinction between the
two, according to present usage in English; and this authority defines
belief as a simple assent to the truth or actuality of anything,
excluding however the moral element of responsibility through such
assent, which is embraced by faith. Belief is in a sense passive,--a
mental agreement or acceptance only; faith is active and
positive,--such a reliance and confidence as will lead to works. Faith
in Christ comprises belief in Him, combined with trust in Him. One
cannot have faith without belief; yet he may believe and still lack
faith. Faith is vivified, vitalized, living belief.

=3.= Certainly there is a great difference in degree, even if no
essential distinction in kind be admitted between the two. As shall be
presently demonstrated, faith in the Godhead is requisite to
salvation; it is indeed a saving power, leading its possessor in the
paths of godliness; surely a mere belief in the existence and
attributes of Deity is no such power. Mark the words of the Apostle
James.[269] In his general epistle to the Saints, he chided his
brethren for certain empty professions. Said he in effect:--You take
pride and satisfaction in declaring your belief in God; you boast of
being distinguished from the idolaters and the heathen because you
accept one God; you do well to so profess, and so believe; but,
remember, others do likewise; even the devils believe; and so firmly
that they tremble at thought of the fate which that belief makes plain
to them.--What, do devils believe in Christ? Aye, their belief amounts
to certain knowledge, as to who He is, and as to what constitutes His
part, past, present, and to come, in the Divine plan of human
existence and salvation. Call to mind the case of the man possessed by
evil spirits, in the land of the Gadarenes; a man so grievously
tormented as to be a terror to all who came near him; he could be
neither tamed nor bound; people were afraid to approach him; yet when
he saw Christ, he ran to Him and worshiped, and the wicked spirit
within him begged for mercy at the hands of that Righteous One,
calling Him "Jesus, Son of the Most High God."[270] Again, an unclean
spirit in the synagogue at Jerusalem implored Christ not to use His
power, crying in fear and agony, "I know thee, who thou art, the Holy
One of God."[271] And then, we are told that Christ was once followed
by a multitude made up of people from Idumæa and Jerusalem, from Tyre
and Sidon; among them were many who were possessed of evil spirits,
and these, when they saw Him, fell down in the attitude of worship,
exclaiming: "Thou art the Son of God."[272] Was there ever mortal
believer who confessed more unreservedly a knowledge of God and His
Son Jesus Christ than did these same followers of Satan? The evil one
knows God and Christ; remembers, perchance, somewhat concerning the
position which he once occupied as a Son of the Morning[273]; yet with
all such knowledge he is Satan still. Neither belief nor its
superior,--actual knowledge,--is efficient to save; for neither of
these is faith. Belief may be a product of the mind, faith is of the
heart; belief is founded on reason; faith largely on intuition.

  [269] See James ii, 19.

  [270] See Mark v, 1-18; also Matt. viii, 28-34.

  [271] See Mark i, 24.

  [272] Mark iii, 8-11. See "Jesus the Christ," pp. 181, 310-312.

  [273] Doc. and Cov. lxxvi, 25-27.

=4.= We frequently hear it said that faith is imperfect knowledge;
that the first disappears as the second takes its place; that now we
walk by faith but some day we will walk by the sure light of
knowledge. In a sense this is true; yet it must be remembered that
knowledge may be as dead and unproductive in good works as is
faithless belief. Those confessions of the devils, that Christ was the
Son of God, were founded on knowledge; yet the great truth which they
knew did not change their evil natures. How different was their
acknowledgment of the Savior from that of Peter, who, to the Master's
question "Whom say ye that I am?" replied in practically the words
used by the unclean spirits before cited, "Thou art the Christ, the
Son of the living God."[274] Peter's faith had already shown its vital
power; it had caused him to forsake much that had been dear, to follow
his Lord through persecution and suffering, and to put away
worldliness with all its fascinations, for the sacrificing godliness
which his faith made so desirable. His knowledge of God as the Father,
and of the Son as the Redeemer, was perhaps no greater than that of
the unclean spirits; but while to them that knowledge was but an added
cause of condemnation, to him it was a means of salvation.

  [274] Matt. xvi, 15-16; see also Mark viii, 29; Luke ix, 20.

=5.= The mere possession of knowledge gives no assurance of benefit
therefrom. An illustration may perhaps be here allowed. During an
epidemic of cholera in a large city, a scientific man proved to his
own satisfaction, by chemical and microscopical tests, that the water
supply was infected, and that through it contagion was being spread.
He proclaimed the great truth throughout the city, and warned all
against the use of unboiled water. Many of the people, although
incapable of comprehending his methods of investigation, far less of
repeating such for themselves, had faith in his warning words,
followed his instructions, and escaped the death to which their
careless and unbelieving fellows succumbed. Their faith was a saving
one. To the man himself, the truth by which so many lives had been
spared was a matter of knowledge. He had actually seen, under the
microscope, the death-dealing germs in the water; he had tested their
virulence; he knew of what he spoke. Nevertheless, in a moment of
forgetfulness he drank of the unpurified water, and soon thereafter
died a victim to the plague. His knowledge did not save him, complete
though it was; yet others, whose reliance was only that of faith in
the truth which he declared, escaped the threatening destruction.
Truly he had knowledge; but, was he wise? Knowledge is to wisdom what
belief is to faith; one an abstract principle, the other a living
application. Not possession merely, but the proper use of knowledge
constitutes wisdom. Of belief compared with faith it may be said, as
it has been taught of knowledge and wisdom:--

    "Knowledge and wisdom, far from being one,
    Have oft-times no connection....
    Knowledge, a rude unprofitable mass,
    The mere material with which wisdom builds,
    Till smoothed and squared and fitted to its place,
    Does but encumber whom it seems to enrich."

