Volume3c

A GENERAL FUNERAL SERMON OF ALL SAINTS AND SINNERS; ALSO, OF THE HEAVENS AND THE EARTH.

Delivered by Elder Orson Pratt, at the Tabernacle, Great Salt Lake City, July 25, 1852.

I have been requested to preach the funeral sermon of the wife of brother Levi Savage, who died last December; and since coming to this place this morning, I have been requested to preach the funeral sermons of several of the Saints who have died in England; and I have concluded, instead of limiting my address to any one individual case, to preach what may be considered a general funeral sermon of all the Saints that have died in all past ages and generations, with all that shall die hereafter, and the funeral sermon of all those who are not Saints, and also the funeral sermon of the heavens and the earth; and for this purpose I will take a text, which you will find recorded in the 51st chapter of the prophecy of Isaiah, and the sixth verse-
"Lift up your eyes to the heavens, and look upon the earth beneath, for the heavens shall vanish away like smoke, and the earth shall wax old like a garment, and they that dwell therein shall die in like manner; but my salvation shall be forever, and my righteousness shall not be abolished."

All things with which we are acquainted, pertaining to this earth of ours, are subject to change; not only man, so far as his temporal body is concerned, but the beasts of the field, the fowls of the air, the fishes of the sea, and every living thing with which we are acquainted--all are subject to pain and distress, and finally die and pass away; death seems to have universal dominion in our creation. It certainly is a curious world; it certainly does not look like a world constructed in such a manner as to produce eternal happiness; and it would be very far from the truth, I think, for any being at the present time to pronounce it very good: everything seems to show us that goodness, in a great degree, has fled from this creation. If we partake of the elements, death is there in all its forms and varieties; and when we desire to rejoice, sorrow is there, mingling itself in every cup; and woe, and wretchedness, and misery, seem to be our present doom.

There is something, however, in man, that is constantly reaching forward after happiness, after life, after pleasure, after something to satisfy the longing desire that dwells within his bosom. Why is it that we have such a desire? And why is it that it is not satisfied? Why is it that this creation is so constructed? And why is it that death reigns universally over all living earthly beings? Did the great Author of creation construct this little globe of ours subject to all these changes, which are calculated to produce sorrow and death among the beings that inhabit it? Was this the original condition of our creation? I answer, no; it was not so constructed. But how was it made in the beginning? All things that were made pertaining to this earth were pronounced "very good." Where there is pain, where there is sickness, where there is sorrow, and where there is death, this saying can not be understood in its literal sense; things cannot be very good where something very evil reigns and has universal dominion.

We are, therefore, constrained to believe, that in the first formation of our globe, as far as the Mosaic history gives us information, everything was perfect in its formation; that there was nothing in the air, or in the waters, or in the solid elements, that was calculated to produce misery, wretchedness, unhappiness, or death, in the way that it was then organized; not but what the same elements, organized a little differently, would produce all these effects; but as it was then constructed, we must admit that every particle of air, of water, and of earth, was so organized as to be capable of diffusing life and immortality through all the varied species of animated existence--immortality reigned in every department of creation; hence it was pronounced very "good."

When the Lord made the fowls of the air, and the fishes of the sea, to people the atmospheric heavens, or the watery elements, these fowls and fishes were so constructed in their nature as to be capable of eternal existence. To imagine anything different from this, would be to suppose the Almighty to form that which was calculated to produce wretchedness and misery. What says the Psalmist David upon this subject? He says that all the works of the Lord shall endure for ever. Did not the Lord make the fish? Yes. Did He not make the fowls of the heavens? Yes. Did He not make the beasts of the field, and the creeping things, and the insects? Yes. Do they endure for ever? They apparently do not; and yet David says all His works are constructed upon that principle. Is this a contradiction? No. God has given some other particulars in relation to these works. He has permitted the destroyer to visit them, who has usurped a certain dominion and authority, carrying desolation and ruin on every hand; the perfections of the original organizations have ceased. But will the Lord for ever permit these destructions to reign? No. His power exists, and the power of the destroyer exists. His power exists, and the power of death exists; but His power exceeds all other powers; and consequently, wherever a usurper comes in and lays waste any of His works, He will repair those wastes, build up the old ruins, and make all things new: even the fish of the sea, and the fowls of the heavens, and the beasts of the earth, must yet, in order to carry out the designs of the Almighty, be so constructed as to be capable of eternal existence.

It would be interesting to know something about the situation of things when they were first formed, and how this destroyer happened to make inroads upon this fair creation; what the causes were, and why it was permitted.

Man, when he was first placed upon this earth, was an immortal being, capable of eternal endurance; his flesh and bones, as well as his spirit, were immortal and eternal in their nature; and it was just so with all the inferior creation--the lion, the leopard, the kid, and the cow; it was so with the feathered tribes of creation, as well as those that swim in the vast ocean of waters; all were immortal and eternal in their nature; and the earth itself, as a living being, was immortal and eternal in its nature. "What! is the earth alive too?" If it were not, how could the words of our text be fulfilled, where it speaks of the earth's dying? How can that die that has no life? "Lift up your eyes to the heavens above," says the Lord, "and look upon the earth beneath; the heavens shall vanish away like smoke, and the earth shall wax old like a garment, and they that dwell therein shall die in like manner." In like manner! What! the earth and the heavens to die? Yes, the material heavens and earth must all undergo this change which we call death; and if so, the earth must be alive as well as we. The earth was so constructed that it was capable of existing as a living being to all eternity, with all the swarms of animals, fowls, and fishes that were first placed upon the face thereof. But how can it be proved that man was an immortal being? We will refer you to what the Apostle Paul has written upon this subject; he says that by one man came death; and he tells us how it came: it was by the transgression of one individual that death was introduced here. But did transgression bring in all these diseases and this sorrow, this misery and wretchedness, over the whole face of this creation? Is it by the transgression of one person that the very heavens are to vanish away as smoke, and the earth is to wax old like a garment? Yes, it is by the transgression of one; and if it had not been for his transgression, the earth never would have been subject to death. Why? Because the works of the Lord are so constructed as to exist for ever; and if death had come in without a cause, and destroyed the earth, and laid waste the material heavens, and produced a general and utter overthrow and ruin in this fair creation, then the works of the Lord would have ceased to endure according to the promise, being imperfect in their construction, and consequently not very good.

But what was this sin, and what was the nature of it? I will tell you what it was; it was merely the partaking of a certain kind of fruit. But, says one, I should think there is no harm in eating fruit. There would not be unless God gave a command upon the subject. There are things in nature that would be evil without a commandment: if there were no commandment it would be evil for you to murder an innocent being, and your own conscience would tell you it was an evil thing, [sic-punc] It is an evil for any individual to injure another, or to infringe upon the rights of another, independent of any revealed law; for the savage, or that being who has never heard of the written laws of heaven--who has never heard of the revealed laws of God with regard to these principles--as well as the Saint, knows that it is an evil to infringe upon the rights of another; the very nature of the thing shows that it is an evil; but not so in regard to many other things that are evil; which are only made evil by commandment.

For instance, here is the Sabbath day: a person that never heard the revealed law of God upon the subject, never could conceive that it was an evil to work on the Sabbath day; he would consider it just as right to work on the first day of the week, as on the seventh; he would perceive nothing in the nature of the thing by which he could distinguish it to be an evil. So with regard to eating certain fruits; there is no evil in it of itself, it was the commandment of the Great God that made it an evil. He said to Adam and Eve, "Here are all the fruits of the garden; you may eat of them freely except this one tree that stands in the midst of the garden; now beware, for in the day you eat thereof you shall surely die." Don't we perceive that the commandment made this an evil? Had it not been for this commandment, Adam would have walked forth and freely partaken of every tree, without any remorse of conscience; just as the savage, that never has heard the revealed will of God, would work on the Sabbath, the same as on any other day, and have no conscience about the matter. But when a man murders, he knows it to be an injury, and he has a conscience about it, though he never heard of God; and so with thousands of other evils. But why did the Lord place man under these peculiar circumstances? Why did He not withhold the commandment, if the partaking of the fruit, after the commandment was given, was sin? Why should there have been a commandment upon the subject at all, inasmuch as there was no evil in the nature of the thing to be perceived or understood? The Lord had a purpose in view; though He constructed this fair creation, as we have told you, subject to immortality, and capable of eternal endurance, and though He had constructed man capable of living for ever, yet He had an object in view in regard to that man, and the creation he inhabited. What was the object? And how shall this object be accomplished?

Why, the Lord wanted this intelligent being called man, to prove himself; inasmuch as he was an agent, He desired that he should show himself approved before his Creator.

How could this be done without a commandment? Can you devise any possible means? Is there any person in this congregation having wisdom sufficient to devise any means by which an intelligent being can show himself approved before a superior intelligence, unless it be by administering to that man certain laws to be kept? No. Without law, without commandment or rule, there would be no possible way of showing his integrity: it could not be said that he would keep all the laws that govern superior orders of beings, unless he had been placed in a position to be tried, and thus proven whether he would keep them or not. Then it was wisdom to try the man and the woman, so the Lord gave them this commandment; if He had not intended the man should be tried by this commandment, He never would have planted that tree, He never would have placed it in the midst of the garden. But the very fact that He planted it where the man could have easy access to it, shows that He intended man should be tried by it, and thus prove whether he would keep His commandments or not. The penalty of disobedience to this law was death.

But could He not give a commandment, without affixing a penalty? He could not: it would be folly, even worse than folly, for God to give a law to an intelligent being, without affixing a penalty to it if it were broken. Why? Because all intelligent beings would discard the very idea of a law being given, which might be broken at pleasure, without the individuals breaking it being punished for their transgression. They would say--"Where is the principle of justice in the giver of the law? It is not there: we do not reverence Him nor His law; justice does not have an existence in His bosom; He does not regard His own laws, for He suffers them to be broken with impunity, and trampled under foot, by those whom He has made; therefore we care not for Him or His laws, nor His pretended justice; we will rebel against it." Where would have been the use of it if there had been no penalty affixed?

But what was the nature of this penalty? It was wisely ordained to be of such a nature as to instruct man. Penalties inflicted upon human beings here, by governors, kings, or rulers, are generally of such a nature as to benefit them.

Adam was appointed lord of this creation; a great governor, swaying the sceptre of power over the whole earth. When the governor, the person who was placed to reign over this fair creation, had transgressed, all in his dominions had to feel the effects of it, the same as a father or a mother, who transgresses certain laws, frequently transmits the effects thereof to the latest generations.

How often do we see certain diseases becoming hereditary, being handed down from father to son for generations. Why? Because in the first instance there was a transgression, and the children partook of the effects of it.

And what was the fullest extent of the penalty of Adam's transgression? I will tell you--it was death. The death of what? The death of the immortal tabernacle--of that tabernacle where the seeds of death had not been, that was wisely framed, and pronounced very good: the seeds of death were introduced into it. How, and in what manner? Some say there was something in the nature of the fruit that introduced mortality. Be this as it may, one thing is certain, death entered into the system; it came there by some means, and sin was the main spring by which this monster was introduced. If there had been no sin, old father Adam would at this day have been in the garden of Eden, as bright and as blooming, as fresh and as fair, as ever, together with his lovely consort Eve, dwelling in all the beauty of youth.

By one man came death--the death of the body. What becomes of the spirit when the body dies? Will it be perfectly happy? Would old father Adam's spirit have gone back into the presence of God, and dwelt there eternally, enjoying all the felicities and glories of heaven, after his body had died? No; for the penalty of that transgression was not limited to the body alone. When he sinned, it was with both the body and the spirit that he sinned: it was not only the body that eat of the fruit, but the spirit gave the will to eat; the spirit sinned therefore as well as the body; they were agreed in partaking of that fruit. Was not the spirit to suffer then as well as the body? Yes. How long? To all ages of eternity, without any end; while the body was to return back to its mother earth, and there slumber to all eternity. That was the effect of the fall, leaving out the plan of redemption; so that, if there had been no plan of redemption prepared from before the foundation of the world, man would have been subjected to an eternal dissolution of the body and spirit--the one to lie mingling with its mother earth, to all ages of eternity, and the other to be subject, throughout all future duration, to the power that deceived him, and led them astray; to be completely miserable, or, as the Book of Mormon says, "dead as to things pertaining to righteousness;" and I defy any such beings to have any happiness when they are dead as to things pertaining to righteousness. To them, happiness is out of the question; they are completely and eternally miserable, and there is no help for them, laying aside the atonement. That was the penalty pronounced upon father Adam, and upon all the creation of which he was made lord and governor. This is what is termed original sin, and the effect of it.

But there is a very curious saying in the Book of Mormon, to which I now wish to refer your minds; it reads thus: "Adam fell that man might be, and men are that they might have joy." Says one, "If Adam had not fallen, then there could not have been any posterity." That is just what we believe; but how do you get along with that saying which was given previous to the fall, where he was commanded to multiply and replenish the earth? How could he have multiplied and fulfilled this commandment, if "Adam fell that man might be?" Let me appeal to another saying in the New Testament: "Adam was not deceived; but the woman, being deceived, was in the transgression," says the Apostle Paul. Well, after the woman was deceived, she became subject to the penalty; yes, after she had partaken of the forbidden fruit, the penalty was upon her, and not upon Adam; he had not partaken of the fruit, but his wife had. Now, what is to be done? Here are two beings in the garden of Eden, the woman and the man; she has transgressed, has broken the law, and incurred the penalty. And now, suppose the man had said, "I will not partake of this forbidden fruit;" the next word would have been, "Cast her out of the garden; but let Adam stay there, for he has not sinned, he has not broken the commandment, but his wife has; she was deceived, let her be banished from the garden, and from my presence, and from Adam's presence; let them be eternally separated." I ask, on these conditions could they fulfil the first great commandment? They could not. Adam saw this, that the woman was overcome by the devil speaking through the serpent; and when he saw it, he was satisfied that the woman would have to be banished from his presence: he saw, also, that unless he partook of the forbidden fruit, he could never raise up posterity; therefore the truth of that saying in the Book of Mormon is apparent, that "Adam fell that man might be." He saw that it was necessary that he should with her partake of sorrow and death, and the varied effects of the fall, that he and she might be redeemed from these effects, and be restored back again to the presence of God.


This tree, of which they both ate, was called the tree of knowledge of good and evil. Why was it thus termed? I will explain a mystery to you, brethren, why this was called so. Adam and Eve, while in the garden of Eden, had not the knowledge you and I have; it is true, they had a degree of intelligence, but they had not the experience, they had not the knowledge by experience, which you and I have: all they knew was barely what they knew when they came there; they knew a commandment had been given to them, and they had sufficient knowledge to name the beasts of the field as they came up before them; but as for the knowledge of good, they had not got it, because they never had anything contrary to good placed before them.

We will bring up an example. For instance, suppose you had never tasted anything that was sweet--never had the sensation of sweetness--could you have any correct idea of the term sweetness? No. On the other hand, how could you understand bitter if you never had tasted bitterness? Could you define the term to them who had experienced this sensation, or knew it? No. I will bring another example. Take a man who had been perfectly blind from his infancy, and never saw the least gleam of light--could you describe colors to him? No. Would he know anything about red, blue, violet, or yellow? No; you could not describe it to him by any way you might undertake. But by some process let his eyes be opened, and let him gaze upon the sun beams that reflect upon a watery cloud, producing the rainbow, where he would see a variety of colors, he could then appreciate them for himself; but tell him about colors when he is blind, he would not know them from a piece of earthenware. So with Adam previous to partaking of this fruit; good could not be described to him, because he never had experienced the opposite. As to undertaking to explain to him what evil was, you might as well have undertaken to explain, to a being that never had, for one moment, had his eyes closed to the light, what darkness is. The tree of knowledge of good and evil was placed there that man might gain certain information he never could have gained otherwise; by partaking of the forbidden fruit he experienced misery, then he knew that he was once happy, previously he could not comprehend what happiness meant, what good was; but now he knows it by contrast, now he is filled with sorrow and wretchedness, now he sees the difference between his former and present condition, and if by any means he could be restored to his first position, he would be prepared to realize it, like the man that never had seen the light. Let the man to whom all the beauties of light have been displayed, and who has never been in darkness, be in a moment, in the twinkling of an eye, deprived of his natural sight; what a change this would be to him; he never knew anything about darkness before, he never understood the principle at all; it never entered the catalogue of his ideas, until darkness came upon him, and his eye-sight was destroyed: now he can comprehend that the medium he once existed in was light. Now, says he, if I could only regain my sight, I could appreciate it, for I understand the contrast; restore me back again to my sight, and let me enjoy the light I once had; let me gaze upon the works of creation, let me look on the beauties thereof again, and I will be satisfied, and my joy will be full. It was so with Adam; let the way be prepared for his redemption, and the redemption of his posterity, and all creation that groans in pain to be delivered--let them be restored back again to what they lost through the fall, and they will be prepared to appreciate it.

In order to show you the dire effects of the fall, it is not only necessary to say that old father Adam has experienced that penalty, and laid down his body in the dust; but all generations since that time have experienced the same; and you, and I, and every man, and woman, and child, have got to undergo that penalty; it will be inflicted upon us, and thus will the law of God be magnified, His words fulfilled, and justice have its demands. It is not because of our sins, that we die; it is not because we have transgressed, that we die; it is not because we may commit murder, or steal, or plunder, or rob, or take the name of the Lord in vain; it is not these things that bring the death of the body; but it is Adam's sin that makes the little child die, that makes kings, princes, and potentates die, and that has made all generations die from his day down to the present time. Don't you think there ought to be some way to redeem us from this dreadful calamity? We had no hand in the transgression of Adam; you and I were not there to participate in it; but it was our great father who did it, and we are suffering the effects of it.

Cannot some of the wise medical men of the age--some of the great physicians and doctors of the day, who have studied medicine all their life--can they not imagine up something new, that will relieve the posterity of Adam from this awful calamity? They have not done it yet. Dr. Brandreth recommended his medicine for all kinds of diseases, and even it was said that steam-boats were propelled by its power; but it made no man immortal; it did not save one man; and it is doubtful in the extreme--it is certain, that no man in this mortality has ever discovered that medicine which will relieve us from these awful effects transmitted from father Adam to this present time. There is a remedy, but it is not to be found in the catalogue of the inventions of man; it is not to be found in the bowels of the earth, or dug out of any mines; it is not to be purchased by the gold of California, or the treasures of India. What is it, and how was it discovered? It was the Being who made man, that made him immortal and eternal, that Being whose bosom is filled with mercy, as well as justice, that exercises both attributes, and shows to all creation that He is a merciful God, as well as a God of justice; it was He that discovered this wonderful remedy to preserve mankind from the effects of this eternal death. But when is it to be applied? Not immediately, for that would frustrate His designs: when the body has got back into the dust, and after man has suffered sufficiently long for the original sin, He then brings him forth to enjoy all the bloom of immortality; He tells Death to trouble him no more; He wipes away all tears from his eyes, for he is prepared to live for ever, and gaze upon His glory, and dwell in His presence.

This great Redeemer is stronger than Death, more powerful than that direful monster who has come into the world, and laid siege to all the inhabitants thereof; He will banish it out of this creation. How will He do it? If the penalty of the original sin be the eternal separation of body and spirit, how can justice have all its demands, and mercy be shown to the transgressor? There is a way, and how? It is by the introduction of His Only Begotten Son, the Son of His own bosom, the first-born of every creature, holding the birthright over every creation He has made, and holding the keys of salvation over millions of worlds like this; he has a right to come forth and suffer the penalty of death for the fallen sons and daughters of man. He offered his own life: says he, "Father, I will suffer death, though I have not merited it; let me suffer the demands of the law. Here I am innocent in thy presence; I have always kept thy laws from the day of my birth among thy creations, throughout ages past down to the present time; I have never been rebellious to thy commandments; and now I will suffer for my brethren and sisters: let thy justice be magnified and made honourable; here am I; let me suffer the ends of the law, and let death and the grave deliver up their victims, and let the posterity of Adam all be set free, every soul of them without an exception." This is the way that justice is magnified and made honourable, and none of the creations of the Almighty can complain of Him, that He has not answered the ends of justice; no intelligent being can say, "You have deviated from your words." Justice has had its demands in the penalties that were inflicted upon the Son of God, so far as Adam's transgression is concerned.

I will explain a little further. So far as that transgression is concerned, all the inhabitants of the earth will be saved. Now understand me correctly. If there are any strangers present, that have not understood the views of the Latter-day Saints, I wish you to understand that we have no reference in any way to our own personal sins; but so far as the original sin of father Adam is concerned, you and I will have to suffer death; and every man and woman that ever lived on this globe will be redeemed from that sin. On what condition? I answer, on no condition whatever on our part. "But," says one, "where I came from they tell me I ought to repent for the original sin." I care not what they tell you, you will be redeemed from the original sin, with no works on your part whatever. Jesus has died to redeem you from it, and you are as sure to be redeemed, as you live upon the face of this earth. This is the kind of universal redemption the "Mormons" believe in, though in one sense of the word, it is a different kind of universal redemption from that which the nations have been in the habit of hearing. We believe in the universal redemption of all the children of Adam into the presence of God, so far as the sins of Adam are concerned. They will obtain a universal redemption from the grave. It matters not how wicked you are; if you have murdered all the days of your life, and committed all the sins the devil would prompt you to commit, you will get a resurrection; your spirit will be restored to your body. If Jesus had not come, all of us would have slumbered in the grave; but now, wicked as we may be, if we go down to the grave blaspheming the name of the Lord, we shall as sure come up again as we go down there. This is free grace without works; all this comes to pass without works on the part of the creature.

Now let us pause upon another subject, as we pass along. Don't you know, my hearers, that there has been another law given since man has become a mortal being? Is it the Book of Mormon? No. After man became a mortal being, the Lord gave him another law. What was it? "You have now got into a condition that you know good and evil by experience, and I will give you a law adapted to your capacity," says the Lord, "and I now command you, that you shall not do evil."

What is the penalty? Second death, What is that? After you have been redeemed from the grave, and come into the presence of God, you will have to stand there to be judged; and if you have done evil, you will be banished everlastingly from His presence--body and spirit united together; this is what is called the second death. Why is it called the second death? Because the first is the dissolution of body and spirit, and the second is merely a banishment--a becoming dead to the things of righteousness; and as I have already remarked, wherever a being is placed in such a condition, there perfect misery reigns; I care not where you place them; you may take any of the celestial worlds, and place millions of beings there that are dead to righteousness, and how long will it be before they make a perfect hell of it? They would make a hell of any heaven the Lord ever made. It is the second death--the penalty attached to the commandment given to the posterity of Adam, viz., "You shall cease to do evil; for if you cease to do evil, you shall be redeemed from Adam's transgression, and brought back into my presence; and if you cease not to do evil, you shall be punished with everlasting destruction from my presence, and from the glory of my power," saith the Lord.

"But," says one, "He is so merciful, that He would not inflict such a penalty upon us." Have you ever seen a man that has escaped from the first death? or who had any prospect of it? No; you cannot find a remedy to hinder him from going down to his grave. Has there been any escape for any individual for 6000 years past? Now, if the Lord has been punctual to make every man, woman, and child, suffer the penalty of the first transgression, why should you suppose that you can stand in His presence, and behold the glory of His power, and have everlasting life and happiness, when He has told you that you should be banished therefrom, that the second death should be inflicted upon you? For the first provocation, He has fulfilled to the very letter the penalty of the law; so will He in the second, and there is no escape. Says one, "Is there no escape?" No; not so far as you are able to provide. But I will tell you that there is a redemption for man from this second death or penalty, and the Lord remains a perfect, just Being, His justice being magnified.

There is a way of escape from the effects of your own individual transgressions, but it is different from the redemption from the original sin of Adam. The redemption from that sin was universal without works, but the redemption from your own personal sins is universal with works on the part of the creature--universal in its nature, because it is free to all, but not received by all. The salvation, or redemption from your own sins, is not by free grace alone, it requires a little work. But what are the works? Jesus Christ, through his death and sufferings, has answered the penalty, on condition that you believe in him, and repent of your sins, and be baptized for the remission of them, and receive the Gift of the Holy Ghost, by the laying on of hands, and continue humble, and meek, and prayerful, until you go down to your graves; and on these conditions, Jesus will plead for you before the Father, and say, "Father, I not only died for Adam's sin, but for the sins of all the world, inasmuch as they believe in my Gospel; and now these individuals have repented, they have reformed their lives, and have become like little children in my sight, and have performed the works I have given them to do--and now, Father, may they be saved with an everlasting salvation in thy presence, and sit down with me on my throne, as I have overcome, and sit down with thee on thy throne; and may they be crowned, with all the sanctified, with immortality and eternal life, no more to be cast away."

Don't you think the Father would accept an appeal of this kind from His Only Begotten Son? Yes. He is our Mediator, to plead before the Father for those who will comply with his commands, and the laws of his Gospel. The way is simple, so simple and easy that many step over it and say, "O, that is of no consequence, it is of no avail, it will do no good to be baptized in water." But if the Lord had not constructed it upon a simple plan, adapted to the capacities of all men, they might have had some excuse; but as it is, they have none: all you have got to do is to believe that Jesus Christ is the Son of God, turn away from your sins, cease to do evil, saying, "Father, I will cease from this time henceforth to sin, and will work the works of righteousness; I will try to do good all the days of my life; and I witness this before thee by this day going down into the waters of baptism; and thus cast off the old man, with his deeds," and henceforth live in newness of life. If you will do this, you will just as sure be redeemed from your own sins, and the penalty thereof, and be lifted up to dwell in the presence of God, as you have been redeemed or lifted up from the waters of baptism. This is the Gospel, the first principles thereof, by which you can be redeemed from your own sins; and by and bye death will come, and it will be sweet to you, for Jesus has suffered the penalty of sin; the pangs of sin are gone, and you fall asleep in peace, having made sure your salvation, and having done your duty well, like those we are preaching the funeral sermon of this morning; and thus you will fall asleep, with a full assurance that you will come up, in the morning of the first resurrection, with an immortal body, like that which Adam had before he partook of the forbidden fruit. This is the promise to them that fall asleep in Jesus.

When our spirits leave these bodies, will they he happy? Not perfectly so. Why? Because the spirit is absent from the body; it cannot be perfectly happy while a part of the man is lying in the earth. How can the happiness be complete when only a part of the redemption is accomplished? You cannot be perfectly happy until you get a new house. You will be happy, you will be at ease in paradise; but still you will be looking for a house where your spirit can enter, and act as you did in former times, only more perfectly, having superior powers. Consequently, all the holy men that have lived in days of old, have looked forward to the resurrection of their bodies; for then their glory will be complete.


What did Paul say upon this subject? He said, "I have fought a good fight," "I have kept the faith; henceforth there is laid up for me a crown of righteousness, which the Lord, the righteous judge, shall give me at that day." Do you understand this passage? Remember that this crown that Paul speaks of, was not to be given in the day we die; but it is to be given in "that day"--the day of the Lord's appearing; it is to be given to all those that love his appearing; then is the time that Paul will get his crown; then is the time that the Saints who fall asleep in our day, will receive their crowns--crowns of rejoicing--kingly crowns. What good would a crown do a man who is miserable and wretched? Many persons have worn crowns in this life; tyrants have had crowns of diamonds and gold; but what benefit are they? None at all, except to a being who has made himself perfectly happy by his obedience. But what are we to understand by this crown of righteousness, which is to be given to the Saints? We understand that it is actually to be a crown of glory; that they are to be kings in reality. John speaks in the first chapter of his Revelations to the Churches in his day, and represents the Saints to be Kings and Priests; he says, Christ "hath made us kings and priests unto God and His Father;" and this too, while in this life.

In another place he speaks of those who are dead--about their singing a new song: "And they sung a new song, saying," Thou "hast redeemed us Oh God by thy blood, out of every kindred, and tongue, and people, and nation, and hast made us unto our God kings and priests." Here then we find, from the first chapter, that they were made Kings and Priests before they were dead; and in the next quotation, we find that they still retained their kingly office after death, and actually had made songs to express their happy condition--Thou "hast made us kings and priests." Now we see the reason why they are to wear crowns, for they will be made Kings and Priests on the earth: the Lord then, must have some way to give this kingly power.

Do you understand this, brethren and sisters? If you were to speak, I should hear innumerable voices respond, "Yes, we understand it; the Lord has revealed the ordinances; we know how the sons and daughters of God obtain this kingly office, while living here in this mortal tabernacle."

We will pass over that; suffice it to say, that death does not wrench it from them; for they are to be kings, not for a day, or for this short life, but they are to remain to all eternity kings; having their thrones, and acting in the duties belonging to their kingly office. Compared with this, what are all the little, petty kingdoms of this earth worth? They are not worth one snap of the finger. The kings of the world exercise a certain authority over the nations--over their subjects, issuing laws, and framing governments, and controlling them; and do you suppose that the Saints will be kings in the eternal world, and sit down upon thrones in silence not exercising the functions of their office? No. That is not the way the Lord has organized His creations; if there are kings, you may depend upon it they will have kingdoms under their control; they will have authority and dominion, they will give laws to those subjects over whom they bear rule; they will control them by the priestly office, for it is combined with the kingly office, and neither can be separated and contraced [sic] in His feelings, in His views and disposition, that He would limit the authority of the priestly office to this little globe we inhabit? No. God has more expansive views; His works are without beginning, and without end; they are one eternal round. What kind of works are they? They are to make creations, and people them with living beings, and place them in a condition to prove themselves; and to exercise the kingly and priestly office to redeem them after they have suffered pain, and sorrow, and distress; and to bring them up into the presence of God; that they, in their turn, may become kings and priests for other creations that shall be made, and that shall be governed and ruled over by those possessing the proper authority.

We do not believe that everything has got to be limited to this little space of time in this world; but the Saints will be doing a work that will be adapted to beings that are the sons of God in the fullest sense of the word, that are precisely like their Father; and if so, they will be like Gods, and will hold dominion under that Being who is the Lord of lords; and they will hold it to all eternity.

We will come back to our text. We have been talking about the funeral sermon of the earth; the earth is to wax old like a garment and pass away. I have already proved to you the redemption of man, and how he will become immortal and eternal; now let us look after his inheritance; we will see if he is to be lifted up in space, without any inheritance to stand upon, without any land upon which to raise manna for eating, or flax for the spinning and making of fine robes and other wearing apparel. Let us see if it is to be a shadowy existence, like the God that is served by Christendom, "without body, parts, and passions," and located "beyond the bounds of time and space."

The earth is to die; it has already received certain ordinances, and will have to receive other ordinances for its recovery from the fall.

We will go back to the creation. The first account we have of the earth, it was enveloped in a mass of waters; it was called forth from the womb of liquid elements. Here was the first birth of our creation--the water rolled back, and the dry land appeared, and was soon clothed upon with vegetable and animal existence. This was similar to all other births; being first encompassed in a flood of mighty waters, it burst forth from them, and was soon clothed with all the beauties of the vegetable kingdom. By and bye it became polluted by Adam's transgression, and was thus brought under the sentence of death, with all things connected with it; and as our text says, it must wax old and die, in like manner as the inhabitants upon the face thereof.

The heavens and the earth were thus polluted, that is, the material heavens, and everything connected with our globe; all fell when man fell, and became subject to death when man became subject to it. Both man and the earth are redeemed from the original sin without ordinances; but soon we find new sins committed by the fallen sons of Adam, and the earth became corrupted before the Lord by their transgressions. It needs redeeming ordinances for these second transgressions. The Lord ordained baptism, or immersion of the earth in water, as a justifying ordinance. Said he to Noah, "Build an ark for the saving of thyself and house, for I will immerse the earth in water, that the sins which have corrupted it may be washed away from its face." The fountains of the great deep, and the windows on high, were opened, and the rains came and overwhelmed the earth, and the dry land disappeared in the womb of the mighty waters, even as in the begin- [sic] to all eternity. Is our God so narrow ning [sic entire phrase]. The waters were assuaged; the earth came forth clothed with innocence, like the new-born child, having been baptized or born again from the ocean flood; and thus the old earth was buried with all its deeds, and arose to newness of life, its sins being washed away, even as man has to be immersed in water to wash away his own personal sins.

By and bye the earth becomes corrupted again, and the nations make themselves drunken with the wine of the wrath of great Babylon; but the Lord has reserved the same earth for fire; hence He says by the prophet Malachi, "Behold, the day cometh that shall burn as an oven, &c." A complete purification is again to come upon the earth, and that too, by the more powerful element of fire; and the wicked will be burned as stubble. When is this to be? Is it to be before the earth dies? This is a representation of the baptism that is received by man after he has been baptized in water; for he is then to be baptized with fire and the Holy Ghost, and all his sins entirely done away: so the earth will be baptized with fire, and wickedness swept away from its face, so that the glory of God shall cover it. As the waters cover the great deep, so will the earth be overwhelmed and immersed in the glory of God, and His Spirit be poured out upon all flesh, before the earth dies. After this purifying ordinance, there will be a thousand years of rest, during which righteousness shall abound upon the face of the earth; and soon after the thousand years have ended, the words of the text shall be fulfilled--"The heavens shall vanish away like smoke, and the earth shall wax old like a garment," &c. When the earth waxes old, and has filled the measure of its creation, and all things have been done according to the mind and will of God, He will say to the earth, "Die." What will be its death? Will it be drowned? No: it is to die through the agency of fire; it is to suffer a death similar to many of the martyrs; the very elements themselves are to melt with fervent heat, and the hills are to be made like wax before the Lord. Will the earth be annihilated? No, there is no such a word in all His revelations; such a thing was never known in the bosom of the Almighty, or any other being, except in the imaginations of some of the moderns, who have declared that the globe was to become like the "baseless fabric of a vision." It is one of the sectarian folies [sic], that the elements and every thing else are to be completely struck out of existence. The Lord never revealed, or thought of, or even hinted at such a thing.

The earth will not be annihilated, any more than our bodies are after being burned. Every chemist knows that the weight of a thing is not diminished by burning it. The present order of things must be done away, and, as the apostle John says, all things must become new; and he tells us the time when: it is to be after the millennium. The passing away is equivalent to death, and all things being made new is equivalent to the resurrection. Is the new earth to be made precisely like this earth? No; but as this earth was, before sin entered into it; and we shall inherit it.

This is our heaven, and we have the title to it by promise, and it will be redeemed through the faith and prayers of the Saints, and we shall get a title from God to a portion of it as our inheritance.

O ye farmers, when you sleep in the grave, don't be afraid that your agricultural pursuits are forever at an end; don't be fearful that you will never get any more landed property; but if you be Saints, be of good cheer, for when you come up in the morning of the resurrection, behold! there is a new earth made, wherein dwells righteousness, and blessed are ye, for ye shall inhabit it. "Blessed are the meek," says our Saviour, "for they shall inherit the earth," though they have died without a foot of land. The Latter-day Saints were driven from one possession to another, until they were driven beyond the pale of civilization into the deserts, where it was supposed they would die, and that would be the last of them; but behold, they have a firm hold upon the promise that the meek shall inherit the earth, when they come here with immortal bodies capable of enjoying the earth. True, we can have plenty of the things of this life in their cursed condition; but what are all these things? They are nothing. We are looking for things in their immortal state, and farmers will have great farms upon the earth when it is so changed. "But don't be so fast," says one, "don't you know that there are only about 197,000,000 of square miles, or about 126,000,000,000 of acres, upon the surface of the globe? Will this accommodate all the inhabitants after the resurrection?" Yes; for if the earth should stand 8,000 years, or eighty centuries, and the population should be a thousand millions in every century, that would be eighty thousand millions of inhabitants; and we know that many centuries have passed that would not give the tenth part of this; but supposing this to be the number, there would then be over an acre and a half for each person upon the face of the globe.

But there is another thing to be considered. Are the wicked to receive the earth as an inheritance? No; for Jesus did not say, Blessed are the wicked, for they shall inherit the earth; this promise was made only to the meek. Who are the meek? None but those who receive the ordinances of the Gospel, and live according to them; they must receive the same ordinances the earth has received, and be baptized with fire and with the Holy Ghost, as this earth will be when Jesus comes to reign upon it a thousand years; and be clothed upon with the glory of God, as this earth will be; and after they have died as the earth will die, they will have to be resurrected, as this earth will be resurrected, and then receive their inheritance upon it.

Look at the seventeen centuries that have passed away on the eastern hemisphere, during which time the sound of the Gospel has never been heard from the mouth of an authorized servant of God. Suppose now that out of the vast amount of the population of this earth, one in a hundred should receive the law of meekness, and be entitled to receive an inheritance upon the new earth; how much land would they receive? We answer, they would receive over 150 acres, which would be quite enough to raise manna, and to build some habitations upon, and some splendid mansions; it would be large enough to raise flax to make robes of, and to have beautiful orchards of fruit trees; it would be large enough to have our flower gardens, and everything the agriculturalist and the botanist want, and some to spare.

What would be done with the spare portions? Let me tell you of one thing which perhaps some of you have never thought of. Do you suppose that we shall get up out of the grave, male and female, and that we shall not have the same kind of affections, and endearments, and enjoyments that we have here? The same pure feelings of love that exist in the bosoms of the male and female in this world, will exist with seven-fold intensity in the next world, governed by the law of God; there will be no corruptions nor infringements upon one another's rights. Will not a man have his own family? Yes; he will also have his own mansion and farm, his own sons and daughters. And what else? Why, the fact is, man will continue to multiply and fill up this creation, inasmuch as it is not filled up by the resurrected Saints after it is made new.

And what will he do when this is filled up? Why, he will make more worlds, and swarm out like bees from the old hive, and prepare new locations. And when a farmer has cultivated his farm, and raised numerous children, so that the space is beginning to be too strait for them, he will say, "My sons, yonder is plenty of matter, go and organize a world, and people it; and you shall have laws to govern you, and you shall understand and comprehend through your experience the same things that we know." And thus it will be one eternal round, and one continual increase; and the government will be placed under those that are crowned as kings and Priests in the presence of God.

Much more might be said, for we have only just touched upon these things, only turned the key that you may look through the door and discern a little of the glories that await the Saints. Let me tell you, it has not entered into the heart of man to conceive the things which God has hid up for them that love Him, unless he is filled with the Holy Ghost, and by vision gazes upon the thrones and the dominions, the principalities and powers, that are placed under His control and dominion; and He shall sway a righteous sceptre over the whole.

This we will consider a kind of resurrection sermon for this creation, and all the righteous that shall inhabit it. We have not time in this discourse to preach the resurrection of the wicked, nor point out the place of their location.






GOING SOUTH--BUILDING THE TEMPLE--MURMURERS.

A discourse delivered by President Heber C. Kimball, in the Tabernacle, Great Salt Lake City, October 7th, 1852, at the General Conference.

The brethren have heard considerable about going south; and I know there is considerable feeling manifested upon this matter. There are a great many persons in this valley, who are working against this operation; I mean fathers and mothers, brothers and sisters, and other relations. Nearly all of these persons have city lots, and they propose to divide them with the emigrants, rather than that they should leave the city; and at the same time take one hundred and fifty or two hundred dollars out of their brethren's pockets for that which cost them little or nothing; so they have a certain object in view in persuading people to stay in the city. These things have a strong tendency to bind the brethren here. There are also many other things that have the same tendency. They reason among themselves, saying, "If we go to Iron County, or to Millard County, we shall perhaps lose our blessings, our sealings, and our endowments, and many other privileges;" and conclude to stay here for the purpose of obtaining these things. I will tell you, that stay here for this purpose, you will not get your blessings as soon as those will who go and settle where they are counselled. For none of you can have these blessings until you prove yourselves worthy, by cultivating the earth, and then rendering to the Lord the first fruits thereof, the first fruits of your cattle, of your sheep, and of all your increase. This is how I understand it. Now go and get farms for yourselves while you can.


Those brethren in Iron County, and those that are still at Coal Creek, pretty much all of them, are ironmongers; they were the first to go into the iron and coal business and leave their farms. There are somewhere in the neighbourhood of two hundred acres of land under cultivation in those valleys, that you can have the privilege of purchasing, or of cultivating for the time being, until you can make farms for yourselves. In the city of Manti, half of the houses are vacant; there are houses enough empty there to accommodate fifty or a hundred families. In Iron County also there are similar advantages.

Fillmore City, in Millard County, is situated in a very extensive valley. I think we travel, as we are going to Iron County, somewhere in the neighbourhood of fifty or sixty miles, and then it extends west far beyond the power of the eyes to see; the fact is, we can see no distant mountains at all in some directions; and there are numerous rich valleys that are connected or which communicate with this, on to Iron County. Millard County we wish to make strong and powerful, for there is the centre or the government of the State of Deseret, and where the governor and his associates, some time in the future, will dwell part of the year. There will be a building erected there for the use of the general government of this State and for the general government of the Church and kingdom of God. Then why need you be afraid of the result of anything that is best for you to do? Let grandfather, grandmother, brother or sister, have no influence over you to turn you aside from your duty.

