And he shall go forth, suffering pains and aafflictions and btemptations of every kind; and this that the word might be fulfilled which saith he will ctake upon him the pains and the sicknesses of his people.
And he will take upon him adeath, that he may bloose the bands of death which bind his people; and he will take upon him their infirmities, that his bowels may be filled with mercy, according to the flesh, that he may know according to the flesh how to csuccor his people according to their infirmities.
Now the Spirit aknoweth all things; nevertheless the Son of God suffereth according to the bflesh that he might ctake upon him the sins of his people, that he might blot out their transgressions according to the power of his deliverance; and now behold, this is the testimony which is in me.
Now I say unto you that ye must arepent, and be born again; for the Spirit saith if ye are not born again ye cannot inherit the kingdom of heaven; therefore come and be baptized unto repentance, that ye may be washed from your sins, that ye may have faith on the Lamb of God, who taketh away the sins of the world, who is mighty to save and to cleanse from all unrighteousness.
And now, behold, I will atestify unto you of myself that these things are true. Behold, I say unto you, that I do know that Christ shall come among the children of men, to take upon him the btransgressions of his people, and that he shall catone for the sins of the world; for the Lord God hath spoken it.
For it is expedient that an aatonement should be made; for according to the great bplan of the Eternal God there must be an atonement made, or else all mankind must unavoidably perish; yea, all are hardened; yea, all are cfallen and are lost, and must perish except it be through the atonement which it is expedient should be made.
For it is expedient that there should be a great and last asacrifice; yea, not a bsacrifice of man, neither of beast, neither of any manner of fowl; for it shall not be a human sacrifice; but it must be an cinfinite and deternalesacrifice.
Now there is not any man that can sacrifice his own blood which will atone for the sins of another. Now, if a man murdereth, behold will our law, which is ajust, take the life of his brother? I say unto you, Nay.
But the law requireth the alife of him who hath bmurdered; therefore there can be nothing which is short of an infinite atonement which will suffice for the sins of the world.
Therefore, it is expedient that there should be a great and last sacrifice, and then shall there be, or it is expedient there should be, a astop to the shedding of bblood; then shall the claw of Moses be fulfilled; yea, it shall be all fulfilled, every jot and tittle, and none shall have passed away.
And thus he shall bring asalvation to all those who shall believe on his name; this being the intent of this last sacrifice, to bring about the bowels of mercy, which overpowereth justice, and bringeth about means unto men that they may have faith unto repentance.
And thus amercy can satisfy the demands of bjustice, and encircles them in the arms of safety, while he that exercises no faith unto repentance is exposed to the whole law of the demands of cjustice; therefore only unto him that has faith unto repentance is brought about the great and eternal dplan of eredemption.
And now, my son, I perceive there is somewhat more which doth worry your mind, which ye cannot understand—which is concerning the ajustice of God in the bpunishment of the sinner; for ye do try to suppose that it is cinjustice that the sinner should be consigned to a state of misery.
Now behold, my son, I will explain this thing unto thee. For behold, after the Lord God sent our first parents forth from the garden of aEden, to till the bground, from whence they were taken—yea, he drew out the man, and he placed at the east end of the garden of Eden, ccherubim, and a flaming sword which turned every way, to keep the tree of life—
Now, we see that the man had become as God, knowing good and evil; and lest he should put forth his hand, and take also of the tree of life, and eat and live forever, the Lord God placed acherubim and the flaming sword, that he should not partake of the fruit—
And thus we see, that there was a atime granted unto man to repent, yea, a bprobationary time, a time to repent and serve God.
For behold, if Adam had put forth his hand immediately, and apartaken of the btree of life, he would have lived forever, according to the word of God, having no space for repentance; yea, and also the word of God would have been void, and the great plan of salvation would have been frustrated.
But behold, it was appointed unto man to adie—therefore, as they were cut off from the tree of life they should be cut off from the face of the earth—and man became blost forever, yea, they became cfallen man.
And now, ye see by this that our first parents were acut off both temporally and spiritually from the bpresence of the Lord; and thus we see they became subjects to follow after their own cwill.
Now behold, it was not expedient that man should be reclaimed from this atemporal death, for that would destroy the great bplan of happiness.
Therefore, as the soul could never die, and the afall had brought upon all mankind a spiritual bdeath as well as a temporal, that is, they were cut off from the presence of the Lord, it was expedient that mankind should be reclaimed from this spiritual death.
Therefore, as they had become acarnal, sensual, and devilish, by bnature, this cprobationary state became a state for them to prepare; it became a preparatory state.
And now remember, my son, if it were not for the plan of redemption, (laying it aside) as soon as they were dead their souls were amiserable, being cut off from the presence of the Lord.
And now, there was no means to reclaim men from this fallen state, which aman had brought upon himself because of his own bdisobedience;
Therefore, according to justice, the aplan of bredemption could not be brought about, only on conditions of repentance of men in this probationary state, yea, this preparatory state; for except it were for these conditions, mercy could not take effect except it should destroy the work of justice. Now the work of justice could not be destroyed; if so, God would ccease to be God.
And thus we see that all mankind were afallen, and they were in the grasp of bjustice; yea, the justice of God, which consigned them forever to be cut off from his presence.
And now, the plan of mercy could not be brought about except an atonement should be made; therefore God himself aatoneth for the sins of the world, to bring about the plan of bmercy, to appease the demands of cjustice, that God might be a dperfect, just God, and a emerciful God also.
Now, repentance could not come unto men except there were a apunishment, which also was beternal as the life of the soul should be, affixed copposite to the plan of happiness, which was as deternal also as the life of the soul.
Now, how could a man repent except he should asin? How could he sin if there was no blaw? How could there be a law save there was a punishment?