=6. The Foundation of Faith.=--In a theological sense, we understand
by faith as already outlined, a living, inspiring confidence in God,
and an acceptance of His will as our law, and of His words as our
guide, in life. Faith in God is possible only as we come to know, or
at least to believe, that He exists, and moreover, that He is a Being
of worthy character and attributes. The grounds upon which man founds
his belief or knowledge respecting the existence of God, have been
examined in a previous lecture;[275] some of the Divine attributes, as
made known through God's dealings with mankind, have been likewise
specified. A restatement of the principal facts relating to the
character of the Supreme Being may be in place here, inasmuch as some
knowledge concerning the attributes of Deity is essential to the
exercise of faith in Him. Let us adopt the summary of facts as set
forth by the prophet, Joseph Smith; he presents, on the testimony of
scripture, the following statements respecting the character of God.

  [275] Lecture II, page 28.

"(1.) That He was God before the world was created, and the same God
that He was after it was created.

"(2.) That He is merciful and gracious, slow to anger, abundant in
goodness, and that He was so from everlasting, and will be to
everlasting.

"(3.) That He changes not, neither is there variableness with Him; but
that He is the same from everlasting to everlasting, being the same
yesterday, to-day, and for ever; and that His course is one eternal
round, without variation.

"(4.) That He is a God of truth and cannot lie.

"(5.) That He is no respecter of persons; but in every nation he that
fears God and works righteousness is accepted of Him.

"(6.) That He is love."[276]

  [276] Doc. and Cov., Lectures on Faith, iii, 13-18.

=7.= A knowledge of these comprehensive features of the Divine nature
will enable one to exercise rational and intelligent faith in God. And
upon such knowledge of God's existence, the worthiness of His
character, and the perfection of His attributes, is man's faith in Him
established. Faith then cannot be exercised in the absence of all
knowledge; yet even the benighted heathen show some of the fruits of
faith; but they have at least the conviction that arises from man's
natural intuition regarding a supreme power, which has been described
as a common heritage of humanity. In every human soul, even in that of
the savage, there is some basis for faith, however limited and
imperfect the darkness of heredity or of wilful sin may have made it.
Every child of God is born with the capacity for faith inherent within
his own nature; and all yearn in some degree for the strength and aid
which only faith can give. We shall yet learn:--

                "That in all ages
    Every human heart is human;
    That in even savage bosoms
    There are longings, yearnings, strivings,
    For the good they comprehend not.
    That the feeble hands and helpless,
    Groping blindly in the darkness,
    Trust God's right hand in that darkness,
    And are lifted up and strengthened."[277]

  [277] Longfellow.

The heathen's faith may be imperfect and weak, for his ability to
recognize the evidence upon which belief in God depends may be small.
While the first promptings of faith toward God may be the result of
natural intuition,--a faint echo of the songs of praise which were so
common during the state of primeval childhood,--the later development
will be largely the result of unprejudiced and prayerful investigation
and search for truth.

=8.= From trustworthy evidence, rightly interpreted, true faith will
spring; from false evidence, only distorted and misplaced faith can
arise.[278] Our conclusions concerning any question under test will be
governed largely by the number and credibility of the witnesses, if it
so be that we cannot investigate the alleged facts for ourselves; and
in either case, by the amount and quality of the evidence obtainable.
Now, however improbable a declaration may appear to us, if the truth
of it be affirmed by witnesses in whom we have confidence, we are led
to admit the statement, at least provisionally, as true. If many
credible witnesses testify, and moreover, if collateral evidence
suggest itself through facts in our possession, we may consider the
statement as proved; although we would be unable to affirm the truth
of it on the strength of our personal knowledge, until we had seen and
heard for ourselves, until in fact each of us had become a competent
witness through personal observation. To illustrate: of the citizens
of this country but a comparative few perhaps have visited the seat of
government; the masses know nothing by actual observation of the
Capitol, the executive mansion, and other buildings of national
interest and importance; very few have personally met the President
who resides there. How does any one of the multitudes who have not
seen for themselves, know of the city of Washington, of the Capitol,
and of the President? Solely through the testimony of others. He may
have among his acquaintances one or many who have been in the capital
of our country and whose statements he accepts as true; assuredly he
has heard or read of those who do know for themselves. Then he hears
of laws being framed there, and of edicts issuing from the nation's
headquarters; his studies in school, his use of maps and books, and
many other incidents add to the evidence which soon becomes decisive.
His inferences multiply, and develop into a positive conviction. He
acquires a faith in the existence of a center of national government,
and a regard for the laws which emanate therefrom.

  [278] See Note 1.