If brother Brigham is not of more consequence to you than your brother or sister, or father or mother, or anything else that pertains to this life, I would not give much for your religion. If you will reflect for a moment, and let the Spirit of the Lord--the spirit of revelation, have place in your bosoms, so that you can foresee the future events which we are approaching, and let your minds expand by the power of the Holy Ghost, you will not hesitate one moment to go to these valleys.

We have no wish to get rid of the Saints, but the counsel that is given them to go and settle those places, is for their best interest, and for the upbuilding of the kingdom of God.

You have arrived safely in this valley, by the providence of God, from Old England, where it rains almost every day, and where they have to keep the lamps lit, sometimes, in order to pass through the streets safely in the day time. Often, when I was there, I had to sit and read in the day time by candle light; and we very seldom durst go out without an umbrella, for if we did, we were sure to get soaked to the skin before we returned. It is not so in this country; and the further you go south, the higher the valleys are, until you go over the rim of the Great Basin, about sixty miles, down to the Rio Virgin. As soon as you get there, you are where it is summer all the year round; but we do not wish you to go there until you are appointed to go. We want you to go where you are sent, for you cannot get your endowments until you have proved yourselves--that is what we intend; it is the mind of brother Brigham, the President of the Church of Jesus Christ of Latter-day Saints, and the Prophet of God, who holds the keys of life and salvation pertaining to you, and me, and all the world--not a soul is excepted, neither man, woman, nor child; they all belong to him; for he is the Prophet, he is our Priest, our Governor, even the Governor of the State of Deseret.

I think more of the things that pertain to the Church of Jesus Christ of Latter-day Saints, or the kingdom of God, than I do of these little petty territorial matters. I presume if the brethren in this Conference will go into these valleys, and grow wheat, raise cattle, and other products of the earth, and then give one-tenth of all their increase into the Lord's storehouse, and one-tenth of all they have got now, we shall be able to set to immediately, and build a temple, and finish it forthwith, and abandon the idea of the Church building houses for individuals, to get a few dollars here and there to carry on the public works. Let us attend to the Church matters, and rear that wall round the Temple block as soon as possible, and apply the Church funds to this purpose, instead of putting them in to the hands of a few individuals, that would perhaps pay one hundred dollars, or turn in a yoke of cattle, and say, "Build me a house, and then let the Church pay the difference." They will pay so much, and perhaps the rest of it is sucked out of the vitals of the Church. This is afflicting the Church; it cannot carry this burthen, but must and will throw it off, and use the tithing in building a temple, a baptismal font, store houses, and such things the Church has need of. I do not know whether you have any desire to have a temple built or not. Have you reflected upon it, that we may go to with our might, our means, our substance, and with all we have to build a house to the Lord, to build fonts, that we can attend to the ordinances of salvation for ourselves, our children, our fathers, and mothers, both living and dead? What do you say? If you say we shall do so, raise your right hands. (All hands were up.) It is clear that they will have a temple, brother Brigham.

Now if you will take hold together, and do as you have been told, and go and people those rich valleys, except those who have been counselled to stay here, for if they are wanted here, it is necessary they should stay here; you shall be blessed. Gather up your substance, and go and make farms for yourselves, that you can raise from two hundred to three thousand bushels of wheat next summer. We have been in those valleys two or three times on exploring expeditions, and we are going again next fall, over the mountains, down into the lower world, if the Lord will. We shall thus travel back and forth, and live about as much in one place as in another; for the future we shall keep on the move, going to and fro, and shall never be easy; we never want to be, nor that you should, until the kingdom of God prevails over this earth. We will fill up these mountains, take up the land, and, as they used to say in the States, "become squatters," and we will become thicker on the mountains than the crickets ever were.

If you can once break up the ranks of the crickets, it breaks up their calculations, and under such circumstances they never will undertake a war upon your crops. In like manner we have to become one, and build a Temple, that we may learn the principles of oneness more fully, to prepare for all things to come, that when we become fixed for war, we may whip out all the enemies of truth, and never yield the point, neither man, woman, nor child that is in Israel.

As for murmurers and complainers and fault-finders, we want to give them some employment, and we shall attend to that part of the business before long. After meeting we will lay the thing before them, and all the murmurers, and complainers, and fault-finders, &c., we want they should raise their right hand to do some good. If they want to vote, we will appoint a meeting at the Council House directly after Conference, and organize them into companies, and appoint a building committee to build brother Brigham a house, and the person who murmurs the worst shall be the President. We will give him the same right which we gave to Father Sherwood; but it was a tie between him and Zebedee Coltrin which should preside; but Father Sherwood's tongue being more limber, he whipped out Coltrin, and got the Presidency. We will organize a company of males and females, for we calculate to give females an office in that company, and they shall be upon an equal footing with the men. Now there's a chance for you women who seek to be equal with your husbands. This is sticking to the text brother Brigham gave yesterday. But I believe I will stop speaking for the present.





"MORMONISM."

A discourse delivered by Parley P. Pratt, in the Tabernacle, Great Salt Lake City, July 10, 1853.

I hope the congregation will lend us their undivided attention, and exercise their faith and prayers for those that speak, that the truth may be drawn out to the edification of all.

I always feel diffident to address the assemblies of the people of God, at the seat of the government of the Church, knowing that there are many that can edify and enlighten our minds better than I can. I always feel that I would sooner hear than speak. But nevertheless, I feel it my duty to impart my testimony, and exercise my gift among my brethren, according to my calling; I therefore shall address you for a while this morning.

There may be many strangers assembled with us as at this season of the year; many are passing through this city from different parts of the world. The members of the Church need not complain, if I should address myself to the people as if they were all strangers, on the principles that are sometimes designated "MORMONISM;" and confine myself to some of the plain, simple, introductory principles of that system. It will refresh the minds of those acquainted with them, and perhaps edify them, and at the same time edify others.

Suppose I were to ask a question this morning, as a stranger. "What is "Mormonism?" I suppose it is known to most men at all conversant with principles classed under that name, that it is a nickname, or a name applied by the public, and not used officially by the Church so called. Mormon was a man, a Prophet, an author, a compiler, and a writer of a book. Mormon was a teacher of righteousness, holding certain doctrines. The Church of Jesus Christ of Latter-day Saints are agreed with Mormon, as well as with many other ancient writers, and hold to the same principles; therefore their neighbours have seen fit to call those principles they hold, "MORMONISM." They might as well have called them, Abrahamism, Enochism, or Isaiahism; because the ancient Prophets, Patriarchs, and Apostles, held to the same truths in general terms, only differing in circumstances, in distant countries and ages of the world, and acted upon the same general principles, according to the particular circumstances that surrounded them. But the world, out of all the ancients, have selected one called Mormon, and all the principles held by all good, inspired men of all ages and countries they have seen fit to sum up, and call "Mormonism." Well, it is as well as anything else, for aught I know; the name does not affect the principles.

The word of God, as written in the good old Book, designates the people of God by the name of Saints; which name is almost or quite as ancient, as any writings extant. Saint was spoken of by Enoch long before the flood. The same term was applied to the people of God by the Prophets, the Psalmist, and by the writers of the New Testament.

Not only was this term applied to Saints in ancient days, but the Patriarchs, Prophets, and Apostles applied it prophetically, speaking of the people of God in the latter days, when the kingdom should be given to the people of God, and the principles of God should bear rule over all the earth. Daniel and the other Prophets, in speaking of this subject, always call them the Saints of the Most High. They do not call them "Mormonites," Methodists, Presbyterians, Congregationalists, Jews, Pagans, or Mohammedans, nor yet Catholics; but the language of the Apostles and Prophets is, that the SAINTS of the Most High shall prevail--prevail over the world, establish a true order of government, and, in short, rule the lower world, and that all the nations shall bow to him who is at their head, and to the principles held by them.

Why not this be continued and sustained, O ye people of Christendom, and, letting these party names go by the board, and be classed among the things that were in the darker ages, come to the proper and correct Scripture language, and when we speak of the people of God, call them SAINTS OF THE MOST HIGH?

Well, then, such is the name that the Church which I represent, do their business in. As such, they are known on their own records, and on the records of heaven, inasmuch as they are recognized there. But we know what the world means when they say "Mormonism," and "Mormon." What are the principles called "Mormonism?" You may ask those who profess to be instructors of the people abroad in the States, and elsewhere--and very few of them will give you one correct idea in regard to the doctrines of the Latter-day Saints. Indeed they have not informed themselves, but remain in ignorance on the subject; and when they would show others, of course they cannot inform them correctly on that subject. But you will generally be informed, that "Mormonism" is a new religion, that it is something new under the sun, and of course is an innovation--a kind of trespass on Christianity, on the Bible, or on the good old way. "O," say some of the editors that ought to be the most enlightened, and that profess to be, "if Mormonism prevails, Christianity will come down."

Now suppose that we examine, principle by principle, some of the fundamental principles of "Mormonism," and see whether there is one item that is new, or that is in any way an innovation on Christianity.

What is the first start towards an introduction of these principles in this age, and the organization of a people? What is it that first disturbed the world, or any part of it, or called the attention of the people towards it, giving rise to the system now called "Mormonism?" It was the ministration of angels to certain individuals; or in other words, certain individuals in this age enjoyed open visions.

Now we will stop, right at this point; it is called "Mormonism." Let us dwell on it. Is that a new principle? Is it adding something to Christianity, or taking something from it? Do not let our modern notions weigh anything, but come right to the fact of the matter. If Peter the Apostle were here to-day, and a person were to relate to him a vision wherein an angel appeared to him and said something to him, would Peter call together the rest of the Apostles, and sit in council on that man's head for error? Would they say to that man, "Sir, you have introduced something here in your experience that is derogatory to Christianity, and contrary to the system of religion we have taught, and introduced into the world?" I need not answer this question, neither need I bring Scripture to show what were the teachings and experience of Peter and the rest of the Apostles on this subject. The Bible is too common a book, too widely circulated in the world, and the people of the United States, especially, are too well read in its contents to suppose, for a moment, that Peter or the rest of the Apostles would condemn a man because he believed in the ministration of angels, because he related an experience wherein he had had a vision of an angel.

Now that was the principle that disturbed this generation, in the commencement of the introduction of that which is now called "Mormonism"--a principle as common in the ancient Church as the doctrine of repentance. I will say more--it is a principle that has been common in all dispensations; it is a principle which was had before the flood, and fully enjoyed by the ancient Saints, or at least held to by them; a principle that was common among them; not that every man attained to it.

But where can we read, under the government of the Patriarchs, before the flood or after it; before Moses or after him; before Christ or after Christ--where can we read in sacred history of a people of God by whom the doctrine of visions and ministering of angels would be discarded, or be considered erroneous? It was common to all dispensations, it was enjoyed by the Patriarchs and Prophets under the law of Moses, before it and after it, and by the people of God among the Ten Tribes, and among the Jews. We will call it still further. It was enjoyed among the Gentiles, before there was a people of God fully organized among them in the days of Christ. Cornelius had the ministering of angels before he became a member of the Christian Church, or understood there was a crucified and risen Redeemer. He prayed to the living God, and gave alms of such things as he had. He was a good man, and an angel came to him and told him his prayers were heard, and his alms had come up as a memorial before God.

It is astonishing then, to me, that the modern Christian world consider this a new doctrine, an innovation--a trespass on Christianity. No! it is as old as the world, and as common among the true people of God, as His every day dealings with man. We will leave that point, and say, it is the Christian world, and not the Latter-day Saints, that have a new doctrine, provided they discard that principle.


What next? Why, that man, by vision, the ministering of angels, and by revelation, should be called with a high and holy calling--commissioned with a holy mission to preach, and teach, and warn, and prophesy, and call men to repentance. That was one of the first principles introductory to what is now called "Mormonism" in this age.

Is there anything new about that, anything strange, anything that differs from the Patriarchal ages, from the Jewish economy, the Mosaic dispensation, or from the dispensation called Christian? Similar things happened before Moses, in his day, and after his day; and among the Prophets, and in different ages. Were not such things common in the days of Jesus Christ, and after that in the days of the Apostles? Was not John the Baptist thus commissioned? Was not Jesus thus commissioned. And were not His Apostles, Elders, and Seventies? After his resurrection, and ascension into heaven, were not others called, and ordained under the hands of those who were thus commissioned, and called sometimes by visions and revelations directing them to those who were thus commissioned in order to be ordained? That was no new doctrine, no innovation on Christianity, no perversion of the Scriptural system, nor was it anything new, unless you call the old principle new.

Well, then, that the man thus commissioned should call upon others to turn from their sins; and that an individual, a government, a house, a city, a nation, or a world of people should perish unless they did turn from their sins--is that anything new? No. Every one conversant with the Bible will say, that such things took place frequently under all the different dispensations. The heathen were warned in this way. Individuals, households, cities, nations, and the world have to be warned in this way, and especially under the Christian dispensation. So there was a special commission given to the servants of God, to go to all the world, and call upon everybody to repent, or whole nations should become disfranchised, scattered, and millions be destroyed, as for instance the Jews at Jerusalem, because they would not hearken to it. It is nothing new, to cry to all men to repent, and warn different cities and nations of wars coming upon them, or that they will be damned if they do not repent. This is one of the early principles called "Mormonism." Is there anything new in this? Is there anything strange or unscriptural? No; no sensible professing Christian will maintain such a point for a moment.

Suppose that some people should hearken, when the ministering of angels takes place. Among many men one certain man is commissioned by revelation to preach the Gospel, and cry repentance. Suppose that some persons hearken and repent, and he should take them and walk down to the water, and bury them in the water in the name of the Father, and of the Son, and of the Holy Ghost, and raise them again out of the water, to represent the death and burial of Jesus Christ, and his resurrection from the dead; and to represent the faith of the individual thus ministered to, that he does believe in Jesus Christ, that he died, and that he did rise from the dead, and that he, the individual, does put his trust and confidence in him for the remission of sins and eternal life--is that anything new? Would that be new to Peter? Sup-pose some person was to relate before Peter and Paul to-day, and the Christians with them, that lived when they lived--suppose they were all present, and this person told them that a man came along preaching repentance, and he called upon us to believe in Jesus Christ, and we did so, believing their testimony, and they took us and buried us in water, and raised us again out of the water unto newness of life--would Peter or John blame him? Would Paul say, "It is something new?" Or would he say, "Brother, thousands of us received the very same thing in ancient days?"

The Catholic Church profess to be the true Church--the ground and pillar of the truth, handed down by regular succession from the ancient Church, of which they are still members; and their priesthood and apostles are now of the very same Church which the New Testament calls the true Church at Rome. These Roman Catholics of modern times profess to be members of the very same Church that Paul wrote that epistle to. If they are, I will show you to demonstration, if the Scriptures be true, that this doctrine called "Mormonism" is not a new doctrine. Paul, writing to that Church, of which they profess to be members, says, Know ye not, brethren, ye Romans, that as many of you as have been baptized into Christ have been baptized into his death, being buried with him by baptism into death, that like as Christ rose from the dead, even so ye may walk in newness of life? Now this epistle containing this doctrine was written by Paul to the Church at Rome, and which these modern people called Roman Catholics profess to be members of. If they are what they profess to be, every one of them have been buried with Christ in baptism, and have risen again to newness of life. We will, however, leave them to describe whether that is really the case, or whether they are contented to sprinkle a few drops of water on an infant's face and call that a burial! Paul said that was a principle of the true Church of Rome that had been buired [sic] with Christ by baptism into death, and had risen to newness of life. Have these modern Roman Catholics gone forward repenting of their sins, and been buried in water, in the likeness of the death of Jesus Christ according to this pattern? If they have not, they are a spurious Church of Rome, and not real. Therefore, if they be the real Church of Rome, it will be no new thing to them when the Latter-day Saints inform them upon being buried with Christ in the likeness of his death, &c. If this is a new doctrine to them, they had better be looking about them to see if they have not got up a counterfeit Church of Rome, for Paul knew of only one, and the members of it were all buried with Christ in baptism.

If 500 persons here were to say they came repenting of their sins, and went down and were buried in the waters of baptism, and had risen again to walk in newness of life, Paul would say, if he were here, "It is just what we used to do in ancient times; and I wrote to the Church of Rome, telling them that as many of them as were baptized into Christ were baptized into his death, buried with him by baptism into death," &c.

Now if this doctrine is new to the church of Rome, then that is that Church, that priesthood, and those members that have introduced something new, who are departing from the old Christian religion, and not the "Mormons."

This reasoning applies just the same to the Church of England. They have just as good a right to have a Church in England as anywhere else--to have a national Church of England by law established, but if they are a true Church of God, all of them have been buried with Christ in baptism, &c., or the Apostle must have been mistaken, or there are two different kinds of Gospel.

Now if I were speaking to the state church of England, or the state churches of the Catholic world, I would tell them in the name of the Lord Jesus Christ to repent of their new doctrine, and come back to the old standard spoken of by the Apostle, when he says, "though we or an angel from heaven preach any other Gospel unto you than that which we have preached unto you, let him be accursed," &c.

I need not go through with this same application upon the Lutherans, upon the Presbyterians, upon the Methodists, and others, for all these people sprinkle infants; for the principle once carried out will apply to the whole. If they are Christians according to the doctrine of the ancient Church, they hold the doctrine of the Apostles, they have repented of their sins after believing on the Lord Jesus Christ, and have been BURIED with Christ by baptism into death, &c. If not, they may judge themselves, for I will not judge them. If they have got a new doctrine, different from that believed by the Apostles, and the Latter-day Saints have got the old one, why not say, then, "If sectarianism prevails, Christianity, as held by the Mormons will be in danger," instead of saying the opposite? Why not turn the thing right about? If we have no one new principle in our religion, why are we considered innovators, and opposed to Christianity? And why is Christianity in the world in danger if "Mormonism" prevails? It is because that floating Christianity, called so by the world, is a spurious one; they have departed from the doctrine of the Apostles. Then, I ask again, why say, "If Mormonism prevails Christianity is in danger?" for if it is a false Christianity, the quicker it falls the better.

We have examined three general principles, to see if there is anything new in "Mormonism." First, the ministering of angels. Second, the commission of ministers, Apostles, Prophets, and Elders to administer in holy things, by revelation and the authority of heaven. Third, that all those that hear them, believe their words, and repent of their sins, shall go down into the waters of baptism, and be immersed or buried in the name of the Father, and of the Son, and of the Holy Ghost, and thus show that they do believe in a crucified and risen Redeemer, and in the remission of sins through his name. So far, I think, we have fairly stated some of the first principles of what the world calls "Mormonism;" and every one who has heard us, must decide that there is nothing new in these principles, but rather, that those who have departed from them, are justly chargeable with introducing new things, and innovations on Christianity.

Now suppose that one, two, or a dozen, or a hundred thousand, or even millions of individuals thus baptized, should all come together, in their several congregations, and should unite in earnest prayer, and a man commissioned in the ministry of Jesus Christ should rise and lay his hands on them, praying the Almighty God to give the Holy Spirit, and it be given as in days of old, and he confirms that promise upon them according to the pattern in the New Testament--would that be something new? Would it be an innovation upon Christianity? Would it be right to say "this is Mormonism, come to do away with Christianity?" Why, no! Every sensible man at all acquainted with the Holy Scriptures, would laugh at the idea. If the ancient Saints were here, they would tell you that it was their ancient manner; they would ask you if you had not read over their history, which describes how the Holy Spirit was administered in days of old. Every man who has read the Bible, knows it.

Well, then, the different sections of what is called Christianity, never do this, and call it something new. When the "Mormons" do it, they are at once charged with innovation; and yet we have not got anything new in that respect, but simply a restoration of that which was. They are the persons chargeable with new doctrine, and not the Latter-day Saints.

Well, then, suppose that after this ordinance, the Holy Spirit falls upon these congregations, or upon these individuals thus baptized and confirmed, and fills them, and enlightens their minds, and bears testimony to them of the truth which they have received, and confirms them in the faith of it and fills them with the spirit of utterance and prayer, and with gifts whereby they prophesy, or speak in tongues, lay hands on the sick and they recover, in the name of Jesus, or whereby they are filled with the spirit of any gift, renewed in their utterance, strengthened in their powers of intellect, so as to be able to speak with eloquence to the edification of others by the word of wisdom, knowledge, and prophecy; or peradventure some one, two, or three of them have a heavenly vision, and happen to relate it--is this something new? Are these things an innovation on Christianity?

Let the Apostles of the ancient Church come up now, and be judges, not these innovators. O yes, Saints of ancient days, are these things new to you? "NO," they reply, "but just exactly what we used to have among us; and you who have read the New Testament know it is so." If this, then, is "Mormonism," it is nothing new, but simply that which should have been in the world in order to constitute true Christianity.

Now suppose, after all these have been established, the people organize on them; and that in the enjoyment and cultivation of them, this people unite in their efforts, both temporally and spiritually, to build up themselves as a people, and each other as individuals, in righteousness upon the earth; and the Spirit of the Lord God into which they were all baptized, should make them very great in union--in union of effort, in counsel, in operation, in fellowship, in temporal things in a great measure, and in spiritual things, by which they are all of one heart and mind to a great degree, and growing in it every day--is this something new, because it is "Mormonism?" Or is this the very doctrine which was inculcated in days of old by the Apostles of Jesus Christ?

It was the main object for which the Holy Spirit was given, that they might all grow up in union, in fellowship, in co-operation, in holiness in the Lord. No man who has read the New Testament, will say this is NEW, when we say that the great object of the Gospel is, that we may all become one in Christ Jesus--one in knowledge and in the love and practice of the peaceable things of God. Is it anything new? No. Well, it is a part of what the world calls "MORMONISM;" and I would to God it was more perfected among this people than it is.

If any one of these principles in practice, should prevail over the whole world, it would be nothing new; but the world only hold this last as a theory; as to the practice of it they are strangers.

We have examined five or six general principles, called "Mormonism," and found nothing new in them. "But," says one, "I heard you had got a new Bible; that is certainly an innovation." But stop; suppose, on inquiry, you become as much surprised and disappointed as many have who have asked for a "Mormon Bible," and when we have presented them with one, behold, it is King James' translation of the Scriptures, the standard we read, containing the covenants, predictions, and hopes of the ancients, and the doctrines of Jesus Christ, just as we believe them, and hope for their fulfilment. Is that anything new?

"Well, if you have not a new Bible, you have certainly got a new book." Is that anything strange? Have not other societies got new books? The Church of England have not only the Scriptures, but the Book of Common Prayer, and the time was when they did not have such a book, therefore when they made that, it was something new. They are not alone in that, however, for the Methodists have a new book called the "Methodist's Discipline." One hundred and twenty years ago there was no such thing in existence. If having a new book be an innovation, then all are guilty of it as well as the "Mormons."

"But those other people do not profess that their books are inspired, and we have learned that you have a book that you believe is inspired. What is it, anyhow?" This is all a fact, and if it is wrong we will cheerfully plead guilty. We have got another book besides the Bible, that was an ancient book, and profess that it is inspired, and was written by prophets, and men that enjoyed the ministering of angels, more or less of them, and had communion with the heavens, and the spirit of prophecy. And moreover, we profess that this ancient book was restored to the knowledge of the modern world by inspiration, and the ministering of angels. Is that something new? It may be new to the world in its history, and in its bearings; in that respect it may be new to them; but suppose, after all, it should contain no new doctrine, no new principle, no new prophecy, that is, differing from or doing away that which is already extant in the Bible? Well, then, I do not say that it would be a new doctrine. Men had books revealed in the days of old.

"If it is no new doctrine, and if its predictions do not differ from those contained in the old and new Testaments, what is the use of it?" The same question was investigated in ancient times. A great conqueror had taken possession of an ancient library, when there were no printing presses, containing one hundred thousand volumes, all in manuscript, comprising more history than was in any library extant in the ancient world. The conqueror was a Mahommedan. He wrote to the head of the department to know what to do with this library. It was invaluable in its cost and intrinsic worth. "What shall I do with it?" The reply was, "If it agrees with the Koran, we have no use for it; and if it does not agree with the Koran, it is false anyhow, so in either case burn it."

"Now if these Latter-day Saints have a book extant among them, and it agrees with the Bible, there is no kind of use for it," says the opposer, "for the Bible contains all that is necessary; if it does not agree with the Bible, it is false anyhow; so in either case burn it." This was a principle of Mahommedanism, and may be a principle of what is called modern Christianity. I hope not, however.

"What is the use of the book in question, anyhow?" Why, in the first place, it differs in its history from the Bible. The Bible is a history of things that took place in Asia principally, and a little of what took place in Europe and Africa. The Book of Mormon is a history of things in another hemisphere. The one book is the ancient history of the Eastern Hemisphere, in part; and the other is a history of the Western Hemisphere, in part. Shall we say, because we have the history of one part of the world, that the history of the other part of the world is good for nothing? Could the rulers of nations realize that fact, and could they only have a copy in their libraries at the cost of $100,000, they would appropriate it for this history of the Western Hemisphere.


Discredit it as you will, we have it in genuineness and in truth, written by the ancient Prophets that lived upon this land, and revealed in modern times by the ministering of angels, and inspiration from the Almighty. It is in the world, and the world cannot get it out of the world. It is in the world in six or seven languages of Europe. It is as important in its history as the Bible, and it is just as interesting and as necessary for men to get an understanding of the ancient history of America, as it is for them to get an understanding of the history of Asia.

"But are the merits of history all that it is good for?" It is good in doctrine also. If two or more writers, one living in Asia, and the other in America, and contemporary, have the same doctrine revealed to them, and both bear record of the same plan of salvation, who is he that shall say that the record of one is of no worth?

Is it not a satisfaction to sit down and read, that a country far removed from Bible scenes, from that part of the stage on which figured the Patriarchs of old, with Moses and the Jewish Prophets, John the Baptist, Jesus Christ and the Apostles, was also the theatre of revelation, prophecy, visions, angels, of the ministration of the doctrine of Christ, of the organization and government of his true Church; that there too were angels, that there too were Apostles, that there too was the word of God, that there too faith came by hearing, and salvation by faith! Shall we say that such things and such good news are worth nothing, when that very news corroborates the song of the heavenly hosts, when they declared to the shepherds of Judea, in joyful songs, that they brought glad tidings of great joy, that should be to all people! And here comes a book informing us that these glad tidings were also to another hemisphere at the same time.

Now, stop a moment, and let us reason. Suppose yourself an angel of God at that time, full of benevolence, full of joy, full of a soul-inspiring hope, full of charity for poor, ignorant, perishing mortals, and you felt so full of poetry, and song, and gladness, that you could scarcely hold your peace. Suppose you had a bird's eye view of our little, dark, benighted world, by soaring above it, and in a moment you could light down upon any part of it. You come to Palestine, in Asia; that part of the globe is rolling under your feet; you visit it, and sing to the shepherds the glorious tidings of great joy, which shall be to all people: "for unto you is born this day in the city of David, a Saviour which is Christ the Lord." The earth rolls on about half way round, you look down again with a bird's eye view, and you discover the Western Hemisphere, and it is full of people: I wonder whether your soul would still swell with the same glad tidings--or would your charity have become exhausted? Would you not fly and declare these glad tidings to them also, and sing them a song of joy, and tell them what day the Saviour was born, that would reach their case as well as the case of those who dwelt upon the continent of Asia? "Yes," you reply, "if I were an angel, and had liberty to tell these glad tidings, I would never tell them to one part of the earth and go to sleep there, while the other part rolled under my feet unnoticed."

Were those angels commissioned and endowed to bear glad tidings to ALL PEOPLE, that the Saviour was born? I say that the choir of angels which sang that song, had full liberty, not only to tell the plan of salvation to chosen vessels of the Lord in one country, but also to another country--not only that the Saviour was born, in general terms, but the place where, and the time when, he was born. These were the tidings, "Go to all people." An angel must be a limited being, or be very ignorant in geographical knowledge, or partake largely of sectarian feelings of heart, to bear such tidings to one half of the globe, and not to the other.

I knew an infidel once, who did not believe in the Christian religion, nor in the New Testament, nor in the Saviour of the world. I asked him why he did not believe this. "Because," says he, "according to the New Testament the manifestation of such an important affair was so limited. Here was half of the world, according to the New Testament, that never heard of it. A message so important should have been made more public." "Well," said I, "if I will produce you a record, and a history, as well authenticated as the New Testament, showing that angels, the risen Saviour, holy inspired Prophets and Apostles, ministered in the western hemisphere, and preached the Gospel to every creature, and handed it down to ages, will you then believe?" "Yes," he answered, "I will." I presented him the Book of Mormon, which he perused. I inquired if he now believed. "Yes," he said, "I do." And he has lived a Christian until now, for aught I know. I have seen him in this congregation, and he may be here to-day. His name is Alger.

What objection have you to the hope of eternal life being as widely developed as the ravages of death, sorrow, and mourning? What objection have you to the angels of God, Apostles of God, the Son of God, or to the Holy Spirit of prophecy being poured out in more countries than one? You may say the keys of the Gospel were given to the Jewish Apostles, but they were so far off as not to be able to reach the western hemisphere, even if they had had a knowledge of it. Were there ships and steam vessels to bear them to this country? No. Was there any communication kept up, or was this country known to them? No. But the waves, and winds, and elements, and the great depths that intervened, even the unexplored ocean, said to the ancient Apostles, "Thus far shall ye go, and no further." This ocean however was no barrier to the fleet-footed angel of God, to the risen Jesus, and to immortal man. They to this hemisphere, and reveal the things of heaven to the people, and could rejoice in the same glad tidings, whether it was here or in Jerusalem, or if it were in the uttermost parts of the earth.

Though Peter was crucified at Rome, and Paul suffered in the same manner; though Saints of the Most High were slaughtered by thousands and tens of thousands, and bled at the feet of Roman altars; yet a crucified and risen Redeemer, angels of God, and the Holy Spirit of truth that fills all things, were not thus curtailed and limited, but could minister truth to the uttermost bounds of the universe of God, where intelligences were mourning in darkness; wherever the ravages of death had spread sorrow, wherever there was a broken heart to be bound up, or wherever there was a despairing mortal to be inspired with hope, they could go and tell the glad tidings of life and salvation. The Book of Mormon says they did come to this continent. It is a history of their coming, and contains the doctrine taught to the people here by the risen Jesus, and by his predecessors. In short, the doctrine taught and practised in ancient America is there portrayed, together with the history of the people.

Again, is this book of no interest with regard to the prophetic value? It reveals many things not noticed by the Jewish Prophets. Did the old Prophets touch upon every item that pertains to man in other countries? No, they did not, only in general terms together with the rest of the world. These other Prophets portrayed many things not in their book, though agreeing with it as far as it goes, but touching events on which their book is silent.

Has any person any cause to say that there has not been a multiplicity of revelations, testimony, prophecy, history, and doctrine developed in various countries by the same Spirit of God, and by angels? And is not all this of great worth, to compare, in order to blend it together, that we may see more clearly the principles of the doctrine of salvation, and understand prophecy more extensively, especially in an age when the mind has been obscured by priestcraft?

If these are the principles of "Mormonism," where can you point out an innovation on Christianity? "But is this all? No, this is not all, and I shall not tell it all to day. I do not know it all yet. I have been twenty three years learning "Mormonism," and I know but little of it. If any one expects to learn all the doctrines of "Mormonism," he must learn more than twenty-three years. For be it know unto you all, that "Mormonism," instead of being confined to a few dogmas or general truths, opens the flood gates of all truth and knowledge, and teaches mankind to retain all the truth they can already comprehend, and comprehend as much more as they can all the time.

"Have you not other books?" Yes, we have histories and compilations of the dealings of God with us as a people. We keep a record, if you must know, not only individually some of us, but as a Church, as a body, or community. We have revelation penned, revelations and visions penned, we have revelation and prophecy penned, we have knowledge penned, we have knowledge and principle penned, we have principle and history penned; the history comprising but a small portion, such as can be written, revealed to us Latter-day Saints, and practised upon; so that our modern books are like the ancient books--a mixture of revelation, prophecy, history, and doctrine. Has any person any objections to this? I ask, should an angel administer to this or that man, or suppose an open vision was manifested to him, revealing many precious truths, would he not be a simpleton not to write it? If the power of God, and the ministering of God, and the visions of the Almighty are extant in the world, these will be written. The practical part of history will be written, for if all were written, the world would not contain the books. The ancient Apostles and Prophets wrote a few of the items revealed to them, and a history of the practical workings of the system over which they presided. Do we differ from them? No.

"Well," says one, "to be plain with you, Mr. Speaker, we have been taught to believe that the one book, called the Bible, contains all the revelations that God ever revealed to man, therefore it is an innovation to offer anything else to the world as a revelation." This is a tradition of your own, so I have nothing to do with it. The Bible never taught that to you, nor angels, neither did any minister of God ever teach it to you; and if it is a modern sectarian tradition, it is calculated to bind men into a cast iron creed, and the sooner you break the fetters the better; burst them asunder, and come out into liberty and freedom, and know and understand that there is no such doctrine in the broad principles of eternal truth, that heaven is full of knowledge, and the earth ought to be full of Prophets, heaven and earth full of angels, and both full of inspiration; and if the inhabitants of all the worlds of the universe were scribes, every blade of grass a pen, and every ocean ink, they could not write all the doings of the Almighty, of His servants, and of His angels. If I were to live for millions of years to come, and then millions of millions more, I expect there would always be some being ready to reveal something new, and somebody would write it. The art of writing will never cease. We may not have pens and ink, but we may have something better. Suffice it to say, that the arts and sciences will not come to an end, yet man may have been traditionated to believe that one small book contains all that God ever said or did. Such persons are to be pitied, and not to be reasoned with.

What is "Mormonism?" It is a restoration by new revelation, by the authorities of heaven, by the ministration of angels, by the ordination of Prophets and Apostles, and ministers or Elders, by their testimony and ministry on the earth, by the organization of Saints, by the administration of ordinances, by the operations of the Holy Spirit; it is a restoration of these ancient principles revealed from heaven, for the government of man.

Says one, "You have said you are not going to tell the whole system to-day." I do not know it all, and I shall not state the half I do know. What I have said are a few every day items, a few of the first principles of the Gospel of Christ, as believed and practised by the "Mormons."

I will tell one more before I close. "Your marriages," says the objector, "are founded upon principles entirely new, and different from the Christian world." I say, without any hesitancy, I defy the world to establish that assertion. I say our marriage relations are nothing new at all. There is no man, or set of men, or nation of men, where the Bible is extant, and they are readers, but what know that the institutions of marriage contained in the Bible, and the organization of families, differ widely from modern Christianity. We differ from modern Christianity, but not from the Bible. Patriarchs of the remotest ages, that obeyed the Lord God in regard to their marriages and family organizations, have not disagreed with us, nor we with them, so far as we and they have obeyed the law of God. If there is any difference at all, it was more developed among them than it is among us, we being in our infancy. If it should happen to be, that the whole modern world differ from the Bible--have done away with the law of God, and we have come in contact with them, instead of with the word of God, then the boot is on the other foot, and in reality what is said to us applies to them. It is like the farmer and the lawyer. A certain farmer came to a neighbouring lawyer, and frankly confessed that his bull had had the misfortune to kill one of his (the lawyer's) oxen. The lawyer replied, "Thou art a very honest fellow, and will not think it wrong that I have one of thy oxen in return." "But said the farmer, "I am mistaken, it was thy bull that killed my ox." "O," replied the lawyer, "that alters the case, and if, if, i-f---."

Now, then, if it is the whole Christian world, from Catholicism down to the latest of her daughters, that have made void the law of God, and trampled under foot the institutions of heaven, the holy principles of matrimony and family government, and have made them void also, by their traditions, and introduced that which God never did, and "Mormonism" has restored the law of God, in theory and practice, then it is the so called Christian world, and not us, that are wrong. Whether it regards family organization, the law of God, Patriarchal government, ordinances, principles, and prophecy, I know of nothing new, or of nothing wherein we are innovators.

As I said before, and I am able to maintain it when called upon, "Mormonism" is a system which was understood and enjoyed by the ancients, and restored unto us by revelation. And if carried out, what will it do? It will simply fulfill the sayings of the Prophets, both ancient and modern, put down all wickedness, abuse, proscription, misrule, oppression, ignorance, darkness, and tyranny, and restore mankind to righteousness, truth, liberty, law, and government, in which the Lord's will will be done on the earth as it is in heaven. That I is what "Mormonism" will do, when carried out.

May God bless you all. Amen.

THE PRIVILEGES AND BLESSINGS OF THE GOSPEL.

A discourse delivered by President Brigham Young at the Tabernacle, Great Salt Lake City, Feb. 20, 1853.

Truly happy is that man, or woman, or that people, who enjoys the privileges of the Gospel of the Son of God, and who know how to appreciate his blessings. Who is that person, or that people? We are ready to reply, "The Latter-day Saints are the only people on earth, that we have any knowledge of, to whom the everlasting Gospel has been given in these days; they are the only people who are the heirs to it, with all its blessings and privileges. Not to our knowledge is there any other people on the face of this globe that enjoy this inestimable blessing." True, all mankind enjoy to a certain degree its influence, the manifestations of the Author, Proprietor, and Giver of the Gospel of life and salvation to fallen man. All the offspring of Adam, from his day to this, have enjoyed, to a greater or less degree, the light, the glory, and the manifestations of the countenance of their Lord. But they have not enjoyed in all ages the Gospel, with its ordinances, blessings, and privileges. This is the only people that now enjoys such signal favours. The Priesthood has been upon the earth from time to time, and the kingdom of God has been organized to certain degrees, but we can truly say, this is the time of times, we live in the day of days, we enjoy the blessings of the blessed, and have bestowed upon us, in the fulness of times, privileges that surpass all privileges hitherto bestowed upon mankind. In this dispensation all things will be gathered together in one, and strange and marvellous as it may appear to the world, these are the people who are the instruments in the hand of God to bring it to pass. This is a truth that no arguments can successfully bear down. No matter how it is despised, persecuted, or neglected, as a frivolous, trifling, and childish work, it is true, and it will remain; it is the kingdom of heaven upon the earth. Here is the plan of salvation, here are the words of life, here is the light of eternity, here is the intelligence that will instruct kings, and impart judgment to rulers. It is embodied here in the midst of this people, and from there the rays of heavenly light, wisdom, and intelligence have spread upon the wide earth; and the Spirit of the Lord, that fills immensity, has been poured out upon its face, giving light to every man and woman that cometh into this world.


Brethren and sisters, can we realize its greatness? Arouse the reflecting and reasoning faculties with which you are endowed, reason upon your past experience in this Church, and then inquire if you are as happy as you anticipated you would be, if you have received that which you desired, if you enjoy that which was once in the future to you--and what will be your reasonable conclusions? What would an enlightened judgment tell you? What would the spirit of truth decide? That here are the pure rays of light, here is heaven on earth; and no argument, no intelligence, no influence of earth and hell combined could disprove it, or produce one good reason to the contrary. You may then ascend to the powers supreme, and consult the intelligence that fills the bosom of eternity; you may inquire of the Creator, Organizer, and Preserver of the Universe, our Father who is in heaven; you may associate with the glorious retinue of Saints, angels, martyrs, and the spirits of just men made perfect; and they will all, with one voice as it were, testify to the truth of this work in which we are engaged. On the other hand, nothing short of the power of the Almighty, nothing short of the Holy Spirit of Jesus Christ, can prove to you that this is the work of God. Men uninspired of God cannot by their worldly wisdom disprove it, or prevail against it; neither can they by wisdom alone prove it to be true, either to themselves or to others. Their not being able to prevail against it does not prove it to be the kingdom of God, for there are many theories and systems on the earth, incontrovertable [sic] by the wisdom of the world, which are nevertheless false. Nothing less than the power of the Almighty, enlightening the understandings of men, can demonstrate this glorious truth to the human mind.

When you were in your native homes in the old countries and in the United States, before you gathered with the people of God, what were your thoughts and expectations, when you looked forward to the period of your being embodied with the Saints? What were the vision [sic] of your mind, and the operations of the Spirit upon your understanding? When you were gathered with the Saints of the Most High, and became associated as a brother, a sister, and a neighbour with that blessed society, you expected to enjoy the manifestations of the Lord Jesus Christ, to walk in the light of his countenance, and by the power of the Holy Ghost have the oracles of truth revealed to you continually, and that you would be in heaven, and in the Zion of the Lord. These were your expectations. You did not expect to hear the name of the God we serve blasphemed from morning until evening; you expected to be delivered from hearing the blasphemies of your wicked shopmates, from the tyranny of your ungodly employers, and from the persecutions of the bigoted religionists, who were all united to pick you to pieces, and destroy you both temporally and spiritually, if it were possible; on one side you were sheared, and on the other shaved. You were annoyed with the ungodly conversation and filthy deeds of your neighbours, your peace was destroyed, and you could not enjoy that happiness held out to you in the Gospel; yet you felt the influence of the spirit of truth burning in your heart, which kindled in you a longing desire to mingle with the Saints; you would exclaim, "Oh! that I could enjoy the society of the Saints, and make my escape from this ungodly place. Oh! that I had means to gather up my little family, and journey to the place of the gathering of the Saints of the Most High." This was your feeling, and this your prayer. You anticipated deliverance from hell, to find a heaven with the Saints; you expected to exchange confusion for a Zion of order and beauty, misery for peace and happiness, blasphemy and tumult for quietness and reverence to the name of God, starvation for plenty; in short, you expected to find a place where all evil had ceased, and iniquity and sorrow were brought to an end, and where you would bask undisturbed in the smiles of the countenance of your Lord from day to day. I think I have drawn a faithful picture of what were the thoughts of the majority of this people, before they were gathered to the body of the Church.

