2015년 7월 16일 목요일

A Compendium of the Doctrines of the Gospel 30

A Compendium of the Doctrines of the Gospel 30


We find that the Lord confirmed blessings to Abraham, and to his seed,
by recorded ordinance and covenant. For this reason it is not probable
that a blessing of such magnitude, as the sealing upon man and wife the
power of eternal increase, is an exception. Abraham, in his own record,
translated by Joseph the Seer, says, "I sought for the blessings of the
fathers, and the right whereunto I should be ordained to administer the
same." One of these blessings was, "To be a father of many nations, a
prince of peace;" _P. of G. P., page_ 26.
 
Abraham understood that this right could only be bestowed by
ordination, by one of the fathers who had received it from the fathers
in regular descent from Adam. He states that this right was conferred
upon him from the fathers, according to his desire. That this right
included the authority to regulate the marriage relations, in the
future generations of his children, is evident from the further
statement, "I sought for mine appointment unto the Priesthood according
to the appointment of God unto the fathers concerning the seed." That
is, he sought for that especial authority in the Priesthood, through
which he had obtained the power of eternal increase.
 
The priest's office was bestowed upon Aaron and his posterity forever,
by ordinance and covenant; _Exodus_ 40. 15. Could this have been the
case unless his posterity was made an eternal heritage through the
everlasting covenant of marriage? This power of uniting husband and
wife by an everlasting covenant of marriage, and by that ordinance
giving them an eternal right over their posterity, descended from
Abraham through the fathers, until Israel, by transgression, forfeited
the blessing.
 
From the sharpness with which the prophet Nathan reproved David, and
the statement that the Lord had given him the wives of his master Saul;
2 _Sam_. 12. 1-12, it is probable that the prophet held this authority.
 
The great sin of David, apart from the murder of Uriah, was, that he
had taken from another man that which the Lord had given him, and
stepped outside of his own covenant limits.
 
Whether the prophet Malachi held the keys of this power or not, he
evidently saw in prophetic vision, that it would be taken from the
earth, and be restored again, that the broken links of past generations
might be welded together. For the Lord said, through him, "I will send
you Elijah the prophet before the coming of the great and dreadful
day of the Lord: and he shall turn the heart of the fathers to the
children, and the heart of the children to their fathers, lest I come
and smite the earth with a curse;" 4. 5, 6. Or as it is rendered in _P.
of G. P., page_ 50, "And he shall plant in the hearts of the children,
the promises made to the fathers, and the hearts of the children shall
turn to their fathers; if it were not so, the whole earth would be
utterly wasted at his coming."
 
Evidently a very important part of these promises was, that the
children would open up the way of salvation to the fathers, through the
ordinances of the Gospel, and through them the broken links of past
generations would be connected.
 
Centuries of darkness passed away in which we hear nothing of the order
of the holy Priesthood, or of any saving ordinances for the dead, when
an obscure man, Joseph Smith, Jun., appeared in the United States of
America, and claimed that to him was committed the authority to open
up the Dispensation of the fulness of times, in which all the keys and
powers of the holy Priesthood should be restored to the earth.
 
He professed to be a fulfiller of prophecy, and numerous facts, which
have become a part of history, prove him to be what he professed.
He asserts that in the temple in Kirtland, Ohio, Elias appeared and
committed the dispensation of the "Gospel of Abraham," "Saying, that in
us, and our seed, all generations after us should be blest." In this
we see the needed preparatory work for sealing, upon men the power of
eternal lives, through the everlasting covenant of marriage, through
which Abraham sought "To be a father of many nations."
 
Then at the same place appeared Elijah, and said, "Behold, the time has
fully come, which was spoken of by the mouth of Malachi, testifying
that he (Elijah) should be sent before the great and dreadful day of
the Lord come, To turn the hearts of the fathers to the children, and
the children to the fathers, lest the whole earth be smitten with a
curse. Therefore the keys of this dispensation are committed into your
hands;" _Doc. & Cov_. 110. 11-16. Thus we see that the way has been
opened for the complete reunion and salvation of all the generations or
men, through the keys of the Holy Priesthood which have been bestowed
upon Joseph Smith, Jun. This is the designed glorious culmination of
the New and Everlasting Covenant of Marriage--the eternal union of the
generations of the righteous in bonds never to be broken.
 
In _Doc. & Cov. sec_. 128. Joseph, the Seer, gives instructions for
restoring the past; in _sec_. 132, he tells the world how future
generations may come forth in unbroken succession, each succeeding
intelligence, the heritage of its fathers, worlds without end.
 
PLURALITY OF WIVES.
 
Plural marriage is a very ancient institution. Although generally
ignored by peoples professing modern Christianity, it is still
customary among a large portion of the family of man. Many customs of
modern Europe and America are modeled after those of pagan Greece and
Rome, instead of after the primitive patriarchs, or after the examples
recorded in the history of ancient Israel.
 
