The Great Apostasy by James E. Talmage (10 ebook reader txt) 📕

**The Sequel**.

32. The sequel of the Great Apostasy is the Restoration of the Gospel, marking the inauguration of the Dispensation of the Fulness of Times. This epoch-making event occurred in the early part of the nineteenth century, when the Father and the Son manifested themselves to man, and when the Holy Priesthood with all its powers and authority was again brought to earth.

33. The Church of Jesus Christ of Latter-day Saints proclaims to the world this glorious restoration,—at once the consummation of the work of God throughout the ages past, and the final preparation for the second advent of Jesus, the Christ. The Church affirms that after the long night of spiritual darkness, the light of heaven has again come; and that the Church of Christ is authoritatively established. The Church of Jesus Christ of Latter-day Saints stands alone in the declaration that the Holy Priesthood is operative upon earth, not as an inheritance through earthly continuation from the apostolic age, but as the endowment of a new dispensation, brought to earth by heavenly ministration. In this restoration, divinely predicted and divinely achieved, has been witnessed a realization of the Revelator's vision:

"And I saw another angel fly in the midst of heaven, having the everlasting gospel to preach unto them that dwell on the earth, and to every nation, and kindred, and tongue, and people, saying with a loud voice, Fear God, and give glory to him; for the hour of his judgment is come: and worship him that made heaven, and earth, and the sea, and the fountains of waters."—(Rev. 14:6, 7. For treatment of the Restoration of the Gospel see the Author's "Articles of Faith," Lecture 11. See Notes 4 and 5, end of chapter.)

1. Papist Testimony to the Corruption of the Church. "The judicious student of ecclesiastical history will observe that I constantly endeavor to draw my proofs from the most unexceptionable sources. For example: To prove the corrupt state of the clergy, and the abominable practices of the Roman See, I would produce the evidence of George of Saxony, a most bigoted papist, whom the Roman Catholics always reckon among the most sincere and most active of the holy defenders of their religion. Now, as with them the assertions of Luther and the other reformers go for nothing but exaggerations, misrepresentations, or direct falsehoods, let them listen at least to this duke, their steady friend and advocate, who generally, in religious concerns, opposed his relation, the elector of Saxony, and who also entirely approved of Luther's condemnation at Worms. This George of Saxony exhibited to the Diet twelve heads of the grievances which called loudly for reform. Two of these are briefly as follows: 1. Indulgences, which ought to be obtained by prayers, fastings, benevolence towards our neighbor, and other good works, are sold for money. Their value is extolled beyond all decency. The sole object is to gain a deal of money. Hence the preachers, who are bound to set forth truth, teach men nothing but lies and frauds. They are not only suffered to go on thus, but are well paid for their fraudulent harangues. The reason is the more conviction they can produce among their hearers, the more money flows into the chest. Rivers of scandalous proceedings arise from this corrupt fountain. The officials of the bishops are equally attentive to scrape money together. They vex the poor with their censures for great crimes, as whoredom, adultery, blasphemy; but they spare the rich. The clergy commit the very same crimes, and nobody censures them. Faults which ought to be expiated by prayers and fastings are atoned for by money, in order that the officials may pay large sums to their respective bishops, and retain a portion of the gain for themselves. Neither when a mulct is inflicted, is it done in a way to stop the commission of the same fault in future, but rather so that the delinquent understands he may soon do that very thing again, provided he be but ready to pay. Hence, all the sacraments are sold for money; and where that is not to be had, they are absolutely neglected. 2. Another distinct head of the grievances produced by this zealous duke was expressed thus: 'The scandalous conduct of the clergy is a very fruitful source of the destruction of poor souls. There must be a universal reformation; and this cannot be better effected than by a general council. It is therefore, the most earnest wish of us all that such a measure be adopted.'"—(Milner, "Church History," Cent. XVI, ch. 6. Footnote.)

2. Extremes Incident to the Reformation. "What were the reproaches constantly applied to the Reformation by its enemies? Which of its results are thrown in its face, as it were, unanswerable? The two principal reproaches are, first, the multiplicity of sects, the excessive license of thought, the destruction of all spiritual authority, and the entire dissolution of religious society; secondly, tyranny and persecution. 'You provoke licentiousness,' it has been said to the Reformers: 'you produce it; and, after being the cause of it, you wish to restrain and repress it. And how do you repress it? By the most harsh and violent means. You take upon yourselves, too, to punish heresy, and that by virtue of an illegitimate authority.'"— Guizot.