Now, brethren and sisters, what hinders you from enjoying all you anticipated? The calm reflections of your own minds, and the conclusions of a well balanced judgment, enlightened by the Spirit of the Lord, will give you a correct answer to this question. I can answer it for myself, and perhaps for many of you. If I do not enjoy all I anticipated, if my happiness is not as complete as I anticipated, if the light of the Holy Spirit is not in my heart to that degree which I expected it would be, if I have not obtained all I anticipated when I was down in yonder world, mingled with the wicked, the cause is in myself, in my own heart, in my own disposition, in the weakness of human nature; it is my own will that prevents me from enjoying all I anticipated, and more. It is a mistaken idea to suppose that others can prevent me from enjoying the light of God in my soul; all hell cannot hinder me from enjoying Zion in my own heart, if my individual will yields obedience to the requirements and mandates of my heavenly Master. He has set me a pattern to copy, which, if I imitate faithfully, will yield to me all and more of heaven in my own heart than I can anticipate. This is my answer.

Brother Erastus Snow asked a question--"If my neighbour shall do wrong to me, am I thereby compelled to do wrong to my next neighbour?" I say, no. If a brother shall tread down my grain, that is ripening in the field, am I thereby compelled to run through and tread down yours? No. When a person steals my poles from the fence, am I compelled to steal yours? If my neighbour, or my brother in the Church, shall swear, and take the name of God in vain, does it necessarily follow that I must use the same language? If my brother shall do wrong in any way, it does not follow that I shall be justified in committing one single evil in all the acts of my life. Let each Latter-day Saint examine himself, and inquire, "Am I one of those persons who will do right in all things, though others may do wrong? Am I that person that will serve the Lord with my house, that will cease from every evil act, and from every evil word, though my neighbours, or my brethren and sisters, may do the opposite?" Let the spirit within you reply to these questions, and in every breast the response is, "Let me be that person, let me do right from this time henceforth and forever, without committing another evil." Then what have you got? You have got heaven in your own bosoms, you have got Zion in your hearts, you have obtained all the glory, all the peace, all the joy, all the comfort, and all the light you anticipated when you were mingling with the wicked world. If you are deceived, who will deceive you? If you are wronged, who wrongs you? If you are cheated out of your crown at last, who has cheated you? These questions may apply in different ways. They may apply to the business operations of the world, as well as to the grace of God in the heart, and the salvation of the soul. It is to the latter I wish them more particularly to apply. Who has influence over any one of you, to cause you to miss salvation in the celestial kingdom of God? I will answer these questions for myself. If brother Brigham and I shall take a wrong track, and be shut out of the kingdom of heaven, no person will be to blame but brother Brigham and I. I am the only being in heaven, earth, or hell, that can be blamed.

This will equally apply to every Latter-day Saint. Salvation is an individual operation. I am the only person that can possibly save myself. When salvation is sent to me, I can reject or receive it. In receiving it, I yield implicit obedience and submission to its great Author throughout my life, and to those whom He shall appoint to instruct me; in rejecting it, I follow the dictates of my own will in preference to the will of my Creator. There are those among this people who are influenced, controlled, and biased in their thoughts, actions, and feelings by some other individual or family, on whom they place their dependence for spiritual and temporal instruction, and for salvation in the end. These persons do not depend upon themselves for salvation, but upon another of their poor, weak, fellow mortals. "I do not depend upon any inherent goodness of my own," say they, "to introduce me into the kingdom of glory,but I depend upon you, brother Joseph, upon you, brother Brigham, upon you, brother Heber, or upon you, brother James; I believe your judgment is superior to mine, and consequently I let you judge for me; your spirit is better than mine, therefore you can do good for me; I will submit myself wholly to you, and place in you all my confidence for life and salvation; where you go I will go, and where you tarry there I will stay; expecting that you will introduce me through the gates into the heavenly Jerusalem."

I wish to notice this. We read in the Bible, that there is one glory of the sun, another glory of the moon, and another glory of the stars. In the Book of Doctrine and Covenants, these glories are called telestial, terrestrial, and celestial, which is the highest. These are worlds, different departments, or mansions, in our Father's house. Now those men, or those women, who know no more about the power of God, and the influences of the Holy Spirit, than to be led entirely by another person, suspending their own understanding, and pinning their faith upon another's sleeve, will never be capable of entering into the celestial glory, to be crowned as they anticipate; they will never be capable of becoming Gods. They cannot rule themselves, to say nothing of ruling others, but they must be dictated to in every trifle, like a child. They cannot control themselves in the least, but James, Peter, or somebody else must control them, They never can become Gods, nor be crowned as rulers with glory, immortality, and eternal lives. They never can hold sceptres of glory, majesty, and power in the celestial kingdom. Who will? Those who are valiant and inspired with the true independence of heaven, who will go forth boldly in the service of their God, leaving others to do as they please, determined to do right, though all mankind besides should take the opposite course. Will this apply to any of you? Your own hearts can answer. Do you know what is right and just, as well as I do? In some things you do, and in some thing you may not know as well; but I will explain what I mean, in the following words--I will do all the good I can, and all I know how to do, and I will shun every evil that I know to be an evil. You can all do that much. I will apply my heart to wisdom, and ask the Lord to impart it to me; and if I know but little, I will improve upon it, that to-morrow I may have more, and thus grow from day to day, in the knowledge of the truth, as Jesus Christ grew in stature and knowledge from a babe to manhood; and if I am not now capable of judging for myself, perhaps I shall be in another year. We are organized to progress in the scale of intelligence, and the least Saint by adhering strictly to the order of God, may attain to a full and complete salvation through the grace of God, by his own faithfulness.

I know how it was in Jackson County. There are families in this city that went to that county twenty-one or twenty-two years ago last fall, if I mistake not. I know what their feelings were. All their desire was to get into the town of Independence, Jackson County, where they expected to find all sin and iniquity dried up, heaven begun on earth, and an end to all their mortal griefs. That was the motive that prompted them to go there. Poor souls, how little they knew about salvation and its mode. I might have gone there too, but I wanted to thunder and roar out the Gospel to the nations. It burned in my bones like fire pent up, so I turned my back upon Jackson County to preach the Gospel of life to the people. Such were the feelings of those who went up to Jackson County, but I did not want to go there, nothing would satisfy me but to cry abroad in the world, what the Lord was doing in the latter days. After a while this under current began to work two ways, and they had more trouble in Independence than we had in York State; it came foaming, and bellowing, and pressing upon them until they had to fly.

I wish to ask those persons why were driven from Jackson County, if they suffered as much in the actual driving as they would have done in the anticipation of it a year before it took place? You will all reply that, if you had known it a year beforehand, you would not have endured the thought. I wish to apply this both ways. You that have not passed through the trials, and persecutions, and drivings, with this people, from the beginning, but have only read or them, or heard some of them related, may think how awful they were to endure, and wonder that the Saints survived them at all. The thought of it makes your hearts sink within you, your brains reel, and your bodies tremble, and you are ready to exclaim, "I could not have endured it." I have been in the heat of it, and I never felt better in all my life; I never felt the peace and power of the Almighty more copiously poured upon me than in the keenest part of our trials. They appeared nothing to me. I hear people talk about their troubles, their sore privations, and the great sacrifices they have made for the Gospel's sake. It never was a sacrifice to me. Anything I can do or suffer in the cause of the Gospel, is only like dropping a pin into the sea; the blessings, gifts, powers, honour, joy, truth, salvation, glory, immortality, and eternal lives, as far outswell anything I can do in return for such precious gifts, as the great ocean exceeds in expansion, bulk, and weight, the pin that I drop into it. Had I had millions of wealth, and had I devoted it all to the building up of this people and said, "Take it, and build temples, cities, and fortifications with it," and left myself pennyless, would it have been a sacrifice? No, not to my feelings. Suppose I should be called to preach the Gospel until my head is white, and my limbs become weak with age, until I go down into my grave, and never see my family and friends again in the flesh, would it be a sacrifice? No, but one of the greatest blessings that could be conferred upon mortal man, to have the privilege of calling thousands, and perhaps millions, from darkness to light, from the power of Satan and unrighteousness to the principles of truth and righteousness in the living God.

I was as ready to pass through the scenes of mobbing and driving in Jackson County, as I was to pass through the troubles in Kirtland, Ohio; in Davis and Caldwell Counties, Missouri; in Illinois; and up to this place. And what of it? I have not known or seen a single sacrifice that this people have made. There has not been one such providence of the Almighty to this people, that was not calculated to sanctify the pure in heart, and enrich them with blessings instead of curses--enrich them not only with earthly blessings, but with crowns of glory, immortality, and eternal lives in the presence of God. Where, then, is the sacrifice this people have ever made? There is no such thing--they have only exchanged a worse condition for a better one, every time they have been moved--they have exchanged ignorance for knowledge, and inexperience for its opposite.

I want you to look at the Saints before they first gathered to be mobbed; they expected all sin to be at an end at the place of gathering. These were my own feelings, though I did not gather with them at that time. I had to go out and preach, lest my bones should consume within me. But I will tell you what I did do, I commenced to contract my business operations and dealings, and laid away my ledger, and note books, saying, "I shall never want you any more." I believe that those who wanted to be Saints indeed, should do every thing to promote righteous principles and peace among men, and be perfectly of one heart and of one mind. I laid aside my old account books, because I expected we should be one family, each seeking to do his neighbour good, and all be engaged to do all the good possible. To carry out this principle faithfully, would crown the people of God with good to overflowing. It is easy for us to think how things should be, but the difficulty is, things are not always as we would like to have them. Though if the Saints at that time could have rightly judged of appearances, could have understood the aspect around them, it was clear that sorrow and trouble were impending. It was right they did not see the dark cloud that was ready to burst with violence upon their heads.

In the short speech of not more than five minutes, which I delivered in the old Bowery, when that judge publicly insulted this people, there were men and women in the congregation who suffered more in the anticipation of what might be the result of it in future, than the generality of this people have suffered in being actually mobbed. They could see, in imagination, all hell let loose upon us, themselves strung up, their ears cut off, their bowels torn out, and this whole people cut to pieces. After they had had time to think, they found themselves still alive and unhurt, to their great astonishment. They suffered as much as though they had been sent to the bottom of the bottomless pit. They suffered all this, because I told that corrupt man, that he ought to be kicked out of the territory for his insolence and barefaced presumption. I know this people have suffered more by the contemplation of trouble, than they have when actually passing through it.

As they have magnified future trouble almost infinitely beyond its real dimensions, so they have imagined to themselves a greater heaven than they can find in Zion, at its present stage of progression. You do not enjoy the Zion you anticipated. That mankind make mistakes in these two ways must be apparent to those who have felt the workings of hope and fear in their nature. People suffer more in the anticipation of death, than in death itself. There is more suffering in what I call borrowed trouble, than in the trouble itself. On the other hand, you have anticipated more Zion, more happiness, and more glory in the flesh than you will ever realise in this mortality. Those who are apt to go to one extreme, are almost sure to go to the other, which always causes disappointment, either agreeably, or disagreeably. These two extremes have caused the Saints much trouble; and some, for want of patience, and a little reasonable thought, have laid the blame of their disappointments in the wrong quarter, and have apostatised from the Church, never thinking the blame was in themselves. Upon these weaknesses of human nature the devil works sometimes very successfully. But brethren, we cannot escape from ourselves; and while we remain in this tabernacle, our onward course will be obstructed, more or less, by the weakness to which the mortal flesh is subject. By and bye our bodies will go to their mother earth, and receive a resurrection, and become glorious; then we shall enjoy all, and more than the heart of man can conceive, unless it is inspired by the Holy Ghost. This will be the inheritance of the faithful.


There is much room for improvement in all. If we commence from this day, and do all the good we can, and never do another evil, we shall come to that which I want the brethren to preach about, and endeavour to establish. I wish it preached by the Bishops, by the Deacons, and by every officer in the Church; I wish fathers to teach it to their children; and I desire the subject to be taken up by all bodies of the Saints throughout the world, viz., establish CONFIDENCE IN EACH OTHER. Take this for a text if you like, and preach upon it, both verbally and practically, until confidence in each other reigns universally among the Saints, and then will be accomplished what I wish to see. If we wish to establish a confidence such as the Gods enjoy, let us cease from every evil act, and from the contemplation of every evil design; never infringe upon another's right, but let each one sustain his brother in the enjoyment of his privileges and right, holding them as sacred as our own salvation. If confidence has been lost, this is the surest and only successful way to restore it. Hear it, ye preachers, ye Apostles, and Prophets; ye Elders, High Priests, and Seventies; ye Priests, Teachers, Deacons, and Bishops; every man and woman in the Church of God throughout the world; commence to preach this discourse at home, beginning with your own heart; then teach your wives and your children; then let it spread its warming and cheering influence, like the genial sun beam, from family to family, until the whole Church of Jesus Christ of Latter-day Saints is united as the heart of one man.

I will illustrate the method of establishing confidence in each other by taking, for example, the child of four or five years of age. The mother allows that child to own a small chest in which to keep his little trinkets, such as little bosom pins, ribbons, doll clothes, &c. This is considered by all the family the child's chest. Now let none go into that chest and take anything from it, without the consent of the child. This is a very small matter, some may think; but begin at as small a point as this to create confidence, and let it grow up from little to much. Wives, let your husband's stores alone, if they have not committed them to your charge. Husbands, commit that to your wives that belongs to them, and never search their boxes without their consent. I can boast of this. I have lived in the marriage relation nearly thirty years, and I never was the man to open my wife's chest, without her consent, except once, and that was to get out a likeness that I wanted on the instant, and she was not at home to get it for me. That was the first time I ever opened a trunk in my life, that belonged to my wife, or to my child. The child's little chest, with its contents, is as sacred to him, as mine is to me. If this principle were strictly carried out by every man, woman, and child among the Saints, it would make them a blessed people indeed. We should seek to preserve our neighbour's horse or ox from starving in the cold of winter, and if we see any of his property in jeopardy, we should be as careful of it as if it were our own; our object should be to save every thing we can, both of our neighbour's and our own.

Let every man pay his just debts. The editor of the News has published a piece in the paper about owing no man anything; read it, reflect upon and practise it. I can owe every body everything; that is one side of the matter, and to pay everybody is the other. I mean to owe every man a debt of gratitude.

I have perhaps spoken too long. I have given you all a text to preach upon, and to act upon in your lives; do it faithfully, and it will do you good.

May the Lord God of Israel bless you, and save you in His kingdom, is my prayer. Amen.





ADVICE TO IMMIGRANTS.

An address delivered by Elder Franklin D. Richards, at the General Conference, Great Salt Lake City, October 6, 1853.

Brethren and Sisters--It seems to have fallen to my lot this afternoon to speak to you. Whether I may speak lengthily, or occupy but a short time, will be as I am led and dictated by the Holy Spirit.

I rejoice in the opportunity, for many reasons. The first and greatest is, it is a blessing for a man who is called of God to teach the people, to exercise himself in his office and calling, and try to magnify it, for he is thereby made a blessing to the people, and is himself edified, often, yea, I may say generally, quite as much as they are.

I rejoice this afternoon in the privilege of meeting so many of my brethren who have just arrived from the old country. I behold faces in the congregation with whom I have within a few years past been wont to assemble in England, in Scotland, in Wales, and in other places. There we used to rejoice together. The Spirit and power of God rested upon us while we contemplated the things of God, that are calculated to prepare us for the life which is to come.

I feel to congratulate you, my brethren, who have newly come in, and who constitute so goodly a number of my hearers this afternoon, upon your safe arrival in these beautiful valleys; for you have now accomplished one of the greatest undertakings of your lives. Once, had you been told that you would forsake father, mother, brethren, sisters, kindred, and friends, and that you would do it under the stigmatized appellation of "Mormon"--to come so great a distance, to traverse one-third of the circumference of the globe, it would have been as incredible to you as to any of us. While you were near the close of this great task, doubtless some felt that had it been one hundred miles further, they scarcely could have endured to the end of the journey; yet, to some of us, this wonderful, great undertaking is but a small thing; we have done it several times, and expect to do it many times more. I congratulate you, however, on your having accomplished the task, and feel, as your brother in the Lord, to welcome you here in the midst of God's people, and to pray with sincerity that the spirit of Zion may rest upon you.

You have come to this place with feelings and views as varied as the degree of faith in, and knowledge you have of, the Gospel, and the measure of spirit in which you walk. There are some who, in their own estimation, are well qualified and fully prepared to judge of the propriety and impropriety of everything that exists here; and such, while they may find some few things answer pretty well, will find many things which, in their opinion, are not right, and really need reformation.

Brethren, you who have just arrived in the Valley, I wish to direct my words to you this afternoon, to sound a word in your ears that may not be lost upon you, and it is worth your while to hearken to it. You may dwell in this society, and never know what manner of spirit you are of, nor the power of God that dwells in the Priesthood in your midst; and, on the other hand, you may come here in a right frame of mind, and hearken to the Spirit of God through the man whom He has appointed to watch over us, and know that the words of all Gods servants are the words of life to you; and their faces will shine with wisdom in your eyes. If you possess this frame of mind, you will be prepared to drink in intelligence from day to day, from their counsel and examples, that will lead you on in the bright and shining way that was discoursed upon this morning.

In the first place, I will offer a word to all, whether they are mechanics or common labourers. No matter what calling you may follow in life, you have need, at this juncture of your existence, to observe and treasure up one thing carefully and faithfully in your minds, namely, if you live a proper life before the Lord, you know that you have the fellowship of His Spirit, so that you know your prayers are heard and answered, because you receive the things you ask for. If you live so as to always have the witness of the good Spirit, you will be saved to-day and every day, and thus it will constantly be well with you. But if you are heedless of this day, and calculate on to-morrow, you have no assurance that you will realize your hopes to-morrow. The only certain stepping stone to the great good you may have to morrow [sic] in the midst of this people is, that you be faithful to your covenants with God, and secure thereby the fellowship of the Spirit, and walk in the counsels of it to-day; if you do this, you will have the good that is for you to morrow [sic].

If you have come into this place nearly penniless, and, in many respects, comparatively destitute, and with no one to take you by the hand, or your friends are not here, or, if they are, and do not hail you as you think they ought, be of good cheer, and let not your hearts be sad, knowing you are doing right, and have gathered according to the word of the Lord.

If you look about you and see the Saints who have been here some years, and the choice locations taken up by them, and you are still at the foot of the hill apparently, do not fret your souls; remember that those brethren made the roads to this place, killed the snakes, or gently turned them out of their path, made the bridges, opened the kanyons, made the fences, ploughed the ground, and worked in the wet and cold, in the midst of hunger and privation, to the best of their ability, more than any portion of this people have. Have they not worked to obtain what they have now got? If you look at it with a single eye, it is marvellous to see the kingdom of God at this day. After being here only six years; after being driven from Nauvoo, and suffering the toils of a wilderness life among savages and wolves, to see it at the present time is indeed comforting and cheering; the aspect is promising beyond all we could have anticipated, or almost what could have been wished. Does it not make your souls rejoice in the Lord, that He has established His people, and to realize that you are blessed above measure in having a name and a place in this city or territory? You are better off this afternoon in this place, in rags, and begging your bread, than in England, Scotland, or Wales, earning one hundred pounds per annum. You would there be dwelling among the cloudy mists of Babylon, where you dare not say your souls were your own. You could make but little advancement in your holy religion there, but here you can receive words of life from those whom God has appointed to lead His people into the way of salvation. Be careful now, that the good Spirit which has accompanied you in the old world, and dwelt with you in the ship across the sea, and has sustained you and your teams while crossing the plains--be careful that you retain it, and make it your counsellor here.

I know how natural it is for the Saints who come from abroad to be very diligent in inspecting God's people, to see if they are as righteous as they ought to be; but they forget they have a duty to perform to themselves. As one of old said, "the eye is not satisfied with seeing, nor the ear with hearing," but they forget to look at themselves; the spirit of murmuring and complaining takes possession of them, and you may see them wandering about in sorrow, affliction, and grief; and what is worse than all, they have brought it upon themselves, because they have not retained the fellowship of the Holy Spirit through faithfulness of conduct, and away they go to California. I felt to speak these things to you, that you might be admonished at the present time to faithfulness, and that you might rejoice in the assembly of God's people, that you had been brought over the mountains to this place in safety. I feel to magnify the name of the Lord to see so many of you, and pray that those who are still journeying on the plains may be safely brought in.

In coming here, you cannot, as individuals, know all things that are before you. You are now dwelling in a society that differs from any you ever dwelt in. The circumstances of life are all different, and the business arrangements different, to those you have been used to in the old country. It is necessary that you look about you for a season, find out whom you are among, and know the condition and nature of the elements and state of the society, that you may drop into business through the fellowship of your brethren and sisters, and take hold with them in the different branches of business that are carried on here for the comforts of life. You Elders, who have been in that country, preaching and building up Branches of the Church there; you that have taken up your cross, and gone from your homes, and warned the inhabitants of the earth where you have laboured, the Lord went with you, when you went in the name of Jesus; His Spirit was upon you, and you were the means of building up Churches, and of doing much good in various ways; that same Spirit will be with you when you go to labour in the kanyons, or do anything else, if you will nourish it, and not cast it from you. Peradventure in the kanyons you may need its premonitions most when your life or limb may be in jeopardy. This, my brethren, is the rock upon which many Saints split--they leave the way of truth, they step aside from the rugged path of duty which they have been wont to walk in, and, feeling a degree of ease and safety, as they suppose, on arriving here, they forget their prayers, and that they have need to continue to increase their fellowship with the Holy Spirit; they leave off their duties, and, ere they are aware of it, they are left to themselves.

It is said that the females are the ones by whom the nations are ruled. It is certain that the females have necessarily great influence upon the whole community, and especially upon the rising generation. Allow me a word with the sisters. In your associations and visiting with those about you, when you find a sister or brother that can speak evil of dignities with impunity, and can find fault with what is being done by the Church, and cannot do any good themselves, (for such folks cannot do anything themselves but bark and snarl like the dog in the manger,) when you get into the society of such people, you will take notes, if you do as I do, and seek the company of those who will speak well of the brethren and sisters, and then you may expect they will speak well of you. When you associate with those who speak well of the truth, their counsels will edify you, and their words will be seasoned with grace to your edification and instruction, and the clouds of adversity that rest down upon you will vanish away.

You will find Saints living about you, that have the good Spirit, and can give you the word of comfort, and take you by the hand and pour the oil of consolation into your heart, and do you good in the name of the Lord. If you seek that kind of society, you will tend upwards towards the realms of light, in duty and intelligence. By taking this course, you will be cultivating the same good Spirit in your own hearts, that you see in the hearts, examples, and general conduct of your brethren and sisters around you, and which is most conspicuous in those who are called to lead and direct in the Priesthood. On the other hand, if you come in here, with the intention to be right down sharp, careful to watch and to criticise your brethren very closely, you will find all the evil you look for, and see imperfections which the cloak of charity and good will would have covered, had you possessed it yourself. You never were among a people where men talked as they meant, and meant what they said, so near as in this place. If you feel to take advantage of your brother or your sister, you may, but it will not be good for your soul; it will be money badly earned. But if you come here with a frank and honest heart, and prepared to speak and act without hypocrisy, and just as you feel, you will find yourselves among a community of brethren and sisters that are ready to aid, comfort, and bless you. If you look with your eyes, as I did with mine when I came home from England, you will find your brethren and sisters to be such kind of beings, whose good works you will wish to emulate.


Take the wisest course to grow in grace, and in the knowledge of the truth; and the only way is by attending diligently to your prayers, and walking in the light of God's Spirit. You will find that condescension in the hearts of your brethren, that love and charity abounding in their bosoms, that if you are in adversity and need, they will extend a helping hand, and comfort you, and do you good, and will not charge you one hundred per cent interest either. I have to say that if you have come to these valleys determined, as for you and yours, to serve the Lord, you will find it the easiest thing in the world to fellowship with those whose hearts run together like two drops of water, and you will be blessed, as also will those with whom you associate. You have arrived at a juncture of your life where two ways branch out; if you wish to travel downward, the great depot of that route is California; if upward, the great depot on that road is this city, these men that surround me in this stand. You do not know what you may be called upon to do. I do not know what I may be called upon to do before this Conference comes to a close, in addition to what is already laid upon me here at home. It is necessary to be always ready; and if you live as you ought, you will always be ready, and nothing will come wrong to you; and if you always live that way, you may always be as happy as you wish to be.

The work we are called unto in these last days, calls upon us not to narrow our minds down to the building of a piece of fence, to the enclosing of a piece of land, or to the putting up of a house, alone; but it is our duty while seeking to make an inheritance here, to reach out our prayers in faith and supplication for the general good, and with becoming liberality feel after those who are to enjoy the same blessings we enjoy. We have our duties to ourselves and families to perform, and our daily and hourly duties to our God; but there is a duty we owe, in common with all God's people, to those who are not yet gathered from the house of bondage. How many of the Israel of God are there sitting in darkness, in distant nations, that have not the light proclaimed to them? Have we come home here to sit down in ease, and let them go down to the grave in ignorance? If we have, we mistake the matter, and in the end will find we shall come short of that glory and reward we anticipate. You have come here to obtain inheritances for yourselves and families, and for your generations for ever, in righteousness, as God shall give your power to do. You have, in connexion with this, to build up the kingdom of God, to pay tithing, and be ready to fill every office and duty that is put upon you, making the kingdom of God the first and foremost in your affections and attention, and yourselves and families a secondary consideration; and this Gospel has to be borne off among the nations of the earth.

How good it is for us to hear, by the monthly mails, how many there are continually witnessing afar off to the forgiveness of sins through the Gospel. We ought to remember them, and be prepared for whatever may be expected at our hands in those far of regions. Let us not settle down and become sordid in our affections to anything earthly. It is our duty to seek first the kingdom of God, and the promise is that other things shall be added unto us.

The Lord has manifested His readiness, and determination of purpose, to pour out knowledge and intelligence upon His people, as fast as they are prepared to receive it. Since I left you the last time in the old country, the revelations of the Lord have been sent forth, which had never before been made public, and we have all been led along by degrees in the knowledge of life and salvation. Yet a great amount of advancement has yet to be made while we are in the flesh, greater duties are rolling upon us as fast as we can perform those we are already engaged in. We look around us here upon the house of Israel, the Lamanites, and while our hearts are opened towards them for good, they are not backward to administer death to our brethren. Is this always going to be so? No. The Lord God will work upon them in His own way, until they become one with us in building up the kingdom of God.

The Priesthood in the last days has to be manifested in sufficient power to bear off the kingdom of God triumphant, that all Israel may be gathered and saved. If all Israel will not be sanctified by the law which their Moses first offers them, they will peradventure receive a law of ordinances administered to them, not according to the power of an endless life. Men will be saved in the last days as in former days, according to their faith and willingness to receive the word of God, and walk in it.

We may speak in terms of wonder and admiration of what has been done, and yet where shall these things grow to? They must grow until they spread over all the face of the earth, and control the powers that exist upon it. There must be other revelations fulfilled in our return to Jackson County, and building up the New Jerusalem there; the Lord prepare us for that day, that we may be able to stand the exhibition of glory that will there be made manifest. Before that comes to pass, something must be done here, there is a temple to be built in this city. You, brethren, who received your blessings and endowments in the temple that was built in Nauvoo, have been made witnesses of the wisdom and power that have gone forth to the nations of the earth from that place, and of the power that was realized in the quorums of the Priesthood; no tide of oppression could be raised powerful enough to bear down the authorities of God's kingdom; we see the wicked who came to rule us turned back to their own place, and the Priesthood appears greater than the powers of earth. The powers of the Priesthood must be made manifest before the eyes of all the world, and become transcendently above every other influence. You have sure grounds for confidence, for every step and every turn this Church makes, is calculated to increase confidence; and if we live so as to have our eyes washed with the eye-water of the Gospel, we can ourselves realize the rapid growth of Christ's kingdom, and the growth of grace in ourselves and in others necessary to lead us on to perfection. You have come here to cultivate perfection in yourselves in the name of the Lord; and if you do that, and try to be useful, and willing to do anything here or anywhere else you are instructed to do, you will be made fit for the performance of any essential good in the kingdom of God.

Well then, brethren and sisters, while all is auspicious around us, and everything calculated to encourage us to do good, let us be up and doing, and try to keep the commandments or God with all our hearts, and we shall find it easier and easier to do it. Let us be prepared always for every duty that is laid upon us, and the grace of God will be sufficient for us under every circumstance.

When I was called to preside in England, I felt as though I never could magnify that calling, it appeared too great for me. But if we feel right, we shall fell like the Prophet of old, the Spirit of the Lord will be sufficient for us in the performance of every duty. I pray that the spirit of Zion may be given to you who have newly come in, that you may go on your way rejoicing, and be able to do the will of God here and abroad. May the blessings of God be and abide upon you by day and by night, and increase you on the earth, in blessings and riches for ever, is the prayer of your brother Franklin.





GATHERING THE POOR--THE PERPETUAL EMIGRATING FUND--INGRATITUDE.

A discourse delivered by President Brigham Young, in the Tabernacle, at the General Conference, October 6, 1853.

I wish to call the attention of this Conference to an invitation I shall give them, and wish to extend it to the Saints in this valley and elsewhere. I allude to the gathering of the poor Saints.

Many of us are acquainted with the circumstances of the Saints when they came to this valley six years ago, also five and four years ago. Were we to go through this community and search out the men, women, and children who have come here on their own resources, and those who have been helped here by the Perpetual Emigrating Fund, and by private individuals, it would be seen that a large proportion of the community have been brought here through the assistance of others. I will not say a majority have come here under those circumstances, but there are thousands who have. Thousands of men, women, and children have been helped here by the Perpetual Emigrating Fund alone.

This is the subject to which I wish to call the attention of the Conference, and the community at large. I wish all to hearken to it, to reflect upon it, and contemplate it seriously.

I call upon those who have not yet put forth their hands to assist in gathering the poor, to give us their names and their means, during this Conference, that we may raise a few thousand dollars to be applied to this purpose. Suppose we should try to raise as much as we did four years ago, when we were in the midst of our greatest poverty and distress--we had just arrived here, and had scarcely sufficient to sustain life; notwithstanding these straightened circumstances, at the first Conference we held in the old Tabernacle, this subject was agitated and $5,700 in gold was raised, and sent to gather in the poor. Dare I venture to flatter myself that we can raise $5,000 or $6,000 this Conference, to be applied to the same good purpose? The people are better able to raise $50,000 now, than they were to raise $5,000 then. Suppose we raise $15,000 or $20,000 to send for our poor brethren and sisters, who long to be here as much as any of you did, before your way was opened. This amount can be raised now, and not call forth an unusual effort.

We might ask you to reflect upon the days that you have spent in yonder distant land, where you could seldom walk the streets or enter a shop, like another citizen, without the finger of scorn being pointed at you, without suffering the malignant taunts and sneers of the ungodly, for the sake of your religion. Let me refer your minds to the time that the Gospel was first introduced to you, and the light and glory of it opened up to your understandings; when eternity and eternal things reflected upon your benighted minds, and your conceptions were aroused to see things as they were, as they are, and as they will be. What were your feelings and meditations, when Zion and its glory burst upon your vision? when the people of God appeared to you, assembled together, preparatory to the coming of the Son of Man? Again, what were your feelings, when in every direction that you turned your eyes, they were met with scenes of wickedness, and your ears saluted with deep dyed blasphemies of every description? Were there any that feared the Lord? No. The most pious could do nothing more than some did in the days of the Apostles; they could erect an image to the unknown God, and worship somebody, or something, but they knew not what. What were your feelings and reflections, under such circumstances, when you first heard of the latter-day work? of the Gospel in its fulness? when you first learned that the Lord had a Prophet, and Apostles, who held the words of life for the people? What was there you would not have sacrificed in a moment for the privilege of assembling with the Saints? of mingling your voices and conversation with theirs, day by day? of visiting, journeying, doing business, labouring, and spending your lives with those who know and love the Lord, and will serve Him? Is there anything you would not have sacrificed? Verily, no!

If you can remember your own feeling then, you can know how others feel, you can realize how thousands and scores of thousands feel at this present moment. There is no hardship they would refuse to undergo, no danger they would not endeavour to surmount, if they could assemble with us here this day. No trial would be too keen for them; there is no sacrifice that they would not readily and willingly make for the privilege you enjoy this day. Brethren and sisters, can you realize this?

Let us now read a chapter on the other side of the page, and we find the hearts of men and women, by crossing the ocean, by travelling a few weeks or months by water and land, appear to become partially closed up, and they lose sight of the object of their pursuit. It seems as though the hardships they pass through, in coming to this land, banish nearly every particle of the light of Christ out of their minds.

If you started on your journey with the influence of the Holy Spirit warming your hearts, who prevented you from retaining it every day of your life? You may say it was the devil that robbed you of if. But what business had you with the devil? Was there any necessity that you should enter into fellowship with him, or into partnership with the works of darkness? "No," you reply, "I had forsaken him and all my old associates and feelings, and had given myself to the Lord, had embraced His Gospel, and set out to build up His kingdom, and wished to gather with the Saints at the gathering place."

Suppose the devil does tempt you, must you of necessity enter into partnership again with him, open your doors, and bid him welcome to your house, and tell him to reign there? Why do you not reflect, and tell master devil, with all his associates and imps, to begone, feeling you have served him long enough.

Says one, I did not know that I could possibly come here with unruly cattle, without getting wrong in my feelings;" or, "this brother did wrong and marred my feelings; I was irritated, and the cares of the journey bewildered my mind, and hurt me so that I do not really know whether I have got to where I stared [sic] for, or not; things are different here to what I expected to find them, &c."

This is a representation of the feelings of some who have crossed the plains this season. My advice to you is, go and be baptized for the remission of sins, and start afresh, that temptation may not overcome you again; pause and reflect, that you be not overcome by the evil one unawares.

In the first place, if you are re-baptized for the remission of sins, peradventure you may receive again the spirit of the Gospel in its glory, light and beauty; but if your hearts are so engrossed in the things of this world, that you do not know whether you want to be re-baptized or not, you had better shut yourselves up in some kanyon or closet, to repent of your sins, and call upon the name of the Lord, until you get His Spirit, and the light thereof, to reflect upon you, that you may know the nature of your offences, and your true condition; that you may realize and appreciate the blessing you enjoy in being here with the Saints of the Most High.

Let me lead your minds a little further. I wish to tell you something which you may perhaps know as well as I do, but you may not have realized it. When the Lord Almighty opens the vision of a person's mind, He shows him the things of the Spirit--things that will be. If any of you had a vision of Zion, it was shown to you in its beauty and glory, after Satan was bound. If you reflected upon the gathering of the Saints, it was the spirit of gathering that enlightened you; and when your minds were opened in vision to behold the glory and excellency of the Gospel, you did not see a vision of driving cattle across the plains, and where you would be mired in this or that mud hole; you did not see the stampedes among the cattle, and those of a worse character among the people; but you saw the beauty and glory of Zion, that you might be encouraged, and prepared to meet the afflictions, sorrows and disappointments of this mortal life, and overcome them, and be made ready to enjoy the glory of the Lord as it was revealed to you. It was given to you for your encouragement. RECOLLECT THAT.

You will recollect my exhortation to those who have means; we want them to give the Perpetual Emigrating Fund a lift. Bring in your tithes and offerings, and we will help a great many more to this place in the future than we have this year. We wish to double our diligence, and treble the crowd of immigrants by that Fund.

I wish to show you a little of the philosophy of human nature in its fallen and degraded state; you may consider it in the Gospel or out of it; in the light of the Holy Spirit, or without it; as you please. The philosophy of mankind, in their daily avocations, you may all know for yourselves, by your own observation and experience. I wish to mention a portion of it that has come under my notice. I could mention names, but I will content myself with naming circumstances.

We pick up, say 200 persons, in England, and convey them across the water, and across the plains, and set them down in this valley. They commence to labour, and in a short time they make themselves comfortable. They can soon obtain plenty of the best kind of pay for their labour, such as bread--the staff of life, butter, cheese and vegetables. When a man gets these things, without the fancy nicknacks, he does well.


Suppose we pick up a company of these poor Saints in England, whose faces are pale, and who can scarcely tread their way through the streets for want of the staff of life; you may see them bowed down from very weakness, with their arms across their stomachs, going to and from their work; the greater part of them not enabled to get a bit of meat more than once a month; and upon an average only about one table spoonful of meal per day, for each person in a family, without butter or cheese, by working 16 hours out of the 24; and when they go to their work and return from it, they need a staff in their hands to lean upon. We bring 200 of them here; instead of their being obliged to work for two or three pence per day, they can get a dollar and a dollar and a half per day. With one day's wages they can purchase flour and meat and vegetables enough to last a moderately sized family one week.

They have not been here long when they may be seen swelling in the streets with an air of perfect independence. Ask one of these men if he will pay you for bringing him here; and he will reply, "I don't know you, sir." You ask another if he will work for you, for bringing him out to this place; and he will appear quite astonished, saying, "What have I had from you?" Another will say, "If I work for you, what will you give me? Can you give me some adobies? for I am going to build a fine house, or if you have any money to pay me, it will answer as well."

How does such language and ingratitude make the benefactor of that person feel? Why, his heart sinks within him. I can find thousands of just such men and women in this territory. When they are brought to this place, they do not know their benefactors, who saved them from death, but they are a head and shoulders above them, when they meet them in the streets.

Do you know the conclusion that is natural to man, when he is treated in such a manner by his fellow man? It is, "I wish I had left you in your own country." I wish so too. I say, let such persons starve to death, and die Christians, instead of being brought here to live and commit the sin of ingratitude, and die and go to hell; for while they remained in their poverty, they were used to the daily practice of praying for deliverance; and I say it is better for them to die praying, and go into eternity praying, and the Almighty to have bowels of compassion and mercy towards them, than for them to come here, and lose the Spirit of God through ingratitude, and go into eternity swearing.

I can pick up hundreds of men who have passed by their benefactors, and if they should speak to them, would turn round and say, "I really don't know you." Or if they do, they will speak every thing against them their tongues can utter, or can be allowed to; and they will swear falsely about them--about the very men who have saved them from starvation and death.

I frequently refer to facts that come under my own observation. When I came into this Valley, we had notes amounting to $30,000 against brethren we had assisted, which no person will pay one cent for. We have helped men, women, and children from England, to over the amount of $30,000. Except one individual, and that is a man by the name of Thomas Green, who lives in Utah, and one young woman, who came from England, there has never been a single person who has paid one dime towards cancelling a debt amounting to over $30,000, besides other notes, accounts, and obligations which we hold.

Do I mean to be understood that no person pays their passage? By no means. My remarks will not hit those, neither are they directed to them who are thankful to their benefactors, and who do, and are willing to pay. But as far as I am concerned, before we came into this Valley, with the exception of one man and woman, no person has offered to pay us one dime, and eight-tenths of them have turned away from the Church, and a number of them joined the mob, and sought to dye their hands in our blood.

Now do you see the philosophy of human nature, and I will say of divine nature? Let me help a man who makes an evil use of the assistance I render him, and endeavours to injure himself and me, and his neighbour with it, what does the Spirit of the Lord teach me in such a circumstance? What would the Lord do, provided He was here himself? Do you not think He would withhold the thing from him? Do you think an angel would help a man who would turn round and destroy that angel and himself? I do not, neither do I think the Lord would, and no good man would if he knew it, unless it were done with a view to prove a person. I do not think a bad man would distribute his means to another individual, or to individuals, who would use them to his injury.

It is the evil actions and covetousness in the hearts of the poor that shut up the bowels of compassion in the rich, and they say they will not help the poor. We could have gathered hundreds of thousands more of the poor, were it not that the rich have been so biased, and still continue to be. Say they "We do not wish our means to be applied to an evil use."

If you wish to know what I mean by all this, it is that if any men or women refuse to pay their passage to this place when they are in circumstances to do it, let them be cut off from the Church, and then sue them at the law, and collect the debt. Sever those limbs from the tree, and then make them pay their honest debts. That is to the poor.

We now want the rich to turn in their means, that the poor, the honest poor, may be delivered. Some of you may inquire if we wish to send the means now to England? Yes; we want the means now, which you can pay into the Tithing Office, and have it recorded on the books, to answer the means we have there, which can be used for next season. We want to give a heavy lift to the emigration of the poor, next season. We have brought out a considerable number this season, but it is hardly a beginning to what we wish to be brought out next season.

