Lecture on Faith #7 states (emphasis added):
[9] As all the visible creation is an effect of faith, so is salvation, also. (We mean salvation in its most extensive latitude of interpretation, whether it is temporal or spiritual) In order to have this subject clearly set before the mind, let us ask what situation must a person be in, in order to be saved? or what is the difference between a saved man and one who is not saved? We answer from what we have before seen of the heavenly worlds, they must be persons who can work by faith, and who are able, by faith to be ministering spirits to them who shall be heirs of salvation. And they must have faith to enable them to act in the presence of the Lord, otherwise they cannot be saved. And what constitutes the real difference between a saved person and one not saved, is the difference in the degree of their faith: one's faith has become perfect enough to lay hold upon eternal life, and the other's has not. But to be a little more particular, let us ask, where shall we find a prototype into whose likeness we may be assimilated, in order that we may be made partakers of life and salvation? or in other words, where shall we find a saved being? for if we can find a saved being, we may ascertain, without much difficulty, what all others must be, in order to be saved—they must be like that individual or they cannot be saved: we think, that it will not be a matter of dispute, that two beings, who are unlike each other, cannot both be saved; for whatever constitutes the salvation of one, will constitute the salvation of every creature which will be saved: and if we find one saved being in all existence, we may see what all others must be, or else not be saved. We ask, then, where is the prototype? or where is the saved being? We conclude as to the answer of this question there will be no dispute among those who believe the bible, that it is Christ: all will agree in this that he is the prototype or standard of salvation, or in other words, that he is a saved being. And if we should continue our interrogation, and ask how it is that he is saved, the answer would be, because he is a just and holy being; and if he were any thing different from what he is he would not be saved; for his salvation depends on his being precisely what he is and nothing else; for if it were possible for him to change in the least degree, so sure he would fail of salvation and lose all his dominion, power, authority and glory, which constitutes salvation; for salvation consists in the glory, authority, majesty, power and dominion which [Father] Jehovah possesses, and in nothing else; and no being can possess it but himself or one like him: Thus says John, in his first epistle, 3:2 and 3: Behold, now we are the sons of God, and it doth not appear what we shall be; but we know, that when he shall appear we shall be like him; for we shall see him as he is. And any man that has this hope in him purifies himself, even as he is pure.—Why purify himself as he is pure? because, if they do not they cannot be like him.
[10] The Lord [Jehovah] said unto Moses, Leviticus 19:2: — Speak unto all the congregation of the children of Israel, and say unto them, Ye shall be holy: for I the Lord your God am holy [as a personage of glory]. And Peter says, first epistle, 1:15 and 16: But as he who has called you is holy, so be ye holy in all manner of conversation; because it is written, Be ye holy; for I am holy. And the Savior says, Matthew 5:48: Be ye perfect, even as your Father who is in heaven is perfect. If any should ask why all these sayings? the answer is to be found from what is before quoted from John's epistle, that when he (the Lord) shall appear, the saints will be like him: and if they are not holy, as he is holy, and perfect [perfected in Christ by grace-gift of divine nooma] as he is perfect, they cannot be like him; for no being can enjoy his glory without possessing his perfections and holiness, no more than they could reign in his kingdom without his power.
[11] This clearly sets forth the propriety of the Savior's saying, recorded in John's testimony, 4:12: Verily, verily I say unto you, he that believeth on me, the works that I do shall he do also; and greater works than these, because I go unto the Father.—This taken in connection with some of the sayings in the Savior's prayer, recorded in the 17th chapter, gives great clearness to his expressions: He says, in the 20-23, and 24: Neither pray I for these alone; but for them also who shall believe on me through their words; that they all may be one, as thou, Father art in me, and I in thee, that they also may be one in us: that the world may believe that thou hast sent me. And the glory [gift of a sparkling noomatic body] which thou gavest me, I have given them, that they may be one, even as we are one; I in them, and thou in me, that they may be made perfect in one; and that the world may know that thou hast sent me, and hast loved them as thou hast loved me, Father, I will that they also whom thou hast given me be with me where I am: that they may behold my glory [Sun-like radiance] which thou hast given me; for thou lovest me before the foundation of the world.
12 All these sayings put together, give as clear an account of the state of the glorified saints as language could give — ...
So this is clear that the saints are made into glorified bodies through being perfected in Christ and thus becoming one as Christians just as the Godhead is one, for they share the same phronema and enlightened nous as noomatic bodies (transformed through the genes of Christ). In other words, it is not just having the same mindset or attitude (phronema) of the Godhead that saves one into eternal life, but the Christian has the same glory, the same sparkling celestial body as the Son (Christ) so that they can stand in the presence of the personage of Jehovah which is like being near the Sun and burns. This is why Joseph Smith speaks of learning how to be gods in order to dwell in everlasting burnings in the King Follett Discourse. Lecture 7 is basically saying that to have the same power and likeness as the Son (Christ), the prototype of celestial body, and to be one as Christians the same as Jehovah and Jesus are one, is to be gifted the divine DNA to form a noomatic glorified (sparkling) body within one's inner spirit replacing one's natural man, so that the Christian shall resurrect with a noomatic body in the future.