=9.= Let us take another illustration: Astronomers tell us that the
earth is of a kind with certain of the stars; that it is one of a
family of planets which revolve about the sun in concentric orbits;
and that some of those planets are many times the size of our globe.
We may not be skilled in astronomers' methods of observation and
calculation, and may therefore be unable to test the truth of these
statements for ourselves; but we find such a mass of evidence
resulting from the united testimony of those in whose skill as
scientific workers we have confidence, that the conclusions are
accepted by us as fully proved.

=10.= So too concerning the existence, authority, and attributes of
God, the testimonies of many holy men in ancient and modern
times,--prophets whose credibility is established by the fulfillment
of their predictions,--have come to us in united declaration of the
solemn truths, and nature furnishes corroborative testimony on every
side. To reject without disproving such evidence is to ignore the most
approved methods of investigation and research known to man. The
development of faith from evidence is illustrated in the scenes of a
certain memorable Pentecost celebration, on which occasion thousands
of Jews, imbued with a preconceived prejudice that Jesus was an
impostor, heard the apostles' testimonies, and witnessed the attendant
signs: three thousand of them were convinced of the truth and became
followers of the Son of God, their prejudice giving place to belief,
and their belief developing into faith with its accompanying
works.[279] The foundation of faith in God then is a sincere belief in
or knowledge of Him, as sustained by evidence and testimony, tested
and proved by earnest, prayerful search.

  [279] See Acts ii.

=11. Faith a Principle of Power.=--In its widest sense, faith,--the
assurance of things for which we hope, and the evidence of things not
discernible through our senses,--is the motive principle that impels
men to resolve and to act. Without its exercise, we would make no
exertion the results of which are future: without faith that he may
gather in the autumn, man would not plant in the spring; neither would
he essay to build, did he not have confidence that he would finish the
structure and enjoy its use; had the student no faith in the
possibility of successfully following his studies, he would not enter
upon his courses. Faith thus becomes to us the foundation of hope,
from which spring all our aspirations, ambitions, and confidences for
the future. Remove man's faith in the possibility of any desired
success, and you rob him of the incentive to strive. He would not
stretch forth his hand to seize did he not believe in the possibility
of securing that for which he reaches. This principle becomes
therefore the impelling force by which men struggle for excellence,
oftentimes enduring vicissitudes and suffering that they may achieve
their purposes. Faith is the secret of ambition, the soul of heroism,
the motive power of all effort.

=12.= The exercise of faith is pleasing unto God, and thereby His
interposition may be secured. It was through faith that the Israelites
in their exodus from Egypt followed their dauntless leader into the
bed of the sea; and through the protecting agencies of God, which that
faith drew forth, they were saved, while the Egyptians met destruction
in attempting to follow.[280] With full confidence in the instructions
and promises of God, Joshua and his intrepid followers laid siege to
Jericho; and the walls of that city of sin fell before the faith of
the besiegers without the use of battering rams, or other engines of
war.[281] By the same power Joshua gained the assistance of the
luminaries of heaven, in his work of victory over the Amorites.[282]
Paul cites[283] us also to the instances of Gideon,[284] Barak,[285]
Samson,[286] Jephthah,[287] David,[288] Samuel,[289] and the prophets,
"who, through faith, subdued kingdoms, wrought righteousness, obtained
promises, stopped the mouths of lions, quenched the violence of fire,
escaped the edge of the sword, out of weakness were made strong." It
was by faith that Alma and Amulek were delivered from captivity, while
the prison walls which had previously held them were rent and
demolished.[290] By faith, Nephi and Lehi[291] the sons of Helaman
were protected from their Lamanite foes, even by fire, though they
were not burned; and a still greater work was wrought in the hearts of
their persecutors, for they became enlightened, and accepted the
testimony of truth. Through the operation of faith even the waves of
the sea may be subdued,[292] trees are subject to the voice of Him who
commands by faith;[293] mountains may be removed for the
accomplishment of righteous purposes,[294] the sick may be
healed,[295] evil spirits may be cast out,[296] and the dead may be
raised to life.[297] All things are wrought through faith.[298]

  [280] Exo. xiv, 22-29; Heb. xi, 29.

  [281] Josh. vi, 20; Heb. xi, 30.

  [282] Josh. x, 12.

  [283] Heb. xi, 32-34; Doc. and Cov., Lecture i, 20.

  [284] Judges vi, 11.

  [285] Judges iv, 6.

  [286] Judges xiii, 24.

  [287] Judges xi, 1; xii, 7.

  [288] I Sam. xvi, 1, 13; xvii, 45.

  [289] I Sam. i, 20; xii, 20.

  [290] Alma xiv, 26-29; Doc. and Cov., Lecture on Faith, i, 19.

  [291] Helaman v, 20-52; Doc. and Cov., Lecture on Faith, i, 19.

  [292] Matt. viii, 23-27; Mark iv, 36-41; Luke viii, 22-25; Matt.
  xiv, 24-32; Mark vi, 47-51, John vi, 17-21.

  [293] Matt. xxi, 17-21; Mark xi, 12-13, 20-24; Book of Jacob iv,
  6.
  [294] Matt. xvii, 20; Mark xi, 23-24; Ether xii, 30; Jacob iv, 6;
  Doc. and Cov., Lecture on Faith, i, 19.