While these ancient nations were monogamists, the limits of intercourse
between the sexes, especially on the part of men, were very indefinite.
This phase of society is quite characteristic of the modern nations of
Europe and America. While the Christian sects of to-day profess some
respect for the patriarchs of Israel, they practically condemn their
family relations as corrupt and immoral.
 
If plural marriage be unlawful, then is the whole plan of salvation,
through the house of Israel, a failure, and the entire fabric of
Christianity without foundation.
 
God said to Abraham, "I am the Almighty God; walk before me, and be
thou perfect. And I will make my covenant between me and thee, and will
multiply thee exceedingly. And Abram fell on his face: and God talked
with him, saying, as for me, behold, my covenant is with thee, and thou
shalt be a father of many nations;" _Gen_. 17. 1-4.
 
Here we are informed that God talked with Abraham, told him to be
perfect, bestowed upon him the blessings of a numerous posterity, and,
as a sequence, future power and glory. If polygamy was contrary to
his law, it is remarkable that God should have condescended to talk
with and greatly bless a man who had, but a short time before, taken
a second wife, while the first was living; a fact of which we are
informed in the second and third verses of the previous chapter. If
this was criminal, Sarai, the mother of all Israel, was involved in the
transgression, for she gave Hagar to her husband for a wife; _Gen_. 16.
3.
 
The Lord told Joseph, the Seer, that he commanded, "And Sarah gave
Hagar to Abraham to wife;" _Doc. & Cov_. 132. 34. This is also the
testimony of Josephus, the Jewish historian; _Ant_. B. 1. C. 10.
 
When Hagar was in distress, on account of difficulty with her mistress,
the Lord did not treat her as a profane, cast off woman, but sent an
angel to counsel and comfort her, by assuring her that her posterity
should not be numbered for multitude; _Gen_. 16. 8-10.
 
The Lord further promised to bless Ishmael, the fruit of this polygamic
marriage, and said, "I will make him fruitful, and will multiply him
exceedingly; twelve princes shall he beget and I will make him a great
nation;" 17. 20.
 
We find that this great and good man, Abraham, whom the Lord especially
favored, had concubines: for "Unto the sons of the concubines, which
Abraham had, Abraham gave gifts, and sent them away from Isaac his
son;" 25. 6.
 
Jacob, the grandson and heir to all the blessings of Abraham, was a
polygamist. He served seven years for Rachel the daughter of Laban,
but being deceived, and Leah given him instead, he served other seven
years for Rachel. Each of these wives had a handmaid, which they gave
to their husband for wives; _Gen_. 29. 18-35. _Chap_. 30. 3-12.
 
Moses was conversant with the Lord, and was the great lawgiver of
Israel; in his laws especial provision was made for polygamous
children; _Deut_. 21. 15-17. In them polygamy is not mentioned as one
of the crimes for which penalties were provided.
 
Elkanah was a polygamist, yet his son, Samuel, was a great prophet, and
judge in Israel. He was born, and lived under the special favor of God.
 
David, king of Israel, was the chosen of the Lord; 1 _Sam_. 16. 12,
13. He took Abigail and Ahinoam, "And they were also both of them his
wives;" 1 _Sam_. 25. 42, 43. He "Took him more concubines and wives out
of Jerusalem;" 2 _Sam_. 5. 13.
 
We are further informed, that "David did that which was right in the
eyes of the Lord, and turned not aside from anything that he commanded
him all the days of his life, save only in the matter of Uriah the
Hittite;" 1 _Kings_ 15. 5. In this passage we have an assurance that
David did right in taking all his wives and concubines, except in
one instance, for which he was severely chastised. When Nathan, the
prophet, reproved him for this sin, he said to him, in the name of the
Lord, "I gave thee thy master's house, and thy master's wives into thy
bosom;" 2 _Sam_. 12. 8.
 
After having repented and suffered for his sin, Bath-sheba was given
him for a wife, and she bare Solomon; _verse_ 24. The Lord appeared
to this son of a plural wife in a dream, and bestowed upon him great
blessings; 1 _Kings_ 3. God gave him "Wisdom and understanding
exceeding much;" 1 _Kings_ 4. 29. He was not reproved for plural
marriage but for marrying strange wives, who led him into idolatry and
wickedness; 1 _Kings_ 11. Many chief men in Israel, to whom the Lord
manifested his favor, were polygamists.
 
The following is sometimes quoted as an argument against plural
marriage: "For this cause shall a man leave his father and mother, and
cleave to his wife; and they twain shall be one flesh;" _Mark_ 10. 7,
8. But "Know ye not that he which is joined to a harlot is one body?
for two, saith he, shall be one flesh;" 1 _Cor_. 6. 16, shows that it
has no connection with the subject.
 
"A bishop then must be blameless, the husband of one wife;" 1 _Tim_.

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