The first duty of those who have been brought out by the Perpetual Emigrating Fund is to pay back what they have received from it, the first opportunity, that others may receive the same benefit they have received. We wish you in the first place to get something to eat, drink, and wear; but when you are in any way comfortable, we wish you to pay that debt the next thing you do, and replenish the Fund. It is built upon a principle, if carried out properly, and the debts punctually refunded, to increase in wealth. The $5,000 that was sent for the poor four years ago this fall, if every man had been prompt to pay in that which he received, would have increased to $20,000.

We are the greatest speculators in the world. We have the greatest speculation on hand that can be found in all the earth. I never denied being a speculator. I never denied being a miser, or of feeling eager for riches; but some men will chase a picayune five thousand miles when I would not turn round for it, and yet we are preachers of the same Gospel, and brethren in the same kingdom of God. You may consider this is a little strong; but the speculation I am after, is to exchange this world, which, in its present state, passes away, for a world that is eternal and unchangeable, for a glorified world filled with eternal riches, for the world that is made an inheritance for the Gods of eternity.

The plan is to make every thing bend to the revelations of God; this is the object of our Priesthood--to bring into requisition every good thing, and make it bear for the accomplishment of the main point we have in view; and when we get through we shall reap the reward of the just, and get all our hearts can anticipate or desire. To lay plans for the attainment of this, is just as necessary as for a merchant to lay plans to get earthly riches by buying and selling merchandise. It is for us to lay plans to secure to ourselves eternal lives, which is just as necessary as it is for the miser to lay plans to amass a great amount of gold upon the earth; and it is for us to engage in it systematically.

I say to the poor, PAY YOUR DEBTS TO THE PERPETUAL EMIGRATING FUND; and to the rich, HELP THE POOR; and this will bring wealth and strength, by each one, according to his ability, calling, and means, assisting in every point and place in this great speculation for kingdoms, thrones, principalities and powers. It is said union is strength; and that is enough; if we get that, we shall have power. This is the plan for us to work upon, and I wish the brethren to whisper this around among their neighbors, when they go out of this tabernacle,and say, "What can we give to the Perpetual Emigrating Fund? Can we give anything this season?" We will not refuse help from the sisters. Do you ask how small an amount we will take? We will take from a pin to a bed quilt; but be sure, when you bring a pin, that you have not many other things in your trunk that would be useful, more than you at present need; for if you bring a pin under such circumstances, you cannot receive a blessing, and the reward it is entitled to. If the clothing you wear each day is all you have, and you have need to borrow a shawl to go out in, and you have only a pin to bestow, bring that, and you shall receive a blessing.

We think it is not necessary to give you the report of the Perpetual Emigrating Fund this Conference. It is doing well, but we want it to do a great deal better. We want to swell the operation, and bring the poor from the nations by scores of thousands instead of by hundreds. This embraces what I wished to lay before the Conference upon this point.

Before the Conference is concluded we shall call for quite a number of Elders. It was anticipated that our missionaries would have been called at the August Conference of this year, but we will call a considerable number this Conference. You need not inquire where we want you to go, for it will be told you when you are ready. Prepare your mind and circumstances against that time, for we wish to send the Gospel to Israel.

May the Lord bless you. Amen.





THE EARTH--ITS FALL, REDEMPTION, AND FINAL DESTINY--THE ETERNAL BODE OF THE RIGHTEOUS.

A discourse by Professor Orson Pratt.

The earth was formed to be inhabited--it was designed to be the abode of animated existence--the dwelling-place of beings capable of enjoying life and happiness.

At the time of its creation, it was pronounced by its Author to be "very good." The term "very good" could have no meaning unless spoken with reference to beings who should be capable of experiencing some benefit from its construction. However beautifully formed--however grand and magnificent its motions--however skilfully its elements are combined, or its parts proportioned to each other, yet, if not designed to be connected with perceptive beings, the earth could not be pronounced good.

A mass of inanimate elements cannot be organized in any possible form or proportion so as to benefit or injure itself, and therefore cannot be good nor bad with reference to itself. Goodness and its opposite quality, when applied to unconscious matter, always have reference to conscious beings capable of deriving happiness or misery from these qualities. This was the meaning of the Creator when he ascribed the quality of goodness to the earth; it contained every necessary ingredient to render happiness to the beings who were designed to occupy it.

After having made every necessary preparation, countless species of living, moving beings came from the spirit world to inhabit earthly bodies, and take up their abode upon this magnificent creation. Among the rest, man--the offspring of deity--left his ancient home--his brother and sister spirits, and came to a world most beautifully adapted to his future wants. Here he entered a tabernacle of flesh and bones, and received dominion and authority over all the lower orders of existence.

Here immortality reigned, and death had no dominion. The elements were so wisely arranged and proportioned, that life was derived from all things ordained for the use of man or beast, fowl or fish. The nourishing element of life was diffused through the earth, the ocean and the air. Life pervaded every vegetable and fruit not forbidden to man. Life reigned triumphantly throughout this vast creation. Death was unknown; it had not been seen, heard of, nor experienced in all the varied ranks of earthly beings.

Here, then, was a creation "very good," inhabited by beings capable of eternal existence, both body and spirit. Here was a creation adapted to the wants of all its inhabitants, calculated to preserve unchanged that immortality with which they were endowed. Here, then, was a creation worth possessing as an eternal abode.

Such was the inheritance given to man, with its vast treasures and sumptuous luxuries--such was the gift of heaven under certain restrictions. These restrictions were not complied with--man fell--a great change came over the fair face of creation--the earth was cursed--sickness, pain, and misery ensued--immortality yielded to mortality--death reigned triumphantly throughout the animal kingdom--the everlasting inheritance on the newly-formed earth was forfeited--all seemed to be lost--forever lost! While all creation groaned in utter despair and death, a voice was heard; not a voice of wrath and indignation, but the voice of mercy and compassion--the voice of the Creator, proclaiming himself the Redeemer; love flowed through every sentence--man listened with eagerness--the door of hope was opened--despair fled away--all things again assumed a new aspect. The earth, though cursed, was to be redeemed--the body, though corruptible, was again to put on incorruption--all things lost by the first transgression were to be restored again in their primitive excellence and beauty. Though this great redemption was to be universal, yet the change was to be gradual or progressive, not immediate; the effects of the fall were to continue for a season, until all the inhabitants of the spirit world, designed for this creation, should learn by bitter experience, the unhappy consequences of sin. Hence, the whole world still groans under the sad effects of the original transgression. Sorrow, mourning, and death, still prevail--the aged, middle-aged, and infant still feel the force of these evils--all are made partakers in a greater or less degree of the wretchedness and miseries of the fall--none escape--none can proclaim themselves immortal, or free from these direful effects.

The universal redemption of the posterity of Adam from the fall will be fully accomplished after the earth has been filled with its measure of inhabitants, and all men have been redeemed from the grave to immortality, and the earth itself has been changed and made entirely new.

But a universal redemption from the effects of original sin, has nothing to do with redemption from our personal sins; for the original sin of Adam, and the personal sins of his children, are two different things. The first was committed by man in his immortal state; the second was committed by man in a mortal state; the former was committed in a state of ignorance of good or evil; the latter was committed by man, having a knowledge of both good and evil. As the sins are different, and committed entirely under different circumstances, so the penalties are different also. The penalty of the first transgression was an eternal separation of body and spirit, and eternal banishment from the presence of Jehovah; while the penalty of our own transgressions does not involve a disunion of body and spirit, but only eternal banishment. The first penalty not only shut man out from the presence of God, but deprived him eternally of a body; the second penalty permits him to retain his body, though in a banished condition. As the penalties are different, so also is the redemption. Redemption from the first penalty is unconditional on the part of man; redemption from the second penalty is conditional. Unconditional redemption is universal; it takes within its scope all mankind; it is as unlimited as the fall; it redeems men from all its effects; it restores to them their bodies; it restores them to the presence of God.

The children of Adam had no agency in the transgression of their first parents, and therefore they are not required to exercise any agency in their redemption from its penalty. They are redeemed from it without faith, repentance, baptism, or and other act, either of the mind or body.

Conditional redemption is also universal in its nature; it is offered to all, but not received by all; it is a universal gift, though not universally accepted; its benefits can be obtained only through faith, repentance, baptism, the laying on of the hands, and obedience to all other requirements of the Gospel.


Unconditional redemption is a gift forced upon mankind, which they cannot reject, though they were disposed. Not so with conditional redemption; it can be received or rejected according to the will of the creature.

Redemption from the original sin is without faith or works; redemption from our own sins is given through faith and works. Both are the gifts of free grace; but while one is a gift forced upon us unconditionally, the other is a gift merely offered to us conditionally. The reception of the one is compulsory; the reception of the other is voluntary. Man cannot by any possible act, prevent his redemption from the fall; but he can utterly refuse and prevent his redemption from the penalty of his own sins.

The earth, like the posterity of Adam; was cursed because of the original sin, and like them, it will be redeemed unconditionally, and restored again into the presence of God. So far as the original sin is concerned, mankind and the earth keep pace with each other. When one falls the other falls also. When one is redeemed, the other is redeemed also.

Had there been no other sin but that of Adam's, the redeemed earth would have become the eternal abode of all the posterity of Adam, without one exception. But both man and the earth have been still further corrupted by other sins. The posterity of Adam have transgressed the code of laws given since the fall, and subjected themselves to its penalty. This penalty does not interfere with the first penalty. Man will be redeemed from the first before the second will be fully inflicted. When his redemption from the first death is completed, then comes the judgment, when his own sins will be inquired into, and not Adam's. As he stands before the judgment-seat, he will find himself entirely innocent of Adam's transgression, and entirely redeemed from the effects of it, but he still finds himself guilty of his own individual sins, the penalty of which is a second death, not a dissolution of body and spirit like that of the first death, but a banishment from the presence of God, and from the glory of his power.

Redemption from the second death, as we have already observed, is conditional. Man having voluntarily committed sin, must voluntarily comply with the conditions of redemption: otherwise, he must suffer the penalty. If any should feel disposed to doubt whether the second penalty will be inflicted, let them look at the infliction of the first, during the last 6,000 years. The first death, with all its attendant evils, has extended its ravages among all nations and generations since the first law was broken. If God, then, has fulfilled His word in the first provocation, to the very letter, why should any one suppose that He will not inflict the second death as a penalty of the second provocation?

All generations bear witness to the faithfulness of His word spoken in the garden of Eden. Why, then, should we suppose that justice shall be frustrated, and His word become null and void in regard to any future penalty with which the sinner is threatened? If the sin of one man brought the first death upon unnumbered millions, why not the sin of each man bring the second death upon himself? There is no escape for the sinner from the second death, only through the conditions of the Gospel. All who will believe in Christ, and repent of their sins, and be baptized by immersion for the remission of them and receive the Holy Ghost through the ordinance of the laying on of hands, and continue faithful unto the end, shall escape the penalty of the second death. All who reject these conditions must suffer it, for the word of God cannot become void, and justice be thwarted from his stern decrees.

Though all mankind are to be fully redeemed from the effects of the original sin, yet we have great reason to fear that but few will be redeemed from their own sins. Those few who are redeemed will receive the earth for an eternal inheritance; for earth, as we have already observed, will be unconditionally redeemed from the curse of the original sin, and so far as that sin is concerned, it will be no obstacle to the earth's entering into the presence of God. But as the earth has been corrupted by other sins than the original, it must partake of the curses of the second death, after it is redeemed from the curses of the first, unless God has provided a way for its sanctification and redemption therefrom. It has seemed good unto the great Redeemer to institute ordinances for the cleansing, sanctification, and eternal redemption of the earth, not from the original sin, but from the sins of the posterity of Adam.

The first ordinance instituted for the cleansing of the earth, was that of immersion in water; it was buried in the liquid element, and all things sinful upon the face of it were washed away. As it came forth from the ocean flood, like the new-born child, it was innocent, it arose to newness of life; it was its second birth from the womb of mighty waters--a new world issuing from the ruins of the old, clothed with all the innocency of its first creation. As man cannot be born again of water, without an administrator, so the earth required an agency independent of itself, to administer this grand cleansing ordinance, and restore it to its infant purity. That administrator was the Redeemer himself.

The second ordinance instituted for the sanctification of the earth, is that of fire and the Holy Ghost. The day will come when it shall burn as an oven, and all the proud, and all that do wickedly shall be as stubble; after which, the glory of God shall cover the earth, as the waters cover the deep. Here then is a baptism of fire first, then of the Holy Spirit. As man receives the baptism of fire and the Holy Spirit through the laying on of the hands of a legal administrator, so the earth receives the same, not through its own agency, but through the agencies ordained of God. As man becomes a new creature by being born again, first of water, then of the spirit, in the same manner the earth becomes a new earth by being born again of these cleansing and purifying elements. As man becomes a righteous man by the new birth, so the earth becomes a righteous earth through the same process.

Righteousness will abide upon its face, during a thousand years, and the Saviour will bless it with his personal presence: after which the end soon comes, and the earth itself will die, and its elements be dissolved through the agency of a fire. The death, or dissolution of the earth is a penalty of the original sin. Infants and righteous men die, not as a penalty of their own sins, but because Adam sinned; so the earth dies, or undergoes a similar change, not because of the transgressions of the children of Adam, but because of the original transgression. But all mankind are made alive from the first death through the resurrection, so the earth will again be renewed, its elements will again be collected, they will be recombined and reorganized as when it first issued from the womb of chaos. As the bodies of the righteous are made immortal, eternal, unchangeable, and glorious, so the earth itself will be so constructed as to be capable of everlasting endurance. Immortality will be indelibly stamped upon every department of this creation. It will be crowned with the presence of God the Father, and shine forth in all the splendours of celestial glory. But who will be its inhabitants? Those who have passed through the same process of purification, and none else. As all who partake of the second death must he banished from the presence of God, it necessarily follows, that they must be banished from the glorified earth; for that is redeemed into the presence of God, and enjoys the glory of His power; and no beings can inhabit it but those who are sanctified by the same ordinances and law.

As the earth passes through its great last change, two of its principal cities--the Old Jerusalem of the eastern continent, and the new Jerusalem of the western continent, will be preserved from the general conflagration, being caught up into heaven. These two cities, with all their glorified throng, will descend upon the redeemed earth, being the grand capitals of the new creation. "Without" (or exterior to these holy cities, and upon other creations of an inferior order, far separated from the glorified earth) "will be dogs, and sorcerers, and whoremongers, and murderers, and idolaters, and whosoever loveth and maketh a lie. (Rev. xxii. 15.) These are they who are banished from the presence of God, and from the glory of a celestial earth.

It is the meek only who shall receive the promised inheritance--they are the lawful heirs. "Blessed are the meek, for they shall inherit the earth," was the promise of the great Redeemer.

But who are the meek? By what peculiarities are they distinguished from other men? There must be some qualities about them far superior to the generality of mankind, or they would not become the exclusive heirs of the new earth. The law of meekness includes all the laws of the Gospel, with its ordinances and blessings, Priesthood and powers, through obedience to which mankind become justified, sanctified, purified, and glorified. Such are the meek of the earth, and none others. And as the Gospel has not been preached nor administered by authority on the eastern hemisphere for the last seventeen centuries, consequently, during that time, there have been none possessed of the requisite qualities of meekness sufficient to entitle them to the promised inheritance upon the new earth. A few only will be saved--a few only will receive the law of meekness and continue therein.

Different portions of the earth have been pointed out by the Almighty, from time to time, to His children, as their everlasting inheritance. As instances--Abraham and his posterity, that were worthy, were promised Palestine. Moab and Ammon--the children of righteous Lot--were promised a portion not far from the boundaries of the twelve tribes. The meek among the Jaredites, together with a remnant of the tribe of Joseph, were promised the great western continent. The righteous of all nations who shall in this dispensation be gathered to that land, will receive their inheritance in common with the meek who formerly sojourned upon the land. In the resurrection, the meek of all ages and nations will be restored to that portion of the earth previously promised to them. And thus, all the different portions of the earth have been and will be disposed of to the lawful heirs; while those who cannot prove their heirship to be legal, or who cannot prove that they have received any portion of the earth by promise, will be cast out into some other kingdom or world, where, if they ever get an inheritance, they will have to earn it by keeping the law of meekness during another probation.

How great will be the disappointment to the rich, the high and the noble, who have rejected the messages of eternal truth, sent forth in different ages for the redemption of men, when they find that there is not a foot of the new earth that they can call their own; the whole of it having been lawfully disposed of to the poor and the meek.

Howl, then, ye rich men, who reject the message of the servants of God; for your portion is in this life, and you have no claim upon the everlasting inheritance. God will rescue the earth from under your dominion, and give it to those unto whom it is promised. Howl, for the miseries that shall come upon you!

It has been conjectured by some, that the earth will not be sufficiently capacious to accommodate the nations of the righteous. But such a conjecture will appear erroneous to any one who will exercise his reasoning powers sufficient to calculate the superficial contents of our globe, and compare the same with the probable number of inhabitants who are destined for this creation.

In round numbers, the surface of our terrestrial spheroid contains 197,000,000 of square miles, or over one hundred and twenty-six thousand millions of acres. Now, if from the creation of the earth to its final glorification, there should elapse a period of eight thousand years, or eighty centuries, and if we should suppose the population to average one thousand millions per century, (which is probably an average far too great,) yet there would be an abundance of room upon the new earth for all this vast multitude. There would be over one acre and a-half for every soul.

But when we reflect how few will be saved--how few have received the plan of redemption, even when it has been proclaimed by authority in their ears, and how many generations have passed away unto whom the Almighty has sent no message, we are compelled to believe that not one out of a hundred will receive an inheritance upon the new earth. But even though we suppose one per cent of all this immensity of population shall, through obedience to the Gospel, become lawful heirs to the new earth, then there will be over one hundred and fifty acres for every soul. If the new earth contains only the same proportion of land as the old, there would still be about forty acres for every redeemed soul. But the new earth is represented by the Apostle John, as being without any sea, which increases its capacity for inhabitants above the old four fold. The farmer who is looking forward to to [sic] the new earth for his everlasting inheritance, need have no fears of of [sic] being too much limited in his possessions. There will be ample room for the delightful pursuits of the agriculturist. He can have his pleasure-grounds; his orchards of the most delicious fruits; his gardens decorated with the loveliest flowers; and still have land enough for the raising of the more staple articles, such as manna to eat, and flax for the making of fine robes, &c.

Who, in looking upon the earth as it ascends in the scale of the universe, does not desire to keep pace with it, that when it shall be classed in its turn, among the dazzling orbs of the blue vault of heaven, shining forth in all the splendours of celestial glory, he may find himself proportionably advanced in the scale of intellectual and moral excellence? Who, but the most abandoned, does not desire to be counted worthy to associate with those higher orders of being who have been redeemed, exalted, and glorified, together with the worlds they inhabit, ages before the foundations of our earth were laid? O man, remember the future destiny and glory of the earth, and secure thine everlasting inheritance upon the same, that when it shall be glorious, thou shalt be glorious also.





COMPREHENSIVENESS OF TRUE RELIGION--THE SAINTS BUT STEWARDS.

A discourse delivered by President Brigham Young, at Great Salt Lake City, December 5, 1853.

Myself and my brethren frequently rise to address the congregation in this place, not knowing precisely what may prove the most beneficial and instructing. The same weakness is in me, that is common to the most of my brethren who address you from this stand, that is, a degree of timidity, which arises from a sense of the importance of the work in which we are engaged; but my resolution overbalances this.

Can anything be taught that will edify this congregation like the principles of the Gospel? It may be said the life and existence of man, with the varied avocations of his life, from birth to death, are an interesting subject, as much so as the Gospel. But this is connected with the Gospel of salvation, as well as everything else that is associated with his being. The whole mortal existence of man is neither more nor less than a preparatory state given to finite beings, a space wherein they may improve themselves for a higher state of being. The labour of man in this existence seems to be almost wholly directed to procure a mortal subsistence; this is more particularly the case with those who have not learned the order of heaven, and that it is necessary to direct our energies, during our time here, in a channel to secure salvation in the kingdom of God.

Mankind, in general, do not stop to reflect, they are pressing headlong to grasp the whole world if possible; each individual is for himself, and he is ignorant of the design the Almighty had in his creation and existence in this life. To obtain a knowledge of this design is a duty obligatory upon all the sons and daughters of Adam.

The Latter-day Saints realise that there is no period of man's existence not incorporated with the plan of salvation, and directly pointing to a future existence. Consequently, when we stand here to speak to the people, let every man speak what is in his heart. If one of our Elders is capable of giving us a lecture upon any of the sciences, let it be delivered in the spirit of meekness--in the spirit of the holy Gospel. If, on the Sabbath day, when we are assembled here to worship the Lord, one of the Elders should be prompted to give us a lecture on any branch of education with which he is acquainted, is it outside the pale of our religion? I think not. If any of the Elders are disposed to give a lecture to parents and children on letters, on the rudiments of the English language, it is in my religion, it is a part of my faith. Or if an Elder shall give us a lecture upon astronomy, chemistry, or geology, our religion embraces it all. It matters not what the subject be, if it tends to improve the mind, exalt the feelings, and enlarge the capacity. The truth that is in all the arts and sciences forms a part of our religion. Faith is no more a part of it than any other true principle of philosophy. Were I to give you a lecture to-day upon farming, would I be speaking upon a matter that transcends the bounds of our religion? Agriculture is a part of it as well as any other truth. Were I to lecture on business principles of any kind, our religion embraces it; and what it does not circumscribe, it would be well for us to dispense with at once and for ever.


This language may come in contact with the prejudices of many people, and I will add, of all people, unless they have been schooled in "Mormonism." It comes in contact with the traditions, prejudices, and feelings of former years, when the alpha and omega of our religion consisted in singing, preaching, exhorting, and shouting "Glory, hallelujah, praise the Lord!" And when Monday morning came, we would go to our farms, to our merchandize, to our mechanism, and to what we called our dull business of life, which we considered did not belong to our religion. These are the traditions of the world, but it is not so with us; we have learned the Gospel better.

I am aware how easy it is for the mind of man to become entangled with the deceitfulness of riches, for I am somewhat experienced in the spirit of the world. How easy it is for the love of the world to take possession of the hearts of the human family! How easy it is for their minds to become darkened by the god of this world, and become like the eyes of the fool, which are in the ends of the earth, seeking for gold and silver, and for the riches, grandeur, popularity, and titles of the world. If the religion we possess does not control and reign predominant over every other principle and feeling, we have not been schooled in it so as to learn our lessons correctly--we are not masters of this heavenly science. If the Latter-day Saints have not been schooled enough to realise that all things which pertain to this world--riches, honours, worldly grandeur, and worldly titles, are not wholly subservient to their religion, they are not fully skilled in their profession. Are you aware of this? Do the Latter-day Saints individually realise the circumstances in which they are placed, the position they occupy in human society, in the midst of the Church of Jesus Christ? How many are there here to-day who realise as they ought their standing with God and man, and who understand precisely their position in life, their relationship with angels, and the destinies of Providence? Here are many who have been in the Church for years--are they masters, or are they yet only scholars? Are they fathers, or yet only babes? Have they need to be taught what are the rudiments of the doctrine of Christ, or are they capable of teaching them to the human family, pointing out the way of life and salvation? Many are capable. If we have learned our lessons well, while we teach the way of life and salvation to others, we shall exemplify it in our own lives. How many of my hearers possess the mastery over themselves, can keep the angry spirit of wrath under the empire of reason, and cannot be prejudiced against their brethren? Select the men or women who are capable of judging a righteous judgment, who can weigh exactly the life and conduct of their neighbours in the balance of justice, mercy, and truth? Are there any? I hope there are many.

How many of the Latter-day Saints, who have been in the Church from fifteen to twenty years, have learned the Gospel sufficiently to be masters of their passions? How many have learned the nature of things, as well as of men, the use of gold and silver, and the elements that are around us, so as to enjoy the life of the world, and understand the nature of it well enough to devote all the treasures of the east, did they possess them, to the building up of the kingdom of God, and to have no will but the will of the Lord. Who is proof against the influence of a good name, and wordly [sic] renown? How many have learned the lesson so perfectly as to defy the depths of poverty, distress, and misery to move them, or in the least shatter their integrity? The congregation can answer these questions at their leisure, each one for himself. I can assure you we have to learn such lessons, if we have not learned them already.

The mysterious and invisible hand (so called) of Providence is manifested in all the works of God. Who of this congregation can realise for one moment, that the Lord would notice so trifling an affair as the hairs you have combed from your heads this morning? Yet it is so, not one hair has fallen to the ground without the notice of our Father in heaven. To convince the ancient Apostles of His care over them, Jesus selected the most trifling things, in their estimation, to illustrate to their minds that the least thing escaped not His notice. Said he--"Fear not them which kill the body, but are not able to kill the soul; but rather fear him which is able to destroy both soul and body in hell. Are not two sparrows sold for a farthing? and one of them shall not fall on the ground without the knowledge of your Father. But the very hairs of your head are numbered."

Can we realize how this Providence governs and controls the nations of the earth, and marks out the destinies of individual man? If we have not learned these lessons they are before us, and we have them yet to learn. If we have not yet learned that poverty, sickness, pain, want, disappointment, losses, crosses, or even death, should not move us one hair's breadth from the service of God, or separate us from the principles of eternal life, it is a lesson we have to learn. If we have not learned how to handle the things of this world in the light of salvation, we have it yet to learn. Though we have mountains of gold and silver, and stores of precious things heaped up, and could control the elements, and command the cattle on a thousand hills, if we have not learned that every iota of it should be devoted to the building up of the kingdom of God on earth, it is a lesson yet to learn.

Our religion embraces every truth pertaining to mortal life--there is nothing outside the pale of it. It is no matter what persons do, if they keep within the bounds of truth and righteousness, of the Gospel of the Son of God. Can they step beyond these bounds? They can. I will tell you how easily. When Saints start to cross the plains to this place, no matter where they start from, they are full of faith and religion, they are full of prayer and humility, and O how they desire to get to Zion! They cross the Atlantic, travel on the waters of the Mississippi and Missouri, and commence their journey over the plains, but before they have travelled over half the distance, they enter into temptation, some of them so far as to say, "When I get to the Valley I shall go on to California." Some will step out of the way far enough to curse and swear at their cattle, and others will cruelly treat them, in a rage of madness. Those who do these things know they are beyond the bounds of what they have been taught is right, even by the traditions of the fathers. We have been taught from our childhood, that passion, anger, strife, and malice are wrong. Our former traditions, in a great many instances, have been as true, and as much in accordance with the Gospel, as they could be given. We have been traditionated not to swear, and the spirit within us forbids it. If we maltreat our animals, or each other, the spirit within us, our traditions and the Bible, all agree in declaring it is wrong. When the Saints arrive in Salt Lake Valley, how easy it is for them to wander from the right way! I could point out scores of cases, had I time. On the other hand, I can point out men who have been with us for years in the depths of poverty, and some from the beginning, and they never saw the time they could feed their families with sufficient food, nor clothe them, and yet they are full of faith and humility. Should this people partake of the blessings of the Lord as freely as He is willing to bestow them, it would destroy them. They do not realize they are to be tried in all things. They would say, "I acknowledge I am blessed, but I have blessed myself;" and forget it is the Lord who has blessed them, and given them their gold and silver, their houses and lands, their horses and carriages, and all things they possess.

If the Latter-day Saints have not learned to handle the good things of this world, acknowledging the hand of God in putting them into their possession, they have this lesson yet to learn. When those who can bear poverty are blessed with prosperity, they are apt to rise up in their own strength and wisdom, and forget the God who has blessed them, and make shipwreck of faith. Again, there are those who have been prospered in their life, when they are brought to poverty and want, turn away from the truth like the young man in Nauvoo, who sat down to breakfast from a Johnny cake alone; says he, "I do not ask a blessing upon this; if God does not give me better food than this, I shall never ask him to bless it." I said, "You will make shipwreck of faith." The spirit he manifested was an apostate spirit; he had forgotten there was a providence in the very circumstance he spurned, and he went to destruction. Mysterious as it may appear to the children of men, God is in and round about all things.

To do right, can be reduced to perfect simplicity in a few words, viz., from this time henceforth, let no person work or transact any kind of business whatever, that he cannot do in the name of the Lord, and let him sink wholly into His will, whether it oppose his prejudices, or not, or is decidedly objectionable to his feelings. The Lord will ultimately lead such persons into the fulness of His joy by a way that may sometimes appear dark to them. But there are thousands who will say, "Lord, we believe in your name, in your name we have been baptized, and we have prophesied, and have cast out devils in your name; do you not remember we laid hands on a person in yonder city, or in that house, and cast a devil out of him?" Such persons, that have healed the sick, or cast out a devil, sooner or later, take strength to themselves, if they are not careful, and believe they have power of themselves to do what they please. Boast not of these matters. You hear many say, "I am a Latter-day Saint, and I never will apostatize;" "I am a Latter-day Saint, and shall be to the day of my death." I never make such declarations, and never shall. I think I have learned that of myself I have no power, but my system is organized to increase in wisdom, knowledge, and power, getting a little here and a little there. But when I am left to myself, I have no power, and my wisdom is foolishness; then I cling close to the Lord, and I have power in His name. I think I have learned the Gospel so as to know, that in and of myself I am nothing. In the organization of my system, however, is a foundation laid, if I rightly improve upon it, that will secure to me the independence of the Gods in eternity. This is obtained by strictly adhering to the principles of the Gospel in this life, which will lead us on from faith to faith, and from grace to grace. This is the way, I think, I have learned the Lord.

Shall we ever see the time we shall be perfectly independent of every other being in all the eternities? No; we shall never see that time. Many have fallen on as simple ground as this, and were I to use a Western term, I would say, "they were troubled with a big head." Such persons think they have power to do this, that, and the other, but they are left to themselves, and the Lord loves to show them they have no power.

We hear some saying--"I will get out of this community as soon as I can." Why? "Because I bought a wagon of one of my brethren, and he wants me to pay for it." Or, "I rode a brother's horse to death, and he thinks I should make it good." "It is a damnable community, and I will not stay in it." I do not hear these things myself, but I can hear of them. I know it is so. What ails such people? They have taken strength to themselves, and forgotten the Lord their God. They do not call upon His name, and trust in Him to direct them in all their ways. They forget they are doing as they used to do, viz., serve the Lord on the seventh day, and take six to themselves. They will traffic, trade, labour and heap up riches six days, and go to meeting on Sunday to serve the Lord one day. About such a religion I am ignorant, only I know it is good for nothing. My religion must be with me from one Monday morning to the next, the year round, or it will not answer me. You can see how easy it is for Latter-day Saints to step out of the path of duty.

Those who step out of the way do not know themselves, they are unacquainted with the nature of the human family, and with the principles of the kingdom we are engaged in building up. When the Latter-day Saints make up their minds to endure, for the kingdom of God's sake, whatsoever shall come, whether poverty or riches, whether sickness or to be driven by mobs, they will say it is all right, and will honor the hand of the Lord in it, and in all things, and serve Him to the end of their lives, according to the best of their ability, God being their helper. If you have not made up your minds for this, the quicker you do so the better.

Persons who cannot control themselves, and hold in subjection their feelings, and lustful desires, and appetites, know no better than to run distracted after the perishable things of this world. They say they "are going to California;" and I thank the Lord they are. Why? Because I would rather be in this community with one hundred families of poor, honest-hearted Saints, than one hundred millions who mix up with devils, and go to California. And how long will they be there before they are begging of some Gentile merchant to bring them back again? But I say, "let them lie there in hell, until they are well burnt out, like an old pipe." I would not move my finger to help them back now, for they would only corrupt the community. After a while, when they are purified, then we will bring them to Zion, if they wish to come and serve the Lord; but if they wish to serve themselves, let them serve themselves, and if the devil, let them serve him.

My prayer for you, this morning, is, that you may be servants of the Most High God; but if any of you find men or women who will not serve the Lord, do not lay a straw in their way to hinder them from serving the devil, but give them a dollar, or help them to a wagon, to speed their way out of this community. It would be better to do so than to keep them here, when they have no disposition to love and serve the Lord. We are better without them.

Judge not, that ye be not judged. Let no man judge his fellow being, unless he knows he has the mind of Christ within him. We ought to reflect seriously upon this point; how often it is said--"Such a person has done wrong, and he cannot be a Saint, or he would not do so." How do you know? We hear some swear and lie; they trample upon the rights of their neighbor, break the Sabbath by staying away from meeting, riding about the city, hunting horses and cattle, or working in the kanyons. Do not judge such persons, for you do not know the design of the Lord concerning them; therefore, do not say they are not Saints. What shall we do with them? Bear with them. The brethren and sisters from the old countries frequently place great confidence in the American Elders who have been their pastors, but some trifling thing occurs that does not appear right to them, and they say in a moment, "That Elder is not a Latter-day Saint." Judge no man. A person who would say another is not a Latter-day Saint, for some trifling affair in human life, proves that he does not possess the Spirit of God. Think of this, brethren and sisters; write it down, that you may refresh your memories with it; carry it with you, and look at it often. If I judge my brethren and sisters, unless I judge them by the revelations of Jesus Christ, I have not the spirit of Christ; if I had, I should judge no man. This is true doctrine. Now let the newcomers especially remember not to judge their brethren and sisters. A great many sit in judgment upon me, and upon this people, and I have a right to judge as well as they. Were I to pass my judgment upon those who judge me and this people, I would do it in the language of Joseph, in the Dialogue we have in print. In it a question is put to Joseph as follows--"Joseph, are you Jesus Christ?"--"No; but I am his brother."

Will all the people be damned who are not Latter-day Saints? Yes, and a great many of them, except they repent speedily. I will say further, that many of the Latter-day Saints, except they learn their lessons better, will be judged in the same way. That is my candid opinion. There are families with us here with whom I have been acquainted from the beginning, who have ideas of the things of this world that appear strange to me. They have a strange conception of the good things of the earth. Upon this item especially, I wish the Saints of God to concentrate their minds, and learn this important lesson right, that they enter not into temptation. We will suppose, for instance, a small Branch of the Church raised up in a district where they are generally well off as to earthly substance. They sell their property, and gather with the Saints. Say there are ten families in the Branch, and allow them to be worth ten thousand dollars each. Nine of the ten lose their property by lawyers, by their brothers, by their fathers, or by some person who robs them on the way and they have only enough left to get here. One of the ten is fortunate enough to save his property, and has it in gold. He, however, lends one man a hundred dollars, buys a team for another, and pays the passage of this or that poor family until he expends all his money, and he also arrives here naked. Now, take these ten families and put them together; from the lips of the nine, whose property has gone into the hands of the wicked, you will not hear one murmur or complaint, where you will hear a hundred from him who has disposed of his money to help the poor Saints to gather to Zion. I am now telling you what I know to be true, for I have watched this item of human life from the beginning.


Allow me here to say to the Saints, that I have accumulated a great amount of wealth in my time; and I call upon all who are acquainted with me, to bear witness, if they can, that I have ever distressed a man for what he owes me, or crowded any person in the least. Have I ever turned the widow and the orphan empty away, or the poor man hungry from my door, or purse, if I had a dime in it? Have I ever taken a brother by the throat and said--"Pay me that thou owest me?" No. But I have stacks of notes against them, amounting to over thirty thousand dollars. I boast not of this, but present the picture as an example for you to follow.

When poor, miserable curses, who would cut our throats, get means from a member of this Church, it hurts my feelings. How much better would it be to hand it over to the proper person, saying--"Take this, feed the poor Saints, and do good with it?" Who can realize that the Lord can put a great amount of property in his hands in a short time, or take it from him again? I can realize this to a considerable degree. I may have thousands of wealth locked up to-day, and hold checks for immense sums on the best banking institutions in the world, but have I any surety that I shall be worth a cent to-morrow morning? Not the least. The Lord Almighty can send fire and destruction when He pleases, destroying towns and swallowing up cities in the bellowing earthquake. He can set up kingdoms, and make communities wealthy, and bring them to poverty, at His pleasure. When He pleases, He can give them wealth, comfort, and ease, and, on the other hand, torment them with poverty, distress, and sore afflictions. Who can realize this? All the world ought, and especially the Saints.

I wish to impress another thing upon your minds. An Elder, who is willing to preach the Gospel, borrows a hundred or a thousand dollars from you, and you never breathe the first complaint against him, until you came home to this valley, but after you have been here for a few days, you follow me round and fill my ears with complaints against this brother, and ask me what he has done with your money? I say, "I do not know." Thus you are distressed and in misery, all the day long, to get it back again. If an Elder has borrowed from you, and you find he is going to apostatize, then you may tighten the screws upon him; but if he is willing to preach the Gospel, without purse or scrip, it is none of your business what he does with the money he has borrowed from you. The doctrine of brother Joseph is, that not one dollar you possess is your own; and if the Lord wants it to use, let it go, and it is none of your business what He does with it. Should it be laid out to pamper the lazy? No; but you can see those who have been out on missions, working in the kanyons, and traversing the country right and left, trying to get a living by the work of their hands.

But you say, "What has he done with my money?" He has, perhaps, helped that poor family to gather with it, or they would not have been here. If you murmur against that Elder, it will prove your damnation. The money was not yours, but the Lord Almighty put it into your hands to see what you would do with it. The gold, the silver, the wheat, the fine flour, the buffalo, the deer, and the cattle on a thousand hills, are all His, and He turns them whithersoever He will; and He turns the nations whithersoever He will, casting down one nation and setting up another, according to His own pleasure. All there is of any worth or value in the world is incorporated in our glorious religion, and designed to exalt the minds of the children of men to a permanent, celestial, and eternal station.

No man need judge me. You know nothing about it, whether I am sent or not; furthermore, it is none of your business, only to listen with open ears to what is taught you, and serve God with an undivided heart.

Perhaps I have detained you long enough. In my remarks I have not transcended the bounds of my religion. If I had told you about the Latter-day Saints' new spelling book, my religion embraces it, and all the good we see from one year's end to another.

Will you try to be Saints in very deed? I do not pray the Lord that you may, but my prayer is offered to you, and I pray you, in Christ's stead, be ye reconciled to God, and serve Him with an undivided heart, to the end of your lives. And I pray my Heavenly Father to enable you so to do. And may God bless you. Amen.





UNIFORMITY.

A discourse by Elder Jedediah M. Grant, delivered in the Tabernacle, Great Salt Lake City, Aug. 7, 1853.

The weather being warm, and the people generally of the laboring class, I presume are the cause of a rather late attendance at meeting this morning.

There are peculiarities connected with our duties, that make them differ from the duties of almost every other community. Other communities have gold and silver to aid them, in building, in planting, in gathering, and in all the different avocations of life; but this people have to accomplish all they do accomplish, by the bone and sinew alone, which the Almighty has given them; and where it is constantly employed, it has an effect upon the bank more or less; not, however, that the specie is exhausted, or the bills depreciated in value, but it exhibits a feature in our history which has been frequently exhibited, and is, as it has been, peculiar to this society.

The world, and the inhabitants thereof, are fluctuating; not only the inhabitants, but the elements that surround the earth are frequently in a fluctuating condition. I have often listened, with a great deal of attention and interest, to the explanations given of the beauties and of the uniformity of nature, contrasted with the fluctuations and changes of men, of nations, of kingdoms, and of countries.

Man is sometimes represented as if he were the only fluctuating and changeable being in existence; but when I contrast in my thoughts the revolutions of nations, with the revolutions and changes that have taken place upon the face of our globe, I am sometimes led to the conclusion that the elements change as often as the inhabitants that dwell upon the earth.

We see at one time, the earth shaken, as it were, from centre to circumference; we hear the sound of bellowing earthquakes; we see the smoke of the towering mountains, and the yawning crater belching forth its boiling lava; indeed every mountain, valley and dell, the rivers, and the ocean into which they empty their waters, and all the elements with which we are surrounded, exhibit one constant scene of change, one constant scene of variety, and one constant scene of commotion.

We cannot say, "Man, thou art the only changeable creature, the only changeable substance we gaze upon." But the ocean, and all the waters communicating therewith; the earth, with its ten thousand lofty mountains, verdant valleys, and extended plains; exhibit to our view a variety of changes that have been, and that we may expect will continue to be, from this time forth.

Consequently, when we see man excited to follow any avocation in life, whether it be for gold, silver, or other precious ores, for which he leaves his all, acts unwisely and inconsistently, sacrificing his home, his family, and everything dear and near to him, we can exclaim, "This wild career of man is not the only wildness exhibited in nature."

If you refer back to the earliest ages, and trace the history of the world, where can you find uniformity in nature's works? If you can find a uniformity at any time in the earth, the sea, the air, or in the elements, pray tell me when it was.