  [295] Luke xiii, 11; xiv, 2; xvii, 11; xxii, 50; Matt. viii, 2, 5,
  14, 16, etc.

  [296] Matt. viii, 28; xvii, 18; Mark i, 23.

  [297] Luke vii, 11-16; John xi, 43-45; I Kings xvii, 17-24.

  [298] Matt. xvii, 20; Mark ix, 23; Eph. vi, 16; I John v, 4.

=13.= But, it may be argued that faith of itself is not a source of
power; that its effect is due to an external interposition of Divine
aid, which faith merely secured; and the skeptic may add that an
omniscient God, if truly loving and kind, would act independently and
give without waiting to be invoked through faith or prayer. A
sufficient answer is found in the abundant proof furnished by the
scriptures, that the Almighty operates in accordance with law; and
that arbitrary and capricious action is foreign to His nature. However
the laws of heaven may have been formulated, the application of their
beneficent provisions to humanity is dependent on the faith and
obedience of the mortal subjects. Consider the defeat of Israel by the
men of Ai; a law of righteousness had been violated, and things that
were accursed had been introduced into the camp of God's people this
transgression stopped the current of Divine help, and until the people
had sanctified themselves, the power was not renewed unto them.[299]
Christ was influenced, and to some extent controlled in His miracles
among men by the faith or lack of faith of the people. The common
benediction, "Thy faith hath made thee whole," with which He announced
the healing interposition, is evidence of the fact. Then we learn that
in His own country He could do no mighty work, being restrained by the
unbelief of the people.[300]

  [299] Joshua vii-viii.

  [300] Matt. xiii, 58; Mark vi, 5 6.

=14. A Condition of Living Faith.=--A condition essential to the
exercise of a living, growing, sustaining faith in Deity, is the
consciousness on man's part that he is at least endeavoring to live in
accordance with the laws of God as he has learned them. A knowledge
that he is wilfully and wantonly sinning against the truth will
deprive him of sincerity in prayer and faith, and will surely estrange
him from his Father. He must feel that the trend of his life's course
is acceptable to God, that with due allowance for mortal weakness and
human frailty he is in some measure approved of the Lord, or he can
never approach the throne of grace with confidence. The consciousness
of earnest effort toward godly walk and conduct is a power of itself,
strengthening its possessor in sacrifice and under persecution, and
sustaining him in all good works. It was this knowledge of assured
communion with God that enabled the saints of olden time to endure as
they did, though their sufferings were appalling. Of them we read that
some "were tortured, not accepting deliverance; that they might obtain
a better resurrection: And others had trial of cruel mockings and
scourgings, yea, moreover of bonds and imprisonment: They were stoned,
they were sawn asunder, were tempted, were slain with the sword: they
wandered about in sheepskins and goatskins; being destitute,
afflicted, tormented; (of whom the world was not worthy:) they
wandered in deserts, and in mountains, and in dens and caves of the
earth."[301] As in former days so in the present, the saints have been
sustained through all their sufferings by the sure knowledge of Divine
approval; and the faith of righteous men has ever grown through a
consciousness of their good endeavors.

  [301] Heb. xi, 35-38; see also Doc. and Cov., Lectures on Faith,
  vi.

=15. Faith Essential to Salvation.=--Inasmuch as salvation is
attainable only through the mediation and atonement of Christ, and
since this is made applicable to individual sin only in the cases of
those who obey the laws of righteousness, faith in Jesus Christ is
indispensable to salvation. But no one can believe in Jesus Christ,
and at the same time doubt the existence and authority of either the
Father or the Holy Ghost; therefore faith in the entire Godhead is
essential to salvation. Paul declares that without faith it is
impossible to please God, "for he that cometh to God must believe that
He is, and that He is a rewarder of them that diligently seek
Him."[302] The scriptures abound in assurances of salvation to those
who exercise faith in God, and obey the requirements which that faith
makes plain. Christ's words on the matter are conclusive, "He that
believeth and is baptized shall be saved, but he that believeth not
shall be damned;"[303] and again, "He that believeth on the Son hath
everlasting life, and he that believeth not the Son shall not see
life, but the wrath of God abideth on him."[304] And similar doctrines
did His apostles teach after His death all the days of their
ministry.[305] A natural result of implicit faith in the Godhead will
be a growing confidence in the scriptures as containing the word of
God, and in the words and works of His authorized servants, who speak
as the living oracles of heaven.

  [302] Heb. xi, 6.

  [303] Mark xvi, 16.

  [304] John iii, 36. See also John iii, 15; iv, 42; v, 24; xi, 25;
  Gal. ii, 20; I Nephi x, 6, 17; II Nephi xxv, 25; xxvi, 8; Enos i,
  8; Mos. iii, 17; III Nephi xxvii, 19; Hel. v, 9; Doc. and Cov.
  xiv, 8.

  [305] Acts ii, 38; x, 42; xvi, 31; Rom. x, 9; Heb. iii, 19; xi, 6;
  I Pet. i, 9; I John iii, 23; v, 14.