"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 foredoomed 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 sins 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 Reformation see D'Aubigne's 'History of the Reformation,' Vol. I, pp. 82, 83, 119, 122.) In Milner'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.' Melancthon 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'Aubigne, 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 doctrine 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.'"—(See the Author's "Articles of Faith," Lecture V, Note 2.)

3. Diverse Views Concerning Continuance or Decline of Spiritual Gifts. "Protestant writers insist that the age of miracles closed with the fourth or fifth century, and that after that the extraordinary gifts of the Holy Ghost must not be looked for. Catholic writers, on the other hand, insist that the power to perform miracles has always continued in the Church; yet those spiritual manifestations which they describe after the fourth and fifth centuries savor of invention on the part of the priests, and childish credulity on the part of the people; or else, what is claimed to be miraculous falls short of the power and dignity of those spiritual manifestations which the primitive Church was wont to witness. The virtues and prodigies, ascribed to the bones and other relics of the martyrs and saints, are puerile in comparison with the healings by the anointing with oil and the laying on of hands, speaking in tongues, interpretations, prophecies, revelations, casting out of devils in the name of Jesus Christ; to say nothing of the gifts of faith, wisdom, knowledge, discerning of spirits, etc.—common in the Church in the days of the apostles—(I Cor. 12:8-10). Nor is there anything in the scriptures or in reason that would lead one to believe that they were to be discontinued. Still this plea is made by modern Christians—explaining the absence of these spiritual powers among them—that the extraordinary gifts of the Holy Ghost were only intended to accompany the proclamation of the gospel during the first few centuries, until the Church was able to make its way without them, and they were to be done away. It is sufficient to remark upon this that it is assumption pure and simple, and stands without warrant either of scripture or right reason; and proves that men had so far changed the religion of Jesus Christ that it became a form of godliness without the power thereof."—(B. H. Roberts, "Outlines of Ecclesiastical History," Part II, Sec. 5:6-8.)

4. Commentary on the Revelator's Vision of the Restoration. It is instructive to inquire into the interpretation given by biblical students to the prophecy voiced by John the Revelator predicting the advent of the angel "having the everlasting gospel." Dr. Clarke offers the following reflections on the passage: "And I saw another angel fly in the midst of heaven, having the everlasting gospel: Whether this angel means any more than a particular dispensation of providence and grace, by which the gospel shall be rapidly sent through the whole world; or whether it means any especial messenger, order of preachers, people, or society of Christians, whose professed object it is to send the gospel of the kingdom throughout the earth, we know not. But the vision seems truly descriptive of a late institution, entitled 'The British and Foreign Bible Society,' whose object it is to print and circulate the scriptures of the Old and New Testaments through all the habitable world, and in all the languages spoken on the face of the earth."—(Clarke, "Bible Commentary," Rev. 14:6.)

The learned commentator is to be commended for his frank avowal as to uncertainty regarding the precise interpretation of this scripture, and for the provisional and tentative manner in which he indicates a possible application to the wide distribution of the Holy Bible through the efforts of a most worthy and influential society. It is to be noted that Dr. Clarke wrote his famous commentary on the Bible shortly before the actual restoration of the gospel through angelic agency which resulted in the establishment of the Church of Jesus Christ of Latter-day Saints. Of necessity his search for the fulfillment of the prediction was unsatisfactory, and, indeed, unsuccessful, inasmuch as the fulfillment had not then occurred. The commendable work of the Bible Society was a preparation for the fulfillment of the momentous prophecy, but not the fulfillment itself.

5. Restoration of the Church. "In the first ten centuries immediately following the ministry of Christ, the authority of the priesthood was lost from among men, and no human power could restore it. But the Lord in His mercy provided for the re-establishment of His Church in the last days, and for the last time, and prophets of olden time foresaw this era of renewed enlightenment, and sang in joyous tones of its coming."—(See Dan. 2:44, 45; 7:27; Matt. 24:14; Rev. 14:6-8.) "This restoration was effected by the Lord through the prophet, Joseph Smith, who, together with Oliver Cowdery, in 1829, received the Aaronic Priesthood under the hands of John the Baptist, and later the Melchizedek Priesthood under the hands of the former-day apostles, Peter, James and John. By the authority thus bestowed, the Church has been again organized with all its former completeness, and mankind once more rejoices in the priceless privileges of the counsels of God. The Latter-day Saints declare their high claim to the true Church organization,