Now, there was a punishment affixed, and a just law given, which brought remorse of aconscience unto man.
Now, if there was no law given—if a man amurdered he should bdie—would he be afraid he would die if he should murder?
And also, if there was no law given against sin men would not be afraid to sin.
And if there was ano law given, if men sinned what could justice do, or mercy either, for they would have no claim upon the creature?
But there is a law given, and a apunishment affixed, and a brepentance granted; which repentance, mercy claimeth; otherwise, justice claimeth the creature and executeth the claw, and the law inflicteth the punishment; if not so, the works of justice would be destroyed, and God would cease to be God.
But God ceaseth not to be God, and amercy claimeth the penitent, and mercy cometh because of the batonement; and the atonement bringeth to pass the cresurrection of the dead; and the dresurrection of the dead bringeth eback men into the presence of God; and thus they are restored into his presence, to be fjudged according to their works, according to the law and justice.
For behold, justice exerciseth all his demands, and also amercy claimeth all which is her own; and thus, none but the truly penitent are saved.
What, do ye suppose that amercy can rob bjustice? I say unto you, Nay; not one whit. If so, God would cease to be God.
And thus God bringeth about his great and eternal apurposes, which were prepared bfrom the foundation of the world. And thus cometh about the salvation and the redemption of men, and also their destruction and misery.
Therefore, O my son, awhosoever will come may come and partake of the waters of life freely; and whosoever will not come the same is not compelled to come; but in the last day it shall be brestored unto him according to his cdeeds.
If he has desired to do aevil, and has not repented in his days, behold, evil shall be done unto him, according to the restoration of God.
And now, my son, I desire that ye should let these things atrouble you no more, and only let your sins trouble you, with that trouble which shall bring you down unto repentance.
O my son, I desire that ye should deny the ajustice of God no more. Do not endeavor to excuse yourself in the least point because of your sins, by denying the justice of God; but do you let the justice of God, and his bmercy, and his long-suffering have full sway in your heart; and let it bring you down to the dust in chumility.
And now, O my son, ye are called of God to apreach the word unto this people. And now, my son, go thy way, declare the word with truth and soberness, that thou mayest bbring souls unto repentance, that the great plan of mercy may have claim upon them. And may God grant unto you even according to my words. Amen.
Therefore I command you to repent—repent, lest I asmite you by the rod of my mouth, and by my wrath, and by my anger, and your bsufferings be sore—how sore you know not, how exquisite you know not, yea, how hard to bear you know not.
For behold, I, God, have asuffered these things for all, that they might not bsuffer if they would crepent;
But if they would not repent they must asuffer even as I;
Which asuffering caused myself, even God, the greatest of all, to tremble because of pain, and to bleed at every pore, and to suffer both body and spirit—and would that I might bnot drink the bitter cup, and shrink—
Nevertheless, glory be to the Father, and I partook and afinished my preparations unto the children of men.
Wherefore, I command you again to repent, lest I ahumble you with my almighty power; and that you bconfess your sins, lest you suffer these cpunishments of which I have spoken, of which in the smallest, yea, even in the least degree you have dtasted at the time I withdrew my Spirit.
And I command you that you apreach naught but repentance, and show bnot these things unto the world until it is wisdom in me.
For they cannot abear meat now, but bmilk they must receive; wherefore, they must not know these things, lest they perish.
aLearn of me, and listen to my words; bwalk in the cmeekness of my Spirit, and you shall have dpeace in me.
I am Jesus Christ; I acame by the bwill of the Father, and I do his will.
Seek not to adeclare my word, but first seek to bobtain my cword, and then shall your tongue be loosed; then, if you desire, you shall have my dSpirit and my word, yea, the power of God unto the econvincing of men.
And now my beloved brethren, I have said these things unto you that I might awaken you to a sense of your duty to God, that ye may walk blameless before him, that ye may walk after the holy order of God, after which ye have been received.
Now, as I said concerning faith—that it was not a perfect knowledge—even so it is with my words. Ye cannot know of their surety at first, unto perfection, any more than faith is a perfect knowledge.
But behold, if ye will awake and arouse your faculties, even to an experiment upon my words, and exercise a particle of faith, yea, even if ye can no more than adesire to believe, let this desire work in you, even until ye believe in a manner that ye can give place for a portion of my words.
And lo, he shall asufferbtemptations, and pain of body, chunger, thirst, and fatigue, even more than man can dsuffer, except it be unto death; for behold, eblood cometh from every pore, so great shall be his fanguish for the wickedness and the abominations of his people.
And he cometh into the world that he may asave all men if they will hearken unto his voice; for behold, he suffereth the pains of all men, yea, the bpains of every living creature, both men, women, and children, who belong to the family of cAdam.
Wherefore, if ye have sought to do awickedly in the days of your bprobation, then ye are found cunclean before the judgment-seat of God; and no unclean thing can dwell with God; wherefore, ye must be cast off forever.
And men are instructed sufficiently that they aknow good from evil. And the blaw is given unto men. And by the law no flesh is cjustified; or, by the law men are dcut off. Yea, by the temporal law they were cut off; and also, by the spiritual law they perish from that which is good, and become miserable forever.
Behold, he offereth himself a asacrifice for sin, to answer the ends of the law, unto all those who have a broken heart and a contrite spirit; and unto bnone else can the cends of the law be answered.
Wherefore, how great the importance to make these things known unto the inhabitants of the earth, that they may know that there is no flesh that can dwell in the presence of God, asave it be through the merits, and mercy, and grace of the Holy Messiah, who blayeth down his life according to the flesh, and taketh it again by the power of the Spirit, that he may bring to pass the cresurrection of the dead, being the first that should rise.
Wherefore, he is the firstfruits unto God, inasmuch as he shall make aintercession for all the children of men; and they that believe in him shall be saved.