Was it when our first parents were cast out of the Garden of Eden, when it became desecrated by sin; or when old father Noah rode safely over the mighty deep, protected by the arm of Jehovah, while every other living thing sank in the depths of a watery grave? Was it when Abel rose up to offer in sacrifice the first fruits of his flock to the Most High God, and Cain his brother rose up and murdered, or sacrificed him for doing so? Was that a day of uniformity? Were the elements calm and composed? Did nature exhibit a serene and smooth surface?

You pass further down the lapse of time, from the days of our earliest progenitors, until the earth was deluged in water, and the lofty summits were submerged in the raging element. After the waters subside, and the inhabitants of the earth begin to increase and go forth upon its face, you soon discover a change in them and in the earth itself.

If you look for uniformity in man, was it when the descendants of Noah sought to build a great tower, that they might, as they thought, climb up to where their Father in Heaven lived, and thus try to defy His power, should He again bring a flood of water to deluge the earth? Was that the age, when people studied to know the purposes of a righteous God?

Pass on from that day, until you come to the illustrious Abraham, the father of the faithful, and ask yourselves if his course was very uniform, and if the course of the inhabitants of the earth around him was very uniform, and something to be admired. You see him rushing forth to war. Not only did he sally out to the field to fight with the weapons of death in his hands, but we might take a glance at his course in the domestic circle. Was it uniform in Sarah and Hagar to quarrel with each other, and when Hagar had to be banished with her son Ishmael? Even in the domestic circle of the great Patriarch, we discover nature was not uniform. Was it uniform when the cry of the banished Hagar ascended to heaven, and brought an angel to give drink to the young urchin who was dying of thirst under one of the shrubs?

If you pass on through the line of his descendants, you find the same lack of uniformity. How sublime the quarrel that took place between Joseph and his brethren! What remarkable contentions existed among them. Look at the old Patriarch Jacob in his family circle, and you see him goaded with thorns of grief because of his family broils. Do we find the elements around that family very calm, pacific, uniform, serene, angelic, and God-like? How calm they were when one of his wives, in order to get her rights, had to purchase her husband with mandrakes?

You discover a scene of vexatious broils in the domestic circle; though they were not at war with surrounding nations, yet the elements were at war in the very centre of that venerable house.

Such, then, were the scenes in early ages among those righteous, pure, holy, just, and noble Patriarchs, who conversed with God, wrestled with angels, obtained promises, and coped with high heaven.

If you pass on and seek to find uniformity, beauty, and sublimity, will you find it when the Israelites were bondmen in Egypt, when they were compelled by hard task masters to gather straw and make bricks for a living?

If you should pass on to the time the illustrious meek man of God, Moses, was sent to them, how much uniformity do you discover when he led them to the Red Sea, and a mighty host from Egypt around them threatening their destruction, but the sea opened and let them through dry shod, and the mountains skipped like rams, and the little hills like lambs? Was this a scene where we may look for uniformity? Or, after he led them forth to Sinai, where the voice of God, the roaring thunder, and vivid lightning were exhibited. While Moses was upon the mount conversing with the Most High God, Aaron took the gold offered to him by the people, and made a calf for Israel to worship, and they said, "These be thy gods, O Israel, which brought thee up out of the land of Egypt." Was there any sublimity, glory, and loyalty to God in this? When Moses descended from the mountain, was everything calm and peaceable, and uniform? No! The Israelites had made a golden calf, and were dancing round the god they had made out of their ear rings and jewelry they had pilfered from the Egyptians--they had stolen by revelation, by divine direction; they were having a grand dance around this molten calf, when Moses in his anger broke the tables. Can you find any uniformity, any beauty, any order reigning in the house of Israel?

Pass on, and look at affairs in the days of Solomon--how uniform that mighty king was in his course, with his seven hundred wives, and a legion of concubines. How uniform he was in his passions and feelings. He was not contented with the fair daughters of Israel, but the queen of Sheba, and the women of nations afar off, captivated this wise king--by whom he was led astray, and desecrated the altars of God, the sanctuaries of Israel, and the Urim and Thummim, by introducing the idolatrous worship of the strange gods of his wives and concubines.

There was also David, the father of Solomon, and the man after God's own heart. Though his wives were many, and his family numerous, yet he could not cast his eyes out of a window, and see a beautiful woman in a bath, without lusting after her. His heart was so susceptible of love, that he conceived the murder of her husband to possess her, and caused his victim to be stationed in the front of the battle where he would be sure to be slain. This was the kind of sublimity the men of God exhibited anciently.

Look at the difficulties that existed between Israel and the Prophets; look it the murders, devastation, destruction, altars smoking with blood, cities wrapped in flame, and thousands and tens of thousands mantled in death upon the blood-stained earth by contending armies; and ask yourselves if that is the time to look for uniformity.

Was it to be found in the days of Alexander the Great, when he conquered the world, and spilled rivers of blood to attain his purpose? Was it to be found among the Romans, or among the Medes and Persians? Shall we look to any of the ancient nations for uniformity?

But we will pass by these dark ages, and come down to the interesting time when the Son of God unfolded the glorious theme of the Gospel of peace, of matchless glory, of matchless love; when the babe of Bethlehem was born; when the sun of righteousness appeared with healing in his wings; and when beauty, and glory, and sublimity were displayed in their grandeur, full bloom and glory.

You do not wish us to understand, that that was the time when Herod put forth his hand to put to death the young children under a certain age, in hopes to kill the young child Jesus. Is this the beauty of that age--the sublimity to which you call our attention--when the reigning king put to death thousands of helpless children, drenching the earth with their innocent blood?

When the babe Jesus returns from Egypt, he exclaims of himself, "The foxes have holes, and the birds of the air have nests, but the Son of man hath not where to lay his head." Even in that age, look at the commotion, the turmoil, the strife, and the difficulties that existed.

Were sublimity, uniformity, and beauty seen at the time when the King of righteousness, the anointed of God, was carried up unto an exceeding high mountain by Lucifer, who showed him the kingdoms of the world, and the glory of them, saying, "All these things will I give thee, if thou wilt fall down and worship me." Was that uniformity?

Suppose a Prophet should arise now, and proclaim to the world he is a Prophet of God, and Lucifer should take him by the coat collar, or by the hair of the head, and escort him to the top of a high pinnacle, and hold him there, would they believe he was a Prophet? The uniformity of that age is thus exhibited, however, by the writers of the New Testament.

Again we find it exhibited when a legion of devils was cast out of a man, and entered into a herd of swine, causing them to run down a steep place into the sea, where they were drowned. These are some of the characteristic features of the age in which Christ and his apostles lived.

If you pass on to the time when Jesus Christ the Son of God was put to death, when they mocked him, spit upon him, placed a crown of thorns upon his head, and smote him upon the cheek, saying, "Prophesy." Is that the time for us to look for uniformity? If you wait until they arraign him before an earthly tribunal, condemn, and put him to death, and place him in the tomb, do you there look for beauty and uniformity? What do you see? A host of soldiers guarding the mouth of the tomb to keep his disciples from stealing his dead body; they did not only think they would steal his dead body, but that they would lie about it afterwards, and say he had risen from the dead, and palm an imposition upon that age of the world. These are some of the sublimities of the Christian religion in the days of its Founder; and the confidence the multitude had in the advocates of that religion.


But if you still wait until he who was once the babe in Bethlehem, bursts the barriers of the tomb, and approaches and speaks to his disciples, and commissions them to preach his Gospel, beginning at Jerusalem, what do you see? Watch the movements of the disciples. The Son of God told them to wait the appointed time at Jerusalem. And when the Holy Ghost came upon them, and they began to speak by the inspiration and power thereof, the multitude cried out, "These men are full of new wine." This was the uniform testimony of the multitude. But if you will notice the assembly preached to on that occasion, there were some few who gave a contrary testimony. But what were a few thousands, compared to the vast number then assembled? In some small hamlet a few thousands of people might be a decided majority, and perhaps take in all to baptize so many. But a few thousands in comparison with the great multitude that dwelt in Jerusalem, was only like one grain of sand in comparison to a handful. The grand majority of the mass governs; the uniform testimony of the million was, that they were drunk, and of course you are to believe according to the greatest amount of testimony, are you not? Then if you arraign those disciples before the grand tribunals of the nations, the great majority of the multitude would say they were drunk; but if only a few thousands say they were not, which are you to believe? Where then is the uniformity in this testimony? Look at the discrepancy, and the army of testimony against the disciples. It is certainly overwhelming in its nature.

But if you look still further, and seek to find uniformity in that age of the world, follow the disciples when they left Jerusalem to go forth with the proclamation of the Gospel, and we find wherever they went, they were considered insane, mad, and possessed of devils. It was said of Jesus their master, he was leagued with Beelzebub, the prince of the devils. And, said the Saviour, "If they have called the master of the house Beelzebub, how much more shall they call them of his household?" Wherever they went, then, they were called Nazarites, and Christians was an odious name in that age. They were hooted at by the Jews, pointed at by the Gentiles, and scoffed at by the world; if you seek for testimony in that age of the world, was it for or against them?

Pass on still further in their history, and look at their course and conduct, if you will believe the writers that lived in that age. What does old Celsus say, who was a physician in the first century, whose medical works are esteemed very highly at the present time. His works on theology were burned with fire by the Catholics, they were so shocked at what they called their impiety. Celsus was a heathen philosopher; and what does he say upon the subject of Christ and his Apostles, and their belief? He says, "The grand reason why the Gentiles and philosophers of his school persecuted Jesus Christ, was, because he had so many wives; there were Elizabeth, and Mary, and a host of others that followed him." After Jesus went from the stage of action, the Apostles followed the example of their master. For instance, John the beloved disciple, writes in his second Epistle, "Unto the elect lady and her children, whom I love in the truth." Again, he says, "Having many thing to write unto you (or communicate), I would not write with paper and ink: but I trust to come unto you, and speak face to face, that our joy may be full." Again--"The children of thy elect sister greet thee." This ancient philosopher says they were both John's wives. Paul says, "Mine answer to them that do examine me is this:--.

Have we not power to lead about a sister, a wife, as well as other apostles, and as the brethren of the Lord, and Cephas." He, according to Celsus, had a numerous train of wives.

The grand reason of the burst of public sentiment in anathemas upon Christ and his disciples, causing his crucifixion, was evidently based upon polygamy, according to the testimony of the philosophers who rose in that age. A belief in the doctrine of a plurality of wives caused the persecution of Jesus and his followers. We might almost think they were "Mormons."

But if you pass on in their history to seek for uniformity and beauty, you will find some grand flare-ups among them. Look, for instance, at Paul and Peter, disputing and quarrelling with each other; and Paul and Barnabas contending, and parting asunder with angry feelings. "When Peter came to Antioch," says Paul, "I withstood him to the face, because he was to be blamed," &c. Paul does not gain much credit with the Mormons for taking this course. We know he had no right to rebuke Peter; but some man said he was like Almon Babbit, he wanted to boast of rebuking Peter. He thought it was a feather in his cap because he coped with Peter and rebuked him. Had that affair come before a "Mormon" tribunal, they would have decided in favour of Peter, and against Paul. We believe when Paul rebuked Peter, he had in him a spirit of rebellion, and was decidedly wrong in rebelling against the man who held the keys of the kingdom of God on the earth.

But I will proceed, and I wish you to understand that I am only just giving you a rap here and there; you know spiritual rappings are quite common in this day.

If you will pass along in the days of the Apostles, after a while you see them thrust into cauldrons of oil, crucified with their heads downwards, and persecuted in various ways until they became extinct. After a while, you have the beauty, the sublimity of Catholicism. Look at the old mother, seated upon a scarlet coloured beast, boxing the ears of her daughters; and the Church of England in turn boxing the ears of the old mother, assisted by her other numerous offspring, and then mark the bitter contentions and bloody feuds among the children! O, have they not had a sublime time--a beautiful dish of suckertash. What a uniform course they have taken!

But are the inhabitants of the earth the only portion of nature that is not uniform? No.

Look at the bellowing earthquake, uprooting the mountains and precipitating them from their beds, and rending the rocks with violence, leaving the trembling earth in a state of horrible devastation; and then for men to teach me about the uniformity of nature's course, and that man is the only being in nature that is uniform, is folly. Talk not to me about the uniformity of nature; where is it to be found upon this earth, among men, in the mountains, among the valleys, in the ocean, or among the streams that water the land.

Before you censure my views upon this subject, look at mother earth, at the ocean, at the rocks, at the planets that bespangle the blue vault of heaven; in short, at nature in all her works, which you will find stamped with the insignia of continual change. But pass on.

You look and you see the Church, as it were, driven from the earth; you see it left without a Prophet, without a Seer, without Apostles, and without the voice of inspiration. You hear the professed ministers of Christ teaching the benighted multitude, that the day when angels administer to men has ceased; that the sacred Urim and Thummim is lost; that the holy Priesthood is no longer needed, and the sacred place where they offered sacrifices for Israel is gone, all are gone.

In this way, century after century passed away; nation rose against nation, and kingdom against kingdom; nations and kingdoms rose, and in their turn fell in succession, to give place to others, while nature in her convulsive throes, shook the earth from centre to circumference. Pass on still, and do you look for uniformity?

But says one, "You Mormons tell us, that in the age in which we live there is a work commenced on the earth that will entirely eclipse every other dispensation, and usher in a day of righteousness, overcome Lucifer the arch deceiver; a day wherein he is to be bound, and thrust into the pit, and lose his power; when the earth will be redeemed, and appear in her primeval bloom and beauty, and man shall cease to war against his fellow man; when the convulsions of the earth shall cease--the earthquake cease to bellow, the thunder cease to roar, and the lightning cease to become destructive, and to mar the face of nature, spreading terror and dismay among animated beings; when the earth and all nature shall become calm and tranquil, and the glory of God shall be among men."

"Why bless me, with the exception of a few points," say statesmen, "your society has decidedly changed from what it was in the days of Mr. Smith. Because of the peculiar traits of his character, it could not have possibly existed under his government; we are glad to see the decided improvement that has been made since his death, and under the administration of Mr. Young." This is their language. They suppose that the "Mormons" have turned a somerset, have apostatized, and altered their character and creed as a people. I always take great pleasure in telling such honorable men, such wise men, that that which they call "Mormonism" changeth not. It is the same now as in the days of Joseph.

"And do you Mormons in the Valley believe and advocate the same doctrines that Joseph Smith did?"

Yes, sir, precisely, not one practical point of the religion has changed; but we as a people may be fluctuating, but our religion changeth not. You see some of our men want to go to California for gold--they want to do this, and to do that; but the people generally are right at home.

But you must look in the last days for a kingdom that in its commencement will he the least of all, and is compared to the mustard seed. If then it is the smallest of all kingdoms, we need not look for a large church like the church of Rome, or the English church, but like a mustard seed; look for that, and it will grow and become the largest of all herbs, so that the birds of the air will shelter in it.

Says one, "I like it very well, if you did not gather together, and suffer Brigham Young to lead you like one man."

In that consists the beauty of our religion; and he can wield us as a people, like God does the armies of heaven. He can wield us to preach, to pray, or to fight. We have everything spiritual, temporal, and natural, as it should be. We believe it is just as much our religion to talk about wheat, plowing, sowing, and gathering in at harvest time, it is just as much our religion as anything connected with it.

"Pertaining to the Mormons away off in the Valley, they never will be much anyhow," says one. They used to tell Joseph Smith he could never accomplish anything, for he had neither money nor friends. They tell us we cannot accomplish much, "for everybody says you are crazy followers of Joe Smith, and believers in the Book of Mormon; therefore what can you do?" We will do just as Jesus Christ said the mustard seed would do. If you will read and learn what it did, you will then know something about the future history of "Mormonism." You will ascertain just what we will do.

"But do you really believe your Church is the kingdom Daniel spoke of--the stone that should be hewn out of the mountain without hands?" I suppose he might have said with hands just as well, for it is no matter whether it was hewn out with or without; suffice it to say, the result of it is what we see; no matter how it came out of the mountain. What does the historian represent by that stone? Something that would begin to roll, and smite the great image on its feet, and roll forth until it should fill the whole earth. If you want to know what "Mormonism" is, it is that which will roll forth until it fills the whole earth.

Do we expect to find uniformity at this time? No sir; but we look for mobs, and the very scum of hell to boil over. Do we look for a privilege to fold our hands and sing lullaby baby, etc.? No; we expect the rage of all hell to be aimed at us to overthrow us; we expect mobs, and troubles with the Indians. The earth will be rent with earthquakes, and a thousand thunders will utter their voices, and make the ears of mortals tingle, and their hearts to fail within them; and the voice of God will be heard, that will pierce the wicked to the very core.

Do the Latter Day Saints expect to settle in peace? MARK you, your peace has not come yet, for Lucifer is not yet bound; and while the earth is fearfully convulsed because of the wickedness on its face, the nations will gather themselves and make an effort to wrest the kingdom from the Saints, and destroy them root and branch.

We are not coping with a few people here and there, but with the world, with all the enemies of God, with all hell, and with the devil and his host. That is "Mormonism."

You need not wonder that we raise stout boys in the mountains, for we want children of the right blood; we do not want a scrubby breed here. Men of "Mormon" blood are not afraid to die. The men that tremble, and whose hearts go pit-a-pat because they have got to die, are not worth a picayune. A man that refuses to walk up in the track, no matter what comes, and steadily press forward, though there should be a lion in the way, is not of "Mormon" grit. That was the grit Joseph Smith had; and when he spoke, he spoke by the power of an endless Priesthood, which was upon him; and that is the power by which Brigham speaks. When he stood up in the majesty of his Priesthood, and rebuked the judges here, I know some of our milk-and-water-folks thought all the fat was in the fire. "Brother Brigham has gone rather too far; he might have spoken a little milder than he did; I think it would have been much better," &c. This was the language of some hearts; and I feel to say, damn all such poor pussyism. When a man of God speaks, let him speak what he pleases, and let all Israel say, Amen.

We expect to see and hear tell of earthquakes, and other mighty convulsions in the earth, as it has been in former times; and if the devil exerted his power in ancient days to destroy the work of God, so he will in the latter days.

My exhortation to the Latter-day Saints is to keep the commandments, until truth shall prevail, the devil is bound, and righteousness prevails; then watch for the Lord's coming, for you know not the day nor the hour the Son of man cometh. Amen.





LIFE AND DEATH, OR ORGANIZATION AND DISORGANIZATION.

A discourse by President Brigham Young, delivered in the Tabernacle, Great Salt Lake City, July 10, 1853.

Life and death are set before us, and we are at liberty to choose which we will.

I have frequently reflected upon these two principles, but were I to explain in full my own views upon them, they might perhaps come too much in contact with the feelings and views of many people.

To me, these principles are like the vision of open day upon this beautiful earth. Life and death are easily understood in the light of the Holy Ghost, but, like every thing else, they are hard to be understood in its absence.

To choose life is to choose an eternal existence in an organized capacity: to refuse life and choose death is to refuse an eternal existence in an organized capacity, and be contented to become decomposed, and return again to native element.

Life is an accumulation of every property and principle that is calculated to enrich, to ennoble, to enlarge, and to increase, in every particular, the dominion of individual man. To me, life would signify an extension. I have the privilege of spreading abroad, of enlarging my borders, of increasing in endless knowledge, wisdom, and power, and in every gift of God.

To live as I am, without progress, is not life, in fact we may say that is impossible. There is no such principle in existence, neither can there be. All organized existence is in progress, either to an endless advancement in eternal perfections, or back to dissolution. You may explore all the eternities that have been, were it possible, then come to that which we now understand according to the principles of natural philosophy, and where is there an element, an individual living thing, an organized body, of whatever nature, that continues as it is? IT CAN NOT BE FOUND. All things that have come within the bounds of man's limited knowledge--the things he naturally understands, teach him, that there is no period, in all the eternities, wherein organized existence will become stationary, that it cannot advance in knowledge, wisdom, power, and glory.

If a man could ever arrive at the point that would put an end to the accumulation of life--the point at which he could increase no more, and advance no further, we should naturally say he commenced to decrease at the same point. Again, when he has gained the zenith of knowledge, wisdom and power, it is the point at which he begins to retrograde; his natural abilities will begin to contract, and so he will continue to decrease, until all he knew is lost in the chaos of forgetfulness. As we understand naturally, this is the conclusion we must come to, if a termination to the increase of life and the acquisition of knowledge is true.


Because of the weakness of human nature, it must crumble to the dust. But in all the revolutions and changes in the existence of men in the eternal world which they inhabit, and in the knowledge they have obtained as people on the earth, there is no such thing as principle, power, wisdom, knowledge, life, position, or anything that can be imagined, that remains stationary--they must increase or decrease.

To me, life is increase; death is the opposite. When our fellow-creatures die, is it the death we talk about? The ideas we have of it are conceived in the mind, according to a false tradition. Death does not mean what we naturally think it means. Apparently it destroys, puts out of existence, and leaves empty space, but there is no such death as this. Death, in reality, is to decompose or decrease, and life is to increase.

Much is written in the Bible, and in the other revelations of God, and much is said by the people, publicly and privately, upon this subject. Life and death are in the world, and all are acquainted with them more or less. We live, we die, we are, we are not, are mixed up in the conversation of every person, to a lesser or a greater degree. Why is it so? Because all creation is in progress; coming into existence, and going out of existence, as we use the terms; but another form of language fits this phenomenon of nature much better, (viz.) forming, growing, increasing, then begins the opposite operation--decreasing, decomposition, returning back to native element, &c. These revolutions we measurably understand.

But to simply take the path pointed out in the Gospel, by those who have given us the plan of salvation, is to take the path that leads to life, to eternal increase; it is to pursue that course wherein we shall NEVER, NEVER lose what we obtain, but continue to collect, to gather together, to increase, to spread abroad, and extend to an endless duration. Those persons who strive to gain ETERNAL LIFE, gain that which will produce the increase their hearts will be satisfied with. Nothing less than the privilege of increasing eternally, in every sense of the word can satisfy the immortal spirit. If the endless stream of knowledge from the eternal fountain could all be drunk in by organized intelligences, so sure immortality would come to an end, and all eternity be thrown upon the retrograde path.

If mankind will choose the opposite to life held out in the Gospel, it will lead them to dissolution, to decomposition, to death; they will be destroyed, but not as it is commonly understood. For instance, we would have destroyed more of the material called flour, had we possessed it this spring in greater abundance. We should have destroyed more of the wood that grows on the mountains, could we have got it with more ease, which seems to us to be utterly destroyed when it is consumed with fire. But such is not the case, it will exist in native element. That which is consumed by eating, or by burning, is nothing more than simply reduced to another shape in which it is ready for another process of action. We grow, and we behold all the visible creation growing and increasing, and continuing to increase, until it has arrived at its zenith, at which point it begins to decompose. This is the nature of all things which constitute this organized world. Even the solid rocks in the mountains continue to grow until they have come to their perfection, at which point they begin to decompose. The forests grow, increase, extend, and spread abroad their branches until they attain a certain age. What then? Do they die? Are they annihilated? No! They begin to decompose, and pass into native element. Men, and all things upon the earth, are subject to the same process.

We say this is natural, and easy to comprehend, being plainly manifested before our eyes. It is easy to see anything in sight; but hard, very hard, to see anything out of sight.

If I look through my telescope, and my friends inquire how far I can see, I tell them I can see anything in sight, no matter how far from me the object may be; but I cannot see anything out of sight, or that which is beyond the power of the instrument. So it is in the intellectual faculties of mankind; it is easy for them to see that which is before their eyes, but when the object is out of sight, it is a difficult matter for them to see it; and they are at a loss how to form an estimate of it, or what position to put themselves in, so as to see the object they desire to see.

In regard to eternal things, they are all out of sight to them, and will so remain, unless the Lord lifts the curtain. The only reason why I cannot see the heavy range of mountains situated in the Middle States of the American Confederacy, is because of the natural elevations that raise themselves betwixt me and them, above the level of my eye, making them out of sight to me. Why cannot we behold all things in space? Because there is a curtain dropped, which makes them out of sight to us. Why cannot we behold the inhabitants in Kolob, or the inhabitants in any of those distant planets? For the same reason; because there is a curtain dropped that interrupts our vision. So it is, something intervenes between us and them, which we cannot penetrate. We are short sighted, and deprived of the knowledge which we might have. I might say this is right, without offering any explanation.

But there are many reasons, and much good sound logic that could be produced, showing why we are thus in the dark touching eternal things. If our agency was not given to us, we might, perhaps, now have been enjoying that we do not enjoy. On the other hand, if our agency had not been given to us, we could never have enjoyed that we now enjoy. Which would produce the greatest good to man, to give him his agency, and draw a vail over him, or, to give him certain blessings and privileges, let him live in a certain degree of light, and enjoy a certain glory, and take his agency from him, compelling him to remain in that position, without any possible chance of progress? I say, the greatest good that could be produced by the all wise Conductor of the universe to His creature, man, was to do just as He has done--bring him forth on the face of the earth, drawing a vail before his eyes. He has caused us to forget every thing we once knew before our spirits entered within this vail of flesh. For instance, it is like this: when we lie down to sleep, our minds are often as bright and active as the mind of an angel, at least they are as active as when our bodies are awake. They will range over the earth, visit distant friends, and, for aught we know, the planets, and accomplish great feats; do that which will enhance our happiness, increase to us every enjoyment of life, and prepare us for celestial glory; but when we wake in the morning, it is all gone from us; we have forgotten it. This illustration will explain in part the nature of the vail which is over the inhabitants of the earth; they have forgotten that they once knew. This is right; were it different, where would be the trial of our faith? In a word, be it so; it is as it should be.

Now understand, to choose life is to choose principles that will lead you to an eternal increase, and nothing short of them will produce life in the resurrection for the faithful. Those that choose death, make choice of the path which leads to the end of their organization. The one leads to endless increase and progression, the other to the destruction of the organized being, ending in its entire decomposition into the particles that compose the native elements. Is this so in all cases? you inquire. Yes, for aught I know. I shall not pretend to deny but what it is so in all cases. This much I wanted to say to the brethren, with regard to life and death.

As to the word annihilate, as we understand it, there is no such principle as to put a thing which exists, entirely out or existence, so that it does not exist in any form, shape, or place whatever. It would be as reasonable to say that ENDLESS, which is synonymous to the word eternity, has both a beginning and an end. For instance, supposing we get one of the best mathematicians that can be found, and let him commence at one point of time, the operation of multiplication; when he has exhausted all his knowledge of counting in millions, &c., until he can proceed no further, he is no nigher the outside of eternity than when he commenced. This has been understood from the beginning. The ancients understood it, it was taught by Jesus and his Apostles, who understood the true principles of eternity. In consequence of some expressions of the ancient servants of God, has come the tradition of the Elders of the Church of Jesus Christ of Latter-day Saints. You hear some of them preach and teach that which I never taught; you hear them preach people into hell. Such a doctrine never entered into my heart; but you hear others preach, that people will go there to dwell throughout the endless ages of eternity. Such persons know no more about eternity, and are no more capable of instructing others upon the subject, than a little child. They tell about going to hell, where the worm dieth not, and the fire is not quenched, where you must dwell. How long? Why, I should say, just as long as you please.

One thing more. The beauty of our religion, that very erroneous doctrine, which the world call "Mormonism," we had set before us this morning by Elder Parley P. Pratt. The whole object of my existence is, to continue to live, to increase, to spread abroad, and gather around me to an endless duration. What shall I say? You may unite the efforts of the best mathematicians the world can produce, and when they have counted as many millions of ages, worlds, and eternities, as the power of numbers within their knowledge will embrace, they are still as ignorant of eternity as when they began. Then ask people of general intelligence; people who understand in a great degree, the philosophical principles of creation, which they have studied and learned by a practical course of education, and what do they know about it? It is true they know a little, and that little every other sane person knows, whether he is educated or uneducated; they know about that portion of eternity called TIME. Suppose I ask the learned when was the beginning of eternity? Can they think of it? No! And I should very much doubt some of the sayings of one of the best philosophers and writers of the age, that we call brother, with regard to the character of the Lord God whom we serve. I very much doubt whether it has ever entered into his heart to comprehend eternity. These are principles and ideas I scarcely ever meddle with. The practical part of our religion is that which more particularly interests me. Still my mind reflects upon life, death, eternity, knowledge, wisdom, the expansion of the soul, and the knowledge of the Gods that are, that have been, and that are to be. What shall we say? We are lost in the depth of our own thoughts. Suppose we say there was once a beginning to all things, then we must conclude there will undoubtedly be an end. Can eternity be circumscribed? If it can, there is an end of all wisdom, knowledge, power, and glory--all will sink into eternal annihilation.

What is life to you and me? It is the utmost extent of our desires. Do you wish to increase, to continue? Do you wish to possess kingdoms and thrones, principalities and powers; to exist, and continue to exist; to grow in understanding, in wisdom, in knowledge, in power, and in glory throughout an endless duration? Why, yes, is the reply natural to every heart that has been warmed with the life-giving influences of the Holy Ghost. And when we have lived, and gathered around us more kingdoms and creations than it is possible for the mind of mortals to comprehend, (just think of it, and how it commenced like a grain of mustard seed, cast into the ground!) then, I may say we could comprehend the very dawning of eternity, which term I use to accommodate the idea in my mind, not that it will at all apply to eternity. 
When you have reached this stage in the onward course of your progression, you will be perfectly satisfied not to be in a hurry.

The inquiry should not be, if the principles of the Gospel will put us in possession of the earth, of this farm, that piece of property, of a few thousand pounds, or as many thousand dollars, but, if they will put us in possession of principles that are endless, and calculated in their nature for an eternal increase; that is, to add life to life, being to being, kingdom to kingdom, principle to principle, power to power, thrones to thrones, dominions to dominions, and crowns to crowns.

When we have lived long enough by following out the principles that are durable, that are tangible, that are calculated in their nature to produce endless life--I say, when we have lived long enough in them to see the least Saint, that can be possibly called a Saint, in possession of more solar systems like this, than it is possible for mortals to number, or than there are stars in the firmament of heaven visible, or sands on the sea shore, we shall then have a faint idea of eternity, and begin to realize that we are in the midst of it.

Brethren, you that have the principles of life in you, be sure you are gathering around you kindred principles, that will endure to all eternity.

I do not desire to talk any more at this time.





CONDITION OF THE PEOPLE--CONTROL OF THE BODY--INDIVIDUAL RESPONSIBILITY--HEAVEN AND HELL--BUILDING A TEMPLE.

A discourse by President Heber C. Kimball, delivered in the Tabernacle, Great Salt Lake City, Nov. 14, 1852.

The hymn which has been sung, I think, is a very appropriate one, and if we can all put it in practice, if we all say we will commence to do it from this day, I imagine that we have created a heaven already in our own minds. If we would forsake everything that is unrighteous, that creates sorrow and misery in this world, you will all admit that I and you would be at once in possession of a heaven of happiness.

The discourse we have heard from brother Taylor was a rehearsal of a great many things we have passed through, that is, many of us. Those who have passed through these things have appreciated them, and they are actually in possession of more knowledge and experience than those who have not passed through them. Still, we find, in the course of our experience, that many think they have more experience, and know more and comprehend more, than their neighbors. However, I will let time suffice to give them an experience in that matter--time is necessary to bring it about. I have said it many times that I had no doubt that every man and every woman would, perhaps, get all the experience they wanted. And as for this people, I do not say to what they can be brought; but sometimes I have thought, or had my doubts, whether or no the majority of them will take a course to keep peace in our midst, and secure to us continually the comfort and consolation we now enjoy.

The majority of you enjoy greater blessings this day than you ever did in your lives. I have travelled over a great portion of the earth in days that are past. I have seen the sorrows of the world. I have seen this people, or many of them, very poor, and penniless. I have dwelt in England, and a part of the time in London, and established the Gospel there, when I have lived upon my two penny loaves per day, with a glass of water. You that have come from there, know what kind of a thing a penny loaf is; there certainly is not that substance existing in it that there is in a piece of good solid bread the breadth of my three fingers; it is not all bread, but it is a mixture, a combination of other fixings, something like their milk in London, which they make from chalk; so if any of you are destitute of milch cows, I am telling you how you can make milk. I speak of these things because I have experienced them. I want to know if there are any people brought to that, in this community? Do you live as poor and as penniless as you did there? No, you do not. There are many here that did live there, and they have now their abundance, and they eat so much here that they are almost disabled, their minds are not so active, and this is the cause many times they are not to be found in this hall--they eat so much, they are under the necessity of going to bed, not to rest themselves, but to rest the food they have taken. This is too much the case. If I take food in the afterpart of the day, it is disagreeable for me to speak in the afternoon; it is hard and laborious. When you go from this place and return to your homes, you eat so much, that when you return here again, those that do, you are as void of receiving intelligence and the Spirit of the Lord God as a stone. This I know to be true; that is, with many of that portion that do return. There is nearly one-half of this congregation who disable themselves, and are obliged to go to bed to rest their food, on the Sabbath afternoon. I am not speaking of this thing as though it is practised here any more than it is in the whole world. You do not train your bodies, and cultivate your minds, in eating and drinking, in partaking of the fruits of the earth; your lives are wasted away, not in a useful manner, but in a very useless manner. You throw away your lives. I could prove it to you very easily if I had you in a place where I knew who you were. I know I cannot teach here, and come upon little matters, that, nevertheless, are important to be known. Why? Because it would be considered ridiculous. What did brother Brigham say here one day, when he was speaking upon the works of the human family, and that they would have to give an account of their works? Said he, "It is ridiculous for me to recount their works, or speak them before any public assembly." So you would consider, many of you, that the holy order of God, or what I would say to you, is ridiculous; on the other hand, many of you would consider it the most-consistent. But allow me to say, that your salvation and exaltation depend upon what you consider indelicate for a man to speak in a public congregation.


Brethren, there is not anything I fear, sisters, there is not anything I fear, in this world, but that we shall prosper, and dwell upon the earth, and continue in the Valleys of the mountains, and never be removed, that is, if we will be faithful, and do as well as we know how, and follow the dictates of the Holy Spirit of God, and of him and his brethren who preside over us. If we do this, we never shall be overcome. These things have been talked about many times, and I might split my lungs, and my brethren might do the same, unto some people in the world; for the more you talk to them, the more light that is revealed to them, the less they seem to appreciate it. If they do seem to appreciate it, they do not obey it, they do not walk in the path marked out; but they will receive instructions from day to day, and enter into the most solemn obligations, before God and angels, that they will observe them, but before they get home they forget them. Is not this true, gentlemen? Is it not true, ladies? I will tell you my feelings plainly about these matters. I wish to God that this people would do as they are told, as brother Taylor has said to-day. You know what my belief is, and I am satisfied it is the belief of every person here. Many are willing to eat and drink, wear clothing, and lie down to sleep, and they think they are going to be ushered into the Kingdom of God by that portion of men and women that are faithful. This is a mistake, gentlemen and ladies. If you do not cultivate yourselves, and cultivate your spirits in this state of existence, it is just as true as there is a God that liveth, you will have to go into another state of existence, and bring your spirits into subjection there. Now you may reflect upon it, you never will obtain your resurrected bodies, until you bring your spirits into subjection. I am not talking to this earthly house of mine, neither am I talking to your bodies, but I am speaking to your spirits. I am not talking as to people who are not in the house. Are not your spirits in the house? Are not your bodies your houses, your tabernacles or temples, and places for your spirits? Look at it; reflect upon it. If you keep your spirits trained according to the wisdom and fear of God, you will attain to the salvation of both body and spirit. I ask, then, if it is your spirits that must be brought into subjection? It is; and if you do not do that in these bodies, you will have to go into another estate to do it. You have got to train yourselves according to the law of God, or you will never obtain your resurrected bodies. Mark it! You do not think of these things, you only think of to-day. If you can pass along to-day, it is all right, thinking that brother Brigham, brother Heber, brother Willard, and the Twelve, with brother Joseph at our head, will lead you all into the celestial world. We cannot do it. Why? Because Justice sits at the door, and will not admit a single soul until he has paid the uttermost farthing. Do you think we can pass you in there clandestinely? If you do, you will find justice sitting at the door, and she will require justice at your hand, and mercy will claim all that is due to her, but mercy will not rob justice, not one whit, neither will justice rob mercy; they are united together, just as much as the Father, Son, and Holy Ghost ever were. As brother Brigham said here, if you sin against God, you have got to satisfy Him; and if you sin against Jesus Christ, you have got to make confession to Jesus, and He and the Father can forgive you; and if you sin against the Holy Ghost, you have got to satisfy the Holy Ghost, for neither the Father nor the Son can forgive that sin. Is not that good law? That is the law of Deseret, gentlemen. And when you sin against brother Brigham, will the Father forgive you? No: you have got to ask forgiveness of brother Brigham. And when you sin against me, you have got to seek forgiveness of me, before you get it from the Father. You have got to repent of your sins, and turn unto the Lord your God, with full purpose of heart, and cease your murmuring and complaining, that you may be forgiven.

I could not get a company here last Conference, I could not get one solitary vote for a man to preside over a company, of murmurers. You cannot organize ten murmurers in this whole city; for if you can get them together, they cannot agree, and that is the difficulty.

I will tell you what will be good for us, and it will bestow upon us all the luxuries of this life, of heaven and earth. You are talking about heaven and about earth, and about hell, &c.; but let me tell you, you are in hell now, and you have got to qualify yourselves here in hell to become subjects for heaven; and even when you have got into heaven, you will find it right here where you are on this earth. When we escape from this earth, we suppose we are going to heaven? Do you suppose you are going to the earth that Adam came from? that Eloheim came from? where Jehovah the Lord came from? No. When you have learned to become obedient to the Father that dwells upon this earth, to the Father and God of this earth, and obedient to the messengers He sends--when you have done all that, remember you are not going to leave this earth. You will never leave it until you become qualified, and capable, and capacitated to become a father of an earth yourselves. Not one soul of you ever will leave this earth, for if you go to hell, it is on this earth; and if you go to heaven, it is on this earth; and you will not find it anywhere else. Is it not hard to bring these truths home to you. I tell you I am at home now, and I am in heaven; but the heaven I have to enjoy is the heaven I make myself. Do you know it? Well, if this be the case, which you will probably all admit, for it will be the case with me, it will be the same with you, and you cannot help yourselves--I want to know if you have any peace at home, in your families, only what your wife and children make? You have not. If you make peace and a heaven in your habitations, then you are in heaven, both you and your families. Now suppose we apply this principle to the house of every man in Israel, who is a father of a family, and they all agree they will make heaven at home, and after that they all conclude to come together and make a general heaven. But the first place to begin to make a heaven, is to make it at home, and then we will club together, and conclude to have it all over. Do you understand my logic? Do you, brother Hyde? [Elder Hyde, "Yes, sir."] These are my feelings.

Now let us go to work, every one of us, and pull together, and put means into the hands of the Trustee-in-trust, pay up our tithing, and then if we have a surplus which we do not want to put out to usury now, put it in the hands of the Trustee-in-trust. Go to work, not only next spring, but now make preparations, and let us build a temple. What say you? I do not want you to say yes, unless you calculate to do it, but, as brother Joseph used to say, "Yankee doodle do it." Now go to work, and do the thing right up, and when next fall comes to pass, let us see the walls of the temple erected, and the roof on it. What say you? It is just as you say. No one man has the capacity and power to do it himself, but if you say it, and you will do it, there will be a temple next fall, with a roof upon it. Do you believe it? You do. You nod your heads; come, nod them a little lower still; none of your winks here, but whole winks or nothing. We can do it just as easily as I have built a little house on the corner there. How do you feel, brethren? Do you feel, do it? Don't you say yes, or give me a half wink, without meaning it; but, as the girls say, give me a whole heart or nothing. I do not want you should have my heart, and I do not want you should have the hearts of my brethren, because if you have their hearts, they will do nothing for God or His cause. You know I talk just as I have a mind to, when I get up to talk here. Do you consider it sensible, that we go to work, and rear a temple to the name of the Lord, and have the roof on it next fall? Say? None of your half winks to me again; is it not reasonable to say, it cannot be done unless you do it?

It is necessary to unite and cultivate the hearts of this people together, more than any thing else. The subject of building a temple alone will not do it, or your means; but to bring this to a focus your hearts must be where your treasure is. If you place your treasure in the temple, your hearts must be there, they are wherever you place your treasure. The Scripture says so, and so say I. I am a servant of God, a man of truth, and President Young is my brother, my leader, and governor, and shall be for ever and ever, and you cannot unhorse me if you try, and we will unhorse the whole of you if you do not do right. Shall we go to work, and build a temple, and a wall around it? Now, gentlemen, if we do it at all, we have got to commence the work, and continue to progress in it until we have completed it. You must put your means and labor in it. How many hands do we see here on the public works weekly? Why there is scarcely a man to be seen, except regularly employed hands. Do not talk to me about doing a thing, when you do not do it. As brother Hyde said, it is punctuality that will save you. The Lord said, through Joseph, in the Book of Doctrine and Covenants, that a covenant breaker never could be saved. You never can be saved, only in truth and faithfulness to God, and those whom He has appointed and selected to govern the affairs of His Church on the earth. Now, you say, "Brother Kimball, you talk rather barefaced, the Gentiles will hear you." That is what they dread. Bless your souls, we want they should hear it more and more and more, until the kingdom of our God brings under subjection every kingdom in the world. Can we do it, gentlemen and ladies, upon any other principle than by being one? Tell me if any of you have got an argument to prove to the contrary? I know you have not got it; if you have, I am ready for it to-day.

