There is a fundamental difference between the "preparatory"
gospel (D&C 84:26) and the "fulness" of the gospel set forth in
its plainness in the Book of Mormon (D&C 20:9; 2 Ne. 31:2,3; Alma 13:23).
These differences are presented concisely in D&C 84:19-27. The preparatory
gospel is administered by the Aaronic priesthood (D&C 84:26) and was in
force from Moses to Christ (D&C 84:24-27). The fullness of the gospel is
administered by the Melchizedek priesthood. (D&C 84:19) The Lord
implemented the preparatory gospel because the children of Israel refused
Moses' efforts to prepare them to enter into the rest of the Lord (D&C
84:24) while "in the flesh" (D&C 84:21), "which rest is the
fulness of his glory" (D&C 84:24). Because the children of Israel
"hardened their hearts and could not endure his presence..., the Lord in
his wrath...swore that they should not enter into his rest while in the
wilderness. Therefore, he took Moses out of their midst, and the Holy
Priesthood also," leaving the "lesser priesthood," which holds
the key of the "preparatory gospel." (D&C 84:24-26.)
Looking at the difference between these two levels of the gospel is helpful
in ascertaining to what extent the Gentiles are practicing the fulness of the
gospel and to what default extent the lesser or preparatory gospel is in
effect. The degree to which the later is the case is the degree to which they
exercise the forms of godliness but deny the power thereof (JS-H 1:19; 2 Tim.
3:5) -- the same degree that "they have strayed from mine ordinances
and have broken mine everlasting covenant." (D&C
1:15.) To revert to the preparatory gospel when the fulness of the gospel has
been extended is to reject the fulness of the gospel and incur the wrath of
God. After the salt that has lost its savor has been "cast out and
trodden under foot of men," "after much tribulation," when the
Lord sets his hand again the second time to redeem Zion with
"power, raising up unto [his] people a man, who shall lead them like as
Moses led the children of Israel," then, as he has said, "Mine
angels shall go up before you, and my presence, and in time ye shall
possess the goodly land." (D&C 103:10,12,15,16,20.) "And now, my
brethren, seeing we know these things, and they are true, let us repent, and
harden not our hearts, that we provoke not the Lord our God to pull down his
wrath upon us in these his second commandments which he has given
unto us; but let us enter into the rest of God, which is prepared
according to his word." (Alma 12:37.)
The preparatory gospel "is the gospel of repentance and baptism, and
the remission of sins, and the law of carnal commandments, which the Lord in
his wrath caused to continue with the house of Aaron among the children of
Israel until John, whom God raised up, being filled with the Holy
Ghost from his mother's womb." (D&C 84:27.) Subsequently, the
twelve apostles were given power to bestow the Holy Ghost; and in the Americas
the twelve disciples were likewise given the same. This turning point from a
dispensation of the preparatory gospel to the emerging dispensation of the
fullness of the gospel under the apostolic ministry, for which John was a
forerunner, is demarcated in this scripture by John's "being filled
with the Holy Ghost."
Note that the "remission of sins" is included as a part of the
lesser or preparatory gospel. (D&C 84:27.) The remission of sins
accompanies the baptism by water, which is administered by the Aaronic or
lesser priesthood. (AofF #4; Mark 1:4 = Luke 3:3; Moro. 8:25; D&C 13:1;
107:20.) The remission of sins is also included as a vital element of the fulness
of the gospel. Most scripture references that speak of both the baptism of
water and the baptism of fire, or receipt of the Holy Ghost, also refer to the
remission of sins and set forth that it comes by the baptism of water
(including Mark 1:4,8; Acts 2:38; 3 Ne. 30:2; Moro. 8:25,26; D&C 33:11;
49:13,14; 55:1-3; 84:64; 138:33; AofF 4). But in a few references that mention
these three elements, the wording is such as to suggest that the remission of
sins is "by fire, yea even the Holy Ghost." (D&C 19:31; 2 Ne.
31:17; 3 Ne. 12:2.) The account of King Benjamin's people being born again
clarifies that being filled with "the Spirit of the Lord," (isolated
in this instance from the baptism of water) brings a "remission of
sins." (Msh. 4:3.) Therefore, we might surmise that the remission of sins
is generally associated with the baptism of water, which is sufficient
to render it, but that it is also wrought by the baptism of fire. The
main difference is that the baptism of fire and of the Holy Ghost renders a
new heart whereby the disposition to sin is removed. Baptism by water
might bring remission of sins, but an unchanged person will turn around and
sin again and again. Though the slate is wiped clean at the moment of
baptism, it is immediately sullied again unless the heart has been transformed
by the mighty change.
"Repentance," which was also listed as part of the preparatory
gospel (D&C 84:27), is likewise a component of the fullness of
the gospel (see references above for baptism of water and receipt of the Holy
Ghost). "Therefore, whosoever repenteth, and hardeneth not his
heart, he shall have claim on mercy through mine Only Begotten Son,
unto a remission of his sins; and these shall enter into my rest."
(Alma 12:34.) The preparatory gospel was given because the children of Israel
refused to enter into the rest of the Lord. This mercy of which is spoken, by
its exalting essence is excluded from the preparatory gospel, but is
central to the fulness of the gospel.