Lecture 7 continues, words in brackets added and emphasis added:
15 It is scarcely necessary here to observe what we have previously noticed: That the glory which the Father and the Son have, is because they are just and holy beings; and that if they were lacking in one attribute or perfection which they have, the glory which they have, never could be enjoyed by them; for it requires them to be precisely what they are in order to enjoy it: and if the Savior gives this glory to any others, he must do it in the very way set forth in his prayer to his Father: by making them one with him, as he and the Father are one.—In so doing he would give them the glory which the Father has given him [Jesus]; and when his disciples are made one with the Father and the Son, as the Father and the Son are one, who cannot see the propriety of the Savior's saying, The works which I do, shall they do; and greater works than these shall they do, because I go to the Father?
16 These teachings of the Savior must clearly show unto us the nature of salvation; and what he proposed unto the human family when he proposed to save them—That he proposed to make them like unto himself [a personage of glory per Lecture 5]; and he was like the Father, the great prototype of all saved beings: And for any portion of the human family to be assimilated into their likeness is to be saved; and to be unlike them is to be destroyed: and on this hinge turns the door of salvation.
This glory given to Christians by Christ would be the divine DNA of his sparkling glorified body (composed of noomatic-matter). In other words, what constitutes Jesus (as a tabernacle of glory and power) is the fulness of the Mind (Nooma and Nous or Phronema) of the Father, making them one in will, idea, and being (divine nature). So that for the Christian to share in the same divine nature (noomatic substance) is to become one with the Godhead, as they too are filled noomatically with the Mind (Nooma and Nous or Phronema) of the Father and Son; so that they too become composed of nooma becoming personages of glory and power, and thus the Christian is not destroyed when coming into contact with the Sun-like Deity in the realm of everlasting burnings.
After previously referring to the Deity as invisible to the human eye through the Lectures on Faith, the Seventh Lecture goes on to then say very clearly that the Father and Son are holy beings and Christ is the prototype of a saved being, and then very clearly says that the father is the prototype of all saved beings.
Lecture 7: 9: ... let us ask, where shall we find a prototype into whose likeness we may be assimilated, in order that we may be made partakers of [divine] life and salvation? or ... what all others must be, in order to be saved—they must be like that individual or they cannot be saved: we think, that it will not be a matter of dispute, that two beings, who are unlike each other, cannot both be saved; for whatever constitutes [forms] the salvation of one, will constitute the salvation of every creature which will be saved: and if we find one saved being in all existence, we may see what all others must be, or else not be saved. We ask, then, where is the prototype? or where is the saved being? We conclude as to the answer of this question there will be no dispute among those who believe the bible, that it is Christ: all will agree in this that he is the prototype or standard of salvation, or in other words, that he is a saved being.
Lecture 7:16: ... That he proposed to make them like unto himself [a personage of glory per Lecture 5]; and he was like the Father, the great prototype of all saved beings: And for any portion of the human family to be assimilated into their likeness is to be saved; ...
Note that the Fifth Lecture is about the two personages that constitute the Godhead, and the use of the word creature above is in reference to these verses from the KJV about the the body of those who partake of the divine nature becoming new creatures, which is the translation the author(s) of the Lectures would have been using (emphasis added):
2 Corinthians 5:17:
Therefore if any man be in Christ, he is a new creature: old things are passed away; behold, all things are become new.
Galatians 6:15:
For in Christ Jesus neither circumcision availeth any thing, nor uncircumcision, but a new creature.
Colossians 1:15:
Who [Christ] is the image of the invisible God, the firstborn of every [resurrected] creature:
James 1:18:
Of his own will begat he us with the word of truth, that we should be a kind of firstfruits of his creatures.
Here is James 1:18 explained by the EXB:
God decided [chose; willed] to give us life [birth] through the word of truth [true message] so we might be the most important [or the first of many; L a kind of firstfruits; C firstfruits were the first crops to be harvested and guaranteed the coming harvest; Ex. 34:22; 2 Thess. 2:13; Rev. 14:4] of all the things he made [or his creatures].