I am perhaps trespassing upon your time and patience; well, I do not care whether I am or not, you seem to sit very easy notwithstanding. It is not very cold; though your faces appear rather blooming, your eyes are bright and your spirits look cheerful. I do not think you are cold; you never saw a man or a woman have the blues yet, but they looked black, and their flesh looked blue, like the green fly. I have got the start of you, for I have on a great coat. I have not spoken in public for some time, and I did not know if ever I should again, my lungs are so injured by speaking in private meetings.

What do you say now, casting away the blues and everything of this kind, what do you say about going to, ye Bishops, with your several wards, after this day--to-morrow morning, with light hearts, and cheerful spirits, and glad countenances, to prepare for the erection of a temple to the name of the Almighty. We want to get stone on the ground, and other preparations are necessary to be made, to lay the foundation for this work. What do you say? I will have no half winks, neither will I call a vote without you go it as the heart of one man. What do you say, brethren and sisters? Will you say, "Yankee doodle do it?" If you do, say aye. [All said, "Aye."]

There, Bishops, I will deliver up the meeting into your hands.


WEAKNESSES OF MAN--LOYALTY OF THE SAINTS--CORRUPTION OF THE WORLD--TRUE LIBERTY--CONDUCT OF THE AMERICAN PEOPLE.

A discourse by President Brigham Young, delivered in the Tabernacle, Great Salt Lake City, August 1, 1852.

As there is still a little time which may be occupied to our benefit this morning, I arise to improve it.

These are happy days to the Saints, and we should rejoice in them; they are the best days we ever saw; and in the midst of the sorrows and afflictions of this life, its trials and temptations, the buffetings of Satan, the weakness of the flesh, and the power of death which is sown in it, there is no necessity for any mortal man to live a single day without rejoicing, and being filled with gladness. I allude to the Saints, who have the privilege of receiving the Spirit of truth, and have been acquainted with the laws of the new covenant. There is no necessity of one of these passing a day without enjoying all the blessings his capacities are capable of receiving. Yet it is necessary that we should be tried, tempted, and buffeted, to make us feel the weaknesses of this mortal flesh. We all feel them; our systems are full of them, from the crown of the head to the soles of the feet; still, in the midst of all these weaknesses and frailties of human nature, it is the privilege of every person who has come to the knowledge of the truth, to rejoice in God, the rock of his salvation, all the day long. We rejoice because the Lord is ours, because we are sown in weakness for the express purpose of attaining to greater power and perfection. In every thing the Saints may rejoice--in persecution, because it is necessary to purge them, and prepare the wicked for their doom; in sickness and in pain, though they are hard to bear, because we are thereby made acquainted with pain, with sorrow, and with every affliction that mortals can endure, for by contrast all things are demonstrated to our senses. We have reason to rejoice exceedingly that faith is in the world, that the Lord reigns, and does His pleasure among the inhabitants of the earth. Do you ask if I rejoice because the Devil has the advantage over the inhabitants of the earth, and has afflicted mankind? I most assuredly answer in the affirmative; I rejoice in this as much as in anything else. I rejoice because I am afflicted. I rejoice because I am poor. I rejoice because I am cast down. Why? Because I shall be lifted up again. I rejoice that I am poor, because I shall be made rich; that I am afflicted, because I shall be comforted, and prepared to enjoy the felicity of perfect happiness, for it is impossible to properly appreciate happiness, except by enduring the opposite.

I was glad to hear brother Babbit speak this morning. He wondered why he had been called to the stand to speak, and could not conceive of any other reason, except it was that the people might know whether he was in the faith or not. He guessed pretty nigh right. He has been gone some time, and travels to and fro in the earth, playing into law up to the eyes, mingling with the bustle of the wicked world. Has he got any faith? We think he has. I wanted to hear him speak, and to know what his feelings were, and if the root of the matter was in him; so we had him come before the public congregation, to exhibit it there. My reasons for pursuing such a course are known to myself; but one thing is certain, if we magnify our calling as Elders in Israel, we are the saviors of the children of men, instead of being their destroyers. We were ordained to save the people, and to save them in the manner the Lord has pointed out. The Savior came not to call the righteous, but sinners to repentance; and we preach to the people, and call upon them to be saved--not the righteous, but we call upon sinners; for those that are well, need no physician, but they that are sick. With those who are saved already, we have nothing to do. But it is those who are in sin and transgression, who are in darkness and in weakness, those who are wrapt up in the superstitions and false traditions of the nations that have lived and passed away, whom we must plead with and try to save; and if they begin to see, continue to anoint their eyes with truth, that they may see clearly; and put them in every possible condition we can place them in, to encourage them to call upon the Lord, and trust in Him alone; for those who will trust in the Lord will be made strong.


As for the weaknesses of human nature, we have plenty of them; weakness and sin are with us constantly; they are sown in the mortal body, and extend from the crown of the head to the soles of the feet. We need not go to our neighbors for sin, to palliate all our crimes, for we ourselves have plenty of it; we need not crave weakness from our fellow man, we have our own share of it; it is for us to trust in the Lord, and endeavor to deliver ourselves from the effects of sin, plead with every person to take the same course, and propose and plan every possible means to become friends of God, that we may thereby become friends of sinners, and receive a great reward in a day to come.

I am satisfied with the remarks of brother Babbit; and if we sum them all up, and make a close calculation upon the whole, looking over the lives of Prophets, Patriarchs, and Apostles; not overlooking the circumstance of Peter denying his Lord, or any of the old ancients faltering in their steps, transgressing, falling into weaknesses, turning away from the commandments of the Lord, or being overtaken in any fault whatever--sum up the whole, and add the weaknesses and sins of modern Prophets, Apostles, and Saints; then sum up all the weaknesses and sins of mankind, and bring them together, and you will find that it will never justify you nor me one moment in doing a wrong thing, in forsaking the Lord, and serving the devil, or any of his emissaries. Consequently, I feel to urge upon every person who has named the name of Christ, the necessity of his being faithful to the requirements of his religion, and of shunning all evil, as quick as he becomes acquainted with the principle by which he can discriminate between good and evil; and cleave unto the good, follow after it, pray for it, and cling to it by day and by night, if he wants to enjoy the blessings of a celestial kingdom. I wish this for myself and for my brethren. Never think that the Lord will permit you to commit a little sin here, and a little sin there; that He will permit you to lie a little, serve yourselves or somebody else a little, besides Him, because you have faith, and are a professed friend of God, and have a desire to see His kingdom prevail, thinking you will be saved at last. This throws a person, at least, upon the ground where he is liable to be overthrown by the enemy. It is a risky position to stand in, to say the least of it, for a Saint of God to say he can serve himself, or the enemy, or anything else in this world, for gold; those who do it, stand upon slippery ground, and if they are saved at all, it will be by the skin of their teeth; so I will not justify any person in pursuing such a course. Brother Babbit has to law it here, and law it there; though he may not feel justified in doing so, I rejoice to hear him declare that the root of the matter is in him. Would I not rather see him an almighty man before God, thundering out the truths of eternity, and living in the frame of revelation, than see him engaged in the paltry business of pettifogging? I thank the Lord for all the good and for all the faith there is in him. Brother Babbit is near to my heart, for notwithstanding all the faults of the brethren, I love them--the old, middle aged, and young; if they have a particle of love in them for the truth, they are near to my heart. I wish to bind them to the Lord, and to His cause upon the earth, that they may secure to themselves salvation.

I am happy, and am made glad this day. If you wish to know what I think of brother Babbit, I will tell you. If we could keep him here a few months, and in our councils a few years, I think that he would despise litigation as he would the gates of hell. If we had him here, we would wrap him up in the Spirit and power of God, and send him to preach glad tidings to the nations of the earth, instead of his being engaged in the low and beggarly business of pettifogging. If he would dwell among us, doubtless he would despise it, for it is from hell, and it will go there.

We have heard good remarks, but let me forewarn you again, that the Elders in Israel need never flatter themselves that they can serve the devil, because they think the root of the matter is in them, for before they are aware, they will be led captive by him, and he will lead them down to hell. That is my exhortation, not only to the Elders in Israel, but to all Saints.

There is one thing in the sayings of brother Babbit, which I will refer to, in relation to the loyalty of this people. I am at the defiance of the rulers of the greatest nation on the earth, with the United States all put together, to produce a more loyal people than the Latter-day Saints. Have they, as a people, broken any law? No, they have not. Have the United States? Yes! they have trampled the Constitution under their feet with impunity, and ridden recklessly over all law, to persecute and drive this people. Admit, for argument's sake, that the "Mormon" Elders have more wives than one, yet our enemies never have proved it. If I had forty wives in the United States, they did not know it, and could not substantiate it, neither did I ask any lawyer, judge, or magistrate for them. I live above the law, and so do this people. Do the laws of the United States require us to crouch and bow down to the miserable wretches who violate them? No. The broad law of the whole earth is that every person has the right to enjoy every mortal blessing, so far as he does not infringe upon the rights and privileges of others. It is also according to the acts of every legislative body throughout the Union, to enjoy all that you are capable of enjoying; but you are forbidden to infringe upon the rights, property. wife, or anything in the possession of your neighbor. I defy all the world to prove that we have infringed upon that law. You may circumscribe the whole earth, and pass through every Christian nation, so called, and what do you find? If you tell them a "Mormon" has two wives, they are shocked, and call it dreadful blasphemy; if you whisper such a thing into the ears of a Gentile who takes a fresh woman every night, he is thunderstruck with the enormity of the crime. The vile practice of violating female virtue with impunity is customary among the professed Christian nations of the world; this is therefore no marvel to them, but they are struck with amazement when they are told a man may have more lawful wives than one! What do you think of a woman having more husbands than one? This is not known to the law, yet it is done in the night, and considered by the majority of mankind to be all right. There are certain governments in the world, that give women license to open their doors and windows to carry on this abominable practice, under the cover of night. Five years ago the census of New York gave 15,000 prostitutes in that city. Is that law? Is that good order? Look at your Constitution, look at the Federal law, look at every wholesome principle, and they tell you that death is at your doors, corruption in your streets, and hell is all open, and gaping wide to inclose you in its fiery vortex. To talk about law and good order while such things exist, makes me righteously angry. Talk not to me about law.

Suppose that the things they are pleased to say about this people are true, do you suppose I care about it? I do not, for I ask no odds of them. This people have treated them kindly. Did we not pay for our land honorably when we settled in Missouri and other places? We have paid them millions of dollars for land, of which we have been basely robbed; and shall I crouch down, and say I dare not speak of it? I would rather have my head severed from my body in this room, than be compelled to be silent on this matter. I am a green mountain boy, I was born in the State of Vermont, and plead for my rights, and the rights of this people, upon the broad Constitution of the United States, which we shall certainly maintain, in spite of the poor, rotten, political curses that pretend to enforce the Constitution. I ask no odds of them. I will feed them, if they come hungry to my door, for they are flesh of my flesh. The King upon the throne, and the President in his chair, are the same to me as these poor emigrants, who are lying around my doors--when they are hungry, I feed them; when they are sick, I nurse them; the same as I would the President of the United States, or any of the kings of Europe, unless they were better men.

As for the pride that is in the world, I walk over it, it is beneath me. To see men who are called gentlemen of character, sense, taste, and ability, who pass through this city, and come bending with their recommendation, saying, "Governor Young this," and "Governor Young that"--it makes me feel to loathe such hypocritical show, in my heart. I shall not say all I think about it. If they would come to me, and say, "Brigham, how are you?" or, "I want to speak to you, &c.," with a good honest heart in them, instead of, "Governor Young," "Governor Young," in a canting tone, with hearts as black and deceitful as hell, they would command that esteem from me which is due to an honest man.

A blackleg is a polished rascal. If you go to the polished circles of society, you will find the greatest scape-graces and pickpockets concealed under the most polished gentlemen ia appearance. A man never can be a polished scoundrel, until he can figure in polished society. It proves the truth of the saying, that it takes all the revelations of God, and every good principle in the world, to make a man perfectly ripe for hell.

You will not see in the nature of a man who has a soul in him, and who is filled with the Holy Ghost, a disposition to bow and scrape to every blackguard that may come in the shape and address of a gentleman. But if you are thirsty, hungry, or destitute, I will assist you. How many have I helped away to California, and given them bread and meat, notwithstanding they wanted to go to the devil; this made no difference to me; I have helped them, and told them to go, if they wished to. There is no tyranny here, but perfect liberty, which is a boon held sacred to all men. They have a right to come and go as they please. I do not ask you to be a "Mormon." Can you point out one person who has entreated any of the emigrants to become "Mormons," since they came into our midst? Since their arrival here, we have been kind and hospitable to them, and have not cared whether they have been "Mormons" or Methodists. They can come and hear preaching, if they think proper; but we shall never put them to any trouble because they are not "Mormons."

You may say you do not believe in God. Well, it is your privilege to believe as you like; you can believe in the Methodists' God, that has neither body, parts, nor passions (which amounts to nothing at all), if you please.

But one may say, "I belong to the holy Catholic Church." You have a right to belong to what Church you please. Another may say he believes in and worships a white dog, for he has lived with the nations who have a tradition teaching them to do so. It is all right; you are as welcome to worship a white dog as the God I do, if it is your wish. I am perfectly willing you should serve the kind of a god you choose, or no god at all; and that you should enjoy all that is for you to enjoy.

There are some things, however, I am not willing you should do. For instance, I am not willing you should steal the money out of my pocket, and then cry, "Bad dog;" and get somebody to kill me. I am not willing you should enter my house to defile my bed, or endeavor to bring death upon an innocent people. I am not willing you should drive me and my brethren from our houses and farms, as has been the case in former times. There are scores of thousands, I may say hundreds of thousands, of acres of land in the United States, for which we have paid money, but which we cannot possess. I am not willing you should drive your cattle into my corn field, which has been done before my eyes, by men who have thought, "You are only poor damned Mormons anyhow, and we'll tread you down." I am willing every man should worship God as he pleases, and be happy. But the measure that has been meted to this people, will be measured to that people; and it will be heaped up, pressed down, and running over; and then as much again thrown in; all this good measure I am willing they should have when the Lord will. I shall not exult in the miseries that will come upon them, but weep over them; whereas I have seen a mob with their rifles pointed at me by hundreds, and could not be moved to tears, but I felt like Daniel of old, "I will worship my God, and pray with my windows open, if my life should be the penalty." I would not be afraid if the whole artillery of the United States, with the best engineers that could be raised to manage it, were arrayed against me for righteousness' sake, knowing that the God of heaven, in whom I trust, would not suffer a ball to touch me, if it was His will that I should yet live. This I have felt time and time again.

I do not desire to harass the feelings of the people by reiterating the past, but if you want these things buried up, treat us like men and human beings, and they will be forgotten, but if you still want to probe us with the hot iron of persecution, probe on.

We came here ourselves, unassisted by any power, but that of God, and walked through the Indian tribes as independent as I am this day. We dug our way through the kanyons, and made the roads to this place; while at the same time five hundred of our most energetic men were fighting the battles of the United States in Mexico.

When our women and children were left on the banks of the Missouri, in a helpless condition, I said to one of the United States officers, who had been threatening those who were left behind--"While I am gone to find a home for my family, if you meddle with them, or insult them in the least, by the Gods of Eternity I will be on your track." And had their threats been executed, I would have slain them, even though I should have had to go into the heart of Washington city to do it. Says he, "Mr. Young, you talk strangely." "Well," I said, "let my family alone;" for they wanted to persuade them back to the other side of the river, to afflict them still more.

Five hundred of our best men were then in the United States' army, traversing the sandy deserts and scorching plains of the South, without shoes to their feet, or clothes to cover them.

There are scores in the congregation who can prove this declaration. On one occasion they travelled day and night for ninety miles, through the scorching sands, without one drop of water. And now, as payment for this arduous service, they try to taunt us by saying--"We don't want to give you Mormons anything." I care not if you should never give us one dime.

Now let me tell you the great killing story--"Governor Young has sixteen wives, and fourteen babies." Now they did not see that sight; but the circumstance was as follows. I took some of my neighbors into the large carriage, and rode down to father Chase's, to eat water melons. When driving out of the gate in the evening, brother Babbit walks up, and I invited him into the carriage, and he rode up into the city with me, and I suppose he told the United States' officers. That I believe is the way the story of sixteen wives and fourteen children first came into circulation. But this does not begin to be the extent of my possessions, for I am enlarging on the right hand and on the left, and shall soon be able, Abraham like, to muster the strength of my house, and take my rights, asking no favors of Judges or Secretaries.

Do you think we shall all die in Utah? If so, why have we not died ere this, when we dwelt in the midst of a people that cherished hostile feelings against the Latter-day Saints? Who delivered Joseph Smith from the hands of his enemies to the day of his death? It was God; though he was brought to the brink of death time and time again, and, to all human appearance, could not be delivered, and there was no probability of his being saved. When he was in jail in Missouri, and no person expected that he would ever escape from their hands, I had the faith of Abraham, and told the brethren, "As the Lord God liveth, he shall come out of their hands." Though he had prophesied that he would not live to be forty years of age, yet we all cherished hopes that that would be a false prophecy, and we should keep him for ever with us; we thought our faith would outreach it, but we were mistaken--he at last fell a martyr to his religion. I said, "It is all right; now the testimony is in full force; he has sealed it with his blood, and that makes it valid."

I would be happy, exceedingly happy, to let our past experience and afflictions sleep for ever; but the Lord will not suffer me to let them sleep. I would be willing to forget them, but I cannot. The Lord will never suffer this people to dwindle down, and be hid up in a corner; it cannot be; neither does He want any person to help them but Himself. Satan and the Lord never can shake hands, and He will let the nation know it; for He has got servants who will do His righteous will, and that faithfully. I would rather be chopped to pieces at night, and resurrected in the morning, each day throughout a period of three-score years and ten, than be deprived of speaking freely, or be afraid of doing so. I will speak for my rights. I would just as soon tell a government officer of his meanness and filthy conduct, as I would any other person; they are all alike to God, and to those who know His will.

I have studied the law, and say again, I defy the united authorities of the earth to shew where this people have not been loyal, wherein they have not proved loyal, in Germany, in France, in England, or in the United States; for they are the best people upon the face of the earth to observe the law and keep order. I want to live perfectly above the law, and make it my servant, instead of its being my master. That is the way to live: to be humble before God, and observe the laws; for there is no necessity of breaking the laws in America, in keeping the commandments of God. When the law is our master, the yoke is hard to bear; but when it is our servant, it works easy; whereas, if it be our master, we are continually compelled and driven by it.

There is not a single constitution of any single state, much less the constitution of the Federal Government, that hinders a man from having two wives; and I defy all the lawyers of the United States to prove the contrary.

Let the past experience be buried in the land of forgetfulness, if the Lord will; but if this is done at all, it will be by showing kindness towards us in the future. If they wish us to forget the past, let them cease to make and circulate falsehoods about us, and let all the good people of the Government say--"Let us do this people good for the future, and not try to crush them down all the day long by continuing to persecute them."

If we are a company of poor, ignorant, deluded creatures, why do not they show us a better example? Why not send the money to pay the expenses of our legislature, and the expenses of the expeditions against the Indians, as they do to other territories? Their present course towards us, put in language, is, "We will squeeze them still, and dig out their eyes if it be possible." While they continue to pursue that course towards us, we shall continue to tell them of it. It makes me think of what an old farmer said in Boston, who had been in the habit of paying his merchant's bills very punctually, but, from some cause, he did not continue to meet his payments as usual. The merchant sent for him, and said--"I have always found you to be a very honest man, why do you now lie to me?" The farmer replied,--"Because I am pinched." The merchant asked--"How hard should an honest man be pinched to make him lie?" The farmer replied--"Just pinch him till he lies." They want to pinch us till we are led to do something to bring the whole nation down upon us, according to the plan of old Tom Benton, but, gentlemen, this cannot be done, for there is a God in Heaven, and He rules, thank His Holy Name; and we will be wise enough to keep His commandments, that we may be saved. Amen.





MEN ETERNAL BEINGS--DARKNESS, IGNORANCE, AND WEAKNESS OF THE WORLD--PRIVILEGES OF THE SAINTS.

A discourse by Elder John Taylor, delivered in the Tabernacle, Great Salt Lake City, April 19, 1854.

Having been called upon by President Grant to address you this morning, I do so with pleasure. How long I shall speak, I do not know, for I have been quite unwell for some time past, and whether my strength will hold out or not, I am unprepared to say; I can tell you better when I have tried.

I have been much interested during the Conference that is past; and although I was not able to take an active part in the business that was going on, yet my spirit rejoiced to hear the principles of truth that were advanced, and in the things that were developed and fully made manifest by the Spirit of the Most High God.

Associated as we are with the kingdom of God, we may reasonably expect, so long as we do our duty before the Lord, to have continual developments of light, truth, and intelligence, that emanate from the great God, for the guidance, direction, salvation, and exaltation of this people, whether it relates to time, or to eternity; for everything we have to do with is eternal; and when we speak of time and eternity, they are only relative terms which we attach to things that are present, and things that are to come, and things that are past. But in relation to ourselves as individuals, we are eternal beings, although we occupy a certain space of eternity called time; in relation to the Gospel we preach, it is eternal; in relation to the Priesthood, it is eternal; in relation to our covenants and obligations, they are eternal; in relation to our promises, prospects, and hopes, they are eternal. And while we are acting upon this stage of being, we are merely commencing a state of things that will exist while countless ages shall roll along; and if we have right views and right feelings, and entertain correct principles as eternal beings, all our thoughts, our actions, our prospects--all our energies and our lives, will be engaged in laying a foundation upon which to build a superstructure that will be permanent, lasting, and enduring as the throne of the great Jehovah; and if anything is short of this, it is short of the mark of the high calling whereunto we may or ought to arrive; and many of the little incidents and occurrences of life that we have to pass through, are transient in comparison to the things that are to come; and yet all these little things are so many links in the great chain of our existence, of our hopes and prospects.

There are many things that seem to us trials and difficulties, that perplex, annoy, and harass our spirits; yet these very things, as one justly observed, are blessings in disguise, so many helps to us to develop our weaknesses and infirmities, and lead us to put our trust in God, and rely upon Him to give us a knowledge of ourselves, of our neighbors, and of the work of God; they have a tendency to develop principles of worth to our minds, and thus they serve as schoolmasters, helps, and instructors, and are to us as many blessings in disguise. In fact all things that we have to do with in the world, whether they are adversity or prosperity, whether they relate to ourselves or to others, if rightly appreciated and understood, may teach us a lesson that will be to our joy, probably not only in time, but in all eternity. We must know ourselves, learn what is in our nature--our weakness, our strength, our wisdom, our folly, and the like things that dwell in others, that we may learn to appreciate true and correct principles, and be governed by them whenever they are developed; that we may learn to set a just value upon all sublunary things, that we may not value them above their real value, and that we may neither value ourselves nor others above our or their worth; that we may learn to look upon ourselves as eternal beings, acting in everything with a reference to eternity; that we may by and by secure to ourselves eternal exaltations, thrones, principalities, and powers in the eternal worlds.

These are some of my feelings in relation to every-day affairs and occurrences in life, and the things with which I am surrounded, and I feel anxious every day, when I feel right, to make an improvement to-day, in something that will benefit me or others in relation to eternity, as well as to time; for while we are eternal beings we are also temporal beings, and have to do with temporal things, as well as with spiritual or eternal things. Taking this view of the subject, it is of very little importance whether we are rich or whether we are poor, whether we are placed in adverse or in prosperous circumstances. It may, however, be of more importance than we think of. I think adversity is a blessing in many instances; and in some, prosperity; but nothing is a blessing to us that is not calculated to enlighten our minds, and lead us to God, and put us in possession of true principles, and prepare us for an exaltation in the eternal world.

In regard to God and the things of God, could the world of mankind see aright, and understand aright; could they know what was for their true interests; or could they have known it for generations, there are none of them but what would have feared God with all their hearts, minds, soul, and strength, that is, if they had had power to do so; that would have been their feeling, and more especially so among the Saints. If the Saints could understand things correctly; if they could see themselves as God sees them; if they could know and understand and appreciate the principles of eternal truth as they emanate from God, and as they dwell in His bosom; if they could know their high calling's glorious hope, and the future destiny that awaits them, inasmuch as they are faithful; there is not a Saint of God, there is not one in these valleys of the mountains, but would prostrate himself before Him; he would dedicate his heart, and his mind, and his soul, and his strength to God, and his body, and spirits, and property, and everything he possesses of earth, and esteem it one of the greatest privileges that could be conferred upon mortal man. If there are those who do not see these things aright, it is because they see in part, and know in part; it is because their hearts are not devoted to God, as they ought to be; it is because their spirits are not entirely under the influence of the Spirit of the Most High; it is because they have not so lived up to their privileges, as to put themselves in possession of that light and truth that emanate from God to His people; it is because the god of this world has blinded their minds that they cannot fully understand, that they cannot be made fully acquainted with the great and glorious principles of eternal truth. When we look at ourselves aright, when we understand the principles of truth aright, what is there we would not give for salvation? When the Spirit has beamed forth powerfully upon the hearts of the Saints, when the light and intelligence of heaven have manifested themselves, when the Lord has shone upon the souls of the Saints when assembled together, what have they felt like? That they are the blessed of the Lord. How oft, when they have met together on special occasions to receive certain blessings from the hands of God, has the spirit of revelation rested upon them, and the future been opened to their view in all its beauty, glory, richness, and excellency; and when their hearts have been warmed up by that spirit, how have they felt to rejoice! How have they looked upon the things of this world, and the prospect that awaited them--upon their privileges as Saints of the Most High God, and upon the glory they will inherit if they are faithful to the end! You may have experienced the feeling that such thoughts and prospects would naturally create in the human heart. Why is it we feel otherwise at any time? It is because we forget to pray, and call upon God, and dedicate ourselves to Him, or because we fall into transgression, commit iniquity, and lose the Spirit of God, and forget our calling's glorious hope. But if we could all the time see, and realize, and understand our true position before God, our minds would be continually on the stretch after the things of God, and we should be seeking to know all the day long what we could do to promote the happiness and salvation of the world, what we could do to honor our calling--to honor the Priesthood of the Son of God, and what to do to honor our God, and to improve the remaining time we have upon the earth, and the energies of our bodies, for the accomplishment of His purposes, for the rolling forth of His kingdom, for the advancement of His designs, that when we stand before Him He may say to us--"Well done, thou good and faithful servant, enter into the joy of thy Lord; thou has been faithful over a few things, I will make thee ruler over many things."

These would be our feelings, and no doubt this is what we came into the world for. I know of no other object, no other design, that God had in view in sending us here. We came forth from our Father in heaven, having the privilege of taking bodies in this world. What for? That our bodies and spirits together might accomplish the will of our heavenly Father, and find their way back again into His presence; that while we are upon the earth, we might be governed by His wisdom, by the intelligence and revelations that flow from Him; that He might be a guide and dictator of our steps while we sojourn here; and that we might fill up the measure of our creation in honor to ourselves, in honor to our progenitors, and in honor to our posterity; and finally, find our way back into the presence of God, having accomplished the object for which we came into the world, having filled up the measure of our creation, having obtained honor to ourselves, honor for our posterity and for our progenitors, and become an honor to God our heavenly Father, by walking humbly before Him, fulfilling His laws, and accomplishing this the object of our creation.

I say, as I said before, if we understood ourselves aright, this would be our main object; but we know in part, and see in part, and comprehend in part; and many of the things of God are hid from our view, both things that are past, things that are present, and things that are to come. Hence the world in general sit in judgment upon the actions of God that are passing among them, they make use of the weak judgment that God has given them to scan the designs of God, to unravel the mysteries that are past, and things that are still hid, forgetting that no man knows the things of God but by the Spirit of God; forgetting that the wisdom of this world is foolishness with God; forgetting that no man in and of himself is competent to unravel the designs and know the purposes of Jehovah, whether in relation to the past, present, or future; and hence, forgetting this, they fall into all kinds of blunders; they blunder over things that are contained in the Scriptures, some of which are a representation of the follies and weaknesses of men, and some of them perhaps may be the wisdom and intelligence of God, that are as far above their wisdom and intelligence as the heavens are above the earth. How often have I heard individuals, for instance, exclaiming against the harshness, the cruelty, and tyranny of God in destroying the antediluvians, the people of Sodom and Gomorrah, and other cities and places, and against other judgments and cruelties that befell the people. How little do such persons understand about it. According to their own systems of philosophy, they would act precisely upon the same principles if they only understood the principles He acted upon; whereas in ignorance of them they think it cruel indeed for God to destroy the inhabitants of the old world, the cities of Sodom and Gomorrah, or other places. Why? Because it was the destruction of so much human life. But do they know the whys and the wherefores of that? No. In the same way they look upon Moses, Joshua, and some other eminent men of God, who were called forth to execute His judgments, and accomplish His designs--root out the wicked, destroy the ungodly, and establish the principles of righteousness. They would look upon their acts as acts of cruelty, tyranny, and oppression. Why so? Because they can conceive of no other idea than that which dwells in their own bosoms; there dwells the principle of revenge, or ambition, and they know of no other motive that could prompt God to do as He has in the destruction of the wicked at sundry times. In the same way men judge us in relation to our matrimonial relations; if a man is associated with more females than one in the world, they cannot look upon it in any other way than lasciviousness and adultery, the very principles that predominate in themselves; they have no other idea. Our situation, our conduct, and our proceedings, to their feelings and views, are outrageous and abominable; and this they believe in all sincerity. Why? Because they know of no other principle than that, they have not been enlightened, they do not understand the end from the beginning, the whys and the wherefores; if they did, they would know that virtue, purity, and strict integrity dwell in the bosoms of the Saints, and that they are governed by correct, virtuous, and holy principles, and a thousand times more so than ever they dreamed of in their lives. This is so with regard to their views of the transactions of God with the wicked in former ages.

The whole antediluvian world was enveloped in corruption; they had forsaken God, the Father and fountain of their existence, and the giver of every good and perfect gift, yielding submission to the powers of the adversary in a state of darkness and ignorance, living and propagating their species innumerable in that state of corruption, depraving themselves morally and intellectually, forsaking God, and teaching nothing but principles that were corrupt and abominable. Look at the world in that state, and consider God as their Father, and themselves as eternal beings, and propagating eternal beings in a state of the deepest depravity; look at things that awaited them in the future, the position they stood in, the misery they must endure in the future after they had lived here, the trouble and position they had got to be placed in before ever they could get back to the presence of their Father; think of millions and millions of people living and dying in this, and bringing millions of individuals into the world, that had got to bear their fathers' sins, cursed with their curse, and living and dying in their corruption still more increased, to be damned and go to hell, to be redeemed before they could be brought back again into the presence of their Creator--taking this view of the matter, can you say that God was unjust, cruel, and tyrannical for destroying such a people as that? No; for there were millions of unborn spirits to come into this world and inhabit these depraved bodies, and become subject to the corruptions of a depraved parentage; for there was not a righteous generation, for the whole earth had corrupted themselves. He had power to put a stop to the propagation of such corruption, but, had He not done it, would He have acted righteously to those yet unborn? Would He be doing justice to His creation upon the earth to let the devil bear rule and universal sway, and never put forth His hand to stop mankind in their mad career? Every man of reflection would look upon the destruction of such depraved beings as an act of mercy, thus stopping those growing evils by cutting off the life of man from the earth, and stopping the onward course of that vile seed.


What is the reason men form wrong judgments about such things? It is because they do not understand and comprehend correct principles, because they do not possess the visions of the Almighty; they understand not the end from the beginning, neither do they comprehend the designs of the Great Jehovah; if they did, they would have very different feelings and ideas in relation to the destruction of Sodom and Gomorrah and the old world, with all their abominations and corruptions, and in relation to the doings of Moses and Joshua, and other men of God, who were set apart to keep in order affairs pertaining to the kingdom of God, and establish righteousness, and do the will of heaven. If they had not done these things, they themselves would have been corrupted, and their children after them, they would have suffered the evil to overcome the good, and suffered Satan to triumph over God, and to bear rule, and have dominion, and corrupt the whole of the human family. There are thousands of such things as these that men form wrong ideas about, and wrong judgments; whereas, if they only understood the mind of God, and correct principles, they would come to other conclusions, and say--"God acts with wisdom and prudence, and righteously, in all His dealings with the human family."

It is necessary that men should possess the Spirit of God before they can know the things of God: hence the great difficulty that the servants of God have had to labor under, in different ages of the world, in the propagation of the truth, is, what would be right in the eyes of God would seem wrong to the understanding of mankind; hence His servants have been persecuted, afflicted, tried, driven, hunted, put to death, and endured every kind of torment and affliction that the ingenuity of wicked men, and the hellish malice of demons could contrive, and all this for the lack of understanding and of love for the principles of truth. It has been difficult in every age of the world for the servants of God to accomplish His purposes upon the earth. It has been difficult for those who have professed to be Saints of God, in every age, to do His will faithfully without being molested, such has been the influence of the powers of darkness, the weakness of man's intellect, and the lack of knowledge in the things of God. Because of this, it has been a difficult matter for those who have professed godliness, to discriminate between right and wrong; they would feel inclined to do right, but as it was with Paul on certain occasions, when he would do good, evil was present with him. I expect he ought to have overcome it, and I expect we ought likewise; but such is the case, we cannot look anywhere but we can see the weakness and infirmity of human nature.

We can sit down and reason calmly and dispassionately upon this matter, guided by the Spirit of God, and reflect back to the time of Enoch, and read some of the revelations given to that people, and look at the struggles and trials they had to pass through; then look also at the length of time that elapsed, after he had gathered His people from the corrupt world, before they were prepared to be caught up into the heavens; for Enoch was translated, and the city with him, and the Saints, its inhabitants, those who believed in him as a Prophet of God, and worked righteousness.

Look again at the time that Noah came from the ark, after he and his household were saved from the flood that drowned the world; they were the only ones that were righteous. When Noah and his family had seen the dreadful wreck, the awful calamity, the heart-rending scenes of distress and anguish, trouble and death, that overwhelmed the world--with all this staring them in the face, how soon his posterity departed from correct principles, and bowed their necks to the power of the adversary; how soon was the weakness of human nature made manifest! Consider the trouble, afflictions, war, and bloodshed that have come in consequence of all this, the fostering of evil passions in the human heart, and giving way to every kind of iniquity, being led captive by the devil at his will, until nation has been arrayed against nation, kingdom against kingdom, power against power, and authority against authority. Witness the human beings that have been slain, and the human carcases [sic] that have been left to rot upon the battlefields; all this has been in consequence of not adhering to what is righteous, true, and holy.

Again, see the old Israelites. Abraham had been set apart, and selected by the Almighty, as a man who had proved faithful in all things, after being tried to the uttermost extremity. God positively said, "I know Abraham will fear me and command his children after him." Yet look at his children, and look at their seed in the wilderness, and when the arm of God had been stretched out in their behalf, see their rebellion, idolatry, and lasciviousness, and you will see fair specimens of poor, fallen, depraved human nature. Such was the case with them, and such has been the case in every age of the world. We cannot account for it upon any other principle, than that the God of this world has blinded, and does continue to blind, the hearts of the children of men, lest the light of the glorious Gospel of peace should shine in upon them, and they should be saved.

Wherein are we better than many of those of which we have spoken? God has revealed His truth to us; He has opened the heavens and sent forth His holy angels, has restored the holy Priesthood in as great power as ever it was in any age, and in fact greater; for we are now living in the dispensation of the fulness of times when God has determined to gather all things in one, whether they be things in heaven or things in the earth: notwithstanding all this, are we much better than the ancient people we have just noticed? We can read the history of the people of this continent, in the Book of Mormon, of their faithfulness to God, and the principles of truth and righteousness, and the hand of God was stretched out in mighty power to save them from their enemies; and we read again of their destruction and overthrow in consequence of their departure from God. And among this people, who have been blessed with the light and revelations of God, who have been gathered from different nations, who have travelled thousands of miles for the privilege of listening to the oracles of eternal truth, of securing to themselves salvation, who have hailed with joy the message of mercy that has been extended to them, whose hearts in former times beat high with prospects of mingling with the Saints of God in Zion, and listening to the words of eternal life, what do we see even among them? The same specimen of fallen human nature; the same weaknesses, infirmities, and follies that have characterized men who have lived in former ages.

How many of us have fallen on the right hand and on the left; those we have judged to be men of intelligence, some of them have stepped aside in one shape and some in another. Some have given way to their corrupt appetites and passions, and have fallen in an evil hour, have lost the Spirit of God, have destroyed themselves, and have destroyed others; corrupted, weak, fallen, degenerate, and abominable, they have sunk to their own place. How much of this has there been both among men and women, to the violation of the most sacred covenants they have made before God, angels, and men. They have broken their covenants, corrupted themselves, departed from the right way, lost the Spirit of God, and they are anxious to go here and there, and everything is wrong with them, and every place fails to yield them comfort, because a consciousness of their guilt is continually with them; everything is out of place to them, and their understandings are darkened. At one time they were quick to comprehend truth by the light of the Spirit, but now they walk in darkness.

This reminds me of a remark made once in Far West by a man; says he, "I know Joseph Smith is a false Prophet, and that the Book of Mormon and Covenants are false." How do you know it. "Why, says he, if a man commit adultery, he shall apostatize; and I have done it, and have not apostatized." That is a good sample of the intelligence that is manifested by many. Do people think they can commit acts of iniquity, transgress the laws of God, and break their covenants, after being admitted to great privileges in the kingdom of God, and retain His Spirit, and a knowledge of His purposes? I tell you, no; but their very conduct and spirit give the lie to their profession all the day long, just as much as this Missouri man's did which I have mentioned.

Well, what is it we are engaged in? Is the object of our being, in this life, attained by thinking of nothing else but horses, to look to nothing else but our little interests, our little farm or house, a few cattle, and the like? Is this all we are concerned in, ye Latter-day Saints? And if some of these things do not come smooth and square according to your notions; and if you have made your golden or some other darling idol, and a Moses should come along and break it to pieces and stamp it under his feet, and scatter it abroad, and say, "Arise, Israel, and wake from your slumbers;" do you feel very much grieved? Do you feel as though some dreadful calamity had happened to you? Have you forgot who you are, and what your object is? Have you forgot that you profess to be Saints of the Most High God, clothed upon with the Holy Priesthood? Have you forgot that you are aiming to become Kings and Priests to the Lord, and Queens and Priestesses to Him? Have you forgot that you are associated with the Saints of God in Zion, where the oracles of truth are revealed, and the truths of God are made manifest, and clearly developed; where you and your posterity after you can learn the ways of life and salvation; where you are placed in a position that you can obtain blessings from the great Eloheim, that will rest upon you and your posterity worlds without end? Have you forgot these things, and begun to turn again to the beggarly elements of the world, and become blind, like others we have spoken of, turning like the sow that was washed to her wallowing in the mire? We ought to reflect sometimes upon these things, and understand our true position. Have you forgot that you came from God, that He is your Father? Have you forgot that you are aiming to get back to His presence? If you have forgot all this, your conduct and actions now are fraught with eternal consequences to yourselves, to your progenitors, and to your posterity after you. Have you forgot that thousands who have possessed the Holy Priesthood here, still exist in the eternal world, and look with interest upon your conduct and proceedings? Have you forgot that God has set His hand again the second time to gather the remnants of His people? Have you forgot that He is preparing a people that shall be pure in heart; be blessed with light, life, and intelligence; with knowledge of things past, present, and to come? Have you forgot that you are standing in the midst of brethren who have gone behind the vail, who are watching your actions, and are anxious for your welfare, prosperity, and exaltation? Have you forgot that we are living in the last time, wherein a mighty struggle will have to take place between the powers of darkness that are in the world, and the children of light; that it is necessary for us as individuals to gird ourselves with the principles of truth, and be girt about with righteousness on the right hand and on the left, to enable us to stand in the midst of desolation, ruin, and misery, that are overhanging a devoted earth; and that as eternal beings we ought to have our eyes open to eternal things, and not be dreaming away our existence, forgetful of what we came into the world to accomplish?

Well, here we are, and who are we? We are Saints of the Most High God, are we not? And after all our weakness and infirmities, we are the best people there is under the face of the heavens, by a thousand fold. Poor as we are, weak as we are, changeable, afflicted as we are, still we are the best people God has upon the earth. If truth is revealed anywhere, it is here; if God communicates His will to the human family anywhere, it is here. If anybody can enlighten mankind, this people can; and if the nations of the earth, with their kings, potentates, and powers, are ever exalted in the kingdom of God, ever receive the light, truth, and intelligence of heaven, it will be through the means of this people. We are His servants; we are enlisted for life in the kingdom of God, to do His bidding, and to walk in obedience to His laws, to sustain His kingdom, to roll forth His purposes, and to do whatsoever He shall think fit to require of us.