=16. Faith a Gift of God.=--Though within the reach of all who
diligently strive to gain it, faith is nevertheless a Divine gift, and
can be obtained only from God.[306] As is fitting for so priceless a
pearl, it is given to those only who show by their sincerity that they
are worthy of it, and who give promise of abiding by its dictates.
Although faith is called the first principle of the gospel of Christ,
though it be in fact the foundation of all religion, yet even faith is
preceded by sincerity of disposition and humility of soul, whereby the
word of God may make an impression upon the heart.[307] No compulsion
is used in bringing men to a knowledge of God; yet, as fast as we open
our hearts to the influences of righteousness, the faith that leads to
life eternal will be given us of our Father.

  [306] Matt. xvi, 17; John vi, 44, 65; Eph. ii, 8; I Cor. xii, 9;
  Rom. xii, 3; Moroni x, 11.

  [307] See Rom. x, 17.

=17. Faith and Works.=--Faith in a passive sense, that is, as mere
belief, is inefficient as a means of salvation. This truth was clearly
set forth both by Christ and the apostles, and the vigor with which it
was declared may be an indication of the early development of a most
pernicious doctrine,--that of justification by belief alone. The
Savior taught that works were essential to the validity of profession
and the efficacy of faith. Mark his words:--"Not every one that sayeth
unto me, Lord, Lord, shall enter into the kingdom of heaven; but he
that doeth the will of my Father which is in heaven."[308] "He that
hath my commandments, and keepeth them, he it is that loveth me: and
he that loveth me shall be loved of my Father, and I will love him,
and will manifest myself to him."[309] The instructions of the
Apostle James are particularly explicit:--"What doth it profit, my
brethren, though a man say he hath faith, and have not works? can
faith save him? If a brother or sister be naked, and destitute of
daily food, and one of you say unto them, depart in peace, be ye
warmed and filled; notwithstanding ye give them not those things which
are needful to the body; what doth it profit? Even so faith, if it
hath not works, is dead, being alone. Yea, a man may say, Thou hast
faith, and I have works: shew me thy faith without thy works, and I
will shew thee my faith by my works."[310] And to this may be added
the words of John:--"And hereby we do know that we know him, if we
keep his commandments. He that saith, I know him, and keepeth not his
commandments, is a liar, and the truth is not in him. But whoso
keepeth his word, in him verily is the love of God perfected: hereby
know we that we are in him."[311]

  [308] Matt. vii, 21.

  [309] John xiv, 21.

  [310] James ii, 14-18.

  [311] I John ii, 3-5.

=18.= To these teachings may be added many inspired utterances from
Nephite scriptures[312] and from modern revelation,[313] all affirming
the necessity of works, and denying the saving efficacy of mere
belief. Yet in spite of the plain word of God, sectarian dogmas have
been promulgated to the effect that by faith alone man may achieve
salvation, and that a mere profession of belief shall open the doors
of heaven to the sinner.[314] The scriptures cited and man's inherent
sense of justice furnish a sufficient refutation of these false
teachings.

  [312] See I Nephi xv, 33; II Nephi xxix, 11; Mosiah v, 15; Alma
  vii, 27; ix, 28; xxxvii, 32-34; xli, 3-5.

  [313] Doc. and Cov. throughout.

  [314] See Note 2.


REPENTANCE.

=19. Nature of Repentance.=--The term repentance is used in the
scriptures with several different meanings, but, as representing the
duty required of all who would obtain forgiveness for transgression,
it indicates a godly sorrow for sin, producing a reformation of life,
and embodies (1) a conviction of guilt; (2) a desire to escape the
hurtful effects of sin; and (3) an earnest determination to forsake
sin and to accomplish good. Repentance is a result of contrition of
soul, which springs from a deep sense of humility, and this in turn is
dependent upon the exercise of an abiding faith in God. Repentance
therefore properly ranks as the second principle of the gospel,
closely associated with and immediately following faith. As soon as
one has come to recognize the existence and authority of God, he feels
a respect for Divine laws, and a conviction of his own unworthiness.
His wish to please the Father, whom he has so long neglected, will
impel him to forsake sin; and this impulse will acquire added strength
from the sinner's natural and commendable desire to escape, if
possible, the dire results of his own waywardness. With the zeal
inspired by fresh conviction, he will crave an opportunity of showing
by good works the sincerity of his newly developed faith; and he will
regard the remission of his sins as the most desirable of blessings.
Then he will learn that this gift of mercy is granted on certain
specific conditions only.[315] The first step toward the blessed state
of forgiveness consists in the sinner confessing his sins; the second,
in his forgiving others who have sinned against him; and the third in
his showing his acceptance of Christ's atoning sacrifice by obeying
the Divine requirements.

  [315] See Note 3.

=20. (1.) Confession of Sins= is essential, for without it repentance
is incomplete. The Apostle John tells us, "If we say that we have no
sin we deceive ourselves, and the truth is not in us. If we confess
our sins, He is faithful and just to forgive us our sins, and to
cleanse us from all unrighteousness."[316] We read also, "He that
covereth his sins shall not prosper, but whoso confesseth and
forsaketh them shall have mercy."[317] And unto the Saints in this
dispensation the Lord has said, "Verily I say unto you, I, the Lord,
forgive sins unto those who confess their sins before me and ask
forgiveness, who have not sinned unto death."[318] And that this act
of confession is included in repentance is shown by the Lord's words:
"By this ye may know if a man repenteth of his sins: Behold he will
confess them and forsake them."[319]

  [316] I John i, 8-9; see also Psalms xxxii, 5; xxxviii, 18; Mosiah
  xxvi, 29-30.