As Jesus says in John 12:24 (EXB) "I tell you the truth [L Truly, truly I say to you], a grain of wheat must fall to the ground and die to make many seeds [L much fruit]. But if it never dies, it remains only a single seed [grain]." What this means is that by dying and rising Christ became a noomatic resurrection-body containing the fulness of the divine genes (seed) of the Father's personage, which he then implanted into Christians so that they could transform into new creatures. In other words, Christ is the prototype of a saved (nootmatic being/creature) and "he was like the Father, the great prototype of all saved beings" (quoted above), because the Father-Jehovah was the first prototype of the kind of being or form that constitutes a saved being (a noomatic body): by the Deity of Lecture 2 forming into a personage of spirit (nooma), glory and power in the image of, or as an exact duplicate of, the future earth-born Jesus; as the Deity being omniscient foresaw the form of Jesus and thus formed Himself a personage of glory composed of nooma. I explain this in my blog posts titled The "father" of God the Father Explained in this blog series. So this helps us understand what Joseph meant by the Father of Jesus had a father in his 1844 sermons, for the father of Jesus is the Deity of Lecture 2, the Father of lights. When Joseph Smith says in these 1844 sermons that Jesus did what He saw the Father do, Smith is likely referring to Lecture 7: 15-16, which again states:
15 It is scarcely necessary here to observe ... That the glory which the Father and the Son have, is because they are just and holy beings; ... and if the Savior gives this glory to any others, he must do it in the very way set forth in his prayer to his Father: by making them one with him, as he and the Father are one.—In so doing he would give them the glory which the Father has given him [Jesus]; and when his disciples are made one with the Father and the Son, as the Father and the Son are one, who cannot see the propriety of the Savior's saying, The works which I do, shall they do; and greater works than these shall they do, because I go to the Father?
16 These teachings of the Savior must clearly show unto us the nature of salvation; and what he proposed unto the human family when he proposed to save them—That he proposed to make them like unto himself [a personage of glory per Lecture 5]; and he was like the Father, the great prototype of all saved beings: And for any portion of the human family to be assimilated into their likeness is to be saved; and to be unlike them is to be destroyed: and on this hinge turns the door of salvation.
Jesus was like the Father means that Jesus is the Only Begotten (Only Monogene) as an exact duplicate of the Father's DNA as a mirror image, a duplicate twin of the personage of the Father in Lecture 5. The Father did not live on an earth like Jesus but because the Father duplicated a personage based on the actual earth-born Jesus, the Father knew within His omniscient Mind the full life of Jesus and how to form in noomatic form a resurrected body in the likeness of the resurrected Jesus of Nazareth. This noomatic personage with divine DNA is thus the what it means by the Jesus "was like the Father, the great prototype of all saved beings ..." as the Father as the great prototype had formed his personage of spirit as a glorified resurrection-body in the mold of the future earth-born resurrected-Jesus. Then the Deity as this personage of spirit named Jehovah conceived in Mary's womb his duplicate genome (Jesus), and Jesus became the Monogene of Father-Jehovah. In other words, the Supreme Being or Deity of Lecture 2 had formed through his divine nature or nooma a personage of glory as a prototype of all saved beings, this prototype was an exact genetic duplicate of the not yet born Jesus of Nazareth but composed of nooma not earthly matter; and then Jesus of Nazareth as body of earth (flesh) became the Only Monogene, the Single Genome of the Fathers personage of nooma; and then Jesus became the prototype of body of flesh being a saved being. It then explains that to be assimilated into their glorious likeness of the Godhead is to be saved and they define saved as avoiding being destroyed by the Sun-like presence of the Deity; and thus the need to become a saved being which is a body of sparkling star-like nooma that can be in the presence of the radiant Deity.
The sentence that the Father the great prototype of all saved beings is likely what Jesus Joseph Smith meant when he refrred to a Son having a Progenitor, as in where was there ever a son without a father (progenitor). In other words, I think he equated progenitor with prototype in his mind and was referencing back to Lecture 7.
This is why they verse 17 states:
... Peter, in view of the power of faith, 2nd epistle, 1:1,2 and 3 says, to the Former Day Saints: grace and peace be multiplied unto you, through the knowledge of God, and of Jesus our Lord, according as his divine power hath given unto us all things that pertain unto life and godliness, through the knowledge of him that has called us unto glory and virtue. In the first epistle, 1:3, 4 and 5 he says, Blessed be the God and Father of our Lord Jesus Christ, who according to his abundant mercy, has begotten us again unto a lively hope by the resurrection of Jesus Christ from the dead, to an inheritance incorruptible and undefiled, and that fadeth not away, reserved in heaven for you, who are kept by the power of God through faith unto salvation, ready to be revealed in the last time.
In other words, the genes of Adam cannot save one but only the genes of Christ, the Model Genome who shares the Divine Genes with Christians as they are adopted into the Divine Gene Pool as joint heirs: joining the Hosts of Heaven and all the glorious (sparkling) celestial bodies.