We have had some things presented to us during the Conference, about which I am ignorant of the feelings of this people, neither do I care what are their feelings; it is a matter of no moment to me, neither is it to my brethren, nor to any who do the will of God. But one thing I know, and one thing you know, you are not competent, in and of yourselves, to regulate anything pertaining to your eternal welfare; I do not care how wise and intelligent you may be, there is not one among you independent of God, or of the teachings of His servants. That I know, and that you know.

We have noticed some things this morning, wherein the world are at fault, because of their lack of experience. Take, for instance, one half of the world, I mean China, and the great majority in Europe. Notice their position at the present time, and can any of you point out a remedy that will restore amity and peace among them? Is there a master mind, or spirit--a man possessed of sufficient intelligence, to walk forth among the nations of Europe, and say to the hydra headed monster, "War, lie still and be thou quiet?" Is there a man who can go into China and do the same thing, and straighten out the snarled condition of the world?

Let us come nearer home; can any of you regulate the affairs of this nation and put them right? I do not believe you can; and if you cannot do such small things, that are associated with time, things that we can see, know, and understand, how are you going to put in order the things of God? How are you going to order ends that are to come? to know what will be the best course to pursue, when the nations shall be convulsed, thrones cast down, and empires destroyed; when nation shall rush madly upon nation, and human blood shall flow as rivers of water? What would we do in such circumstances? Some people have thought we were in a dreadful condition, when the Indian difficulties were among us in these mountains; and our distant neighbors have been surprised how we have existed; but what would you think if you were in some of the European nations at the present time? Suppose you were one of the kings of those nations, or one of the counsellors, and some of the largest nations should undertake to command you to supply a number of men to help fight their battles, and you would say, "We wish to remain neutral;" the reply would be, "But we will make you fight, and if you do not do it we will exterminate you, to begin with." Suppose you were in a position like that. I think we are no worse off in these mountains, than the world are. We may be in some circumstances, but in many other respects we are much better off than they. I think our young men, for instance, would think it very hard if they were obliged to spend from three to five years in soldiering in times of peace, which they have to do in many of the nations of Europe, or bring a substitute to go in their place. I think sometimes we might be a great deal worse off than we are; and I think it is necessary men should be tried in order that they may be proved, and that they may know themselves; and that some should be destroyed, as they have been on this continent, or on the other; it is all in the wise providence of God; life and death are of little moment to Him. It is a matter of great importance to know the truth, and obey it, to have the privilege of learning, at the mouths of the servants of God, His will, and then to have the privilege of doing it unmolested, no matter what it is, whether to live or die, or whatever course we may have to pursue. I think it is a great privilege for us to be associated with the kingdom of God. I esteem it so myself, and I feel to bless God my heavenly Father, all the day long, that He has counted me worthy to obtain the Priesthood, and to be associated with His servants, who are the most honorable, pure, and philanthropic men upon the earth; and I feel to bless and praise my heavenly Father all the day long; my heart is full of praise, and I rejoice exceedingly that I have been counted worthy to be associated with His people and kingdom.

Should we not all feel alike in this? We all profess to be full of love for, and manifest a great amount of confidence in, the Holy Priesthood. It reminds me of some of the missionaries among the churches of the day; they always have a great deal of faith about the spiritual welfare of the people, but they never had faith enough to trust their time and their friends in the hands of God, while they were engaged in His work; but there must be missionary boxes to swallow up the money put into them, and if they go abroad, they must be well supplied with money, but they call upon the people to trust them for their spiritual welfare, while they cannot trust God for a piece of Johnny cake. I think we are very like them sometimes; we have a good supply of faith, we can speak and sing in tongues, and some of us have the gift of prophecy, and are full of religion and zeal. We pray fervently for the President, and for the Twelve, and for the rolling forth of God's kingdom, and we seem all alive in it in this way; but what about our temporal interests? "O, I do not know so much about them, I think we are the best judges in these matters, but in spiritual matters I do not meddle as a judge, they are in the hands of the Lord's servants, and I can attend to my temporal affairs myself."


"Yes, we have a great deal of faith, we can speak in tongues, and cast out devils in thy name." But take care he does not say at last, "I do not know you." "Why, Lord? Did we not cast out devils, and were we not full of thy religion, and did we not pray unto thee often?" Yet He will say, "I never knew you."

I will tell you how I feel about the principle of consecration, that has been presented by the President before the Conference; but there is one thing that will perhaps make a difference with me, I have not much to consecrate or sacrifice, consequently I cannot boast much in these matters. No matter about that, let it come; for I feel I am enlisted for the war, and it is going to last for time, and throughout all eternity; and if I am a servant of God, I am under the direction of those servants of God, whom He has appointed to guide and counsel me by revelation from Him; it is their right to dictate and control me amid all the affairs of those associated with the kingdom of God; and I feel moreover that everything, whether spiritual or temporal, relating to time or to eternity, is associated with the kingdom of God. Feeling in that way, it makes very little difference to me which way things go; it is not a matter of great moment whether they take that side, this side, or the other side; whether the path is rough or smooth; it will only last a certain time, and I can only last a certain time; but the chief thing with me is, how to hold on to my faith, and maintain my integrity, and honor my calling, and see to it that I am found faithful at the latter end, not only of this life, but in worlds without end; and continue to grow in all intelligence, knowledge, faith, perseverance, power, and exaltation; that is a matter of some importance to me, but the other is scarcely worth a thought.

The principle that was laid before us has been published years ago in the revelations of God, and the Saints have anxiously looked forward to the time when it would be fully entered into by them. But there is one thing you may set down for a certainty--if a man has not confidence in one revelation of God, he has not in another; and if a man feels right in one, he will in all the revelations from that source. I would hate, after struggling, and trying to master the evil around me, and to conquer the evil disposition that besets me, to let some little thing upset me, and root me up, and cause me to lose my high calling's glorious hope, and make a shipwreck of my faith, and send me down to perdition; and I know you would hate it also. We have got to follow the oracles of heaven in all things; there is no other way but to follow him God has appointed to lead us and guide us into eternal salvation. He is either delegated from heaven to do this, or he is not; if he is, we will follow his counsel; if he is not, then we may kick up our heels, and every man help himself the best way he can. If I came from my Father in heaven, and am seeking to find my way back to His presence again, and I do not know the way myself, I feel, for one, by the grace of God, to yield to the intelligence He gives, and go forward in the name of the great Eloheim, that I may obtain the object of my creation, and not make a fool of myself, and destroy myself, but be a blessing to myself, to my progenitors, and my posterity, and obtain a seat in the kingdom of God.

These ought to be our feelings. I know the majority of this people feel right, and I pray God to increase this good feeling in every bosom, that our hearts may expand, and that the blessings of the great God may rest upon us, and that we may all ultimately be saved in His kingdom. AMEN.





BLESSINGS OF THE SAINTS--A HOUSE FOR THE LORD. 

An address by President Brigham Young, delivered at the Christmas Festival of the Public Hands, in the Carpenters' Hall, Great Salt Lake City, Dec. 16, 1851.

Five years ago we were menaced on every side by the cruel persecutions of our inveterate enemies; hundreds of families, who had been forced from their houses, and compelled to leave behind them their all, were wandering as exiles in a state of abject destitution: but, by the favor of heaven, we have been enabled to surmount all these difficulties, and can assemble here to-day in the chamber of these mountains, where there are none to make us afraid, far from our persecutors, far from the turmoil and confusion of the old world.

Brethren and sisters, has not the Lord poured out His blessings upon you to surpass all former times? Your barns and presses are filled with fine wheat, and other productions of these valleys; your tables groan under the abundance of the blessings of the Almighty. Is there room for one complaint or murmur by this people? No! You are full with the blessings of God; you can sit down and eat and drink until you are satisfied. There are hundreds of thousands in the old world who can say they never did have enough to satisfy the cravings of nature. There are thousands at this time, who would crawl upon their hands and knees, or travel on foot over the mighty ocean, were there an highway cast up, carrying their little children upon their backs, to obtain the blessings that we this day enjoy. That day of peace and plenty which the Saints have looked for from the commencement of this Church, has in a great measure come to pass.

This is a party for the public hands, those who are laboring for the public good. I am a public hand, and myself and all I possess belong to the Lord; all I possess is tithing, from the cap upon my head to the soles of the pumps upon my feet. When my Bishop came to value my property, he wanted to know what he should take my tithing in. I told him to take anything I had got, for I did not set my heart upon any one thing; my horses, cows, hogs, or any other thing he might take; my mind was not set upon any of them. My heart is set upon the work of my God, upon the public good of His great kingdom. If there be any public hands who feel contrary to this, they had better leave and seek to build up themselves; let them try if they can accomplish any more in that way, than by dedicating themselves to the Lord, in the building up of His works. Those who wish to try this, will meet with a signal disappointment.

Brethren, we are the Lord's, and all we possess; and I have determined, by the help of the Lord and this people, to build Him a house. You may ask, "Will He dwell in it?" He may do just as He pleases; it is not my prerogative to dictate to the Lord. But we will build Him a house, that if He pleases to pay us a visit, He may have a place to dwell in, or if He should send any of His servants, we may have suitable accommodations for them. I have built myself a house, and the most of you have done the same, and now shall we not build the Lord a house? (The deep-toned voices of the public hands answered, "Aye.") I will not interrupt your enjoyments by saying more, though, on such an interesting occasion as this, much more might be said.

Brethren and sisters I feel to bless you in the name of the Lord. Amen 











THE GOSPEL--GROWING IN KNOWLEDGE--THE LORD'S SUPPER--BLESSINGS OF FAITHFULNESS--UTILITY OF PERSECUTION--CREATION OF ADAM--EXPERIENCE. 

A discourse by President Brigham Young, delivered in the Tabernacle, Great Salt Lake City, Oct. 23, 1853. 

I wish to bear my testimony, before this congregation, to the religion which is called "Mormonism," and preached by the Elders of the same profession in all the world; and that, we believe, is the Gospel of salvation, and calculated to save all the honest in heart who wish to be saved. 

This is my testimony concerning it--<It is the power of God unto salvation to all who believe and obey it.> The words "obey it," I have added to the text as it is given to us by King James's translators. To say it is the power of God unto salvation to them that believe, and that be the end of it, then the people could not be saved by it. It is quite possible some may argue the point as it is held out in the New Testament reading, and in their own estimation justly. But to me one argument is sufficient to lay the matter at rest in my mind--a person who disobeys the Gospel, and operates against it, may not only believe it, but know it to be true. Therefore I read the Scripture thus--"This Gospel that we preach is the power of God unto salvation to all who believe and obey it." 

My testimony is based upon experience, upon my own experience, in connection with that obtained by observing others. To me it has become positively true--no doubt remains upon my mind, whatever, as to the power of the revealed will of Heaven to man upon the minds of the people, when the principles of salvation are set before them by the authorized ministers of heaven. The heavenly truth commends itself to every person's judgment, and to their faith; and more especially to the senses of those who wish to be honest with themselves, with their God, and with their neighbor. Yet I must admit that all men are not operated upon alike; the evidence of truth comes more forcibly to the understandings of some than others. This is owing to numerous influences. The Gospel may be preached to an individual, and the truth commend itself to the conscience of that person, creating but a little faith in its truth, to which there may be an addition made. If persons can receive a little, it proves they may receive more. If they can receive the first and second principles with an upright feeling, they may receive still more, and the words of the Prophet be fulfilled. He, seeing and understanding the mind of man, and the operations of the different spirits that have gone abroad into the world, and knowing the ways of the Lord, and the vision of his mind being opened to those things we call mysteries, said--"Whom shall he teach knowledge? and whom shall he make to understand doctrine? them that are weaned from the milk, and drawn from the breasts. For precept must be upon precept, precept upon precept; line upon line, line upon line, here a little, and there a little." That is, He gives a little to His humble followers to-day, and if they improve upon it, to-morrow He will give them a little more, and the next day a little more. He does not add to that which they do not improve upon, but they are required to continually improve upon the knowledge they already possess, and thus obtain a store of wisdom. It is plain, then, that we may receive the truth, and know, through every portion of the soul, that the Gospel is the power of God unto salvation, that it is the way to life eternal; still there may be added to this, more power, wisdom, knowledge, and understanding. The Apostle does not say, grow in grace, and in the knowledge of the truth, as Jesus did; no, but it reads, "Grow in grace, and in the knowledge of our Lord and Saviour Jesus Christ," which implies a growing in strength, wisdom, and understanding, as he did. 

It is the privilege of all Saints to grow and increase in understanding, and to spread abroad. If they receive a little, it is their privilege to improve upon that little, and so receive more, until they become perfect in the Lord--knowing and understanding perfectly His ways. Then the manifestations of His providence among the children of men cease to be a mystery to them. Kingdoms and thrones, princes and potentates, with all their earthly splendor, may be hurled to the dust, and revolution upon revolution may spread scenes of affliction and blood among the inhabitants of the earth, yet their eyes are open to see the handy work of the Lord in all this. They realize that He is capable of endowing His ministers and servants on the earth with the same power as He possesses in Himself, that He scrutinizes every particle of His work, and that not a hair of their heads can fall to the ground without His notice. 

I bear my testimony that the Gospel you have embraced is the way of life and salvation to every one that believes it, and then obeys it with an honest intent. The inquiry may arise in the minds of some, as to how far they shall obey it. Every son and daughter of God is expected to obey with a willing heart every word which the Lord has spoken, and which He will in the future speak to us. It is expected that we hearken to the revelations of His will, and adhere to them, cleave to them with all our might; for this is salvation, and any thing short of this clips the salvation and the glory of the Saints. Consequently, we are here to-day, engaged in the administration of the ordinance of the Sacrament of the Lord's Supper. How does it appear to you, and what are your sensations, when the servants of the Lord present to you the emblems of His body? Do you believe you receive life? Do you realize that you receive any benefit? Do you feel that you will receive fresh strength, or additional knowledge, through this holy ordinance? Or, do you do it because others do it? Do you partake of these tokens of the love of the Redeemer because it is a mere custom? Suffice it to say, varied are the feelings among the human family upon this subject. 

If you ask a certain class of the priests of Christendom what they think of the bread and wine administered for the Sacrament of the Lord's supper, they will declare that the bread is the actual flesh, and the wine the real blood, of him who was slain for the sins of the world. 

If you ask another class of men what benefit they derive from partaking of the Sacrament, from eating and drinking the emblems of the body and blood of Christ, they reply, "It is merely a token of our fellowship with each other." Is there any life, any power, any real and substantial benefit to be obtained by adhering to, and obeying faithfully, this ordinance? What do the Latter-day Saints think about it? Do they understand the true nature of this ordinance? Perhaps they do, and again perhaps they do not. 

It is an easy matter for me to understand the information the Lord has imparted to me, and then communicate the same to you. Will the bread administered in this ordinance add life to you? Will the wine add life to you? Yes; if you are hungry and faint, it will sustain the natural strength of the body. But suppose you have just eaten and drunk till you are full, so as not to require another particle of food to sustain the natural body; you have eaten all your nature requires; do you then receive any benefit from the bread and wine as mere particles of food? As far as the emblems are concerned, you receive strength naturally, when the body requires it, precisely as you would by eating bread, and drinking wine, at any other time, or on any other occasion. 

In what consists the benefit we derive from this ordinance? It is in obeying the commands of the Lord. When we obey the commandments of our heavenly Father, if we have a correct understanding of the ordinances of the house of God, we receive all the promises attached to the obedience rendered to His commandments. Jesus said--Verily, Verily I say unto you, except ye eat the flesh of the Son of God, and drink his blood, ye have no life in you. Again, "<He that eateth me,>" "shall live by me." Again, "Whoso eateth my flesh, and drinketh my blood, hath eternal life." "For my flesh is meat indeed, and my blood is drink indeed." 

Can you understand these sayings of the Saviour? These sayings are but isolated portions of the vast amount of instructions given by him to his followers in his day. Had a thousandth part of his teachings to them been handed down to us, and all his doings been faithfully recorded and transmitted to us, we should not have known what to do with such a vast amount of information. The Apostle says, "And there are also many other things which Jesus did, the which, if they should be written every one, I suppose that even the world itself could not contain the books that should be written." 

Allow me to explain this text. The Apostle could not possibly mean what the language of the quotation implies--that the whole earth would have been covered with books to a certain depth; no, but he meant, by that saying, there would have been more written than the world of mankind would receive, or credit. The people then were as they are in this day--they are continually reaching after something that is not revealed, when there is more written already than they can comprehend. Instead of saying the world could not contain the books, we will say there would have been more written than the people would carry out in their lives. 

I will now tell you what the Saviour meant by those wonderful expressions touching his body and blood. It is simply this--"If you do not keep the commandments of God, you will have no life of the Son of God in you." Jesus, as they were eating, took the bread, and blessed it, and broke it, and gave it to the disciples, and said, "Take, eat; this is my body. And he took the cup and gave thanks, and gave it to them, saying, Drink ye all of it; for this is my blood of the New Testament, which is shed for many for the remission of sins." What were they required to drink it for? What are we partaking of these emblems for? In token of our fellowship with him, and in token that we desire to be one with each other, that we may all be one with the Father. His administering these symbols to his ancient disciples, and which he commanded should be done until he came, was for the express purpose that they should witness unto the Father that they did believe in him. But on the other hand, if they did not obey this commandment, they should not be blessed with his spirit. 

It is the same in this, as it is in the ordinance of baptism for the remission of sins. Has water, in itself, any virtue to wash away sin? Certainly not; but the Lord says, "If the sinner will repent of his sins, and go down into the waters of baptism, and there be buried in the likeness of being put into the earth and buried, and again be delivered from the water, in the likeness of being born--if in the sincerity of his heart he will do this, his sins shall be washed away. Will the water of itself wash them away? No; but keeping the commandments of God will cleanse away the stain of sin. 

When we eat of this bread, and drink of this water, do we eat the literal flesh of the Son of God? Were I a priest of the Roman Catholic church, and had been trained from my youth in that faith, I might believe fully, with my whole heart, that my prayers would transform the bread of the eucharist into the literal flesh, and the wine into the literal blood, of the Son of God. But notwithstanding my faith on that matter, the bread and wine would be just the same in their component parts, and would administer to the mortal systems of men, or of beasts, the same amount and kind of nutriment that the same quantity of unblessed bread and wine would. If bread and wine are blessed, dedicated, and sanctified, through the sincerity and faith of the people of God, then the Spirit of the Lord, through the promise, rests upon the individuals who thus keep His commandments, and are diligent in obeying the ordinances of the house of God. So I understand all the ordinances of the house of the Lord. You know we used to get down upon our knees and pray for the remission of sins; and we would pray until we got peace of mind, and then we thought our sins were forgiven. I have no fault to find with this, it is all right. Many in this way have been made to rejoice in the hope of eternal life, to rejoice in the gift of the Spirit of the Lord, and in the light of His countenance. Many received heavenly visions, revelations, the ministering of holy angels, and the manifestations of the power of God, until they were satisfied; and all this before the ordinances of the house of God were preached to the people. They obtained those blessings through their faith, and the sincerity of their hearts. It was this that called down heavenly blessings upon them. It was their fervency of spirit, and not their obedience to the celestial law, through which they received such blessings; and it was all right. What is required of us when the law comes? We might obey it, as old Paul did. He was a servant of God in all good conscience, when he took care of the clothes of those who stoned Stephen to death; but when the law came, sin revived in him, and he said, "I died." That is, his former notions of serving God, his former incorrect traditions, all appeared to him in their true light, and that upon which he had trusted for salvation as baseless as a dream, when the law of the Lord came by Jesus Christ; and in it he found the promises and the gifts and the blessings of the holy Gospel, through obedience to the ordinances. That is the only legal way to obtain salvation, and an exaltation in the presence of God. 


In this light do I view all the ordinances of the house of God. I do not know of one commandment that may be preferred before another; or of one ordinance of the house of God, from the beginning to the end of all the Lord has revealed to the children of men, that is not of equal validity, power, and authority with the rest. So we partake of bread and wine, obeying the commandments of the Lord; and by so doing we receive the blessing. 

But how do the people feel? Perhaps you will refer the answer of this question to myself. Were I to answer it, I should say, they feel every way. Permit me to refer particularly to the brethren and sisters who have lately come to this place--they have all the variety of feelings that is common to the human heart. They know how they feel; they are my witnesses. The most frivolous and trifling circumstance that can transpire, will produce in them the most keen and cutting trial. What can we say about it? For one I will say, let them come, the small trials and the large ones; let them be many or few, it is the same; let them come as the Lord pleases. Brother Heber C. Kimball was speaking this morning about this people being driven from pillar to post, and he told the cause of their many trials. I will ask a question concerning this matter. If you had not been driven from York State, and the persecution become so hot as to send you up to Kirtland, Ohio, would you have known as much as you now know? Persecution did not commence in Kirtland, nor in Jackson County, but it commenced at the time Joseph the Prophet sought the plates in the hill Cumorah. It did not commence after I came into the Church, but I found it at work when I entered the Church. 

Suppose Joseph had not been obliged to flee from Pennsylvania back to York State, would he have known as much as he afterwards knew? Suppose he could have stayed in old Ontario County in peace, without being persecuted, could he have learned as much as he did by being persecuted? He fled from there to Kirtland, accompanied by many others, to save their lives. There are men now in this Church, whom I see before me, and in full fellowship, who haunted my house for days, weeks, and months to kill me, and I knew it all the time; and Joseph had to flee to Missouri. 

Would he have known as much if this persecution had not come upon him, as he afterwards did by its coming upon him? When the people left Kirtland they went to Jackson County, Missouri, and Joseph commenced to lay out a city to be called Zion; and not now, but after a time, when the Lord has accomplished His preparatory work, it will be built, even the New Jerusalem. The brethren were persecuted also in Jackson County, and driven out; they had trial upon trial, persecution on the right hand and on the left. Suppose, when they went to Jackson County, all the people of Missouri had hailed them as brethren, fellow citizens, and as neighbors, and had treated them accordingly, and they had been protected in their religious liberty, would the people that were driven from Jackson County have known as much as they now know? Could they have gained the knowledge and wisdom they have obtained by means of their persecutions? You can answer these questions to suit your own minds. When they had to flee from Ohio to Missouri, it certainly gave the people an experience they could not have obtained in any other way. When they were driven from Jackson County, and went to Clay, Ray, Caldwell, and Davies counties, persecution still followed them, and every man and woman who acknowledged Joseph Smith to be a Prophet, had to leave the State forthwith. 

I feel inclined now to give some of you a gentle touch on the left side. Brethren, how glad I am to see you; how pleased I am to see you; where have you been these few years back? Where have you been living? Where did you go after you left Missouri? "Why I stayed there." I say, there was not a man who would say that Joseph Smith was a Prophet, could stay there; they had all to leave the State; and you will now show yourselves at this late day, and try to have me believe you are first-rate Latter-day Saints. My thoughts are, "YOU POOR DEVILS!" 

I hope I do not hurt any of your feelings. If you will do right from this time henceforth, and help with your mights to build up the Kingdom of God, I will hold you in fellowship after you have thus proved yourselves. But you may regard it as an established fact, that I have no fellowship for you yet; and I have as much as the Lord has. Still, if I have anything to fear, it is that I fellowship people too much, when they are not worthy; that is, I reflect--"Can I be more merciful than the Lord?" But I have not got light enough nor wisdom enough to fellowship men who lived in peace with those who sought to kill us. 

Ask yourselves whether you think this people would have received as much as they have received, if they never had been persecuted. Could they have advanced in the school of intelligence as far without being persecuted, as they have by being persecuted? Look for instance at Adam. <Listen, ye Latter-day Saints!> Supposing that Adam was formed actually out of clay, out of the same kind of material from which bricks are formed; that with this matter God made the pattern of a man, and breathed into it the breath of life, and left it there, in that state of supposed perfection, he would have been an adobie to this day. He would not have known anything. 

Some of you may doubt the truth of what I now say, and argue that the Lord could teach him. This is a mistake. The Lord could not have taught him in any other way than in the way in which He did teach him. You believe Adam was made of the dust of this earth. This I do not believe, though it is supposed that it is so written in the Bible; but it is not, to my understanding. You can write that information to the States, if you please--that I have publicly declared that I do not believe that portion of the Bible as the Christian world do. I never did, and I never want to. What is the reason I do not? Because I have come to understanding, and banished from my mind all the baby stories my mother taught me when I was a child. 

But suppose Adam was made and fashioned the same as we make adobies; if he had never drunk of the bitter cup, the Lord might have talked to him to this day, and he would have continued as he was to all eternity, never advancing one particle in the school of intelligence. This idea opens up a field of light to the intelligent mind. How can you know truth but by its opposite, or light but by its opposite? The absence of light is darkness. How can sweetness be known but by its opposite, bitter? It is by this means that we obtain all intelligence. This is "Mormonism," and it is founded upon all truth, upon every principle of true philosophy; in fact the Gospel of Jesus Christ is the only true philosophy in existence. There is not one particle of it that is not strictly philosophical, though you and I may not understand all the fulness of it, but we will if we continue faithful. 

Let the brethren who have been persecuted and driven from city to city, inquire of themselves if they like it. Some of you may give a negative to this inquiry. You recollect brother Taylor telling about a woman in Far West who had her house burnt down some four or five times; she finally said, "she would be damned if she would stand it any longer." If her eyes had been opened to see, she would have thanked the Lord for that, more than for anything else; that persecution was more precious to her than riches, because it was designed to teach her to understand the knowledge of God. Do I acknowledge the hand of the Lord in persecution? Yes, I do. It is one of the greatest blessings that could be conferred upon the people of God. I acknowledge the hand of the Lord in levelling His people to the dust of the earth, and reducing them to a state of abject poverty. 

Time and time again have I left handsome property to be inherited by our enemies. 

Suppose we were called to leave what we have now, should we call it a sacrifice? Shame on the man who would so call it; for it is the very means of adding to him knowledge, understanding, power, and glory, and prepares him to receive crowns, kingdoms, thrones, and principalities, and to be crowned in glory with the Gods of eternity. Short of this, we can never receive that which we are looking for. 

For example, I will refer to your crossing the plains. How could you in any other way have known the hardships incident to such a journey? And do you not feel ashamed for getting angry at your cattle, or for letting passion arise in your bosoms? Suppose you were rolling in wealth, and perfectly at your ease, with an abundance around you; you might have remained in that condition until Doomsday, and never could have advanced in the school of intelligence, any more than Adam could have known about the works of God, in the great design of the creation, without first being made acquainted with the opposite? "Is there evil in the city and I have not done it, saith the Lord." There is no evil that is not known to the Lord. He has been perfectly acquainted with all the persecutions the Saints have passed through. His hand was there, as much so as it is in building up and tearing down kingdoms and thrones on earth; and even the moth we trample upon is not overlooked by Him. Everything is under His watchful eye; he understands all the works of His hands, and knows how to use them to His own glory. He has given the children of men the privilege of becoming equal with His Son Jesus Christ, and has placed all things that pertain to this world in their hands, to see what use they will make of them. 

Joseph could not have been perfected, though he had lived a thousand years, if he had received no persecution. If he had lived a thousand years, and led this people, and preached the Gospel without persecution, he would not have been perfected as well as he was at the age of thirty-nine years. You may calculate when this people are called to go through scenes of affliction and suffering, are driven from their homes, and cast down, and scattered, and smitten, and peeled, the Almighty is rolling on His work with greater rapidity. But let you and me live and die in peace, and in our lives we send the Gospel to the nations, from kingdom to kingdom, and from people to people, will it advance with the same speed if it receive no persecution? If we had received no persecution in Nauvoo, would the Gospel have spread as it now has? Would the Elders have been scattered so widely as they now are, preaching the Gospel? No, they would have been wedded to their farms, and the precious seed of the word would have been choked. "Brother Joseph, or brother Brigham, do not call upon me to go on a mission, for I have so much to do I cannot go," would have been the general cry. "I want to build a row of stores across this or that block, and place myself in a situation to make $100,000 a year, and then I can devote <so much> for the building up of the kingdom of God." The Elders would have been so devoted to riches, they would not have gone to preach when the Lord wanted them. But when they have not a frock to put upon the backs of their children, or a shoe for their feet, then they can go out and preach the Gospel to the world. 

Well, do you think that persecution has done us good? Yes. I sit and laugh, and rejoice exceedingly when I see persecution. I care no more about it than I do about the whistling of the north wind, the croaking of the crane that flies over my head, or the crackling of the thorns under the pot. The Lord has all things in His hand; therefore let it come, for it will give me experience. Do you suppose I should have known what I now know, had I not been persecuted? I can now see the hearts of the children of men with the same clearness as I can your persons in the light of day. I know we have been sunk in the depths of poverty and wretchedness, by the hands of our enemies, but in this we have seen the works of the Lord, and the works of darkness intermingled; this has taught us to discriminate between the two, that we may learn to choose the good, and refuse the evil; or in other words, to separate the chaff from the wheat. 

I am a witness that "Mormonism" is true upon philosophical principles. Every particle of sense I have, proves it to be sound, natural reason. The Gospel is true, there is a God, there are angels, there are a heaven and a hell, and we are all in eternity, and out of it we can never get, it is boundless, without beginning or end, and we have never been out of it. Time is a certain portion of eternity allotted to the existence of these mortal bodies, which are to be dissolved, to be decomposed, or disorganized, preparatory to entering into a more exalted state of being. It is a portion of eternity allotted to this world, and can only be known by the changes we see in the composition and decomposition of the elements of which it is composed. The Lord has put His children here, and given them bodies that are also subject to decay, to see if they will prove themselves worthy of the particles of which their tabernacles are composed, and of a glorious resurrection when their mortal bodies will become immortalized. Now if you possess the light of the Holy Spirit, you can see clearly that trials in the flesh are actually necessary. 

I will refer again to the brethren and sisters who have lately come over the plains. My counsel to them to-day is, as it has been on former occasions to all who have come into these valleys, Go and be baptized for the remission of sins, repenting of all your wanderings from the path of righteousness, believing firmly, in the name of Jesus Christ, that all your sins will be washed away. If any of you inquire what is the necessity of your being baptized, as you have not committed any sins, I answer, it is necessary to fulfil all righteousness. 

I have heard of some of you cursing and swearing, even some of the Elders of Israel. I would be baptized seven times, were I in your place; I would not stop teazing [sic] some good Elder to baptize me again and again, until I could think my sins forgiven. I would not live over another night until I was baptized enough to satisfy me that my sins were forgiven. Then go and be confirmed, as you were when you first embraced the religion of Jesus. That is my counsel. 

Furthermore I counsel you to stop and think what you are doing, before you commit any more sins, before you give way to your temper. The temper, or the evil propensities of men, when given way to, are the cause of their sinning so much. The Lord is suffering the devil to work upon and try His people. The selfish will, operated upon by the power of Satan, is the strongest cord that vibrates through the human system. This has been verified a thousand times. Men have sacrificed their money, their health, their good names, their friends, and have broken through every tender tie to gratify their wills. Curb that, bridle the tongue, and then hold the mastery over your feelings, that they submit not to the will of the flesh, but to the will of the Holy Ghost; and decide in your own minds that your will and judgment shall be none other than the will and judgment of the Spirit of God, and you will then go and sin no more. 

Many of the brethren who have led companies through this season are scattered through the congregation. I will tell a story you will scarcely believe. In the first place, I will remark, it has been very common for the companies crossing the plains to send into the city for provisions to be sent out to them. Again, many of you new comers have suffered for want of food on the plains. Would you have suffered as you did if you had been in possession of the experience you now have? "No," you reply. "No," says this father, and that mother, and this man that brought through a company, "had we the experience we now have, when we left the Missouri river, we could have come through, and none have suffered for food, and less of our stock would have been destroyed." This experience is good for you. It helps you to learn the lessons of human life, for the Lord designs His people to understand the whole of it--to understand the light and the darkness, the height and the depth, the length and the breadth of every principle that is within the compass of the human mind. 

Now for the hard saying. Brother David Wilkin's company, Joseph Young's company, John Brown's company, and other companies, had more provisions for their journey, when they left Missouri river, by a great amount, than the first emigrants had who started to come to this valley, not knowing whither they went, carrying with them their farming implements into a country where they could obtain nothing to sustain themselves in life until they raised it from the ground. When you started for this place, you had more provisions, according to your numbers, than the first Pioneer companies had who came here six years ago. Can you believe this statement? I can prove it to you. Here are hundreds who can testify to the truth of this statement. And you complained of suffering! If you suffer, it is for want of experience. This is positive proof to you, that were it not that the Lord turns us into these difficulties, and leads us into these trials, we could not know how to be glorified and crowned in His presence. If these companies were again to cross the plains, they would have plenty, and some to spare to feed the poor, and take up the lame, and the halt, and the blind, by the way, and bring them to Zion, and then have a surplus. Are you to blame? No. If you are to blame for anything, it is for complaining against the providence of God, instead of feeling thankful for the knowledge and intelligence the Lord has given you in this experience. When you are in the like situation again, you can save yourselves, and those associated with you. Your experience is worth more to you than gold. 

Brother Kimball referred to Zion's camp going to Missouri. When I returned from that mission to Kirtland, a brother said to me, "Brother Brigham, what have you gained by this journey?" I replied, "Just what we went for; but I would not exchange the knowledge I have received this season for the whole of Geauga County; for property and mines of wealth are not to be compared to the worth of knowledge." Ask those brethren and sisters who have passed through scenes of affliction and suffering for years in this Church, what they would take in exchange for their experience, and be placed back where they were, were it possible. I presume they would tell you, that all the wealth, honors, and riches or the world could not buy the knowledge they had obtained, could they barter it away. 

Let the brethren be contented, and if you have trials, and must see hard times, learn to acknowledge the hand of the Lord in it all. He directs the affairs of this world, and will until He reigns King of Saints. The vail which is over this people is becoming thinner; let them be faithful until they can rend it asunder, and see the hand of the Lord, and His goings forth among the people, with a vision unobstructed by the vail of ignorance, and bless the name of the Lord. 

Brethren and sisters, inasmuch as I have the right and privilege, through the Priesthood, I bless you in the name of the Lord, and say, Be you blessed. These are my feelings to the Latter-day Saints, and would be to all the human family, if they would receive my blessings, in the name of Jesus Christ. Amen. 





THE POWER OF GOD AND THE POWER OF SATAN. 

A discourse by Elder Jedediah M. Grant, delivered in the Tabernacle, Great Salt Lake City, Feb. 19, 1854. 

I have been pleased with the remarks of Elder Hyde this afternoon. I am myself more or less familiar with the doings of the Spirit Rappers, having had an opportunity of becoming acquainted with them when I was last in New York and Philadelphia; and I am satisfied now, and was then, that they are manifestations of spirits; and startling are the sentiments, developments, and doctrines they have made known. It has been treated as a bubble upon the wave that soon would burst asunder; but I am satisfied the result of the manifestations of the spirits (wicked spirits) will be to combine their forces in as systematic an order as they are capable of, to successfully resist the Priesthood upon the earth. 

I am aware that even some of the Latter-day Saints are slow to believe in relation to the power of Lucifer, the son of the morning, who was thrust from the heavens to the earth; and they have been slow to believe in relation to the spirits that are associated with him; but from the first revelations of the Almighty to brother Joseph Smith, not only revelations in relation to the deep things of the kingdom of God, and the high things of heaven, and the depths of hell, but revelations showing him the power of Lucifer, the opposite to good, that he might be aware of the strength of his opponent, and the opponent of the Almighty--I say, from perusing these revelations, I have always been specially impressed with the doctrine relating to the power of Satan, as well as with the doctrines relating to the power of God. 

I have always felt that no Saint fully comprehends the power of Satan as well as God's Prophet; and again I have thought that no Saint could fully understand the power of God unless he learn the opposite. I am not myself acquainted with any happiness that I have not learned the opposite of. You may perhaps enjoy a great deal, the opposite of which you know nothing of, you may be constituted different to me, your feelings may be different, you may have learned to enjoy without first experiencing the opposite; but I may say with safety, nearly all the blessings I enjoy and highly prize are most appreciated after I have learned their opposite; and I am of opinion that all Saints sooner or later will have to learn the opposite to good, they will have to partake of the bitter in order to properly appreciate the sweet, they will have to be impressed with pain that they may appreciate pleasure. 

In relation to spirits, for it seems to be the subject introduced to-day, I have this idea, that the Lord our God absolutely gave Lucifer a mission to this earth; I will call it a mission. You may think it strange that I believe so good a being as our Father in heaven would actually send such an odd missionary as Lucifer. You may call him a missionary, or any thing else you please, but we learn he was thrust out of heaven, the place where the Lord dwells, to this earth; and his mission, and the mission of his associates who were thrust down with him, and of those whom he is successful in turning away from God's children who have tabernacles, is to continue to oppose the Almighty, scatter His Church, wage war against His kingdom, and change as far as possible His government on the earth. He could take the Saviour upon the pinnacle of the temple, and show him the kingdoms of this world, and could perform many wonderful works in the days of Jesus. When the Priesthood of God is upon the earth, then the priesthood of the devil may be seen operating, for he has got one. When the kingdom of God is on the earth, you may expect to see a special display or manifestation of the opposite to the Gospel of the kingdom, or of the Priesthood of God. 

If you read the Book of Mormon, the Bible, and the Book of Doctrine and Covenants, you read about the power of Satan upon the earth--the manifestation of wicked spirits. When was this special power of Satan more particularly made manifest? It has always been when the power of the holy Priesthood and the kingdom of God were upon the earth. In the days of Moses, in the days of the Patriarchs, in the days of the Prophets, and in the days of Jesus and his Apostles, and while his Church remained upon the earth, the opposite of the principles of heaven were specially made manifest, causing a lull in the public mind. The world is more or less controlled all the time by influences that Lucifer evidently is not opposed to; he has little objection to the present organization of human society, from the fact that every thing passes along in the wake that agrees with his religion, and rather tends to forward his purposes. 

Now some suppose if they can see a miracle, as they call it, that is, something beyond that which is ordinary with man, they are bound to believe; but I am of opinion that Lucifer and his associates can show as many miracles as the people desire to see; they can show as many as were exhibited in Egypt in the days of king Pharaoh. I believe Lucifer has just as much power to make lice now as ever he had, he has just as much ability to display his power in making a serpent to oppose a Moses as ever. Has he lost his power during the last two, three, or four thousand years? We do not believe he has. If, then, he possesses the same power as he once did, why is he not able in this dispensation to make manifestations corresponding to those in previous ones? 

I wish to come down to our own day, for you know I am fond of rooting, grubbing, building, fencing, and doing the things needed right here at home. Let us then confine our remarks to this dispensation, when the Prophet Joseph Smith was visited by an holy angel, clad in robes of light, who authorized him to sound the trump of the Gospel of peace, and receive the sacred records from the earth, and the Urim and Thummim, and who laid hands upon him and gave him the Holy Ghost, and authorized him to baptize for the remission of sin, and organize the kingdom of God on the earth. What do we see at this time? We see the manifestations of the power of Satan immediately after the revelations of the angel to Joseph. For instance, there were spirit mediums in Kirtland, when the Church was first organized there by brother Parley P. Pratt and others; but when Joseph went with the Priesthood, the devil had to leave, for he had learned the power of Lucifer; and Joseph organized the Church, established the Priesthood, and set every thing right. 

I might go on with a long routine of manifestations of the power of God, and of the power of the devil; but you who have come from the old country, and some of the first Elders that went over there--Presidents Young, Kimball, Hyde, and others, recollect manifestations of the spirits of the devil in that land. They attacked those brethren by hundreds and by thousands, and the spirits were actually visible. If you could call up brother Willard Snow, and converse with him, I have no doubt that he would tell you he was attacked by them, and they overcame his body. 

I am not surprised to see these manifestations increased upon the earth; but where is the anchor to the faith of the Saints? Where is the surety of the Saints against these manifestations? Inasmuch as the world would not listen to the Prophet Joseph, and receive the word of God through him, I look for the Lord to fulfil His word, and send them strong delusion, inasmuch as they believe not the truth, and will permit them now to believe a lie, that all who have pleasure in unrighteousness may be damned. I anticipate seeing strong delusion among the wicked in the day in which we live, but where is the anchor for the faith of the Saints? I will tell you where mine is. 

