therefore, is provided for man from those effects that result from necessity; and hence the Church teaches that "men will be punished for their own Sins and not for Adam's transgressions." [A]

[Footnote A: A slight alteration has been made in this paragraph since the publication of this article in the Improvement Era.]

But quite apart from the transgression of Adam is man's individual violations of the laws of righteousness—violations of the laws of God in which man's agency is exercised; for he sins at times wilfully and wantonly; knowing the right, he dares to do wrong. Here justice has a claim upon him and may demand the payment of the penalty to the uttermost. But the mercy of God as well as his justice is active, and offers redemption from the consequences of individual transgressions on the condition of obedience to the laws and ordinances of the Gospel.

These laws are not intricate, baffling the understanding. The ordinances are neither numerous nor difficult of performance; but in the plan of man's salvation, as in all other works of Deity, simplicity marks its outlines and efficiency justifies its adoption. The laws and ordinances referred to have not for their chief object the propitiation of the anger of God as the old Pagan ordinances of religion had; but on the contrary, by their nature and operation, they affect the character of man, and are calculated to so purify and exalt his nature as to prepare him to dwell in endless felicity in the presence and companionship of his Maker.

Of necessity Faith in God and in this plan of salvation is of first importance, and must be an active principle in the mind, for without it men would consider themselves under no obligation to yield obedience to any ordinance whatsoever. The reason the infidel does not repent, or perform any other act of obedience, is because he has or pretends to have no faith in the existence of God. As from the rising sun there beams those rays of light which streak the heavens with glory, so from faith spring those acts of obedience required in the gospel of Jesus Christ. First among these acts is repentance, which consists not alone in deep and heartfelt sorrow for sin, but coupled with it must be a firm determination of amendment of conduct. It must be a godly sorrow working a reformation of life. Following repentance comes baptism in water by which men take on them the name of Christ, through which ordinance also they receive, when it is preceded by faith and true repentance, forgiveness of sins. But even after a remission of sins, such is the weakness of human nature that man is not able to stand by his own strength, he needs divine aid: hence, God has ordained that through the ordinance of confirmation by the laying on of hands, the Holy Ghost shall be imparted unto man as a comforter and guide, and by giving heed to his voice man shall overcome the old inclinations to evil, and at last so purify and sanctify himself that he will be worthy to dwell in the presence of his God.

As a further means of grace, the Church of Jesus Christ recognizes the sacrament of the Lord's Supper, by which men may frequently renew their covenant with God and witness to each other that they are willing to take upon them the name of Jesus Christ, gratefully remember the atonement he has made for them, express a willingness to keep his commandments, and by doing so draw to themselves a constant renewal of the Spirit of God.

Few and simple as these ordinances are, the Church teaches that in order to be of effect they must be administered by divine authority. No man can take the honor upon himself to administer in things pertaining to God. He must be called by direct revelation from God, or be commissioned by a divinely authorized power. Here is where "Mormonism" comes in conflict with all Christendom. Men even in the early centuries of the Christian era having transgressed the laws, changed the ordinances, broke the covenant, and lost divine authority to administer the of Jesus Christ—though the letter of the Gospel remained in part with the world in the writings of the ancient Apostles—there arose a necessity for the re-opening of the heavens and a restoration of that priesthood which alone can administer the ordinances of salvation.

That is the significance of the revelations of God and the visitation of angels to Joseph Smith. To him was revealed anew the gospel, to him was committed a new dispensation of it, and angels bestowed upon him the apostleship, the fullness of all priesthood which God gives to man in the earth, and by its power Joseph Smith and those to whom he transmitted authority preached the gospel. By the power of that priesthood they organized the Church of Christ never more to be destroyed; sustained and upheld by that power the Church has outlived all the opposition arrayed against it, and stands today planted impregnably upon the eternal foundations of truth.

But notwithstanding the absence of the gospel and the authority to administer its ordinances, the children of God living through those dark ages will not be deprived of its saving powers. That must be a very contracted view of the great plan of human redemption which would confine its operations to the brief span of man's existence in this life. "Mormonism" holds no such view. On the contrary, it teaches that the gospel is everlasting; that it walks beside man throughout eternity; and means for its application to him have been provided by the mercy of God. It may be that "Mormonism" does not stand alone in this broad conception of the application of the gospel to our race; but while others are speculating as to whether it is possible or not for man to attain unto repentance and forgiveness of sins in his future existence, "Mormonism" is erecting temples to the name of the Most High, and within their sacred walls the Saints are vicariously performing the ordinances of salvation for those who have passed from the earth when the gospel and authority to administer it were not among the children of men. Such is the conception that Mormonism holds and teaches of the gospel of Jesus Christ and its application to mankind; and surely one may see in this conception the fullness of that glorious scripture which says: God, our Savior, would have all men to be saved, and come unto the knowledge of the truth. (I Timothy 2:3, 4.)

If asked what the distinguishing characteristics of "Mormonism" are, I should answer:

The acceptance of Jesus Christ as the full and complete revelation of God to man, in person and in attributes; that as Jesus was and is,—for to us he still lives, a resurrected, glorified man—so is God, the Father—a perfected man. This is only saying that as "the Son is, so also is the Father."

The belief that the spirit of man is in very deed the child of God—his offspring; that men in reality are brothers to Jesus Christ, and to each other.

A more pronounced faith than is possessed by other people in the imminence of God in the world and in men, through the medium of the divine spirit.

A positive belief in present and continuous revelation.

A broader conception of God's treatment of men in the matter of revealing himself and his purposes to them.

Acknowledging an inspired priesthood, authorized to direct the affairs of, and instruct the Church.

The possession of a living faith which lays hold of all the promises made in the gospel of Jesus Christ; personal communion with God through the Holy Spirit, and enjoyment of all the spiritual gifts and graces granted to the saints in any age of the world.

If asked what special benefits "Mormonism" has conferred upon mankind, my answer would be: 1st. That it presents to the world the fullness of the gospel, with the authority to administer its ordinances; that through obedience to it men may attain unto all those gifts, graces and powers known to the ancient saints. It assures them that God in his relationship to men, is the same today as he was nineteen centuries ago, that the gospel is the same now as it ever was, and all