  [317] Prov. xxviii, 13.

  [318] Doc. and Cov. lxiv, 7.

  [319] Doc. and Cov. lviii, 43.

=21. (2.) The Sinner Must be Willing to Forgive Others=, if he hopes
to obtain forgiveness. Surely his repentance is but superficial if his
heart be not softened to the degree of tolerance for the weaknesses of
his fellows. In teaching His hearers how to pray, the Savior
instructed them to supplicate the Father: "Forgive us our debts as we
forgive our debtors."[320] He led them not to hope for forgiveness if
in their hearts they forgave not one another: "For," said He, "if ye
forgive men their trespasses, your Heavenly Father will also forgive
you; but if ye forgive not men their trespasses, neither will your
Father forgive your trespasses."[321] And forgiveness between man and
man, to be acceptable before the Lord, must be unbounded. In answering
Peter's question, "Lord, how oft shall my brother sin against me, and
I forgive him--till seven times?" the Master said, "I say not unto
thee, until seven times; but until seventy times seven;" clearly
intending to teach that man must ever be ready to forgive. On another
occasion He taught the disciples, saying, "If thy brother trespass
against thee, rebuke him, and if he repent, forgive him. And if he
trespass against thee seven times in a day, and seven times in a day
turn again to thee saying, I repent, thou shalt forgive him."[322]

  [320] Matt. vi, 12; see also Luke xi, 4.

  [321] Matt. vi, 14-15; III Nephi xiii, 14-15.

  [322] Luke xvii, 3-4.

=22.= Illustrating further the Divine purpose to mete unto men the
measure they mete unto their fellows,[323] the Savior put forth to His
disciples a parable of a king, to whom one of his subjects owed an
enormous sum of money, ten thousand talents; but when the debtor
humbled himself and pleaded for mercy, the compassionate heart of the
king was moved and he forgave his servant the debt. But the same
servant, going out from the presence of the king, met a fellow-servant
who was indebted to him in a paltry sum; forgetting the mercy so
recently shown unto himself, he seized his fellow-servant and cast him
into prison till he would pay the debt. Then the king, hearing of
this, sent for the wicked servant, and, denouncing him for his lack of
gratitude and consideration, handed him over to the tormentors.[324]
The Lord will not listen to petitions nor accept an offering from one
who has bitterness in his heart toward others; "First be reconciled to
thy brother, and then come and offer thy gift."[325] In His revealed
word to the Saints in this day, the Lord has placed particular stress
upon this necessary condition: "Wherefore I say unto you that ye ought
to forgive one another, for he that forgiveth not his brother his
trespasses, standeth condemned before the Lord, for there remaineth
in him the greater sin;"[326] and to remove all doubt as to the proper
subjects for human forgiveness, it is added:--"I, the Lord, will
forgive whom I will forgive, but of you it is required to forgive all
men."

  [323] Matt. vii, 2; Mark iv, 24; Luke vi, 38.

  [324] Matt. xviii, 23-35. See "Jesus the Christ," pp. 392-395.

  [325] Matt. v, 23-24: III Nephi xii, 23-24.

  [326] Doc. and Cov. lxiv, 9-10.

=23. (3.) Confidence in Christ's Atoning Sacrifice= constitutes the
third essential condition in obtaining remission of sins. The name of
Christ is the only name under heaven whereby men may be saved;[327]
and we are taught to offer our petitions to the Father in the name of
His Son. Adam received this instruction from the mouth of an
angel,[328] and the Savior personally instructed the Nephites to the
same effect.[329] But no person can truthfully profess faith in
Christ, and refuse to obey His commandments; therefore obedience is
essential to remission of sin; and the repentant sinner will eagerly
seek to learn what is further required of him.

  [327] Pearl of Great Price: Moses vi, 52.

  [328] Pearl of Great Price: Moses v, 6-8.

  [329] III Nephi xxvii, 5-7.

=24.= Repentance, to be worthy of its name, must comprise something
more than a mere self-acknowledgment of error; it does not consist in
lamentations and wordy confessions, but in the heart-felt recognition
of guilt, which carries with it a horror for sin, and a resolute
determination to make amends for the past and to do better in the
future. If such a conviction be genuine, it is marked by that godly
sorrow which, as Paul has said, "worketh repentance to salvation, not
to be repented of; but the sorrow of the world worketh death."[330]
Apostle Orson Pratt has wisely said:--"It would be of no use for a
sinner to confess his sins to God, unless he were determined to
forsake them; it would be of no benefit to him to feel sorry that he
had done wrong, unless he intended to do wrong no more; it would be
folly for him to confess before God that he had injured his
fellow-man, unless he were determined to do all in his power to make
restitution. Repentance, then, is not only a confession of sins, with
a sorrowful, contrite heart, but a fixed, settled purpose to refrain
from every evil way."

  [330] II Cor. vii. 10.