When Joseph Smith was alive, his declaration to me was as the voice of Almighty God. Why? Because he had the Priesthood of God on the earth; the Priesthood that is without father, without mother, without beginning of days or end of years, which is God's authority, the eternal power and right of the government of God upon the earth. I was subject to that government in the days of Joseph. Men used to talk on this wise--"But would you believe in the Prophet if he should demand all your property?" Lucifer would suggest this idea to them. "No," says another, "I would not." "Suppose he should come to you, and tell you, you must sell your farm in the east, and go to Kirtland, and consecrate your property to the Lord, would you do it?" "No," answers his neighbor, "the Lord has no use for my property, I would not do it." "Well," says one, "do you think Joseph is right to dictate in temporal matters?" "No." There were quite a majority, I believe, in the days of Joseph, who believed he had no right to dictate in temporal matters, in farms, houses, merchandize, gold, silver, &c.; and they were tried on various points. 

When the family organization was revealed from heaven--the patriarchal order of God, and Joseph began, on the right and on the left, to add to his family, what a quaking there was in Israel. Says one brother to another, "Joseph says all covenants are done away, and none are binding but the new covenants; now suppose Joseph should come and say he wanted your wife, what would you say to that?" "I would tell him to go to hell." This was the spirit of many in the early days of this Church. 

If you maintain the fact that the Priesthood of God is upon the earth, and God's representatives are upon the earth, the mouth-piece of Jehovah, the head of the kingdom of God upon earth, and the will of God is done upon earth as it is in heaven, it follows that the government of God is upon the earth. I allude to the Church which it dictates, and then to the whole earth which it will dictate, Satan may succeed for a season to curtail the extent of this government and the free working of its machinery, but if the Lord Almighty has organized a government upon the earth, and has committed the keys and Priesthood of it to His Prophet, that Prophet holds jurisdiction over the earth, the same as Adam did in the beginning. And righteous men in every dispensation since the creation, if they had any keys, had the keys of the kingdom of God; and they extended over this wide world wherever God had a people and a government; and just as far as the Priesthood exercised its authority, just so far the rule of the Almighty reached. 

If Joseph had a right to dictate me in relation to salvation, in relation to a hereafter, he had a right to dictate me in relation to all my earthly affairs, in relation to the treasures of the earth, and in relation to the earth itself. He had a right to dictate in relation to the cities of the earth, to the natives of the earth, and in relation to everything on land and on sea. That is what he had a right to do, if he had any right at all. If he did not have that right, he did not have the Priesthood of God, he did not have the endless Priesthood that emanates from an eternal being. A Priesthood that is clipped, and lacks length, is not the Priesthood of God; if it lacks depth, it is not the Priesthood of God; for the Priesthood in ancient times extended over the wide world, and coped with the universe, and had a right to govern and control the inhabitants thereof, to regulate them, give them laws, and execute those laws. That power looked like the Priesthood of God. This same Priesthood has been given to Joseph Smith, and has been handed down to his successors. 

I do not care how many devils rap, it is no trouble to me. I say, rap away, and give as many revelations as you please, whether you are good spirits or bad ones, it does not trouble my cranium. Rap away, for I trust in the anchor of my soul that is sure and steadfast, in the Priesthood of God upon the earth. 

What would a man of God say, who felt aright, when Joseph asked him for his money? He would say, "Yes, and I wish I had more to help to build up the kingdom of God." Or if he came and said, "I want your wife?" "O yes," he would say, "here she is, there are plenty more." 

There is another main thread connected with this, that I have not brought out. You know in fishing with the hook and line, if you draw out suddenly on the line when you have got a large trout, you may break your line; you must therefore angle a little, and manage your prize carefully. I would ask you if Jehovah has not in all ages tried His people by the power of Lucifer and his associates; and on the other hand, has He not tried them and proved them by His Prophets? Did the Lord actually want Abraham to kill Isaac? Did the Prophet Joseph want every man's wife he asked for? He did not, but in that thing was the grand thread of the Priesthood developed. The grand object in view was to try the people of God, to see what was in them. If such a man of God should come to me and say, "I want your gold and silver, or your wives," I should say, "Here they are, I wish I had more to give you, take all I have got." A man who has got the Spirit of God, and the light of eternity in him, has no trouble about such matters. 

I am talking now of the present day. There was a time when we could be tried pretty severely upon these points, but I now could pick you out hundreds of men that cannot be tried in this way, but they will hand over every thing they possess. They understand the nature of such doctrines, and the object of such requirements. They know it is to prove the people, both men and women, and to develop what they will do. How can the Priesthood judge the people, if it does not prove them. 

If ever you are brought into the presence of God, and exalted to a seat in His celestial kingdom, it will be by virtue of the Holy Priesthood, therefore you have got to be proved, not only by being tempted by the devil, but the Priesthood will try you--it will try you to the core. If one thing won't try you, something else will be adopted, until you are like the passive clay in the hands of the Potter. If the Lord our God does not see fit to let the devil loose upon you, and mob you, He will employ some other means to try you as in a crucible, to prove you as gold is tried seven times in the furnace. 

The world philosophizes about the "Mormons," about their leaders, and the life they are living. There are a thousand conjectures among them in relation to the "Mormons." The grand secret is told in a few words; the fact is, the Almighty God has spoken from the heavens, sent heavenly messengers, and organized His Church, restored the Holy Priesthood, established His government on the earth, and exerted his power to extend it, and send forth His word. And that Priesthood understands the principles and motives by which men are actuated, and it understands the workings of the devil on the earth; that Priesthood knows how to govern, when to strike, and when not to strike. 

Some things in this Church start up at times, that you would think the whole Church would be rent asunder, like the clans of Scotland. Clanism, and "Mormonism " are like that [putting his fingers across]; "Mormonism" is <one>, it is governed by one head, one President, and that head representing God on earth. If Joseph Smith held the keys of the kingdom of God on earth, of the Apostleship, does not his successor possess the same? Does he not have a right to give laws, to instruct, to control and rule the people of God? 


I might still go on, and explain to your understandings exactly what I mean by rule. If this Priesthood is upon the earth, and you are controlled thereby, and listen to its counsels, you will be united as one people. I know the time was that many of this people believed that if a man was adopted here and there, one man would hold this way, and another that; but the fact is, in the kingdom and Church of the Lord they are all in one pile. I do not care how many of you have been adopted here or there; that is the doctrine to me. 

Let the devils rap, then, and let them talk, and mutter, and have their mediums; what do I care, so long as the Priesthood is upon the earth, and the Apostleship is upon the earth, and the government of God, and the light and influence of the Holy Ghost, are upon the earth? Can they shake the Saints? No. But let a man lose the Spirit of God, and depart from this Church, and from the men that hold the Priesthood of God on the earth, and I have no doubt that Lucifer will reveal a great many truths to him, and teach and advocate principles and sentiments that will agree with doctrines of this Church. And they will even imitate Joseph Smith's hand writing, and the hand writing of brother Hyrum, of Bishop Partridge, and of Bishop Whitney, and others; and they will give you flaming revelations, and the light they emit will blaze like a comet. 

Now Lucifer has philosophy enough and religion enough to suffer his agents to run along with the truth hand in hand, and make himself appear like an angel of light, and teach hundreds of true principles, if he can only thereby get you to swallow one item of false doctrine. But the grand story is, the devil may rage as long as he pleases, and use all the cunning and craft that he may, yet he never can overreach those who hold the keys of the Priesthood, nor succeed in deceiving them. This Joseph taught the people, but they were slow to believe. But now the energies of the people move as one man; and if they want to build a Temple, they can build it, and whatever they want to accomplish they can do. 

The Priesthood is a power we should respect, reverence, and obey, no matter in whose hands it is. Let Lucifer mix in truths with error, and work great signs and wonders to deceive the very <elect>, but it is not possible. Why? Because they have learned the Priesthood, and they possess the power thereof that cannot be shaken. Let the Rappers go ahead, then, for it is not possible for them to deceive the elect of God; and let the witch of Endor, and all other witches and wizards, with the prince and power of the air at their head, do their best, if we keep the commandments of God we shall continually soar far above their power and influence. 

I want to have nothing to do with Satan, I desire not to shake hands with him, nor to do anything that will bring me in contact with him, for he is powerful, and if he once gets you in his grasp and shakes you, you will think you are less than a grasshopper. Let us rally round the standard of God, and when we are in the circle of truth, then let the devil and the enemies of the Church of God fire their loudest guns, and wage their war, and marshal their strength, yet, armed with the armor of righteousness, clothed with the Priesthood and generalship of the Almighty, we shall successfully resist, and triumphantly conquer Satan and all his allied forces of the earth and hell. They will then find out whether Joseph had a right to rule this earth by the power of the Priesthood. They will then find out that the "Mormons," notwithstanding their curious bumps, for they have got some curious bumps, are authorized to preach the Gospel of God, gather Israel, build up Zion, bind Lucifer with a chain, and establish the reign of peace on earth. 

My prayer is that the Saints may understand that they are safe as long as they listen to the Priesthood authorized of heaven, are united in one, and not divided into clans, but become one great clan, under one head. Then let all the clanism of the world rally against us, and we are as firm as the rock of ages, that supports the throne of Jehovah. May God bless you with the truth as it is in Himself, and save you in His kingdom, through Jesus Christ. Amen. 





THE WORD OF WISDOM ESPECIALLY SUITED TO INFANTS AND YOUTH--PRIVATIONS IN MISSOURI--NECESSITY OF INTEGRITY, AND STRIFE FOR EXCELLENCE--RESPONSIBILITY OF PARENTS. 

An address by President Brigham Young, to the children who formed the procession at the anniversary of the entrance of the pioneers into Great Salt Lake Valley, delivered in the Tabernacle, Great Salt Lake City, July 24, 1854. 

My remarks on this occasion will be disconnected, in order to answer my feelings, and to satisfy the congregation. 

Here is a spectacle that is indeed admirable, and a scene that has called forth many reflections in my mind, and, no doubt, in the minds of the spectators. 

First of all, allow me to remark, that before it was concluded to celebrate this day, the Seventh Anniversary of the entrance of the Pioneers into these valleys which we now occupy, I had determined to treat some of my family and friends to a dinner, and had made preparations accordingly. This has occupied a portion of my time and attention, but before all my preparatory labor was performed, I was urged to attend on this interesting occasion. This has thrown my previous plans, touching this day, somewhat into confusion, still I am filled with joy in beholding this heart-cheering scene. According to the Programme it seems I am to be escorted by the procession back to my dwelling. I however ask it as a favor of the officers of the day to excuse me, and relieve me from being present, or from taking any further part in this day's proceedings, after the dismissal of this congregation, that I may repair immediately to my house, for, if I have to wait for the company to escort me, it will make it late before I can be present to wait upon my friends. 

Before I proceed further, I wish to make another request, in behalf of the children, who are not capable of judging for themselves--they would traverse these streets until they fainted. I wish the Bishops and Marshals of the day to consider this, and my advice is to dismiss them soon; and while they are parading the streets, be sure to have plenty of water handy for them to drink. If these requests can be granted, I shall feel thankful, and I presume you will have no objections to granting them. 

On such occasions as this, our Tabernacle does not afford room for seating the people, I wish the Bishops to hearken to a request I will make of them--Enable brother Hyde to prosecute the labors placed upon him to build a Bowery, on the north of this Tabernacle, that will convene about twelve thousand people; and let it be done before another Celebration comes off, or even before another Conference. I am disposed to take a vote upon this matter. If the brethren and sisters, old and young, will put forth their exertions and means to assist in accomplishing this work, let them signify it by rising [sic] their right hands. [All hands were up.] I shall with pleasure render all the assistance possible. 

Were there time, I would like to make a great many remarks pertaining to parents and children, but my time will be too limited. 

A portion of the youth of our community is before me, and could I give these young persons a word of counsel, it would meet my wishes, and gratify 
my desires to do them good. I will venture to give them a few items pertaining to life, health, vigor, and salvation; and I hope they will not forget what I am about to say to them. 

I will begin by asking the older portion of the assembly, if you do not recollect that when you were two, three, or four years of age, many of your mothers, as soon as you were able to drink out of a glass, and they happened to have a little wine, would compel you to partake of it, contrary to your feeble remonstrances? Do you not recollect when your mother made a little sling to revive her when she was fatigued with labor or exertion of any kind, saying to you, "Drink, my child?" Now, I wish to say to you girls, never be guilty of such practices when you become mothers. Never, when you sit down at the table to drink strong tea, perhaps as a stimulant when you are fatigued, give it to your child. I see this practice almost daily, or occasionally, at least, in this as well as other communities. Keep the tea, the coffee, and the spirits from the mouths of your children. 

I could say many things that would be of great worth to you, pertaining to the rising generation, had I time; but I wish you to recollect and practise this one item I have briefly laid before you. I wish the daughters of Israel to far exceed their mothers in wisdom. And I wish these young men and boys to far exceed their fathers. I wish my sons to far exceed me in goodness and virtue. This is my earnest desire concerning my children, and that they not only walk in the footsteps of their father, but take a course to enjoy life, health, and vigor while they live, and the Spirit of intelligence from God, that they may far outstrip their father in long life, and in the good they will perform in their day. What I say of my children I apply to all. 

Young men, my young brethren, will you accept a little counsel from me? When you go from this Tabernacle make a covenant with yourselves that you will taste no more ardent spirits, unless it is absolutely necessary, and you know it is; also make a covenant with yourselves that no more of that filthy, nasty, and obnoxious weed called tobacco shall enter your mouths; it is a disgrace to this and every other community. I am well aware of the reflections of many upon this subject. You may say to yourselves, "If I can do as well as my parents, I think I shall do well, and be as good as I want to be; and I should not strive to excel them." But if you do your duty you will far excel them in everything that is good--in holiness, in physical and intellectual strength, for this is your privilege, and it becomes your duty. Young men, take this advice from me, and practise it in your future life, and it will be more valuable to you than the riches of this world. "Why," say you, "I see the older brethren chew tobacco, why should I not do it likewise?" Thus the boys have taken licence from the pernicious habits of others, until they have formed an appetite, a false appetite; and they love a little liquor, and a little tobacco, and many other things that are injurious to their constitutions, and certainly hurtful to their moral character. Take a course that you can know more than your parents. We have had all the traditions of the age in which we were born, to contend with; but these young men and women, or the greater part of them, have been born in the Church, and brought up Latter-day Saints, and have received the teachings that are necessary to advance them in the kingdom of God on earth. If you are in any way suspicious that the acts of your parents are not right, if there is a conviction in your minds that they feed appetites that are injurious to them, then it is for you to abstain from that which you see is not good in your parents. 

I will now offer a few words of encouragement, and I wish you to listen to them attentively. If you wish to be great in the Kingdom of God, you must be good. It has been told you often, and I reiterate it to-day, that no man or woman in this kingdom that the Lord Almighty has again established upon the earth, can become great without being good--without being true to their integrity, faithful to their trust, full of charity and good works. If they do not order their lives to do all the good they can, they will be stripped of their anticipations of greatness. You may write that down, and write it as revelation if you please, for it is true. Again, you must make sacrifice, if such you may call it, of every feeling you possess on earth, as a man, as a woman, as a father, as a mother, as a husband, as a wife, as a member of a family or community, for the sake of the kingdom of God on earth--that you assuredly must do. Now remember, that no earthly object may stand between you and your calling and duty. 

While gazing upon the scene before me, and thinking of what we had passed through--scenes of affliction fleeting through my memory, I reflected on the generation now growing up, and on the past dealings of the Lord towards this people in His wise providences. I recollect that in 1838, the Twelve and others were called upon to go to England, after they had suffered much persecution and tribulation. Brother Joseph Smith had to leave Ohio and escape for his life. I had also to leave the country to save my life; I was going to the west, where Joseph told me to go. I had not been in Missouri more than five months, before the mob commenced to burn houses. I had expended what little means I had left, to purchase an inheritance for my family, but I had to leave Missouri, after being at the trouble and expense of conveying my goods there, and preparing for living; I left all behind and went to Illinois. Well, the revelation was that several of the brethren must start on missions to foreign lands, and we fulfilled it in the midst of poverty. This is a proof that the hand of God is able to sustain His people, and he will continue to provide for them. 

If we do His will, He will take care of us as a people, and as individuals. One proof of this, is in my own life and experience. When I left my family to start for England, I was not able to walk one mile, I was not able to lift a small trunk, which I took with me, into the wagon. I left my wife and my six children without a second suit to their backs, for we had left all our property in possession of the mob. Every one of my family were sick, and my then youngest child, who has spoken before you to-day, was but ten days old at the time I left for England. Joseph said, "If you will go, I promise you, that your family shall live, and you shall live, and you shall know that the hand of God is in calling you to go and preach the Gospel of life and salvation to a perishing world." He said all he could say to comfort and encourage the brethren. This was our situation, and I say, with regard to the remainder of the Twelve, they had all been driven like myself, and we were a band of brethren about equal. My family lived. When I left them they had not provisions to last them ten days, and not one soul of them was able to go to the well for a pail of water. I had lain for weeks, myself, in the house, watching from day to day for some person to pass the door, whom I could get to bring us in a pail of water. In this condition I left my family, and went to preach the Gospel. As for being cast down, or at all discouraged, or even such thoughts entering in my heart as, "I will provide for my family, and let the world perish," these feelings and thoughts never once occurred to me; if I had known that every one of them would have been in the grave when I returned, it would not have diverted me from my mission one hour. When I was ready to start, I went and left my family in the hands of the Lord, and with the brethren. 

I returned again in two years, and found that I had spent hundreds of dollars, which I had accumulated on my mission, to help the brethren to emigrate to Nauvoo, and had but one sovereign left. I said I would buy a barrel of flour with that, and sit down and eat it with my wife and children, and I determined I would not ask anybody for work, until I had eaten it all up. Brother Joseph asked me how I intended to live. I said, "I will go to work and get a living." I tarried in Nauvoo from the year 1841 to 1846, the year we left. In that time I had accumulated much property, for the Lord multiplied everything in my hands, and blessed all my undertakings. But I never ceased to preach; and travelled every season, both in the winter, and in the summer. I was at home occasionally, and the Lord fed and clothed me. It has never entered into my heart, from the first day I was called to preach the Gospel to this day, when the Lord said, "Go and leave your family," to offer the least objection. It has never entered into my heart to violate my covenants, to be an enemy to my neighbor, to deceive, to lie, or to take to myself that which was not my own. The youth around me, in their addresses this day, have eulogised the life and ability of brother Brigham; I want you not only to do as I have done, but a great deal better. 

I am trying to encourage you to do good, and not evil, that the Lord Almighty may take care of you, sustain you, and give you power and influence, which He will do, if you serve Him with an undivided heart, but if you do not, He will chastise you. Remember it. 


When I left Nauvoo, I again left all I had, and was under the necessity of borrowing a span of horses from this man, a yoke of cattle from that, and a wagon from the other; and after gathering up what little moveable property I could in this way, I left the country. I had accumulated thousands of dollars' worth of property, and had to leave it in the hands of the mob, and, said I, "Eat it up, destroy it, or burn it down, as quick as you please, for 'the earth is the Lord's and the fulness thereof.'" 

How did I obtain all this property? The Lord gave it to me; He has done what has been done. And if the youth will turn their hearts and affections to the Lord their God, they will be prepared to enter into the glory we are contending for, they will be prepared to redeem Zion. These young brethren and sisters will be prepared to return to Zion, bear off the Priesthood triumphantly, and build up the kingdom of God among the nations of the earth far better than we their fathers and mothers have, though we have done the best we could. Be full of integrity and love for all people, let hope abound in you, be filled with truth and virtue, and never allow yourselves to do a thing you would be ashamed to do in the presence of the Lord Almighty, or that you would be ashamed of were He to stand in your path, and call you to an account. That is the way to live, and it is the only way for a "Mormon" Elder to live, or for a "Mormon" mother, or daughter, or sister, in order to obtain what they wish to obtain. It is the only path you can possibly walk in to secure that which you desire. There are men who will tell you many things in your houses, and will try to pervert the truth and the simple principles of the Holy Gospel, but you must remember that it is a holy life before God which gives you influence with Him. 

Look, and see the past course of brother Brigham; he is not any different today from what he ever was. Knowing that the Lord wishes him to do a certain work, he is willing to do it. This has always been his character. You have seen me rise up here in my authority, when necessary, and I have had to be like a lion among the people. But who can point out a single act that has not been full of kindness to this people, collectively and individually? Though sometimes I have to roar to them; and why? Because sometimes they are foolish. This was exhibited here to-day, and also on the fourth of July. I saw scores of men who had no more sense than to crowd upon the women and children, at the risk of crushing them to death. When I see such conduct, I feel like a lion in the cause of the oppressed; and when the dogs and the wolves undertake to make this people a prey, they may expect that somebody is ready to roar, and contend for them. 

Do you wish to know how men of God feel under such circumstances? I will tell you. If an enemy is crawling round this people, trying to make inroads to destroy them, they can pick up men as fast as they come to them, and throw them out of their way; they can conquer and destroy army after army; and in their feelings a thousand or ten thousand are no more to them than so many grasshoppers. It is the strength of the Almighty God that is in them. Keep His commandments, if you would have strength in the day you need it; and when you do not need it, be passive, like children in their mother's lap, and be always ready and willing to extend the hand of charity and benevolence, and do all the good that is needed to be done, and you will thereby be able to resist the evil. 

I had to go out to the door, when the people were crowding each other down, and talk as if I would swallow them up. What for? To injure them? No. Did I tell you to rush on and tread down women and children? No. Have I ever told you to take advantage of the weak and defenceless, or in any way oppress the innocent? No, never; and if you do, I shall handle you; and if you get into my way, you will be no more to me than a child's toy. 

I am consuming much time, and I wish to dismiss the meeting. But I will state that if children could know the feelings of their parents, when they do good or evil, it would have a salutary influence upon their lives; but no child can possibly know this, until it becomes a parent. I am compassionate therefore towards children. Parents, will you have a little wisdom, and learn to bring up your children under a proper influence, and under proper teaching? Mothers, remember that when your husbands are engaged in the service of the Church, and are all the time occupied in the duties of the Priesthood, so that they have not time to instruct their children, the duty devolves upon you. Then bring your children up in the ways of truth, and be to them both a father and mother, until they are old enough to perform duties by the side, and under the immediate eye, of their father. I like to see mothers bring their children to meeting, as soon as they can be brought without injuring them, and when they can tell what they want and call for water when they are faint. As soon as they are old enough to receive instructions, bring them here to be taught; and when you go home with them, do not put strong drinks, or tea, or coffee to their lips. I have actually seen women whip their children to make them drink spirits; such mothers do not know what is actually necessary they should know. Children should have milk, bread, water, and potatoes; and everything that would lay the foundation for disease should be strenuously kept from their stomachs, that no appetites may be formed for pernicious substances, which, when formed, cannot be overcome easily, if at all. The course mothers generally take in the world with their children, produces an appetite in the child that almost invariably leads to excess. There are scores in our midst who were begotten in a vault of liquor, and were enveloped in it till the day of their birth. They have come forth from it, and have a longing desire to still swim in it unto the day of their death. I wish you to understand this, sisters; and when you become mothers, know how to train up your children better than the past generations have been brought up. 

Brethren and sisters, may the Lord bless you all. If I had time to answer my feelings here to-day, I should enjoy more freedom in my remarks. Brother George A. Smith has given you the music, and I wished to point out the way in which you ought to walk. Take him for the music, and my words for the counsel; all he said was right, and I want you to observe what he told you; and what more you should do, we will tell you in season. 





REMINISCENCES OF THE JACKSON COUNTY MOB, THE EVACUATION OF NAUVOO, AND THE SETTLEMENT OF GREAT SALT LAKE CITY. 

An Address by Elder George A. Smith, to the Children who formed the Procession at the Anniversary of the Entrance of the Pioneers into Great Salt Lake Valley, Delivered in the Tabernacle, Great Salt Lake City, July 24, 1854. 

My Young Friends--It is with pleasure I rise to address you on the present occasion. 

Having been called upon to walk in the Procession, as the Historian of the Church of Jesus Christ of Latter-day Saints, it created in my breast feelings not easily described; it brought up reminiscences of past scenes, and of celebrations similar to this, wherein I have acted in company with my worthy predecessor, Dr. Willard Richards, one of the First Presidency of the Church of God on earth, and one of the Pioneers who first entered this Valley. He has gone to rest, after being worn out by trials, persecutions, and adversities, and by the difficulties incident in the forming of this settlement in the Valleys of the mountains. 

I could have stopped to drop a tear to the memory of departed worthies--the Historian, the aged Patriarch John Smith, and many others; at the same time, I could but feel joyful to see such an immense assembly, gathered together to commemorate the day on which the Pioneers first arrived in this region to inhabit these valleys. 

Should we refer to the pages of the history that is no doubt written in many a private journal, our memories would be refreshed with the startling truth, that the first fifteen years of our existence had been a continued scene of trials, persecutions, afflictions, and murders; including the murder of the Prophet, the Patriarch, and a great many others of the ablest and most energetic members of the Church. 

At a Council of the leading men of this community in Nauvoo, it was concluded that on finishing the Temple there, a company of one thousand or fifteen hundred pioneers should establish themselves in the mountains, to prepare the way for a safe retreat from the tyranny and oppression which had so long followed this people. This conclusion was unknown to the public, hence the surprise of the mob at our willingness to depart. 

In a very few days afterwards, bands of organized mobbers commenced the work of burning our houses in Yelrom, Green Plains, and Bear Creek settlements, and throughout the country. As if they were not satisfied with the destruction of the hundreds of lives their persecutions had already sacrificed, and the millions of property they had already destroyed in Missouri; as if dissatisfied with the blood of the Prophet still smoking from the ground as it were; they lighted anew the torch of the incendiary, and the Governor of the State was silently willing to fan its fires. It will be recollected that he did not stop the house burning, but we stopped it ourselves, under the direction of the Sheriff of the County. 

The moment that was done, General Harden, mounted on a white horse, backed up and accompanied by other dignitaries of the State, came into Nauvoo with four hundred men. What was said to us by these worthies? They said, that in consequence of the combination against us throughout the State, the Governor did not feel at liberty to do anything for us; so we were abandoned to the rage of unprincipled men. 

They then informed us they had come to search for some men that here missing, and formed a square around the Temple, also around the stables of the Nauvoo house, but more particularly around the Masonic Hall, the basement story of which contained a quantity of wine. General Hardin, and others of his band, went into the stables where a horse had just been bled, and concluded a man had been killed there, but fortunately the horse was there to answer for the blood. The General and his Staff then pierced with their swords the heaps of manure, thinking, I presume, that if they pricked a dead man, he would <squeal>. I thought they acted a little simple, for they might have presumed that if anybody had been killed, they would have been thrown in the Mississippi, which was not more than ten rods from the stables. 

This was all that was done to punish the house burners; and the State authorities said they could do nothing for us; hence the only alternative was to leave, as nine counties of the State had concluded in Convention, that we must leave or be exterminated. The fact is, this was the very conclusion we had already come to, ourselves, in a Council a few days before. Yet it was thought, proper not to reveal the secret of our intention to flee to the mountains; but as a kind of put off, it was communicated in the strictest confidence to General Hardin, who promised never to tell of it, that we intended to settle Vancouver's Island. This report, however, was industriously circulated, as we anticipated it would be. 

The persecution was blazing on every hand, and the reputable authorities "could do nothing for us;" which was equal to saying, "Hold on, and let us run our daggers into you." 

The first companies which left, in consequence of those persecutions, were obliged to start in the dead of winter, in the beginning of February, 1846. Many of the companies crossed the Mississippi, with their wagons, on the ice, and the rest in flat-boats, and winding their way through a new and trackless country, making a road of nearly four hundred miles in length, stopped to winter on the right bank of the Missouri, where they built quite a town, called Winter Quarters. 

Finding that our numbers in Nauvoo were reduced to a mere handful, the mob, numbering some 1800 armed men, supplied with scientific engineers, and good artillery, attacked the remaining few, who were chiefly lame, blind, widows, fatherless children, and those too poor to get away. There were not one hundred able bodied men to stand against this superior force in defence of the helpless; this is called the battle of Nauvoo, and was fought in September. They cannonaded the citizens of Nauvoo, and finally, after three days' fighting, and being forced to retreat three times, they succeeded in driving them over the river. 

What was the result of all this? In April 1847, we started from Winter Quarters, with a hundred and forty-three men (instead of 1000) as Pioneers. We were "few," and I was going to say "far between," but we were close together. We set out, and made a new road to this valley, the greater portion of the way; we thus worked the path through, and arrived here on the day we now commemorate. 

This is a hasty glance of history. To enter into details would introduce matters that would unnecessarily harrow up the minds of many. Suffice it to say, like the pilgrim fathers who first landed upon Plymouth Rock, we are here pilgrims, and exiles from <liberty;> and instead of being driven into the wilderness to perish, as our enemies had designed, we find ourselves in the middle of the floor, or on the top of the heap. Right in the country that scientific men and other travellers had declared worthless, we are becoming rich in the comforts and blessings of life, we are now rocking in the cradle of liberty, in which we are daily growing; and I challenge the Union to produce a parallel of this day's Celebration. 

I say to my young friends, be firm to extend the principles of freedom and liberty to this country, and never suffer the hand of oppression to invade it. 

In the history of our persecutions there have arisen a great many anecdotes; but one will perhaps serve to illustrate the condition in which I wish to see every man that raises in these mountains the hand of oppression upon the innocent. I wish to see such men rigged out with the same honors and comforts as was the honorable Samuel C. Owen, Commander-in-Chief of the Jackson County mob. He, with eleven men, was engaged at a mass meeting, to raise a mob to drive the Saints from Clay County. This was in the year 1834, in the month of June. They had made speeches, and done everything to raise the indignation of the people against the Saints. In the evening, himself, James Campbell, and nine others, commenced to cross the Missouri river on their way home again; and the Lord, or some accident, knocked a hole in the bottom of the boat. When they discovered it, says Commander Owen to the company on the ferry boat, "We must strip to the bone, or we shall all perish." Mr. Campbell replied, "I will go to hell before I will land naked." He had his choice, and went to the bottom. Owen stripped himself of every article of clothing, and commenced floating down the river. After making several attempts he finally landed on the Jackson side of the river, after a swim of about fourteen miles. He rested some time, being perfectly exhausted, and then started into the nettles, which grow very thick and to a great height, in the Missouri bottoms, and which was his only possible chance in making from the river to the settlements. He had to walk four miles through the nettles, which took him the remainder of the night, and when he got through the nettles, he came to a road, and saw a young lady approaching on horseback, who was the belle of Jackson County. In this miserable condition he laid himself behind a log, so that she could not see him. When she arrived opposite the log, he says, "Madam, I am Samuel C. Owen, the Commander-in-Chief of the mob against the Mormons; I wish you to send some men from the next house with clothing, for I am naked." The lady in her philanthropy dismounted, and left him a light shawl and a certain unmentionable under garment, and passed on. So His Excellency Samuel C. Owen, who was afterwards killed in Mexico by foolishly exposing himself, contrary to orders, took up his line of march for the town, in the shawl and petticoat uniform, after his expedition against the "Mormons." 

My young friends, have the goodness to use every man so, who comes into your country to mob and oppress the innocent; and LADIES, DON'T LEND HIM ANY CLOTHING. 





PERSECUTIONS, DUTIES, AND PRIVILEGES OF THE SAINTS. 

An Address by Elder Daniel H. Wells, to the Children who formed the Procession on the Anniversary of the Entrance of the Pioneers into Great Salt Lake Valley, Delivered in the Tabernacle, July 24, 1854. 

Beloved Friends---We are met in commemoration of the important historical fact, that on the 24th of July, seven years ago, a band of brethren came to this place, seeking a home, as asylum, where they might rest awhile from their arduous and toilsome march, and feel secure from the wrath of wicked, wreckless, infuriated men, who had, in times past, pursued and hunted them with relentless fury, and driven them from the abodes of civilization. Directed by the same God who led Moses and the children of Israel out from the land of Egypt, they, with our beloved President at their head, located in this valley. 

This becomes an important fact from its associations, fraught as it is with momentous consequences to us as a people; transplanting us from the narrow limits of a single city, to a large territory, in which we are fast becoming a mighty people. We perceive the hand-dealing of a wise and beneficent God in this, who has said, by the mouth of His Prophet, that it was "His business to provide for His Saints." This also furnishes a strong illustration of high Heaven's economy, in over-ruling and turning the wrath of man to its service and praise, and from "seeming ill still educing good." 

This day, in reality, is the Anniversary of our Birth-day as a free people. We may say that it was a bloodless conquest, and yet our path has not been strewn with flowers, as witness the parting pang when exhausted strength has been laid low in the dust, and bitter tears have only been dried in view of a better future. 

We this day rejoice together in union and harmony--in peace and prosperity; and as the sun of gladness has arisen upon our horizon, so may it never again become darkened by the mists of sorrow, nor the storms of persecution be permitted to obscure its genial rays. 

We now possess a country sufficient for our present necessities and purposes, institutions which we have received from God, through His Prophets, and, under the broad folds of our glorious Constitution, American Freedom. 

We now have the privilege of worshipping God according to the dictates of our own consciences, and no one to disturb, or make us afraid. 

What more can we ask? What more can we expect? The balance rests with ourselves. If we would be happy, if we would be great, have the knowledge and wisdom of God, and be prospered, it remains with us to pursue that course, to perform those duties, and to live that life, which shall conspire to produce those blessings. 

The kingdom will advance, and bring with it the trees of knowledge, wisdom, and power, just so fast as the Lord finds that He has a people ready, willing, and capable of receiving, and bearing it off. If we would hasten the time for the coming of the Son of Man with power and great glory, we must increase our diligence, hasten ourselves in the attainment of every perfection, and by our purity and excellence bring unto ourselves Heaven's excellence and purity. 

My friends, this is a day of rejoicing with the Saints, and here in this sacred place of worship, we mingle to-gether, the old and the young, in offering to our God, praise and thanksgiving for His kind mercies and blessings. As we mingle in our amusements and rejoicings, and participate together in our celebration of this day, and the realization of our dependence upon Him who has wrought out our salvation, and brought us to an inheritance in this goodly land, amid scenes of joy and prosperity, it is always well to remember and acknowledge the kind hand of Providence, from whom we receive every good and perfect gift. 

How can we well express the overflowing gratitude of our hearts to the Giver of all good, for what we this day behold? Thousands of children in a single city, of less than seven years growth, convened under their respective banners, each bearing a motto expressive of their views and sentiments, intention and designs; each bosom swelling with pride and gratitude, that they too are the children of the Kingdom, unto whom pertain the promises of God concerning Israel. 

My young friends, how shall we reciprocate? What shall we do to advance the glorious cause of truth, make ourselves useful, and fulfil the measure of our creation upon the earth? I answer, it is for us to be obedient, hearken unto the counsel of our parents and leaders, to keep the commandments of God. It is to qualify ourselves to follow some useful occupation, to be industrious in acquiring knowledge, and not spend our time in useless visiting, and lounging about in idleness. It is to have every moment devoted to some useful employment, to serve God, and walk humbly before Him, blameless in all of His ordinances, be true to God and His servants, follow in the dictates of wisdom and experience, be patient and courteous toward each other, be persevering, virtuous, honest, and faithful--in short, be good, faithful Saints of the Most High God. 

If we do this, we shall always enjoy the blessings of a good conscience, void of offence toward God and man. Let our aim be for God, and an exaltation in His Kingdom, keeping our minds constantly directed to the attainment of this object; and no matter what may befal [sic] us here below, we shall be safe in the arms of our blessed Redeemer, who said, "Suffer little children to come unto me, and forbid them not, for of such is the kingdom of heaven." 

Does our Father in heaven view us with approbation this day? Let us look to it, each one of us, that we do nothing either in thought, word, or deed, neither this, nor any other day, but that He can look down upon us with approbation. Let not folly nor wickedness be committed in Israel, lest we be called upon to put away the workers of iniquity from our midst, and thus cleanse Israel from sin and guilt. 

Young men and youths, just rising to take a part in the affairs of men, if you follow in the precepts of wisdom, and abide in the counsel of truth, you shall have strength according to your day, and the mountain torrent shall not be more fierce to encounter than you, when the enemy shall again marshal his hosts for battle; the mountain roe shall not be swifter, nor more agile in its flight, than you in scaling the mountain height, or leaping the deep, dark chasm, made by a thousand floods. Nothing shall present a barrier too high, too rugged, or so difficult that you cannot surmount it. 

As physical strength shall be given, so shall mental strength and ability, and you will increase and strengthen until you can fathom the deep sciences, and unfold the mysteries of eternity. 

To you, also, ye maidens of Israel, is it not an honor to be numbered among the daughters of Zion? Unto you this invitation extends, to make yourselves useful in the drama of life; qualify yourselves also for the part which may be allotted you to perform in the Kingdom of our God. Preserve yourselves in purity and the perfection of every virtue. Let your time be fully occupied in some useful employment, and although you may not be called upon to encounter the fierce contest of the world, as your brothers, fathers, or husbands, yet your path shall so closely entwine itself with theirs, as to strengthen, nourish, and sustain them, be a present help in every time of need; and when the storm clouds shall lower, and fierce persecution rage, be enabled by united faith and energy to bid defiance to "Mormon" foes, whether they come in form of men in hostile array, or the more insidious and stealthy manner of demons from the arch and subtle intriguer, and deceiver of the human race. 

Yes, fair maidens, if you would have loveliness encircle your brow, and beauty adorn your forms, let the gems of virtue, truth, and sincerity sparkle your eyes, and adorn your minds with knowledge and wisdom. Let excellence, goodness, and industry, embellish your lives, and the star of your glory shall never wane, nor the promised inheritance to dwell among the Gods be withheld, proving to God and man 

"The kindest blessing High Heaven could send; 
In life a treasure, and in death a friend." 

This is an age of progress, and if we would keep pace with the times, we must progress also. The youth of other States, Territories, or Nations, must not outstrip us in the arts and sciences, nor in anything that is calculated to adorn life and become useful to man. 

Situated as we are, so far distant from the emporium of letters and commerce, some may think that this is difficult to avoid; but it is not so. It is easy not only to keep pace with, but outstrip them even in the race of progress. Our advantages are simply these--we have not the burden of trash and nonsense to wade through at the beginning, which others have; the mind is therefore more free to act, and can conceive more real truth and imbibe more real knowledge in a given time; and although we may not yet possess every facility for our advancement, still we are more than compensated by the wholesome influence of virtue and religion, rules, regulations, and institutions freed from the bigotry, superstitions, dogmas, and follies of ages. We moreover breathe the pure mountain air, and drink from the cool mountain stream, and dwell in a lighter and purer atmosphere, not only physically, but socially and morally. Are these advantages, and do they contribute to correct thinking? If they are, and if they do, then we have certainly no cause to complain. 

If we will only avail ourselves of the opportunities which we possess, take the good, and reject the evil, abide in the light and truth, and apply ourselves, we have no fears but that we shall excel. And time will show in regard to our moral and social institutions, which Congress are so often trying to legislate about. They are welcome to all of their moral and social rules and regulations, religious or otherwise; nor do I suppose that we shall try to legislate about them, although we have just about as much right to, as they have about ours. The argument is opportune; I could not wish for better illustration for the subject under consideration, than the already muddy and beclouded brains which some of the present Congress exemplified upon this very subject. One might suppose that the spirit at least of the 3000 clergymen upon the Nebraska and Kansas Bill, had found its way into their minds, and left its impression with them. What other item of religious faith they will next seek to interfere with, is left for time to determine; but I should expect, that women would be prohibited from marrying, or Shakerism abolished. 

Excuse me, my friends, for alluding to such a subject, upon an occasion like this, but the absurdity of undertaking to legislate upon the morality of our social relations and religious institutions, imperceptibly led me to make a comment upon it. 

If it is an indication of a righteous feeling among them, there may be some small hopes of them yet; but it "smacks rather too much of the SULPHUR to be genuine," as the parrot said when the devil taught him prayers. I hope you will accept of my apology, and I will refrain. 

Our Pilgrim Fathers, when they landed on Plymouth Rock, constituted a small band, 'tis true; yet by uniting rich resources with energy and determined perseverance, witness what it amounted to--New England's rocks and hills were peopled; and large cities sprung into existence, and she sends her sons and daughters too into every State; they are the first upon the confines of civilization, exploring the deep forest and wide-spread prairie, stemming Missouri's flood, and traversing ocean's wide domain. The sons of the Pilgrim Fathers are everywhere; here to-day are congregated thousands of them, who feel the same spirit of freedom which emulated them to flee from under the oppressor's rod, and beyond the tyrant's grasp. 

Our Pioneers, unlike our Revolutionary Fathers, did not dissolve their political ties, but more than our Pilgrim Fathers, fled from persecution, and planted their standard like them, free to all to flee unto. Here we hope to preserve American freedom, to ourselves and others, although it was not preserved to us in the land of our nativity. Here we hope to be prospered and increased in knowledge, wisdom, and power; enabled to preserve our rights, and our liberties, as did our Revolutionary Fathers, when oppression became too onerous, and tyranny ranked too high. 

But I forbear. Let us do our duty to ourselves, our country, and our God; be vigilant in the preservation of virtue and truth; and leave the event with the God of Nations, who shutteth and no man can open, and opens and no man can shut.