=25. Repentance Essential to Salvation.=--This evidence of sincerity,
this beginning of a better life, is required of every candidate for
salvation. In the obtaining of Divine mercy, repentance is as
indispensable as faith, it must be as extensive as sin. Where can we
find an absolutely sinless mortal? Sagely did the Preacher of old
declare "There is not a just man upon earth, that doeth good and
sinneth not."[331] Who, therefore, has no need of forgiveness? who is
exempt from the requirements of repentance? God has promised
forgiveness unto those who truly repent before Him, it is unto such
that the advantages of individual salvation, through the atonement of
Christ, are extended. Isaiah thus admonishes to repentance, with
assuring promises of forgiveness: "Seek ye the Lord while he may be
found, call ye upon him while he is near. Let the wicked forsake his
way, and the unrighteous man his thoughts: and let him return unto the
Lord, and he will have mercy upon him; and to our God, for he will
abundantly pardon."[332]

  [331] Eccl. vii, 20; see also Rom. iii, 10; I John i, 8.

  [332] Isa. iv, 6-7; see also II Nephi ix, 24; Alma v, 31-36,
  49-56; ix, 12; Doc. and Cov. i, 32-33; xix, 4; xx, 29; xxix, 44;
  cxxxiii, 16.

=26.= The burden of inspired teachers in every age has been the call
to repentance. To this effect was heard the voice of John crying in
the wilderness, "Repent ye, for the kingdom of heaven is at
hand."[333] And the Savior followed with "Repent ye and believe the
gospel,"[334] for "Except ye repent, ye shall all likewise
perish."[335] So too proclaimed the apostles of old, that God
"commandeth all men everywhere to repent."[336] And in the present
dispensation has come the word, "We know that all men must repent, and
believe on the name of Jesus Christ ... or they cannot be saved in the
kingdom of God."[337]

  [333] Matt. iii, 2.

  [334] Mark i, 15.

  [335] Luke xiii, 3.

  [336] Acts xvii, 30.

  [337] Doc. and Cov. xx, 29.

=27. Repentance, a Gift from God.=--Repentance is a means of pardon,
and is therefore one of God's great gifts to man. It is not to be had
for the careless asking; it may not be found upon the highway, it is
not of earth, but a treasure of heaven, and is given with care, yet
with boundless liberality unto those who have brought forth works that
warrant its bestowal.[338] That is to say, all who prepare themselves
for repentance will, by the humbling and softening influence of the
Holy Spirit, be led to the actual possession of this great gift. When
Peter was charged by his fellow-worshipers with a breach of law in
that he had associated with Gentiles, he told his hearers of the
Divine manifestations he had so recently received; they believed and
declared "Then hath God also to the Gentiles granted repentance unto
life."[339] Paul also, in writing to the Romans, teaches that
repentance comes through the goodness of God.[340]

  [338] Matt. iii, 7-8; Acts xxvi, 20.

  [339] Acts xi, 18.

  [340] Rom. ii, 4; see also II Tim. ii, 25.

=28. Repentance not always Possible.=--The gift of repentance is
extended to men as they humble themselves before the Lord, it is the
testimony of the Spirit in their hearts; if they hearken not unto the
monitor it will again leave them, for the Spirit of God strives not
ever with man.[341] Repentance becomes more difficult as the sin is
more wilful; it is by humility and contrition of the heart that
sinners may increase their faith in God, and so obtain from Him the
priceless gift of repentance. As the time of repentance is
procrastinated, the ability to repent grows weaker; neglect of
opportunity in holy things brings a forfeit of the chance. In giving
commandment to Joseph Smith, in the early days of the present Church,
the Lord said, "For I the Lord cannot look upon sin with the least
degree of allowance; nevertheless, he that repents and does the
commandments of the Lord shall be forgiven, and he that repents not,
from him shall be taken even the light which he has received, for my
Spirit shall not always strive with man saith the Lord of Hosts."[342]

  [341] Gen. vi, 3; Doc. and Cov. i, 33.

  [342] Doc. and Cov. i, 31-33.

=29. Repentance Here and Hereafter.=--The Nephite prophet, Alma,
described the period of earthly existence as a probationary state,
granted unto man for repentance;[343] yet we learn from the scriptures
that repentance may be obtained, under certain conditions, beyond the
vail of mortality. Between the times of His death and resurrection,
Christ "preached unto the spirits in prison, which sometime were
disobedient when once the long suffering of God waited in the days of
Noah;"[344] these the Son visited, and unto them He preached the
Gospel, "that they might be judged according to men in the flesh, who
received not the testimony of Jesus in the flesh, but afterwards
received it."[345]

  [343] Alma xii, 24; xxxiv, 32; xiii, 4.

  [344] I Peter iii, 19-20.

  [345] Doc. and Cov. lxxvi, 73-74. See "Jesus the Christ," ch.
  xxxvi.

=30.= Yet no soul is justified in postponing his efforts to repent
because of this assurance of God's long-suffering and mercy. We know
not on what terms repentance will be obtainable in the hereafter, but
it is unreasonable to suppose that the soul who has wilfully rejected
the opportunity of repentance in this life will find it easy to repent
there. To procrastinate[346] the day of repentance is to deliberately
place ourselves in the power of the adversary. As Amulek taught and
admonished the multitude of old: "For behold this life is the time for
men to prepare to meet God, ... therefore I beseech of you that ye do
not procrastinate the day of your repentance unto the end.... Ye
cannot say when ye are brought to that awful crisis, that I will
repent, that I will return to my God. Nay, ye cannot say this; for
that same spirit which doth possess your bodies at the time that ye go
out of this life, that same spirit will have power to possess your
body in that eternal world. For behold, if ye have procrastinated the
day of your repentance, even until death, behold ye have become
subjected to the spirit of the devil, and he doth seal you his."[347]

  [346] Alma xxxiv, 33.

  [347] Alma xxxiv, 32-35.


NOTES.

     =1. Example of False Faith.=--"When Europeans first began their
     explorations in the New World, the Indians whom they met were
     much amazed at the power and explosive properties of gun-powder,
     and asked many questions respecting the manner in which it was
     produced. The Europeans, taking advantage of the ignorance of the
     savages, and seeing an opportunity to increase their wealth by
     the deception, told the Indians that it was the seed of a plant
     which grew in the lands they had come from, and doubtless it
     would thrive in their land also. The Indians, of course, believed
     this statement, and purchased the supposed seed, giving in
     exchange for it large quantities of gold. In implicit faith they
     carefully planted the supposed seed, and anxiously watched for
     its sprouting and the appearance of the plant; but it never came.
     They had faith in the statements made to them by the Europeans,
     but as these statements were false, and therefore the evidence on
     which the Indians based their belief untrue, their faith was
     vain."--Orson Pratt.

     =2. The Sectarian Dogma of Justification by Faith alone= has
     exercised an influence for evil since the early days of
     Christianity. The idea upon which this pernicious doctrine was
     founded was at first associated with that of an absolute
     predestination, by which man was fore-doomed to destruction, or
     to an utterly undeserved salvation. Thus, Luther taught as
     follows:--"The excellent, infallible, and sole preparation for
     grace is the eternal election and predestination of God." "Since
     the fall of man, free-will is but an idle word." "A man who
     imagines to arrive at grace by doing all that he is able to do,
     adds sin to sin, and is doubly guilty." "That man is not
     justified who performs many works; but he who without works has
     much faith in Christ." (For these and other doctrines of the
     so-called "Reformation," see D'Aubigné's _History of the
     Reformation_, vol. i, pp. 82, 83, 119, 122.) In Miller's _Church
     History_ (vol. iv, p. 514) we read: "The point which the reformer
     [Luther] had most at heart in all his labors, contests, and
     dangers, was the justification by faith alone." Melanchthon
     voices the doctrine of Luther in these words: "Man's
     justification before God proceeds from faith alone. This faith
     enters man's heart by the grace of God alone;" and further, "As
     all things which happen, happen necessarily according to the
     divine predestination, there is no such thing as liberty in our
     wills" (D'Aubigné, vol. iii, p. 340). It is true that Luther
     strongly denounced, and vehemently disclaimed responsibility for,
     the excesses to which this teaching gave rise, yet he was not
     less vigorous in proclaiming the doctrine. Note his words:--"I,
     Doctor Martin Luther, unworthy herald of the gospel of our Lord
     Jesus Christ, confess this article, that faith alone without
     works justifies before God; and I declare that it shall stand and
     remain forever in despite of the emperor of the Romans, the
     emperor of the Turks, the emperor of the Persians,--in spite of
     the pope and all the cardinals, with the bishops, priests, monks,
     and nuns,--in spite of kings, princes, and nobles, and in spite
     of all the world and of the devils themselves; and that if they
     endeavor to fight against this truth they will draw the fires of
     hell upon their heads. This is the true and holy gospel, and the
     declaration of me, Doctor Luther, according to the teachings of
     the Holy Ghost" (D'Aubigné, vol. i, p. 70).

     Fletcher (_End of Religious Controversy_, p. 90) illustrates the
     vicious extreme to which this evil doctrine led, by accusing one
     of its adherents with having said, "Even adultery and murder do
     not hurt the pleasant children, but rather work for their good.
     God sees no sin in believers, whatever sin they may commit.... It
     is a most pernicious error of the schoolmen to distinguish sins
     according to the fact, and not according to the person. Though I
     blame those who say, let us sin that grace may abound, yet
     adultery, incest, and murder, shall upon the whole, make me
     holier on earth, and merrier in heaven."

     A summary of the mediæval controversy regarding the means of
     grace, including the doctrines of Luther and others, is presented
     in Roberts' _Outlines of Ecclesiastical History_, part iii,
     section ii, to which the student is referred. The quotations
     given above are incorporated therein.

     =3. Forgiveness not always Immediate.=--"On account of the
     magnitude of sins committed, repentance is not always followed by
     forgiveness and restoration. For instance, when Peter was
     preaching to the Jews, who had slain Jesus and taken His blood on
     themselves and their children, he did not say, repent and be
     baptized for the remission of sins; but, 'Repent ye therefore,
     and be converted, that your sins may be blotted out, when the
     times of refreshing shall come from the presence of the Lord; and
  [when] He shall send Jesus Christ, which before was preached unto
  you; whom the heaven must receive until the times of the
  restitution of all things' (Acts iii, 19-21). That is, repent now,
  and believe in Jesus Christ, that you may be forgiven when He whom
  you have slain shall come again in the days of the restitution of
  all things; and prescribe to you the terms on which you may be
  saved."--_Compendium_, p. 28.